Volume One
THE BOOK OF CHANGES
Yijing, Word By Word
Two Literal English Translations
One Simple, One Complex,
The Chinese Text and a Pinyin Transcription
Translation and Commentary by
Bradford Hatcher
Copyright © 2009, Bradford Hatcher, All Rights Reserved
1st Edition, Published in Nucla, CO: Hermetica.info, 2009
Find Current Information at http://www.hermetica.info
DDCS 299.51…. BOO V1
LCCN PL2464 Z7…. or PL2478 D….
ISBN 978-0-9824191-1-3
Volume Two, Sold Separately - ISBN 978-0-9824191-2-0
Table of Contents
Volume One
Introduction
The Seventy-Eight Diagrams (2+4+8+64)
Preface
Notes on this Translation
Problems with Academia
The Structure of the Diagrams
Methods of Divination
List of Abbreviations
Part One: Translation and Commentary
Introductory Notes
The Zhouyi and the First Four Wings
In Simple, Literal Translation
With the Rogue River Commentaries
And Miscellaneous Notes
Part Two: Xiao Gua, The Fourteen Small Symbols
Introduction to Scales
Er Yao, The Two Changing Lines
Si Xiang, The Four Emblems
Ba Gua, The Eight Trigrams
Part Three: The History of the Yijing
The Zhouyi and Yijing
The Nature of the Yijing
The Dragon’s Journey
A Yijing Chronology, by Dynasty
Appendix 1: Lessons for the Scholars
The Blind Men and the Elephant
The Emperor's New Clothes
Body Ritual Among the Nacerima
The Daoist Farmer
Appendix 2: Humor in the Zhouyi
Bibliography
Index Keys
1
3
16
43
45
50
51
52
57
443
444
450
454
462
487
488
503
514
528
539
540
541
544
549
550
559
572-8
Volume Two
Part Four: The Dimensions
Introduction
Correlative Thought
Gua Ming, The Hexagram Names
Gua Bian, The Hexagram Changes
Gua Xu, The Hexagram Sequences
Qian Gua, The Inverse Pairs
Pang Tong Gua, The Opposite Pairs
Jiao Gua, The Reverse Pairs
Hu Gua, The Nuclear Hexagrams
Shi Er Di Zhi, The Twelve Earthly Branches
Gua Xiang, The Hexagram Image
Ban Xiang, The Half-Images
San Cai, The Three Powers
Yao Wei, The Line Positions
Yao De, Line Character
The Patterns of the Xian Tian
Figures One through Forty
Part Five: The Matrix, A Translator’s Manual
Introductory Notes
The Zhouyi and the First Four Wings
In Matrix Translation
Footnotes
Part Six: Glossary
Introduction
Words
Phrases
Characters Not in the Glossary
Most Common Words
Pronouncing Pinyin Chinese
Pinyin to Wade-Giles Conversion
Bibliography
Index Keys
1
2
4
8
12
14
16
17
18
19
20
21
22
24
25
28
31
49
50
53
409
415
416
417
463
464
481
484
486
487
502-8
The Seventy-Eight Diagram Names
O
Er Yao, The Two Lines:
Rou, The Flexible; [Yin, Shadow] I Gang, The Firm; [Yang, Light]
Si Xiang, The Four Emblems:
W Shui, Water; Tai Yin, Six
H Jin, Metal; Shao Yin, Eight
R Mu, Wood; Shao Yang, Seven
Y Huo, Fire; Tai Yang, Nine
0
1
2
3
Ba Gua, The Eight Trigrams:
Kun, Accepting; Di, Earth
4 Zhen, Arousal; Lei, Thunder
Gen, Stillness; Shan, Mountain
5 Li, Arising; Ming, Brightness
Kan, Exposure; Xian, Canyon
6 Dui, Satisfaction; Zhe, Lake
Xun, Adaptation; Feng, Wind
7 Qian, Creating; Tian, Sky
01
02
03
04
05
06
07
08
09
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
Liu Shi Si Gua, The Sixty-Four Hexagrams:
Qian, Creating, Chong Gua
33 Dun, Distancing
Kun, Accepting, Chong Gua
34 Da Zhuang, Big and Strong
Zhun (Tun), Rallying
35 Jin, Expansion
Meng, Inexperience
36 Ming Yi, Brightness Obscured
Xu, Anticipation
37 Jia Ren, Family Members
Song, Contention
38 Kui, Estrangement
Shi, The Militia
39 Jian, Impasse
Bi, Belonging
40 Jie, Release
Xiao Chu, Raising Small Beasts
41 Sun, Decreasing
Lu, Respectful Conduct
42 Yi, Increasing
Tai, Interplay
43 Guai, Decisiveness
Pi, Separating
44 Gou, Dissipation
Tong Ren, Fellowship With Others 45 Cui, Collectedness
Da You, Big Domain
46 Sheng, Advancement
Qian, Authenticity
47 Kun, Exhaustion
Yu, Readiness
48 Jing, The Well
Sui, Following
49 Ge, Seasonal Change
Gu, Detoxifying
50 Ding, The Cauldron
Lin, Taking Charge
51 Zhen, Arousal, Chong Gua
Guan, Perspective
52 Gen, Stillness, Chong Gua
Shi He, Biting Through
53 Jian, Gradual Progress
Bi, Adornment
54 Gui Mei, Little Sister’s Marriage
Bo, Decomposing
55 Feng, Abundance
Fu, Returning
56 Lu, The Wanderer
Wu Wang, Without Pretense
57 Xun (Sun), Adaptation, Chong Gua
Da Chu, Raising Great Beasts
58 Dui, Satisfaction, Chong Gua
Yi, Hungry Mouth
59 Huan, Scattering
Da Guo, Greatness in Excess
60 Jie, Boundaries
Kan, Exposure, Chong Gua
61 Zhong Fu, The Truth Within
Li, Arising, Chong Gua
62 Xiao Guo, Smallness in Excess
Xian, Reciprocity
63 Ji Ji, Already Complete
Heng, Continuity
64 Wei Ji, Not Yet Complete
The Seventy-Eight Diagrams
O
W
R
H
Y
I
0
1
2
3
4
5
6
7
00, 02
01, 23
02. 08
03, 20
04, 16
05, 35
06, 45
07, 12
08, 15
09, 52
10, 39
11, 53
12, 62
13, 56
14, 31
15, 33
16, 07
17, 04
18, 29
19, 59
20, 40
21, 64
22, 47
23, 06
24, 46
25, 18
26, 48
27, 57
28, 32
29, 50
30, 28
31, 44
32, 24
33, 27
34, 03
35, 42
36, 51
37, 21
38, 17
39, 25
40, 36
41, 22
42, 63
43, 37
44, 55
45, 30
46, 49
47, 13
48, 19
49, 41
50, 60
51, 61
52, 54
53, 38
54, 58
55, 10
56, 11
57, 26
58, 05
59, 09
60, 34
61, 14
62, 43
63, 01
Two different numbering systems are used for the sixty-four larger diagrams.
The sequence numbers on the right are the chapter numbers of the book, which
most readers will use here. This sequence, called the Hou Tian, will require either a
key such as this or memory to move from the raw diagram to the number of its
chapter. The sequence numbers seen on the left, called the Xian Tian, represent
the most useful order, sequence and arrangement of the diagrams. These are the
diagrams as the binary numbers from zero to sixty-three and no key is needed.
Introduction
The Seventy-Eight Diagrams (2+4+8+64)
Preface
Notes on this Translation
Problems with Academia
The Structure of the Diagrams
Methods of Divination
List of Abbreviations
Preface
Welcome to the world's oldest unsolved Chinese puzzle. By the time you
are done here it will still be unsolved. This little Book of Changes, which in its
native Chinese will fit onto less than forty pages, has been teasing and tormenting
scholars for thousands of years, and translators for centuries. Many more than ten
thousand lifetimes have been spent in its study. Over the centuries it has been
consulted more often than the Bible, the Koran or the Vedas, and been read more
than Shakespeare or Homer. And yet it lays down no law. It founds no religion. It
tells no story. So what is this odd, inscrutable little tome all about?
The safest thing to say at the beginning is that the Yijing (formerly spelled
I Ching) began its career as a divination manual at some time during China's Early
Zhou dynasty, roughly or nearly three thousand years ago. However, without an
understanding of what is, or was, meant by "divination," particularly of what it
meant to the book's authors and its intended readers, we do not know the book's
purpose. Within this question dwell many competing schools, and this work will
attempt to construct yet another. If divination means "predicting the future" then
the Yijing is nothing more than what the sheep think it is: a fortune telling device.
And if divination means simply "uncovering the hidden" then the scope of the
Yijing can comfortably embrace even depth psychology. We can be fairly certain
that the original text, the Zhouyi or the Changes of Zhou, was not the text of
metaphysical philosophy that it would later be read and "known" as. However,
this is not to say it is not a text of moral or ethical philosophy. Complicating
things further, the Zhouyi represents an attempt to redefine or reinvent divination
itself, in accord with or integrally to the Zhou dynasty’s "Mandate of Heaven,"
the new order of that day, so what little we know of the methods which immediately preceded it cannot be considered an entirely reliable foundation.
It is also important to understand that it was drafted at a time when the
language, particularly as written, was still forming, moving from mnemonic device
to a medium for the transmission of culture to future generations, from having the
ability to evoke recollection of things already known to having the ability to
convey ideas to someone with no experience of the subject matter. Written
language had evolved from nearly four thousand characters at the time of the
Shang oracle bones to roughly eight at the time of the founding of the Zhou
(estimates here vary widely). We are witnessing written language in a vital and
vigorous period of its evolution here. And authors who have the Sovereign's ear,
and something much more serious than His feedback, are coining words and
introducing new ideas along with them, or using older words and adding newer
meanings with the complicity or the agreement of the remainder of a very small
and intellectually mobile social circle around the throne. It was also written at one
of political history's rare fulcrum points, akin in ways to the "Founding Fathers"
period in US history, immediately before the Constitution would become an
obstacle to the government it created. In other words, it helped to create one of
those oxymoronic "liberal institutions." It was a day well-seized, even if the
changes were not as sweeping, deep and lasting as the book's authors might have
1
liked. They at least got their ideas down in a format that allowed them to send
these ideas through or across long expanses of time.
It sounds rather trivially true, but this is the point most often forgotten in
the study of this work: the book did not write itself. It was written by a group of
human beings. It is a real rarity to find anyone who even tries to find the authors'
point of view, though of course such an attempt would have its pitfalls. Not being
a fan of Derrida, I consider the search for author intent to be a legitimate exercise.
Maybe this is the bottom line: This is a book about what it means to be a human
being confronted with choices, especially choices of attitude. And we can also
say this: what this book lacks in length, it more than makes up for in breadth and
depth. It will expand to fill any room your mind makes for it.
Students of the Book of Changes, the I Ching, or the Yijing as it is now
spelled, will at some time be called upon to believe one or more of the following
claims. All eight of these statements are False:
1) At roughly 5000 years of age, the Zhouyi (the oldest layer of the Yijing)
is the world's oldest book.
2) The Yijing is founded upon a philosophy which describes Change as a
product of the interaction of the two universal forces known as Yin and Yang.
3) The original and primary intent of the Yijing is to divine the future or to
foretell one's destiny. Only centuries later did it become a philosophical treatise
and a handbook used to inform ethical behavior.
4) The Ten Wings (which, together with the original text, or the Zhouyi ,
constitute the Yijing) are a reliable introduction to the thought processes of the
original authors and present the dimensions of thought which explain the origin
of the words of the text and its prognostications.
5) Modern academic scholars, armed with a formidable array of tools from
such scientific methods as archaeology, etymology and context criticism, are becoming grounded in an unprecedented degree of certainty and are now well on
their way to a new and more enlightened understanding of what the original
authors were actually writing about.
6) No evidence exists to support the existence of the Ba Gua or Trigrams
at the time the original Zhouyi was written. These did not come into being until
the Spring and Autumn period of the Eastern Zhou, centuries later.
7) The key to understanding the Yijing lies in the comprehension of its
graphic forms and their geometrical and numerical interrelationships. The words
of the text are merely derived from these formal elements.
8) The key to understanding the Yijing lies in the comprehension of its
words, their meanings, and the social and moral principles which it describes. The
graphics are primarily a way of organizing and filing these thoughts.
2
Notes on this Translation
Speculation
With that said, this book also contains a great deal of conjecture. For more
than 2500 years the great bulk of material written in various schools of thought
on the Book of Changes has been retroactive conjecture, offered as if known as
fact, and our modern scholarship is no exception to this. Anyone who claims to
be close to certainty in their interpretation is either deluded or else trying to fool
you. It is too late for perfect understanding - the time is long past for certainty.
And barring an archaeological miracle several orders of magnitude greater than
what the twentieth century produced, there has been far too much water gone
flowing down the Yangtze to ever get upstream and recover what went on in the
minds of the Zhouyi authors. We must live with speculation, learn to be honest
about it and work to become more effective in this uncertain state. Further, even
allowing that errors both seen and unseen have persisted for millenia, we cannot
simply toss out the received tradition or the received text and start over. But we
can at least attempt to filter out some of the various intrusions of Confucian,
Daoist and other doctrines and correct the more conspicuous and egregious
errors added to the Zhouyi in the Ten Wings and in the Apocrypha.
A number of modern western academic scholars, following the 60 year lead
of Chinese academic counterparts, have been developing and peddling a notion
that it is possible to build a solid edifice of Zhouyi interpretation without recourse
to speculation. But in fact they are speculating instead on the viability of an array
of deeply flawed methodologies. In restricting themselves with great rigor to only
the materials which they permit themselves to use, they are in effect running their
race on their certain ground fully hobbled, quite often with comical results. These
scholars call themselves "modernists" (see the Chronology at the end of History,
for names & dates). You can recognize them by their translations, which are
populated by such bizarre entities and activities as: dancing elephants, grunting
hamsters, ripping rats, bunched fat meats, feigning birds, rewarded piglets, primary
receipts, split open steppers, gullied dragons, cleaved shins, controlled keenings,
bodiless men of metal, flayed ewe kneecaps, scooped out jaws, seeking dodders,
constant catches, hopping goats, spurting livers, ungauged junctures, chopped
out loins, lost money axes and, above all, twitching and tittering captives
everywhere. These people are sure that this is how the Early Zhou Chinese used
to think and talk. And because they are able to praise each other as experts, and
provide impressive looking sets of footnotes from their cohorts to fall back upon,
they are almost getting away with it. The comical aspect has a downside though resources are being diverted from more useful pursuits. These scholars could be
doing filing or something.
Even writers who dismiss these modernist interpretations as irrelevant to
what the Zhouyi was (shortly) to become, or simply as someone else's tea, are now
qualifying their dismissals by acknowledging that these unusual interpretations
were indeed the very meanings intended by the original Zhouyi authors when the
book was first compiled. They don't even say "some" of the meanings. And they
3
are still acknowledging as valid and true the many faulty premises upon which
the modernist views are based. And so, perhaps whenever they can, they will give
lip service to these ideas by writing off or censoring an ethical or philosophical
gloss as an anachronism. But according to what other rule or assumption are
none of these ethical or philosophical glosses to be found in the original? In fact,
while all of the premises of the modernists have been presented as established
fact, not one of them has ever even been seriously or adequately questioned.
There is a broad spectrum of hypotheses and stands to take between wide
and narrow latitude, from pure speculation, through various levels of assumptions
about the received tradition, to these narrow and rigorous attempts at academic
expertise. I eventually had to come to a decision about admitting that I would be
speculating instead of claiming certainty at the level of one of these experts. So
here is that confession: I am not one of these experts. I make no claim to being an
academic scholar. I am somewhat thankful that they exist, because they have in
fact made a lot of useful discoveries, and I even have some respect left for some of
them, but I would be most embarrassed to be one. Their methodologies are so
flawed in so many ways that I will shortly use a point by point critique of them as
a springboard to describing my own approach. But just in case you are starting to
worry that I am going to channel material from our alien masters on Tau Ceti
Prime, do not be concerned. I intend to hold all of my interpretations accountable
and use an objective template to review the consequences of my hypotheses.
This, as simply as I can put it, is the template: a) if the translation makes no sense
at all, it is wrong, b) every word must make sense in each context in which it
occurs and c) the fiddling with the glosses (translation options for each word)
stops when a minimum of assumptions yields a maximum of meaning and sense.
Divination
It is in part due to an accident of ancient technology that we have come to
see the twin religious activities of divination and sacrifice as the central foci of
early Chinese civilization. These were among the few activities which absolutely
required recordation on materials durable enough to survive burial to the present
day. We do know enough to say with confidence that divination and sacrifice
were vital aspects of the culture, and that they both justified the political system
and held it together. Ritual functions were a significant part of the sovereign's
job. But to hear the scholars discourse in their field of expertise, the sovereign
and his nobles had time for, and thought of, very little else. In their minds this
subject even closes back in on itself so that the primary function of the Yijing is
to assist in divinations about sacrifice. Not once will they make mention of such
other minor matters of state as the proper education and training of the heirs to
political power.
Some of the dictionaries on divination:
Webster's: 1) The practice of determining the hidden significance or cause of
events, sometimes foretelling the future, by various natural, psychological, and
4
other techniques. 2. An indication of what is future or secret; augury omen;
conjectural presage; prediction.
American Heritage : 1. The art or act of foretelling future events or revealing
occult knowledge by means of augury or an alleged supernatural agency. 2. An
inspired guess or presentiment. 3. Something that has been divined.
Encyclopedic Theosophical Glossary: The art of obtaining hidden knowledge
by the aid of ... spiritual beings ... . Often it is a means of utilizing one's own inner
faculties, whether by natural or induced clairvoyance, or by employing the
agencies which regulate events apparently casual such as the fall of the cards, the
marks in the sand, the drawing of lots; and this last is related to the subject of
omens ... . The universal correspondences in nature, the interrelation of all things,
imply that the most apparently casual and trivial events have of necessity
connection with other events, so that the one can be interpreted by means of the
other, provided only that the diviner knows the rules and has the insight and skill
... . It is evident, however, that the condition and capacities of the diviner play an
essential part in the success of the operation.
Catholic Encyclopedia: (Oh, why not?) From a theological standpoint divination
supposes the existence of devils who have great natural powers and who,
actuated by jealousy of man and hatred of God, ever seek to lessen His glory and
to draw man into perdition, or at least to injure him bodily, mentally, and
spiritually. Divination is not, as we have seen, foretelling what comes from
necessity or what generally happens, or foretelling what God reveals or what can
be discovered by human effort, but it is the usurpation of knowledge of the
future, i.e. arriving at it by inadequate or improper means. This knowledge is a
prerogative of Divinity and so the usurper is said to divine.
Who are the Spirits in question? Apparently, by the founding of the Zhou
they are a mix of royal ancestors, cultural heroes and nature deities, all somehow
subordinated in a matrix called Di or Shang Di, which the missionaries are eager to
translate as God, or Lord on High. For Shang Di I have adopted the less theistic
phrase "highest divinity," which does not need to imply volition or personality.
This in turn, when viewed as the highest order of things, is called Tian or Heaven.
This Heaven is not all that transcendent - you can see much of it if you look up at
night. As the Chinese culture moved from the Shang into the Zhou, the powers,
activities and functions of the spirits evolved as well. Divination was gradually
moving away from prediction and verification, through the spirits' approval and
reprimand, and gradually into guidance by good example and inspiration. Choice
entered the field. Questions gradually moved from 'what will' and 'should we' to
'how may' and 'why not.' There even came to be spells: 'we desire that ... .' The
mode of operation of the spirits and ancestors gradually became inspirational, the
setting of inspiring examples in the living of meritorious lives. This then became
an ethic for the ancestors-to-be who were still alive.
The milfoil or yarrow stalk method of divination, for which the Zhouyi was
written, was developed alongside and not in place of the older methods that used
bone and shell. It may be that from the start its use was not strictly the sort of
5
royal prerogative that bone and shell were. Allowing for a somewhat broader
class of users, such as a gradual expansion into the inner court and the highest of
the noble households, would go a long way towards explaining the broader
subject matter the Zhouyi seems to try to encompass. In any event, any theory of
author intent should address the existence of a much broader scope of subject
matter than would be the primary focus of the king, whether sacrifice obsessed or
not. The modernists avoid this dilemma by reinserting more specific and restricted
subject matter wherever they can, and would be happiest if they could refer all
subjects back to Shang oracle bone topics and fence it all within the fields of
divination and sacrifice. But there are far too many metaphors here, covering too
enormous a range within the broader human life experience. It is this grand scope
of topics that has me suggesting that the book is, in part, also a manual for the
education and training of "young nobility," which was the original meaning of
the term Junzi, long before it came to be misunderstood as "the Superior Man."
The notion of divination may be analyzed along different axes. The most
common, obviously, is the fortune-telling axis or fate vs. free will question, where
the question in the end becomes: What is the point of living? What is the point of
gaining this knowledge and insight, and practicing wisdom and justice, if you
cannot change anything? Or is it really all about the Stoic's learning to accept
Fate with more dignity and less anxiety? The paradox inherent in the common
understanding of divination is usually ignored in these explanations: Isn't the
whole point to be able to avert the bad pronouncements and to capitalize on the
good ones? And what makes people assume that the authors did not know this
when they stared at it on a daily basis?
If the method simply provides a road and weather report, this question
remains: How does it respond? I am not going to get anywhere near this inquiry
(in fact this whole section is simply about scoping the questions). Divination, as
understood here, describes the landscape, both the surroundings and what lies a
short way ahead. The axis of orientation is past into future. The prognostication is
a map of where you stand, complete with forks in the road, reports of brigands in
the canyon, the time of day and the color of the clouds. If you must make the
journey this may help you adapt. When the situation is vastly bigger than we are,
and it is presenting itself in a certain typical pattern, then what can be changed
most handily is our response to it. In this response lies choice. And that is what
the advice would be about: adopting the optimum attitude and making the right
choice. In every statement the Yijing makes, its opposite can at least be implied.
There is not always a need to discuss both sides of an option. If one approach is
said to be unfortunate then one looks also for clues in the text to the wiser or less
self-destructive approach that is implied here.
If the method is, in effect, a set of funhouse mirrors for the subconscious
projections of the querent, the question then becomes: Why not chicken entrails?
Oftentimes any new perspective other than the one you are stuck in is sufficient
to help one to see things in a new light. But the Zhouyi offers a wonderful,
dizzying array of images to reflect upon, accompanied by a divination text,
otherwise referred to as mantic formulae or terminology. These images may be
6
akin to those found on Shang oracle bones or they may be images drawn from
the larger Chinese culture. In the 1920's, beginning with Shchutskii in Russia, the
theory that the Zhouyi had been written in two or more distinct layers began to
gain an enthusiastic acceptance in the west. In 1933 Waley made a thesis of it:
"The Book of Changes is an arbitrary amalgam of two quite separate
works: 1) An omen or 'peasant interpretation' text ... and 2) a divination text
probably of later date and certainly of a far more sophisticated nature." (p121)
He further divides omen texts into three categories: a) substantive inexplicable
sensations and involuntary movements, b) those concerning plants, animals and
birds, and c) those concerning natural phenomena. (p122)
Exactly why the Zhouyi authors are thought by the academics to be so
incapable of the conscious use of simple metaphors and analogies to depict
common recognizable patterns of activity in the world is a subject for a later
section. At the moment I only want to question the idea of a layered text. Can we
really assume that there is no real connection between the so-called omen texts
and the mantic formulae? I really don't see any evidence of this. I do see evidence
that the text is comprised of elements from two or more sets of vocabulary, sets
which most likely originated in different times and places, but this does not mean
they were set down here in different times and places. If I were writing a text
which required knowledge of both psychological counseling and astrology, and
if I expected my readers to be a little familiar with both, I would mix the two in the
same sentence. And maybe I would even have reasons to enumerate things or
add them together. Does this imply that the text has three historical layers, the
oldest dating from the origin of counting? Of course not. I am going to take the
unpopular view that the text hangs together in a such meaningful way as to
suggest that it was set down as a whole with a vocabulary which represents a
synthesis of terminologies.
Naturally some of the images date from earlier centuries, and a significant
number of them may indeed have begun their long careers as "omen or 'peasant
interpretation' texts." This does not mean that they were assembled as nothing
more than a collection of diviners' omens to remind diviners of things they already
knew. They were more plausibly reused here with the addition of newer and
deeper insights which had been gained within the small circle for which the text
was written. The metaphors and analogies depicting recognizable patterns of
activity in the world are simply integrated with a vocabulary describing the
probable outcomes of those patterns. I see the "divination text" as simply a set of
oft repeated vocabulary elements, the lingo that diviners were expected to utter.
These were derived over the centuries from practical divination experience.
A simpler expression of this is "images in the [Yijing are used] as metaphors
and analogies which function normatively to indicate a basis for decision as to
appropriate action in a given situation" (G. Tung p1) or "to provide a perspective
on experience which can lead to insight and decision for action." (ibid p60).
They simply provide a vehicle for perception, and the key to the utility of the
vehicle is its mobility. It is thus, from this perspective, important to avoid defining
or construing the meaning of a metaphor or analogy too narrowly.
7
The application of the prognostications, of good and bad fortune, etc., to
the likely development or outcome of the metaphor or analogy, as opposed to
considering the mantic terms to be hard predictions of the future in the real world,
is indeed a more mature way of looking at and into the future. The various mantic
formulae or prognostications pronouncing pitfalls, stress or hard work would not
be pointing directly to problems inhering in the future, but to problems inhering in
some of the attitudes and behaviors described by the metaphor or analogy. This is
perfectly consistent with an understanding that one's fate is not predetermined.
