BY HERSOM AID ROSEMARY HUANG

WORKMAN PUBLISHING, NEW YORK

For
Kathryn Camille
and Stephan

In preparing a new translation of the I Ching, we have

relied heavily on the textual interpretations of modern
scholars in the last half-century. Their insights are summa-
rized in the modern annotations to the I Ching by Gao
Heng contained in the following books (in Chinese) by
him, both reissued in 1968 by Zhong Hua Books, Hong
Kong:
Modern Annotation to the Old Classic Zhou Yi
Discourses on the Old Classic Zhou Yi
We acknowledge our indebtedness, and pay homage to
Gao Heng and all the scholars who have given us a fresh
and probably truer view of the I Ching.

Copyright © 1985, 1987 by Kerson Huang and Rosemary Huang.

All rights reserved. No portion of this book may be reproduced-
mechanically. electronically. or by any other means, including pho-
tocopying-without the written permission of the publisher: Published
simultaneously in Canada by Saunders of Toronto. Inc.

Library of Congress Cataloging-in-Publication Data

Huang, Kerson, 1928-
1 ching.
I. I ching. I. Huang, Rosemary. II. I ching.
English. 1987. Ill. Title.
PL2464.27H75 1987 299' .51282 86-40599
ISBN 0-89480-319-0

Cover and book design: Charles Kreloff

Workman Publishing Company. Inc.

I West 39 Street
New York, NY I 0018
Manufactured in the United States of America

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BOMR, Camp Hill, PA 17012.
CONTENTS
PREFACE

I CHING, CANON OF CHANGE 7

ATOUR OF HISTORY WITH THE I CHING II

THE LEGACY OF CONFUCIUS 21

MEANING OF THE I CHING 31

ROOTS OF THE I CHING 43

I CHING AND PHYSICS 57

USING THE I CHING 63

THE HEXAGRAMS 71

APPENDIX 201
 PREFACE

In the three thousand years since the I Ching was created

as the court oracle of a Chinese dynasty. it has been ana-
lyzed, annotated, and embellished to such an extent that
its original face has become all but unrecognizable.
The Taoists emphasized the symbolism of the hex-
agrams alone. Dispensing with the text altogether; they
built a rich numerological system around the hexagrams
which was akin to astrology. This system became the
dominant influence in Chinese folk culture, and still
touches the daily lives of millions of people through its
role in liturgy. geomancy. life-nurturing practices, and
medical theory.
The Confucians claimed the I Ching as their own, and
read into the archaic and cryptic text a rigid moralistic
interpretation. This was achieved thr;ough annotations and
embellishments known as the Ten Wings, which became
an integral part of the I Ching when Confucianism became
the state creed of China during the third century.
The Taoists left the original I Ching untouched; they
merely bypassed it. In contrast the Confucians came close
to destroying it. They presumed themselves, and were
officially certified, to be the true keepers of the I Ching,
whereas the stilted prose of the Ten Wings bore no rela-
tion to the spirit and substance of the original I Ching.
The Western reader knows the I Ching chiefly through
Richard Wilhelm's 1923 German translation, which was
rendered into English by Cary F. Baynes.* Carl Jung used
this version as a psychoanalytic tool, thereby conferring
on it legitimacy, and helped make it the prophet of the
counterculture of the sixties. But this conscientious and
painstaking work represents a faithful rendition of the
Confucian interpretation as seen through Christian eyes,
and reveals little of the I Ching's original meaning.
In fact, the true face of the I Ching laid buried for two
thousand years, until the passing of the Confucian state in
China enabled scholars to make objective and dispassion-
ate studies.
We now know that the text of the I Ching is a compila-
tion of divination texts, containing folk poetry that still
rhymes in modern Chinese, and historical tales that are
still part of the living folklore of the Chinese people. On
closer examination, an underlying philosophy emerges.
The central theme is that all things run their cycle, and no
situation remains immutable. It offers hope in the depth of
despair; and warns of destruction at the height of success.
This is of course the philosophy of Yin, Yang, and change;
but the terms are not explicitly mentioned.
Through the text runs a moral thread, which fore-
shadows the most noble ideals of Confucianism: A re-
spect for the Natural Order; an esteem for self-
cultivation, and a sense of social justice. Doubtless it was
part of the fountainhead of Confucian thought, but a far
cry from the stultifying mold it was forced into by the
official Confucians.
The original text must have been compiled, weeded
out and edited over a long period of time, guided by the
empirical test of its effectiveness as oracle. The poetic
voicing of an underlying philosophy must have been a
form that emerged only after long evolution, as some-
thing essential in the making of a good oracle.
The Taoist invocation of a magical numerology is a tan-
gential exercise independent of the original I Ching. The
systematic moralization of the bureaucratic Confucians is
distasteful in intention, and an act of vandalism in execu-
tion. The I Ching is simply what it was originally meant to
be-an oracle.
In the modern world we perceive the cosmology of Yin
and Yang as a powerful allegory rather than physical truth,
the latter having been entrusted to Science. As an oracle
that explores the inner cosmology of human feelings,
however; the I Ching is as valid as it was two thousand
years ago. The only difference is that we know the distinc-
tion between the inner cosmos and the outer; and this,
paradoxically, makes an oracle more necessary and
acceptable.
To the modern reader; then, there is a need for a ver-
sion of the I Ching that is faithful to its original face, con-
veying the poetry of the lines, and the gentle philosophy
of the whole. The reader may then read it for its own
worth, and tailor it to an individualized interpretation.
Our purpose in this new translation is to fulfill this need.

K.H. R.H.
Marblehead, Massachusetts
February, 1987

• Wilhelm/Baynes, I Ching (Princeton University Press. 1967).

 I
I CHING,
CANON OF
CHANGE

In the beginning there was nothing. The vapors that were THE LEGEND
light gathered together; and so did the vapors that were
heavy. The former is called Yang, the latter is called Yin.
And thus there were two.
An early sage (some say emperor), Fuxi, whose identity
and times were lost in deep antiquity, created the trigrams,
figures made up of three elements that are either Yin or
Yang. There are eight trigrams, and they symbolize the basic
elements of a recognizable universe: Heaven, Earth, Thunder.
Water; Mountain, Wind, Fire, and Lake.
And thus there were eight.
Millennia passed. Legendary dynasties rose and fell.
8 I CHING

Some time around 2200 B.c. a great flood covered the earth.
It was brought under control by Yu, who worked ceaselessly
for nine years. So busy was he that "thrice he had gone past
his own house without even looking in." As reward for his
achievement, the emperor gave him the throne. Thus began
Xia, the first here~itary dynasty in China. A thousand years
later. at the end of the Shang Dynasty. King Wen of the state
of Zhou stacked the trigrams on top of one another. making
sixty-four hexagrams.
And thus there were sixty-four.

YIN AND YANG Three thousand years ago in China, revolution brought
down the house of Shang, and the mandate of Heaven
passed to the Zhou. Thus began the great dynasty that
saw the rise of Chinese philosophy and led to the devel-
opment of the I Ching.
The Zhou people knew the deepest secret of the
universe-that Yin and Yang are at the root of all things,
and together in alternation they are the moving force of
our world and all its manifestations. Yin is seen as passive,
yielding, and nurturing, while Yang is active, dominating,
and creative. Any circumstance, however intricate, can be
described by a string of Yins and Yangs.
This idea that anything can be described in terms
of only two basic elements is beautiful in its simplicity
and forms the foundation from which the I Ching was
constructed.

-- YIN YANG

TRIGRAMS AND By putting together three lines, Yin or Yang, in all possible
combinations, eight trigrams were formed and were used
HEXAGRAMS

--
to represent the eight basic elements.

HEAVEN -- EARTH
-- --
I CHING, CAliON OF CIWIGE 9

THUNDER --WATER

--
-- --
--
MOUNTAIN WIND

-- FIRE LAKE

With these eight elements as building blocks, a higher

level of representation was achieved by stacking trigrams
upon trigrams, creating the sixty-four hexagrams.
Each hexagram has an opening text called "the judg-
ment," and each of the six lines of a hexagram also has its
own text. The judgment describes the general idea of the
hexagram as a whole, and the individual lines refer to spe-
cific elements in the development of the central idea. This
structure allows both a general reading and a more spe-
cific assessment of the meanings of the moment. The hex-
agrams and the text together comprise the I Ching, which
served as the court oracle of the Zhou Dynasty. The char-
acter I (pronounced "ee") means "change," and Ching
means "canon." Thus, I Ching means "Canon of Change."

The concept of change comes from the basic nature of CHANGE

Yin and Yang, which are always changing into each other:
When Yin holds sway for too long, it "grows old" and
renews itself by changing into Yang. and vice versa. When
a given line in a hexagram changes, it turns the original
hexagram into a new one. Thus each line has a dynamic
quality, which drives the static hexagram into motion.
By associating a hexagram with a given moment in
time or a particular human situation and focusing on this
dynamic aspect of the hexagram, we can derive a sym-
bolic reading of the portents. The changing, or "old," lines
relate directly to the situation or question posed, and the
hexagram that is created when these lines renew them-
selves indicates the direction of the changes. Thus the I
Ching a~sesses both the current moment and the dynamic
forces of the future, already implicit in the present.
10 I CHING

THE TEXT The specific text evolved as the I Ching was formalized as
a tool for divination, or oracle, but each hexagram ex-
presses its own individual style. Sometimes it gives an
omen; sometimes it tells a story or dispenses advice. It is
full of historical references, some recognizable, but others
long lost. The language has an austere poetic quality, and
despite its archaic nature, snatches of verses still rhyme in
modern Chinese. The message conveyed by the text is
often obscure, partly due to the archaic language, but
mainly because these judgments were meant to be orac-
ular pronouncements.
In later times, after court soothsayers were no
longer used, the I Ching was taken over by the followers
of Confucius for their own. They regarded the I Ching not
as an oracle, but primarily as a guide to correct conduct
according to what they called the Natural Order. the way
of all things as revealed by Nature's working. Voluminous
addenda known as the Ten Wings were added, and these
have been considered an inseparable part of the I Ching
for generations. In reality, however, the Ten Wings sprang
from a much later era and are in no way relevant to the
spirit and purpose of the original I Ching.
Whether by ignorance or design, the Ten Wings have
consistently twisted all the historical tales in the I Ching
into just another admonishment on observing one's
proper place. Instead of clarifying the I Ching, they actu-
ally disguise its true face, thereby diminishing its power
and significance. In the present translation, we clip the
Wings altogether and restore the I Ching to an un-
blemished state.
 2
ATOUR
OF HISTORY
WITH THE
I CHING
History occupies an important place in the Chinese con- TELLING
sciousness. The common people love to recount per-
sonalities and events of the past and relate them to their STORIES
present lives. It is indicative of the grass-roots character of
the I Ching that it, too, likes to tell historical stories. Some
of them can be immediately recognized as the very ones
still in the living lore today. Many stories that were long
considered obscure philosophical allegories turn out to
be references to historical tales, discovered only recently
with the help of modern scholarship. Still others are re-
vealed as fragments of lost tales that can no longer be
reconstructed.
12 I CHING

The following pieces together a quick tour of ancient

Chinese history through known references in the I Ching,
with narrative supplied for continuity.

THE DAWN The earliest historical event mentioned in the I Ching oc-
curred a thousand years before it, during the Xia Dynasty
OF HISTORY (ca. 2200 B.c.):
The rebellious cometh.
Last to arrive, he meets his end.
(8 SUPPORT)

This refers to a famous story about Yu, founder of the

dynasty, conqueror of the Great Deluge. When a particu-
larly uppity chieftain, Fang Feng, came late to a sum-
moned meeting, Yu used that as the pretext to have him
executed.
During the middle years of the Xia Dynasty. there
occurred an episode of intrigue and adventure concern-
ing a prince born posthumously to a king in exile. It appar-
ently inspired hexagram 38 ABANDONED, which recounts
the strange experiences of an abandoned waif, with a bi-
zarre final line:
The abandoned waif saw a pig in the mud,
And a cart full of demons.
He arched his bow at first,
But finally put it down.
They ar~ not robbers, only wife grabbers.
Going would be favorable if it rains.
(38 ABANDONED)
The saga began in the year 21 19 B.c., when the Mas-
ter of Archery Yoxiung usurped the throne and drove the
King, Xiang. into exile. Not long after. however. Yoxiung
himself was murdered by his aide, Hanju, who not only
took over the throne, but also married Yoxiung's widow,
who bore him two sons. One of them, named Wao, was
so strong that he could "navigate a boat on land" (presum-
ably by dragging it). Hanju sent this gorilla of a son to kill
King Xiang in his place of exile. The pregnant queen of
King Xiang escaped to the state of Yoying, where she gave
birth to Shao Kang (Kang the Younger), who grew up to
be Master of Husbandry in his adopted state.
 ATOU~ Of HISTORY WITH THE I CHING 13

Upon learning the whereabouts of the murdered

King's son, Hanju sent assassins to kill him. Shao Kang got
wind of the plan and escaped. He wandered about for
some time and finally settled down in the state of Yoyu.
He became master of the local king's kitchen and
thwarted an attempt to poison the king through his food.
In gratitude, the king gave him the hands of his two daugh-
ters in marriage.
After a lapse of some twenty years, the double
usurper Hanju was finally overthrown by loyal forces, and
Shao Kang regained the throne that was rightfully his.
The Xia Dynasty ended in 1783 B.c., when its bad
emperor, Jie, was toppled from the throne by the good
Lord Tang. So began the great Shang Dynasty, which her-
alded the dawn of recorded history.

The Shang Dynasty and the Zhou, which later replaced it. THE GREAT
were particularly important for the I Ching. The Zhou
created it as their own oracle, and Shang figures promi- BRONZE AGE
nently in it, being the center of power and culture that the
Zhou had looked up to.
The Shang Dynasty lasted almost seven hundred
years. It was the political and cultural center of a China
made up of loo~ely federated kingdoms. The I Ching def-
erentially refers to Shang as "the Great Kingdom" (64
UNFULFILLMENT). It was the mecca of students from neigh-
boring states. Calligraphy, the highest art form in tradi-
tional China, was already well developed. It perfected the
technique of bronze casting and bequeathed us with
those mystically austere bronze vessels, wbich have not
been surpassed as works of art.
The Shang capital was located in the basin of the ca-
pricious Yellow River, which periodically changed course,
sweeping over vast areas. T~us, floods were an ever-pre-
sent threat, causing the Shang capital to be moved eight
times in its history. These circumstances were important
to the relationship between Shang and its neighbor. Zhou,
as noted in the I Ching:
Water laps at the King's house.
It's safe.
(59 FLOWING)
14 I CHING

On the road, the Duke got the news, agreed,

And assisted in moving the Capital.
(42 INCREASE)

The last quote records how Zhou, then a vassal state of

Shang, assisted in the moving of the Shang capital. The
same hexagram goes on to imply that. by gaining Shang's
trust, Zhou set the stage for overthrowing Shang. The
events referred to very likely occurred in 1388 B.C., when
the Shang capital made its final move to An Yang, where
archaeologists have unearthed entire bronze foundries
and the fabulous oracle bones that we will discuss more
fully later:
The I Ching most likely had its roots in the divination
traditions of the Shang. The Shang people deified their
ancestors, to whom periodic offerings were required,
with the proper ceremony. These rites were among the
most important duties of the king.
Of the early ancestors of the Shang people, only
three were considered important enough to merit the
title of "High Ancestor;" and they were honored withes-
pecially elaborate sacrifices. Among them was Wang Hai
(Prince Hai), who figures prominently in the I Ching,
though it is not clear why he in particular is referred to so
frequently.
Prince Hai (ca. 2000 B.c.) was a clever; enterprising,
and restless man who left his home to travel to the King-
dom of Yi to raise cattle and seek his fortune:

Little, little traveler;

Leaves his home to wander;
Courting disaster.
(56 THE TRAVELER)

There Prince Hai encountered mysterious conspiracies

against him. He had a flourishing flock of sheep, but some-
how lost it:

He lost his sheep in the Kingdom of Yi.

No regrets.
(34 GREAT INJURY)

He then raised oxen and invented the ox yoke to put

them to work in the field. There was an attempt to burn
him to death in his house, from which he was able to
escape only because a mysterious rap on his bed roused
him:
 ATOUA OF HISTOAY WITH THE I CHING IS

Hitting the bed with the foot.

The dream bodes ill.
(23 Loss)
His luck did not hold out for long, however. The local King,
Mianshen, who may have been behind all the conspiracies,
finally killed him and took his oxen:
A bird's nest is burning.
The traveler first laughs then weeps.
He lost his oxen at the Kingdom of Yi.
Disaster.
(56 THE TRAVELER)
Prince Hai's death was eventually avenged by his son
Wei, who, with the assistance of a neighboring state, at-
tacked Yi and killed Mianshen.
A century after Prince Hai, his descendant Lord Tang
overthrew the Xia and founded the Shang Dynasty. Lord
Tang took pains to project a public image of diligence and
humanity. On his bath basin was inscribed the famous
maxim:
Renew yourself today.
And another day.
And each and every day.
One day, when he saw hunters closing in on their prey
with nets from all four sides, he ordered the nets re-
moved on three of the sides. In his dominion, he declared,
"only willing animals shall be taken." When people in the
neighboring states heard about this, they all praised him
for his compassion, which "benefited even the wild
beasts." The I Ching probably had this incident in mind
when it wryly commented:
The gentleman loosened the rope.
Good for him.
The common folks got the punishment.
(40 LETTING LoosE)

In I lSI B.C., the last Shang emperor; jou the Terrible, as- JOU THE
cended to the throne. To this day, his name is synonymous
with "debauched tyrant." An intelligent and powerful TERRIBLE
man, he "fought wild beasts with his bare hands." He used
16 I OIIMG

to throw wild orgies for three thousand people. Men and

women would run around naked, gorging themselves in a
forest whose leaves were made of meat and, to the beat
of a drum, dip their heads in unison to drink, "like cows,"
from a lake of wine.
Most unforgivable of all, he pandered to the every
whim of Taji, his beautiful but petulant queen. One day.
she wondered whether what they said of Jou's uncle,
Prince Bigan, was true, that his heart had seven chambers
instead of the usual four; and that's why he was so wise. To
sat~sfy her curiosity, Jou killed Bigan and took his heart out
for examination. Another uncle, the Prime Minister Jizi,
was thrown into prison when he admonished Jou on his
excesses; he escaped execution only by feigning madness.
Meanwhile, the state of Zhou had gained influence
among all the vassal states because of its wise ruler; King
W~n (The Humane King). It was said that all the states
would bring their disputes before King Wen to be settled
because they could always be assured of a wise and fair
arbitration. Jou's father; Emperor Yi, had given his daugh-
ter in marriage to King Wen. The I Ching noted the occa-
sion through a sharp reporter's eye:
Emperor Yi betrothed his daughter.
With her niece as consort
(I I PEACE)
Emperor Yi gave his daughter in marriage.
The Princess is not as beautiful as her consort.
(54 THE MARRYING MAIDEN)
The bride seemed to be upstaged by her niece, the con-
sort (concubine). Small wonder. She eventually mothered
King Wen's heir; King Wu.
King Wen's reputation and influence made Jou jeal-
ous. On one of King Wen's tributary visits to the Shang
court, Jou threw him in prison, where he was confined for
seven years. While in prison, King Wen reflected on Yin
and Yang and the trigrams and had the idea of stacking a
trigram upon a trigram to form a hexagram, symbolizing a
higher level of diversification. He gave names to the sixty-
four possible hexagrams and attached to each a text to
convey its attribute.
The body of text that King Wen wrote is called Guazi
(Hexagram text), the skeleton of the I Ching. (In Chinese,
both trigram and hexagram are called Gua. Guazi means
"Gua text.")
 ATOUR OF HISTORY WITH THE I CHING 17

The release of King Wen was eventually arranged by brib- THE MANDATE
ing Jou with beautiful women, fine horses, and rare
animals. Jou was so pleased with the presents ('~ny one of OF HEAVEN
these would have sufficed") that he even granted King
Wen the right to bear arms against his neighboring states.
These events are referred to in the I Ching:

Someone is proffering a tortoise shelf.

Worth ten double cowries.
It cannot be refused.
Everlasting good omen.
The King makes offerings to God.
Good fortune.
(42 INCREASE)

Imprisoned first, then set free,

The King makes offerings at West Mountain.
( 17 THE CHASE)

The King offers sacrifice at Mount Qi.

All goes we/f. No troubles.
(46 ASCENDANCE)

King Wen had able sons. Among them, Marquis Kang

was an especially able warrior:
Marquis Kong presented a herd of horses,
The spoils of three victories in one day.
(35 ADVANCE)

Another son, the wise and learned Duke Zhou, inherited

the secret of the hexagrams. The noblest of them all, son
of Taisi, the consort mentioned before, he succeeded King
Wen as King Wu, the Valiant King.
The plan to overthrow Jou the Terrible was long in
planning. King Wen had taken advantage of the right to
bear arms granted him by Jou to bring his immediate
neighbors in line. Then he sought out the wise hermit Lu
Wang, known to la,ter ages as the Old Master Jiang, to be
his right-hand man.
Lu Wang had spent his idle time fishing, with a
straight hook. When asked about this seemingly futile ex-
ercise, he answered, "What I am after is not fish." He
inspired the romantic ideal of the philosopher hermit,
who eschews the material glories of the world to wait for
the call of a truly noble cause. As the I Ching admonishes:
18 I CHIIIG

Serve not the mighty.

Keep your goals lofty.
(18 WORK)
King Wen died without taking action against Jou. His
successor; King Wu, made Lu Wan his Chief-of-Staff, and
held a military exercise on the banks of the_ River Meng.
Eight hundred heads of states came to meet him and urge
him to move against the evil Jou. Just then, a white fish
leapt into King Wu's boat. King Wu saw it as a warning that
Jou was still strong, for white is the color of Shang. He
returned home and continued to make preparations for
another two years.
The reckoning came just before dawn one February
day, in the year I 122 B.C. King Wu's call for a revolution
was answered by all the neighboring states, who came
forth with four thousand chariots. Before the joint forces
assembled in the field of Mu, he delivered a historic
speech that was preserved for posterity in the Book of
Records.
King Wu began by citing an old adage about a house
corrupted by "a hen that crows." He vowed to fulfill the
mandate of Heaven to deliver the people from the
clutches of tyranny. And he charged the soldiers, "On-
ward! Be as tigers, as bears. He who falls behind shall
be executed." The I Ching takes note of this historic
occasion:
On the day of the public gathering,
A new order is proclaimed.
(49 REVOLUTION)
Jou met the revolutionary forces with an army of
seven hundred thousand. However; it was a ragtag army
with no will to fight, and most of the soldiers went over to
King Wu. As the I Ching commented;
None will rally
Some will attack.
If there is no determination in the heart,
Disaster will befall.
(42 INCREASE)

And disaster did befall the evil Jou. Conceding de-

feat, he retreated to the Deer Pavilion, scene of his nu-
merous past -orgies. There, clasping to his bosom his
priceless jade collection, Jou set himself on fire and
burned to death. King Wu drove up in a chariot and shot
 ATOUR OF HISTORY WITH THE I CHING 19

Jou's body three times with arrows. Then he beheaded

Jou's corpse with a yellow ax, and hanged the head on a
white banner for all to see. He proclaimed himself Em-
peror and appointed his brother Duke Zhou as Prime
Minister.
To show that peace was restored, King Wu "released
the war steeds to the east slope of Mount Hua, sent oxen
grazing in the plain of Taolin, gathered all weapons, and
dispersed the army. Thus it was made known to all under
Heaven that force shall never be used again." The I Ching
rejoiced with characteristic guardedness:
Shang is vanquished.
Some things are possible.
(2 EARTH)
Jizi was released from prison but did not wish to
serve under Zhou rule. With five thousand followers, he
migrated to a peninsula in the northeast and founded the
Kingdom of Chosen, also known as Korea. There ·is a
tomb in Pyongyang bearing his name. The life of Jizi in-
spired hexagram 36 THE CRYING PHEASANT.
Thus began the Zhou Dynasty, which lasted a glori-
ous eight centuries, spawning in its waning years the
Golden Age of the philosophers, including Laozi and
Confucius.

Duke Zhou was a wise and humble public servant. To en- THE ORACLE
courage people to come to him with ideas, he always kept
his door open. It was said that in his eagerness to wel- OF CHANGE
come guests, he usually interrupted a meal three times by
spitting out the food, and got out of a bath three times,
clutching his wet hair.
Some five centuries later, Confucius would tout him
as the model statesman. In his own declining years, when
his ideas of statecraft had failed to gain acceptance, Con-
fucius lamented, "How I must be getting old! It's been so
long since Duke Zhou came to my dreams."
Duke Zhou breathed life into the lines of King Wen's
hexagrams by writing a text to convey their attributes.
Together with the judgments written by King Wen, this
constitutes Yi (Change), or Zhou Yi (The Book of Change
of Zhou). It is now known by the name I Ching.
20 I OIING

Rules were formalized to use the Zhou Yi for divina-

tion, which was entrusted to an official court oracle. The
Dynasty was now properly launched, for it had been reg-
istered with Heaven.
The history could end here but for the fact that Con-
fucius was yet to leave his imprint, which gave the I Ching
the impact it has had on Chinese culture for centuries.
 3
THE
LEGACY
OF
CONFUCIUS
Sima Qian, the great historian of the second century B.C.. EVERY FIVE
noted that every five hundred years a great sage takes
center stage. From great antiquity, philosopher kings and HUNDRED
sages rose to mark new eras in five-hundred-year inter- YEARS
vals down to Duke Zhou. Five hundred years after Duke
Zhou came Confucius, sage of sages.
All dynasties end, sooner or later. While Shang
ended spectacularly, Zhou just faded away. By the time
Confucius was born, in 550 B.c., the local lords had be-
come so powerful and independent that the court of
Zhou had merely titular significance. The dominions of
the lords were in reality separate nations, each with its
22 I CHING

own way of government, war; and diplomacy.

It was a lawless time, a time when a criminal wanted
in one dukedom could flee to a neighboring one and be-
come its prime minister overnight. It was also a time of
great intellectual ferment, for which the phrase "a hun-
dred flowers bloom, a hundred schools contend" was
originally coined.
The two major schools of thought. the Taoist and the
Confucian, both longed to bring the world back to an an-
cient "Golden Era." Each school, however, painted the
ideal very differently.
Laozi, whom the Taoists claimed as founding father,
held that government was at the root of all evil. According
to Laozi, the ideal world of ancient times consisted of
"small countries with small populations, which had no in-
tercourse with one another. Thus, newfangled inventions,
even if made, could find no application." As a political
goal, this obviously did not have a ghost of a chance,. but
the personal philosophy behind it-accomplishment by
inaction, activity through passivity-had a profound im-
pact on Chinese thought.
Confucius, on the other hand, looked back to the
times of the ancient emperors (which predated the Xia
Dynasty) as a Golden Era, when rulers were compassion-
ate and just and subjects were decorous and loyal. This
ideal condition was made possible by the maintenance of
a proper social order, in which each- person fulfilled the
duty of his station. To achieve that felicitous state, people
had to be inculcated with a desire for learning and self-
cultivation. His disciples recorded his views as follows, in
The Great Learning:
In ancient times, he who wished to let his vir-
tue shine over all under Heaven must first govern
his state well. To govern the state well, he must
first unify his clan. To unify the clan, he must first
cultivate himself To cultivate himself. his heart
must be in the right place. For the heart to be in
the right place, he must first have a sincere pur-
pose. To have a sincere purpose, he must first ac-
quire knowledge. The way to acquire knowledge is
to study the nature of things.
When the nature of things is understood,
knowledge will be gained. When knowledge is
gained, a sincere purpose can be set. When a sin-
cere purpose is set. the heart can find the right
 THE LEGACY OF CONFUOUS 23

place. When the heart is in the right place, the self

can be cultivated. When the self is cultivated, the
clan can be unified. When the clan is unified, the
state can be well-governed. When the state is
well-governed, order can be brought to all under
heaven.
For the emperor and common man alike,
self-cultivation is the key.
Thus, according to Confucius, there is a hierarchical
external social order; which is mirrored in a hierarchical
internal personal order. The great rulers were successful
because they were able to project their internal order
onto the external world.
Confucius allegedly held the Yi in the highest esteem,
as a perfect expression of the Natural Order. ·which fur-
nishes a basis for the hierarchy of the inner personal
order. The progression of personal development, from
learning the basics to bringing order to the world, ca:n be
likened to the development of grand structures out of the
basic Yin and Yang. In his later years, he read the Yi so
often, it was said, that the leather binding had to be thrice
replaced. "Grant me a few more years to study the Yi,"
he said. "I should then be able to avoid grave errors."
To expound his views on the relationship between
the I Ching and human affairs, Confucius was said to have
written the Ten Wings, essays appended to the original Yi
of King Wen and Duke Zhou. (We shall see, however. that
the Ten Wings could not have been the work of Con-
fucius. Neither do they serve the Yi well.)

Confucius kept a kind of editorialized chronicle of the DEATH OF

events of his era, The Annals of Spring and Autumn, in
which he sought to distinguish right from wrong through a AQILIN
few incisively chosen words. It was said that these words
struck terror in the hearts of all troublemakers. The years
covered by the Annals (722-480 B.c.) have since been
known as the "Era of Spring and Autumn." The laconic
Annals were expanded by contemporary historians into
full histories, containing records of numerous I Ching
readings by the rulers of the time. We shall quote a few
examples in a later chapter.
14 I CHING

True to their own philosophies, Laozi and Confucius

reacted quite differently to the turmoils of the time. Laozi
simply got on the back of a blue ox one day and headed
west. When he was about to cross the Great Wall to
l~ave China, the keeper of one of the gates saw a "purple
aura" approaching from the east and knew that a great
man was coming. He greeted and entertained Laozi and
took down by dictation the Daode Jing (Tao Teh Ching),
which has become the bible of Taoism. Laozi got back on
his blue ox and rode into the sunset, never to be heard
from again.
Confucius, on the other hand, stumped the country
to preach his vision of the ideal society. He acquired a
following of three thousand disciples, but not a single ruler
was among them. One day, someone killed a strange
unicorn-like beast in the field, attracting a crowd of curi-
ous onlookers. Confucius went to investigate, recognized
that it was a qilin, symbol of the Golden Era, and uttered a
lament heard down the ages:
0, Qi/in! You belong to the Golden Age,
With the birds of paradise.
What misguided mission
Has sent you to our time?
That day, Confucius entered the last line in his Annals. He
died soon after; a disappointed man. It was to be another
five hundred years before his ideals became universally
accepted.

HOW CHINA The Iron Age came. Weapons became sharper. Zhou fi-
nally disappeared, and the Era of Warring States began,
GOT HER which ended when one state gobbled up all others. For
NAME the first time, the land was unified under one centralized
state, which took on the name of the conquering king-
dom, Qin, transliterated into the tongues of remote west-
ern countries as "China." It was 221 B.c.
The first emperor of Qin called himself The First
Emperor. His son was to be The Second Emperor; and so
forth, until The Ten Thousandth, and beyond. In a burst of
exuberance, he reportedly built a palace that covered a
hundred miles and a mausoleum under an artificial moun-
tain, which, among other wonders, contained a giant relief
 THE LEGACY OF CONFUOUS 25

map of China with quicksilver running in the rivers. As we

know for a fact, he ordered an army of six thousand life-
sized clay soldiers buried underground, in battle forma-
tion, to guard his tomb. And, of course, he completed the
Great Wall.
But what he really wanted was to live forever: A wiz-
ard, Xushi, promised to bring him the herb of immortality
from a fabled island in the East Sea, where the sun rises.
All he requited was a fleet staffed with three thousand
boys and as many girls. Xushi went on his mission and was
never heard from again. However; there is a tomb in Japan
bearing his name.
The First Emperor had no use for Confucius and
Natural Order: Had he not forged a nation through blood
and iron alone? To suppress idle pursuit, which might en-
danger the throne, he had three hundred alleged Confu-
cian scholars buried alive and ordered all books burned,
except those on medicine and other useful subjects. The I
Ching was spared because as a book on divination it was
deemed useful.

The ·Qin Dynasty lasted a mere fifteen years. After the I CHING
death of the First Emperor; uprisings broke out all over
the land. By elimination and merger; there quickly ENSHRINED
emerged two major forces vying for the throne: Chu and
Han. Chu had the irresistibly romantic combination of
Macho Hero, Thoroughbred Steed, and Great Beauty. In
contrast, the leader of Han was a boorish small-town bai-
liff. But Han won. Chu's final defeat came when its re-
treating army was pushed against the Black River by the
Han forces, who sang folk songs of Chu through the night,
prompting many desertions among the demoralized and
homesick Chu soldiers. The end has been portrayed in a
famous Peking opera, Power Lord Bids Farewell to His Lady.
Generations of theatergoers have shed tears over the
dramatic final act, when Great Beauty performs the last
sword dance to the beat of muffled drums for Macho
Hero and kills herself at his feet. Whereupon our Hero
slits his own throat with a sword, and his body tumbles
into the Black River:
The Han Dynasty was proclaimed in 207 s.c. It insti-
tuted a system of civil examinations as the door to public
26 I CHING

service. Under the great Emperor Wu (The Valiant Em-

peror), who reigned from 140 to 86 B.c.. the system was
completed. Confucianism was declared state creed, and
the I Ching. including the Ten Wings, took its place among
the Confucian Classics, thirteen in number. which had to
be mastered by all who aspired to state office. The
world's first and largest bureaucracy was born.
Thus, five hundred years after Confucius, the I Ching
became enshrined. not as Oracle, but as Teacher. Its origi-
nal function as a vehicle for divination was now consid-
ered secondary. Instead, it was revered as an expression
of the deepest secret of Nature: the unceasing alternation
between Yin and Yang that makes the world go round. It
was to be the inspiration for a life in harmony with
Nature.
The imperial court no longer maintained an official
soothsayer. The signs of Heaven remained a serious con-
cern; but they were now read by the Imperial Astrono-
mer; who was the father of Sima Qian.
Sima Qian witnessed this watershed of history in his
lifetime. He wrote the monumental Records of History.
the first systematic history of China from legendary begin-
nings to his time, emphasizing personalities and events
that figured in the long sweep of cultural development.
He had intended it as a kind of time capsule, "to be se-
creted in a sacred mountain, preserved for a later genera-
tion." Much of what we know about ancient Chinese
history. including that of the I Ching, came from this work.
And thus did Sima Qian became the sage of his era,
five hundred years after Confucius-a role known to
himself and posterity. but not to his contemporaries.

THE CONFUCIAN No single person has had more influence on the culture of
China, and by extension of Japan, Korea, and other na-
HERITAGE tions of East Asia, than Confucius. He was a modest man,
by his own estimate a failure in his lifetime. Qin, the
power that initially unified China, did not believe in his
teachings, nor in those of the Taoists, but opted instead
for those of the Legalists, a hard-nosed aproach to the
acquisition and management of centralized power.
Once political power was securely entrenched, how-
ever; the ruler needed something more transcendental
 THE LEGAa OF CONFUOUS 27

than cost-effectiveness on which to base his rule, and he

found it in the Confucian concept of Natural Order:
The Confucian ideal was appealing because it ap-
peared to be eminently reasonable, and it also had the
strong advantage of having deep cultural roots. In the
original text of the I Ching, we find a humane pragmatism,
an earnest work ethic, a sense of social justice, and a re-
spect for the natural way that were hallmarks of the Con-
fucian outlook. These values could not have been the I
Ching's creation, but must have come in turn from a still-
older tradition, of which the I Ching was synthesizer:
Once institutionalized, Confucianism inevitably be-
came standardized, sanitized, and sterilized. The I Ching,
too, had to be repackaged, and the Ten Wings accom-
plished that. They were of course attributed to Confucius
himself, but by content and style they were clearly prod-
ucts of a much later age.
As the name implies, the Ten Wings consists of ten
essays, which vary considerably in quality. The ones· that
discourse on the general philosophy of the I Ching make
for good reading. although they impute to the I Ching
more than what was there originally. The following is a
sampling of more memorable passages:

Heaven was above, Earth below: Thu$ the

universe took form. The lofty and the lowly segre-
gated: Thus the correct positions were established.
Motion and rest became regulated: Thus the ac-
tive and the passive found their roles. The likes
congregated, and all things divided into classes:
Thus good and evil arose. Signs were displayed in
heaven, and shapes appeared on Earth: Thus
change was manifest. The active and the passive
massaged each other. The eight trigrams excited
one another. Driven by thunder and lightning, nur-
tured by wind and rain, with the rotations of the
Sun and the Moon, with the seasonal alternation
of cold and heat, the pure Yang became the male,
and the pure Yin the female ...
A Yin. A Yang. That is the Tao. The compas-
sionate finds in it, humanity. The intellectual finds
in it, reason. The common people are daily im-
mersed in it unawares. Thus the way of the sages is
subtle ..
28 I CHING

These sophisticated discourses are a far cry from the

primitive and powerful poetry of the original I Ching.
Whereas in the original the underlying philosophy is
brought out gently through examples, morality is ex-
plicitly prescribed in these essays. The Ten Wings weave a
theory of a hierarchy in Nature, which not coincidentally
reflects the hierarchy in the Confucian ideal of society.
Other parts of the Ten Wings do not make much
sense. This is especially true of The Image, which is truly
destructive of the original face of the I Ching, for it is inter-
laced line by line with the original text. The content is
a kind of "official speak" that is neither I Ching nor
Confucius.
To give an example, let us see what The Image has to
say about two selected lines from 59 FLOWING. We shall
display the lines in the form one usually finds in standard
editions. The original text is immediately followed by The
Image, which is incomprehensible unless annotated by
some great Confucian scholar. Here we use the famous
annotation of Kung Yingda of the Tang Dynasty:

- - 3 Water laves the body. no regrets.

The Image: Water laves the body, for the mind is out-
wardly directed.
Note: Six in the third place can lave its body, because it is
inside, and responds to nine at the top. That's why it is
outwardly directed.

5 Sweating profusely. wailing loudly. Water

laps at the King's House. It's safe.
The Image: The King's house is safe, because it is in the
rightful place.
Note: Nine in the fifth place is the King's proper place.

We can see that the text is really quite straightforward

and spontaneous, but the so-called Image is pure gob-
bledegook, and the annotations only make it worse. Yet
none would dare openly declare that "the Emperor has
no clothes," for in imperial China the Ten Wings were
made part of the I Ching, and required reading for the
aspiring mandarin, who had to pass the civil examinations.
And thus the original face of the I Ching laid buried for
two millennia, until resurrected by modern scholarship
and fresh points of view made possible by the passing of
the Confucian state.
 THE LEGAO OF CONFUOUS 29

There was the true Confucius, grand synthesizer of a

Utopian past, who held Natural Order in reverence, val-
ued self-cultivation, and approached the world with hu-
mane pragmatism. His values were the distillations of the
best of ancient traditions, which still shine through the es-
sential I Ching, when stripped of all the encrustations of
bureaucratic prose. Through Confucius, even the institu-
tionalized one, these values have become .deeply in-
grained in the Chinese way. The dynastic rulers of China,
in this instance, did him justice by honoring him as The
Great Teacher:
 4
MEANING
OF THE
I CHING

A question of special fascination to many students of the

I Ching has been whether the arrangement of hexagrams
HEXAGRAM
conveys a hidden message. The answer seems to be no. PATTERNS
The sixty-four hexagrams are given in this book in
the so-called "King Wen order:" It consists of a sequence
of thirty-two conjugate pairs, in which one hexagram can
be obtained from the other by standing it upside down.
The eight hexagrams made by doubling the trigrams are
exceptions to the rule, for they look the same upside
down as they do right side up. These are grouped into
mirrored pairs instead, in which one member is gotten
from the other by interchanging the Yin and Yang lines.
31 I CHING

The first pair of hexagrams is HEAVEN-EARTH. which

seems natural enough. The last pair turns out to be FuL-
FILLMENT-UNFULFILLMENT, in that order. The literal transla-
tion of the names are 'f\fter Crossing" and "Not Yet
Across," referring especially to crossing a river. Their
placement at the end is doubtless a deliberate irony.
a comment on the elusiveness of success or the unat-
tainability of perfection.
Apart from the above there is no obvious formula.
Of course the Ten Wings, which have an answer to every-
thing, contain an essay explaining the grand vision ex-
pressed in the King Wen arrangement; but it sounds like a
press secretary explaining an executive order and does
not inspire confidence.
As we shall mention later; there is an alternative "Fuxi
order;" which is simple and transparent; but none of the
standard editions use it.
In a similar vein, there does not seem to be a system-
atic correlation between the Yin-Yang structure of a hex-
agram and its name. There are examples of obvious
symbolism, such as the pair Loss-RETURN shown in this
illustration:

--
-- --
--
--
--23 LOSS
--
24 RETURN

The first of the pair depicts a lonely Yang at the top, the
last stage of development, about to turn into a retiring
Yin. This symbolizes the end of a regime, hence "loss."
The second describes the opposite situation, in which a
youthful Yang begins to sprout from the roots, ready to
extend its influence upward to turn the Yin lines into vig-
orous Yangs. It symbolizes renewal, hence "return."
As shown in the following illustration, MoDESTY is
sensibly symbolized by Mountain beneath Earth, for a
mountain normally sits on top of the earth.

--
-- EARTH

--
IS MODESTY
OVER
MOUNTAIN
 HEAHIHG OF THE I CHING 3l

There are cases in which the name seems to be in-

spired by the picture presented by the hexagram, but one
cannot be sure. The principles used in naming hexagrams
were probably as varied as those used in designing the
Chinese characters: pictographic, symbolic, metaphoric,
and so forth.

In the I Ching each hexagram stands as a poem. Its impact I CHING

is heightened by the hexagram form, much as the effec-
tiveness of the classical arts is enhanced by an accepted AS POETRY
structure.
The poetic aspect of the I Ching, however, has been
obscured by the Ten Wings. How can you enjoy poetry if
every line is followed by government regulations on how
to read it? Once the parasitic vine is torn out, however;
the poetry of the symbolism and imagery becomes ap-
parent to even a cursory reader:
Conscious use of literary devices occurs frequently.
For example in 2 EARTH the metrical scheme spans all six
lines of the hexagram. In the following, the words that
rhyme in the original Chinese text are not italicized; un-
fortunately, we are not able to reproduce the effect in
the English translation:

I Treading on frost. .. .
2 Straight and square ... .
3 Shang is vanquished. . .
4 A closed bag... .
5 A yellow robe ... .
6 The dragons fight in the field.
Their blood runs black and yellow.
(2 EARTH)

The following was clearly calculated for effect:

Expelled.
Returned.
Burned.
Died.
Abandoned.
(30 FIRE)
34 I CHING

The starkness and power stand out in the context of the

other lines of the hexagram. The original Chinese text is
dramatized by exclamatory sounds after each word.
There are snatches of rhymed verse in the style of
the Book of Poems, an anthology of folk and court poetry
from ancient times compiled by Confucius. A standard
device was the "leading image" that sets the mood for
what is to come, as in the famous love song that opens the
Book of Poems:
Guan-guan cries the kingfisher
On the island in the river.
There is a pretty maiden
That I am yearning after.
Compare this with the following from the I Ching:
An egret sings in the shade.
Its young harmonizing.
I have a good wine,
For you to share.
(6 I SINCERITY)

Thick clouds and no rain

From my west field cometh.
The duke went shooting,
And got the bird in a cave.
(62 SMALL EXCESS)

It is amusing to observe that the official Confucians also

attempted an assassination of the Book of Poems. The
love song quoted above was explained as a poem about
the "virtues of King Wen and his Queen."
Some passages of the I Ching echo the concern with
social justice found in the Book of Poems, as in the follow-
ing example:
I fell the lumber
Right by the river.
0, how clear the rippling water!
You never worked the land.
Whence came the grain in the yard?
Ah, a gentleman true
Takes only his due.
Compare the following sentiments in the I Ching:
Refusing a fat plum,
The gentleman gains a carriage.
The common man loses his house.
(23 Loss)
 "EANIIIG Of THE I CHIIIG lS

The gentleman loosened the rope.

Good for him.
The common folks got the punishment.
(40 LETTING LOOSE)
This may well be folk poetry of the time that found its way
into the I Ching.

The diverse hexagrams in the I Ching build up to a uni- I CHING AS

fying philosophy, though not the rigid doctrine of the state
Confucians. The main theme is that Yin and Yang alternate PHILOSOPHY
in an unending sequence; an extreme situation must
change to make room for opposite elements. However;
though Yin and Yang are part of the symbolism of the
hexagrams, you search the text in vain for these words,
or even for "change."

A hexagram generally follows the development of an

idea or situation. from its inception in the first line to the
ultimate fate in the last line. The first line generally sets the
mood. The successive lines describe the unfolding of the
situation. and the last line warns of overstepping the
proper bounds. There is. however; considerable variation
from this scheme. As in the ordering and the naming of
hexagrams. there is no set formula. What makes the
I Ching interesting, in fact. is that every hexagram is in
some manner structurally unique.
The basic pattern is most clearly and forcefully ex-
pressed in the opening hexagram, HEAVEN, of pure Yang,
where we follow the dragon's progress:

I The dragon is hibernating ...

2 The dragon is seen in the fields . . .
3 A gentleman works hard all day ...
4 The dragon is sometimes leaping in the pool ...
5 The dragon is flying in the sky ...
6 The dragon is stranded in the shallows ...
(I HEAVEN)

The dragon is a symbol of power; strength, and creativity.

It takes careful nurturing to bring it to full power: Eventu-
ally, however; the power wanes, for nothing is forever; and
all things run their cycle, only to begin anew.
It is probably by design that the theme so clearly
36 I CHING

brought out in HEAVEN is all but unrecognizable in EARTH,

of pure Yin. All the lines participate in an overall metrical
scheme, as we showed earlier; but their meanings are far
from clear: From frost underfoot to the final cosmic battle
between dragons, the lines can fit any number of inter-
pretations, or none at all. Reticence and obscurity is the
theme.
Between the two extremes of clarity and obscurity
exemplified by HEAVEN-and EARTH, all other hexagrams fall
within, having varying degrees of clarity. Generally an ini-
tially discouraging situation finds reprieve at the end,
whereas an exuberant mood, as in I HEAVEN, gets slapped
down at the end. The point is made that a ray of hope
never dies in the depth of despair; while victory sows its
own seed of defeat.
The development of the theme often uses parts of
the human body as metaphor; progressing from the foot
to the head. An interesting one is 23 Loss, in which the
idea of loss is expressed only obliquely, through reference
to Prince Hai's loss of his sheep, and eventually his oxen
and his life. We relive the terrifying scene when the Prince
escaped death at the hands of an unknown arsonist,
thanks to a mysterious rap on his bed that roused him:
I Hitting the bed with the foot ...
2 Hitting the bed with the knee ..
3 Hit it ...
4 Hitting the bed with the shoulder ..
5 Using a eunuch as servant ..
6 Refusing a plum ...
(23 Loss)
The unremitting terror; however; is somewhat alleviated
at the end. The fifth line refers to a helpful servant Prince
Hai found after recovering from a loss. The last line might
refer to a story that has been lost, but it does not fore-
bode disaster.
There is a moral thread running through the I Ching
that hews quite closely to the later Confucian ethics,
which explains why Confucius found the I Ching of such
great interest. There is also a hardheadedness that re-
minds one of Confucian pragmatism. This is of course no
coincidence, for Confucius formed his ideals by distilling
what was best from what he perceived as an ancient
Golden Era.
Witness the third line from HEAVEN:
 "WING Of THE I CHING 37

The gentleman works hard all day.

And keeps alerts at night.
In peril, safe.
(I HEAVEN)

Compare this with the following from the Confucian

Analects:
Zengzi said, "Each day I examine myself thrice:
"Have f been faithful in serving others?
"Have I been honest with my friends?
"Have I reviewed the Masters lessons?"
Virtue is touted not as an end in itself, but as a
proper means to attain one's goals. This pragmatic ap-
proach, always concerned with this world rather than
some other; is characteristic of Confucius, who refused to
answer questions about the afterlife ("Before you under-
stand life, how can you understand death?" he responded)
or the spirits ("Before you learn to serve men, ho-..y can
you serve the spirits?").
The conquest of Shang by Zhou was an important
event from which morals are drawn. An overall assess-
ment can be pieced together from different hexagrams.
Shang was the Great Country of superior wealth, but
it was in moral decay. Zhou, on the other hand, saw itself
as poorer materially but stronger spiritually. It sent its
General Zhen to help King Wu Ding of Shang to pacify
Devil's Land (forbearer of the Huns). It assisted Shang in
moving its capital when floods ravaged it. For all this, Zhou
gained the trust of Shang. and the way was open for Zhou,
acting as the instrument of Heaven's wrath, to overthrow
Shang through revolution.
The description of circumstances surrounding the di-
saster aid is quite specific:
I Favorable to start major construction ...
2 Someone is proffering a tortoise shell . . .
3 Assistance offered at a disaster ...
4 ... The Duke ... assisted in moving the Capital.
5 . . . Trust is our reward.
6 None will rally. Some will attack ...
(42 INCREASE)
The hexagram begins on a note of readiness to undertake
a great project. The second line notes an opportunity that
must be grasped. The head of the Zhou state agreed to
ll I OIIIIG

assist in moving the Shang capital, and the reward is gain-

ing Shang's trust. Finally the attack on Shang was launched.
With the above in mind, it is interesting to read
MoDESTY, the only hexagram in the entire I Ching in which
all six lines give favorable readings:
4 There is everything to gain
To practice modesty.
5 Losing wealth, on account of a neighbor.
Attack brings success.
6 Known for modesty.
Auspicious to take military action,
To pacify the provinces.
(IS MODESTY)
The implication is that modesty is the best policy. One can
capitalize on it to project a righteous image in taking ag-
gressive action (which, the text is careful to point out,
must be justifiable).
In sum, we see that the I Ching draws from history
and folklore to weave poetry. In a single passage we may
not find any specific message, but taken as a whole the
book brings out the 'inevitability of change, the illusion of
power. and the danger and reward that lurk in any situa-
tion. Locally it is poetry; globally it is philosophy.
As originally conceived, though, the I Ching was in-
tended as neither poetry nor philosophy. It was an oracle.
The text must have been gathered from various sources,
weeded out, and edited over long periods of time, during
which its effectiveness as an oracle was tested. However;
the poetic voicing of an underlying philosophy could not
have been accidental, but must have been discovered
through experience to be essential in the making of a
good oracle.

THE MANY The I Ching is different things to different people. The

visual impact of the symbolism, the implicit philosophy,
FACES OF THE and the imagery in the lines are all open to personal inter-
I CHING pretation and varied associations.
Officialdom in dynastic China had chosen to focus on
the moralistic aspect of the I Ching and de-emphasize its
 MEANING OF THE I CHING 39

original role as oracle. But the state Confucians were not

content with merely pointing out the implicit moral mes-
sage in the I Ching. They wanted to "derive" the I Ching,
line by line, from a unified principle base on Yin, Yang, and
change. A systematic effort to do so was undertaken by
scholars of the Han dynasty (206 B.C. to A.D. 25). They
dissected the hexagrams in different ways. They intro-
duced the concept of an "inner trigram," a subset of three
lines inside a hexagram, and used it in conjunction with
the upper and lower trigrams for analysis. It was supposed
that each line bore a definite relationship to all other lines
in the hexagram, determined by its Yin-Yang nature, its
position, and the trigram (upper; lower; or inner) of which
it was a part. Thus, a given line "resonated" with this or
that line, but "opposed" others. Obviously. the analysis
can become so intricate that. whatever the text of the
line, one can always find a rationale.
Once the game of line analysis started, the Taoists got
into the act by adding a dimension from the "Five Element
Theory," a classification of things into the five categories
Metal, Wood, Water; Fire, and Earth, which observe a
cyclic relationship of "grow" and "kill" (e.g., Earth grows
Wood, Water kills Fire). The year and month, as well as
day and hour; were supposed to fall successively into one
of the five categories. When you start assigning categories
to hexagram lines, examining inner hexagrams and what-
not. and add influences due to the time ·of day. the intri-
cacy becomes staggering, and a whole Taoist astrology
grew up around the I Ching.
After the Confucians and the Taoists got through
with it. the intrinsic spirit ofthe I Ching became all but lost
in a cloud of pseudo-analysis. Ironically, the original mean-
ing was more apparent to people from other cultures,
who were not crippled by "knowing too much." Thus,
Wilhelm Leibniz, in eighteenth-century Germany, and
Carl jung, in twentieth-century Switzerland, were both in-
spired by ideas they perceived in the I Ching that had not
impressed the Confucians. We shall now describe what
they saw in the I Ching.
There had been an alternative ordering of the hex-
agrams, the so-called "Fuxi order;" which brought to the
fore the derivation of the hexagrams from the Yin-Yang
concept. One imagines first that Yin and Yang grew out of
a primordial Oneness. Next, the Yin and Yang each split
into Yin and Yang again and again. The repeated bifurca-
tion eventually produced the sixty-four hexagrams.
40 I OIING

We can represent the progression by a tree with

two branches issuing from the root. Each branch will give
rise to two new branches, and so on. By convention, the
left branch will always be Yin. The number of branches in
each generation is equal to some power of two (beginning
with the zeroth power; which is one). At the sixth genera-
tion there are sixty-four branches, which can be identified
with the hexagrams. The tree of bifurcations is tradi-
tionally depicted in the form of the "segregation diagram."

The Fuxi order consists of reading the sixty-four

hexagrams from left to right in the highest row of the
segregation diagram. The lines making up a hexagram are
given immediately below it. For example, the leftmost
hexagram (the first one) has six Yin steps below it. The
lines are therefore all Yin lines, and make up EARTH. The
second one in the sequence has six Yins followed by a
Yang, and is therefore Loss.
As a convenient notation, let us represent Yin by 0
and Yang by I , so that the symbol for a hexagram can be
represented by a string of six digits that are either 0 or I
that represent the lines in the hexagram when read from
left to right. The first few hexagrams in Fuxi order are
listed below in this notation:
00000 2 EARTH
00001 23 Loss
00010 42 SuPPORT
00011 20 VIEW
00100 I 6 WEARINESS
00101 35 ADVANCE
00110 45 ILLNESS
00111 I 2 STAGNATION
The list ends with II II 0 (43 STRIDE) and IIIII (I HEAVEN).
The ciphers on the left are none other than the integers 0,
I, 2, etc., expressed in binary form.
 MEAIIING Of THI I CHING 4I

Leibniz, the mathematician who shares with Newton

the credit for the creation of calculus, was thinking about
binary integers when he came across the I Ching in 1689.
The Jesuit priest Bouvet had sent him a copy from China,
with a list of the hexagrams in the Fuxi order and a segre-
gation diagram. Leibniz instantly recognized the hexagram
symbols as none other than binary representations of the
sixty-four integers from 0 to 63, with EARTH being 0 and
HEAVEN 63. ··He was astounded to find in so ancient a
source the very idea he was working on, namely that out
of the elementary dyad 0 and I , one can in principle build
everything-the motivation for his study of binary mathe-
matics. In his first full discourse on binary integers, pub-
lished in 1703, he acknowledged their origin in "the
ancient Chinese diagrams of Fohy (Fuxi)." It was his belief
that God had revealed the truth to Fuxi three thousand
years before his time.
Jung, Swiss psychologist and psychiatrist, founder of
analytic psychology, used I Ching consultations as a clinical
tool to probe the unconscious. More than that, he took
the divination aspect seriously. According to his principle
of "synchronicity," the coincidence of events in space and
time means something more than mere chance. There is
an interdependence of objective events among them-
selves as well as with the subjective (psychic) states of the
observer. Thus, the casting of a hexagram is part of the
moment and can be taken as an indicator of the essence
of the moment.