The question becomes: Were the people already that mature three thousand years
ago? Well, a lot of people are still not that mature. So let's ask instead: were a few
of the people, the people at the creative vanguard of their culture, already that
mature three thousand years ago?
The existence of multiple layers of meaning in the text is another subject
worth studying. The need for the oracle to speak to different situations, as well as
to different people at different stages of their personal evolution, will create a
need for what I will call "vertical ambiguity." This is different from providing an
oracle which could "go either way" and simply weasel its way out of questions.
The prophet Mohammed is credited with giving the advice: "Speak to each one in
accordance with his degree of understanding." The idea that there are inferior and
superior levels of personal evolution and understanding might well repulse some
equalitarians, but I will adopt it here (as the Yijing adopts it in Gua 59). At one
level the future can indeed be predicted - the thumb-twiddler who does nothing
to take charge of his life is fully justified in his belief in fate. At another level,
volitional change may be understood as magical. At another, one's mythological
entities explain life. At still another, it all comes around to science. In one
application humor is exactly the right medicine, in another, adopting a serious
attitude might mean life instead of death.
It is seldom asked: What level of understanding is the querent assumed to
possess by the authors of the oracle? This is a very important question that the
scholars would do well to pose. I have already suggested that the Zhouyi may
have been written for a slightly broader group of users than just the sovereign
and his inner circle of diviners, perhaps including a gradual expansion into the
inner court and the highest of noble households. But even if this is so I doubt
that the intended readership was much broader than this. The book was certainly
not written for the average or common man, the Xiao Ren. A couple of centuries
later (or over the next couple of centuries) the Zhouyi appears to have been
reedited for the benefit of a somewhat larger readership. Technical terms, such as
those used by the military, appear to have been updated. And there may have
been some attrition in the text as images and prognostications failed at important
moments and got themselves deleted. This last would account for some of the
unevenness in text length and the varying balance between the images and the
prognostications. It might also be a safe assumption that, throughout the Early
Zhou, as long as the kingdom remained centralized under the authority of a
strong sovereign, there were not a lot of unauthorized editions floating around.
8
So I might begin an approach by assuming that confidence in the reader's
ability to understand the text was justifiably at an all time high. The circle of those
with access to the work was small enough that for a time one could even ask the
authors what the heck they meant. This question is important because, in all forms
of divination, there is a huge difference between the understanding required of a
diviner and that required of a simple querent. The diviner needs to be able to
understand, and to be fluent in, the entire language of his craft. The querent needs
only to try and comprehend what is explained to him about a single phrasing of
the language. The astrologer needs to be conversant in all twelve signs of the
zodiac, while the querent is only looking at one in twelve of these. The diviner, in
other, words is always at least one level higher above the question or questioner.
With this in mind, it becomes a little easier to assume a somewhat higher
level of intellectual or cultural sophistication when looking for the authors’ intent
with respect to embedded meanings and the intended readership. When Waley
wrote "peasant interpretation texts" I doubt that anyone even bothered to ask:
"What peasants?" So now when we look at layers of vertical ambiguity they may
be easier to admit. But with one caution: the concrete, very specific and very
literal images should not ever be dismissed as inferior to the metaphorical,
psychological and philosophical ones, particularly not in the Chinese culture,
where they have an equal validity. The important thing is that all of the available
breadth and depth is required if the work is going to respond to the variety of
situations needing response.
Survey
There are at present over two hundred studies and translations available in
English. Many have considerable merit and treat the subject well along specific
lines of interest. Most are rather narrow in their comprehension and shallow in
their understanding. Some present the book as a “new-age” parlor game, or a
simple device used for foretelling the future. The applications of the Yijing go far
beyond this. And even far beyond the original authors' most visionary intentions.
The Yijing is one of those rare books which expands to the breadth and depth of
its readers. Most readers, often for good reasons, do not care to invest the many
years of study and practice that it takes to begin to wander these breadths and
sound these depths. Still, a hastily written introduction is no answer.
Much of the history of Yixue (the broad term for general Yijing studies)
has been the story of the wholesale adoption of a particular point of view for a
time, followed by an extreme overreaction as the need for balance reasserts itself.
At present we have another overreaction as the pendulum swings in the direction
of divesting the Zhouyi authors of all common sense instead of attributing too
much philosophical sophistication to them. Nobody seems inclined to start with a
balanced approach. I want one of my hypotheses to be that most of the major
schools have one or more pieces of the puzzle, but it will take a true eclectic to
even begin to put the whole puzzle together. There is a better way to say all of
this: See Appendix 1, Lessons for the Scholars: The Blind Men and the Elephant.
9
The fact that a school may be a fad, at least in its extreme form, will not by
itself prevent it from lasting for centuries, or even millenia. Yixue and academia in
general, like Max Planck's science, all advance one funeral at a time. An idea or a
gloss may be utter nonsense, but because its supporters agree among themselves,
or rather, don't dare disagree, it can continue as a mass folly. It is not my desire or
purpose here to deliver any final pronouncement of failure to any methodology
or school - I will leave that to sharper academic minds and to the centuries. I just
want to be one of the kids at the parade who calls out "Hey, why are those men
naked?" If you do not understand this reference, see Appendix 1, Lessons for the
Scholars: The Emperor's New Clothes. It will help you understand these thinkers.
Many authors and students become extremely, often obsessively, involved
in the Yijing as a binary system and spend years in endless examination of the
permutations of binary order, chasing this wily beast into the distant realms of
physics, genetics, psychology and cybernetics. There is in fact a degree to which
these efforts will contribute to an understanding of the Yijing itself, but beyond a
certain (and early) point this obsession is about as useful as counting as high as
you can, into the hundreds of thousands, because you have an intuition that this
sequence is leading to something huge. See Dimensions, for an analysis of the
structural dimensions which are the most useful within the Yixue field.
Most of the material available in English is based upon translations from
the English; and the most frequently used sources for these versions are earlier
works by Legge, Wilhelm and Blofeld. There remains only a handful of authors
who have studied the book in Chinese. This is not to say that fresh insights are
precluded, or even unwelcome, without a basic grasp of the original Chinese.
Indeed, on the whole, and seriously, scholars working both in and from the
Chinese language have not fared a great deal better than westerners in grasping
the nature of the work. We come to our studies with a limited ken and
preconceptions: this is the problem, regardless of our mother tongues. But among
the translations done from English, three problems are more likely to be
compounded: 1) Words which are added in translation to make a deliciously terse
original make sense with English grammar are often assumed to occur in the
original. For example, Chinese makes little distinction between a and the, his and
her, one or many, was and will be or do and be done to. These additions will tend
to color all further interpretations. 2) Where the source translation misses the layer
of humor in the original, this may be lost for a very long time. Humor in the Yi is
frequent and often very subtle or dry. It is almost never noticed or pointed out,
although it may constitute as much as ten to fifteen percent of the book. What is
it in the minds of “scowlers,” if I might be permitted Asimov’s spelling, that
causes them to fly past this and lose yet another great opportunity to laugh at
themselves? Even this claim that humor exists here can shock and even offend
some students of the Yijing. Please refer to Appendix 2, Humor in the Zhouyi, for
a more careful treatment of the subject. 3) Anachronisms are often added by
translators and these can be compounded in reinterpretation, especially in the
area of philosophical “upgrades” to make the book conform to the latest cultural
beliefs, especially religious, social and political. These various upgrades have been
10
working hard to insinuate themselves into the Yi since the Confucian era. Many
translations rely heavily on the early work of missionaries and we have seen what
these people are capable of. Similarly, no amount of social “progress” should
force the ancient Zhouyi to advocate for such things as democracy, feminism and
equalitarianism. The Yijing is quite clear and specific in its recommendations for
meritocracy (a notion which may have been implemented a little in the Early
Zhou but did not really flower until the Han, and which bears a little resemblance
to Thomas Jefferson’s “Natural Aristocracy”). Right and duty are inextricably
woven together with and proportionate to merit (gong, de, xian, etc.), and to all of
the hard work on worth which the cultivation of merit entails. There are also real
differences here between the sexes, although these are not, as it is often assumed
given the Chinese cultural context, differences of superiority.
Having recently studied more than two hundred works in English on the
Book of Changes, including translations, interpretations, commentaries, articles
and summaries, I have found a need to make a few comments about the body of
material which has attached itself to the Yi, and to convey, in the process, why I
did not despair of the prospects and need for this present volume.
More than half of what is now available falls into a single group: “new
age” knockoffs, gimmick books and flights of fancy. This was a disappointing
part of the research, but I stubbornly clung to this idea: Even the nut with the net
chasing fairies might still have something to say, and the drool washes off. So to
be comprehensive about it I had to read everything I could find, twice. For those
who do not have this need I have annotated the Bibliography a little. I do not
know if the nonsense surrounding the topic is steering many good people away,
but then I tend to assess good people by their ability to cut through nonsense. I
do know that this classic deserves more thorough and serious study than it has
been given and this was more pressing than my own impatience. This ancient,
good natured and venerable old Dragon has for three thousand years given rides
to children, and has even suffered them to paint themselves and their writings
onto its scales. But the winds of time, which are this Dragon’s element, carry a
kind of sand, and short work is usually made of this paint. The more hastily
produced books are products of the hurry and superficiality of this our present
culture, and its horrible translation of value into capitalizing. They are not
expressions of the Yijing’s richer potential and they will pass when this culture
passes. If three millenia can be called any indication, the substance of the Yijing
will endure these changes. But there is a real tragedy here: good minds, in
ignoring the surrounding drivel, often ignore the real Yijing as well.
This work is too rarely taught at the college or university level. The few
scholars involved here are too few to make a deep, diverse and vigorous pool of
creative thought. The academic thinking is severely inbred, both in and out of the
modernist school. Serious texts on Chinese philosophy seldom begin with the
Zhouyi. When they mention the Yi at all they begin with the Da Zhuan, the Great
Treatise, written many centuries later, and not without its own share of drivel.
The parrots of academia will tell you that, prior to the Da Zhuan, the Yi was no
more than a fortune-telling device, with little to say about who we are in the
11
world around us. It would be very helpful to get some more diversity and
controversy into the universities, to get raptors and corvids into the cage with the
parrots. Then a dialectic might at least mechanically mimic free and independent
thought. I am hoping that this volume, stripped of all but necessary commentary,
will help you to judge this for yourself. My personal inclination is to say that not
only is the Yi humanity’s first book of true, conscious-as-such philosophy (but
less of a tap root of philosophical Daoism than one might think) it is also, and
perhaps more fundamentally, humankind’s first real book of psychology. I say
more fundamentally because a philosophy aims most true when it first fathoms its
own motives. A philosophy which never asks why it would want to see things in
a certain way is subject to some vast and complicated unconscious influences.
And who says a philosophy needs to be metaphysical? Why can it not use
metaphor artfully and be primarily ethical?
The urge to comment on what the original says, which seems to overcome
most authors prior to a ripe and mature grasp of the original, is another fountain of
great confusion. And, to be honest, my own decision to defer the writing of a
commentary for years after doing the translation was a painful one at first: I, too,
had notebooks full of things which must be said. But to stimulate thoughts such
as these is one of the primary purposes of the Yi. To then turn around and present
these derivative thoughts as though they were the Yi is to get the priorities
backwards. Any kind of commentary on the original will, of necessity, consider
no more than a few aspects or layers or facets of a statement which is usually
much broader and deeper in its implications - and this will tend to limit the
implications unnecessarily. The Yi, quite intentionally, was written with many
layers of meaning. If I were to focus my efforts on bringing out the humor of a
line I would be likely to miss a more serious layer. Combine this with the fact that
all readers come to the Yi with specific limitations of their own, whether they are
asking a specific question of the Yijing as an oracle, or merely seeking wisdom
from deep within the finite comprehension that is our lot as entities. The result of
this combination is too much narrowness.
I concluded that the only kind of commentary which would avoid this
problem would give more flesh to the text and enrich the metaphors, using the
same sort of evocative imagery as the original statements. It would not, however,
explain what is meant, or define the concepts involved. It might even be more
confusing. This is how the book works: it stimulates the fresh perspectives. With
these thoughts in mind, I perceived a need to keep the original separate, to let the
book speak for itself and limit any embedded commentary to parentheses, and
then footnote the necessary glosses of important or vague Chinese terms and
explanations of the cultural and historical references. The Matrix translation was
the only way I could find to incorporate some of this breadth and depth into a
literal translation. This avoidance of explanation, of course, throws the readers
back upon their own resources and demands independent thought, much as
poetry does, much as our own dreams do. This is also a primary purpose of the
book. “Fortune Telling" is a silly label. "Divination Manual" is better if the term is
properly and most broadly understood. By design, the fountain of wisdom here is
12
the humble reader’s own resourcefulness and their ability to question. Some
experienced readers may already recognize this attitude or approach in Gua 48,
The Well.
Where the Modernists are Right
For all of the critical things I have said and will say about the modernist
movement, they are making some significant contributions in a few corners of the
field. While their methodologies are inadequate and inappropriate for generating
meaningful translations (even, as they insist, of the original ideas) and their ideas
too shallow to understand the psychological states depicted or invoked by the
Yi's imagery, they are still well suited to digging up historical facts and vignettes
(not to say that they have the big picture in view). One solid benefit of this new
scholarship has been the gradual demythologizing of the Yi’s long, obscure and
often counterfeited history. These studies and theses were among my primary
sources for the historical accounts and notes offered here, primarily in History.
The Bibliography also recommends further reading on the subject.
The modernists are also correct in their thesis that much of what the Yi is
thought to be has been imposed relatively late in the tradition and is not germane
to the Zhouyi. This includes, for instance, the notions of Yin and Yang and any
mention of the Five Phases. I disagree with their notion that the Trigrams or Ba
Gua did not yet exist in the Early Zhou, although I will agree that many of the Ba
Gua meanings and glosses did not come along until later.
There is a broad tendency within most schools to treat the Shi Y i, the Ten
Wings or Appendices, as a reliable introduction or gateway to the Zhouyi, one
loaded with insights into the structure of the Yi and the minds of its authors. This
tendency is common in both oriental and western scholarship and it is found in all
but the most hard-core academic and modernist treatises on the Zhouyi itself.
Where the Shi Yi insights fail (and they fail often) the next recourse is usually to
the commentaries, scholarship and glosses from the Han to the Song dynasties instead of back to the original for what has been overlooked. This is not the right
direction: it is us looking backwards in time, reversing the order of things and
mistaking branches for roots. We should not be using speculative interpretations
as algorithms for decoding the original text. Scholarship from the Middle Zhou
onward has added a great number of “fundamental” dimensions to the Zhouyi,
dimensions which were used by early scholars to extricate meanings and words
from the original text, and dimensions which all have their place and geometry in
the final overall pattern described here in the Dimensions section. These did in
fact yield up insights, and excuses to say clever and penetrating things. But in the
haste of these scholars to comment and expound, and then rest, they would often
overlook simpler dimensions which were truly fundamental in the original.
The modernists are to be commended for their efforts to weed this added
material out of our understanding of the Zhouyi. Unfortunately, in their zeal, they
are also stripping away many of the social, political, economic and psychological
themes and threads of the Chinese culture as a whole. Many of these themes and
threads eventually gave rise to variants, ideas which reemerged in such schools as
13
Confucianism and Daoism. It should not be so surprising to see a few common
elements, the ancestral forms of later ideas and even the original appearance of
some ideas which were developed more fully much later. While the approach I
take will not be as severe in rooting out suspected anachronisms, I have no
interest at all in preserving the intrusions of Confuse-us or Confusion doctrine.
The expansion of the Yi with the addition of the Wings is not the only
early change the Zhouyi saw. At some point around the end of the early Zhou
dynasty, around 770 BCE, the readership of the text appears to have broadened.
This is not surprising. The Zhou sovereign lost a great deal of power at this time
and the kingdom decentralized into states, leaving the king as something of a
figurehead in charge of the rituals. New usage would have spread from the Zhou
court to the feudal courts to the feudal aristocracy to the broader literate class.
The meanings of the words were indeed growing, along with the needs and the
applications of the book's users. The Yi was evolving into a book through which
major moral issues would be more frequently addressed. It is often pointed out by
commentators that a shift in perspective on the nature of the Zhouyi, as it was
perceived by the people who used it, occurred by the year 602 BCE, the date of
the sixth Zuozhuan reference. Prior to this date, it is said, the Yi was perceived as
simply a Bronze Age diviners' oracle and its manual. From this date forward it
tends to be viewed more as a book of wisdom and philosophy, of ethics and of
statecraft. This period of change has been seized upon by scholars as the era
when the simple Bronze Age divination manual became a book of wisdom. No
evidence exists to support a wholesale rewrite or a significant change of content.
What really marks this change is that citations or quotations from the book are
being used rhetorically to support certain ideological positions. A much broader
circulation of knowledge is prerequisite to this rhetorical usage. As the circle of
readers widened, that knowledge had to spread as well. This is the reason it was
not used rhetorically or philosophically until later. Then it would become a
fashion to be conversant in these topics. But as the circle widened did the general
understanding of the text get watered down? I would not doubt this. Certainly
understanding of the methods and intricacies of interpretation would decentralize
and begin to show diversity in approaches, as is indeed evidenced in the
Zuozhuan.
The shift towards rhetorical usage in fact may be all that was happening,
but somehow, whenever this subject is discussed, an innuendo is left hanging in
the air like bad gas that the Yi might have changed its own intended use during
this period, centuries after its authors were gone, that little ideas were somehow
changed into big ideas by some sort of retroactive understanding. How could the
original purpose of the book be created by subsequent commentators? I think the
big ideas were there all along. People evolve and mature at different rates, and
perceive what they are capable of perceiving at different stages in this evolution.
It is entirely possible that the authors of the Zhouyi were merely a few centuries
ahead of their time, and that Spring and Autumn readers of their work were only
now beginning to mature and catch up with the original intent or idea.
14
I will concur wholeheartedly with the scholars that the Zhouyi was not the
manual of social engineering that Confucians made of it, nor is it the manual of
cosmological mysteries that the religious Daoists saw. But I will not join these
modernists and drag it all the way back to the caves of paleolithic society and put
it into the hands of superstitious savages either. I do not consider the Yi to be a
work of philosophy in the genre of Warring States teachings. But the idea that
the Yi might have been, at least in a small way, an ethical manual does not seem at
all incongruous, nor does it seem out of line to see the Yi as a "primitive" book of
psychology, most useful for the fine tuning of attitudes.
15
Problems with Academia
Why, anybody can have a brain. That's a very mediocre commodity. Every
pusillanimous creature that crawls on the Earth or slinks through slimy seas has a
brain. Back where I come from, we have universities, seats of great learning,
where men go to become great thinkers. And when they come out, they think
deep thoughts and with no more brains than you have! But they have one thing
you haven't got - a diploma.
The Wizard of Oz
The juvenile sea squirt wanders through the sea searching for a suitable rock or
hunk of coral to cling to and make its home for life. For this task, it has a
rudimentary nervous system. When it finds its spot and takes root, it doesn't need
its brain anymore so it eats it! It's rather like getting tenure.
Daniel Dennett, Consciousness Explained
Context Criticism
Context criticism sounds promising enough in theory: As applied here it is
simply a reductionist methodology whereby the Chinese terms are glossed only
according to meanings which are attested or known to have been current at the
time of the original writing, as evidenced in works of appropriate date other than
the subject text, or penned in about the same period. This suggests that it is
possible, even preferable, to translate the Zhouyi (or at least to compile the whole
of the glossary used in its translation) without even looking at the Zhouyi. On the
surface this sounds like a perfect approach – there are no messy self-referential
tautologies to pollute the results.
This is a typical statement of the position: Translators "have understood
each character as though it had the meaning attached to it after the Qin dynasty
... [and] chose only one of the possible meanings of each character. Today's
translator must consider others ... . If one stays within the limits of what can be
found in other texts of appropriate date, and avoids anachronisms, the choice is
not arbitrary." (Rutt p 212-213)
And another: "And if you look at the translations by Rutt or Kunst, who
translate the Zhouyi text in terms of the meanings the words had at the time of
composition, in the early Zhou period, it's quite apparent that the target audience
for the book is a warrior aristocracy, and that the book's major concerns are the
taking of captives and human sacrifice. No Daoism there, ... no Confucianism
either, or any other philosophical overtones - all added later ... ." (internet post)
While context criticism has gained a rather broad acceptance, nobody
seems to have bothered to question its fundamental assumptions. The biggest
problem with this method is not philosophical or logical but statistical. You must
ask the question: Is the database or the sampling sufficient in size and scope to
yield statistically meaningful results? What is this database constituted of? How
much of the written language of the day is represented by the materials in our
possession? Is it possible that most of the writings of the day were set down on
materials more perishable than bone and bronze, and that the writings on more
16
imperishable materials represent a skewed sample? Contemporaries of the Zhouyi
are extremely rare. The Shijing, the Book of Odes or Poetry, and the Shujing, the
Book of History or Documents are important examples of works purported to
have been written at roughly the same time. They even share a dozen or so
images each (e.g. Shu 5.25 & Shi 1.10.8; 2.5.1). But these are largely dismissed
because these texts may have been edited in the Warring States period, the Qin
dynasty and the Early Han. The context critics, pursuant to their rules of order,
have "moved to suppress" these as evidence. This leaves little but fragments of
these documents and a few other ancient records. The remainder is in the form of
cast bronze artifacts, usually commemorating some historical event, and the Shang
or Early Zhou dynasty "oracle bones," fragments of scapulae and tortoise
carapaces inscribed with official divination results. Note too that many of the
works which were contemporary with the Zhouyi belong to an entirely different
style or use of writing, such as ballad, narrative historical description and court
record. These meanings and applications might be much more specific or
mundane than those intended in the context of the Zhouyi. Etymological studies
of the Chinese characters can be useful to context critics as well, even though
nobody has cared to honestly admit the high degree to which this "science" is
speculative.
This leaves the largest part of the database in the form of the Shang oracle
bones. Unfortunately, a large percentage of these date from several centuries prior
to the Zhouyi's composition, and right in the middle of an era where the written
language was evolving extremely quickly, and rapidly gaining more secular
applications. Also the many forms of divination itself were being reinvented,
considering that the Zhouyi itself was just such an attempt at reinvention (there
appear to have been at least two other attempts as well). On top of all of this mess,
some of the people who were charged with or responsible for the ongoing
development of the written language and the reinvention of the techniques of
divination were none other than the authors of the Zhouyi themselves. Oracle
bones may in fact be a system or tradition which the Zhouyi authors were
deliberately trying to depart from, replace or correct, not continue. But for some
reason the centuries old archaisms of the middle Shang are not considered by the
scholars to be one of the two kinds of anachronism. And so the modernists
biggest break with true certainty comes with its own rule to sever itself from
(what I would guess to be) 3/4 of the vocabulary of the era, and a lot of the
accepted alternative meanings for the characters, simply because they cannot find
any examples outside of the Zhouyi.
Conspicuously absent from the academics' discussions is the subject of
polysemy, words having or characterized by multiple meanings. The subject is so
obvious that this omission can only be due to its inconvenience to their
hypotheses. In English a word such as "strike" can mean: to organize a walkout,
to find a mineral deposit, to cross something out, to miss a ball with a bat, to hit
something, with or without a bat, or to light a match. All of these can be nouns as
well. But the Chinese language is, and always has been, many times more
polysemous than English. Chinese has only a twentieth the number of words that
17
English does, so aside from the very specific nouns (there is only one dragon, one
tiger) each word is required to carry much more duty. In the Zhouyi, for example,
the word Xu1 (2847) means "beard" at 22.2, "female bondservant" at 54.3 and
"necessity" at 05.T. It is only the context in which the word is situated (more on
this later) that illuminates the meaning intended. Even the modernists translate
this particular character as polysemous. Why is it then, when these people decide
in favor of a particular gloss, the discussion is over and done? The discovery and
verification of one particular gloss does not constitute any kind of evidence or
proof that this was an original or a primary meaning, just as the fact that
something is absent to one's perception is no proof that it does not exist.
Take, for example, the Zhouyi character traditionally glossed as Truth or
Confidence, but now glossed strictly as Prisoner of War by the academics, as the
captives who titter and twitch so. Modernist glosses of the character Fu2 (1936,
1233a, 39+4) are based on the fact that this is a protograph for Fu2 (1937, 1233d,
9+7), which meant a prisoner of war, to capture a prisoner, a captive, to catch or
to seize. In other words, the sign in question is embedded in a more complex
character which means a prisoner of war, and the simpler form was the older form
for the prisoner meaning. The position I will take here does not make it necessary
to refute this assumption. It would also be wrong to do so. The character seems
clearly to have had this meaning where it is found on Shang oracle bones, and it
certainly had this meaning on Bronze vessels of known Early Zhou date, where
"the king went to battle and brought back 500 Fu, who submitted." (It is later
known to have changed meaning on Eastern Zhou bronzes, cast after 770 BCE).
This use makes sense in many of the ancient contexts in which the word is used.
But it is emphatically not a logical step to say that because Fu meant X, it could
not possibly have meant Y. This is a particularly fallacious step (bifurcation, false
dichotomy, false dilemma) in a language in which more than half of the characters
are polysemous. The argument means nothing. and yet there are those who will
remain convinced by it. (See Kunst p150-9 for the dissenting opinions on Fu).
Some of the confusion also comes from etymological studies. The graph
depicts either a hand or a bird claw hovering above an egg or a young life form,
such as a child. It is claimed that this depicts a hand seizing a person, a capture.
Yet other etymological speculations might make equal sense: if that claw in the
character was mine, and the child too, I would be telling the predator: "I'll take my
stand here, this is worth defending." It would be a protective gesture, not a
predatory one. Getting the meaning of the word from the pictures is not, and
never has been, an exact science.