Time has dimmed the authority of the Confucians. The COMING

lasting and universal appeal of the I Ching rests in fact not
on its role as moral teacher; but as philosopher and ora-
FULL CIRCLE
cle. We now perceive the cosmology of Yin and Yang as a
powerful allegory instead of physical truth, the latter hav-
ing been entrusted to science. As explorer of the inner
cosmology of human feelings, however; the I Ching is as
valid today as it was three thousand years ago. Thus we
come full circle in recognizing the I Ching for what it really
is: an oracle. The genius that was Zhou created something
true to basic human desires and needs, and it has with-
stood the ravages of history.
 5
ROOTS
OF THE
I CHING

We cannot be sure how much of the traditional story DIGGING

about how the I Ching came to be is believable. It should
probably be taken in an allegorical sense, though. Things AMONG RUINS
attributed to one person, such as the trigrams of Fuxi, the
hexagrams of King Wen, and the line text of Duke Zhou,
were most likely products of a long evolution, rather than
the work of any individual. The great sages stand as sym-
bols for ideas that crystallized over time, and the actual
way in which the I Ching as we know it came together
remains a mystery.
There are, however; significant facts that have come
to light very recently, unearthed by scholars digging into
44 I CHING

the past among ancient ruins and old manuscripts. This

archaeological treasure offers material evidence of an-
cient traditions of divination that were forerunners of the
I Ching, and it underscores the I Ching's primary function
as an oracle. Interestingly, there are indications that the I
Ching was originally one of three Oracles of Change, as is
shown in this passage from the Confucian classic, Zhou Li
(Zhou Rites), which focuses on the organization of Zhou
government:
The Soothsayer shall be in charge of the three Yi's:
Lien Shan, Gui Cang, and Zhou Yi.
These vehicles of divination must have evolved over
long periods of time, when Zhou was still a vassal state of
Shang, and been compiled into standard reference man-
uals after Zhou received the mantle from Heaven. This is
corroborated by the I Ching's obsession with Shang, and
the fact that no mention is made of people and events
after the time of King Wu, when the Zhou Dynasty was
founded. The latest historical references in the I Ching are
to Jizi, in 36 THE CRYING PHEASANT, and to Marquis Kang, in
35 ADVANCE.
The recent archaeological findings have also led the
way in uncovering many previously historical references in
the I Ching, bringing new life and new meaning to stories
that had been lost for thousands of years.

THE ORACLE Just as it seems that the I Ching was one of many oracles
at the time, it is also clear that the practice of divination
BONES OF significantly predated the I Ching. The best-known form
SHANG of ancient divination is preserved in the oracle bones of
the Shang Dynasty, uncovered at the turn of the century
on the site of An Yang, the last capital of Shang.
These bones (originally tortoise shells and then ox
bones when the shell supply ran low) were used by the
official soothsayers at the court of Shang, whose charge
was to read omens for state matters, such as the weather
on the day of a sacrificial ceremony or prospects for a
royal hunt. During a divination session, the soothsayer
would take a tortoise shell with six depressions made on
 lOOTS OF THE I CHING 45

its back side and apply heat to one of these depressions,

causing cracks to appear. He would then read the pattern
of cracks on the front side and render judgment. On the
very same plate, he would record his name, the date, the
question, and the judgment, as well the eventual verifica-
tion. With six depressions, a tortoise plate was good for
six readings.
To insc:ribe the tortoise shell, the soothsayer would
write on it with ink and brush, then incise the characters
with a knife and apply black or red paint to bring out the
carved characters. The finished product is truly a work of
art, bearing individualistic styles of calligraphy. One can
discern prevailing calligraphic fashions, which changed
over periods of time from Early-Robust to Nee-Delicate.
A facsimile of a tortoise plate is shown below. The general
pattern of the cracks gave rise to the form of the Chinese
character for divination, )' .

Tortoise shells were not a local product of Shang, but

came by tribute from eastern states near the seashore.
They were prized items, as the I Ching testifies:
Someone is proffering a tortoise shell
Worth ten double cowries.
It cannot be refused.
(42 INCREASE)
46 I 011116

MYSTERY OF With the fall of Shang, in I 122 B.c.. the tortoise oracle
went into oblivion. It was mentioned sporadically in texts
THE DRAGON from the Zhou era, but no one seemed to know what was
BONES actually done. And so the inscribed shells and bones laid
buried for three thousand years, under the forgotten
ruins of Shang, until chance brought them to light at the
turn of our century.
Fragments of oracle bones had been dug up by peas-
ants from time to time and found their way to medicine
shops, where they would be ground up and sold as
"dragon-bone powder," a cure for all sorts of things. How
long this had gone on, no one knows. One day in 1900,
the novelist Liu E fell ill and was prescribed "dragon-bone
powder." In the medicinal potion brewed from the pow-
der; he found a fragment of incompletely ground "dragon
bore," on which ancient scripts could be made out He
bolted straight up from his bed and ran to a friend's house
to show him this wonderful discovery. They started an
investigation and traced the source of the "dragon bones"
to An Yang, the last capital of Shang.
The rest is history. A whole new industry and disci-
pline sprang up around the collecting and deciphering of
the oracle bones.
In the 1930s, the Chinese Academy of Science spon-
sored systematic excavations in An Yang. On the thir-
teenth expedition, in 1936, the diggers hit a bonanza, the
imperial archive of oracle bones. There are reportedly
some I 00,000 oracle bone fragments extant, in private
collections and public museums throughout the world.

PRINCE HAl, Prince Hai's name appeared frequently on the oracle

bones, and their discovery has helped to identify the
MAN OF many references to Prince Hai within the I Ching, though
MYSTERY his exact importance still remains unclear.
Prior to this new information, his story, as told in
Chapter 2, had escaped recognition, not only in the I
Ching, but also in various old texts. These include The
Book of Mountains and Seas, a collection of ancient fairy
tales; The Bamboo Annals, a chronology written on bam-
boo chits, unearthed in the fourth century in an old tomb,
whose account of some historical events was so different
 lOOTS Of THE I OIING 47

from accepted versions that it was branded a forgery; Ask

Heaven, a poem by Qu Yuan, possibly the greatest poet
of China, who lived in the fourth century B.C. These
sources have greater claim to authenticity than most Chi-
nese classics because they were not in the mainstream of
Confucian thought and were therefore safe from the re-
writers of history.
Until the oracle bones provided the clues, no one
really knew wnat these references meant (though genera-
tions of annotators have stated their wrong interpreta-
tions with utter confidence and authority). Comparative
studies of the old texts finally brought the story to light,
after thousands of years.
One wonders, however; why the I Ching mentions
Prince Hai so frequently. and with such feeling. Perhaps he
was unjustly forced into exile, as suggested by Qu Yuan's
angry query in Ask Heaven:

Hai inherited ji's virtue,

And had his father's trust.
How did he end up in Yi,
To herd sheep and oxen?

The boy shepherd in Yi

Whence did he encounter?
Hitting the bed to make escape,
What hath fate sent?

We recognize here events mentioned in 56 THE TRAVELER

and 23 Loss. Qu Yuan posed these questions not out of
idle curiosity. but in a mood of anger while in exile. The
same poem raises generally weighty questions, such as
the metaphysical query:

Before the universe took form

How could it be observed?
or a rhetorical one on injustice:
Why did sages of great virtue,
Tempt diverse fate so strange,
That Meikai dismemberment suffered,
And jizi madness feigned?

Here we recognize the jizi of 36 THE CRYING PHEASANT.

48 I CHING

KING DU DING'S King Wu Ding, the reigning Shang monarch from 1324 to
1235 B.C., was particularly fond of the bone oracle, and
BOAR HUNT the discovery of his archives revealed the ways in which
he consulted it. Often he would ask questions about per-
sonal matters, such as a toothache. ("Which ancestor have
I offended?") The I Ching refers to him in the following
passage:
King Wu Ding warred against Devil's Land,
And conquered it in three years.
(63 FULFILLMENT)

Top right: End view

Bottom right: Front view
Left: Back view

An interesting bone fragment from his archive is

shown above. The bone was from the shoulder blade of
an ox. In the top view, you can see inscriptions made on
the bone edge, which read:
1-8. Lady jing
delivered three pairs. Yue
 lOOTS Of THE I CHING 49

This is the procurement record. It says that on the day

1-8, Lady Jing delivered three pairs of shoulder blades and
was received by Yue.* From other oracle bones, Lady Jing
can be identified as a wife of King Wu Ding. She had a
fiefdom of her own and often led armies into battle.
In the front view of the oracle bone, you can see
cracks with judgment noted beside them. There were
two separate questions asked on this oracle bone. One
question started in the first column on the right (reading
down):
9-1 0. Wei divining. This evening will not ..
Wei was the name of the soothsayer. The question
was probably "Will it not rain this evening?" The answer is
lost. The other question, which received a favorable an-
swer, starts on the second column:
8-8. Huon divining. To go on boar hunt. Bag?
The back view of the oracle bone shows the depres-
sions for burning. The inscriptions read:
Divining. Bag not?
That day the King hunted boar in ju.
Indeed, bagged nine.
The first line is an overflow of the question from the front.
The question was posed twice: once in the affirmative,
once in the negative. The omens were judged to be very
auspicious. Thus, when the King got nine boars, the con-
firmation was recorded with a gleeful "indeed."

The oracle bones have also helped lead to a more plausi- ATRUER
ble and faithful interpretation of the I Ching's original
language, revealing many instances in which basic oracular READING
pronouncements were mistakenly read as philosophical
invocations.
Notice the character for "divine" (zhen), shown be-

*Dates were identified by two ordinal characters, the first running from I to
I0, and the second from I to 12; the combination repeats after 60 days. This
system is still in use in China, with exactly the same characters.
50 I OIIMG

low in its oracle-bone form on the left and modern form

on the right.

On the oracle bones, this character could have no other

meaning than "to divine" or "divination." However; zhen
has taken on virtuous connotations since the days of
Shang. They include "chastity," "loyalty," and "persever-
ance"; but "divination" would be designated "now rare" in
an unabridged Chinese dictionary.
Now zhen happens to be a key word in the I Ching.
When one reads it according to its modern meaning, he
finds seemingly strange sayings like "perseverance brings
disaster." But when read according to its oracle-bone
meaning, the mystical irony of "perseverance brings disas-
ter" becomes a mundane "bad omen." Common sense
tells us that this must be what the I Ching really says.
"Perseverance" brings more disaster. The entire hex-
agram text of Heaven consists of only four characters:

yuan
:r
---L....

heng
fUli zhen.

In a word-for-word translation according to modern

meanings. it would read:
Great Well-being Furthering Perseverance.
What on earth does this mean? The Confucians made this
out to be a list of Good Things. The opening of so venera-
ble a book had better contain a venerable message. They
declared them the Four Virtues of the I Ching. The Ten
Wings expounded on the theme with great eloquence.
Now that "perseverance" is recognized as a mislead-
ing literal reading, these words have to be reinterpreted.
A more likely syntax is:
Yuan heng. Li zhen.
Heng ( ~ ) is the archaic form of xiang ( ]jr ). which
means a sacrificial ceremony. Thus the Four Virtues evap-
orate into something more primitive:
Sign of the Great Sacrifice. Auspicious omen.
It means that the hexagram bears good omen for the
Great Sacrifice, a solemn ritual in which the King makes
offerings to a High Ancestor, or to God.
 lOOTS OF THE I CHING SI

Interesting vignettes showing the actual use of the I Ching HOW THE
can be found in Zuo Zhuan, historical accounts written by
the blind historian Zuo Qiu Ming, contemporary of Con-
I CHING WAS
fucius. We cite three examples to show the free and indi- USED
vidualistic way the I Ching was interpreted by professional
soothsayers of the time.

Year 15 of The Duke Xi of Lu (644 B.c.)

When the Earl of Qin launched an attack on the state of
Jin, he asked Du Fu the soothsayer to consult the yarrow
oracle. A good omen was reported. On the first attack
from across the river; the Marquis of Jin retreated.
When pressed about details of the "good omen," Du
Fu said: "The situation is very auspicious. You will capture
the Marquis after charging him three times. The hex-
agram was WORK, and the relevant line reads:

Thrice a thousand chariots charge.

After the third wave,
The male fox is captured.

The male fox here clearly refers to the Marquis. The hex-
agram is Mountain over Wind. Since it's now autumn, and
fruits are ripening, it signifies that we shall reap the fruits
and take the lumber; while they will lose everything."
The Marquis of Jin suffered three defeats and re-
treated to Han. On day 9- I I , the armies clashed in the
field of Han, and the Marquis of Jin was captured and
taken to Qin.

Year 16 of The Duke Cheng of Lu (574 B.c.)

When the Marquis of Jin attacked the state of Zheng, the
Viscount of Chu came to Zheng's aid. The Chu army ar-
rived at dawn and spread out threateningly to confront
the Jin army.
The Marquis of Jin consulted the yarrow oracle and
got RETURN, a good omen according to the Keeper of Rec-
ords. The text reads:

Woe to the south land.

Shoot at its king.
You will hit his eye.

(Chu, a southern state, was eventually defeated.)

51 I CHING

Year 9 of The Duke Xiang of Lu (563 B.c.)

The Duchess Mu died in East Palace. Before her death, the
yarrow oracle was consulted, and it yielded MouNTAIN,
changing to THE CHASE.
The Keeper of Records told the Duchess, "To chase
is to rid. You will soon recover from your illness."
"No," replied the Duchess. "The judgment says 'yuan
heng li zhen.' These are the Four Virtues ... , but I have
none of them. I shall die."

In the last example, the hexagram obtained was

MouNTAIN changing to THE CHASE, with five changing lines.
Yet the Keeper of Records concentrated on the name of
the changed hexagram. This was at variance with usage
from other examples in Zuo Chuan, indicating that even
then there was no standard way to consult the I Ching,
and different states might have had their own systems.
It is interesting that the Duchess disputed the reading
of the professional soothsayer and that the Four Virtues
were mentioned by name in the last example. The pas-
sage we left out in the quote was a verbatim copy of a
flowery paragraph in the Ten Wings explaining the Four
Virtues-very unlikely utterances from a dying lady.
Some late editor must have tampered with the text of
Zuo Chuan here.
The hexagram names mentioned above are all famil-
iar ones. However, the texts quoted in the first two cases
are nowhere to be found in the present I Ching. Were
there different editions of the I Ching used in the different
states at the time? Could they have been fragments of the
lost Yi's of Zhou? These are fascinating questions to which
we have no answers.

ORIGIN OF The ancient Chinese, like ancient peoples elsewhere,

were fascinated with integers, especially the so-called
THE YARROW "magic squares." It was said that in the time_of Fuxi a
ORACLE "dragon horse" emerged from the River (the Yellow
River), bearing on its back the "River Diagram." When Yu
toured the country in his mission to subjugate the Great
Deluge, a striped tortoise came out of the Luo river with
the "Luo Tablet" carved on its back. Both are depicted
 lOOll Of THE I CHING Sl

here, with their numerical contents shown below each in

modern notation .

• •• • • •

4 9 2
3 5 7
8 I 6

The River Diagram The Luo Tablet

The "magic" quality of the River Diagram is that the

sum of all the odd integers on the periphery, as well as
that of the even integers, comes out to be 20:
I + 3 + 7 + 9 = 2 + 4 + 6 + 8 = 20. The numbers on the
outer layer (6, 7, 8, 9) are those used in the yarrow oracle
to designate the four possible values of a line: Old Yin,
Young Yang, Young Yin, and Old Yang.
The Luo Tablet has the "magic" property that it uses
all the integers, I through 9, and that all the integers lying
on a line, whether vertical, horizontal, or diagonal, add up
to 15. We again recognize the 6, 7, 8, 9 of the yarrow
oracle, although their placements in the Luo Tablet do not
follow any obvious rule, as in the River Diagram. As we
shall see below, however. there is evidence for another
form of divination, or a forerunner of the yarrow oracle,
in which the numbers used were I, 2, 5, 6, 7, and 8, which
form a contiguous block in the Lo Inscription.
The ancient Chinese used counting sticks (yarrow
stalks?) to do arithmetic. The magic squares must have
been discovered by playing around with the counting
sticks. Jt is not hard to imagine that divinatory power was
ascribed to the outcome of certain manipulations of the
54 I CHING

sticks. If so, the yarrow oracle, or at least the numer-

ological basis for it. could be older than the bone oracle of
Shang or the concept of trigrams and hexagrams. We
now have indications from archaeological evidence that
this is indeed the case.
As early as the Song Dynasty (twelfth century AD.),
scholars noticed that there were undecipherable "strange
characters" on Shang and Zhou bronzes. Similar "strange"
inscriptions have been found on oracle bones unearthed
in modern times and on earthenware recovered from an-
cient tombs. There had been various interpretations of
these markings, including the suggestion that they were
characters from a tribe foreign to either Shang or Zhou.
Everything suddenly fell into place when, in 1978,
Zhang Zhenlang proposed at a conference in Changchun,
China, that these characters are in fact numerals repre-
senting divination lines, like the 6, 7, 8; 9 of the yarrow
oracle. This suggestion spurred much interest and re-
search.* A few examples of these markings are repro-
duced here.
The first example shows inscriptions on an early
Zhou cauldron that is a well-known artifact. Only the de-
ciphering is new. It was cast by Keeper of Records Yo, and
the inscriptions read:
Keeper Yo mode this precious vessel.
Divination: 758.
The "strange characters" are the last three, here read as
758, making up something like a trigram. This is an inter-
esting example, because the Keeper of Records was usu-
ally in charge of official divinations.

~ ls '11 J,P
-4-l
ft@i!l 2
WI
*.fPt ~
3~ 4
-
---
---
\: !/1!1:1 -
• For a review of recent findings, see the article (in Chinese) by Zhang Yachu
and Liu Yu. in Kaogu (Archaeology). 1981, No. 173, pp. 154-163.
 ROOTS Of THE I CHING 55

From late Shang oracle bones, we have the second

example, which shows a series of numerals read as
878785-a hexagram!
Most interesting is the third example, from a pottery
urn recovered from a common tomb of the late Shang
era in Shantung province. (The piece was reported in
Kaogu, 1961, No. 2, p. 93.) It bears a hexagram: 18861 I.
The notable fact is that the tomb was that of a common
person, in the "eastern barbarian" region far from the
seat of Shang power.
Finally we reproduce in the last example markings on
late Shang or early Zhou bronze vessels that bear some
similarity to the Yin and Yang lines as we know them.
From these preliminary discoveries, we can surmise
that divination by numerology was very ancient and wide-
spread and was used even by the common people. It
seems plausible that the numerology of the yarrow oracle
had its beginning in the magic squares, for regularities in
the integers tend to inspire awe. The ideas of Yin, Yang,
and change might have been a later creation to put the
process on a higher philosophical plane. It might even be
true that King Wen formalized the hexagrams, but their
existence could have long preceded him.
In human inventions, as exemplified by the creation
of a successful theory in physics, the historical route is
always tortuous, confused, and illogical. Once the final
form has taken shape, however, an "elegant formulation"
can be found that makes the whole thing logical, beautiful,
and inescapable.
Perhaps the same is true of the I Ching: that the text
is a distillation of the divination texts of many generations;
that the concepts of Yin, Yang, and change are "elegant
formulations" of ideas finalized over centuries.
Perhaps, too, as in physics, the theory that survives is
one that "works."
 6
I CHING AND
PHYSICS

When I was a postdoctoral fellow in physics at the Insti- PERSONAL

tute for Advanced Study in Princeton, I worked with
Chen Ning Yang on a problem in statistical mechanics. REFLEOIONS OF
Every morning we would have heated arguments in his KERSON HUANG
office, but rarely. if ever; did we speak about anything
other than physics, so concentrated was our interest.
Earlier; Yang had collaborated with T sung Dao Lee of
Columbia University in an attempt to resolve an out-
standing puzzle of the time concerning the so-called
"weak interactions." In a series of now-classic papers, they
had made the bold proposal that nature is not left-right
symmetric. Specifically, they suggested that left-right sym-
58 I CHING

metry is violated because the neutrino, a spinning sub-

atomic particle important for the weak interactions
(which also happens to be indispensable in the nuclear
process that causes the sun to shine), always "spins to the
left," like an advancing left-handed screw.
The proposal led to very specific experimental pre-
dictions, and Chien Shiung Wu, an experimental physicist
at Columbia, set out to test it with a team at the National
Bureau of Standards. After six months of hard work, she
and her co-workers verified that left-right symmetry was
indeed violated.* The news sent shock waves through the
physics community, and Lee and Yang were awarded the
Nobel Prize in Physics the following year:
I remember the morning when Yang learned of the
news of the downfall of parity. He was excited about the
new outlook on physics the discovery brought. Then he
said suddenly, "Let's ask the I Ching." We threw the coins
in his office and got the hexagram 53 PROGRESS:
Favorable for a maiden's marriage.
Auspicious omen.
The body of the hexagram emphasizes that progress
comes only gradually.
I think Yang was a little disappointed, but the I Ching
has proven to be prophetic. By knocking down a sacred
cow, Lee and Yang had led physics across a threshold,
beyond which an immense vista opened up. A long fuse
was lit, which has been sputtering for thirty years, illumi-
nating vast domains in particle physics and leading to furi-
ous attempts to probe matter at a deeper level, even to
plumb dimensions beyond space-time. But why the neu-
trino $hould be a "left-handed screw" still remains a deep
mystery, and perhaps holds the key to further progress.
Strangely enough, the I Ching had never come up in
our conversations until that morning. Yet, by the mere
fact that we shared a certain Chinese cultural background,
it wa;, taken for granted that we both knew about the I
Ching. Neither of us believed that the I Ching could pre-
dict the future, in the sense that physics predicts the fu-
ture in certain systems, but there was the unspoken
understanding that to consult it was to solemnize the
moment.

"Precisely because the neutrino is a "left-handed screw." as was recognized

shortly after the experiment.
 I CHIIKi AND PHJ51a 59

My father. who had a Confucian disdain for fortune-

telling and the occult, often consulted the I Ching, an act
he looked upon as a kind of homage to tradition. When I
left home to come to the U.S. to study. he had cast a
hexagram for the occasion and was pleased to have got-
ten 18 WoRK, with the line "taking up the father's work."
When I got my Ph.D. in physics, he sent me the "family"
I Ching, with that line inscribed on it in his excellent cal-
ligraphy.
Cultural heritage tied me to the I Ching in the first
place. But among the Chinese classics it had a special and
unique fascination for me. I remember reading the first
hexagram, I HEAVEN, for the first time as a teenager. and
being deeply impressed by the laconic and austere style,
the grand symbolism, and the timeless moral.
The idea of constructing a rich allegory of the world
from just two basic elements, Yin and Yang, was a revela-
tion that gave me the kind of excitement one can experi-
ence only when very young, when the world is a new
store of strange, unknown, and wonderful things.
When I found out about theoretical physics some-
what later. I experienced the same kind of excitement, for
basically the same reason: Here is something that holds
the key to understanding all physical phenomena, starting
from postulates of great simplicity and beauty. Yet from
the very beginning it was clear to me that physics and the I
Ching operate on entirely different levels, although it was
hard to say precisely what those levels were.
I went on to choose physics as my profession, but I
kept up an interest in the I Ching, avidly following the
results of scholarly research on its meaning and origins. I
continued to consult the I Ching as oracle, and have found
it to be a source of strength and comfort, especially in
times of personal crisis and sorrow. Here, however. I offer
thoughts on the relationship between physics and the I
Ching.
To begin, I should point out some common traps. so
we may avoid falling into them.
The "flower children" of the sixties turned to the I
Ching, mainly to rebel against what they perceived as the
values of a technological society. This is sometimes seen as
an indication of the incompatibility between the "spiritual"
I Ching and "materialistic" science. That there is no such
incompatibility I can personally testify. The beauty of the
physical laws is a source of spirituality. and the pursuit of
science requires a high degree of idealism. On the other
60 I CHING

hand, the I Ching, like the Confucianism it helped to en-

gender, is always pragmatic and has its calculating side.
And then there are people, even learned ones, who
believe that modern physics, especially quantum physics,
has blurred the boundary between the objective world of
matter and the subjective world of mind. Such a belief is
untenable, arising chiefly from abuse of the technical
terms of physics, such as pointing to the "uncertainty prin-
ciple" as evidence that "uncertainty" has become a part
of physics.
Finally, there are those who find it emotionally sat-
isfying to believe that the I Ching anticipated the concepts
of modern physics by thousands of years. The truth is,
there is no connection between the I Ching's allegorical
dynamics of change and the dynamical laws of physics,
even in a qualitative sense.
The relationship between what the I Ching repre-
sents and what modern physics represents is more elu-
sive and, I believe, has to be sought on a higher plane.
The power of physics is derived first of all from a
careful delineation of the boundary between what it can
discuss and what it cannot. The motion of water waves is
within its domain, but the human emotion evoked by the
sight of a br-eaking tidal wave is not. Within its domain it
has succeeded in formulating natural laws of great beauty,
which can give quantitative predictions that we can test in
laboratory experiments. Outside of its domain of applica-
tion it keeps an absolute silence.
What characterizes the domain of phenomena that
physics can address? The main requirement is that the
system under consideration be quantifiable in terms of
precisely defined variables that can be measured experi-
mentally. Water waves belong here because they can be
completely described in terms of wavelengths, frequen-
cies, amplitudes, and so forth.
An essential element in physics is modeling through
idealization. The physicist has to decide what the most
relevant variables are for the phenomenon under study
and ignore the irrelevant ones. Only then can the system
be described by mathematical equations simple enough
to be solved. Choosing what to ignore in the idealization
is the most important part in the genesis of a theory, the
part where intuition and creativity come into play.
Thus, theoretical physics began when Galileo mod-
eled moving bodies by idealized point masses and postu-
lated that only two variables are needed to describe a
 I CHING AIID PHYSICS 61

body's motion: the position and the velocity. When these

two quantities are given at a particular time, the future
course of the motion is completely determined. This, of
course, was the beginning of classical mechanics, which
has enabled us to perform miracles like sending a man to
the moon.
To decide on an appropriate model, we have to take
into account the measuring instruments that will be used
on the system. For example, if we are studying the motion
of a jellyfish in water; it would not be a good idea to
idealize it as a point mass, for its shape affects its motion in
an important way. On the other hand, the shape might be
irrelevant if we merely want to know how its center
moves when it is tossed out of a spaceship into empty
space. Physics has been able to get away with drastic
idealizations because it deals with simple measuring in-
struments, such as scales that read between I and I 0. The
wonder is that it works so well.
Everything not in the domain clearly marked out by
physics is beyond its grasp, and this is the domain in which
the I Ching and other nonscientific endeavors operate.
The domain is vast, including such diverse phenomena as
the stock market, classical music, and love. In fact, it
covers all situations and phenomena in which the "mea-
suring device" is a person.
As time goes on, the domain of physics may expand,
taking in new areas that it did not claim before. For exam-
ple, forecasting the weather used to be an important
function of the soothsayer; but it is now the concern
of meteorology. which makes use of physical models as
much as it can. It makes predictions that may or may not
be better than those of the soothsayers, but the basis is
sounder; and we can hope to improve the results. Thus,
one could argue that perhaps eventually everything will
fall into the domain of physics. In fact, the French mathe-
matician Joseph Louis Lagrange ( 1736-1813) said as much.
He pointed out that, given the knowledge of the positions
and velocities of every last particle in the universe at a
given moment, one can in principle calculate the future
course of the universe and, therefore, all the phenomena
that will occur in it.
The only trouble with such a vision is that it neglects
to take into consideration the measuring instruments for
which the output is intended. For example, we can de-
scribe a mural by describing every single atom in it. The
result might be spat out by a computer as a very long (but
62 I CHING

finite) sequence of O's and l's. This is certainly capable of

distinguishing The Last Supper from a subway graffito, but
it is not useful information because it does not register on
the relevant measuring instrument-an art lover. We
might think that perhaps someday we will have a com-
puter that can turn that sequence of O's and I 's into a
more usable form, but we don't know how to charac-
terize what is "usable." The only thing that works is for
the art lover to look at the mural. Nothing else will do.
For an individual, the ultimate measuring instrument
is oneself, which will probably never (heaven forbid) fall
into the clutches of physics. Therefore, there is a domain
beyond the grasp of physics that can never be reduced to
nil, however advanced the science might become. This is
where the I Ching enters. For lack of a fancier term, I call it
"real life." In real life, no obvious idealizations can be
made. How do we know what is relevant and what is not?
Maybe everything is relevant, down to the very last detail.
Complexity is of the essence. This is perhaps what Jung
means by "synchronicity."
To me, then, the I Ching represents a "phenomeno-
logical" approach to the extreme complexity of real life,
and it is designed to register on the proper measuring
instruJllent-the individual. The ideas of Yin, Yang, and
change give us a theory of great simplicity and beauty. The
complexity of the situation is modeled by the random
element in the casting of a hexagram. The creators of the
I Ching might not have described it quite in this manner.
but as a physicist in our time, this is how I understand it.
Two developments in the modern era have influ-
enced our views towards the I Ching. First, the advent of
modern psychology has made the interpretation of sym-
bols and images of the I Ching a more familiar and accept-
able process for self-understanding and decision-making.
Secondly, in the sphere of intellectual thought, we
have moved away from the rigidly mechanistic world view
of the nineteenth century. We have come to appreciate
the fact that the world is truly complex, that there will
always be "random" elements we cannot pin down, even
if the underlying laws are known.
I do not profess to understand "synchronicity," and I
do not believe that the I Ching can foresee the future in an
objective sense. I take the pragmatic approach that the
function of an oracle is to satisfy certain needs of the per-
son seeking counsel (including the need to know the fu-
ture). In this sense I have found that the I Ching works.
 7
USING THE
I CHING

To use the I Ching for divination, you "cast a hexagram" by I CHING

picking out the six lines according to definite rules, which
we shall describe later: Each of the lines you choose can AS ORACLE
be one of four possibilities, corresponding to either Yin
or Yang, and either changing or unchanging. The six
chosen lines give you an "original hexagram," symbolizing
an initial situation, and a "changed hexagram," corre-
sponding to the eventual development.
The dynamics of change expand the sixty-four static
hexagrams into more than four thousand patterns of de-
velopment. Since there are sixty-four possible original
hexagrams, and each one can change into one of sixty-
64 I CHING

four final hexagrams, the number of possible combina-

tions is 64 X 64 = 4,096.
When you consult the I Ching, then, you can get over
four thousand different readouts. Of course, no two peo-
ple would interpret a message the same way, nor would
the same person interpret a message the same way on
different occasions. Hence the real possibilities are limited
only by your imagination.
The original method for casting a hexagram consists
of manipulating forty-nine straws of yarrow, a reed with
straight. stiff stalks. This is know as the "yarrow oracle."
Since the process is intricate and time-consuming, an al-
ternative "coin oracle" was devised, in which you toss
coins to generate the lines of a hexagram. However, the
two methods are not equivalent, for they give different
probabilities for the lines.

THE COIN Take three coins and toss them. There are four possible
outcomes: three heads, two heads, two tails, and three
ORACLE tails. Each of these can be associated with a hexagram line,
according to the rules given in the accompanying table.

Combination Symbol Line Probability

3 tails @ Old Yang (changing to Yin) 1/8

2 heads
2 tails
3 heads --
~
Young Yang (unchanging)
Young Yin (unchanging)
Old Yin (changing to Yang)
3/8
3/8
1/8

To cast a hexagram, you have to throw the coins six

times in succession. After the first throw, you draw the
symbol for the line on a piece of paper. This is line I. After
the second throw, you draw the symbol for the new line
above the first one, and call it line 2. The process is re-
peated until all six lines are obtained.
In the yarrow oracle described below, Old Yang is
associated with the number 9 and Old Yin with 6. For this
reason, the I Ching associates a Yang line with 9, and a Yin
line with 6. Thus, for example, the fifth Yin line of a hex-
agram is labeled 6-5, sometimes translated as "six in the
fifth place."
 USING THE I CHING 6S

-- --
Line 6
Line
Line
Line
5
4
3
0
--
Line
Line
2
I
-- -- --
Hexagram
cast
Original hexagram
Wind
59
CY~ter
FLOWING
Water
Changed
hexagram
Mountain
over Wind
18 WoRX

You now have a stack of six lines, as illustrated in the GETTING THE
figure. They naturally give rise to an "original hexagram"
and a "changed hexagram." As the name implies, the
HEXAGRAM
"original hexagram" is gotten by accepting the lines as Yin
or Yang regardless of whether they are young or old. The
"changed hexagram" is obtained from the original one by
changing the old lines to their opposites.
To find the names of the hexagrams you haye ob-
tained, divide each hexagram into an upper and lower
trigram and look up the number of the hexagram in the
matrix of hexagram numbers given in the Appendix.
In the example illustrated, the original hexagram is
Wind over Water. You go to column 6 (Wind) of the ma-
trix in the Appendix and read down to row 4 (Water).
where you find the entry 59. This tells you that the hexa-
gram Wind over Water is hexagram 59. You can easily lo-
cate that in the text: 59 FLOWING. Similarly, the changed
hexagram is Mountain over Wind, which gives 18 WORK.
Sometimes you can get a hexagram with no changing
lines. In that case the hexagram has an unchanging identity,
connoting a static situation.

Having cast the hexagram and found the original and the READING THE
changed forms, you then read the changing lines in the
original hexagram. In our illustration they are as follows: MESSAGE
66 I CHING

- - 3 Water laves the body.

No regrets.
5 Sweating profusely.
Wailing loudly.
Water laps at the King's house.
It's safe.
When line 3 is changed from Yin to Yang, and line 5 from
Yang to Yin, the hexagram changes to 18 Wo.RK. You focus
your attention on these lines because they bnng about the
change. As you read them, you might interpret them as
follows: "Water washes over my body, and it is a good
feeling. But wait, a lot of sweating and howling is going on.
A flood is coming up to some YIP's house. But it is safe."
Then again, you might have quite different reactions.
What the lines mean depends on your associations, and
there is no "standard" meaning. The original intention of
whoever wrote it three thousand years ago, if there ever
was an intention, has long been lost.
You could think about the symbolism of the original
hexagram and that of the changed one. The original hex-
agram, FLOWING, is composed of Wind over Water; while
the changed hexagram, WoRK, is Mountain over Wind.
You might say that the original situation was fluid, like
water driven by wind. Danger lurks in this situation, as
implied by the key lines; but safety is assured if one works
to secure it, much like making a barrier to block the wind.
The "hexagram text," the reading associated with
the hexagram as a whole, and called "the judgment" by
Richard Wilhelm in his translation, sets the general con-
text for the specific reading. A look at the new hexagram
that is formed by the changing lines also helps to inform
the general direction of the reading.
Our commentaries to these hexagrams will help you
interpret their meaning by discussing the general theme
and the historical references contained in the hexagrams.
Understanding that there is a historical background to
FLOWING (in that the Shang Dynasty, the one preceding
that of the I Ching, moved its capital frequently because of
devastation by floods) helps to clarify the meaning of the
imagery in the lines. The hexagram WORK, as the com-
mentary there points out, dwells on the conflicts that arise
in following parental footsteps.
You can play with all these ideas and elaborate on
them endlessly. A quick reading consists of just reacting
instinctively to the changing lines.
 USIIIG THE I OIIIIG 67

• If there are no changing lines, read the hexagram text. GENERAL

• If some lines change, but not all, read the changing lines.
• If all six lines are changing, the Situation calls for special RULES
treatment. In the case of Heaven changing to Earth, or
vice versa, read the dynamic lines provided. For all other
hexagrams undergoing total change, read the hexagram
text of the changed hexagram.

You must start with fifty yarrow stalks. (Bamboo skewers THE
or drinking straws might be used as substitutes for yarrow
stalks.) Set one aside unused. YARROW
To cast one line of a hexagram, you need to make ORACLE
three "Changes." A Change is effected through the fol-
lowing steps:
I. Start with 49 yarrow stalks. (We shall loop back to
this step later with fewer than 49 stalks. For flexibility.
denote the number of stalks by N, with N = 49 initially.)
2. Divide theN stalks into 2 piles at random (with at
least two in each pile).
3. Take one from the left pile and set it aside.
4. Count off the left pile of stalks in groups of 4. Set
aside the remainder; which is either I, 2, 3, or 4.
5. Repeat step 4 for the right pile (without setting
one aside beforehand).
6. Collect all the stalks from both piles that have not
been set aside.
The above constitutes a Change. The first Change is
labeled Change I. The number of stalks collected after
Change I has the possible values
N(l) = 44,40
with relative probabilities 3: I.
To effect Change 2, go to step I above, using N( I) in
place of N. The number of stalks collected after Change 2
has the possible values
N(2) = 40, 36, 32
with relative probabilities 6:8:2.
For Change 3, go to step I above, using N(2) in place
of N. The number of stalks collected after Change 3 has
the possible values
N(3) = 36, 32, 28, 24
61 I CHING

and the relative probabilities stand in the ratios 12:28.:20:4.

A line is now cast. You divide N(3) by 4 to obta1n the
"intrinsic number" of the line. The possible outcomes are
listed in the accompanying table.

Intrinsic
Number Symbol Line Probability

9
8
7
6
-- 8
~
Old Yang (changing to Yin)
Young Yin (unchanging)
Young Yang (unchanging)
Old Yin (changing to Yang)
3/16
7/16
5/16
1/16

To get another line, go back to step I with N set to

49, and start all over again. Since three Changes are re-
quired to get a line, casting a hexagram calls for eighteen
Changes in all. The process is conducive to contemplation
and will generally take fifteen minutes to half an hour.
Some prefer the yarrow oracle for this very reason.

FROM THE The numerology of the yarrow oracle probably had very
ancient roots in the "magic squares" described in Chapter
TEN WINGS 5. But the earliest explanation we have of its basis comes
from one of the Ten Wings. We shall append it here for
reference. The parenthetical remarks indicate operations
to be performed on the yarrow stalks:
• The number of the Great Change is SO, of which 49 are
functional. (Take SO yarrow stalks, but use only 49.)
• Halve them to symbolize the Two. (Divide the stalks into
2 piles.)
• Set aside one to make the Three. (Set one aside from a
pile.)
• Group into fours to represent the Seasons. (Count off
the stalks in the pile in groups offour:)
• Put the remainder between fingers to symbolize incom-
mensurability. (Set aside the remainder.)
• Every five years this becomes manifest through leap
months. Therefore, repeat the procedure, and then col-
lect the round-offs. (Repeat the procedure for the other
pile, and then collect all stalks not set aside, from both
piles.)
 USING THE I CHING 69

The coin oracle became more popular than the yarrow THE
oracle because it is more convenient to use; but it gives
different probabilities for the lines and might be viewed as
DIFFERENT
less "authentic." Lest you think the yarrow oracle sacro- ORACLES
sanct, however; it should be noted that it was once consid-
ered inferior to an older form of divination, the tortoise
oracle, which consists of reading the cracks produced in
tortoise shells by a ritual application of heat.
The tortoise oracle was the court oracle of the
Shang Dynasty. Its successor; the Zhou Dynasty, opted for
the more convenient and economical yarrow. However;
the tortoise oracle continued to be used in early Zhou
times, especially for important questions, as an additional
assurance. It is reported in the Book of Records that Duke
Zhou consulted the oracles about a serious illness in-
curred by King Wu, his brother and founder of the
dynasty:
Three tortoises were used.
All gave good omens.
The chest was then opened, and the Book read.
It also gave a good omen.
The "Book" probably refers to the I Ching, or a forerun-
ner thereof. In the I Ching itself, there is reference to the
possibility that different oracles give conflicting omens:
Stroight and square.
Though omens be inconsistent,
No obstacles encountered.
(2 EARTH)
As late as some seven centuries after the creation of
the I Ching, in the Era of Spring and Autumn, there were
purists who still considered the yarrow a poor substitute
for the tortoise. One of these traditionalists was quoted
in Zuo Chuan (a history book contemporary with Hero-
dotus of ancient Greece) as saying, "The yarrow is short,
the tortoise long."
But the increasing complexity of daily life, with its
premium on convenience and efficiency, favored the yar-
row over the tortoise. In the same way, the coin oracle
has become more popular than the yarrow oracle, not
only because it is quicker; but because coins are more
likely to be found in households than yarrow stalks.
There are probably hundreds of variations on this
method of using the I Ching. A popular variation for many
70 I 01116

people is found in Chinese temples. It makes use of a

number of bamboo strips placed in an open-topped con-
tainer. On the bamboo strips are written judgments,
which could be lines from the I Ching but more often are
simpler and clearer messages. The seeker reverently and
gently shakes the container until one of the strips falls out.
The message is then read.
There is a prevalent form of hexagram consultation
that dispenses with the text of the I Ching altogether and
reads the omen purely from the Yin-Yang structure of the
hexagram and its conjunction with the composition of the
day and month according to the "Five Element Theory."
Here one goes off on a tangent to a form of Taoist
astrology.
A prominent Chinese banker in Singapore who emi-
grated from Vietnam during the sixties learned from his
father an "infallible" way to get answers from the I Ching:
The names of the sixty-four hexagrams are written on a
piece of paper; arranged in a circular ring. He dangles a
ball bearing attached to a gold chain over the piece of
paper; concentrating very hard on a question in the mean-
time. The ball bearing will stop at the hexagram that gives
the answer; and, according to him, the result is reproduci-
ble if he asks the same question.
People living in California, who spend all their lives
driving on freeways, reputedly generate hexagrams by
noting the license numbers of passing cars. But this works
only for "Ching freaks," who know the I Ching by heart.
And the inevitable happens. You can now consult the
I Ching on your personal computer; which will not only
cast your hexagram, but print out the relevant lines on the
computer screen or the printer. This facility is provided by
a software disk that is a companion to this book. You
press a key at the right moment, and the software pro-
gram generates the hexagram according to the yarrow
oracle (with the help of the random number generator in
the computer). This should be a particularly felicitous way
to invoke the Oracle, for the compu~er naturally thinks in
terms of Yin and Yang, which the computer engineer calls
0 and I.
Let no one say; "The disk is short, the yarrow long."
THE
HEXAGRAMS
n I CHING

HEAVEN
OVER
HEAVEN

I HEAVEN
Sign of the Great Sacrifice.
Auspicious omen.

The dragon is hibernating.

Do not act.
2 The dragon is seen in the fields.
Auspicious to see the great personage.
3 A gentleman works hard all day,
And keeps alert in the evening.
In peril, safe.
4 The dragon is sometimes leaping in the pool.
Safe and sound.
5 The dragon is flying in the sky.
Auspicious to see the great personage.
6 The dragon is stranded in the shallows.
Regrets come.
DYNAMIC LINE
A group of dragons is seen without heads.
Good omen.
 THE HEXAGRAIIS 73

COMMENTARY

Pure Yang, HEAVEN embodies all that is strong, creative,

forward moving. Its symbol is the dragon, that powerful
and lofty dweller of the clouds, visible only to the chosen.
Traditionally the dragon represents the force of goodness
and was the symbol of the Son of Heaven, the Emperor.
In this hexagram we follow the development of a power-
ful idea or personality through the metaphor of the
dragon. It makes its tentative debut in the world, flexes its
muscles, and achieves supreme success. However, suc-
cess can breed arrogance and carelessness, and lead to
eventual downfall.

THE JUDGMENT This hexagram is a good omen for an important occasion

of state, an imperial sacrificial rite.

THE LINES This is a time of preparation. A challenge is taking shape.

2 Emerging from obscurity, the dragon comes out into the
open. Good omen for seeking counsel from someone
you respect.
3 Attend to the task at hand and be on guard.
4 In flexing your muscles, you feel your own power.
5 Triumph brings a feeling of exultation, but it is still wi~e to
consult someone you respect.
6 Overconfidence will lead to misadventure and regret.
DYNAMIC LINE Only HEAVEN and EARTH have a dynamic line, the one to
be read when all six lines change. In this case, pure Yang
changes to pure Yin! A group of dragons disappears into
the clouds, signifying the total retirement of all that
is strong and assertive. The regime of the pure Yin will
begin.
--
74 I OIING

--
--
--
EARTH
OVER
EARTH

2 EARTH
Sign of the Great Sacrifice.
Auspicious for the mare.
The gentleman goes somewhere.
He gets lost at first.
But finally finds a patron.
All goes well.
It is favorable to go southwest,
Where a friend will be found.
To the northeast. a friend will be lost.
Omen of peace.

--
- - 2
Treading on frost.
Hard ice cometh.
Straight and square.
Though omens be inconsistent,*
No obstacles encountered.
- - 3 Shang is vanquished.
Some things are possible.
Should you serve the King,
There would be no achievement,
But a good ending.
- - 4 A closed bag.
·No blame, no praise.
- - 5 A yellow robe.**
Great auspicious omen.
- - 6 The dragons fight in the field.

-- DYNAMIC LINE
Their blood runs black and yellow.***

Everlasting well-being.
•in the time of Shang and early Zhou. both the Yarrow Oracle and the Bone Oracle were consulted on
important questions. and they often gave conflicting advice.
••symbol of office.
•••Black is the color of heaven and yellow that of earth.
 THE HWGWIS 75

COMMENTARY

Pure Yin, EARTH embodies all that is nurturing, receptive,

forgiving. Yin is reticent and complicated, in contrast to
the clarity and brightness of Yang. Overall, pure Yin is the
sign of peace.

THE JUDGMENT In an agricultural society. questions relating to the breed-

ing of mares and gelding of stallions were often asked of
the Oracle. The mare is favored in this hexagram because
Earth is all female. As for the male, timing and place are of
the essence. Some are auspicious and some not.

THE LINES Pay attention to small warnings; hard times lie ahead.
2 The signs may point to contrary things, but there is only
one proper way to act: Be straight and fair in your
dealings.
3 Even the seemingly impossible can be achieved: Witness
how the Zhou vanquished the evil empire Shang.
4 The issue is settled. You do not gain, but neither will you
lose.
5 You will receive an honor.
6 The force of Yin has reached its peak and must give way
to Yang, but not without a ritualistic battle.
DYNAMIC LINE Pure Yin is changing to pure Yang! There is a complete
turnaround of the situation, and a rejuvenation is ex-
pected. True to form, pure Yin relinquishes power gra-
ciously. with a benediction.
--
76 I CHING

-- WATER

-- OVER
THUNDER

3 RETRENCHMENT
Sign of the Great Sacrifice.
Auspicious omen.
Do not go anywhere.
Appoint helpers.

Build fences.
Settle down.
Appoint helpers.
- - 2 Hustle-bustle,
Carriages and horses ashuffle.
They're not robbers, only wife grabbers.*
The maiden's marriage is not in the signs.
In ten years she shall marry.
- - 3 Hunting deer without a guide,
One merely gets lost in the woods.
The wise would give up.
Going meets with obstacles.
- - 4 Carriages and horses ashuffle.
If you seek marriage. go.
Nothing stands in the way.
5 Saving the fat.
Good omen for small things,
Bad for big things.
- - 6 Carriages and horses ashuffle.
Tears flow plentifully.

*This alludes to a marriage custom in wh1ch the groom"s party feigns an abduction of the bride. as
testimonial to the bride"s des1rability.
 THE HWGIWIS n

COt1t1ENTARY

In times of difficulty, getting sound advice from competent

people is important for success. Other factors are neces-
sary as well: careful preparation, timing, and the ability to
distinguish reality from illusion.
Seeking a mate is used as a metaphor to illustrate
these points. You need go-betweens. You should know
how to make an impression, and you cannot rush things.

THE JUDGMENT It is not a propitious time to advance; you need to wait

and to get help.

THE LINES Strengthen your base of operations with strong defenses

and good helpers.
2 All the sound and fury are staged. Conditions are not yet
ripe and will not be for some time to come.
3 Without guidance from someone who knows the terrain,
you will simply get lost. You might as well give up and save
yourself some trouble.
4 It is time to act, but only after preparations have been
made.
5 Saving scraps helps only in small things. For big things you
have to have a larger vision.
6 Forcing things prematurely brings regret.
11 I 011116

--
--
MOUNTAIN

-- OVER
WATER

4 BLINDNESS
Sign of the Sacrifice.
It was not I who sought the novice.
The novice sought me.
The first time you asked, I answered.
Asking three times is impertinent,
And I will not respond.
Good omen.

- - The cataract is clearing.

Good omen for one condemned.
The shackles may be off,
But walking is difficult.
2 The cook is blind.
Auspicious for taking a daughter-in-law.
The son will have a family.
- - 3 Do not marry the girl.
She sees the gold and not the man.
Nothing good will come of it.
- - 4 Trapped and blinded.
Difficulty.
- - 5 Childlike naivete.
All goes well.
6 Strike the blind only in defense,
Never in offense.
 THE HWGIAIIS 79

COMMENTARY

The Chinese character translated here as blindness has

other connotations as well. It conveys a quality of childish
unawareness or innocence, a state of being educable but
not yet educated. The message admonishes us to be pa-
tient and trusting in our learning. We must proceed in a
step-by-step manner. always having faith in the guidance
offered by the Oracle.

THE JUDGMENT Inexperience can make you blind to many things. Al-
though it is important to seek advice from experts, persis-
tent questioning can make you a pest.

THE LINES Obstacles are beginning to recede: You are being freed
from the prison of ignorance. Some difficulties remain
though, and you will not be able to function smoothly just
yet.
2 It may be necessary to have some assistance in perform-
ing regular duties. Getting this help will enable the family
to prosper.
3 The person you are involved with is shallow and untrust-
worthy; do not allow the relationship to develop any
further.
.... Not pay!ng attention can lead you into a trap. Beware .
5 Not paying attention to your surroundings can sometimes
be charming in its innocence.
6 Sometimes it may be necessary to strike out in self-
defense, but aggressive action against the unprotected
is not acceptable.
--
80 I CHING

-- WATER
OVER
HEAVEN

5 WAITING
The penalty is a goblet of wine.*
Sign of the Sacrifice.
Good omen.
Auspicious for crossing the great stream.

Waiting on the outskirts.

You should be patient.
No troubles.
2 Waiting in the sand.
There is a small altercation,
But all ends well.
3 Waiting in the mud.
Robbers are enticed to come.
- - 4 Waiting in the nave,
Emerging from the cave.
5 Refraining from food and drink.
Good omen.
- - 6 Entering the cave.
Three uninvited guests arrive.
If you treat them with respect,
All will end well.

•To dispose of offerings left over from a sacrificial ceremony. party games were played in which the
loser had to drink.
 THE HEXAGWIS II

COMMENTARY

The Oracle teaches us to be patient. What is now yields

inevitably to what will be; all things are passing, and noth-
ing is unchanging. Perception of the flow of Yin and Yang
enables us to wait without anxiety. Free from hope or
expectation, doubt, confusion, and frustration, we can
await the coming of both good fortune and peril with
equanimity. Courage comes from inner security and is ex-
pressed in resolute action and perseverance. Preparation
of the body and mind during a period of waiting allows us
to face the most terrifying events with cool, deliberate
resolve.

THE JUDGMENT The people blocking your way are just playing out a game.
The waiting is over: This is a good time to act and move
forward.

THE LINES You are still somewhat removed from the problem at
hand. Be patient and all will be well.
2 Taking a stand on shifting ground will lead to minor prob-
lems, which can be resolved eventually.
3 Allowing yourself to become mired in doubt weakens
your position and makes you vulnerable to attack.
4 Doubts have given way to despair. but it will be over-
come, and you will see the light again.
5 Occasionally it is helpful to refrain from common plea-
sures. Fasting frees both the mind and the body.
6 Confronting your deepest fears brings support from an
unexpected source. If you are gracious and open to help,
problems can be resolved, however difficult they may
seem.
11 I CHING

--
HEAVEN

-- OVER
WATER

6 THE COURT
The punishment is postponed.
But be alert.
Luck ends in misfortune.
Auspicious to see the great personage.
Not auspicious to cross the great stream.

-- Leaving one's work unfinished

Draws a small reprimand.
But all will end well.
2 Having lost in court,
He returned and fled.
The three hundred households of his town
Were thus spared harm.
- - 3 The store of goodwill is eroded.
Danger. but all ends well.
Should you serve the King,
Nothing would be achieved.
4 Having lost in court,
He returned to follow rules,
Accepting defeat.
Good omen for settling down.
5 Great success in court.
6 A belt of honor is bestowed, perhaps,
And recalled thrice in one morning.
 THE HWGRAIIS 83

COMMENTARY

Apparently this hexagram preserves fragments of a folk-

tale or historical episode that has otherwise been lost.
The story concerns a certain nobleman who was charged
with misconduct at the King's court.
This can prove to be a deeply disturbing hexagram,
for it vividly underscores the capriciousness of fate. In
the midst of honor comes humiliation; good fortune is
ephemeral. No matter how arduously a goal is pursued,
the prize could easily slip away. We are exposed to both
the" light and the dark sides of life. And this we know truly:
The tide always turns.

THE JUDGMENT This is a good time to seek sound advice and counsel, but
it is not a time to undertake any major projects or make
any significant decisions. You have narrowly escaped some
deserved punishment, but you are not yet free of danger:
Bide your time and be careful.

THE LINES The problem began when his work was not done on time.
This led to a rebuke, but nothing serious.
2 The punishment escalated: He was hauled into court and
found guilty. He returned to his power base and then fled.
He did not have a chance to take it out on the people
under him.
3 There was nowhere to flee. Both the people and the King
lost faith in him. He redeemed the situation by realizing
this.
4 Accepting defeat and repenting, he became at peace with
himself.
5 He was vindicated at court, thus regaining his reputation.
6 You cannot afford to be smug in success. The King giveth,
and the King taketh away.
--
14 I OIING

--
--
EARTH

-- OVER
WATER

7 THE ARMY
Auspicious for the great personage.
No troubles.

- - A marching army must have discipline.

Otherwise disaster will befall it.
Even if it has strength.
2 Flourishing in the ranks.
Safe and sound.
The King thrice bestows titles.
- - 3 The army might be carrying corpses.
Misfortune.
- - 4 The army camps on the left.
Safe and sound.
- - 5 Bagging game in a hunt.
Favorable omen for catching an escapee.
No troubles.
The elder son commands the army.
The younger brother hauls corpses.
Omen of misfortune.
- - 6 The King bestows titles.
To found a state, head a clan,
Use not common people.
 THE HEXAGIW1S 85

COMMENTARY

The army was the instrument by which the Zhou seized

power from the Shang, as was the case when the Shang
had seized power from the' Xia, almost a millennium be-
fore the I Ching. In both cases, the victor merely carried
out the mandate of Heaven, or so it claimed. But without
an army, the most righteous cause could not have pre-
vailed. It is therefore natural that we find reference to the
army in the I Ching, the oracle of the newly victorious
Zhou. We follow the perils and rewards of a commander
and are apprised of the importance of choosing good
leadership based on merit.

THE JUDGMENT This hexagram bodes well particularly for a person in a

leadership position.

THE LINES Strength without discipline will lead not to victory but
defeat.
2 There are rewards for performing well in the ranks; hon-
ors, land, and wealth from the King.
3 Being in the ranks carried perils: death in battle.
4 Taking a defensive position for a breather:
5 There are successes and failures in battle: taking prisoners
in victory, suffering losses in defeat. Leadership chosen
not by merit but by nepotism can lead to defeat.
6 The founding of the Zhou state relied on a coterie of able
advisors, among them Duke Zhou (who was credited
with compiling the I Ching), and Chief-of-Staff Lu Wan,
who emerged from obscurity and retirement to lead the
army. There is a natural aristocracy of talent, and lead-
ership must be reserved for the uncommon few of rare
abilities.
--
16 I CHING

--
--
--
WATER
OVER
EARTH

8 SUPPORT
Good fortune.
Original oracle: "Eternal well-being."*
The rebellious cometh.
Last to arrive, he meets his end.**

-- When punishments are due,

It is blameless to lend counsel.
The penalty is a jugful of wine.***
In the end, troubles.
But good will come of it.
- - 2 Supporting from within.
Good omen.
- - 3 Supporting an evil person.
Misfortune.
- - 4 Supporting from without.
Good omen.
5 Deed of a famed counselor:
The King lost the game after three chases,
But the townsfolk were spared his wrath.
Good omen.
- - 6 Giving counsel, losing one's head.
Misfortune.