And so (partly too for reasons given later) I gloss the term as is traditionally
done, as similar to Xin4 (2738) but less cerebral, or as Cheng2 (0381): as trust,
belief, confidence, or to be trustworthy, believable, true, honest, reliable, to inspire
confidence. Fu is also used in this sense in both the Shujing and the Shijing .
These are ancient and legitimate meanings of the character. And this is supported
by most classical Chinese-English dictionaries, for example:
18
Schuessler: to trust, have confidence, verify, to be trusted, sure
Karlgren: confidence, sincere, trust, verify, verification; to hatch
Wieger: to brood on, rely on, confidence
Mathews: brood; confidence, to be sure, trust in, have confidence in
Anachronisms and the Evolution of Concepts
I cannot fault the commitment or attempt of the context critics to remain
principled in their avoidance of anachronisms (at least the retroactive kind). The
most flagrant violations of this principle in the contemporary English texts occur
in the retroactive application of terminology from the Wings to the Zhouyi. In
most cases a term which is important to the Zhouyi as a whole will be used
frequently enough throughout the text to scope out the range of its meanings by
summing its most plausible translations. But this requires studying the book you
are trying to translate, and this is off limits to the scholars. This is what I have tried
to accomplish in the Glossary: to scope a satisfactory field of possible meanings
for a character in order to suggest that this field might have at least an implied
center or a cluster of meanings all germane to the character. Please note that in
the Glossary many of meanings supplied for each term are not limited to a single
period or level of culture but are drawn from the broader history of the language
through the Han. I have attempted to prevent this from bleeding into the
translations, however. Is it valid to try to understand an earlier form of a word by
studying its later evolution? It is valid to try, but not to be certain beyond the
level of hypothesis. The pudding must be edible. Unfortunately, this is a fuzzy
method with fuzzy edges, demanding fuzzy logic - it is social science, not a
physical science. It is only in the Matrix text where I have narrowed these down
to what I suspect to be Early Zhou glosses and implications. If we insist on
unassailable knowledge of the meanings the Chinese terms had at the time of the
writing of the original text this translation will only offer suggestions. But at least
it will make sense.
The language and vocabulary of a beloved and well-read classic will have
a stabilizing effect on the language itself. Words in the classics will tend towards
the preservation of their original meanings, at least among their optional uses. This
is a phenomenon which should be well known to us: there are many dozens of
English words alive today in their original meanings for no other reason than that
William Shakespeare used (or coined) them. Such a stabilizing effect is every bit
as powerful as that of a dictionary. [Although the Chinese have had these for
nearly two millenia, a third would have been most helpful]. Given this effect on a
word's continuity and stability, there is simply no reason to assume that a word
meaning which is verifiable only in later literature was probably not a meaning in
common use much earlier. There are important and well-known exceptions to this,
however, discussed below. While these doubts do not bode well for the certain
durability and perfection of the edifice which the scholars are now aspiring to
build, the authors of the Yi might well answer that the truly durable edifice is not
at all like a tower anyway, but rather like a tree: a seed-bearing tree which renews
itself by its propagation through time.
19
Still on the subject of anachronisms, the question arises of where to draw
the line when the often oracular and insightful authors of the Yi perceived the
need for a name for an idea before the idea had been named. If I am trying to
express a new idea, or at least one I have not seen set down before, I am likely to
use several of the closest words I can find and use them from slightly unfamiliar
angles. In the process, if I am understood and the idea has merit, the envelopes of
meaning for these words will be stretched a little, and the dictionary might one
day add this to the definition. But how can you tell which glosses specifically
occurred to the authors? I am afraid this lies outside of the modernist toolbox - by
studying how the idea as translated hangs together and makes sense as an idea.
There exists in linguistics an hypothesis called Linguistic Relativity, a.k.a.
the Sapir-Whorf-Korzybski Hypothesis (running counter in many ways to that of
Chomsky, et al, which tends to think of language as hard-wired and universal).
This postulates a reciprocal relationship between language structures (phonetics,
morphemics, vocabulary, syntax and grammar) and the kind of experiential world
which the speaker of that language inhabits. This might suggest that a person
using a language with no nouns (these exist) would tend to live and think in a
more lively world of verbs or processes. It also suggests that the prior existence of
a name for an experience makes it easier for one to discover or recreate that
experience. But the key word here is “easier,” which is used in the place of
“possible.” Certainly not all perception is founded on language. The authors of
the Yi observed many things which would have to wait thousands of years for a
name. For example, they had no word for latent heat in change-of-state physics,
yet they clearly observed it at Gua 40 and at Gua 59. Similarly, Lucretius wrote
about the properties of atoms and molecules and about the process of natural
selection nearly two millenia before Lavoisier and Darwin. There is a difference
between anachronism and having vision. My rule of thumb in these translations
has been to give credit for an observation where due, but still within my best
guess at the ancient vocabulary and level of technology. I have tried to avoid
underestimating the authors, as I think the scholars have done.
Overestimating the authors' intellectual and cultural development is yet
another matter. This the modernists have certainly not done. Unquestioning
believers have, and yet many of the ideas which they have retroactively credited
to the authors, especially the metaphysical and ideological ones, do not show the
depth of understanding inherent in the authors' simple use of concrete metaphor
and analogy. The authors were able to convey some very insightful ideas with
simple, unsophisticated images and terms. The meaning of characters may have a
general tendency to evolve from the concrete to the abstract, with the exception
of nouns naming tangible things, but this is not always progress. For example, the
Zhouyi uses the term Dao, way, road or path, as a simple, concrete metaphor for a
being's journey through life, the journey which is actually taken, as distinct from
the broader field of possibilities. The modernists would not give them this much
credit - this would have to be an actual road, along which you dragged your
twitching captives, or where you might see hopping goats. But there are those of
us who would call this a truly great little basic metaphor, and would claim that a
20
lot of later Daoists would have been a lot better off if they would have left it as
such instead of turning it into some nebulous cosmic field of pure possibility
where it loses all of its power to instruct. The "concept" of Dao became less
understood when it came to be seen as more than the road or path as metaphor.
Waley asserts (p 125) that "moral meanings, such as upright, just, sincere,
etc., come late into a language," and uses this claim as a call to divest the Zhouyi
of moral and ethical instructive content, dragging the whole subject back in time
to the question of obedience versus punishment. I am not prepared to join Waley
in the claim that the Early Zhou was too soon for ethical ideas, particularly if the
Zhouyi was even in the least part intended to have anything to do with the
education and training of young nobility. Even the broader culture, not just the
inner court, was moving past the culture's mythological stage. And remember that
ethical ideas do indeed go way back, almost as far as laws do, and certainly much
further than metaphysics. Hammurabi's code is far older than the Zhouyi. But
Waley's expression of doubt here at least suggests the advisability of using a law
of parsimony: Start with the concrete and see how much sense that makes. Then
seek to understand it as magic and myth, then as a metaphor or analogy, then as
an abstract ethical philosophy. The trick is in knowing when to stop. To me that
is not until you reach the first place where the translation is worth writing down.
Yuan Heng Li Zhen
This sentence, which begins the Zhouyi, is to me without question the
most overthought and over-elaborated statement in the long history of the Yijing.
I read it as a simple bit of advice which has been rendered all but invisible by its
obviousness and clarity, loosely: "The greatest rewards are the result of sustained
hard work." But it also carries the implications that the rewards are for an offering
or sacrifice to a divine or spiritual level of existence, and that the hard work is for
something meaningful and true enough to survive time's trials.
Commentators from the Warring States and the Ten Wings onward have
heaped uncountable associations and connotations upon these four words, and
in doing so they have also given them a grammatical equivalence in the sentence,
which erroneously treats them as a list of four parallel ideas. The Confucians got
this ball rolling in earnest when they eagerly assigned the four to the social
virtues they were promoting. And now there are even instances of translators
applying Shao Yong’s Song dynasty work to them. But while it is true that these
four eventually came to represent the si shi or the four seasons, with all their later
symbolic associations and hermetic assignments, this was not at all the case in the
Zhouyi. Even if the four characters are a nice fit to the ideas of four seasons
(which they are) these associations do not belong in a study of the Zhouyi until
you are studying its effects on later culture. But what does belong, and how can
you tell? The modernists have exhausted the other extreme by trying to represent
the whole idea with methodically stunted glosses.
Let's start with a look at eight sets of glosses. The first four are from four of
the twelve dictionaries I've used the most. The next four are from translations by
academic scholars.
21
Yuan
Heng
Li
Zhen
Xiang
Enjoy Use
Offering
Penetrate
Profitable
Advantage
Benefit
Profitable
Favorable
Sharp
Profit
Interest
Sharp
Profit
Advantage
Gain
Favorable
Lower Ba Gua
Test, Try Out
Correct
Test, Verify
Examine
Read Oracle
Continuance
Persevering
Virtuous
To Divine
Virtuous
Upright
Determination
To Determine
Shaugnessy
First
Principal
Great
Principle
Supreme
Primary
1st Cause
Origin
Principle
First
Chief
Principal
Very
Great
Grand
Primary
Beneficial
To Determine
Rutt
Whincup
Supreme
Supremely
Favorable
Favorable
Augury
Keep On
Schussler
Karlgren
Wieger
Mathews
Kunst
Pervade
Efficacity
Success
Pervade
Succeed
Xiang
Treat
Offering
Reception
Offering
Offering
Blessed
Yuan and Li, used here as modifiers, seem to stir up little controversy or
dissent, even when they are not perfectly understood. Yuan is the superlative, the
most original, most sublime, supreme, highest, best, greatest, etc., depending on
what the word is modifying and what aspect of this is most deserving of praise. It
is mistakenly glossed in the Wings as simply Da, or great. Li may be understood as
profit or advantage, but not in terms of luck or windfall. This character depicts the
knife of the harvest - it is the kind of advantage that you work or train for, the
reward you merit, the worth you earn. A worthwhile endeavor pays a return on
the investment, it is worth the effort. In fact, this is the general topic of the whole
sentence. You can wish or pray for good fortune, but wishing and prayer are not
the causes of good fortune. As Louis Pasteur put it: Chance favors the prepared
mind. The context will back this up: the characters in the texts where this phrase
occurs are hard at work on their character, or they are advised to be.
Heng and Zhen, on the other hand, are not so simple and clear - they seem
to want to go in two directions at once. The context critics cannot find enough
examples of Heng outside of the Yi, and so to them it does not really exist yet and
thus it must be replaced with the graphically similar Xiang (as it is written in the
Mawangdui ms.): to prepare an offering or present a sacrifice. At least, as we saw
before with Fu, this is one of Heng's legitimate meanings, and in fact, as Kunst has
pointed out, it is used strictly in this sense in a few places in the Zhouyi. The
graph of Heng also appears in the character Peng, meaning to cook or to prepare
thoroughly, as if for a sacrifice. The other meaning for Heng refers what happens
when this offering is done properly. The presenter is then rewarded for doing the
right thing - he has fulfilled what is asked of him and so is fulfilled, has satisfied
the necessities and so he achieves satisfaction, he has pleased the spirits and so
becomes spirited or pervaded, saturated or infused with spirit. (See Kunst p181-9
for dissenting opinions on Heng & Xiang). Similarly, Zhen has the meaning of a
finding, a truth, an answer to a question, a specific divination or determination, or
22
the resolution of a doubt. But it also means to uphold this truth or determination,
to resolve to uphold this solution to the problem, to try or test it, to prove it (in the
original sense of prove). Resolution is a measure of the clarity of light in optics, as
well as a statement about firmness of purpose. And so Zhen is also glossed as
determination, persistence, resolve or verification. In the combination of these
meanings it might refer to something which exists on both sides of a Change, a bit
of continuity, something we can rely on or hang on to.
Heng and Zhen seem to belong to a category of terms called Janus words,
words having two sets of meanings which either come from or point in opposite
directions (e.g. cleave, sanction, oversight). And yet in this subset of Janus words
they are neither ambivalent nor polysemous. The fullest understanding of words
in this subtype seems to require simultaneous comprehension and integration of
both of the extremes. Consequently they are often treated with great respect as
paradoxes or mysteries. A good English example is the word "Fitness" as it was
used by Spencer and adopted by Darwin. People tend to jump to conclusions
here and think: Oh sure, the top of the food chain, the strongest survive, might
makes right, the victor writes the history, but this is far from the center of what
was meant. While Spencer was indeed saying that robust health, strength and
reproductive vigor were vital to genetic success, he was also insisting that the
survivor was the organism best fit into its niche in the environment. Fitness also
means mobility, opportunism and adaptability, an ability to change, every bit as
much as an ability to resist change. It is not only the alpha male who spreads the
seed around - it is also the sneaky little gamma who is able to take advantage of
clandestine encounters in the alpha's harem. Besides the Janus words Fulfillment,
Satisfaction and Success (for Heng) and Determination, Persistence and Resolve
(for Zhen) some other English examples are Awe (terror and wonder), Capacity
(emptiness is capacity, capacity is power, and emptiness is power), Responsibility
(similar to Fitness) and Concentration (as in concentric, being only in the enter,
focused, yet being in the center of everything and in the place which is handiest
to all options).
In conclusion, I have used many English Janus words quite deliberately to
translate Chinese Janus words. And I do not think this is anachronistic. At least I
am hypothesizing that several of these are not anachronisms at all, but blind spots
in the academic studies. I think that the authors of the Zhouyi were eager to help
you get your mind around these larger ideas, and they used the terms in dozens of
places and from many angles, to facilitate this. However, it needs to be clearly
stipulated that where you see fulfillment, satisfaction or success in the translation
the recipient is assumed to be holding up one end of the bargain with 'the spirits,'
and that where you see resolve, determination or persistence the practitioner also
requires some basis in fact, some timing with the pulse of the world, not merely a
senseless and stubborn effort.
Narrow Glosses (Words)
The methodologies of the modernists, particularly context criticism and
etymology, offer a very narrow band of allowable meanings for the Chinese terms
23
used in the Zhouyi. If something is glossed in it's day as big, it is too much of a
stretch to say great; if great, too much stretch to say grown; if grown, too much
stretch to say adult; if adult, too much stretch to say mature. And don't even think
of translating big as mature. It could more easily be argued that the oldest words
in a language will tend to have a broader set of meanings and implications, and
that the exactness and specificity came later. I submit that the meanings derived
by context criticism are far too narrow for the broader applications intended by
the authors and which are necessary to the proper use of an oracle. I will not
argue that these narrower meanings do not belong in a Yi glossary, or that they
do not belong among the options for translation. But to take these meanings as
the terra firma on which to erect an edifice is to commit the logical fallacy known
as “hasty generalization.” The discovery of another word meaning in use at this
time does not of itself make this a primary meaning.
The Zhouyi was written with a vocabulary of less than 900 characters. The
text of the first four Wings adds less than 300 to this. Yet it attempts to use this
basic vocabulary to scope and encompass many of the broadest realms of human
experience. After mentally setting aside the advances and the advantages of our
modern culture and civilization, I still find it hard to believe that a Bronze Age
people, with neural structures as complex as our own (especially at the literate
level of the shapers of a culture explicitly in search of wen ming, refinement and
clarity) would have as impoverished a mental life as these narrow glosses would
seem to imply and yet still be able to write text which intrigues us with its insights
and relevance today.
There is something big missing in the simple equation of modern English
and ancient Chinese as languages: that a word is a word with a definition held in
common and that a translation is simply a word substitution exercise. There are
many enormous differences between these two languages. For example, a typical
English dictionary might have 200,000 entries, while its Chinese counterpart will
have only 8,000. If one simple-mindedly assumes a rough equality of linguistic
and mental capability between two native speakers, this might suggest that an
English gloss of a Chinese word would be, or even should be, more than twenty
times as “messy” as a Chinese gloss of an English word. Add to this the fact that
Chinese grammar often uses only context to define the part of speech of a word,
as well as its tense, gender, voice, mood, plurality, etc. English counterparts must
often stand ready to flip from noun to verb to adjective or adverb on demand.
One begins to see that, to faithfully render Chinese into English, one must come
very heavily armed with English options. The simple substitution of one word for
another throughout will not work (nouns such as dragon or tiger excepted). The
Old Chinese language is far richer in connotation and multiple meanings, as the
English language is in definition. Chinese is thus a better language for poetry and
evocativeness, as English is for science and being specific.
Take for example the character Li2 (3902, 23f, 172+11), the Gua Ming or
Hexagram Name of the 30th emblem. Radical 172 is Zhui1, meaning short-tailed
birds. One of the ancient meanings of Li2 is indeed “oriole,” and since this is
discoverable in various ancient texts, it is often to modernists the only legitimate
24
meaning, to which the interpretation of the whole of the Hexagram text must be
referred. So how and when did it come to have the meanings “to leave, depart,
radiate or stand out from? Anyone who has actually looked out their window on
an early spring or late fall day and seen one of these birds in the gray-brown
vegetation would have no problem at all understanding that the meanings arose
at the same time. The startling contrast in the figure-ground relationship would
immediately make this bird a symbol of contrast itself, of standing out or forth, the
very roots of our word “existence.” The bigger idea was already implicit when
the character was first assigned to the bird.
But this breadth presents problems in translation. There will be a broad
tendency for an English translation to be too narrow or specific. There really is no
way around this except to a) translate with those English words which are either
more vague or have a broader range of meanings or b) translate in more than a
single dimension and give several optional English words at once to better cover
the range of meanings, as I have attempted to do in the Matrix translation. It will
not always be possible to clearly convey the interpretation that makes the most
sense in a literal translation. It may narrow the reading too much, or it may require
too many extra words to explain the entendres and innuendoes. Much of this can
only be done in a free translation, which I will not do, or in a commentary, which I
have kept separate. Sometimes one cannot help but spin the translation to bring
out the most important implication, but only to lose others which are also implied.
We can certainly inflect Chinese better in English translation than vice versa. But
alas, we are also required to do this by the much greater specificity of English.
Broadening the glosses is needed to compensate for this. Further, it is important
to keep the meanings as broad (or at least as versatile) as possible for divination
purposes: I have not found a Chinese Zhouyi text that I can call meaningless,
even standing alone, but it is intended that these broader statements take on more
specific meanings when they are interpreted in the light of a specific question
being asked. This is where most of the narrowing and specification of meanings
should occur - this should not be the decision of the translator. Bear in mind that
the text of the oracle is intended to evoke, not to pin down; to suggest, not to
predetermine. If it even attempted to do the latter, the book would need to grow
lengthy enough to micro-manage the whole of human existence.
There are reasons to be cautious about greater breadth, though. Even with
the broader glosses generally advised, there are places where words and phrases
might be quite specific and yet vary with their application and context. A good
example of this is the much repeated Wu Jiu, which can - and should - range in
translation from 'no blame' to 'nothing wrong' to 'not bad' to 'no harm done' to
'with no mistakes.' There are also cases where the translation should remain the
same but new aspects should unfold or be seen in different circumstances. The
phrase Li She Da Chuan, "(it is) worthwhile to cross the great stream" seems to
mean something a little different in each place it is used. At Gua 05, Waiting or
Anticipation, it is rather subtly suggesting that this crossing is best done before
the rains come and so sets a good example of this chapter's subject of optimizing
the meantime. At Gua 13, Fellowship With Others, it speaks to broadening our
25
horizons and our exposure to humanity beyond our familiar spheres. At Gua 26,
Raising Great Beasts, the act is more akin to making a survey of one's domain or
an intelligence gathering activity.
The technique that I have used in working with the breadth of glosses in
general was as follows: First, I looked up each of the thousand-plus words in
twelve different Chinese-English dictionaries, beginning with those focused on
the classics (Schuessler, Karlgren, Wieger and Mathews) and proceeded forward
in time to pre-communist lexicons, scoping the range of the historically plausible
meanings on index cards. Second, I read or re-read the translations listed in the
bibliography, adding those English options to the cards which showed both
plausibility and promise. Third, I studied the cards with thesauruses in hand and
added options consistent with the dictionary research, often filling in logical gaps
between the dictionary definitions. Fourth, after two passes across the Matrix
translation, using the cards as a source and highlighting useable words, I edited
the material on the cards by roughly 50 percent. Fifth, for the Yijing’s structural,
frequently used and otherwise important words, I developed the Glossary. Sixth,
using this Glossary, I made the last pass across the Matrix translation while trying
to exercise a minimum of the options and make as few assumptions as I could
(Occam’s razor) until the translations made sense, with a quantum of sense being
the final criterion. Finally, I selected a linear translation from among the Matrix
options to stand alone as the Linear or introductory translation. On the whole, I
found working with the dictionaries to be slightly more helpful than the presently
available English translations.
Narrow Glosses (Cultural References)
An extension of the plea for broader glosses concerns the Zhouyi's many
specific cultural references, including historical. Waley tried to lump these all
together as "omen or 'peasant interpretation' texts" but this is far too simplistic.
Maybe at one level of the text the authors were providing "virtual omens," setting
the oracle up so that the getting of a textual omen would have the same force and
effect as seeing the omen in daily life. But this does not account for a high
percentage of the images. Much of the text of the Zhouyi is borrowed in small
chunks and phrases from the broader and older culture around it. Traditional
omens make up a small but significant part of this. But it also borrows lines from
songs and verses, bits of folk wisdom, ethical advice, proverbs, folklore, farming
forecasts, historical anecdotes, political maxims, military strategies, advice to the
lovelorn, and insights gleaned from observation of nature and her many creatures.
Scattered among these is an unknown number of historical allusions. Many of
these seem to have already become idiomatic expressions prior to their being
incorporated and we have no certain grip on their meaning (the "loss of livestock
in Yi" being a good example, which may be a pun on the word for easy, as well as
being the name of the Yi). A handful of these cultural references also appear in
the Shujing and the Shijing (referenced above). The modernists would rather not
think of these references as intentionally applied metaphors and analogies.
Instead they would be simple, concrete expressions with narrow, literal meanings,
26
incorporated into the work as mnemonic devices to help diviners recall the results
of historical divinations. I take issue with this as well, and will hold to the notion
that these references already stood for bigger ideas long before the Zhouyi might
have been edited for a broader readership. The historical anecdotes stood for
broader situations and lessons learned even back then. They were certainly not
being predicted to repeat themselves in every context in question.
To zoom in too tightly on a speculative historical reference and so take it
literally is to lose sight of the fact that each of the Tuan and Yao C i (Hexagram
and Line statements) is supposed to cover 1/(7x64) or 1/488 of the whole of the
human experience. If this is a bona fide historical reference, it can still be no more
than a literary historical allusion (which has perhaps slipped into the language as
an element of cultural literacy) or else it will not begin to cover the ground that it
is assigned to. Suppose that I were to say “I have met my Waterloo” or “I have
crossed my Rubicon.” I am not talking about Napoleon or Ceasar. You need to
know just a tiny bit of history to understand me, and to an extent, the more you
know, the better you understand. But the history nevertheless is not what these
statements are about, and the more you think about Napoleon and Ceasar, the
less you think about my own most pitiful plight and the more you will miss my
meaning.
I will agree that we are in a better position if we can learn the details and
specifics of these references, if we can understand them narrowly, and thereby
better our understanding of these allusions. I would hold that the specifics remain
specifics as deliberate entendres, as one layer of what I have called the vertical
ambiguity, but they do not by any means encompass the meaning of the Zhouyi
texts. The trick of course is to develop this conjecture about the bigger ideas
without too much anachronism. Can we know how much of this "broader intent"
is the symbolic interpretation which was overlaid later? This is the question to ask
here. An articulate psychiatrist can make the most inane of dreams sound deep
and profound, but this profundity did not therefore drive the dream into being. To
get beyond the modernist assumption of concreteness requires an assumption or
hypothesis that the text of the Zhouyi is not an arbitrary collection of these inane
dreams, that a layer of real meaning exists underneath all of the layers of later
interpretation. I suspect that the authors perceived deeper meanings in many of
these common expressions, incorporating many proverbs and sayings as newly
understood, and shared these observations among themselves until they became
common knowledge. For a more western example, Isaiah 40:6 has the interesting
phrase "all flesh is grass." At its source this is a not-particularly-deep comment
about how common our life is on our planet. It takes on a new depth when its
accidental meaning is brought out, relating to the energy and nutrient cycles of
ecology. If I were to use this quotation in an essay on ecology I would be doing
what I suspect the Zhouyi authors did much of: holding a common thing up for a
second look and new insight. This would be an especially fun thing to do with
"omen or 'peasant interpretation' texts."
It is a common activity of the scholars to try to reduce the meaning of a
chapter to a specific phenomenon or event, Gua 01 to a dragon constellation, Gua
27
25 to an epidemic, Gua 55 to an eclipse, etc. Much bending and twisting is then
required to jam the entire text into this particular mold, and understanding is often
the victim. Line 36.1 has been said to be about a "feigning bird" and this is
paraded about for nods of approval - we all know that birds feign. Well, we’ve
heard about it. But who has watched this? A mother duck will flop about to
simulate a broken wing in order to capture the attention of the coyote and
distract his attention from her ducklings. At the last minute she flies away. This is
not what the young noble is doing in line one; in fact it is the very opposite - he is
"dragging his wing" in order to avoid attention altogether, or to become invisiblehe is not eating in order to avoid betraying his predator's appetite. This is in the
end nothing more than a flawed attempt to justify the mistranslation of Ming Yi as
bright (or calling) bird (or pheasant). In sum, my guess is that allusions that are too
specific to be of general application perhaps never were more than entendres,
references that were never meant to be taken merely at face value but instead as
challenges to look more deeply. And yet the allusions were supposed to remain.