*This line most likely includes the comment of an editor, accidentally retained as part of the text.
••This refers to a story of Emperor Yu. founder of the Xia Dynasty (the one preceding the Shang,
which preceded the Zhou). who executed a particularly insubordinate vassal on the pretext of his late
arrival at a meeting. (See Chapter 2.)
•••This refers to a penalty drink at a party game. See note in hexagram S.
 THE HWGIWIS 87

COMMENTARY

Support here means to help and to complement, as in the

support an imperial advisor gives to the King as ruler of
the people. History confers special honors to those who
say what is right rather than what the King wants to hear.
The present hexagram shrewdly assesses the pitfalls
and advantages of serving the powerful and mighty. Sup-
port can be given in many forms, but when it is given as
advice, it must be judicious and prudent. An inner source
of strength is necessary for effectiveness and self-
preservation.
This hexagram complements 39 ADMONISHMENT,
which deals with the giving of advice in particular.

THE JUDGMENT The story of Emperor Yu executing the defiant Fang Feng
is used to illustrate the importance of using the proper
strategy to carry out a plan. In this case the strategy was
undoubtedly devised by Yu's advisors.

THE LINES You can counsel a guilty party in good conscience. You
might get a slap on the wrist, but you will feel good about
discharging your duty.
2 Self-confidence based on inner strength and self-knowl-
edge portends success.
3 Be careful to whom you give your support.
4 Support could be given in the form of external assistance.
5 This appears to be a fragment from a long-lost tale re-
counting the helpful act of a famed imperial advisor who,
through his tact and discretion, managed to prevent a
frustrated king from venting his wrath on some innocent
townsfolk.
6 When advice displeases, the advisor is at personal risk.
88 I CHING

-- WIND
OVER
HEAVEN

9 SMAll CATTLE
Sign of the Sacrifice.
Thick clouds and no rain,
From my west field cometh.

Reverting to my own ways.

Who can blame me?
All's well.
2 Being led home.
Good omen.
3 The wheel comes off the cart.
Husband and wife quarrel.
- - 4 The punishment draws blood.
Go, exit gingerly, and be safe.
5 The punishment is prison
For enriching oneself at a neighbor's expense.
6 It rained, and it cleared.
A carriage picks you up.
Danger for a woman.
After the full moon,
Misfortune for a gentleman.
COMMENTARY

Small cattle symbolize a small farm, a new household, a

person's new career. There is an unusual amount of con-
flict depicted in the lines: breakdowns, quarrels, punish-
ment, and misfortune. On the other hand, there is oppor-
tunity to further oneself by maintaining one's integrity and
deepest values.

THE JUDGMENT The image of heavy clouds promising rain that has not yet
arrived conveys a mood of expectation and anxiety.
There is a sense of impending storm.

THE LINES Maintaining your integrity carries no guilt and is always the
best position to take in any quandary.
2 You are in touch with most deeply felt values.
3 Things fall apart. Domestic crises arise.
4 Physical violence breaks out. You should withdraw.
5 Exploiting others will bring severe punishment.
6 Tensions are released and opportunity calls. Don't get
carried away.
90 I CHING

HEAVEN

-- OVER
LAKE

10 TREADING
Treading on the tiger's tail: It bites not.
Sign of the Sacrifice.

Go safely, in shoes unadorned.

2 A walkway broad and level.
Good omen for a prisoner:
- - 3 The blind can see.
The lame can walk.
Treading on the tiger's tail: It bites.
Misfortune.
A military man becomes king.
4 Treading on the tiger's tail: Fearful situation.
All ends well.
5 A broken shoe.
Danger:
6 Watch your steps
Up to the temple of learning.
The return will be glorious.
 THE HWGIWtS 91

COMMENTARY

The Chinese character for the name of this hexagram

means "shoe," and hence, "step," "walk," and "treading."
The character takes on these various meanings in differ-
ent lines of the hexagram. The hexagram is about taking
steps as a means of getting somewhere, both in a literal
and symbolic sense. You have to pay attention to the
footgear; what you might step on, and most importantly.
the direction you are taking.

THE JUDGMENT Taking a risky step pays off. It is time to be thankful.

THE LINES Plain dealing will keep you out of trouble.

2 An escape route is open.
3 You have done the impossible. Flush with success, you
took a careless step and got hurt. Amidst the confusion a
strong man takes over.
4 You can be safe on dangerous ground if you are mindful of
your step.
5 It is not possible to go places without the wherewithal.
6 Direct your steps towards learning. The rewards will be
great.
--
92 I CHING

-- EARTH
OYER
HEAVEN

II PEACE
Small loss, big gain.
All's well.
Sign of the Sacrifice.

Plucking reeds to feed the horse,

Using only the stems.
Auspicious to advance.
2' Fording the river with a hollowed gourd,
Taking your friends along.
Regret disappears.
Rewards come in mid-journey.
3 No plains are without bumps.
Whatever goes must return.
Hardship is in store, but no harm will come.
Don't mind the penalty.
Take the wine with your food.*
- - 4 A dandy man lost a fortune
On account of his neighbor:
The price of unwariness.
- - 5 Emperor Yi betrothed his daughter;**
With her niece as consort.***
Great auspiciousness.
- - 6 The wall topples into the moat.
Hold the army.
The town sounds alarm.
Omen of jeopardy.

•see note in hexagram 5 WAITING.

••Emperor Yi of Shang gave his daughter in marriage to King Wen. (See Chapter 2.) The event forms
the theme of 54 THE MARRYING MAIDEN.
•••When a noble woman was married off. a female companion went along to the new household as a
second consort.
 THE HEXAGIIAI1S 93

COMMENTARY

A strategy for peace is outlined, against the historical

backdrop of the conflict between the Shang people, who
held power; and the emerging Zhou people (creators of
the I Ching) who were seeking it. We are warned against
overconfidence and instructed in maximizing our de-
fenses so as to live in peace with a powerful neighbor.
Keeping peace requires that we act appropriately, main-
tain close relationships with friends, expect hardship as
part of the price of living, and take pleasure when and
where it is appropriate.

THE JUDGMENT Some small sacrifices may be called for in order to attain
your larger goal. Generally favorable.

THE LINES Take good care of the instruments you need to realize
your goal.
2 Even under perilous circumstances, do not leave friends
behind. You may need them later; and taking them along
gives you the benefit of their presence and support.
3 You cannot expect your path to run smoothly ahead at all
times. Life brings occasional hardships; there are always
obstacles to overcome. You may meet with setbacks, but
your success is assured. It is best not to dwell on these
problems but continue to enjoy the good in life as you
struggle to overcome the bad.
4 Your carelessness and misjudgment can easily lead to your
downfall. Be very careful of whom you trust, particularly
where finances are involved.
5 Good fortune, particularly with regard to relationships.
6 Do not take advantage of your enemy's crumbling de-
fenses. Seeming disarray may be a trap.
94 I CHING

HEAVEN

--
-- OVER
EARTH

12 OBSTRUCTION
Evil people clog the way.
It bodes ill for the good.
Big loss, small gain.

-- Plucking reeds to feed the horse,

Using only the stems.
Good omen.

--2 Sign of the Sacrifice.

The ceremonial meat is wrapped in palm.
Good omen for common people,
Bad for the gentleman.*

--3 4
Sign of the Sacrifice.
The cooked meat is wrapped in palm.
A title comes.
Troubles go.
Longevity and fortune to follow.
5 A fear of obstruction.
Good omen for the great personage.
Treachery! Treachery!
Hang on to the mulberry.
6 Temporary obstruction
Followed by jubilation.

• According to rituals. ceremonial meat should be offered in a proper bronze vessel.

 THE HWGIWIS 95

COMMENTARY

There is frequently a gap between our hopes and expec-

tations and our current reality. Such dissonance can create
either frustration, fury, despair, or keen ambition and
drive, depending upon our response. Caught between
the desire to move and a stagnant environment, we can
draw strength from our basic values to overcome the
obstacles. Making the proper offerings (prayer. medita-
tion, good works, ritual observances) can result in honors,
wealth, and a long and fruitful life, according to the
Oracle.

THE JUDGMENT Your path is obstructed by difficulties created by untrust-

worthy people.

THE LINES Using only the correct materials and instruments will en-
able you to accomplish your task.
2 Different things are required of different people, depend-
ing upon their levels of development. More is expected of
the advanced, so they must be careful to be sincere in
their works.
3 Palm-wrapping of meat is inappropriate for formal occa-
sions, but as a cooking technique it is excellent for every-
day meals.
4 Honors, wealth, health, and a long life are in store as
problems disappear:
5 Mulberry leaves are fed to silkworms. The cultivation of
silkworms was traditionally one of the basic home indus-
tries in China. Keeping close to traditional values will en-
able you to overcome both treachery and your fears of
failure.
6 Current difficulties will be resolved. You will experience
the joy of triumph.
96 I CHING

HEAVEN

-- OVER
FIRE

13 GATHERING
A gathering in the field.
Sign of the Sacrifice.
Auspicious to cross the great stream.
Good omen for the gentleman.

A gathering at the gate.

No troubles.
- - 2 A gathering at the ancestral temple.
Trouble.
3 Soldiers in the grass, lying in ambush.
Ascend to those high hills.
They shall not rise for three years.
4 The city wall is scaled, but not won.
It's time to attack.
5 The assemblage first wept, then laughed.
The great armies finally clash.
6 A gathering at a ritual in the field.
No grudges.
 THE HEXAGIWIS 97

COMMENTARY

The ·images presented in this hexagram are of a city under

siege. What is emphasized here is the importance of polit-
ical unity and social coherence. Citizens can join together
to seek safe refuge. Strong leadership, clarity of purpose,
communication, and commitment to common values pre-
serve the city, so that even though protective walls are
breached, the city does not fall.

THE JUDGMENT Strong leadership at the head of a united and committed

group can accomplish great things.

THE liNES People are beginning to gather together. although they are
not facing a threat.
2 Family gatherings can bring up underlying tensions and
give way to quarrels.
3 External problems and pressures are beginning to take
shape. If the signs are recognized early, preventive mea-
sures can be taken.
Your defenses have been breached. It is high time that you
strike back.
5 Fears give way to confidence as you confront the enemy.
6 It is time to make peace and to let go of past bitterness.
H I CHING

FIRE
OVER
HEAVEN

14 GREAT HARVEST
Sign of the Great Sacrifice.

Make no cause for mutual harm, nor ill will.

Come hard times, there should be no enmity.
2 Going somewhere in a big carriage.
Safe and sound.
3 The Duke pays tribute to the Emperor.
Common folks cannot do that.
4 Burn the rainmaker.
No blame.
- - 5 Punishment just, punishment firm.
Good omen.
6 Blessed by Heaven.
All goes well.
 THE HEXAGWIS 99

COMMENTARY

The harvest is an important occasion in China. It is a social

exercise requiring cooperation from all, and its products
are the staples that sustain life. This hexagram reads like a
benediction, calling down the blessings of Heaven to the
person who is aware of his role and responsibility in the
social order.

THE JUDGMENT This is a beneficent hexagram, befitting the most impor-

tant ritual sacrifice of the agricultural year-the Great
Harvest.

THE LINES Cementing relationships during good times ensures an ab-

sence of enmity when the times tum bad.
2 You are transported safely and in style to your des-
tination.
3 You are part of a larger social order; one that has well-
defined roles and responsibilities for each person.
It was customary to sacrifice (burn) the rainmaker in times
of drought. not only as punishment for his failure to pro-
duce results, but also as a propitiatory sacrifice to induce
Heaven to send rain. If someone fails in his responsibility,
it is just and proper to remove him.
5 It bodes well for an organization to maintain firm and just
discipline.
6 All undertakings characterized by a sociable spirit will
have the blessing of Heaven and will prosper.
100 I CHING

--
-- EARTH

-- OVER
MOUNTAIN

IS MODESTY
Sign of the Sacrifice.
A gentleman comes to good end.

-- Modest, modest gentleman,

Crossing the great stream.
All goes well.
- - 2 Known for modesty.
Good omen.
3 Achieving in modesty.
A gentleman comes to good end.
- - 4 There is everything to gain
By practicing modesty.
- - 5 Losing wealth, on account of a neighbor.
Attack brings success.
- - 6 Known for modesty.
Auspicious to take military action,
To pacify the provinces.
 THE HWGIAIIS 101

COMMENTARY

MODESTY is the only hexagram in all of the I Ching to have

six favorable lines, a strong indication of the high value
tradition places on this virtue. It is interesting to note,
however, that Chinese modesty differs from the western
notion of humility or Christian meekness. Modesty is a
code of proper behavior in social intercourse. It is also
strategically useful, for it can mask one's motives and
ambitions.

THE JUDGMENT Observing social rules will bring rewards.

THE LINES A person of great decorum is favored to undertake im-

portant projects.
2 A reputation for modesty bodes well for future activities.
3 Getting to the top in a decorous way enables you to enjoy
the fruits of success.
4 Modesty is the best policy.
5 Aggressive action is justified and effective if one has suf-
fered losses at the hands of a bad neighbor. Here the bad
neighbor clearly refers to the Shang, whom the Zhou at-
tacked and overthrew in righteousness.
6 A reputation for modesty is favorable for those who have
to undertake aggressive action.
102 I CHIIIG

--
--
--
THUNDER

--
OVER
EARTH

16 WEARINESS
Auspicious to appoint helpers,
To take military action.

--
- - 2
Weary amidst fame.
Misfortune.
Hard as rock, but not all day.
Good omen.
- - 3 Weary at sunrise.
Tardiness brings regrets.
4 Weary at play.
There will be big gains.
Be not suspicious of friendly gossip.
- - 5 Sign for a long illness: No death.
- - 6 Weary at night.
The city wall crumbles.
No troubles.
 THE HEXAGIWIS 103

COMMENTARY

This is the hexagram for those who suffer a malaise of the

spirit. fatigue of the heart. Life seems endlessly bland,
boring, useless, dull. Lacking passion, one treads on wea-
rily; nothing satisfied, delights, or pleases. Fame, success,
play, friendships are dry as dust, devoid of meaning,
empty. Work alone can keep us afloat during this dry
spell. It is appropriate to get the help we need and to
organize our forces to move forward when the wind
changes and the time is right.

THE JUDGMENT The time to get assistance is when you feel weary; this can
help you to break out of the lethargy.

THE LINES When you are in public life, any lapse in conduct can bring
disfavor.
2 You should be firm, but at the same time maintain a de-
gree of flexibility.
3 As a Chinese proverb says: "The key to the year is Spring.
The key to the day is morning; and that to one's life. dili-
gence." There is no room for weariness at the start.
4 A Chinese proverb again comes to mind: "A career is
honed by diligence, and wasted in play." You should be
serious and ignore criticism for being unsociable.
5 A long illness drags on but does not end in death.
6 You feel too tired to maintain your defenses, but no harm
will come now if you let your guard down.
--
104 I CHING

LAKE

-- OVER
THUNDER

17 THE CHASE
Sign of the Great Sacrifice.
Auspicious omen.
No troubles.

A house damaged.
Good omen.
Get out and achieve.
- - 2 Holding the boy and losing the man.
- - 3 Holding the man and losing the boy.
Give chase and get what you sought.
Good omen for settling down.
4 Falling into a trap during the chase.
Unfortunate omen.
On the open road punishments await,
To expose the guilty.
5 A penalty drink at the banquet.
Good omen.
- - 6 Imprisoned first. then set free,
The King makes offerings at West Mountain.*

*King Wen of Zhou was imprisoned by the evil Shang Emperor ]ou for seven years. during which time
he purportedly created the hexagrams of the I Ching. His son King Wu overthrew the Shang. founded
the Zhou Dynasty. and installed the I Ching as its official oracle. (See Chapter 2.)
 THE HEXAGWIS IOS

COMMENTARY
I~
Dissatisfaction with present conditions can be a strong
motivation to great achievement. This is about the obsta-
cles we must face in pursuing a goal. We are apt to make
mistakes and transgressions, and it is hard to follow the
right path, for choosing one forecloses another. At times it
may seem that for every gain there is a countervailing loss.
Nevertheless, the hexagram is sympathetic and generally
encouraging.

THE JUDGMENT A favorable hexagram for even the most ambitious of

plans.

THE LINES Setbacks that provoke you into action can prove favor-
able in the long run.
2 You cannot have things both ways; making a choice means
abandoning its alternative.
3 It may seem as if you are mistaken no matter what you
choose, but this is not so. You can obtain what you seek,
and you should settle down to enjoy it once it has been
obtained.
4 Your quest is temporarily halted by an obstacle. The set-
back can serve the purpose of exposing your weaknesses
and faults, so that you may correct them.
5 A moment of camaraderie and joviality. Taking an extra
drink of wine as a forfeit in a drinking game was done
frequently in good fun and in the company of good
friends.
6 You have survived setbacks. Give thanks and prepare to
fight again.
106 I CHING

-- MOUNTAIN

--
OVER
WIND

18 WORK
Sign of the Great Sacrifice.
Auspicious to cross the great stream,
Three days before the first.
Three days after the first.

- - Taking up the father's work.

With a son, the father is at ease.
Through danger. all ends well.
2 Taking up the mother's work.
Inappropriate.
3 Taking up the father's work.
There will be small regrets,
But no big mistakes.
- - 4 Obstructing the father's work.
Seeing him brings acrimony.
- - 5 Taking up the father's work.
Fame comes.
6 Serve not the mighty.
Keep your goals lofty.*

•This is a famous line, and it embodies the romantic ideal of the philosopher hermit, who, in spite of
his superior learning and ~alents, deigns not to cast his lot with the mundane world-unless a truly
noble cause beckons. A relevant example was Lu Wang, known to later ages as Old Master Jiang, who
was sought out from his retreat by King Wen of Zhou. Lu Wang became Chief-of-Staff to King Wen's
successor, King Wu, and engineered the successful campaign to overthrow the Shang Dynasty. (See
Chapter 2.)
 THE HWGWIS 107

COMMENTARY

In this hexagram we see the eternal struggle between fa-

ther and son, tradition and innovation, the old order and
the new. Work is the focal point of these tensions, and it
serves as the medium in which the conflict is to be
resolved. This hexagram suggests that the conflict is re-
solved by coming to terms with the father and by estab-
lishing high personal standards of integrity.

THE JUDGMENT Important undertakings are favored, but timing is critical.

THE LINES A father wants his son to follow in his footsteps. It gives
him a sense of immortality.
2 Work that appeals to the more passive side of your
personality will not allow the fullest expression of your
abilities.
3 A conservative approach offers the best protection from
error; though you may not feel completely fulfilled.
4 Denying your true vocation brings discord to the family.
5 If you can be happy and content with traditional values,
you will be rewarded by society.
6 It is important to maintain your own standards of integrity
in your work and to resist pressures from above.
--
108 I OIING

--
--
EARTH
OVER
LAKE

19 PREVAILING
Sign of the Great Sacrifice.
Auspicious omen.
Misfortune in the eighth month.

Prevailing through persuasion.

Good omen.
2 Prevailing through persuasion.
All goes well.
No obstacles.
- - 3 Prevailing by force.
Nothing is gained.
If softening follows,
There will be no grudge.
- - 4 Prevailing through sincerity.
Faultless.
- - 5 Prevailing through reason
Becomes a great king.
All goes well.
- - 6 Prevailing through honesty.
All goes well. Faultless.
 THE NEXAiiWIS 109

COMMENTARY

The main concern of this hexagram is the art of gaining

influence over people. The advice is directed toward a
leader of the people, in particular the King. Persuasion
through honesty and sincerity is very much favored, and
the use of force discouraged.

THE JUDGMENT Conditions are favorable now. But your influence cannot
last forever.

THE LINES Influence people by persuading them.

2 The importance of persuasion as a technique to gain
power is underscored.
3 The use of force is counterproductive-its damage
should be contained by making amends.
4 No one can find fault with sincere means.
5 It is particularly important that a person with absolute
power be guided by reason rather than whim.
6 Persuasion must be done with honesty.
110 I 011116

--
--
WIND
OVER
EARTH

20 VIEW
The libation is made,
But the offering is withheld.*
Great punishment will befall.

-- Viewing through a child's eye.

Blameless for common folks,
Wrong for a gentleman.
- - 2 Viewing from behind a screen.
Good omen for a maiden.
- - 3 Viewing my life:
Advances, retreats.
- - 4 Viewing the country's glory.
Auspicious to visit the King.
5 Viewing my life:
A gentleman should be faultless.
6 Viewing other's lives:
A gentleman should be faultless.

• Ancient ritual sacrifices consisted of two parts: a libation (pouring of wine into the ground) and a
sacrifice (offering of foods). Performing one act without the other was sacrilege. certain to call down
the wrath of Heaven.
 THE HEXAGWIS Ill

COMMENTARY

This hexagram shows us the different ways a person

m1ght see th1ngs: through the eyes of a child, a maiden, a
gentleman. The external world offers rich visual experi-
ences, but introspection is the most important view of all,
for it enables us to see our strengths and weaknesses,
successes and failures. We must strive to realize an ideal
self-image.

THE JUDGMENT It is of the utmost importance to complete undertakings.

Failing to follow through will bring disastrous conse-
quences.

THE LINES Naivete may be charming, but it . is unacceptable for

someone in a position of responsibility.
2 High-born women in ancient China generally did not ap-
pear in public. They could participate in court and cere-
monial functions from behind a screen, which necessarily
limits the view but on the other hand offers protection
from the glare of the public. Such a compromise is appro-
priate for one leading a sheltered life.
3 Introspection brings a realization of the joys and sorrows
of life.
4 A diplomatic emissary views the glory that was $hang-
the Great Kingdom-and presents his credentials to the
King.
5 In contemplating your life, it is essential to be able to judge
your conduct as having been free of fault.
6 The standards of correct conduct are equally obligatory
for all. It is appropriate to judge others by your own
standards.
Ill I CHIIIG

--
--
--
FIRE
OVER
THUNDER

21 BITING
Sign of the Sacrifice.
Favorable to invoke the law.

Dragging leg irons:

Toes invisible.

--
No harm comes.
2 Biting into meat:
Nose invisible.

-- 3
No harm comes.
Biting into preserved meat,
Finding poison:
A small inconvenience.
No harm done.
4 Biting into dried ribs,
Finding a golden arrowhead:
Good omen in hardship.

-- 5
All's well.
Biting into dried meat.
Finding gold:
Danger. No harm done. •
6 Wearing neck irons:
Ears invisible.
Disaster.

•it was believed that swallowing gold can cause death.

 THE HEXAGMHS Ill

COMMENTARY

The image of the hexagram itself portrays an open mouth

with an obstruction between the teeth, like a bit in a
horse's mouth. It is a metaphor for constriction, restraint,
imprisonment. The hexagram is about the attempt to free
ourselves by symbolically "biting off" the offending ob-
struction. In so doing, we find ourselves biting into differ-
ent things at various times. Overall, warning is given that
the restraints grow progressively and, if not counteracted,
will eventually result in complete engulfment. The mes-
sage is that one must "bite the bullet" and throw off the
restraints before they become overwhelming.

THE JUDGMENT Invoking the law here means punishing the guilty. If you
are innocent, you are safe even if falsely confined.

THE LINES At first the restraint came in a minor way and caused no
alarm.
2 You are up to your nose in problems and must fight to
free yourself.
3 "Chewing over" old bitterness can poison the atmos-
phere.
4 Finding the arrowhead signifies that you have hacked
deep into the problem.
5 There is danger in the places one seeks nourishment, but
watchfulness prevents harm.
6 If the restraints are allowed to pile up progressively, you
will become completely imprisoned.
114 I CHING

--
--
MOUNTAIN
OVER
FIRE

22 DECORATION
Sign of the Sacrifice.
Somewhat auspicious to go somewhere.

Decorating the foot.

Leaving the carriage to walk.
- - 2 Decorating the beard.
3 Luxuriant beard,
With dew besmeared.
Good omen everlasting.
- - 4 Mottled white, horses bright.
They're not robbers, only wife grabbers.
- - 5 The garden is all decked out.
No presents to speak about.
Awkward, but all ends well.
6 Decorating on white.
Faultless.
 THE HEIAGIWIS liS

COMMENTARY

A whimsical note marks this uncharacteristic hexagram,

which invokes a series of images related to a wedding.
The common thread running through the lines is orna-
mentation. Being a festive occasion, a wedding is a time
when a little vanity is acceptable and niggardliness re-
proachable. The hexagram ends on a serene and hopeful
note for a new beginning.

THE JUDGMENT Enthusiasm for a new undertaking is tempered by a diffi-

dent note. This is not surprising, as the hexagram relates
to a wedding, which the I Ching usually approaches with
caution and ambivalence.

THE LINES Wearing foot ornaments and leaving the carriage to walk
barefoot suggests exuberance. (The groom is ecstatic.)
2 Cultivating a beard requires an inordinate degree of care
and suggests a certain vanity. (The groom is preening
himself.)
3 A luxuriant beard is sign of vigor and longevity, and the
dew signifies good fortune. (The I Ching often regards
rain as a good omen.)
Ornamented horses used in a ritualistic abduction of the
bride by the groom's party convey a sense of merriment
and celebration.
5 The bride's family decorated the garden beautifully for
the wedding, but the groom brought only niggardly gifts.
However; this discordant note was eventually smoothed
over.
6 This presents the image of a new beginning, perhaps the
arrival of a baby.
116 I CHING

--
--
--
MOUNTAIN
OVER
EARTH

23 LOSS
Do not go anywhere.

-- Hitting the bed with the foot.

--
--
2
The dream bodes ill.
Hitting the bed with the knee,.
The dream bodes ill.

--
3 Hit it. No fault.
4 Hitting the bed with the shoulder.

-- 5

6
Misfortune.
Using a eunuch as servant.
No objection to intimate trust.
Refusing a fat plum.
The gentleman gains a carriage.
The common man loses his house.
 THE HEXAGIWfS 117

COMMENTARY

The progression of a nightmare seems to leave the

dreamer feeling helpless and frustrated, but in fact it
serves as a warning. If heeded, it will save the sleeper
from imminent danger. The ending line tells us, rather cyn-
ically, that things are never what they seem. Taken as a
whole, the hexagram warns against any kind of activity.
Striking out or acting out will not accomplish anything and
may even result in greater misfortune. The. only grace
note is the presence of an assistant or friend who can be
trusted. The story of Prince Hai forms the backdrop for
the lines, though he is never explicitly mentioned. (See
Chapter 2 and 56 THE TRAVELER.)

THE JUDGMENT A time of loss is a time for consolidation, not for overt
action.

THE liNES We have the image of a fitful sleeper. He tosses and turns,
hits the bed with his foot, and is having a foreboding night-
mare. Things do not look well.
2 The sleeper turns restless. The nightmare becomes more
ominous, and there is no sign of abatement.
3 It is alright to hit the bed during fitful sleep; it might
awaken the sleeper from his nightmare.
4 Tossing and turning too violently during a nightmare
causes injury to the sleeper.
5 Eunuchs were employed to manage the imperial palace
because they could be trusted not to engage in improper
liaisons. This line recalls Prince Hai's trustworthy servant.
(See 56 THE TRAVELER.)
6 The same action can lead to quite different consequences,
depending on one's station in life. Refusing a reward can
enrich a successful man but impoverish an average one.
The former gains in reputation; the latter loses a much-
needed source of funds.
--
Ill I OIING

--
--
EARTH
OVER
THUNDER

24 RETURN
Sign of the Sacrifice.
No illness at home or abroad.
Friends come in peace.
On the road back and forth,
Seven days to return.
Auspicious to go somewhere.

Returning from a short trip.

No big troubles.