Narrow Glosses (Hexagram Names)
Another important subset of the narrow gloss issue arises in the translation
of Hexagram Names (Gua Ming). It is not known at what point in history these
names or "chapter titles" became a part of the Zhouyi. This may have occurred in
the Early Zhou, or at least by time of the Spring and Autumn references in the
Zuozhuan. The primary function of these names are of course mnemonic - they
are intended as handles to facilitate a recollection of both the text and the graphic
hexagram symbol. They are not intended to define or circumscribe the content of
the text. Nevertheless, the modernists would assign them glosses every bit as
narrow as any other words in the book. What they are not taking into account is
that each of the names is a stand-in for one sixty-fourth of the human experience,
not what one might think of as a narrow topic. Maybe dancing elephants make
up one sixty-fourth of the circus clown's world ... .
Two early western scholars, Lacouperie and Conrady, took a bold and
unpopular step and called the Yijing a lexicon or dictionary. The ideas which
they were proposing in conjunction with this statement were a little preposterous,
but in this notion itself there lies an interesting and valuable observation. It is
common, throughout the Yijing, and the Chinese language in general, to see the
specific meaning of a Chinese term defined by its context. In western philosophy
and science it is an accepted practice to re-define a term which has a number of
alternate meanings with a meaning which is specific to the present application.
This is known as “operational definition.” This practice of defining a term for its
present use seems to occur frequently in the Yi, especially in the Gua Ming. A
good example may be found at Gua 09, Xiao Chu, which I have ventured to
translate fairly literally as “Raising Small Beasts.” The word Chu means care,
nurture, animal husbandry or domestication; Xiao is small, common, little or minor.
Little or Minor Concerns is an equally appropriate translation. The text does not
speak at all about keeping chickens contained and productive. To use more
modern anachronistic terms, it speaks of micromanagement, fussiness, attrition and
28
getting caught up in details. Later, in the Da Xiang or Overall Image, the text
speaks about the winds which move across heaven, or time: winds which carry
the fine grit which either polishes or erodes our little lives in the greater scheme of
things. The remainder of the text, which is itself full of glosses and synonyms,
bears this observation out. The authors seem to be poetically or metaphorically
sketching an observation of a phenomenon of nature, in conjunction with its
corresponding human approaches and attitudes, and often comparing the silly
ones to the wise ones. It is in this sense that the Yi may indeed be a lexicon, a
closed language with a finite set of terms, operationally defined, for attitudes or
positions (wei) based upon lessons gleaned from close observation of the way the
world works.
And so I have attempted to use more encompassing terms whose various
meanings and connotations embrace more of the implications of the hexagram as
a whole, much as I have done with the mantic "Janus" words Heng and Zhen. For
example, Gua 08, Bi, I have rendered as Belonging, because the word seems to me
to combine the greatest range of these traditional glosses: to join, put together,
unite, associate, compare, go together with, combine, assemble, accord with,
cooperate, sort by class, belong to a class; to be cooperative, concordant, together
with and on behalf of. But where these same words are used in a specific textual
context I have tried to revert to somewhat narrower glosses as appropriate to that
narrower context.
I have seen a number of good arguments made for using the same part of
speech to translate the full set of hexagram names. If the hexagrams are thought
of as situations or entities, maybe nouns would be best; if processes or strategies,
then verbs would be best, or at least gerunds. The only reason that I have not
followed this good advice has been my own inability to apply this consistently
across the whole set. My rule had to be to find the expression most inclusive of
the range of traditional meanings, but that optimum seemed to flit from noun to
verb to gerund too often to pin a rule to it.
Logical problems
While a fair percentage of the many conclusions reached by the modernists
appear to be plausible (even to me) the presence of true conclusions does not
imply logical validity in the train of thought which led to them. And conversely,
neither does the application of logically invalid reasoning negate the truth of a
conclusion. To argue that a proposition is false because it has been presented as
the conclusion of a fallacious argument is to commit the logical fallacy known as
argumentum ad logicam, "the fallacy fallacy." There could always exist another
proof or argument that successfully supports the conclusion. While I am accusing
the modernists of using faulty logic, and am questioning their methods on these
grounds, it is important to be clear up front that I am not trying to refute all of
their conclusions - I am merely trying to undermine the authority of the many
indefensible ones. These methodologies are presented with such unquestioning
acceptance, and the results with such smug authority, that students who have not
carefully honed their critical faculties are easily swept up and along by the errors
29
and run the risk of becoming twitching captives, grunting hamsters and feigning
parrots. My purpose here is to restore the questions and doubts to their rightful
place. Many of the puzzle solutions proposed by modern academic scholars are,
to put it bluntly, one-way dead end streets, from which the scholars cannot return,
owing to pride and to the notion that theses are to be defended instead of tested.
But neither am I arguing that, because my particular approach happens to be
more comprehensive, eclectic and moderate, I must therefore be closer to a final
solution. This would be the "middle ground" fallacy. And I will readily admit to
the fallacy called argumentum ad iudicum, appeal to judgment or common sense.
I have already mentioned hasty generalization (a.k.a. converse accident) as
one of the problems. One example is: "We have only seen Fu used as “captive”
during this period, therefore Fu meant only this. It cannot be proved otherwise."
Actually this example is more complex because it also relies on argumentum a d
ignorantiam (appeal to ignorance: absence of evidence is not evidence of
absence), and "shifting the burden of proof." Burden of proof needs to be more
fully assumed here. Even though instances exist where meanings were added
retroactively to the Zhouyi, the millenia of tradition still carries respectable
weight. This is especially true of the efforts to preserve the most reliable version
of the original text, even though recast in the Han era characters. Much more
justification is needed to emend this text than the whims the modernists use. A
simpler example of hasty generalization: the text of Gua 07, Shi, the Militia, now
contains military terminology which cannot be established to have been in use
before the time of Xuan Wang (827-787 BCE); therefore the Zhouyi could not
have been composed before this date. Even other modernist scholars admit that
this may simply have been an update made by an editor during this period.
Another problem is the inverse (not the converse) of the above, known as
the Straw Man fallacy. Misrepresent a position so that it can be attacked more
easily, knock down that misrepresented position, then conclude that the original
position has been demolished, for example: it is known that several traditionally
understood glosses to Zhouyi terms were added during the Warring States period,
therefore all traditional glosses must be scrapped.
Biased Sample is a subset of hasty generalization. This fallacy is committed
when a person draws a conclusion about a population based on a sample that is
biased or prejudiced in some manner. Many generalizations turn out to be
inaccurate because they are based on insufficient evidence. This may be most
evident in the scholars' taking references to human sacrifice on ancient oracle
bones, mostly Shang, and then making this practice out to be the center of the
ancient Chinese culture. The sample is biased due to the fact that these records
were among the only ones preserved on imperishable materials. Even if human
sacrifice was only gradually discontinued in the Zhou, and made to focus more on
war prisoners and criminals, still the modernists make it sound like it occupied a
third of the king's waking attention, the rest being devoted to agonizing over the
peasant omens and the meaning of hopping goats.
Begging the Question (a.k.a. petitio principii or circular argumentation) is
a fallacy in which the premises include the claim that the conclusion is true or
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(directly or indirectly) assume that the conclusion is true (assuming an answer in
the way the question is phrased). This will admit only evidence consistent with
the premises of the methodology and will avoid asking any questions about the
basic assumptions. This leads to observational selection (counting the hits and
forgetting the misses). This process yields results which must be explained or
excused instead of questioned. If a hopping goat is the result of the method then
some sort of peasant omen or ritual must be conceived wherein the hopping of
goats has a deep meaning quite literally “fit for a king.” Tautology, or circular
reasoning which begins by defining itself as true, is a contraption that is able to
bootstrap itself into any fantasy world whatsoever.
Reification (a.k.a. hypostatization) occurs whenever an abstract concept is
treated as a concrete thing. This becomes very common in the Han dynasty
apocryphal works when the structural dimensions of the Yijing, as they appear in
the Wings and later, are taken to be inherent in the construction of the original
Zhouyi, instead of being seen as algorithms invented and applied later. It occurs
in contemporary scholarship in the application of methods such as etymology.
The "rules of etymology" simply do not require someone coining a new word to
refer to the etymology rules book in the assignment of new characters to
meanings and new meanings to old characters. Above all, it does not retroactively
require the ancients to do so. In fact what the makers of the rules are doing is
observing what seems to have happened and making up ideas based on averages
of what has been noticed. Etymology frequently works, maybe more frequently
than not. It even works well enough to suggest strikingly insightful hypotheses.
But it does not work well enough to prove even a single hypothesis. Etymology
is a useful tool, helpful, worthwhile and even fun to use, but it is an inexact set of
speculations, not a science. The development of compound characters did not
proceed with as much order as is assumed. Even the idea that characters should
have a radical and a phonetic component begins as in interpretive overlay, not a
fundamental law followed by the original creators of the language. It merely
describes a trend. To make our ideas about reality the very basis of reality is
where Plato went so terribly wrong.
Bifurcation (a.k.a. false dichotomy, false dilemma, excluded middle or the
"black and white" fallacy) occurs where someone presents a situation as having
only two alternatives, where in fact other alternatives exist or might exist. The
unspoken premise is that there are only two choices. This reasoning is weak
because if both claims could be false, then it cannot be inferred that one is true
because the other is false. Bifurcation can closely resemble the Straw Man fallacy.
With this, one oversimplifies and then forces a choice. For example: To a great
extent the reconstruction of the Zhouyi based on the Wings and Han scholarship
has failed. But this does not support or validate the results derived from the more
modern applications of context criticism, etymology or archaeological discovery,
especially when so much of this finally translates as nonsense. There is without a
doubt a vast array of interpretive techniques still uninvented and unapplied here.
There might even be clues to the meaning of the Zhouyi inside the Zhouyi itself.
A subset of bifurcation is the slippery slope fallacy (give an inch and they will
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take a mile): make any exceptions to the rules governing these methodologies, for
the sake of such vague ideas as meaning, and the entire edifice will collapse. And
never, ever let them hear you say "I don't know."
If I were to assert that the weight of three thousand years of interpretive
tradition clinging to the Zhouyi meant that its conclusions were no longer to be
questioned, this would be argumentum ad antiquitatem , appeal to antiquity. I am,
however, arguing that at least some of this tradition carries enough weight to
warrant a demand for more burden of proof. The opposite of this fallacy is
argumentum a d novitatem, the appeal to modernity, the fallacy of asserting that
something is more correct simply because it is new or newer than something else.
This notion is even carried as a coat of arms by the Modernists. But this is not the
kind of banner one wants to carry alone - this would feel too much like walking
naked down the street. As a consequence, this fallacy will often be seen along
with argumentum ad verecundiam, an appeal to an authority, which will use
admiration of a famous person to try and win support for an assertion, copious
footnotes and emphasis on the years of experience or the formal degrees held by
the individual making a specific claim. This combination will tend to build
momentum as more citable authors join the group. Importantly, the dead ones
cannot unjoin, even out of embarrassment. But if the present trends continue,
modernism is going to invite postmodernism, and that in turn deconstructionism,
or new age relativism, and so on through all the -isms that the frivolous twits on
the cultural scene are so fond of. I want to avoid all of that. As Laozi put it (# 48):
“Do not long to dazzle and jingle like jade: clunk and clatter like rocks.”
Given this building up of momentum, the scholars are getting bolder in the
broader exercise of their methods. The Chinese scholars of the early twentieth
century, particularly Gao Heng, et al (see History: Timeline), encouraged the
practice of treating the received text and its minor variations as suggested starting
points - the text itself was to be freely emended wherever it was found to be
inconsistent with modernist assumptions. The trend has been carried into western
scholarship in varying degrees, with Kunst and Shaughnessy being the most
cautious and reserved in this practice, and Rutt and (especially) Gotshalk being
the loosest. The latter two will not even hesitate to move portions of the texts
around to other lines, or even eliminate blocks of text. There does not seem to be
any connection between the frequency of the modernist emendations and the
traditional degree of difficulty in understanding the text. That is, they do not seem
to be using this rather extreme measure with any degree of parsimony to solve
problems of interpretation. It does not seem to be limited to the inability to find
meaning in the traditional glosses. It does not even seem to be used to get them
out of the trouble their other methods have led them into. They will simply take a
perfectly comprehensible expression, as it is traditionally interpreted, and turn it
into utter nonsense. Having to start with the received tradition of interpretation
has its problems. But the received text is another matter: I have attempted in all
cases to work with the received text and have only rarely felt hamstrung or
deprived. The few choices I have made are discussed at the end of the Matrix.
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There also seems to be a growing tendency to discount the "little words" in
the Chinese text, the particles, conjunctions, possessives, pronomials, adverbials,
prepositions, tense markers, interrogatives, etc. I can sympathize with this insofar
as admitting that they are a really complicated headache. Just a glance at any of
the longer entries in the Glossary reveals these unglamorous little words to be
very complex in their application. Although the Zhouyi uses are a more limited set
than shown here, maybe a fourth of the glossary options were already in use.
These words have been a problem for translators from the very beginning of the
Yijing's journey to the west, but now, with context criticism further constraining
their dizzying array of applications, it can be shown by scholars that very few of
the particles have any uses or meaning at all. Therefore, they must instead have
been used like spacers, punctuation marks, metering and rhyming devices, or they
are intrusions from later versions of the text. Quite the contrary: what they are is
enormously valuable grammatical clues to the meaning of the text, without which
you get a tossed word salad. If you ignore the particles you ignore half of what
precious little grammar the ancient Chinese had, and lose half of the meaning in
the process. Finding the proper application of these little words takes a great deal
of patient jiggling and pondering, but I at least hope that this attempt at a literal
word by word translation shows the effort to be worthwhile.
A non sequitur (not in sequence or does not follow) is an argument where
the conclusion is drawn from premises which are not logically connected with it,
mistaking an inference for a logically sound conclusion. There may still be a
relationship, but not necessarily a clear, direct or causal connection. One of the
places this appears is in the use of context criticism to date texts according to
their style, grammar and vocabulary. It is fairly universally accepted that at least
the bulk of the Zhouyi was set down during the Early Zhou, roughly between
1027 and 771 BCE. I personally am of the opinion that creative work on the
oracle, from the collection of ancient sayings to the later editing, updating and
polishing, spanned a significant portion of this entire period. The development of
vocabulary and glosses during this era was very complex, not the kind of simple
thread to which we can apply the notion of sequence or sequitur: it is a woven
tapestry, not a thread. The time bending vocabulary runs in different directions.
Many ancient sayings and phrases may have been adopted unaltered from the
middle Shang and before. The king might at any time have decreed revisions,
additions or updates to the text, or his guild of diviners might have done so with
the king's consent. He may have also ordered many deletions. At the same time,
contemporary observations were being added, mantic vocabulary from earlier
times was mixed with old and new ideas and the authors may well have been
coining new words, stretching the envelopes of old ones and describing new
concepts. In addition, thou canst not forbid an author to pen in ye olden tongues
or brainwork a new tomorrowland mindspeak. You cannot make the statement
that, in a work which may have been edited repeatedly over many centuries, the
occurrence of terminology belonging to a particular period or reign fixes the date
of the work’s composition in that particular period or reign. It does not follow.
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Weak Social Science
The broader culture in which the Zhouyi was composed is foreign to ours
in space and more primitive than ours in time. Human culture, as we understand it
today, was in a relatively early stage, having had perhaps not much more than a
mere seventy-five thousand years to evolve. Both the genetic makeup and the
complexity of the neural structures of its anatomically modern human inhabitants
were virtually indistinguishable from ours. As has been shown repeatedly by our
encounters with paleolithic societies and stone age cultures, given the presence
of a translator and a little time, there is probably very little outside of the realm of
advanced science and technology which we could not readily understand about
each other. It seldom takes long to find much in common and it seldom takes long
to share a good laugh. Culture is much more indispensable to knowledge than it
is to wisdom.
Anthropologists and other social scientists, in their attempts to be serious,
scientific disciplines like physics, have often misguidedly sought pure objectivity
in their observations. Often in doing so they have merely denied or suppressed
their assumptions and prejudices instead of neutralizing them. These will then
fester in the darkness and color their observations in the oddest of ways. I have
included a fun spoof of this phenomenon in Appendix 1, Lessons for the Scholars,
entitled "Body Ritual Among the Nacerima." It should be required reading for
anyone trying to reconstruct a picture of life in another culture from an outside
observer's point of view. Foreign languages should sound foreign, alien cultures
should look alien, and the mysterious things uttered by diviners should sound not
unlike the word salad uttered by schizophrenics.
After all of these years of doing social science, it seems that we still have
not learned to question the motives and assumptions that underpin our oh-soscientific observations before we go wading into other cultures. I live near the
ruins of the Anasazi civilization, the ancient inhabitants of the North American
southwest. Here, it is commonly known, the natives used Kivas, round earthen
structures, all or partially buried, for their religious ceremonies. Often these were
constructed in special places in villages otherwise dominated by rectilinear forms.
But every so often a new site will be excavated where smaller round structures
outnumber the rectangular. And the local archaeologists are quick to assess this
new site as that of an especially religious tribe. To an architect, the development
of an architectural style is obvious, especially one which would retain earth more
effectively and require less hand excavation. All he would need to assume about
the culture is a little experience digging holes. He would tend to see this situation
the other way around - after spending some time in these new round spaces, the
inhabitants would recognize their aesthetic superiority and begin to insist on the
large round spaces for their most sacred ceremonies.
I have discussed the Biased Sample problem above, and how we have built
up much of our picture from the limited records kept on imperishable materials,
combined with archaeological finds which are largely related to old burial rituals.
These slivers of view available to the outside observer have become, to us, the
center of the ancient Chinese culture. Within the scope of the methods being
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applied here it is deemed fatally bad science to go to these distant cultures in our
imaginations and try to get a sense of being inside looking out, to get a feel for
the lebenswelt and the weltanschauung. To have compassion and empathy for
the humanity of these people, to imagine them being our friends, is just out of the
question. And so, just as behavioral psychology wants to give us people who are
incapable of free choice, this kind of anthropology gives us sacrifice-obsessed
primitives who are incapable of the conscious use of simple metaphors and
analogies to depict the recognizable patterns of activity in the world. While this is
the typical white man's view of the ignorant savages, it was adopted by the
Chinese modernists as well. If, in the narrowness of our preconceptions, we can
see nothing more in the Zhouyi than a prognostic text to determine questions of
war, sacrifice and dynastic succession, then it will be nearly impossible for us to
see an educational primer for young nobility, and it will be absolutely unthinkable
that there may be humor buried in the text.
As I have said, there is no question that sacrifice was a vital part of the
early Zhou culture. But why jump from here and claim that it was as big a deal as
the modernists have assumed by extrapolating from the Shang sources? Just how
much of divination time was concerned with questions of sacrifice? Wasn't much
of this made routine by now? Is it not the point of centuries of routine to settle
into a pattern so that you can then lose the need to agonize over all of the little
details? I do not mean to suggest that the culture of sacrifice was unimportant - it
justified the whole political structure and held it together. But as a human being I
am going to guess that a lot of other things occupied the majority of the king's
and the nobles' attention. And these would include many of the same activities
and needs which occupy us today. We are no different biologically or sensorially.
The academics in particular may be intelligent and learned, but they are not
as superior as their prancing and strutting suggests. This is cultural centrism and
snobbery, it is Fellowship With Others in the Clan (13.2). They are assuming too
much about the ancient mental world being unrecognizably different from ours
and about the primitiveness of its inhabitants. The authors did not walk on their
knuckles and grunt and think dim thoughts with australopithecine brains. And
they did not serve a king who would tolerate having his intelligence insulted. It is
not always true that that the older a thought is the more primitive it must be.
Some of humanity's wisest and most profound ideas are simple observations. As
much as I would like to claim that modern man is incapable of the superstition and
ignorance that is attributed to these poor people, I still live in a tiny rural
mountain town with its requisite infestation of fundamentalist Christians. But, as
will be the subject of the next section, the Zhouyi was not written by - or for - the
masses. For now, I want to apply a variant of Occam's law of parsimony to the
ancient Chinese culture as a whole. Outside of details of the culture which we
can verify as being wildly different from ours, I think it best that we use what we
know of contemporary neolithic and bronze age cultures and otherwise assume
the smallest amount of significant difference between ourselves and the culture
which produced the Zhouyi. I will assume a common substratum of the humanity
that we have shared for over a hundred millenia. I will assume that they were, on
35
a broad scale, becoming post-mythological in their stage of cultural evolution and
not simply concrete and magical. I will assume a degree of self-awareness and a
capacity, at least for some people within the culture, for understanding the ethical
attributes of justice, uprightness and sincerity. And to anyone who would make
the claim that the tenth century BCE is just too early in the human story for the
development and writing down of explicit wisdom, I would simply answer: read
the Upanishads.
Looking at the Wrong Subculture
No human culture is simple, monolithic or homogeneous. Further, human
beings, although deserving or in need of equal rights and opportunities at the
start, are certainly not equal in merit or in understanding. As in all eras, there was
probably a wide spectrum of degrees of comprehension across the populations of
both the Shang and the Zhou, and so if you are going to talk about beliefs, much
depends on whose beliefs you are talking about. The Zhouyi was not written by
the ancient Chinese culture, nor was it written by the Zhou people, or for them
either. It was written within and for a narrow sub-culture, the circle around the
throne. The king was the center of this and had all of the final words. The others
functioned as his counselors and may have been a mix of diviners (bu and shi),
shamans (wu of both sexes) and scribes. The authors of the Zhouyi are likely to
have made up a still narrower subset of this group, called upon specifically to
author a new oracle to serve a new age under a new Mandate of Heaven, and
were possibly kept separate and distinct from those still informing the king using
the older, time-tested methods. They may have been given a great deal more
artistic license and freedom for a time. They would have been summoned
according to their reputations, for their esoteric knowledge, their skill as diviners,
their facility with images and their grasp of the language. I am going to use the
term Wu S hi, shaman-scribe, to name these people as a group, even though the
Siberian term “shaman” has a number of misleading connotations, thanks to mass
superstition, like foaming around the mouth and flopping around on the floor. I
surely do not mean to imply that the Wu S hi were as independent of the
sovereign's will as the sorcerer is wont to be. I will also use the term Wu Xian ,
shamanic congress, gathering or collective, to name their guild, which I am
inclined to view as something akin to a think tank
If there was ever a sub-culture that you do not want to take the exoteric or
popular point of view with, it would be these Wu S hi. If there was ever a case
where we need to first understand author intent esoterically it would be with the
Wu Xian. Yes, there are large schools of thought which advise explicitly to look
only at the words of the text, as they are commonly understood, and advise
against looking for the author's intent and introducing thereby the slippery slope
element of subjectivity. Unfortunately this nobler and more rigorous approach
has been a dismal failure. I would have to compare taking the popular view here
to doing the research for a thesis on Nietzsche by taking an opinion poll among
German Lutherans. As anyone who has ever been more than superficially
involved in the mystic arts, hermeticism or the noetic sciences should know
36
painfully well, there is a huge difference in perspective between being outside
looking in and being inside looking out. Ask anyone who is not a witch what
witchcraft is about: It's about magical powers and getting what you want from
the Devil. Ask a real witch and you might hear: it's simply about finding the right
mix of empowerment and gratitude. Or take the lowly toad, whose skin did
indeed get put into the witch's brew. Here the popular ideas get quite a bit more
bizarre than the occultists understanding: the magical toad confers wisdom
through the jewel in his forehead, you have to kiss the frog to turn him into a
prince (it just had to be changed to a frog when kissing got involved), and in
ancient China, the Wan Nian Hama, the ten thousand year toad, held the occult
secret to living forever. But from the shaman's somewhat less superstitious
perspective, the venom of certain toads is carefully prepared to make palatable a
powerful entheogen, one which confers wisdom and can expand one's "time
horizons" to ten-thousand year perspectives. There is a similar choice of points of
view with the Zhouyi - you can take the exoteric or popular point of view and
make the whole thing look really ignorant and superstitious, as the modernists
have done, or you can attempt to take the point of view of the authors and try
instead to understand what was really being said by some of the more learned,
creative and articulate people of the day.
I have had the good fortune in this lifetime to count a few primitive tribal
shamans among my friends (real ones, not the expensive, new-age variety). These
people lived in more primitive societies than the Zhouyi court. But for all of their
lack of cultural sophistication, I have found them to be neither superstitious nor
slow-witted. The villagers nearby, the missionaries and the anthropologists were
another story entirely. The shamans did not foam at the mouth or flop around on
the floor - in fact they were rather articulate. Up close and personal they are a lot
more rational than you might expect. I even had a chance to share passages from
Laozi, Zhuangzi and even Nietzsche with two of them and they laughed at all the
right moments. Above all, they were quite adept at counseling their people,
helping them with their anxieties about life and its many kinds of Changes, which
I suspect to be the function of the Yi and the primary intent of its authors. So I am
not surprised at all to find penetrating psychological insights in the Zhouyi, even
where the complexity of the metaphors is culturally limited. It is much easier for
me to see one of these than to see a superstitious peasant omen interpretation.
The role of this person in almost every human culture at any stage of its
development across the ages is that of a counselor. Modern counselors are simply
filling in an ancient function. It is not the shaman's world view that is derived
from the culture around him - almost by definition he gets most of this from the
next world over, and from his mentors and predecessors within his own tradition.
What he does get from his immediate culture is the set of acceptable forms that are
expected of him, the terms and the rituals that his insights must be recast in terms
of before he can meet his client's numerous and complex expectations. This work,
explicitly known as "the great work of the transformation of humankind," has
always had to be pragmatic in this way. It is simply unfortunate that the climate of
37
expectation within which the shaman must effect the work is so often charged
with glamor and illusion.
An anecdote might be helpful here. In the early 1970's I went to stay with
a shaman who served an island's population in an hereditary capacity. The local
culture was beginning to move into the present era and had stopped practicing
cannibalism a few decades earlier. The missionaries had begun the first stages of
global enculturation - sixty miles from the nearest town the natives were now
showering with their clothes on because they now knew their bodies were evil.
But this shaman lived deeper into the rainforest and had never spoken with a
white man before. I came to him bringing two questions: 1) In my culture it is
believed that a person needs to be down as well as up, unhappy as well as happy,
depressed as well as elated. Do you agree, or is it possible to be up, happy and
elated all of the time? [I was asking if he was a counselor] and 2) I have been a
student of people who perform your function in other societies and know some
things about their methods. If I share some of these with you, will you share some
of yours with me? His reply to me: "When you are up you have accepted your
power, when you are down you have abandoned it. So instead of complaining,
you decide what you want. Then to answer your second question, if you have
accepted your power, these methods will come from you naturally. If you have
abandoned your power, you can learn everything there is to know about these
methods and they will still do you no good. Now why are you still here?" Here is
a man from a culture that is far more primitive than the Zhou court, yet his degree
of comprehension, his understanding of the human psyche, is already a few orders
of magnitude greater than one who frets about the hopping of goats, the cleaving
of shins or the twitching of captives.
Linguistically we should also ask: just how much difference was there in
speech between the peasant and the aristocrat? There must have been at least a
little stratification between high and low, the noble and the more common forms
of speech. Unfortunately we have no extant records of this, except that we might
consider the language of the Shijing to be significantly more accessible to a
broader class of people. But the Zhouyi was not spoken, and it was written for
the most literate class of people. Certainly in the written language there would
have been a much wider gap, with illiteracy being the norm, and the people who
were most involved with the creation and development of the written language
being in the top strata and the nearest to the king. The differences in social strata
clearly should cause further complications for the context critic, but they do not
even slow down for these. Consider what it might have been like to be on the
leading cultural edge. Instead off being a slave to the popular superstitions, you
could play with them creatively, linguistically and poetically. You could take
images drawn from more ancient practices of divination and turn them into
metaphors. You could hide humorous insights deep inside the puzzle like Easter
eggs. Above all, as one specialized in studying the unfolding of life through time,
you may have been acutely aware of the progress of time in the lives of powerful
people, and aware that, no matter how powerful a person is destined to become,
one still begins life as a child in need of instruction. This is a wonderful place for a
38
writer and a counselor to be. The Sufis have a name for a teacher to the king,
adopted by our own Bard: Sheik's Pir.
The Myth of Objectivity
Does meaning inhere in a text? Is this something that is put there by the
authors with the intention that it be later recovered intact by the reader? Can one
"back engineer" this communication process to discover the authors' intent as a
way to help verify intended meaning? Or does all of this just lead to a hopeless
quagmire, a hall of mirrors of subjective conjecture? Anthropology, sinology and
Yixue (Yijing studies) are social, not physical sciences. Any approach that is not
self-deluded will necessarily have a subjective component (verstehen, the use of
empathy in the social sciences to understand human action and behavior) which
is best acknowledged honestly, or else it will fall into the same trap that got
psychology (the study of behavior that somehow forgot that it, too, was
behavior). We are trying to understand what a handful of human beings who
lived thousands of years ago were trying to say. They left us strings of words that
got modified at least a little over time, especially when the forms of the words
were updated. It would seem that attempts at discovery alone have failed, unless
we are willing to settle for dancing elephants and grunting hamsters, and it may
be that great deal of speculative reconstruction will be required. This in its turn
will require that assumptions be made about the intent of the authors, opening the
door a little to imagination and even to empathy.
It should be clearly understood that the exercise of one’s subjectivity is
permitted in even the strictest of sciences, and particularly in the social sciences,
provided that its use is concentrated upon the generation of hypotheses which
are then to be tested or assessed by more objective criteria. While these criteria
have to be something greater and more cogent than "that feels good" or "this has
the ring of truth", I think that it ultimately has to be an aesthetic judgment of some
sort. Somehow you have to go deeper than simply measuring what the text does
to your own thoughts. You have to risk being wrong or else you risk being a
solipsist. The authors were not trying to teach me "whatever I might want to
make of it". Knowledge can be as objective as it wants to be, but understanding
represents at least an attempt at empathy, an attempt to reconstruct the personal
experience of what the writer wants conveyed.
I am not sure that it is even important whether there is something real or
reified or hypostasized called Meaning, an entity dwelling deep inside the written
words. I think that what matters is that authors think they are putting this into
their text in the hope of its later recovery. It is likely that they did not know the
readers would be us, or they might have explained themselves better. The Zhouyi
of course represents a special case of meaning in that the intention would be to
evoke certain classes of ad hoc responses to situations, rather than imparting
definitive and specified packets of explicit knowledge. But even this is much
more explicit than what the poet wants from his words (poets would be happy
just to make you dizzy, or erotically aroused, and they would even lie to you to
get that desired effect). It may be true that the reader can never truly be certain
39
whether the meaning taken from a text will correspond precisely to the author's
intent, but this lack of certainty is not a reason to never try. It is not a proof that
we cannot get very close, even close enough, to the intended meanings.
The Higher Criteria of Sense
Much of the human predicament is not unlike belly-crawling through a
maze with walls only one meter high. The mouse who gets up on the maze wall
may be cheating according to the lab attendant's rules, but at least he has a better
grasp of the creative process. Problems do not need to be solved on the level at
which they were first posed or created. Solutions are much easier if you can add a
little overview. Ironically, in a discipline in which context criticism plays such an
important part, the broader notion of context, so fundamental and indispensible to
the Chinese language, is the dimension most glaringly absent. As stated before,
many of the literal translations generated out of the modernists' narrow glossaries
often make very little sense at all, even to one with some study of what we know
of the cultural context. Not being one of these scholars, I was able to take this
lack of sense as a clue that maybe there were some flaws in the methods being
used. I have no need to argue that words which now seem too narrow for this
context do not belong in a Yijing glossary, or that they do not belong among the
optional selections in the translation process. They do. But to take these limited
sets of meanings as the terra firma on which to erect an edifice is fraught with
problems, one of the biggest being that there is no higher order template with
which to measure their success. What is needed is a test of validity on the next
level above the one where the propositional knowledge and singular facts are
handled, some method of verifying, adjusting or correcting the results of these
methods, of examining the translation according to a somewhat larger picture, of
referring the words back into the context in which they sit. If we do not do this
there is really nothing with which to check the accuracy of the findings, no
reference back to anything. Without a feedback loop it is no wonder the process
has run amok one detail at a time. The use of context cannot be separated out
from anything written in Chinese. It is not foreign to the process - in fact it
constitutes the bulk of Chinese grammar, and is often the only clue to the
meaning of a text.
To me this implies establishing a working hypothesis, setting up a criterion
against which to measure results. For me the assumption to make is this: The text
of the Zhouyi is meaningful and was intended by its authors to provide some form
of useful information. Further, the text hangs together as a whole, metaphors with
mantic formulae and all. In the areas where the modernist scholars have
inadvertently let some sophisticated thinking slip through their editing process,
the Zhouyi already betrays thought processes too deep and developed to be
captivated by "omen or 'peasant interpretation' texts" about ripping rats, bunched
fat meats and gullied dragons. My goal is to understand the text as it may have
been intended to be understood. This is of course complicated by the fact that it
was intended to be understood on many different levels and in an enormous
range of contexts, and also by the fact that "texts are suggestive rather than
40
explanatory of meanings" (Tung p16). And sometimes the text is actually too
plain and simple, 01.0 being a good example. In a way this approach is aesthetic.
As expressed by Buckminster Fuller, "When I am working on a problem, I never
think about beauty, but when I have finished, if the solution is not beautiful, I
know it is wrong". In a way this test is like looking for fitness, in the proper way
to understand the term, as fitting the facts, as being worthy of survival beyond
the life expectancy of the academic fads and fancies.
Applying these ambitious goals, first to the Chinese text and then to the
making of a literal translation, introduces another wrinkle or two. It is impossible
to replace most strings of Chinese words with the equivalent English words. The
Chinese terms are much broader in connotation. Some of this task can still be
accomplished by using less specific English words, but then this often defeats the
purpose of trying to specify exactly what is being said in Chinese. If you spin a
translation to bring out an obscure bit of humor you risk missing the line's more
serious faces. If you translate a line to bring out its deeper levels and implications
you could easily miss the concrete and explicit intentions. You might add a past
tense to reveal what is being said (e.g. 63.5) but this requires tampering. So not all
of this attitude can be incorporated into a simple translation, especially not in a
literal one. This is my way of cautioning you that my translation may not make
much more sense to you at first than the any of the others. It is my hope, however,
that by the time you get through the multi-dimensional Matrix translation, which
will explore more of the breadth of the words and phrases, and the Commentary,
where I can expound a little more freely on the images and further develop the
metaphors and analogies, you will have a place to stand somewhere near the
meaning at the center of a text and at the same time have your mind around some
of its convolutions and ramifications.
In Conclusion
If it were to up to me prescribe one year of continuing education for the
modernist scholars, to fill in what they are missing the most (that’s in addition to
prescribing an introductory course in logic), I would have them doing field work
in cultural anthropology, far outside of the ivory towers and dusty libraries, living
with some remote tribe in some primitive culture, at least a day's walk from the dirt
road, in a hut between the shaman’s and the chief’s, with these two instructions:
1) they would take no notes whatsoever, and 2) they would take any instruction
or special medicine the shaman had to give them. And they could have this one
thing from Zhuangzi with them: "There must be the true man, and then there is the
true knowledge”.
As to what I have been trying to prove here, it is only this: Minds close too
soon, belief is a form of ignorance, and the puzzle that is the Zhouyi is not one to
accommodate simplistic solutions. To have a useable explanation is to stop asking
questions. I would begin with this advice from Carl Sagan's Demon Haunted
World: : "Spin more than one hypothesis, think of all the different ways in which
it could be explained. Then think of tests by which you might systematically
disprove each of the alternatives. What survives, the hypothesis that resists
41
disproof in this Darwinian selection among 'multiple working hypotheses', has a
much better chance of being the right answer than if you had simply run with the
first idea that caught your fancy". But I would keep spinning the hypotheses and
not even think of hoping for a final solution. There are many theories why the
Yijing is called The Book of Changes , but the answer to that might only be found
in the authors' point of view: there have been so very many “final” drafts.
42
The Structure of the Diagrams
The methods of divination, which are discussed in the next segment, yield six
lines, each with four different possible numbers: six, seven, eight or nine. Each of
these represents a different kind of line used in constructing a Hexagram or Gua.
Six and Eight, the even numbers, are Rou, Yin, or Broken Lines. Seven and Nine,
the odd numbers, are Gang, Yang, Solid or Whole Lines. They are written thus:
Six:
X
Eight:
Seven:
Nine:
0
The Six is a Stressed, Unstable or Old Yin Line:
upon Changing, it becomes a Seven or Yang Line.
The Nine is a Stressed, Unstable, or Old Yang Line:
upon Changing, it becomes an Eight or Yin Line.
The Hexagram or Gua is built upwards from the Bottom or First Line to the Top or
Sixth Line. For example, if the six numbers which you received, in order, were:
Eight, Seven, Six, Eight, Eight and Nine, the Hexagram would grow like this:
0
1st 8
7, 2nd
X
X
X
X
6, 3rd
8, 4th
8, 5th
Top 9
Referring to the Basic Key to the Hexagrams in the back of the book, and crossindexing the upper and lower three lines or Trigrams, gives the Chapter, Gua or
Hexagram number 04, which is called Meng, or Inexperience. This is the Original,
Initial or Ben Gua . If this Hexagram had been composed only of Sevens and
Eights, this would be the only chapter you would read, and the only segments
here which you would pay attention to would be the Key Words, the Gua Ci,
the Da Xiang and the Tuan Zhuan. You would not be referred to any of the Yao
Ci or Changing Line texts. But in this case, you would also read the texts for the
Changing Lines: 6 3rd and Top 9, plus the associated Xiao Xiang texts. In the
next step you change the Changing Lines into their opposites, thus:
0
X
Becomes:
The new Hexagram or Gua is the Resultant, Approached or Zhi Gua . Returning
to the Basic Key to the Hexagrams, you will find that this is Chapter, Gua or
Hexagram 46, Sheng, or Advancement. This is the direction of the change. Here,
43
you would read only the Key Words, the Gua Ci, the Da Xiang, and the Tuan
Zhuan. There are no more Changing Lines to look up.
When you have this figured out and have practiced it a few times, you may
be ready to move to a more detailed and more informative method, which Mondo
Secter has termed “Transitional Hexagrams.” As explained in History, the Yao C i
is an interpolation between the Original, Initial or Ben Gua, and the Resultant or
Zhi Gua . The Yao C i meaning is derived in part from the two Gua, which differ
by one line. Where there are two or more Yao C i, the interpolation is more
complex. This “Transitional Hexagram” method requires changing the Hexagram
or Gua in intermediate steps, starting with the lowest changing line. Only the
lowest of the Changing Line texts is read in each succeeding Chapter. In the
example used on the previous page, the reading sequence would be:
1) Gua 04, Key Words, Gua Ci, Da Xiang, Tuan Zhuan.
2) Gua 04, 6 3rd
3) Gua 18, Key Words, Gua Ci, Da Xiang, Tuan Zhuan
(This is the Transitional or intermediate Gua, obtained by changing only the
lowest line and returning to the Basic Key for the next step.)
4) Gua 18, Top 9
5) Gua 46, Key Words, Gua Ci, Da Xiang, Tuan Zhuan
This often makes more sense because it tracks more closely the process or train of
interpolative thought by which the Yao Ci were, in part, derived. [The flip-side of
this process, called the Fan Y ao, is discussed in Dimensions, under Gua Bian or
Hexagram Changes].
There are many dimensions to the structure of the Hexagram beyond those of
the Six Lines. The most important of these, and the one most necessary to a basic
understanding of the Yi, is the division of the six lines into two three-line Trigrams
or Ba Gua. These are called the Ban Xiang, or Half Images. The Trigram formed by
the bottom three lines is called the Zhen Gua, the one formed by the top three is
called the Hui Gua. The Trigrams are interpreted differently according to which of
these places they are found in. In the lower place they can often refer to past
experiences, present momentum and subjective states; in the upper, to coming
experiences, present inertia and objective possibilities. This simple way of seeing
the Zhen and Hui Gua should be enough to serve the novice. The differences in
the way the specific Trigrams are interpreted in these places are discussed briefly
in Xiao Gua, The Small Symbols, in the Zhen and Hui Gua segments for each of
the Eight Trigrams. For further study, there is a segment on the Ban Xiang in
Dimensions, where most of the other and more complex dimensions of the Gua are
discussed as well.
44
Methods of Divination
There are four sets of inconsistencies in the body of Yi lore in English, which
I wish to clear up here. The first two are offered for general understanding; the
next two concern the methods of divination. There is much confusion regarding
the proper way to assign decimal numbers to the Xian Tian or the Primal Heaven
sequence and arrangement. The resolution of this one is simple. The two binary
numbers are zero and one; by Chinese tradition Yin is even and Yang is odd; and
the last figure written in a binary number (the Top Line in an Emblem, Trigram or
Hexagram) is the One’s place. This means that the Hexagram sequence is from
zero to sixty-three, not one to sixty-four, and it begins with Kun, Accepting. Even
Shao Yong, the designer or discoverer of this arrangement, could not have
understood this: Zero was one of the few basic things that the Chinese were late
to discover. Arabs imported Zero from India, thus revolutionizing mathematics.
There is also confusion as to the assignment of two of the four Emblems to
Shao (or Young) Yin and Yang. The correct resolution to this is found in the
discussion above, as well as in Song dynasty writings and diagrams:
Shao Yin is depicted:
,
and Shao Yang :
.
Third: When using coins in divination, one side of the coin is assigned the
number Two, and the other, the number Three. There are disagreements in the lore
as to which is which. When using Chinese coins, there seems to be a moderate
preference for assigning the side of the coin with four characters the value of
two, and the side with no or two characters the value of three.
Fourth: There is far less agreement regarding the heads-and-tails of Western
coins. On the “heads-equals-three” side of the list are the names of most of our
better English-speaking Yijing scholars, who occasionally offer the argument that
heads are Yang and therefore odd or three. However, on the “heads-equals-two”
side are nearly all of the Chinese names. There is no authority to appeal to. The
solution seems to be to make a choice, and more importantly, to stay with this
choice. I have always used heads as two. If you cannot decide yet, cut and use
three small disks of metal, wood or antler and make two marks on one side and
three on the other, or purchase and consecrate three Chinese coins.
Preparation: You can read, in a many places, a number of made-up rules
concerning how and where to keep and protect your books, and your coins or
yarrow stalks. These really all come down to one basic principle: respect. This, in
turn, means preserving your ability to learn: not being so full of yourself that
opportunities to learn are taken for granted. If this suggests the need for a ritual,
then use a ritual, wrap your instruments in silk and keep your books at or above
eye-level. In the Yijing tradition, self-respect is not a given: it is earned, in the
process of being respectful. We grow by learning, and we learn best by being
modest, or even better, by simply being authentic and sincere in our quests.
With or without a set ritual, a session of divination is best prepared for by
choosing an environment which is free of distractions, quieting your mind and
45
concentrating upon the question at hand. The question should be as specific as
possible, especially regarding the span of time involved, and it should be written
down beforehand, to keep that monkey, Mind, from turning the question around
retroactively. This is the form which will frame the response and its terms. Again,
in the Yijing tradition, the real source of wisdom is not in the answers one gets in
life, but in one’s ability to question in life, to inquire into the Nature of the world
and the Time. So rather than trying to get in touch with that all-knowing Teacher
within, try instead to contact the Learner within, keep the know-it-all out of the
process, and ask a single, unambiguous, carefully crafted question. The Shujing,
or Book of History, recommends divination in times of “great doubt,” when other
recourses have failed. Maintaining doubt, even in minor matters, helps to ensure
objectivity and impartiality, or better still, that one has new information.
I will not say much about if, how or why the response you receive is True, in
the familiar sense of the word. Truth, to a Yijing perspective, might best be
described with an archery metaphor: trueness is a description of one’s aim and
intent, and one trues one’s aim through experience. The Chinese word for this is
Zhong (as well as Fu and Xin). This character depicts an arrow through a target.
The word also means heart, core, balance, center, and con-centration (to be
concentric, or gathered around a center). The response, rather than the answer,
will be a metaphor. It is up to the inquirer to make sense of this, with the first
recourse being to the terms and frame of the question. It is up to the diviner to
divine. It is not at all like being spoon-fed. The big rule is, as always, Live and
Learn. To develop competence at this, keep a journal, and keep looking back at
the quality of your previous interpretations.
Divining with Metal: The Coin Oracle. This method, called zhan k e, goes
back at least to the Song dynasty, maybe to the Tang. Take three coins at a time
in your hands, shake them, while concentrating on your question, and let them
fall. Sum the two’s and three’s and note the total. Repeat the process until you
have six lines (each with a number between six and nine) and construct the
Hexagram as discussed in the last segment. If a coin rolls away, read it where it
falls. If it is standing on edge against an obstacle, and you have less than four
lines by this point, try looking at the Xiao Gua or the Small Symbol which these
three-or-less lines depict. If not, toss all three coins again.
Divining with Wood: The Yarrow Stalk Oracle. The yarrow stalk method,
known as bu shi, is ancient, originating at least in the Early Zhou. It is referred to
(at xcI.9) in a way which suggests the method might have remained essentially
the same. But it is also possible that what we now have is attributable to Zhuxi of
the Song dynasty, and merely reconstructed from clues in older texts. Before
describing the method, however, I need to discuss a mathematical problem which
this method may or may not have always contained. During the few years prior to
1974, I had begun to notice that the Yi’s response, when I was using the stalk
method, tended or inclined towards advice to slow down, even though the choice
of the method itself indicated one’s willingness to do so. I never guessed that the
reason for this might be in the probabilities, which I never bothered to investigate.
The January, 1974 issue of Scientific American featured an article by Martin
46
Gardner on the Mathematics of the “I Ching,” which discusses these
probabilities. For the coin method, the odds are 1/8, 3/8, 3/8 and 1/8 for 6, 7, 8 and
9 respectively. For the bu s hi method, these are 1/16, 5/16, 7/16 and 3/16. So,
while the odds of a line being an old or young Yin are equal to those of it being
an old or young Yang, one is three times as likely to draw an old Yang over an
old Yin. In other words, the advice would tend to be: too vigorous, slow down. If
these odds are still acceptable, then this is how the bu shi method works:
Begin with 50 yarrow stalks of a comfortable length (8-12 inches?). Set one
aside for the duration of the operation: this is the watcher, and it plays no further
role. 1) Divide the remaining bundle at random into right and left hand. 2) Pull
one stalk from the right hand and place it between the ring and little fingers of the
left. 3) Set the right hand bunch down for a moment and count out the left hand
bunch in groups of four, not counting the one pulled in step two. You will be left
with 1, 2, 3 or 4 stalks. 4) Place these with the single stalk between fingers, pick
up the right hand bundle and count by fours again, keeping the remaining 1, 2, 3
or 4 with the others. 5) You should now have either 5 or 9 stalks in your hand.
Set these aside. 6) Now take the remaining 40 or 44 stalks and repeat steps one
through five. This time your remainder will be either 4 or 8 stalks. Put these in a
pile alongside the first one. 7) Take the remaining stalks and again repeat steps
one through 5. Your remainder will again be 4 or 8 stalks. These go alongside the
first two piles. 8) You now have three piles, 5 or 9, 4 or 8, and 4 or 8. Count 9’s
and 8’s as Two, 5’s and 4’s as Three, and add them up, to a number between Six
and Nine. 9) All of this gives you your First or Bottom Line. 10) Repeat steps one
through eight five more times, beginning with forty-nine stalks each time. The
result is six lines, and your initial Hexagram or Ben Gua . Now follow the
instructions given in the last section on Hexagram Structure, to construct a
Hexagram and locate the indicated texts.
Interpreting the Response. Readers who come to the Yijing in search of a
fortune teller, seeking objective answers to questions about their fate, soon learn
that this function of the book is not its driving purpose, but merely its customary
and initiatory means of access; it might even be called the bait, used to draw the
unsuspecting into divination's deeper realms. When this play of meaning is not
observed, the Yijing’s ambiguities and ambivalences must be explained away by
such observations as: the book is so vague and obtuse that almost anything can
be read into it. The Yi will always attract a proportion of readers with questions
such as: Will this scheme make me rich? Will so-and-so requite my deep passion
and longing? Will this costume bring out my true self? And these people will
continue to read in and take back out exactly what they wish to see. Perhaps
they will refer to a symbol dictionary or a dream interpretation handbook to learn
what the Yi’s images and metaphors are supposed t o mean, not having a clue of
their own that Sovereign might be referring to their own command functions. The
Yi’s advice “to be led like a sheep, regrets would pass” will continue to go right
over their heads, as the Yi predicts, but perhaps this advice is best taken literally.
These people might be happier under the guidance of a pastor.
47
As a matter of course, and by necessity, we move through our lives with a set
of assumptions and perceptions which are woven into, and intricately bound up
with, the personalities, the selves which we have become the sum of. And we do
not always appreciate being pulled out of these assumptions and perceptions, and
asked to take another point of view, by another person in person, even when we
understand that to allow this would serve our best interests. In the Yijing we
have found another way to suffer this, and so serve our best interests without
embarrassment. It is not the only way. The psychiatrist does not peer into his
patient’s eyes, looking for signs of dishonesty; he faces in another direction and
says “I see” a lot. The priest sits in the booth next door, hidden behind a screen
and a ritual. With the Yijing, well, it’s a book: like a door, it opens and closes. It
has no choice but to field any question. Its intent, and not-so-hidden motive, is
only its original intent: to serve the reader, with assistance in finding the attitude
which will optimize a situation, without hurting the reader’s feelings.
At bottom, the Yi is a book about making informed choices, about freedom’s
being constrained only by the factual nature of one’s several options, and one’s
attitudinal response to the facts of these options. Even where only one direction
is pointed out, and attached to a prognostication such as “unfortunate,” there is
always sketched, by implication, an alternative choice. Is the character so often
depicted in the text meant to portray the inquirer in the near future? No: this is a
sketch, often a parody, of one of the inquirer’s choices, and a logical outcome for
this particular choice. “Unfortunate” means “look at this wrong approach.”
When our proto-human ancestors left the trees and began to move through a
greater variety of complex environments, the environmental pressures began to
select for a higher degree of neural complexity, or better problem-solving ability.
Our large-neocortex genes survived when they demonstrated the ability to make
mistakes in the mind, on hypothetical and theoretical stages, before making them
on the ground. If one fails well enough in the mind, one looks for new solutions,
and a more prudent distance from the tiger’s claws and teeth. It is difficult to get
first-hand knowledge of all the mistakes a human can make, especially the fatal
ones. This capacity for vicarious trial and error became a part of the human Dao.
It is this Dao that the Yi is intended to serve.
The Yijing is relativistic and situational in both its world view and its ethics.
No statement is meant to be true or warranted for all times in all situations. To use
a close analogy: a language, for descriptive purposes, will contain a number of
contradictory ideas, such as up and down. But one does not then criticize the
language for advocating contradictory directions. The Yijing is not, directly, a
book about beliefs. One’s belief in a tool is not an essential part of the function of
the tool, although trust may be something of a factor in its skillful use. While the
Yi portrays, in several places, a person approaching an altar, it never once
suggests what that person might be worshiping: only how, and how sincerely.
Has this person first covered the basics, so that some of the motivation for illusion
is no longer a driving force? Is this person having appropriate dialogue and fun
with the divine, or asking endless petty favors? The ethics of the Yijing are not
moralistic. This is, after all, the Book of Changes, not the Book of Fixations. The
48
good is seen in terms of “well-done” and “life-enhancing,” the inferior in terms
of “poor choice” and “self-defeating.”