-- 2
All's well.
Returning joyfully.

-- 3
All's well.
Returning with a frown.

--
--
4
5
Danger. No harm.
Returning alone in mid-journey.
Returning angrily.

--
No regrets.
6 Returning after losing one's way.
Misfortune. Trouble is in store.
Taking arms will lead to great defeat,
And disaster for the King.
For ten years the conquest will not succeed.
 THE HWGWIS 119

COMMENTARY

This marks a turning point where opposites collide. Tim-

ing is essential. One must' "seize the hour" in order to
make progress. There is danger that one might let the
right moment slip by without taking advantage of it. A lost
opportunity may lead to longstanding setbacks.

THE JUDGMENT Fortune is smiling. You have health, friends, purpose, and
time on your side. You should be able to accomplish great
things.

THE LINES The situation is about to change for the better.

2 Your endeavor has been successfully.discharged, and you
are free now to savor your success.
3 Things are not perfect. There is an element of danger that
may prove disruptive, but no real harm will come to you.
Companions have proven to be disappointing. Remaining
true to yourself, you part company and go your own way.
5 Even though you are angered, you have no regrets about
the decision you made. Stick to your guns!
6 Straying from the right path will result in a long-lasting
setback. Aggressive action will only deepen your woes.
120 I OIING

HEAVEN

--
-- OVER
THUNDER

25 PROPRIETY
Sign of the Great Sacrifice.
Auspicious omen.
If anything is improper. woe will befall.
It would be unfavorable to go anywhere.

Go only with propriety.

All's well.
- - 2 If you can reap without planting,
Resow without fallow,
Then go ahead.
- - 3 There once was a careless fire,
Started perchance by a cow.
The passersby took everything,
To the loser's wail and howl.
4 Possibly auspicious.
No troubles.
5 An expected illness
Needs no medicine to cure.
6 Improper action brings woes.
Nothing will be gained.
 THE HEXAGIW1S 121

COMMENTARY

The Natural Order ordains what is fitting and proper for

every situation. Thus, one should not expect gains without
labor; and one should take precautions to safeguard one's
property. Conduct that is at odds with the Natural Order
will only bring woes.

THE JUDGMENT To get somewhere, you are admonished to follow a

straight and narrow path.

THE LINES I You must approach people in an appropriate manner.

2 In order to get results, you have to do the required work.
3 This line doubtless relates a popular- story of the time in
the form of a homespun rhyme, to warn against care-
lessness.
4 Cautious optimism prevails.
5 An illness or ill event brought about by your own willful
misconduct cannot be cured by medicine, but rather by a
change of heart and a subsequent change in behavior.
6 Impropriety will bring woes in the end, even though it
might seem to work at first.
122 I CHING

--
-- MOUNTAIN
OVER
HEAVEN

26 BIG CATTLE
Auspicious omen.
Do not dine at home.
Auspicious to cross the great stream.

Danger.
You will profit.
2 The wheel falls off the cart.
3 Giving chase on a good steed.
Good omen for hard times.
The team and the chariot are ready.
Auspicious to go somewhere.
- - 4 Curbing the calf's horns.
Great auspicious omen.
- - 5 Fencing in the gelded pig.
Auspicious omen.
6 Blessed by Heaven.
Sign of the Sacrifice.
 THE HWGWIS I2J

COMMENTARY

Farming. images convey an expansive vision, urging us to

take act1on, go somewhere, do something. The dominant
note is positive: Proper preparation saves us from danger
and permits us to expand both our possessions and
horizons.

THE JUDGMENT The time to act is now. Your endeavors will meet with a
positive response. Be bold in moving beyond the familiar
and comfortable.

THE LINES I Danger brings opportunities.

2 Faulty equipment causes setbacks.
3 Go on the offensive, undaunted by hardship. The means
to prevail are available to you.
4 A calf's horns can inflict damage on people and property.
Curbing them is a wise preventive measure.
5 Gelded pigs produced fatter profits in the marketplace.
Guard what is most precious.
6 Heaven helps those who help themselves.
124 I 011116

--
--
MOUNTAIN

-- OVER
THUNDER

27 THE CHEEKS
Auspicious omen.
Seeing a filled cheek,
One seeks food for oneself.

You leave your delectable turtle

To stare at my bulging cheeks.
Misfortune.
- - 2 Cheeks bulging.
Bashing a leg against the hillside.
Advancing brings disaster.
- - 3 A slap on the cheek.
Misfortune.
For ten years, incapacity.
Nothing will be gained.
- - 4 Cheeks bulging.
Tiger staring, staring hard.
Desire running, running wild.
Blameless.
- - 5 Bashing a leg.
Settle down.
Do not cross the great stream.
6 A pat on the cheek.
Safe in peril.
Auspicious to cross the great stream.
 THE HEXAGIWIS 125

COMMENTARY

Self-nourishment is our fundamental responsibility. It in-

volves not only the food we eat, but our thoughts and the
care we take of all the dimensions in our lives. Paying too
much attention to what others have leads to self-pity and
discontent. Envy becomes like a ravenous tiger ready to
devour and destroy. Envy and greed end in disaster; but
healthy desire, which seeks only to nourish the self, merits
an approving pat on the cheek.

THE JUDGMENT Seeing others well-provided for inspires a desire for self-
improvement. This is a healthy drive, as long as you are
careful to seek the proper nourishment.

THE LINES You are ignoring the delicious meal on your own plate and.
thinking of what others have. Such envy brings misfortune.
2 Seeking more when you are already full brings harm.
3 Stinging reprimands bring your life to a halt. Spiritual and
physical neglect have rendered you incapable of acting.
4 Unbridled covetousness, though understandable, be-
comes ominous. (The phrase about the staring tiger has
become a standard metaphor for an aggressive country
eyeing a weak neighbor as a choice morsel to be had.)
5 Injuries can be healed by rest and proper nourishment.
6 Approval brings security. It is a good time for big
undertakings.
116 I 00116
LAKE

-- OVER
WIND

28 GREAT EXCESS
The column is bent.
It is better to go somewhere.
Sign of the Sacrifice.

- - The offering is wrapped in white palm.

Faultless.
2 The withered willow sprouts leaves.
The old man gets a young wife.
Everything goes well.
3 The column is bent.
Misfortune.
4 Tall columns.
Good omen.
But beware of snakes.
5 The withered willow blossoms.
The old woman gets a young husband.
No blame, no praise.
- - 6 Overreaching during crossing.
Water overhead.
Disaster:
 THE HEXAGMIIS 127

COMMENTARY

This hexagram takes as its motif the basic method of con-

struction used in Chinese architecture. All dwellings use
poles to support a roof. As buildings become more grand
and opulent, the size, girth, and grandeur of the poles
grow until they become massive, decorative columns. The
stronger and straighter the column, the more secure and
elaborate the building. Thus, a bent column is a serious
concern, for it presages the imminent collapse of the roof
and consequently of the whole building. A column might
bend under extraordinary pressure, or because of its
own inferior qualities or construction. Overreaching the
limits of any person or situation may result in disaster.

THE JUDGMENT If the situation is inherently flawed, it is better to remove

yourself from it to avoid the imminent collapse.

THE LINES Ancestral offerings consisted of food wrapped in white

palm leaves. The ritual offerings had to be made properly
in order to be acceptable.
2 An unlikely alliance may produce fruit. A rejuvenation of
the spirit is likely to follow.
3 The support necessary for your undertakings is inadequate
and your project may be jeopardized as a consequence.
4 There may be ulterior motives or hidden dangers in the
source of your support. The situation looks promising,
but read the fine print.
5 Things appear unseasonably bright. An old woman might
blossom with the love of a younger man, but she still
would not be able to bear fruit.
6 There is a temptation to overextend yourself. Resist it, for
it will lead to disaster.
--
121 I CHING

-- WATER

-- OVER
WATER

29 WATER
Faith ties the heart.
Sign of the Sacrifice.
To travel brings rewards.

-- A pit within a pit.

Falling into the pit,
Into the inner pit.
Disaster.
2 The pit holds danger.
Seek small gains.
- - 3 Coming to the very pit,
A deep and dangerous pit.
Falling into the pit.
Trapped. Incapacitated.
- - 4 Wine in the right glass
Is set beside the right plate.
And the bride comes through the door.
All ends well.
5 The pit you cannot fill,
Even by leveling a hill.
No fault.
- - 6 Tied with ropes,
Thrown amongst thorns,
Undelivered for three years.
Disaster.
 THE HWGWIS 129

COMMENTARY

Speaking eloquently of the darkest moments of our lives

t~is hexagr~m. plumbs the depths of doubt and despera~
t1on. Graphic 1mages are used to convey feelings of being
trappe~. abandoned, bound, and incapacitated. Faith
alone t1e_s the heart to life and provides strength to en-
dure until that moment when anticipation becomes fulfill-
ment, suffering yields to satisfaction, and darkness turns
to light.

THE JUDGMENT You are setting out on a journey to find something. The
mission will be successful only if you have faith.

THE liNES Your troubles never seem to end. Things keep getting
worse. The dangers are real, but inner doubts will lead to
disaster:
2 There are real and present dangers at hand. Curb your
ambitions for the moment.
3 You have come face to face with what you fear most, and
you are being engulfed by it.
Decorous behavior enhances a joyous occasion. This an-
ticipates the consummation and fulfillment that lie ahead.
5 The problem is so vast and overwhelming that it can
never be resolved in spite of your most strenuous efforts.
There is no blame in this.
6 When your hands are tied, there is nothing you can do
but wait things out.
130 I CHING

--
--
FIRE
OVER
FIRE

30 FIRE
Auspicious omen.
Sign of the Sacrifice.
Auspicious to keep a cow.

Gilded shoes.
Be respectful, and be safe.
- - 2 A yellow wild beast.
Great auspicious omen.
3 A wild beast is seen during an eclipse.
Clang the cymbal and sing,*
Lest harm befalls the old.
Misfortune.
4 Expelled.
Returned.
Burned.
Died.
Abandoned.
- - 5 Weeping a stream,
Crying a storm.
All's well.
6 The King waged war;
And offered rewards for heads.
The wrong captives were taken.
No fault.

•it was believed that lunar eclipses were caused by a "heavenly dog" devouring the moon. This led to
the custom of noise-making to save the moon by scaring away the beast.
 THE HWGWIS Ill

COMMENTARY

The dual nature of fire-protector and destroyer-epit-

omizes the extreme swings of fortune described in the
hexagram. The most gilded of positions gives way to utter
degradation. The Chinese text is stark and dramatic as it
expresses the extreme suffering of line 4. Emotional ca-
tharsis is restorative, but the cycle ends, not with a return
to glory. but on a note of indifference.

THE JUDGMENT Compliance with the shifts of fortune assures survival.

Symbol of docility, a cow was also an important capital
reserve for farmers.

THE LINES Those who hold elevated positions must be respectful of

people and of the tide of events, for the sake of self-
preservation.
2 Yellow, sign of harmony, symbolizes the coming of great
good fortune.
3 You should take steps to protect the elders from impend-
ing harm.
4 Your darkest fears will have to be faced.
5 Giving full expression to sorrow will be restorative.
6 In the scramble for power and wealth, understandably
some mistakes are inevitable.
Ill I CHUI6

-- LAKE

-- OVER
MOUNTAIN

31 CUTTING
Sign of the Sacrifice.
Auspicious omen.
Favorable for taking a wife.

--
-- 2
Cutting the big toe.
Cutting the calf.
Misfortune.
Stay home.
3 Cutting the thigh,
Guarding the wound.
Going brings woes.
4 Good omen.
Regret disappears.
Footsteps come, footsteps go.
Friends be with you.
5 Cutting the back.

--
No regrets.
6 Cutting the cheek, the tongue.
 THE HWGIWIS Ill

COMMENTARY

The taut construction and singular imagery of this hex-

agram derive power from the consistent repetition of a
single character; the name of the hexagram, translated as
chopping or cutting. The modern meaning of this char-
acter is "feeling" or "resonance," but the archaic meaning
is derived from the original pictographic shape of an ax.
The lines describe progressive wounds, each a little more
serious, as they move from the big toe to the cheeks and
tongue. There is a purposefulness to this damage, for it
serves to limit one's activities. Although the hexagram is
generally favorable, its specific lines warn against going
somewhere, doing something, and even saying too much.
It advises one to stay close to home,. using one's time to
heal and mend, enjoying the company of true friends.

THE JUDGMENT The hexagram is generally favorable,, particularly so for

relationships and partnerships.

THE LINES I A warning to go no further with your plans.

2 You have gotten more involved in a situation than is safe. It
would be better to remove yourself from the scene.
3 You are deeply hurt. It is time to rest and let the wounds
heal.
4 The situation has changed for the better. People may
come and go, events move on, but real friends remain.
5 Ending an involvement without regrets.
6 Be careful of sharp words and cutting conversations.
--
114 I OIING

THUNDER

-- OVER
WIND

32 STEADFASTNESS
Sign of the Sacrifice.
No troubles.
Auspicious omen.
Auspicious for going somewhere.

- - Dredging constantly.
Omen of misfortune.
There is nothing to be gained.
2 Regret disappears.
3 Unsteadfastness in conduct
Could bring one shame.
Omen of difficulty.
4 No game is bagged in the hunt.
- - 5 Steadfastness in conduct
Bodes well for a woman,
Ill for a man.
- - 6 Agitating steadfastly.
Misfortune.
 THE HEXAGwtS llS

COMMENTARY

The sense of this hexagram is that steadfastness is a subtle

art. We are apt to make the mistake of holding on to the
wrong thing or the wrong person for too long and then,
upon realizing this, overcorrecting the problem.

THE JUDGMENT This is a good hexagram, as befits a ritual occasion. One

who holds steadfastness in proper balance will have no
troubles and will go places.

THE LINES The image is that of someone constantly dredging up the

past. Such diligence is wasted, for all you get is mud.
2 Progress is made by loosening the heavy grip of the past.
3 Unreliable behavior could determine your reputation and
create further problems.
Without a certain amount of discipline, you will not get
what you seek.
5 Because of social mores, a woman will always find it ad-
vantageous to be circumspect in her conduct; a man may
find it necessary to be somewhat more aggressive and
adaptable.
6 Making a fuss constantly, even for a good cause, leads to
failure.
136 I OIING

HEAVEN

-- OVER
MOUNTAIN

33 THE LITTLE PIG

Sign of the Sacrifice.
Auspicious for small things.

- - A little pig's tail.

Danger:
Do not go anywhere.
- - 2 Tied with ox leather,
It cannot even struggle.
Let it loose.
3 A little pig tied.
There is danger of illness.
Hire servants.
4 A gift of ham.*
Appropriate for a gentleman,
Not for common folks.
S A suckling pig is served at a gala.
Good omen.
6 A fat little pig.
Everything goes.

•Ham was a lavish and special gift in ancient China. Yang Hu. a powerful politician who wanted to
persuade a reluctant Confucius to serve under him, sent Confucius a gift of ham when Confucius was
out of the house (and hence could not be present to refuse it). By social custom, the significant gift
obliged Confucius to pay Yang Hu a return visit. (As it turned out, Confucius waited till Yang Hu went
out before calling on him, but unfortunately bumped into Yang Hu on the way and was trapped.)
 THE HWGAAitS 137

COMMENTARY

The little pig evokes images of celebration and festive

feasts. The hexagram assures us that self-help and assis-
tance from competent people will enable us to overcome
minor obstacles. We shall then be able to celebrate life in
seemly fashion.

THE JUDGMENT Realistic goals can be met.

THE LINES Pig raisers in old China believed that cutting off a pig's tail
would make it grow fatter. Here the little pig turns tail in
fright to avoid such danger.
2 Tying the little pig with ox hide is unnecessary and will
only hurt it. As a metaphor; this line advises us to release
ourselves from self-imposed fears and worries.
3 You are incapacitated by illness, as a little pig is tied down
by rope. You need to hire competent help.
4 In ancient China, giving ham was a grand gesture reserved
for people of position. Common folks could not afford it,
nor would it have been appropriate. Tailor your conduct
to your station and means.
5 It is important to celebrate significant events and note-
worthy achievements with all due ceremony.
6 A fat little pig is good for eating, giving, or sacrificial offer-
ing-a symbol of delightful rewards.
138 I CHING

THUNDER
OVER
HEAVEN

34 GREAT INJURY
Auspicious omen.

Injury in the foot.

Advancing brings misfortune.
Punishment is in store.
2 Good omen.
3 For common folks, injury.
For the gentleman, anxiety.
Omen of danger.
4 The ram butts against the fence.
If its horns are curbed,
Then all goes well, regret disappears.
If the horns remain uncurbed
After the fence is broken,
Damage will befall the big cart's wheel.
- - 5 He lost his sheep in the Kingdom of Yi.
No regrets.*
- - 6 The ram butts against the fence.
It can neither advance nor retreat.
There is nothing to be gained.
Belt-tightening is indicated.

*This refers to the legendary Prince Hai. inventor of the ox yoke. (See his story in Chapter 2.)
 THE HEXAGRAMS 139

COMMENTARY

Prince Hai, ancestor of the Shang people, inventor of the

ox yoke, led an adventurous life. Settled in an alien land,
he made and lost fortunes many times over and suffered
the ultimate injury of being killed for his oxen by the local
king. Here, however; our attention is directed to how he
rebounded from setbacks time and again to rebuild a
flourishing herd.
In spite of the ominous nature of some of the lines in
this hexagram, its message is an optimistic one. Danger is
real and imminent, but we can take preventive and pro-
tective action. What is important is flexibility. resilience,
and perseverance.

THE JUDGMENT Injury can serve as a warning, which can save you from
greater harm.

THE LINES The first steps have met with resistance. Continued action
at this time would only bring further detriment.
2 The situation is now favorable.
3 The situation is dangerous. Followers get hurt, and leaders
are anxious.
4 Don't keep hitting your head against a stone wall. Channel
your energies to attainable goals.
5 A lesson from the story of Prince Hai: He did not waste
time bemoaning his loss, but instead concentrated on re-
building his herd.
6 Like the ram whose horns became locked in the fence it
was butting against, you are so fenced in by some situa-
tions that there is no room to maneuver. Accept what
cannot be changed and persevere until conditions be-
come more favorable.
140 I CHIIIti

--
--
FIRE
OYER

-- EARTH

35 ADVANCE
Marquis Kang presents a herd of horses,
The spoils of three victories in a day.*

-- Advancing, conquering.
Good omen.
No captives taken.
Yet. no blame.
- - 2 Advancing, menacing.
Good omen.
Largess from the Queen Mother.
- - 3 The people approve.
Regret disappears.
4 Advancing like a mouse.
Omen of danger.
- - 5 Regret disappears.
What is lost will be found.
Fear not, it's favorable to go.
Nothing stands in the way.
6 The spearhead advances
To take a city.
Perilous but safe.
Blameless but pointless.

•Marquis Kang was a younger son of King Wen, who created the hexagrams. The Marquis's elder
brother King Wu overthrew the Shang and became the first emperor of the Zhou Dynasty. (See
Chapter 2.) The "Kang Cauldron," an inscribed bronze cauldron commemorating the endowment of
his fief, is considered one of the important relics of the Zhou Dynasty.
 THE HEXAGIWIS 141

COMMENTARY

Marquis Kang is seen here as a man of style, if not neces-

sarily of substance. The secret of his success lay in his abil-
ity to play to the crowds, put up a good front. and appear
to be more menacing and dangerous than in fact he was.
In war as in life, appearance may matter more than sub-
stance, not only to the easily manipulated masses, but to
those with the power to reward as well.

THE JUDGMENT The Marquis dutifully presents the spoils of war to his
King. This hexagram shows us the efftcacy of "rendering
unto Caesar." Punctilious, respectful conduct can further
your fortunes.

THE LINES With great fanfare the army is led forward. There is great
show but no real victory.
2 A greater show of force wins the approval of those in
power; particularly those most inclined to be impressed
by display.
3 There is great popular support for this campaign, and any
regret about the real hollowness of victory disappears in
the face of such enthusiasm.
4 Presenting a bold front is wildly applauded-acting
stealthily or timidly would be dangerous.
5 Whatever is truly yours can never be lost, for it will always
find its way back into your life.
6 A show of strength for its own sake involves some calcu-
lated risks. Be careful to distinguish form from substance
when confronted with opposition.
--
142 I CHING

--
--
EARTH
OVER
FIRE

36 THE CRYING PHEASANT

Good omen for one in hardship.

The crying pheasant is flying,

Its wings drooping.
A gentleman is journeying,
For three days hungering.
One goes somewhere,
And is reproached by the host.
- - 2 The crying pheasant is wounded in the left leg.
Good omen for castrating a horse.
It will be strong.
3 The crying pheasant is flying.
Chasing it southward, he finds the main road.
For illness, no progress.
- - 4 He enters the left valley,
And captures the crying pheasant.
Be careful about leaving home.
- - 5 jizi captures the crying pheasant.*
Good omen.
- - 6 The pheasant stops crying.
Transition.
It soars to heaven,
Then plunges into water:**

•jizi was prime minister to Jou the Terrible, last emperor of the Shang Dynasty (c. I ISO s.c.). He was
much admired for his wisdom and courage. For admonishing Jou for his excesses, jizi was thrown into
prison and escaped execution only by feigning madness. After jou was overthrown by King Wu. first
emperor of the Zhou Dynasty and son of King Wen. who designed the hexagrams of the I Ching. Jizi
was freed. Declining the opportunity to serve the new Zhou ruler, he m1grated to the Kingdom of
Chosen (Korea) and settled several thousand of his followers there. There is a tomb in Pyongyang
bearing his name. (See Chapter 2.)
.. This refers to a symbolism of seasonal change. It is said in Li Ji (Book of Rites). one of the Confucian
classics, that to mark the beginning of winter in the tenth month, a pheasant plunges into the Great
Water and transforms itself into a clam.
 THE HEIAGIWIS 141

COMMENTARY

The image of the crying pheasant is used in three different

ways: poetically. historically. and symbolically. It is a literary
device used to create a certain mood; it is a bird hunted
down successfully by Jizi; it is also a symbol of transforma-
tion. Perhaps there was a story, now lost, of Jizi chasing for
days after a pheasant, enduring hunger and losing his way,
but finally getting his prey. The lines of the hexagram fol-
low a certain thread, but most end with an aside that is a
specific response to certain questions.

THE JUDGMENT This hexagram is about perseverance overcoming

hardship.

THE LINES The crying pheasant is a literary device to lead into the
story of a man (presumably Jizi) journeying in hunger for
three days.
Advice: If you go on a visit, you will be reproached by the
host.
2 Jizi went after a pheasant and wounded it in the left leg.
The chase probably started as a quest for food, but soon
it took on a purpose of its own.
Advice (for farmers): Shooting a pheasant is a good omen
for castrating a horse.
3 The pheasant. though wounded, kept flying. Jizi chased it
southward and inadvertently got onto the main road
(from which he had presumably strayed).
Advice (for those consulting about illness): No progress.
4 He finally got his bird, in the left valley.
Advice: Caution to travelers.
5 Reaffirmation of success: Jizi got the crying pheasant.
Advice: Good omen.
6 Our hero lost the pheasant at the very moment he cap-
tured it, for it was transformed into something else.
144 I CHING

--
--
WIND
OVER
FIRE

37 THE FAMILY
Auspicious for a girl.

Guarding the home.

-- 2

3
Regret disappears.
All is dandy in the pantry.
Auspicious.
The family agitating.
Danger is weathered.
Women and children tittering.

--
A sad end comes.
4 A wealthy family.
Great fortune.
5 The King comes to the house.
Fear not.
All goes well.
6 To be firm in punishment
Brings good in the end.
 THE HEXAGIWIS 145

COMMENTARY

The unity of the family is expressed in its ordered rela-

tionships. Man is guardian, woman nurturer; but there is
no primacy in these roles. What matters is that each indi-
vidual fulfills his or her function so that the family may
flourish as a whole. Frivolity is to be avoided, and disci-
pline must be maintained.

THE JUDGMENT A woman's road to success is clearly outlined.

THE LINES Assuming responsibility brings rewards of certainty and

self-satisfaction.
2 Nourishing the family is an act of love and a responsibility
equal to that of guarding the home.
3 The Chinese original reproduces literal sound effects
heard in a family: "Gao-gao" (sound of consternation) in-
dicates a concerted effort to face a threat, and danger will
be averted. "Hee-hee" (sounds of foolish laughter) be-
trays laxity, which will prove to be the family's undoing.
Relationships can endure anything but disrespect.
4 Rich family life is one of life's greatest blessings.
5 Be calm and take advantage of the presence of an influen-
tial guest.
6 Firm and fair discipline is important in raising the kind of
children you can be proud of.
146 I CHING

--
--
FIRE
OVER
LAKE

38 ABANDONED
Favorable in small things.

Regret disappears.
Do not chase after the lost horse.
It will return of its own accord.
Seeing an evil person bodes no ill.
2 Meeting the host in the alley.
No troubles.
- - 3 The cart: pulled from behind.
The ox: chafing.
The man: branded and defaced.*
Bad beginning, good end.
4 The abandoned waif met a great man.**
Both became prisoners.
Safe in peril.
- - 5 Regret disappears.
They are munching meat in the ancestral temple.
Go. Who could blame you?
6 The abandoned waif saw a pig in the mud,
And a cart full of demons.
He arched his bow at first.
But finally put it down.
They are not robbers, only wife grabbers.***
Going would be favorable, if it rains.

•This describes a man who was criminally punished by having his face branded and nose cut off.
.. The abandoned waif most probably refers to Shao Kang (Kang the Younger), posthumous son of
King Xiang of the Xia Dynasty (the one just preceding the Shang, which preceded the Zhou). King
Xiang was killed by a usurper of the throne. His pregnant queen escaped and gave birth to Shao Kang
in exile. Shao Kang was kept on the run for some twenty years, hounded by his father's murderer.
Eventually he returned triumphant to avenge his father and reclaim his throne. The story is told in
more detail in Chapter 2.
•••See note in hexagram 3 RETRENCHMENT.
 THE HWGWIS 147

COMMENTARY

In this hexagram we find snippets of some folklore about

the Adventures of the Abandoned Waif. There is an
ironic sense of humor and a farcical element in the ac-
count of the strange circumstances in which the waif had
become enmeshed.
While we may sometimes perceive ourselves as
friendless, hopeless, and abandoned, this hexagram re-
minds us that it is not so. What appears to be ominous can
in fact be a good sign. Something that seems frightful and
dangerous may turn out to be good fun. In the end, it is
our attitude alone that prevails and shapes our destiny.

THE JUDGMENT Keep your goals attainable and realistic.

THE LINES Luck is with you. Your loss will be restored and frightening
circumstances will cause you no harm.
2 Gracious and generous support may appear in unex-
pected or even hidden places.
3 This line describes a strange scene in which a branded
criminal was engaged in a tug-of-war against an ox yoked
to a cart. The sense is that your feeling of frustration and
of being stalled may have been caused by the dishonesty
or untrustworthiness of someone else. Being aware of this
will liberate you.
4 You will find a companion who will sustain you in your
trials and tribulations. You have much to share with each
other.
5 It is time to leave the sorrows of the past behind you and
join in the feast of life.
6 The situation is not what it appears to be. What seems
frightening and dangerous may be just part of the pagean-
try of life.
--
141 I OIIN6

--
--
WATER
OVER
MOUNTAIN

39 ADMONISHMENT
The southwest bodes well.
The northeast bodes ill.
Auspicious to see the great personage.
Good omen.

- - Giving admonishment,
Receiving praise.
- - 2 The King's minister admonishes fervently,
Not for his own sake.
3 Giving admonishment,
Receiving reproach.
- - 4 Giving admonishment,
Receiving an excuse.
5 Admonishing intensely,
Acquiring a friend.
- - 6 Giving admonishment,
Acquiring confidence.
All's well.
Auspicious to see the great personage.
 THE HEXAGW!S 149

COMMENTARY

Giving advice is always difficult. It is a sensitive task at best,

and at worst it can be a hazardous occupation, fraught
w1th danger for the bearer of unwelcome truths. Chinese
history abounds with tales of what befell imperial coun-
selors who dared to tell the truth at their own peril. We
see from history that an emperor's reaction to the admo-
nition of his counselors depended more on his own per-
sonal inclination than on the strength or truth of the
message.
This hexagram explores the varied reactions to ad-
vice given and complements hexagram 8 SUPPORT.