There is no implication anywhere in the Yijing that all things happen for a
reason. Even the divine is an order without a plan, a direction without a purpose,
a design without a designer, an intelligibility without an intelligence “behind” it.
The intelligence is the sum of the decisions Life makes. Accident and vicissitude
occur even in the life of a person walking the straightest of paths, with the best of
intentions and attitudes, the clearest of comprehension, the kindest heart and the
sharpest mind. More than occasionally, the situation itself is outside of one’s
control. This may come up in a reading. Here the advice is often: make a choice to
occupy this niche well by adapting to best advantage, or get out from under the
circumstances by going somewhere else. But try to quit wringing your hands,
rending your garments and weeping about it: since this is only a passing phase,
grieve if you must and then help it past.
There are times in one’s life when the grounds for one’s optimism are not to
be doubted. And there are times when this optimism is purely self-fulfilling and,
for this reason alone, should not be doubted. Where the Yijing points to troubles
ahead, in the midst of one of these upswings, it may only be indicating a hiccup, a
minor and temporary setback. This points out the importance of specifying a span
of time in the framing of one’s question. The inquirer will be investigating the net
changes, or lessons to be applied, across this specified span of time.
There are 64 possible configurations of changing lines for each of the Gua or
Hexagrams, including no change, and so there are 642 or 4096 possible responses
to any given inquiry. But the quantity of verbal content for each response is
fixed, and often fragmentary. Sometimes this content will be more than one needs
to read and there is only one word, or number, in the text which seems relevant.
And sometimes there is less: if this is the case, and imaginative extrapolation fails
to fill in the blanks, a foray into the Matrix translation may be warranted, even for
the novice. This will provide a number of alternative translations for each word
and phrase in the introductory translation. There will also be cases where the
Changing Line text seems to contradict the Hexagram text, at least in tone or
mood. Where this occurs, the Changing Line text should be viewed as the most
relevant to the crux or thick of the change, the attitude at that point in time where
the choice is made.
49
List of Abbreviations
.wy
.sg
.xg
.zg
Gua, or hexagram, number
Ba Gua, or trigram, number
Gua Ming, the hexagram name or title
Mawangdui manuscript
Gua Ci, the original or Zhou Yi Hexagram Text
Yao Ci, the original or Zhou Yi Changing Line Text, numbers 1-6
Tuan Zhuan, or Commentary on the Judgment, the 1st and 2nd
Wings or Appendices
Da Xiang, or Overall Image, part of the 3rd and 4th Wings
Xiao Xiang, or Little Images, part of the 3rd and 4th Wings
Xi Ci Zhuan, the Commentary on the Appended Phrases, a.k.a.
Da Zhuan, the Great Commentary, the 5th and 6th Wings
Wen Yan Zhuan, Commentary on Words of the Text, the 7th Wing
Shuo Gua, the Explanation of the Trigrams, the 8th Wing
Xu Gua, the Sequence of the Hexagrams, the 9th Wing
Za Gua, the Assorted or Miscellaneous Hexagrams, the 10th Wing
O
I
W
R
Y
H
Rou
Gang
Tai Yin
Shao Yang
Tai Yang
Shao Yin
##.
#.
.M
.m
.0
.#
.T
.X
.x
.xc
101 (5)
The Trigram as a binary number (Decimal Equivalent)
101 010 (42) The Hexagram as a binary number (Decimal Equivalent)
F
HL
The final use of a word
The only occurrence of a word
P
S
*
Paragraph break
Sentence break
Parsing break
BCE
Before Current Era
Current Era
CE
Zhouyi
Yijing
Yi or
Yixue
4321
The original Changes (1100-800 BCE)
The Changes, with the Ten Wings
The Changes as a tradition, The Yi Learning or Yi Studies
4-digit numbers refer to character entries in Harvard’s
Mathews Chinese-English Dictionary
50
The Zhouyi and the First Four Wings of the Yijing
In Simple, Literal Translation
With the Rogue River Commentaries
And Miscellaneous Notes
51
Introductory Notes
The simple translation here in Part One attempts a literal, word-by-word
translation of the “received text” of the Yijing, from the Chinese Imperial Edition of
1715, the Zhouyi Zhezhong , substantially as found in the Harvard-Yenching
Institute's Zhouyi Yinde (1935) and in Z.D. Sung’s The Text of the Yi King (1935).
All of the minor corrections made to these versions (primarily subtle changes in
parsing) are discussed at the end of the Matrix translation, where the full Chinese
text is given.
This simple version should be considered no more than a sample translation,
derived from the multi-dimensional Matrix translation. There exists no single string
of English words able to convey the breadth and play of thought and meaning in the
Chinese original. English tends to be too specific in its focus and definition to do
this, while the Chinese text plays much with multiple levels and meanings. The
Matrix format has the ability to capture some of these other layers of meaning.
Because of these multiple layers, it would be pretentious to call any literal and/or
straightforward translation “definitive.”
This introductory version had four objectives:
1) To represent each Chinese term with an English counterpart (sometimes
this was only a punctuation mark) so that no part of the original idea was left out of
the text. In a few cases, a single English word carried the meaning of two or three
Chinese words (e.g. pin m a zhi = mare’s). More often, it would take two or more
English words to render a Chinese character. An insistence on this word-for-word
discipline prevented me from ignoring all of the little words and particles when they
seemed unimportant or inconvenient, as most translators, including the modernists
and other scholars, have consistently done. And, with a book this short and succinct,
I think it proved a useful suspicion that all of these characters had contributions
to make to the meanings of the texts.
2) To add as few words as possible, without embellishment. Much of the
meaning of the Chinese text is merely implied by the position of the words within a
phrase, and often this implication will include the part of speech, as well as tense,
gender, plurality, voice and mood. Possessives and conjunctions are often implied.
I often had need to make these implications explicit by adding words sparingly in
parentheses. Sometimes a word in parenthesis is added to bring out the humor (or
other nuance) seemingly intended in the original text, but almost always missed by
translators. Finally, many of the English expressions were allowed to stand as mere
sentence fragments, as soon as they could stand alone. No apology is made for this.
Too much has been added in translations only to satisfy English grammatical rules.
3) To preserve the original word order, wherever this could be rendered in a
way which made sense. This was not always possible, or always desirable. Chinese
prepositions usually follow their objects; where they do, except in a few cases, this
required a switch. Words like ru and ruo were also difficult to keep in order. Such
switches of word order are indicated only in the Matrix translation, by up and down
symbols ^ v.
52
4) To avoid the arbitrary assignment of gender to Chinese pronouns. When
taken as singular, for example, the pronoun qi2 can be translated as he, him, his, she,
her or hers. There are many other options here as well, including the plural forms of
they, them or their. In places, I think I just needed to prove the point that this could
be done. Sometimes this led to a more awkward construction than I would have
liked, and sometimes I reached further and rendered qi2 as that or those. At any rate,
this was successful, but at some cost to other literary values. I did not even attempt,
however, to carry this determination into the commentary.
It might strike some readers as odd that I chose to place the Da Xiang or the
Overall Image before the Tuan or Judgment. The Da Xiang is from the Ten Wings
while the Tuan belongs to the original Zhouyi. I did this only because it provides a
clearer introduction to the overall themes of the Zhouyi texts.
A few things should be said about these “Rogue River Commentaries”, so
called because they were begun alongside this river in Oregon, in the summer of
1976. Before anything else I should be clear that this effort does not in any way
attempt to explain the texts of the Book of Changes. It is not an attempt to do any
of your thinking for you or to make your task of understanding any easier. I have
already discussed why in the introduction: the meanings of the oracular texts should
not be narrowed before the question is framed or posed. An explanation would turn
on the translation and attempt to say what the text means. Instead I have tried to
leave the translation behind and move on as if it had been understood. Usually the
vehicle for this moving on is the original image or metaphor, extended in ways
which I take to be implicit in the original. Another way of saying this: I tried to put
on the original text and walk around in it some more, stretching it further, exploring
some of its tangents and implications and, in the process, try to drop as many clues
and hints as possible to some of the layers of meanings in the original. I made an
effort to keep the images timeless by keeping the technology simple: the characters
still drive oxcarts and chariots.
I have allotted a fixed amount of commentary space for each of the major
texts, eight lines for the Da Xiang, fourteen for the Tuan and ten for each of the Yao
Ci, or 514 commentary texts in all. Outside of this, and a little loose metering of the
prose, there is no real structure to these. Nor is there a single form or literary device.
It rather ranges all over the place, bathos in one text and bombast in the next. The
extended images, metaphors, analogies and parables seldom took the whole of this
allotted space. When I ran out of ideas, or stood in danger of beating the image to
death, I would then use them to explore the potential or broader applications of the
meanings. Usually this was directed to something which might be termed “the
human condition,” a subject matter much broader and more abstract than the more
common querent themes of money, health and love affairs. Because of the great age
of the Yi and the experience our species has gained during its three thousand years,
I took the opportunity to look at the human condition from a broader perspective
than any one culture affords, perspectives across the great water. Consequently you
may discern a great lack of politically correct thought and speech and might even
encounter a reference to ritual cannibalism as an alternative lifestyle. I felt it was
important to break up and out of our more rigid modes of culturally limited thought
53
and question conventional wisdom. Be aware that there are usually two attitudes or
ways of thinking implied in each of the texts. Sometimes the one which is opposite
that to which good or bad fortune is attached is only implied.
You will not see a coherent philosophy developed here. In fact, you will see
one text contradicting another. As discussed in the Introduction, this is the Book of
Changes, not the Book of Fixations, and its ethics in particular are often situational
and relative. Again, it may be helpful to see the Yi as more of an ancient psychology
text, or as a catalogue of attitudes. However, there is a “way of thinking” generally
presented here in the commentary. I have to claim this as largely my own, even the
many parts where I am merely playing advocatus diaboli. I am also rather painfully
aware that this way of thinking is not shared by large numbers of people in this
human civilization that we live in. I am often critical of the direction our species is
moving in. Sometimes I thought I might be writing for some unknown future
archaeologists digging through the ruins of our many follies and wanting them to
know that at least some of us were thinking about future generations. In short then,
there may be a lot of material in these commentaries to displease the average reader.
Such readers are herewith advised to either skip over these texts altogether or else to
grit their teeth and just skim them for clues to the meanings of the translated texts.
In the Zhouyi and Da Xiang texts, presented in the larger and boldface type,
the words which do not appear in bold were added to the strictly literal translation to
nudge the understanding along, sometimes to bring out an implied bit of humor and
sometimes to help develop what I thought was the intended meaning. I used this device as sparingly as I could. This was also done in the Tuan Zhuan and Xiao Xiang
sections, except that I placed these added words in parentheses. The words in italics
in the Tuan Zhuan and Xiao Xiang sections signify that these are quotations, references in the commentaries to words which were used in the older Zhouyi text found
directly above.
The last page for each of the Gua contains: 1) a listing of several of the key
Wing and Han dimensions, 2) the footnotes for the asterisks in the translation,
3) the corresponding vocabulary elements in three other "counseling languages":
Qabalah (Kabbalah*), Tarot and Astrology, and 4 ) sets of quotations taken from
world literature to illustrate some of the broader ranges of meanings and applications of the Hexagrams. [Skip ahead to the Key if Item 3 holds no interest for you]
With regard to Item 3, the “Wai Guang” segment (Outside Illustrations or
External Examples) gives cross-references to three other systems from the West and
Middle-East: the Qabalah, Tarot and Astrology. The presence of this segment may
irritate some readers, and the fact that this system of correspondences differs significantly from the ones developed by the Golden Dawn and/or Aleister Crowley may
annoy still others. But this is not my problem. I am not meaning to imply any historical or metaphysical connection here, merely simple linguistic parallels, which
perhaps derived from common elements in the human lebenswelt. It is not at all
necessary, in my opinion, to believe in any of these systems any more than you
would believe in a hammer, a dictionary or other tool. It is not necessary for someone to think Astrology has anything whatsoever to do with the stars, or even planets,
before deriving value from its study. Much can be learned about the human mind
54
from the deeper study of our conceptual systems, apart from any pretense to truth
which might be made by the system's adherents.
This represents the first complete system of inter-translation between all four
of these languages and this is its first time in print. Portions have been published by
the Order of the Golden Dawn and many were later modified by Aleister Crowley.
Many modifications had to be made to these earlier system prior to filling in the
blanks, most notably scrapping the lineal sequence of the Trumps and the Hebrew
alphabet, as they applied to the Paths on the Otz Hhayim or Tree of Life, in favor of
a geometric one which is for the first time consistent with the verbal descriptions
given in the Sepher Yetzirah, Chapter Six. Further, Gen has here been reassigned to
Chesed; Dui to Netzach; Kun and Neptune to Binah; Yang and Kronos to Kether;
and Yin and Pluto (and Gaia) to Malkuth. The system of assignments to the Decans
of the Signs has been replaced by a system using Planets-in-Signs and Sephirothin-Worlds. There is not enough space here for further explanation or apologies, but
note the geometry of these on the Xian Tian grid in Dimensions. This geometry
carries into the inherent geometry (or grammar) of all four of these languages. For
example, the Yijing correspondences will exhibit bilaterally symmetrical patterns
when graphed onto the Tree of Life of the Qabalah*. There has, over the centuries
in each of these systems, been a lot of mindless and thoughtless reassignment and
transposition of correspondences. This amateur tinkering is usually done by one
versed in only one of the systems. The attempted rectification taken up here has not
been undertaken lightly or in haste.
The heart of this system, as it relates to the Yi, lies in the Yi’s Ban Xiang, or
Half-Image dimension, and in the meanings of the Zhen and Hui Gua, as discussed
in the Dimensions. The combining of two symbols into one, which the astrologer
Marc Edmond Jones called Portmanteau Analysis, is a common feature to all four of
these languages. The term Portmanteau, a suitcase with pockets on both sides, was
used by Lewis Carroll’s Humpty Dumpty to describe the blending of two words
into one.
It is important to note in this context that correspondence (ying) means “to
resonate with” and not “is equal to.” It would be more of a loss than a benefit to
equate these four languages. The four systems raise similar issues, deal with parallel
themes, and use nearly interchangeable metaphors, but each has its own unique
identity and history. The common denominator is not some prior Rosetta Stone, or
even Jungian archetypes. It is, ultimately, early humanity’s struggle to understand
resonance: between the mind and the world, and between both of these and Number
(this is discussed in more detail in Xiao Gua). The differences in points of view
between the systems remain significant. One of the ways to appreciate these differences is by way of an analogy with our own eyes: two differering images are sent to
the brain. It is by way of the differences between the two images that depth is best
perceived, by a brain which integrates the two rather than choosing between them.
This phenomenon is called retinal disparity. In other words, to resolve these differences “perfectly” would be to flatten the image and texture and lose some of our
dimension of depth.
55
*Note: The Hebrew word Qabalah or Kabbalah, which roughly means
“received (wisdom),” has many alternative spellings. It has become an accepted
practice to make these spelling differences meaningful by letting Kabbalah refer to
the system of strictly Jewish mysticism with its Hebrew texts, letting Cabala refer to
the school of interpretation by Christian mystics and letting Qabalah refer to the
Hebrew tradition plus the complex extrapolations of Western Hermeticism. The
actual spelling is Qoph Beth Lamed He or QBLH. For more on this subject see:
Xiao Gua: Introduction to Scales; and also Dimensions: Correlative Thought and
Ban Xiang.
Key
(*** If you have this text in electronic form, such as .pdf or .doc,
use these keys with your “Find” command to avoid scrolling)
111 011
***
GUA 09
09.X
***
09.0
09.M,
Key Words
09.G, From
the Glossary
09.T
09.6, Top 9
09.6x
Zhi Gua 05
Fan Yao 05.6
09,
Dimensions
09, Notes
09,
Wai Guang
09,
Quotations
The Gua or Hexagram Written Sideways. If you enter this
you do not need a lookup key. Note the space in the middle.
1st line is left, top line is right; 1 = Yang, 7 or 9; 0 = Yin, 6 or 8
This example is Wind over Heaven
The Hexagram, Gua, Diagram or Chapter Number
Da Xiang or Overall Image, Part of Wings 3 & 4
Not the oldest of the texts, but the best introduction
The Tuan or Judgment,
The Original Zhouyi Statements
Assorted meanings and general Gua themes
Find: 09.M ***
The Gua name, taken from the Glossary
The Glossary has additional information on the Characters
Tuan Zhuan or Commentary on the Judgment, Wings 1 & 2
This commentary is sometimes (but not always) relevant
Yao Ci or Changing Line Text.
The Original Zhouyi Line Statements
Xiao Xiang or Little Images, Comments on the Yao Ci
Part of Wings 3 & 4
This commentary is sometimes (but not always) relevant
The Changed Gua or Resultant Hexagram
The resonant line in the Zhi Gua. This is not part of the Yi’s
response, but it may hold clues to the Changing Line’s meaning
Several of the key Wing and Han structural dimensions
See Dimensions. Find: 09, D ***
Footnotes to the asterisks (*) in the Simple Translation
Outside Illustrations or External Examples
Correspondences from three other systems, See Dimensions
Illustrations from world literature to illustrate some aspects and
other implications of the Gua themes
56
GUA 01, QIAN2, CREATING
Binary 111 111 = 63; Qian below, Qian above; Chong Gua
01.X, Overall Image
Heaven moves inexhaustibly
The noble young one, accordingly,
is naturally energetic, without rest
Heaven and heaven only, in motion as always, and at least twice as great as anyone
thought to think. And forever is only half spent, so things could go twice this far.
Life’s little part in forever is heaven evolving to learn of itself, a great work indeed,
and a lifetime of great work wants a lasting supply of power, with strength to create
and not merely endure. We things and selves are too finite and humble to have this.
To team up with the power that drives the stars is to feed on nature’s momentum,
to move with nature’s inertia and thus to act in accord with the time. True sorcery
uses this source, but the power even to know this requires both patience and sense.
01.0, Creating
The greatest fulfillment rewards persistence
Many would make this out to be some magical formula. It begins our sacred text,
and so it cannot be simple. First-rate satisfaction is not a thing to wish or pray for.
This is not so mysterious: life’s most rewarding moments express higher powers:
they follow sustained hard work, come along with persistence and repay dedication.
Power is the tempo of change, power does work, and work is even its measure.
A dragon is what dragon does, not just what he wishes and dreams he could be.
And much is given to dragons, including the power to fail in spectacular ways.
At the source, where a self is simply a short lived nexus of forces and choices,
where causes get knotted up for a while, the earth’s humble network of entities,
including its highest gods, are no more than little children, reaching out to know.
Life seems driven in just one direction, out of and over itself, and into the untried.
The highest offering, the greatest sacrifice, might be to give back some of these lives
to make a better world, to make it sublime, as the sun lifts the water into the clouds.
The purpose or plan to all this is life’s art, and even divine force learns as it grows.
57
01.M, Key Words
Higher purpose, self-actualizing drives, autonomy, calling, vocation, star quality
Sovereignty, command, self-mastery, dragonhood, genius, authority, cogency
Diligence, drive, lasting energy, enduring vigor, persistence or duration in time
Higher orders, design, innovation; co-authoring with the infinite, dynamic life
Positing, originality, initiative; sublimation, sunlight transforming water to vapor
Perspective from outside of humanity, attunement to higher rhythms & purposes
01.G, From the Glossary
Qian2 (to be) creative, vigorous, energetic, potent, dynamic, constant, enduring,
lasting; dry, clean; exhausted; heavenly; (a, the) creation, initiative, authority,
sovereignty, design, cogency, autonomy, command, energy, diligence, persistence, endurance, mastery, genius, higher order, higher purpose, calling, vocation,
enduring activity, lasting vigor, dynamic living, dragonhood; heaven; warmth of
the sun; vigorous appearance; (a, the) male, gang or yang principle; (to) create,
initiate, design, author, master, persist, endure (s, ed, ing); creation’s, creativity’s;
gan, (to be) dry, dried
01.T, Tuan Zhuan
How great (is) creation’s source!
The myriad beings (are) provided beginnings
Along with all of the sky
Clouds pass, rain falls
The varieties of beings flow into form
Great light completes (then) begins
The six positions (are) by season fulfilled
Seasons to mount the six dragons
(And) with these to master the skies
Creation’s way (is) emergence (and) transformation
Each being true to inner nature (and) higher law
Security (is) joining in the highest attunement
It is this that rewards persistence
(As) leaders emerge from the numberless beings
The myriad realms come together in peace
58
01.1, 1st 9, Zhi Gua 44: Gou, Dissipation
(Fan Yao 44.1: secured by metal brake, weak swine struggles)
Lurking dragon - not at all useful
01.1x - Lurking dragon - not at all useful:
The light remains below.
As beings from four dimensions and more, the young dragon knows things that
young humans do not. Patience and restraint, for example, while feeble as forces,
are mighty as powers, since to act at the wrong time is just as defective as acting
in wrong directions. What luck that there is so much to do before learning to fly,
so much to consider and contemplate still. Ages pass as dragon seed, ages more
as an egg, with no more to show than two meter’s height and a couple of cracks
in the shell. But one does not challenge a sky so full of stars on little pink wings.
This is not indecision. What to do is implicit and latent. It is still the wrong place
and wrong time. To try not to be the wrong dragon is enough of an effort for now.
Who would want to be this dragon or even put him to use gets to use power to wait.
01.2, 9 2nd, Zhi Gua 13: Tong Ren, Fellowship With Others
(Fan Yao 13.2: fellowship only inside the clan, embarrassing)
Dragon appears in the field
Rewarding to encounter a mature human being*
01.2x - Dragon appears in the field:
Merit’s reach (is) extensive
When you want to grow into adulthood, it is good to live and learn among peers.
When you want to grow to potential, it is wiser to seek out those more advanced.
How many of these you can find will measure that potential, in degrees of humility.
With so much to learn, so much to not reinvent, and so much to unlearn only later,
all held as treasure by culture, the young dragon searches the fields of his choice,
adding horizons, models and new points of view, becoming exposed and familiar,
allotting much of that long span of years simply to learning all of the basics: of fluid
and aerodynamics, of eclectic method, of the words and deeds of ancestral dragons,
what they have done, and failed to do, having the sky for a limit. Most knowledge
will be second hand, for even the purest of selves is made of what others can offer.
59
01.3, 9 3rd, Zhi Gua 10: Lu, Respectful Conduct
(Fan Yao 10.3: one eyed see, lame take steps, and get bitten)
A noble young one,* throughout the day, creating, creating
By nightfall looking frightful
A struggle
Not an error
01.3x Throughout the day, creating, creating:
Turning (and) returning (is) the way
The young dragon ends yet another full day with long hours under the night lights,
poring over the tomes and glyphs, deciphering cryptic runes, hunting for something
greater than himself, getting to know the big limitations, feeling less than immortal,
learning the star routes by heart, forward and back, while his visions of how far there
is yet to go deepen much faster than progress he makes. The air and the aura around
this noble young one begins to crackle with essence and power. The young dragon
teases the web of the scheme of all things, testing the intricate fabric of space time,
in search of the greater ripples and warps, in search of optimum points of departure.
Persevering was so very easy in theory, but much work has come before great work.
There will be a test, where a valiant attempt at an ignorant flight might be fatal.
01.4, 9 4th, Zhi Gua 09: Xiao Chu, Raising Small Beasts
(Fan Yao 09.4: be true, the bleeding stops, anxiety leaves)
Somehow to dance across the deep*
With no mistakes
01.4x Somehow to dance across the deep:
To make progress is not a mistake
The shaman drinks his brew, spreads his feathers, steps to the edge of the known,
to dance into higher realms. The brave young dragon stands at the edge of the cliff,
facing this rite of passage one way, his white-knuckled talons scarring the rocks,
preparing to leap from aerial theory to practice, now two different things at long last.
To gain the abyss will mean to let go of that clawhold completely. The wind will be
no easy thing to take hold of, until reaching dangerous speeds. But here is the only
control to be gained, the wind becomes the master: the only conquest comes from
obeying the facts. No wavering will lift this beast, much less beast and his baggage,
so lightening up should help. And never miss half the point by failing to look down.
There can be no half measures here, in fact, as there are no real dragons in theory.
60
01.5, 9 5th, Zhi Gua 14: Da You, Big Domain
(Fan Yao 14.5: truths like commerce; with dignity, promising)
Dragon in flight across the sky
Rewarding to encounter a mature human being
01.5x Dragon in flight across the sky:
The mature human being creates
Heads turn as one to the sky, as the hopes of the masses below are carried up high
by potential fully expressed. A wide recognition inspires the young ones to follow,
if example were the point of it all. Yes indeed, from above they all look like bugs,
and like bugs they may think this sky has been conquered. But above and beyond
all of this is only the wind in your ears, screaming, then singing, then silent. Beyond
gravity, in the cold and crystalline sky, we have met the darkness between the lights,
the deep night no dragons will conquer, the humility only the great ones can grasp.
What do you really command from up here? Only your own, a view, an attitude,
whatever you need to accept all the rest. And little else, but that can be so much.
Lesson and example are one: high up is halfway home. Triumph is in the landing.
01.6, Top 9, Zhi Gua 43: Decisiveness
(Fan Yao 43.6: no cry for help, the outcome will be misfortune)
Arrogant dragon will have regrets
01.6x Arrogant dragon will have regrets:
Excessiveness is not suited to longevity
He is proud to be a dragon and he has every right to be so. He takes life beyond.
Selfishness, pride and ambition, maligned though they may be, are not flaws or sins.
Doing them badly is wrong, or stupid at least, and from this they get a bad name.
And when pride starts to worship the self, that which is other more readily kills.
Turning success into failure is just not fitness. Superior beings have further to fall.
The dark, vast night has two moral lessons for us: to think about how large we are,
and to love what we can while we can. The eons of a dragon’s span are not eternity.
The little hops between the stars are not infinities. The earth, even in hand, is only
a lucky, wet rock, among many. A master of existence knows nothing of Nothing.
Life’s true home is humility: it does not belong in this sky until it can laugh at itself.
61
01.7, Using 9
Observe a group of dragons - without a leader
Promising
01.7x Using Nines:
Heaven’s nature is not about playing the leader
Playing, adopting and following leaders are games played first by young children,
and by the time they are grown, they play them so badly they injure themselves.
Because it is their way, it must be the way the universe runs. The mightiest force
in existence must be just like human kings. The small and feeble, too-human mind
has things all backwards again. The story is not about them, or who created what,
or who put all of the galaxies there, to light our way so poorly at night. One who
spends time above has seen bigger pictures than this. In the grand scheme of things,
and only a short time from now, humankind will be gone, whether to bones and dust
or into better descendants. Breaking open the mind, who wants to live for what lasts
will look beyond what the short sight will see. Creation is that which survives us.
01, Notes
* 01.2: Da ren is usually translated “the great man,” and this is an appropriate
translation in the context of Confucianism. But ren is gender neutral: and fu is the
word used for “gentleman,” when not used as a pronoun. Also the English word
“great” is too broad, admitting those who have not earned or deserved their wealth
and power. The Zhou Yi authors may have had Zhou Gong in mind when using
this term.
* 01.3: Jun Zi is usually translated “the superior man,” which also carries many
anachronistic Confucian implications. A key to the older idea here is the great
amount of humble and humbling work to be done on one’s merit, and value or
worth as a living being, thus the affectionate diminutive zi, indicating room to
grow. To the extent that the Yi may be considered a training manual for young
leaders, the authors may have had the young Cheng Wang, Zhou Gong’s nephew,
in mind.
* 01.4: From King Lear, Act 4, Scene 1, Gloucester
There is a cliff, whose high and bending head
Looks fearfully in the confined deep:
Bring me but to the very brim of it,
And I'll repair the misery thou dost bear
With something rich about me: from that place
I shall no leading need.
62
01, Dimensions
pang tong gua (opposite): 02, Kun, Accepting
qian gua (inverse): 01, Qian, Creating
jiao gua (reverse): 01. Qian, Creating (chong gua 7)
hu gua (nuclear): 01, Qian, Creating
zhi hu gua (nuclear of): 28, 44, 43, 01
shi er di zhi (12 branches): Sovereign Gua, 4th Moon (May)
01, Wai Guang
* Qabalah: Chokmah in Yetzirah
* Tarot: Two of Swords
* Astrology: Uranus in Air
01, Quotations
* A man must be Solomon before his magic ring will work. —Hafiz
* Character is destiny. —Novalis
* Because Allah has no other hands than yours. —Sufi proverb
* Much can be done to change the nature of man himself. —Julian Huxley
* But man, proud man, dressed in a little brief authority,
Most ignorant of what he is most assured,
His glassy essence, like an angry ape,
Plays such fantastic tricks before high heaven,
As to make the angels weep. —Shakespeare, Measure for Measure
* Eritis sicut Deus, scientes bonum et malum. —Gen.3:5
* An epoch will come when people disclaim kinship with us as we disclaim
kinship with monkeys. —Kahlil Gibran
* The secret to creativity is knowing how to hide your sources. —Albert Einstein
63
GUA 02, KUN1, ACCEPTING
Binary 000 000 = 00 & 64; Kun below, Kun above; Chong Gua
02.X, Overall Image
The earth’s capacity is acceptance
The noble young one, with tolerance of character,
Upholds the outer world
Earth is here and there, and now and then, vast and timeless. Heaven might be larger,
but earth is alive; subject to every least thing, but the root and birth of all sentience.
Why is a passiveness power? An event needs room to occur. Emptiness is capacity,
and capacity is power. The way power can go is the way power does go, that is its
way and its capacity. Begin with what is given and everything fit enough follows.
All the parts of the whole are in play. Any denial of things as they are is bad science,
not a basis for change. To have it all is accepting it all, at the least as a place to begin.
What good are blessings not well received? What good is grace without gratitude?
02.0, Accepting
Supreme fulfillment
Rewarding the mare’s persistence
The noble young one has somewhere to go
To lead is confusion
To follow is to learn mastery
Worthwhile west to south:* find companions
East to north:* forgo companions
Secure the certain good fortune*
The fertile mare wanders the breadth of her world, with stamina and endurance,
noble bearing and dignity, and yet without thought. She needs no genius to figure
her aims, no pride to prance and no shame to limp. She simply inherits the ways
of her kind and all the sense that’s needed to browse. So many tracks may be traced
through one field that the number of possible paths has no end. When one looks at
choosing a path, what is real exceeds what is possible. To choose, then, begs how,
and life, which grew up with earth, has slowly absorbed some good, simple rules:
The path of least resistance is often the path of optimum gain. Securing the certain
good fortune will squander less effort in adding up losses. To follow one’s senses
is to use something older than mountains. To be still and learn is not to be stupid.
Then why does leading lead to confusion? Where is guidance first and best sought?
Leading is best when more is known and being responsive would make less sense.
But simply learn first and all the rest follows. Acceptance keeps all of the options.
To not assert such a small thing as self is to move among some far greater powers.
64
02.M, Key Words
Receiving, tolerance, gentleness, patience, openness, accommodation, gratitude
Assent, contentment, comprehension, understanding, embrace, room, allowance
Endurance, perseverance, acquiescence, compliance, groundedness, support, care
Potential, capacity, raw material, substance, suchness, realism, consent, upholding
Simplicity, naturalness, surety; latitude, range, breadth, largesse, fields of options
Power of possibility, first accept givens; absorbing, learning, growing, accessing
02.G, From the Glossary
kun1 (to) receive, accept, support, absorb, substantiate, realize (s, ed, ing); (a, the)
receiving, acceptance, compliance, substance, matter, material, field (of options),
potential, basis, support, ground, capacity, earth; (to be) subordinate, humble(r),
passive, accepting, compliant; the earth; (a, the) female, rou, or yin principle
02.T, Tuan Zhuan
How consummate (is) receptivity’s source!
The myriad beings (are) provided with life
And so, (in) acceptance, inherit the sky
Accepting (with) generosity upholds the outer world
Character accommodates without drawing boundaries
Comprehending vastness, exemplifying wholeness
The varieties of beings (are) joined in fulfillment
The mare (is) the earth’s kindred spirit
(And) wanders an earth with no borders
Gentleness (and) acceptance reward persistence:
The noble young one’s purpose in going
To initiate confusion (is) to stray from the way
To follow (with) acceptance (is) to learn the principles
West (to) south, find companions:
And so, with the help of one’s kind, make progress
East (to) north, forgo companions:
Although, in the end, there will be rewards
Securing the certain holds promise:
The response to a world without limits
65
02.1, 1st 6, Zhi Gua 24: Fu, Returning
(Fan Yao 24.1: not far to return, nothing worthy of regret)
Walking on frost, hardened ice results
02.1x Walking on frost, hardening to ice:
The shadow begins to manifest
* Gradually fulfilling its nature
To realize solid ice
Grounds for change gather in knowable ways, are sensed before they are evident,
felt before they are obvious. Heralds and portents, traces and signs may be subtle,
but unlike expectations, they are legible here in this moment. Winter solstice marks
the end of Sol’s decline, but a lagging cold has only begun. A shadow’s beginning
to form is not bad, unless you do not see it coming - for then all progress just goes
the wrong way. Without a thought about seasons, the mare gets a new winter coat.
The green beings take their first hints and so withdraw to their roots for the winter.
The creatures all know what they need to know, without any big brains or science,
they follow the order of things, and dress for the occasion. The eggs and the seeds
are as smart as they need to be with their own basic grasp of the nature of things.
02.2, 6 2nd, Zhi Gua 07: Shi, The Militia
(Fan Yao 07.2: at the heart of the militia, thrice commissioned)
Straight, square and complete
Without repetition, nothing cannot be turned to advantage
02.2x Six second’s movement:
Straight (is) the way to square
* Without repetition, nothing cannot be turned to advantage:
The earthly principle (is) illustrated
The dimensions of capacity unfold in a natural order. Count the points that fit onto
a line, the lines that fit into a square, the planes that fit into a solid, the solids that fit
into one span of time. Open the next dimension and options grow instantly endless.
Unfold four or more and there is the way. You can take an entire life and still fail
to cross one small field in all possible ways. And the ingrates complain about having
so little. If life is too short, make it wider, if too thin, go deeper, if amazed, rise up,
If this is not enough, live again, or be someone else. The being goes where it goes,
conditioned from behind, not by what is ahead, reaching, broadening, deepening
and enduring. A beginner’s mind keeps all of its options,* free from Been There
and free from Done That, the two human thoughts that suck the life from the world.
66
02.3, 6 3rd, Zhi Gua 15: Qian, Authenticity
(Fan Yao 15.3: diligent modesty, will have closure, promising)
Restraint in display is suited to persistence
But for someone engaged in the royal service
No achievement brings closure
02.3x Restraining display (is) suited to persistence:
For the sake of timely development
* Someone engaged in the royal service
Knows (and) honors the whole
A work will not be a great work if the whole of its point is its author’s biography.
Higher purpose will serve a cause before self, and the great work of transformation
is higher purpose made real. This is not to denigrate self, or to say that great causes
are more important or sovereign than beings: it is beings who think and feel, beings
who bleed for their causes. No practical fiction like nation or group mind does this.
Why does the master work for the work’s success, and spread the credit around?
Why does the royal servant serve the cause and not the effect? It is not that the work
is its own reward, or that some greater good may be served here: the result is simply
life’s journey through life and by success is the way life advances. This effort needs
no distractions. It is better corrected than praised, and praised to better the work.
02.4, 6 4th, Zhi Gua 16: Yu, Readiness
Fan Yao 16.4: at springs of readiness, gather companions in
Tied up in a bag
No blame, no praise
02.4x Tied up in a bag, no blame:
Discretion avoids trouble
Drawing the string, not attention, the result for now is in and secured, with no label.
Only oneself is a hard thing to be. To be either fetus or pregnant with the possible
are not the sustainable states: one wants to burst out and be more than potential,
one wants to be kinetic. Even a lifeless earth would want its stones to roll down hills,
would want its waters to rush down to the sea. So how much more for a living earth!
Yet there are times to be only potential, to learn the things that you have in the bag,
to learn and not push the envelope’s limits, to just be no big thing, to be set aside,
out of the way, to not to be seen by adventure or have no need to prove freedoms.
The troubles will soon be compelling enough that this is a thing to not worry about.
To incubate, gestate, claim time or space for one’s own, also serves a great work.
67
02.5, 6 5th, Zhi Gua 08: Bi, Belonging
Fan Yao 08.5: exemplary, three sided hunt, without coercion
Golden dress
Most promising
02.5x Golden dress (is) most promising:
Refinement dwells within
The sovereign’s favorite robe is made from dull and bland yellow linen, is simple,
comfortably cut, without all the trappings, tassels and frills. Simplicity too can attract
and hold things together. Beauty is also a way of seeing, and not just some thing to
be seen. The wiser sovereigns remember things others forget: nobility is an ethic to
practice, not just a position to hold. Respect can be given and not merely sought.
Dignity is held in example, diplomacy in an open hand. A king can know that he is a
servant, in place by the grace of the ancestors and for the sake of those yet to come.
A full head of hair can serve for a crown, a rump as a comfortable throne, borne
around the kingdom by two loyal feet. Court can be held in the heart. Respect can be
had in better ways, so that helpers can walk upright. To be humble is not to be less.
02.6, Top 6, Zhi Gua 23: Bo, Decomposing
(Fan Yao 23.6: the ripest fruit not eaten, nobility gains ground)
Dragons at war in the wild
They bleed indigo and golden
02.6x Dragons at war in the wild:
Their way (is) exhausted
Accepting can accept some wild ideas. Humanity thought up some notion that reality
comes in two halves, becoming, in the process, earth’s one exception to wholeness.
Softness is hardened and strength is made weak. And now both sides are bleeding.
The dualist picks and goads his champion, wages the war in his mind, with wild and
poetic visions of eternal battles between darkness and light, so ready to hand himself
over as some sort of coveted prize. In wholeness the forces also compete, moving
the beings ahead, and all the sides win - including the ones passing out of existence.
But taking sides you can’t have it all. Partial itself means less and unwholesome.
This is not a power struggle: power does not struggle. It is force exhausting itself.
This would be sad enough if it didn’t spill out of the mind and mess up the world.
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02.7, Using 6
Worth enduring persistence
02.7x Using six (with) enduring persistence:
For the sake of greater conclusions
Humans beings are in such a hurry they call themselves a race. Thinking they have
but a short way to go, they set an appropriate pace. Leaving no time to watch the
grass grow, they act as though they were parasites, rushing to grow and consume all
they can. They would flee to the stars in their ships and their prayers, and leave
what they pray to behind them, on the home where it began. Earth can be thought
to have a perspective on this. It might be the whole point of life: this would be of the
long run and passing the torch along to successors. Naturalness, what is so of itself,
that dumb to the sixth power wisdom that all life is heir to, knows a pace that might
go the distance: it is life that lives inside of its means, and knows to sustain its place,
and finds its goals in the journey itself. Persistence that fails to endure is just failure.
02, Notes
* 02.0 To the Northeast and Southwest were the relative centers or capitals of the
Shang (Yin) and Zhou dynasties respectively, at the time the mandate changed
hands. Southwest was friendlier ground, a more “secure and certain good fortune,” or a path of least resistance. The northeast was within the new domain and
was therefore a permissible direction, but here it is seen as more challenging than
is currently necessary.
* 02.0 This line may also be rendered as“peaceful persistence is promising.” But
finding one’s security in what is already guaranteed by being already at hand may
be the best way to find a peaceful persistence. This is Ji, or lucky.
* 02.2 Paraphrasing Shunryu Suzuki, see “Quotes” at Gua 25.
69
02, Dimensions
pang tong gua (opposite): 01, Qian, Creating
qian gua (inverse): 02, Kun, Accepting
jiao gua (reverse): 02, Kun, Accepting (chong gua 0)
hu gua (nuclear): 02, Kun, Accepting
zhi hu gua (nuclear of): 02, 23, 24, 27
shi er di zhi (12 branches): Sovereign Gua, 10th Moon (Nov)
02, Wai Guang
* Qabalah: Binah in Assiah
* Tarot: Three of Pentacles
* Astrology: Neptune in Earth
02, Quotations
* The breathing of the true human being comes from the heels. — Zhuangzi
* “Would you tell me, please, which way I ought to go from here?”
“That depends a good deal on where you want to get to,” said the cat.
“I don’t much care where ...” said Alice.
“Then it doesn’t matter which way you go,” said the cat. —Lewis Carroll
* Sitting quietly / Doing nothing
Spring comes / The grass grows by itself —Zen
* Gratitude is not only the greatest of all virtues but the parent of all others.
—Cicero
* ‘Tis a gift to be simple, ‘Tis a gift to be free
‘Tis a gift to come round to where we ought to be. —“Simple Gifts”
* We shall not cease from exploring / And the end of our exploring
Will be to arrive where we started / And know the place for the first time.
—T.S. Eliot
* Paradise is exactly like where you are right now ... only much, much better.
—Laurie Anderson
70
GUA 03, ZHUN1 (or TUN2), RALLYING
Binary 100 010 = 34; Zhen below, Kan above
03.X, Overall Image
Clouds and thunder
Rallying
The noble young one, accordingly, sorts warp from weft
This is only a heavy storm, not nature’s cruelty or wrath, but to the young sprout,
it’s an unplanned test of a right to survive in a world suspiciously too full of youth.
Just life against chaos, there is nothing personal going on here. First it was stones
where he wanted his roots and now this. In the blinding rain, with pressing needs,
goals are lost to view, except to keep from coming undone. Impatient frustration
just leads to more tangles. He cannot impose his plan with all this defending to do.
The young noble locates his feet and stays put, humbly calling on helpers, noting
his losses, counting his blessings. The warp is what will persist: this is first to sort.
03.0, Rallying
Supreme fulfillment
Worthwhile to be persistent
Not at all useful to have somewhere to go
Worthwhile to enlist delegates
The sky fills with chaos while heaven creates. The desperate young thing is faced
with few choices, none by design or deserved. And when it seems to be only you,
against all the chaotic world, the trick is to rethink what ‘you’ is, to include the sum
of your helpers and all the resources at hand. Collect the wits first and start turning
things to advantage. The one who can even use losses will be the one who’s set back
the least. Even while on the defensive, when you cannot impose the least part of your
plan, a humble niche can still be fought for and won, given the right-sized ambition.
Then struggle becomes future fitness and loss just the loss of things never needed.
The human mind is so skilled at taking advantage from trial and tests that folks can
look back in time and declare, with the straightest of faces: All this happened to me
for reasons unknown at the time, but this must have been part of some greater plan.
But in fact the reason here is only the method of life, stealing just a little more order
from chaos, one small life at a time. Coherence, persistence of order, is no great rule
directing heaven or all of the powers that be. Keeping order is life’s little challenge.
71
03.M, Key Words
Struggle, difficult beginning, birth/growth/early/first trials, frustration, confusion
Needing assistance, reinforcement, concentration, coherence, pulling (it) together
Fallback, triage, retrenchment, regrouping, muster; to minimize loss, hold/bear up
Prioritizing, consolidating a position, using reserves; the write off, the rainy day
Courtship metaphor for confusion, frustration and turmoil; young sprout as Zhen
Frustrated anticipation, the loss of unhatched chickens, the linearity of expectation
03.G, From the Glossary
Zhun1 (to) rally, muster, collect (together), store up, bank (up), assemble, accumulate, pull together, bring together, summon (help), congregate, secure; need help,
need assistance, struggle, sprout, start (out) small (s, ed, ing); (to be) in difficulty,
in need of (help, assistance), sparing, hard, difficult; (a, the) village, congregation,
camp, rally, initial difficulty, difficult start, birth pains, early trials, rites of passage; a single blade of grass, bending and twisting; (to consolidate gains while
cutting losses); to garrison or station soldiers; also pronounced Tun2.
03.T, Tuan Zhuan
Rallying
The firm (and) the flexible begin to interact and so (come) the trials of new life
Moving through the heart of risk
Much fulfillment (means) persistence
Thunder (and) rain’s activity abounds to excess
The sky creates in haste (and) obscurity
(It is) necessary to enlist delegates, but not (in order) to relax
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03.1, 1st 9, Zhi Gua 08: Bi, Belonging
(Fan Yao 08.1: being true overtops vessel, even more promise)
Cliffs all around
Worthwhile to maintain resolve
Worthwhile to enlist delegates
03.1x Even with cliffs all around
The objective to make progress (is) correct
* By respecting the lowly (and) disregarded
The great gain humanity
Life’s road was recently so full of promise, then it showed itself to be a dead end.
Echoes are sending mixed signals, the crowded horizon might as well be a maze.
Where terrain is not mapped or charted, wrong turns are not a mistake, and yet
they still need some fixing. It begins with getting the lay of the land, mapping the
options, charting a course: tasks not done while forging ahead with great strides
and pushy ideas. You could even stop and ask for directions, or follow the water
downstream to get out, or follow your own footsteps back. All suggest that humility
saves time and trouble. Maintaining resolve is not always maintaining direction.
Sometimes the course is defined, the givens are a ‘take that.’ Whether humbled
by choice or making bad choices, if humility leads to success it is not a lesser idea.
03.2, 6 2nd, Zhi Gua 60: Jie, Boundaries
Fan Yao 60.2: not beyond courtyard gate, disappointing
It seems like needing assistance is the same as turning back
A team of four horses arrayed alike
Not an adversary but a marital suitor*
The woman, of tender years, is resolved: no babies
Ten years, then babies
03.2x Six second has difficulties
Overcoming resolve
* Ten years, then babies:
Revise the rules
He thought that the hard part was over, once he and his horses were ready to go.
His team is assembled and his presence majestic. He will sweep her from her feet.
So he holds his breath, paces and waits for a sign. And tries not to look like a fool.
Just what is he courting here? He keeps a tight hold on those horses, and ponders
this a bit longer, and envies the robber who can be more straightforward and also
even less welcome. There are affairs best put in order by not beginning them yet,
and sides to some situations that call for perceptions broader than those of a fool
on love’s errands. Does he want strings and tangles to sort? In a state of mind with
warp and weft so confused? With implications and complications: the rules are on
the run here. Recover ten years in advance: let them go and head back to normal.
73
03.3, 6 3rd, Zhi Gua 63: Ji Ji, Already Complete
(Fan Yao 63.3: three years to conquer, lesser people useless)
Pursuing the deer without preparation or forester*
All alone, going into the heart of the forest
The noble young one is discerning
Which is not the same thing as quitting
To proceed would be embarrassing
03.3x Pursuing the deer without preparation (or forester):
In order to follow the game
* The noble young one gives this up
To proceed (is) embarrassment (and) futility
He was told that delegates could be appointed, but somehow thought this inferior.
So, armed with some training in poetry, but ill advised by instinctive knowledge and
lacking in second hand wisdom, our hero sets out to tame the wilds in three days,
and looks for mistakes he can learn from. So eager is he to bring home a nice prize
that he fails to notice the storm. The dark clouds obscure all sense of direction. Rain
erases his tracks. All of the things that he needs to know now were learned long ago
by his culture, yet tonight he might need to reinvent fire. To scout and to track and to
orienteer were mastered ages ago by the deer, who know the turf too, and all of its
hazards and tricks. The goal will win, not be won here. Luckily, deer don’t eat meat.
But if he can learn, this hunt will bring food for thought, for many years to come.
03.4, 6 4th, Zhi Gua 17: Sui, Following
(Fan Yao 17.4: following to have success, persistence has pitfalls)
A team of four horses arrayed alike
The quest of a marital suitor
To advance is promising
Without doubt worthwhile
03.4x To ask and then to proceed
(Shows) clarity
His horses would not be arrayed and bedecked in their finest if he wanted his aims
and agenda kept secret. And yet if he followed only his aims, instead of the signals
and signs, there would be no communion today. To succeed means also to follow.
His mind has held on long enough, awaiting some sort of good signal. Good sense
said not to come with no sign, but he will not wait for two of them just to be sure.
This seems to be it: she does not look away, and so forward he goes to his maiden,
the bright, happy fool he has waited to be. His mind, with all its reins and restraints,
steps down as his ruler. His new leader knows what to do, having practiced more
years than the mind can count, nor would it let mind forget. Why did she say yes?
What’s wrong with her? Ask later. For now, they are both in good, loving hands.
74
03.5, 9 5th, Zhi Gua 24: Fu, Returning
(Fan Yao 24.5: honest return, with no regrets)
Collecting one’s riches
A little persistence is promising
A lot of persistence has pitfalls
03.5x Collecting one’s riches:
The ramifications (are) not yet revealed
The rainy day will arrive, but it will always look different somehow from the one
which was planned or allowed for. The wherewithal banked or hoarded or saved
for such times is not an accessible wealth. True riches are mobile, liquid and spent.
The right amount of insurance will not cover every conceivable problem, but asks
what needs to be covered and why, or to be discounted and where - what futures are
worth less today than tomorrow. The investment goes nowhere, or does little good,
while returns will diminish in proportion to fear and exaggeration of risk. Saving up
to save oneself can economize on economy using delegates, neighbors and pools.
One spare of every possible thing in one’s house will tie up half of one’s holdings.
But one spare of each thing in each hamlet shows a rich understanding of wealth.
03.6, Top 6, Zhi Gua 42: Yi, Increasing
(Fan Yao 42.6: none increase, someone assaults: fickle heart)
A team of four horses arrayed alike
Tears of blood, flowing like water
03.6x Tears of blood, flowing like water:
How could this be continued?
The courtship goes terribly wrong: all of his glory proves to be not good enough.
He broadcasts the loss of his mind now, each false hope cries out as it dies. This is,
of course, the end of the world, tomorrow will not come around any more. Pain is
now always, and happiness never. He is now lost - a loser, a failure, selected against
and denied. But perhaps he was merely too full of himself, with too much expected,
too little attended, and all of this leaking of his is just a way to leak out of an outlet,
and what he has is more than he needs, and not less than he needs at all. Why make
a little misfortune enormous? Why this much mourning for something now known
to have had no real chance? Why make the short road endless? A problem of simple
proportion. Things begin great as illusions, but the real begins and ends uninflated.
75
03, Dimensions
pang tong gua (opposite): 50, Ding, The Cauldron
qian gua (inverse): 04, Meng, Inexperience
jiao gua (reverse): 40, Jie, Release
hu gua (nuclear): 23, Bo, Decomposing
shi er di zhi (12 branches): Kan-Li Family
03, Notes
* 03.2 Titus Yu, quite literally, has "not outlaws but inlaws."
* 03.2 There was a custom I may not be capturing here. A poor groom could help
a bride’s family save face by feigning the abduction of a bride. I am not certain,
but these could be the robbers suggested here. At the least, the practice may have
made it easy within the culture to confuse or associate the suitor with the robber.
* 03.3 Yu2 has several appropriate translations (all of them intended: preparation,
readiness, precaution; foresight, forethought; concern, worry; and forester, game
warden, etc) which cannot be rendered by a single English word.
03, Wai Guang
* Qabalah: Geburah in Briah
* Tarot: Five of Cups
* Astrology: Mars in Water
03, Quotations
* Character consists in what you do on the third and fourth tries.