THE JUDGMENT Some situations are better for you than others. This is a
good time to seek advice from someone you respect.

THE LINES The advice you gave others has proven helpful to them,
2 This line brings to mincj the story of Prime Minister Jizi
(hero of hexagram 36 tHE CRYING PHEASANT), who ad-
monished the last Shang emperor. Jou, for his terrible ex-
cesses. The advice given was for the good of the country,
but Jizi was imprisoned for his efforts.
3 The advice you give may not always be well received or
appreciated. You may even find yourself reproached for
your efforts.
When people become defensive on receiving advice,
their initial response is often to search for excuses for
their behavior.
5 The friends who love you best are never afraid to speak
the truth, no matter how painful or difficult it might be.
6 Following the wise counsel of a trusted advisor can give us
a sense of strength and purpose and a feeling of confi-
dence about our undertakings.
--
lSD I CHIIKi

THUNDER

--
-- OYER
WATER

40 LETTING LOOSE
The southwest bodes well.
If there is nowhere to go,
You had better return.
If there is somewhere to go,
You had better make haste.

- - No troubles.
2 Getting three foxes in the hunt,
Finding a yellow arrowhead.
Good omen.
- - 3 Riding in a loaded cart.
Attracting robbers.
Omen of difficulty.
4 The net you set was loosened.
Punish your friends when they come.
- - 5 The gentleman loosened the rope.
Good for him.
The common folks got the punishment.*
- - 6 The Duke aimed at an eagle from atop a high wall.
He got it.
Everything goes well.

•This line brings to mind a story about Lord Tang, founder of the Shang Dynasty. One day he went to
the field and witnessed hunters closing in on their prey with nets from four sides. Tang ordered them
to remove the nets on three sides, for in his dominion "only willing animals shall be taken." When
people in the neighboring states heard about this, they all praised Lord Tang for his compassionate
rule. which "benefited even the wild beasts."
 THE HEXAGMIIS 151

COMMENTARY

Planning ahead is always a wise course of action, but even

the best of organizers can never completely anticipate
precisely what may happen. Sometimes we may have un-
expected windfalls, but more often something goes
wrong. Our friends may spoil our plans. Our actions may
have unintended harmful consequences to others, even
though we mean well. In the end, setting high goals is
the best we can do, and it maximizes our chances of
succeeding.

THE JUDGMENT Do what you have to do, but "if it's not broken, don't
fix it."

THE LINES I For the moment, you are free of worry.

2 There is unexpected good fortune, in addition to the
good fortune you have won through your own efforts.
3 Success attracts hostility and envy. There are others who
would seek to deprive you of your good fortune.
4 You may find that friends have altered your plans, and you
will want to confront them about their interference.
5 A grand gesture is very well for the powers that be, but
the underlings suffer its fallout.
6 Aiming high brings good fortune.
152 I CHING

--
--
MOUNTAIN
OVER
LAKE

41 DECREASE
Punishment is in store.
Great fortune protects you.
Omen of feasibility.
Auspicious to go somewhere.
Food is delivered to the field
In two exquisite baskets,
Fit for sacrificial rites.*

On cerem0nial occasions, go promptly.

No troubles.
Cut down on wine.
2 Auspicious omen.
But to advance brings misfortune.
Do not detract from it, nor enhance it.
- - 3 If three persons go,
One will be lost.
If one person goes,
He will find his friend.
- - 4 The illness subsides,
And soon heals.
No woes.
- - 5 Someone is proffering a tortoise shell
Worth ten double cowries.**
It cannot be refused.
Great auspicious omen.
6 Do not detract from it, nor enhance it.
Blameless.
Good omen.
Auspicious to go somewhere.
You will gain a homeless servant.

• An official was forced to retire from office. Friends sent good wishes in the form of food for his
journey home.
 THE HEXAGIWIS ISl

COMMENTARY

This hexagram urges us to a time of quietude and inac-

tivity, emphasizing the importance of action through inac-
tion. Twice it tells us neither to detract from nor to
enhance the situation in which we find ourselves. When
action is required, only the barest minimum of effort is
recommended. This is seen to be an interim period of
rest and renewal, perhaps after a setback in life. Soon we
shall be ready to resume activities.

THE JUDGMENT In general, what you do and where you go will be produc-
tive, and you will have the wherewithal necessary to per-
form the duties incumbent on your place in life. There is
an element of grace and style in all your activities, no mat-
ter how simple or humble.

THE LINES Be attentive to your duties and be temperate, prompt,

and courteous in dealings with others.
2 Allow things to unfold in their own time and manner.
3 It is difficult to work with too many people. join forces
only with those you need to accomplish your goals.
4 If left to their own course, things can often heal themselves.
5 The offer of tortoise shells here symbolizes an opportunity
you cannot afford to pass up, even if you did not want it.
6 The period of rest and renewal is coming to an end. A
new and active phase is beginning, and you will get the
help and support you need.

••Cowrie shells were strung in lots of twenty for use as currency. In Shang times, it cost twenty double
cowries to commission the casting of a bronze cauldron. Thus ten double cowries must have been a
princely sum.
154 I CHING

--
--
WIND
OVER
THUNDER

42 INCREASE
Auspicious to go somewhere.
Auspicious to cross the great stream.

Favorable to start major construction.

Great auspicious omen.
No troubles.
- - 2 Someone is proffering a tortoise shell
Worth ten double cowries.*
It cannot be refused.
Everlasting good omen.
The King offers a sacrifice to God.
Good fortune.
- - 3 Assistance offered at a disaster.
Faultless. Trust gained.
On the road, the Duke got the news by jade tablet.
- - 4 On the road, the Duke got the news, agreed,
And assisted in moving the Capital.
5 Trust gladdens the heart.
Needless to ask, great fortune.
Trust is our reward.
6 None will rally.
Some will attack.
If there is no determination in the heart,
Disaster will befall.

•Ten double cowries represented a princely sum. (See note in 41 DECREASE.) Here it probably refers
to the ransom paid by the Zhou state to secure the release of their King Wen. who had been falsely
imprisoned by the evil Shang emperor Jou for seven years (during which time he created
the hexagrams).
 THE HWGWIS ISS

COMMENTARY

*
_,.._
During one of the many floods that brought periodic
havoc to the Shang kingdom, it was decided, once again,
to move the capital. The Shang emperor called for help
from its vassal state, Zhou, whose Duke agreed to send
help, thus gaining the gratitude and confidence of the
Shang. Later events led to mutual disaffection and distrust,
and eventually to open conflict.

THE JUDGMENT Large undertakings in particular are favored, although it is

an auspicious time for all endeavors.

THE LINES Initiating large-scale projects now is favored. There will be

no major obstructions to your plans;
2 A show of gratitude for your good fortune is in order.
3 Responding to others' calls for assistance wins their trust.
4 Turn aside from your own path to offer aid to those
in need.
s Trust from those you have helped is a valuable reward for
your services.
6 The support of allies and friends may falter. Unless your
are determined to prevail through your own resources,
you may fail for lack of support.
--
156 I CHING

LAKE
OVER
HEAVEN

43 STRIDE
At an inquiry at the King's court,
The captives wailed,
And akirming news came from the provinces.
Do not bear arms forthwith.
Auspicious to go somewhere.

Injury in the toe.

Going will bring not success, but woes.
2 An alarmed cry.
There are soldiers in the night.
Fear not.
3 Injury in the face.
Misfortune.
The gentleman walks alone rapidly,
Getting wet in the rain.
Infuriating but harmless.
4 Smarting in the buttocks,
His steps are tottery.
Walking a goat in penitence,*
His words are not trusted.
5 A gazelle goes leaping down the road.
Safe and sound.
- - 6 A dog barks.
In the end disaster comes.

*To walk a goat was a gesture of humility, used especially by a defeated commander to signify
surrender.
 THE HEXAGIWIS 157

COMMENTARY

There are dangers present everywhere, some of which

are of our own making. The signs, however. are not always
what they seem, and the action one takes may not always
lead to the result hoped for. Thoughtful precaution is
advised.

THE JUDGMENT There is danger and bad news all about. You should es-
chew violent action but try to deal with the situation
through diplomatic means.

THE LINES When your initial steps are subverted, plunging forward
would be disastrous.
2 The dangers you fear are more imaginary than real. The
real foes are within and must be conquered in order to
move forward.
3 Taking another stride forward results in an infuriating and
humiliating experience.
4 You have been chastened and are reeling from punish-
ment. Your public gestures of penitence are perceived as
being insincere.
5 This is a note of grace in this otherwise dreary hexagram.
A narrow passage of light is offered, which can bring
safety and sanctuary.
6 In ancient China a dog barking in the marketplace was an
omen of impending danger. This is a warning of possible
harm.
151 I 011116

HEAVEN

--
OVER
WIND

44 RENDEZVOUS
The girl is hurt.
Inauspicious for marriage.

- - Weaving on a golden loom.

Good omen.
Going somewhere, one sees misfortune:
A lean pig tied and dragged.
2 There is fish in the kitchen.
Faultless, but inappropriate for guests.
3 Smarting in the buttocks,
His steps are tottery.
Danger. No great woes.
4 There is no fish in the kitchen.
Making offerings brings misfortune.
5 Wrapping melon with leaves of staple grain:*
The downfall of Shang.
It brought wrath from Heaven.
6 Rendezvous in the corner.
Awkward, but blameless.

• Apparently an act of sacrilege.

 THE HEXAGMI!S 159

COMMENTARY

We read this hexagram on many levels and simultane-

ously uncover a wealth of meanings that reinforce and
enrich each other. There is historical reference to the
Zhou people's rendezvous with destiny, in snatching the
imperial throne from the Shang. The latter's downfall was
attributed to the wrath of Heaven at their sacrilegious be-
havior (wrapping melon in leaves of grain). The hexagram
also literally refers to the inappropriateness of illicit sexual
liaisons in particular. and to inappropriate behavior in gen-
eral. In making ancestral offerings, in entertaining guests,
and in all we do, it is vital that we act in accordance with
accepted moral standards.

THE JUDGMENT There can be no meeting of the minds if both parties are
not fully equal to each other and to the requirements of
the situation in which they are to meet.

THE LINES You are in a protected and even privileged situation; but if
you step outside your golden ghetto you will see misfor-
tune, struggle, and suffering all around you.
2 What you have is adequate for yourself but not appropri-
ate for offering to others.
3 You are in a weakened condition as a result of some situa-
tion you created for yourself. Be careful.
4 You cannot give what you do not have.
5 Inappropriate behavior brings its own consequences.
Careless and sacrilegious offerings of the Shang brought
down the wrath of Heaven and cost them an empire.
6 Unnecessary meetings with inappropriate people can cre-
ate awkward situations.
--
160 I OIIHG

--
LAKE

-- OVER
EARTH

45 ILLNESS
Sign of the Sacrifice.
The King goes to the ancestral temple.
Auspicious to see the great personage.
Sign of the Sacrifice.*
Auspicious omen.
Favorable to offer big cattle.**
Auspicious to go somewhere.

- - Punishment was ordered, but not carried out.

He became confused, incoherent.
The laughingstock of the whole house.
Fear not. It is safe to go.
- - 2 Lasting well-being. No troubles.
If there be sincerity,
Summer offering will bring good.
- - 3 Ailing, lamenting.
Nothing can be gained.
There is no harm in going,
Only a little awkwardness.
4 Great fortune. No troubles.
5 Ailing in office.
No blame.
Rather than penalty, great fortune comes.
Regret forever disappears.
- - 6 Offering funeral gifts in tears.
Blameless.

•"'Sign of the Sacrifice" occurs twice here, indicating that the text may have been an amalgamation of
two different editions.
••"Big cattle" is a whole sacrificial cow, used only on major occasions.
 THE HEXAGIIAHS 161

COMMENTARY

Illness and, by extension, adversity in general, are not

without purpose. Suffering contrasts with well-being,
teaching us the value and richness of abundant good
health. It opens us to compassion; it teaches endurance
and tests the limits of our mental and physical strength.
Surviving illness gives us a dual sense of both our fragility
and our courage.

THE JUDGMENT This is deemed a good hexagram as a whole, one befitting

a ritual ceremony. The moment is deemed so auspicious
that one could offer "big cattle"- a whole sacrificial
cow. Thus, you could successfully curry favor, and get
somewhere.

THE liNES Expecting ill fortune that does not materialize can be dis-
orienting. Ridicule can be faced down.
2 Well-being is regained by having faith in oneself. Prayers
will be answered only if offered in sincerity.
3 Complaints do not help an illness. In fact, things are not
nearly as bad as you think. Facing your peers is awkward,
but it is something you can handle.
4 Realizing the imaginary nature of your illness clears up
the problem.
5 A certain amount of malaise always goes with great re-
sponsibility. It should be considered a sign of success
rather than a form of punishment.
6 Expressing appropriate emotion is above criticism.
--
162 I OIING

-- EARTH

-- OVER
WIND

46 ASCENDANCE
Sign of the Great Sacrifice.
See the great personage. Fear not
Favorable for southern expedition.

Promotion, indeed.
Great fortune.
If there be sincerity,
Summer offering will bring good.
Ascending to the hill town.
The King offers sacrifice at Mount Qi.*
All goes well. No troubles.
Good omen.
You will go up the steps.
Ascending by night.
Ceaseless striving reaps gains.

•King Wen was released from a Shang prison after seven years of confinement. His return to his Zhou
homeland marked the beginning of a plan to overthrow the Shang Dynasty by the Zhou. It was a long
and arduous undertaking. which came to fruition only after King Wen's death, through continued
efforts by his son King Wu. (See Chapter 2.)
 THE HWGWIS 163

COMMENTARY

Success may come in many forms, but in this hexagram,

success comes through a conscious and persistent effort
of the will. Step by step, we ascend. Working night and
day, ever faithful to our goals, we crown ourselves with
glory.

THE JUDGMENT It may be necessary to enlist the help of someone in a high

place to achieve your goals, but the response will be fa-
vorable. You may have to undertake a significant move,
but that, too, shall prove beneficial.

THE LINES Your efforts are duly noted and rewarded.

2 Prayers will be answered only if sincere.
3 Your goals are lofty but attainable.
4 King Wen's sacrifices were pleasing to Heaven and his of-
ferings were accepted.
5 You will make progress if you persist in your efforts.
6 Working night and day will bring rewards.
164 I OIIIIG

--
--
LAKE

--
OVER
WATER

47 TRAPPED
Sign of the Sacrifice.
Auspicious for the great personage.
No troubles.
The chatter has no credibility.

- - Caned in the buttocks,

Thrown into a dungeon,
Unseen for three years.
2 Sated in wine and food,
When a vermilion robe arrives.
Favorable to offer sacrifice.
To advance brings misfortune.
- - 3 He is trapped in the crags,
Surrounded by thorns.
Entering his mansion,
One cannot find his wife.
Disaster.
4 Slow, the homeward passage.
Trapped in a golden carriage.
Difficult time. Good ending.
5 Fidget and mope.
Trapped in a vermilion robe.
Take it off. slowly.
Favorable to offer sacrifice.
- - 6 Trapped amongst wild grass.
Trapped in a logjam.
Move and you'll regret it, some say.
But you should strike out.
 THE HEXAGRAHS 165

COMMENTARY

One can feel trapped under many different circum-

stances. Even success and the trappings of power offer no
protection from feelings of stagnation and despair: What-
ever our situation in life-whether we ride in a golden
carriage or wither away in the foulest slum-we are al-
ways free to strike out for a change. Action alone can set
us free; bemoaning our fate only mires us more deeply in
despair:

THE JUDGMENT Action is a surer method of resolving problems than end-

less chatter, but it takes a person of mature insight and
great resolve to break free from stagnant and outworn
patterns.

THE LINES I A setback has led to stagnation.

2 The outward symbols of success must be supported by
inner strength. Prayer and meditation are prerequisites
of action.
3 You feel abandoned, trapped, alone. There is nowhere
to turn.
4 Even those who have attained great wealth and power
must struggle to overcome problems and endure difficul-
ties. Having attained some success already avails them of
greater resources in overcoming obstacles.
5 Wealth and success may become traps, suffocating and
stifling the person who bears them. If this is so, the person
must deliberately strip himself of these trappings in order
to be really free.
6 Some will advise you to tolerate a stagnant situation, but
you must take bold action to set yourself free.
--
166 I CHING

--
--
WATER
OYER
WIND

48 THE WELL
Renewing the town, but not the well.
Nothing lost, nothing gained.
When overuse depletes the well,
And new ones are not dug,
You get broken pitchers.
Misfortune.

- - A muddy well: unfit for drinking.

An old pit: No game is trapped.
2 Shooting small fish in a well.
You get a broken, leaky pitcher.
3 The well is cleansed, but unused.
It saddens my heart.
Draw water from it
To nurture my King.
- - 4 The well is lined with tiles.
Safe.
5 The well is clear as a cool spring.
Drink.
- - 6 Someone used the well
And left the cover off.
Impose penalties.
Great fortune.
 THE HEXAGWIS 167

COMMENTARY

Wells exist in China today in the same shape and form as

they did in ancient China. Generations have come and
gone, each drawing from the same well, receiving nourish-
ment from the same inexhaustible source of life-giving
water. Wells are a focal point of village life and a powerful
metaphor of what is essential, inexhaustible, and unchang-
ing in the human condition. This hexagram reminds us to
take care of the fundamentals of life.

THE JUDGMENT If you try to milk a situation dry or deplete your re-
sources, you will be creating problems for yourself.

THE LINES An unproductive, unnourishing situation.

2 Taking inappropriate action creates more problems. Do
not overreact.
3 You have unused talents and resources available to you
that would be of great benefit to both you and others.
A process of renewal is taking place. There is a sense of
good things to come.
5 You have the best of resources available to you, but you
must avail yourself of them.
6 Careless and inappropriate action should be punished.
168 I CHING

-- LAKE

-- OVER
FIRE

49 REVOLUTION
On the day of the public gathering
Punishments are meted out.
Sign of the Great Sacrifice.
Auspicious omen.
Regret disappears.

--2 I Tie it with the leather of yellow ox.*

On the day of the public gathering,
A new order is proclaimed.
Auspicious to take arms.
Blameless.
3 Taking arms brings disaster.
Omen of danger.
Changing one's words three times
Brings punishment.
4 Regret disappears.
Punishment ordered, and rescinded.
All goes well.
5 Changeable as a tiger is the great personage.
You don't need the oracle.
Expect punishment.
- - 6 Changeable as a leopard is the gentleman.
Leathery is the face of the common man.
To advance brings disaster.
To settle down is favorable.

•This is a pun on the Chinese character naming this hexagram, which also means "leather."
 THE HElAGIWIS 169

COMMENTARY

Chinese history has seen the rise and fall of more than
thirty dynasties, each ended by revolution. Just before
dawn on the first day of the second moon (February), in
the year 1122 B.c., King Wu of Zhou rose against the evil
Emperor jou of Shang and replaced him on the throne.
The revolution had been long planned and was prudently
executed. Earlier. King Wu had held a military exercise by
the river Meng, where eight hundred heads of state came,
urging him to move against Jou. A white fish leapt into
King Wu's boat, signaling that Shang was strong (white
being the color of Shang). King Wu decided that the time
was not ripe, withdrew, and continued his preparation for
two more years before making the fateful rnove.

THE JUDGMENT Justice will be handed down publicly so that all will be
aware of the fate of transgressors. This is auspicious for
those who have behaved with loyalty and virtue.

THE LINES Your determination must be firm and strong.

2 The intention for change is announced for all to see.
3 Wait for total readiness. There is no going back on
your word.
4 Lingering doubts disappear. and so too the need for
punishment.
5 Powerful people can be capricious and turn on you cruelly
without cause or warning.
6 More preparation and consolidation are needed. The
people have not responded to the cause because the
leadership is wavering.
170 I CHING

-- FIRE
OVER

-- WIND

50 THE CAULDRON
Great auspicious omen.
Sign of the Sacrifice.

- - The cauldron sits with upturned legs,

The better to clean the dregs.
He gets a concubine to have a son.
Blameless.
2 The cauldron is filled with food,
But my wife is not feeling good.
I am not able to go.
All's well.
3 The cauldron's ears have come apart.
It's now useless for storing lard.
The pheasant is not served.
If it rains, regret will subside.
All ends well.
4 The cauldron's legs buckle,
Spilling the Duke's victual,
Making a muddled puddle.
Disaster.
- - 5 A yellow-eared cauldron
Hauled on a golden pole.
Auspicious omen.
6 A cauldron hauled on a jade pole.
Great fortune.
Everything goes.
 THE HEXAGIWIS 171

COMMENTARY

Traditionally, the cauldron served two functions: It was a

cooking and serving vessel (thus suggesting the idea of
nourishment) and it was a ritual vessel for offering sacri-
fices at the ancestral temple. The unique structure of this
hexagram reinforces its dual message. Each line is divided
into two parts: The first conveys a vivid and concrete im-
age, the second offers advice. We will find our lives to be
well ordered only when there is harmony between the
physical and metaphysical dimensions.

THE JUDGMENT The cauldron symbolizes double good fortune: material

prosperity at home and spiritual well-being in public.

THE LINES It is sometimes necessary to make a clean sweep of things

and to start anew. There is no fault in this.
2 In the midst of prosperity, problems can exist. Even
though you feel weighed down, things are generally
favorable.
3 A cauldron without its handles is no longer useful for stor-
age or serving. If something has outlived its usefulness,
discard it. Releasing your feelings will prove to be
therapeutic.
4 A defective instrument can prove disastrous.
5 A cauldron carried on a golden pole signifies both the
prosperity of its owner and the importance of the occa-
sion on which it is used. Conditions are very favorable.
6 Jade is prized for its unique combination of hardness
(Yang) and soft lustrousness (Yin). Its value exceeds even
that of gold, and it symbolizes the best of fortunes.
112 I CHING

--
--
THUNDER

-- OVER
THUNDER

51 THUNDER
Sign of the Sacrifice.
Thunder comes roaring,
'Mid laughter ringing.
A hundred miles trembling,
My goblet never spilling.

After the thunder came roaring,

Laughter broke out ringing.
All's well.
- - 2 Thunder bodes danger.
Money is lost.
Climb the nine hills.
Don't chase after it
You will get it back in seven days.
- - 3 Threatening. threatening thunder.
It will pass.
No peril.
4 Thunder.
Falling into the mud.
- - 5 Thunder comes, thunder goes.
Danger.
The work goes on.
- - 6 Menacing, menacing thunder.
Look left, look right.
Thunder strikes!
It strikes not him but his neighbor.
Safe.
There is talk of marriage.
 THE HEXAGIW1S 173

COMMENTARY

Life brings a variety of storms, and trouble may appear in

many guises: natural disasters, lost wealth, humiliation,
fear; and so on. Teaching us to weather storms, the Ora-
cle's message has never been clearer: "Keep your inner
sense of strength clear and steady; all things are passing,
and the work goes on."

Keeping an inner sense of security allows you to triumph

THE JUDGMENT over any disaster with grace and style.

THE LINES Celebration releases the tensions that accumulate under

pressure.
2 You can never lose what is truly yours; it always returns in
the end.
3 Dangers pass.
4 Succumbing to fear and anxiety can lead to humiliation.
5 Dangers and disasters come and go, but the work of daily
life goes on.
6 Dangers may befall those closest to you while you your-
self escape.
114 I CHIIIG

--
--
MOUNTAIN

-- OVER
MOUNTAIN

52 MOUNTAIN
He looks out for the back,
But not the body.
One walks his yard,
And finds him not.

- - Watching the foot.

No ills.
Lasting good omen.
- - 2 Watching the calf.
He is not pleased
Unless it's fat.
3 Watching the waist.
The loins got hurt.
Danger:
The heart is confused.
- - 4 Watching the body.
No ills.
- - 5 Watching the mouth,
Speaking in order:
Regret disappears.
6 Constant watch.
All's well.
 THE HWGIW1S 175

COMMENTARY

The old pictographic form of the character for the name

of this hexagram consists of an eye above a person, mean-
ing "to watch, especially a person." It is in this archaic
sense that this character is used in the various lines here.
We are advised not to forget the whole while concentrat-
ing on the particular. Overemphasis on minor details gives
us a distorted picture and may blind us to what is really
important.

THE JUDGMENT Attention to detail may divert you from seeingthings in

proper perspective. You may be missing the point.

THE liNES You are off to a good beginning, and that strong beginning
brings with it lasting good luck.
2 You have made some progress, but not enough to satisfy
you.
3 While your attention was focused on one problem, an-
other problem arose, more serious than the first. You feel
confused and upset.
You are safe from harm when you are mindful of all possi-
ble aspects of any given situation. When you take care of
the whole, the parts automatically receive their due.
5 Be careful of what you say and to whom you say it.
6 Be constantly watchful for the first sign of trouble and act
to correct it. You will do well if you are consistently
careful.
176 I CHING

--
--
--
WIND
OVER
MOUNTAIN

53 PROGRESS
Favorable for a maiden's marriage.
Auspicious omen.

- - The wild goose is progressing to the shore.

Danger for a youngster.
Reproach ensures safety.
- - 2 The wild goose is progressing to the cliff.
Eat and drink in joy.
All's well.
3 The wild goose is progressing to the plateau.
The husband sets out, but will not return.
The wife conceives, but will not deliver.
Misfortune.
Guard against robbers.
- - 4 The wild goose is progressing to the woods,
Perchance finding a log to perch on.
Safe.
5 The wild goose is progressing to the slopes.
For three years the wife would not conceive.
In the end nothing can impede her.
All goes well.
6 The wild goose is progressing to the heights.
Its feathers can be used in dance.
All's well.
 THE HEXAGRAMS 177

COMMENTARY

This hexagram beautifully portrays for us the long and

difficult progress of the wild goose in migration. Never
abandoning its place in the flock's formation, the goose
continues its journey, overcoming all of the setbacks and
obstacles in its path. Forever faithful to its mate (never
taking another; even if abandoned by death), the wild
goose is also firmly committed to its place within the so-
cial order: Strengthened by this stability, the goose has
the stamina and endurance to persevere. Its journey is
marked by setbacks overcome, and its persistence leads
eventually to the richest of triumphs.

THE JUDGMENT The hexagram is particularly favorable for questions relat-

ing to marriage, relationships, and your place in a social
organization.

THE LINES As you begin any new venture, you may require the guid-
ance and counsel of the more experienced. If you are
open to allowing yourself to learn from the experience of
others, you will do well.
2 It is believed that the wild goose signals its cohorts to
share in whatever food it may find. It is blessed and joyous
for us to share our good fortune with others.
3 Progress may be stalled by many things: being in an inap-
propriate place, taking rash action, overambitious plans,
the envy and malice of others. No matter what shape the
obstacle takes, perseverance and fidelity will, in the long
run, bring progress.
With flexibility, you should be able to find safety and se-
curity in any situation.
5 Progress is again delayed but inevitable. Keep to your
course.
6 You are about to reach the summit of success, the goal for
which you have long worked. What you leave behind will
have great value to others.
--
178 I CHING

--
--
THUNDER
OVER
LAKE

54 THE MARRYING
MAIDEN
To advance brings misfortune.
There'is nothing to be gained.

The maiden marries,

With her younger sister as consort.*
The lameness is cured.
Auspicious to advance.
2 The blindness is cured.
Good omen for a prisoner.
- - 3 The maiden marries,
With her elder sister as consort.
Both will be sent home.
4 The maiden's marriage is postponed.
There is time for a late marriage.
- - 5 Emperor Yi gave his daughter in marriage.
The princess is not as beautiful as her consort.**
After the full moon, favorable.
- - 6 The maiden holds the basket. which is empty.
The young man stabs the lamb, but draws no blood.
There is nothing to be gained.***

• See note 1n hexagram I I PEACE .

.. King Wen married the daughter of Emperor Yi. but her consort Taisi mothered his heir, King Wu.
(See Chapter 2.)
•••This refers to a wedding custom in which the bride appears with a basket of offerings. and the
groom draws blood from a lamb. The smearing of animal blood was a ritual of consecration and
purification. (Cf. footnote in 57 WIND.)
 THE HWGIWIS 179

COMMENTARY

An ancient Chinese tale of love, marriage, and court in-

trigue forms the background of this hexagram. Emperor
Yi arranged for the marriage of his daughter to King Wen
(creator of the hexagrams). In accordance with custom,
the Princess went into the marriage accompanied by Taisi,
one of her younger sisters, who was to serve as second
consort to King Wen. It was the prettier Taisi and not the
principal consort who mothered King Wen's heir. The
hexagram is not an especially auspicious one, warning us
of the futility of taking action. It does, however, focus on
the many benefrts of the married state, particularly for
overcoming long-standing incapacities. By joining together;
husband and wife may compensate· for their individual
weaknesses and overcome their disadvantages. Empty,
ceremonial marriages, however; bear no fruit and bring
no benefits to either party.

THE JUDGMENT This is not a propitious time for any new undertakings.
Any ventures begun now will end in frustration.

THE LINES Whatever has been hindering you will be removed so that
the path becomes clear and you are free to move.
2 Whatever has prevented you from seeing things clearly
has been removed.
3 Your understanding will not succeed, and your efforts will
be rejected.
4 There is a delay in getting what you want. Patience is
advised.
5 Somebody who occupies a position of honor is not as
worthy as are other -people. This situation will be re-
dressed. Those in an inferior position may rise to favor
because of their innate superiority.
6 Empty rituals bring forth no benefits. This is a sterile and
impotent situation.
110 I CHING

--
-- THUNDER

-- OVER
FIRE

55 ABUNDANCE
Sign of the Sacrifice.
The King lends his presence.
Fear not.
Noon is the auspicious hour:

Meeting his hostess.

For the next ten days, no troubles.
Going brings rewards.
- - 2 How expansive is the awning.
A candle burns at noon.
Going brings hallucinations,
And punishment.
Off with the awning,
And all's well.
3 How expansive is the thatched house.
He saw a ghost at noon,
And broke his right arm.
No fault.
4 How expansive is the awning.
He saw the Dipper at noon,
And met his good host.
All's well.
- - 5 He came to Shang,
Receiving gifts and praise.
All's well.
- - 6 How expansive is the house.
An awning covers the yard.
He peers into the door.
And sees not a soul.
For three years no one is seen.
Disaster:
 THE HEXAGIIAitS 181

COMMENTARY

An ambassador from the court of the Zhou to the Shang

capital encounters great material splendor in the midst
of spiritual malaise and isolation. The images used are
graphic and vividly portray a stark loneliness and inner
terror.

THE JUDGMENT After the fullness of light at noon, the day begins to turn
to shadows. It is a good time to pay homage to Heaven in
the presence of those who represent the power and au-
thority of the state.

THE LINES It is a good time to act. and support is available for your
undertakings.
2 Luxury is impressive but unnecessary. Extravagant gestures
(burning a candle at noon) can lead to a distorted sense of
reality. and this, in turn, can create fearful inner visions that
bring with them their own form of punishment.
3 Fears materializing in the shape of inner dreams can lead
to trauma and even temporary incapacity. but you are not
to blame.
4 Darkening the brilliance of the sky enables us to see eve-
ning stars at midday. Wealth and technology can turn day
to night. The situation is favorable.
5 Your presence and your ideas are well received.
6 Loneliness can exist in the midst of great splendor.
Ill I CHIII6

-- FIRE

-- OVER
MOUNTAIN

56 THE TRAVELER
Sign of the Small Sacrifice.
Auspicious for the traveler:

- - Little, little traveler.

Leaves his house to wander,
Courting disaster:
- - 2 The traveler takes lodging,
Money stashed in his clothing.
He gets a servant.
All goes well.
3 The traveler's inn is burning,
The servant is sent scurrying.
Danger:
4 The traveler builds his own quarters.
The lost sum he recovers.
But his heart is not glad.
- - 5 He shoots at a pheasant.
Losing an arrow.
In the end this brings renown.
6 A bird's nest is burning.
The traveler first laughs, then weeps.
He lost his oxen at the Kingdom of Yi.*
Disaster:

•This hexagram is a pure narrative of the story of the adventurous Prince Hai, an early forebear of the
Shang people who traveled to the Kingdom of Yi to raise cattle and invented the ox yoke while there.
He was the target of conspiracies. and he suffered a series of setbacks: He lost his herd of sheep; he
narrowly escaped death at the hands of an unknown arsonist, thanks to a mysterious rap on his bed
that had roused him. But eventually his luck ran out. The local king. who had had an eye on his yoked
oxen all along. killed him and took his flock. (See Chapter 2.)
 THE HEXAGWIS Ill

COMMENTARY

On some level of being we are all travelers and seekers,

restlessly pursuing a better life Uob, relationship, experi-
ence), which always looms tantalizingly just beyond a
glimpsed horizon. Every step of our journey carries risk as
well as promise, and though we have support in our ef-
forts, we must face our destiny alone. It is essentially our
own task to build our shelter. to save ourselves from peril.
These tasks are lonely and difficult and, although neces-
sary. they do not fulfill the heart of one who is always
focused on the obtainable. It is the pursuit alone that
brings glory to the traveler.

THE JUDGMENT The lesson of Prince Hai should prove helpful for one em-
barking on a new venture.

THE LINES You feel so small and frail as you venture out into the
wide, wide world, where there are challenges and excite-
ment, but also risks and real dangers.
2 Well under way, you have the wherewithal to secure the
services of able assistants.
3 You may be trapped and endangered by hidden enemies,
but you will eventually find a route to safety.
4 You have recovered from losses, although the unpleasant
experience leaves you anxious.
5 You aimed to acquire the unobtainable pheasant, symbol
of personal transcendence and immortality. Although the
pursuit uses up valuable resources, and fails, you earned
admiration for the style and quality of the quest.
6 There is danger to home and possessions. If you let your
guard down, you will lose all.
184 I OIING

--
--
WIND
OVER
WIND

57 WIND
Sign of the Small Sacrifice.
Auspicious to go somewhere.
Auspicious to see the great personage.

- - Advance or retreat?
For the soldier; either bodes well.
2 Crouching under the bed.
The shaman smears blood on you.*
All's well.
No ills.
3 Crouching and frowning.
Troubled.
- - 4 Regret disappears.
Bagging three kinds of game at the hunt.
5 Good omen.
Regret disappears.
Everything goes well.
A poor beginning gives way to a good ending.
Auspicious,
Three days before the seventh,
Three after the seventh.
6 Crouching under the bed.
The travel money is lost.
Misfortune.

•The smearing of animal blood, followed by bathing. was a ritual of consecration and purification.
performed by an official shaman. For example, when Lord Tang. founder of the Shang Dynasty.
plucked the talented lyun from total obscurity to become his prime minister. he performed this cere-
mony on him at the ancestral temple to expunge him of his humble past.
COMMENTARY

The Chinese character for the name of this hexagram also

means "to crouch." Allowing fears and self-doubt to con-
trol our actions impedes our ability to make progress, just
as crouching never gets us anywhere. A ritual cleansing is
indicated, to clear out our regrets and doubts and dispel
our most hidden fears.

THE JUDGMENT Realistic goals will be accomplished easily. You will receive
the support you seek.

THE LINES When you are in command of the situation, any specific
action you take will have its own rewards.
2 Inner woes present no grave danger; but help is at hand.
You would do well to consult with healers of the psyche,
be it priests, psychics, or psychiatrists, to help you over-
come your problems.
3 Self-doubt, hesitation, and fear will lead to inaction. You
are putting yourself at risk. Beware.
4 Inner conflict is resolved. Guilt, confusion, and anxiety dis-
appear. Great success is achieved.
5 After a faulty start, necessary corrections are made and
all ends well. Make decisions with great deliberation and
subject them to careful scrutiny.
6 If you are mired by fears and doubts, you can't go
forward.
--
116 I CHING

--
LAKE
OVER
LAKE

58 LAKE
Sign of the Sacrifice.
Auspicious omen.

Gentle talk.
All goes well.
2 Sincere talk.
All goes well.

-- 3

4
Regret disappears.
Excessive talk.
Misfortune.
The discussion is unfinished.
The itching ailment will heal.
5 Punishing the downtrodden.

--
Peril.
6 Straight talk.
 THE HWGIWIS 187

COMMENTARY

The Chinese character depicting this hexagram can also

be translated as "talking." The message is clear and
staightforward: Gentle, sincere, and honest talk produces
harmony; excessive or repressive talk brings misfortune.

THE JUDGMENT This is a good moment for communicating your deepest

thoughts.

THE LINES Speaking softly and sympathetically makes you heard and
heeded.
2 Speaking from the heart enables you to communicate
with others without misunderstanding.
3 Talking too much can lead to trouble.
4 There is much more to be said before the issue is re-
solved. Dissatisfactions will be alleviated.
5 It is dangerous to push the abused too far. Curb your
demands.
6 Above all, honesty.
Ill I 011116

--
--
--
WIND
OVER
WATER

59 FLOWING
The King goes to the temple.
Auspicious to cross the great stream.
Auspicious omen.

- - Auspicious to castrate a horse.

It will be strong.
2 Water washes over the stall.
Regret disappears.
- - 3 Water laves the body.
No regrets.
- - 4 Water sprays the crowd.
Great auspicious omen.
Water laps at the hillside.
You cannot imagine what will happen.
5 Sweating profusely,
Wailing loudly.
Water laps at the King's house.
It's safe.
6 Bleeding profusely.
Leave, go far away, and be safe.
 THE HWGW1S 189

COMMENTARY

Flowing water; delightful when it is gentle, but menacing

when it grows to a torrent, had a special meaning for the
ancient Chinese. On the one hand, it was associated with
spiritual renewal, as emphasized by the famous maxim
inscribed on the bronze bath basin of Lord Tang, founder
of the Shang dynasty: "Renew youself today, and another
day, and each and every day." On the other hand, it was a
fearsome force of destruction: Eight times during the six
centuries of Shang rule, floods forced the moving ofthe
capital.
The images of flowing water that dominate this hex-
agram vividly convey to us both the delights and benefits
of gently flowing water and the fearsome destructiveness
of a deluge. Nevertheless, even when it expresses fear;
the hexagram holds out the hope of safe passage.

THE JUDGMENT This is a favorable time for going places, consulting those
with power and expertise; a good time for getting things
done.

THE LINES This is an excellent opportunity for protecting your vital

assets.
2 Water rises, washing away accumulations of dirt and
sediment.
3 Bathing in flowing water gives a feeling of spiritual
refreshment.
4 The flow of water quickens. An initial sense of fun and
excitement gives way to anxious apprehension.
5 The flow has become a flood, and there is chaos and con-
fusion. Stability is threatened, but you will weather the
danger.
6 In the aftermath of the flood, there are injuries and de-
struction everywhere. It would be wise to leave and start
over somewhere else.
190 I OU6

--
-- WATER
OVER
LAKE

60 FRUGALITY
Sign of the Sacrifice.
If frugality be hardship,
There is no fortune.

Not stepping out of the courtyard.

No troubles.
2 Not stepping out of the front gate.
Misfortune.
- - 3 Not saving now,
Lamenting later.
- - 4 Content in frugality.
Sign of the Sacrifice.
5 Enjoying frugality.
To go brings rewards.
- - 6 Frugality as hardship.
Omen of misfortune.
 THE HEXAGRAMS 191

COMMENTARY

One of the most necessary and enduring virtues of the

Chinese people has been frugality. Hexagram 60 cele-
brates the vitality of this virtue and admonishes us to see
in its practice an opportunity for contentment and good
fortune. We must learn to live within imposed limitations
and be comfortable with what we have.

THE JUDGMENT Your attitude determines how much of life you enjoy. If
you are not content with what you already have, you can-
not fully enjoy the fortune that is yours for the taking.

THE LINES Observing the natural constraints inherent in your situa-

tion frees you of problems.
2 If the moment is right, then it is necessary to take action.
Hesitation, doubt. and delay would be harmful.
3 Failing to provide resources for the future can result in
deprivation, humiliation, and hardship.
Living contentedly within the bounds you have set for
yourself brings the blessings of Heaven.
5 You can actually grow to enjoy a frugal lifestyle. Living on a
modest scale frees resources for other productive efforts.
6 Seeing frugality as a difficult and tiresome burden creates
a bitter emotional climate that invites failure and suffering.
192 I 01116

-- WIND
OVER
LAKE

61 SINCERITY
In sincerity,
Humble gifts are well received.
Auspicious to cross the great stream.
Auspicious omen.

Enjoying peace.
Peril intrudes.
2 An egret sings in the shade,
Its young harmonizing.
I have a good wine
For you to share.
- - 3 The enemy is ours.
Some feel elated, others tired.
Some are weeping, others singing.
- - 4 After the full moon,
Horses go astray.
No fault.
5 Punished by imprisonment.
No peril.
6 A chicken flies to the sky.
Omen of disaster.
 THE HWGU/IS 191

COMMENTARY

Sincerity. or the lack of it, is expressed in various ways in

this hexagram. It refers to sincerity in sharing among
friends. It describes the venting of true feelings at a mo-
ment of victory. It implies that with sincerity no harm will
come to us, and the lack of it will surely lead to disaster.

THE JUDGMENT Sincere prayers will be answered, even though you can
afford to make only meager offerings.

THE LINES Such is the nature of the world that your peace can be
shattered by events beyond your control.
2 The bond between good friends is expressed here
through a quatrain very much in the style of folk poetry of
the time. The image of egrets singing in harmony sets a
mood for the main theme.
3 People can react differently to the same situation, even a
seemingly clear-cut one, such as victory over an enemy.
You should voice your feelings sincerely.
4 A recurring reassurance in the I Ching, this promises that
what is truly yours cannot be lost.
5 A sincere person need not fear punishment.
6 Disaster will befall the insincere and pretentious.
--
194 I OIING

THUNDER

--
-- OVER
MOUNTAIN

62 SMALL EXCESS
Sign of the Sacrifice.
Auspicious omen.
Attempt the small, not the big.
A flying bird leaves a message:
Go not high. but low.
Great fortune.

- - A bird flies with an arrow in it.

Misfortune.
- - 2 Overtaking the grandfather;
He encounters the father.
Trailing the King.
He encounters the Minister.
No fault.
3 Guard against excesses beforehand.
Indulgence could mean destruction.
Misfortune.
4 No troubles.
Stop excesses beforehand.
Danger must be warned against.
Do not take long-term action.
- - 5 Thick clouds and no rain,
From my west field cometh.
The Duke went shooting.
And got the bird in a cave.
- - 6 Abetting excess.
A net is set for a flying bird.
Misfortune.
A disaster indeed.
 THE HEXAGIWIS 195

COMMENTARY

We are gently admonished to curtail our ambitions and en-

gage only in activities in which we are competent. Even if
we lack the requisite inner resources for greatness, we
may nonetheless enjoy success in modest endeavors.

THE JUDGMENT You should be modest and cautious and pay heed to your
natural limitations.

THE LINES Going ahead while you are incapacitated brings mis-
fortune.
2 Disappointment in failing to make contact with superiors
need not convey a sense of guilt.
3 Self-discipline can protect you from overindulgence,
which could otherwise be your downfall. Do not allow
things to get out of hand.
Cautious and controlled behavior safeguards against the
dangers of willful and impetuous conduct. Prudence pre-
vents later regrets.
5 In a mood of anxious expectation, you score a small
success.
6 Encouraging excesses is tantamount to setting a trap for
someone and will surely end in disaster.
196 I CHIIIG

--
-- WATER

-- OVER
FIRE

63 FULFILLMENT
Sign of the Sacrifice.
Auspicious in small things.
Good beginning, chaotic ending.

He lifted the front tip of his sash,

And the tail got wet.
No harm done.
- - 2 The woman lost her wig.
Seek not.
It will be found in seven days.
3 King Wu Ding warred against Devil's Land.*
And conquered it in three years.
Use not common people.
- - 4 The quilt got wet.
Be alert all day.
5 The eastern neighbor's lavish sacrifice
Falls short of the western neighbor's simple rite.
Substance counts.**
- - 6 The head got wet.
Danger.

•wu Ding was a king of Shang. (See Chapter 2.)

.. The eastern neighbor refers to Shang. and the western neighbor to Zhou.
 THE HEXAGRAI1S 197

COMMENTARY

The literal meaning of the two Chinese characters naming

this hexagram is "already across (a river)." It simultane-
ously conveys a sense of joyous completion and a release
from the tension and anxiety of the crossing. It is in keep-
ing with the philosophy of the I Ching that FULFILLMENT
does not complete the cycle of hexagrams.
Fulfillment brings us to that brief moment when all
the forces of nature are in harmony, when energies are
poised in perfect balance. This moment of completion is
also a turning point and a moment of disintegration, when
energy begins to disperse and dissonance resounds. We
are called again to review the struggle, gather up the frag-
ments, and begin anew the never-ending effort to restore
peace, order; harmony once more.

THE JUDGMENT This hexagram is favorable for small and modest efforts,
but does not favor ambitious programs. Things start off
strongly but may end poorly. The tide is turning, and al-
though conditions seem favorable for the moment. there
are problems in store.

THE LINES You find that you cannot handle everything at once; things
are beginning to be too much for you, but this is not a
problem yet.
2 Do not waste time on vainglorious matters. Attend to
your proper affairs and you will get what is due.
3 The Shang emperor Wu Ding was successful in his cam-
paign to subdue a "barbarian" state because he used a
highly skilled general. Be careful to employ people of su-
perior talents and motivations.
4 A wet blanket not only offers no warmth but dampens all
it touches. Be careful.
5 Intent is important when making ritual offerings. A simple
sacrifice offered with real devotion is more effective than
an elaborate ritual without faith or feeling.
6 You have gotten in over your head, and the situation is
dangerous.
198 I CHING

--
--
FIRE
OVER

-- WATER

64 UNFULFILLMENT
Sign of the Sacrifice.
A little fox, crossing at the shallow,
Got its tail wet.
There is nothing to be gained.

- - The tail got wet.

Awkward.
2 He lifted the front tip of his sash.
Good omen.
- - 3 You are not across yet.
To advance brings misfortune.
Inauspicious to cross the great stream.
4 Good omen. Regret disappears.
Zhen led against Devil's Land.*
In three years he was rewarded
In the Great Kingdom.**
- - 5 Good omen. Regret disappears.
The gentleman's goblet holds the penalty.***
6 A penalty drink.
No fault.
His head got wet:
Punishment for missteps.

•zhen was a general from the state of Zhou on loan to King Wu Ding of Shang. (See 63 FuLFILLMENT.)
.. The Great Kingdom refers to Shang.
•••see note inS WAITING.
 THE HEXAGAAHS 199

COMMENTARY

The two Chinese characters naming this hexagram liter-

ally mean "not yet across (a river)." Thus the cycle of hex-
agrams ends, not on a note of completion, but at the
beginning of an endeavor. We are warned against the bra-
vado of overconfidence by a proverbial little fox (the wise
old fox is a symbol of wily caution). Plunging into projects
in a headlong way can have a dampening effect on pride.
Historically, the hexagram relates the story of General
Zhen from the Zhou state, who was sent on loan to assist
the Shang Dynasty in their endless provincial wars against
neighboring "barbarians."

THE JUDGMENT Overconfident and brash behavior results in frustration

and humiliation. There is no advantage to pushing ahead if
the moment is not auspicious.

THE LINES Falling flat on your face is embarrassing, but there is no

real danger.
2 Taking small precautions can protect against large mistakes.
3 This is not the time to forge ahead with your plans.
4 When the time and place is right. bold action brings great
rewards.
5 The time is right, and the moment shining with good for-
tune. Pay your debts, abandon the past, and look to the
future.
6 Overexuberance or intemperance violates the spirit of
celebration and results in chastisement.
APPENDIX
202 I CHING

LIST OF
TRIG RAMS NUMBER NAME SYMBOL CHINESE NAME

-- ~ Qian

2
Heaven

Earth --
--
--
:hf! Kun
3 Thunder
--
--
--
!I Zhen

----
4 Water :I* Kan

5 Mountain ~ Gen

6 Wind --- ~ Xun

7 Fire --
-- • Li

8 Lake --
- 3t Dui

MATRIX OF
HEXAGRAM Go to the column under the upper trigram. Read down
NUMBERS until you reach the row marked by the lower trigram.

2 3 4 5 6 7 8
------------
UPPER

LOWER

-- ------------
II 34 5 26 9 14 43

2 --
--
-- 12 2 16 8 23 20 35 45

3 --
--- 25 24 51 3 27 42 21 17

4 --- - 6 7 40 29 4 59 64 47

6
--
-- -
33
44
IS

46
62

32
39

48
52

18
53

57
56

50
31

28
7 --
-- 13 36 55 63 22 37 30 49

8 - -- 10 19 54 60 41 61 38 58
 AI'PEIIDIX 201

LIST OF
HEXAGRAMS

SYMBOL gives the hexagram lines in ascending order; reading left

to right, with Yin represented by 0 and Ya~g by I.

CODE is composed of upper and lower trigram numbers:

I Heaven 2 Earth 3 Thunder 4 Water
5 Mountain 6 Wind 7 Fire 8 Lake

NUMBER NAME SYMBOL CODE CHINESE NAME

I Heaven 111111 II ~ Qian
2 Earth 000000 22 t£11 Kun
3 Retrenchment 100010 43 ]:[ Tun
4 Blindness 010001 54 ~ Meng
5 Waiting 111010 41 m Xu
6 The Court 010111 14 ~ Song
7 The Army 010000 24 ftili Shi
8 Support 000010 42 .H: Bi
9 Small Cattle 111011 61 1l'ti Xiao Chu

10 Treading 110111 18 Rl Lu
II Peace 111000 II ~ Tai
12 Obstruction 000111 12 :a Pi
13 Gathering lOIII I 17 liiJ .A Tong Ren
14 Great Harvest 111101 71 *'1i Da You
IS Modesty 001000 25 at Qian
16 Weariness 000100 32 1l Yu
17 The Chase 100110 83 ~ Sui
18 Work 011001 18 A Gu
19 Prevailing 110000 28 !r&; Lin
20
21
22
View
Biting
Decoration
000011
101001
100101
62
57
73
•jlt Ben
Guan
~Pj Shi Ke

23 Loss 000001 52 jlj Bo

24 Return 100000 23 fl Fu
25 Propriety 100111 13 -~ Wu Wang
26 Big Cattle 111001 51 :;kti Da Chu
27 The Cheeks 100001 53 1m Yi
28 Great Excess 011110 86 *~ Da Guo
204 I CHING

NUMBER NAME SYMBOL CODE CHINESE NAME

29 010010 44
30
31
Water
Fire
Cutting
101101
001110
77
85
*•
~
Kan
Li
X ian
32 Steadfastness 011100 36 @ Heng
33 The Little Pig 001111 IS ~ Tun
34 Great Injury 111100 31 f::. :t± Da Zhuang
35 Advance 000101 72 ~ jin
36 The Crying Pheasant 101000 27 ~~ Ming Yi
37 The Family 101011 67 'ii..A Jia Ren
38 Abandoned 110101 78 ~ Kui
39 Admonishment 001010 45 ~ jian
40 Letting Loose 010100 34 M jie
41 Decrease 110001 58 m Sun
42 Increase 100011 63 fit Yi
43 Stride 111110 81 ~ Guai
44 Rendezvous 011111 16 Mi Hou
45 Illness 000110 82 ~ Cui
46 011000 26
47
Ascendance
Trapped 010110 84 *
I2EI
Sheng
Kun
48 The Well 011010 46
49
so
Revolution
The Cauldron
101110
011101
87
76
*
1fi. Ge
jing

lfll. Ding
.51
52
53
Thunder
Mountain
Progress
100100
011011
001011
33
55
65
•~
i'®i Jian
Zhen
Gen

54 The Marrying Maiden 110100 38 m~ Gui Mei

55 Abundance 101100 37 ~ Feng
56
57
58
The Traveler
Wind
Lake
001101
011011
110110
75
66
88
*~
~
Lu
Xun
Dui
59 Flowing 010011 64 ~ Huan
60 Frugality 110010 48 fiJ jie
61 Sincerity 110011 68 !fl~ Zhong Fu
62 Small Excess 001100 35 'h~ Xiao Guo
63 Fulfillment 101010 47 ret~ Ji Ji
64 Unfulfillment 010101 74 *~ Weiji
 APPEIIDIX 205

INDEX OF
HEXAGRAMS

NUMBER denotes hexagram number.

CODE is composed of upper and lower trigram numbers:

I Heaven 2 Earth 3 Thunder 4 Water
5 Mountain 6 Wind 7 Fire 8 Lake

NAME NUMBER CODE PAGE

Abandoned 38 78 146
Abundance 55 37 180
Admonishment 39 45 148
Advance 35 72 140
Army, The 7 24 84
Ascendance 46 26 162
Big Cattle 26 51 122
Biting 21 57 112
Blindness 4 54 78
Cauldron, The so 76 170
Chase, The 17 83 104
Cheeks, The 27 53 124
Court, The 6 14 82
Crying Pheasant, The 36 27 142
Cutting 31 85 132
Decoration 22 73 114
Decrease 41 58 152
Earth 2 22 74
Family. The 37 67 144
Fire 30 77 130
Flowing 59 64 188
Frugality 60 48 190
Fulfillment 63 47 196
Gathering 13 17 96
Great Excess 28 86 126
Great Harvest 14 71 98
Great Injury 34 31 138
Heaven I II 72
Illness 45 82 160
206 I CHING

NAME NUMBER CODE PAGE

Increase 42 63 154
Lake 58 88 186
Letting Loose 40 34 ISO
Little Pig, The 33 IS 136
Loss 23 52 116
Marrying Maiden, The 54 38 178
Modesty IS 25 100
Mountain 52 55 174
Obstruct ion 12 12 94
Peace II 21 92
Prevailing 19 28 108
Progress 53 65 176
Propriety 25 13 120
Rendezvous 44 16 158
Retrenchment 3 43 76
Return 24 23 118
Revolution 49 87 168
Sincerity 61 68 192
Small Cattle 9 61 88
Small Excess 62 35 194
Steadfastness 32 36 134
Stride 43 81 156
Support 8 42 86
Thunder 51 33 172
Trapped 47 84 164
Traveler; The 56 75 182
Treading 10 18 90
Unfulfillm ent 64 74 198
View 20 62 110
Waiting 5 41 80
Water 29 44 128
Weariness 16 32 102
Well, The 48 46 166
Wind 57 66 184
Work 18 56 106
THI ORACll AND
THI PHYSICIST
Three thousand years ago. the I Ching was created as a simple
oracle, consulted by farmers and kings alike. Now, stripping away
more than two millenia of interpretive distortion and dogma
superimposed on the text by successive generations of scholars,
world-renowned physicist Kerson Huang and his wife Rosemary
have succeeded in restoring the book to its original form.
In this important new translation, the Huangs reveal the stark
poetry of the authentic I Ching, reconstruct the numerous his-
torical tales that were once an essential element of the text, and
present the hexagrams and their judgements clearly and con-
cisely. Most importantly. they allow the ancient classic to serve
its intended purpose as a practical handbook for divination.
A professor of particle physics at MIT. Kerson Huang has been
consulting the I Ching since his childhood in Canton, China. He
brings to this work both a unique ability to bridge the cultures
of East and W est, and the fascinating perspective of the scientific
mind confronting the great mysteries of the human soul.

"Rosemary and Kerson Huang, poet and

physic ist-poet, have made a superb translation
and appreciation of the bone-old book ."
Phillip Morrison
author of POWERS OF TEN

WORKMAN PUBli~HING · NlW YORK

PRINTED IN U.S.A.