—James Michener
* We will now discuss in a little more detail the Struggle for Existence.
—Charles Darwin
* Let the end try the man. —Shakespeare, Henry IV
* It is in self-limitation that a master first shows himself. —Goethe
* Necessity does the work of courage. —George Eliot (Marian Evans)
* In the difficult are the friendly forces, the hands that work on us. —Rilke
* Great perils have this beauty, that they bring to light the fraternity of strangers.
—Victor Hugo
* Every man expects somebody or something to help him. And when he finds that
he must help himself, he says he lacks liberty and justice. —Edgar Watson Howe
* Trials teach us what we are. —Charles Spurgeon
* In critical moments even the very powerful have need of the weakest. —Aesop
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GUA 04, MENG2, INEXPERIENCE
Binary 010 001 = 17; Kan below, Gen above
04.X, Overall Image
At the foot of the mountain emerges a spring
Inexperience
The noble young one, accordingly, proceeds to fruition
by nourishing character
They gurgle and burble and babble at first. In time the small pits and pools will fill,
questions are answered and needs are met. The fulfillment of first things comes first,
and each new rim is a threshold, and then a moving on, over those mocking depths,
under those frowning heights. The spring and the springtime of life is the watershed,
the headwaters of a being. It is still too far away to begin to search for great streams,
but not too far away to learn how to think of searching. The things that are lacking,
the gaps in the understanding, the unmet primary needs, the why’s and why not’s,
are what appetites are for. It’s the hunger, not the meal, that moves the youth along.
04.0, Inexperience
Fulfillment
It is not I who seeks the young and inexperienced
The young and inexperienced seek me
The first consultation informs
The second and third show disrespect
Disrespect deserves no information
It is worthwhile to be dedicated
It is not the duty or function of oracles to chase a young fool around with advice.
Nor is it wisdom to give or seek answers. Wisdom lies in the way one questions,
the say one has in the way that one hungers, the taste that one has in one’s wants.
Pointless, inane and importune questions get no information at all, but not because
they irk Teacher. There is just nothing there to receive or contain information, and
no way to process the changes. You do not need the answer to question, but this will
shape the response with language and context. To learn is to change oneself, from
an earlier state to a later. The young one is born with half of what is needed and half
of what must be lost. Too much of potential is there in the being at birth, to go to
half of anywhere, and do half of any thing, but half of which are danger and trouble.
To this end the young one begins his life as a halfwit. The other half is the culture,
tempered by family and friends, with two tools: for all there is to be lost there is no,
for all to be won there is yes. The child is blessed who has both in good measure.
To grow in every direction is no direction at all. Being specific means boundaries.
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04.M, Key Words
Early development, education, guidance; differentiating, specifying, personalizing
Inquiry, questioning, questing, discovery; fulfilling potentials, talents, aptitudes
Foolishness, folly, ignorance; a childlike hunger to know, untrained green vines
To be covered, blinded, immature, obscure, obtuse, uncultivated, inexperienced
Making connections and pruning, learning and unlearning, training the mind
Educate as to lead out; instruction; importance of questions in framing answers
04.G, From the Glossary
meng2 (a, the) inexperience, immaturity, innocence, darkness, obscurity, cover,
ignorance, insensibility, foolishness, deception, folly, stupidity, fool, halfwit,
(tangled, untrained) green vines; (to) cover, conceal, hide, cheat, dupe, deceive,
darken, stun, receive, suffer, undergo (s, ed, ing); (to be) inexperienced, uncultivated, rudimentary, rude, crude; passive, subjected to; entangled, obscure, immature, young, ignorant, foolish, dull, green, blind, in the dark, darkened, enveloped, uninformed, shrouded, unenlightened, unconscious, insensible, foolish;
the small of a thing; go with covered eyes
04.T, Tuan Zhuan
Inexperience
At the foot of the mountain are hazards
(To be) at risk and yet remain still
(Shows) inexperience
Inexperience (is) fulfilled:
According to fulfillment’s conduct at the heart of the time
It is not I (who) seeks the young (and) inexperienced,
The young (and) inexperienced seek me:
The objectives (are) complementary
The first consultation informs:
According to the firmness within
The second (and) third (show) disrespect
Disrespect deserves no information:
Disrespect (shows) immaturity
Inexperience (is) the way to cultivate uprightness
(This is) a sacred task
78
04.1, 1st 6, Zhi Gua 41: Sun, Decreasing
(Fan Yao 41.1: one’s own affairs are rushed, ponder decreasing this)
Delivering the inexperienced
It is worthwhile and useful to discipline another
If practiced to remove the shackles and cuffs
But for this to continue is a disgrace
04.1x Worthwhile (and) useful to discipline another:
For the sake of ethical standards
The wild and unruly behavior of lively young fools poses a serious question or two:
How much is mine to do? And: How much can I get away with? And this deserves
a serious answer: about half of what you might do, but not to include that tantrum,
or playing under the wagon, or biting your little friend’s nose off. There is so much
to unlearn, even right at the start. Some of the lessons won’t wait : the need for them
must be assumed, maybe restraint in the form of restraints. But the object is making
these a part of the subject, discipline grows into self-discipline. Somebody’s ethical
program becomes the child’s second nature. All vines need some structure to climb.
But culture too can unlearn, when tools for this process, like shame, pain and guilt,
fail us all. Consequences can diminish the options and still not diminish the child.
04.2, 9 2nd, Zhi Gua 23: Bo, Decomposing
(Fan Yao 23.2: depriving bed of frame, dismissing persistence)
Embracing the inexperienced is promising
Involving the women is promising
The young one can manage the household
04.2x The young one can manage the household:
The firm (and) the flexible interrelate
Old master keeps a vigil as a young son is apprenticed to life, learning how to live.
Loosed among the other young fools, he learns to share and play, fight and retreat.
Loosed among the women he learns to mistrust expectations, and of the family life,
with its palette of diverse points of view. Among his daily duties he learns to trade
effort for value, and thus to weigh value itself against effort. There can be no better
teacher of duty than freedom, or teacher of freedom than duty. He will slowly add
real context, training in safe environs as consequence is slowly stepped up. Learning
how to learn and why will precede what to learn and when. Education is backwards
if the object is to teach someone a subject. The subject will learn when his mind has
objectives. The subject best taught is the student himself, and relevance is the bait.
79
04.3, 6 3rd, Zhi Gua 18: Gu, Detoxifying
(Fan Yao 18.3: correcting father’s fixations, a little regret)
Not at all useful to court the woman
Who encounters a man with money
And loses self-possession
Not a direction with merit
04.3x Not at all useful to court (this) woman:
(Her) behavior (is) less than responsive
A young fool is being given some fatherly advice, a sample of the way things work,
but artfully lit and properly timed, and before the hormones take over. Too soon will
waste teacher’s time, too late could waste the young man’s whole life, as well as the
whole family fortune. Models of the world and how it should be compete like weeds
to root themselves in young and impressionable minds. Some models invade whole
cultures, and when they do they begin to look like rules. Someone is always needed
to stand outside, look in and share observations. A cultural alpha male might mimic
a natural alpha and go to great lengths to buy up the highest priced brides, not with
strength and character, but with a symbolic merit. Who has the job then to stand up
and say what else this behavior is called? One who does not deserve to be enslaved.
04.4, 6 4th, Zhi Gua 64: Wei Ji, Not Yet Complete
(Fan Yao 64.4: shock to subjugate, three years to big domains)
Afflicted by ignorance
A shame
04.4x The affliction (of) ignorance leads to shame:
Abandoned (and) far from reality
A sure sign of one of two problems: too little guidance is one, too much is the other.
In either case, there is now just one solution. The wise ones ought not to spare fools
the lessons that follow their folly, as long as the fools do not thereby incur lasting
damage or perish, though much can also be said for letting the fools perish young,
denying the world their offspring - for the future of the breed, sooner is often better,
so cultures that survive a long time have more serious rites of passage. But if, for
some silly reason, you happen to think this one is worth saving, the fool being you
or your child, for example, it is time to begin a new program, and abandon the one
which has failed to work. First hand experience teaches; so too does second hand
knowledge. We can learn things in life either way, but we tend to perish first hand.
80
04.5, 6 5th, Zhi Gua 59: Huan, Scattering
(Fan Yao 59.5: evanescent as sweat, cries; scatter stockpiles)
Youthful inexperience
Opportune
04.5x Youthful inexperience holds opportunity:
Accepting (is) the way to gain access
And then there are fine forms of foolishness. Some will say that it takes two decades
for young human beings to grow: enough time for body and brain to mature. Others
might claim this could take at least two million more years. One who claims this sort
of youth will not be an ignorant fool and the questions will keep on coming forever.
Why stop growing? Ignorance can be ten times the work and has no freedom or fun,
no healthy laughter or play. It is dying to grab hold of the answers. The young ones,
with their long youth, have much to teach the mature. A sage remains ready to learn:
answers can’t fill up his questions, beliefs can’t end his search. He still wants to be
everywhere, suspending belief and disbelief both, fingers in all of the pies when not
giving lectures on virtue and worth. Why call one who would kill this “mature”?
04.6, Top 9, Zhi Gua 07: Shi, The Militia
(Fan Yao 07.6: seasoned noble assumes mandate, lessers not used)
Smiting the halfwit
Not worthwhile to practice transgression
Worthwhile to defend from transgression
04.6x Worthwhile (and) productive to defend from transgression:
Those above (and) those below make peace
We will teach him a lesson he will never forget. We will teach him a thing or two.
What sort of wise teachings are these? Was he told he’d be beaten? Is this what
is due? Have mistakes already hurt more? Most of the higher primates are most
of the time at peace. Now and then an alpha will bite or thump on a beta, or twice
sometimes on a rival. But where do we draw humanity’s line? And where do we go
across it? Supposing the point is to give an act negative value, when consequences
are otherwise absent, to mimic a fair and just world. Do we give only fair and just
pain? Are extreme measures fairly measured? Is the precious freedom to risk and
make errors preserved? Discipline is for the disciple, something to choose to adopt,
not something to discipline into disciples. A proper response will lead to this choice.
81
04, Dimensions
pang tong gua (opposite): 49, Ge, Seasonal Change
qian gua (inverse): 03, Zhun, Rallying
jiao gua (reverse) : 39, Jian, Impasse
hu gua (nuclear) : 24, Fu, Returning
shi er di zhi (12 branches): Kan-Li Family
04, Wai Guang
* Qabalah: Yod; Path between Malkuth and Hod (Trad: Tp-Cd)
* Tarot: The Hermit (Inquiry)
* Astrology: Sixth House, Mutable Earth, Virgo
04, Quotations
* Stay hungry, stay foolish. —motto from The Whole Earth Catalog
* It is not the answer that enlightens, but the question. —Eugene Ionesco
* In order to digest food, a man needs a stomach. Who troubles himself to inquire,
however, whether a would-be wise man is correspondingly well prepared?
—Idries Shah, Reflections
* What one knows is, in youth, of little moment; they know enough who know
how to learn. —Henry Adams
* Lessons are not given, they are taken. —Cesare Pavese
* A man has no ears for that to which experience has given him no access.
—Nietzsche, Ecce Homo.
* I was gratified to be able to answer promptly, and I did. I said I did not know.
—Mark Twain
* A prudent question is one half of wisdom. —Francis Bacon
* Good judgment comes from experience, and experience comes from bad
judgment. —Barry LePatner
82
GUA 05, XU1, ANTICIPATION
Binary 111 010 = 58; Qian below, Kan above
05.X, Overall Image
The clouds rise into the sky
Anticipation
The noble young one, accordingly,
Takes refreshment and sustenance
With peace of mind and cheer
The plump, wet clouds have released nothing yet, obeying celestial rules, but not the
demands of beings in thirst below. Desire and purpose belong to life, not the stars.
What will be a blessing some day is now a troubled hope. But the time is always
perfect for something, not all of life is on hold. What a sage must have or do must
first await better timing. And yet the heavens seem to cater to his wants. What might
such a one sacrifice for rain? His neediness, perhaps, to wait with a greater strength,
working on merit, acceptance and gratitude. Hope is not filling enough. To make the
best use of the meanwhile means to use this time, to wait like there’s no tomorrow.
05.0, Anticipation
Be true
Honor fulfillment
Persistence is timely
Worthwhile to cross the great stream
The real problem here is not how late the rain is: it is how much too early one comes
with one’s mind and its set of big expectations. It is not heaven’s business to cater
to the beings. Heaven could starve us to death and not care, and not have a reason
to do so. It is up to each of the beings to make what provisions it needs. Of course
we will get what we need, as soon as we can look back in time. It is meeting what
might be called needs while looking ahead that causes these questions of why, and
all of their vacuous answers. Needs are more easily met than wants, much more than
wishes and hopes, but none are binding on anything other than life. What must be
done might not be. Stars are said to serve wishes, but wise ones wish now for what
is at hand, and later for what was to come. And not being busy meeting those needs
means they will have a lot of free time, and so can take all of the time that they need.
Some think they can kill time while they are waiting. This is just not a sane thought.
The best sort of patience is artful and moves towards the best place to wait. There
is no better time to cross the great stream than the days near the end of a drought.
83
05.M, Key Words
Waiting, awaiting, readying, earliness, suspense, calculated inaction, patience
Gratification deferred involuntarily, satisfaction postponed, delays, deprivation
Presence of mind, window of opportunity, being properly ready, providing for
Nourishment, necessities, essentials, prospects, hunger and thirst, prerequisites
Doing without, biding time, working on worthiness, maximizing the meanwhile
Making the most of emptiness & want; getting ready, invocation; looking out for
05.G, From the Glossary
xu1 (to be) essential, needful, necessary, insufficient, tantalized, suspended; (a,
the) anticipation, suspense, expectation, desire, demand, need, duty, obligation,
necessity, requirement, prerequisite; (to) wait, await, abide, bide time, postpone,
tarry, stop, defer, do without, watch for, look out for, need, require (s, ed, ing);
Shuowen has stopped by rain, waiting it out instead of waiting for rain; [deferred
gratification]
05.T, Tuan Zhuan
Anticipation
(Means) necessity
Hazards lie ahead
(Be) firm (and) persevering and so avoid complications
This means to avoid affliction (and) exhaustion completely
Anticipation
Be true
Honoring fulfillment, persistence is timely:
(Be) poised, with celestial dignity,
(And), accordingly, upright (and) balanced
Worthwhile to cross the great stream:
To make progress will be an accomplishment
84
05.1, 1st 9, Zhi Gua 48: Jing, The Well
(Fan Yao 48.1: well’s mud not consumed, old, nothing to take)
Waiting on the outskirts
Worthwhile to use what endures
No blame
05.1x Waiting on the outskirts:
Not rushing into difficult action
* Worthwhile to use what endures (and) avoid error:
Before losing the principle
He waits by the fence at the edge of the farm, far afield and far removed. Nothing is
compelling. He does only business as usual. If the thing or noise or strange light
off on the far horizon is destined to endure it will need to endure the journey to here.
All things come that are real enough, but why not let nature work some of it out first
and make this time come to him for a change? There’s a good long view out here,
it is not as though he can’t see this thing coming. There is still time for waiting,
the groundwork and ditches await, and a drought is the best time to clean out the
well. Working those heavy shovels and hoes strengthens that sword arm too. This
will free up some time to come to terms with the present, to get stuff out of the way,
and perhaps even clean up that pit of a house, to be prepared for this big visitation.*
05.2, 9 2nd, Zhi Gua 63: Ji Ji, Already Complete
(Fan Yao 63.2: matron loses veil, do not pursue, 7 days to gain)
Waiting on the sand
The small will talk
In the end promising
05.2x Waiting on the sand:
Abundance lies in the middle
* Even though the small will talk
Consider the promising outcome
The rains will always come, sometimes in seven days, or sometimes in seven years,
so here is a workday’s day at the beach, making the most out of little or nothing,
laying back by the edge of the stream, idly watching the high clouds drift by, with
a faraway look for all the big pictures, in limbo and loving it, pondering the changes
and torrents to come, their white waters tearing down rocks, piling up beaches and
dunes with infinite patience. And of course distant voices will slander and gossip,
with petty little abrasives, a less pleasant babble than water, but no less pleasantly
meaningless. The small will live any life but their own, with nothing better to do
than you with your nothing at all. So you wait where only the big floods will hit,
on an ample margin of error. Studying time is work best done with large samples.
85
05.3, 9 3rd, Zhi Gua 60: Jie, Boundaries
(Fan Yao 60.3: such a lack of restraint, and so, such lament)
Waiting in mud
Inviting predators to approach
05.3x Waiting in mud:
Misfortune waits beyond
* Of our own accord to invite predators:
Attention (and) mindfulness avoid ruin
The long awaited thing has not shown, but everything else has been dropped in its
honor. The meanwhile is as if null and void. Waiting is not going nowhere, just as
not doing is not doing nothing. Calculated inaction invites all sorts of exciting and
complex events, fast fun, and emergencies too. Too ready to be the first to arrive,
waiting where small floods hit first, way down in the lowly depression, too stuck
in only what’s coming, not sure of footing or basis, foreclosing all other options,
one had best heed that sinking feeling. Thieves and predators both like to watch for
swine who wait in the mud, too sloppy to flee, such a special treat for the slowest
of thieves, such easy bait they will look for traps first. Biding time well is bidding
things come. When they do one wants to be well, but here one loses all firmness.
05.4, 6 4th, Zhi Gua 43: Guai, Decisiveness
Fan Yao 43.4: rump with no skin, inferior progress now, be led
Waiting in blood
Get out of the pit
05.4x Waiting in blood:
Comply on the way to comprehending
Obsessed with the thing not forthcoming, so that nothing else can exist, he limits his
view of objectives. Like standing down in a pit of great depth, his horizons might
be all watched at once. The suspense is killing him. It is eating him alive. The mind
without patience or input will make up things and events on its own, including the
scariest monsters, who so love these deep, dark pits, and can hardly wait to be fed.
Bloody hell! What a trench to die in! What a hole to defend! Unable to maneuver,
or get outside of himself, has himself too well cornered, in a nightmare of a drama.
We are trying to coax him out now, you see, but he still thinks that he is a leader.
This is such a good hole to give up. Better to hunker down in a tunnel, then move
towards the light. What is he waiting for now? Out is simply the way that’s not in.
86
05.5, 9 5th, Zhi Gua 11: Tai, Interplay
(Fan Yao 11.5: Lord Yi’s daughter married, the way to happiness)
Waiting at wine and food
Persistence is promising
05.5x (At) wine (and) food, persistence (is) promising:
Making use of the mean(while) correctly
The meanwhile is not that mean after all. In an interval of less stress, a calm center
between busier times, a peace between troubles and wars, toasting and feasting and
even rebreeding get started. It is not a down time at all. There is no need to wait for
old reasons. So the sage arrives half a day early, all agog at the food and spices of
life, all that forgotten fun, getting first fingers in all of the pies, making sure that the
wine is just right. Where else should sagacity lead now? They say that life is not a
rehearsal. This rewards presence, not patience. Tomorrow’s meal is just not half
as satisfying today. This is not a pause between times, but a climax all on its own,
not a calm before some storm, but the center of the weather, and not some stop on
the way to one’s going. There is simply no good reason to have an inferior time.
05.6, Top 6, Zhi Gua 09: Xiao Chu, Raising Small Beasts
(Fan Yao 09.6: rain at last, respect qualities already achieved)
Entering into a pit
With no invitations extended to visitors, three people arrive
To attend to them will end in good fortune
05.6x With no invitations extended, visitors arrive
To attend to them will end in good fortune:
Although not a proper situation
Still less than a major mishap
Waiting properly also waits for the things not expected, and is seldom disappointed.
You had all that time on your hands to get ready, even when you knew not what for,
but all that you did was long out the window for something that had not yet arrived.
Now come what may has. You might think you could have kept house in less pitiful
shape, but waiting does not work well in the past, and there is no could have been.
What’s not done’s not done. The question now is how quickly to learn, since now
is a meanwhile too, even during the knocks at the door. There is still time to salvage
some dignity and get a good attitude ready. This is where the guests will most want
their welcome. Of course every host in the sociable world will apologize for their pit.
At least you will not have to lie now. Clear a quick trail and receive them as honored.
87
05, Dimensions
pang tong gua (opposite): 35, Jin, Expansion
qian gua (inverse): 06, Song, Contention
jiao gua (reverse): 06, Song, Contention
hu gua (nuclear): 38, Kui, Estrangement
shi er di zhi (12 branches): No Family
05, Notes
*05.1 There are two oblique references here. The suggestion to clean out the well
at the deepest part of a drought, when the water table is lowest, is a Zhi Gua and
Fan Yao reference to 48.1. The pit of a house refers to what is coming at 05.6.
A poor family might live in a hovel, often called a pit house, dug halfway into the
ground and covered over. An ill-kept house referred to as a pit is a also common
metaphor in other languages.
05, Wai Guang
* Qabalah: Chokmah in Briah
* Tarot: Two of Cups
* Astrology: Uranus in Water
05, Quotations
* An inquisitive professor once visited Nan-In to pay his respects, but he could
hardly bring himself to stop talking. Nan-In served him tea, pouring the cup full
and not stopping. “It is overfull,” cried the professor, “no more will go in!”
“Like this cup,” said Nan-In, “you are full of your opinions and speculations.
I cannot show you Zen unless you first empty your cup.” —Muju
* And hap’ly Fate’s a Theist-word
Subject to human chance and change. —The Kasidah
* When tomorrow comes, think tomorrow’s thoughts. —Arabic proverb
* If pleasures are greatest in anticipation, just remember that this is also true of
trouble. —Elbert Hubbard
* We love to expect, and when expectation is either disappointed or gratified, we
want to be again expecting. —Samuel Johnson
88
GUA 06, SONG4, CONTENTION
Binary 010 111 = 23; Kan below, Qian above
06.X, Overall Image
The sky together with water is contradiction in movement*
Contention
The noble young one, accordingly,
In undertaking the work, appraises beginnings
A boat afloat on the water, with stars above for guidance: a permit to go anywhere,
if the crew could decide where to go. With broad horizons and too many choices,
some might say that one way is as good as another, others might draw a line in the
water and take a strong stand on a moveable premise, others will claim that there is
a wrong way in all of the choices that sink or maroon you. The stars are impartial
but useless. The captain will have a compatible crew and backup plans before going.
06.0, Contention
Being true yet opposed
Wariness in the middle is promising
At the end, unfortunate
Worthwhile to meet a mature human being
Not worthwhile to cross the great stream
Advocacy, in systems of justice, does not begin with the truth, but by withholding
one half of the truth, then exaggerating the other. The hyperbole weakens the case,
and a jury and judge weigh double the nonsense, while somebody lies under oath.
Yet in legitimate conflicts of interest, both can be right and both wrong. Certainly
both can be sure, or an outer half certain, and an inner with no idea. But however
sure one may be, what is true may be worlds away. Inquisitors full of assumptions
can refute or validate anything, if they can control all the questions. But “true” can
be also a verb, a reconsideration of aim in terms of where it wants to go and what
it has to begin with. We true our aims and our courses. This will use our sense of
resistance and friction to make corrections in courses, adjustments best made at
the start of a journey, the midst of great water being a bad place to stop halfway.
But rudders won’t work without some forward motion, so the true must learn on
the move. The right idea is altered enough to accommodate the real: successes are
found where resistance and failure are not. Right and truth guarantee no success.
89
06.M, Key Words
Advocacy, adversarialism, partiality, partisanship, taking or promoting one side
Presumption, challenge, competition; ambivalence, approach-approach conflicts
Conflict, disparity, dissent, dissonance, points of view within the bigger picture
Resistance, friction, strife, grievance, litigation, dispute, contest, confrontation
Arbitration, diplomacy, (re)conciliation, reconsideration, mid-course corrections
Revisiting postulates & reference frames, using feedback, finding metasolutions
06, Notes
06.6 The sky seems to rise while water is always falling and river-borne water in old
China tended Eastward, the opposite direction of the heavenly bodies.
06.G, From the Glossary
song4 (a, the) contention, conflict, challenge, dispute, dissent, litigation, argument, quarrel, contest, antagonism; (to) contend, dispute, challenge, contest, dissent, litigate, accuse, argue, quarrel, reprimand, advocate, speak out publicly,
bring (suit, a complaint, a grievance), demand justice, plead before a court (s, ed,
ing); (to be) quarrelsome, adversarial
06.T, Tuan Zhuan
Contention
Above (is) firmness, below (is) risk
At risk and yet tenacious
(Means) contention
Contention
Being true (yet) opposed,
Wariness in the middle (is) promising:
The firm comes forward and gains the center
At the end, unfortunate:
Contention is not suited to completion
Worthwhile to meet a mature human being:
To honor the central and true
Not worthwhile to cross the great stream:
(This) leads to the abyss
90
06.1, 1st 6, Zhi Gua 10: Lu, Respectful Conduct
(Fan Yao 10.1: simply treading forward, nothing wrong)
Not prolonging certain endeavors
The small will talk
In the end, promising
06.1x Not prolonging certain endeavors:
Contention is not suited to being prolonged
* Even though the small will talk
One’s arguments are clear
He has only begun to enact his plan and already gossips are making their noises.
Having made a noisy beginning, he resolves to change his mind, plead no contest,
withdraw and start over. Now the gossips could get really excited, but half of the
conflict has just slipped away. The noise was good information, even if its content
was not. Friction and drag are kinds of intelligence. Note that the swiftest boat has
also the smallest wake, and the sharpest knife cuts without effort. So where is one
wrong in changing one’s mind? Trial balloons are meant to get popped; all great
artists have lots of erasers; if the water is really cold, it is best if only your big toe
tells you so. Sometimes being a quitter is wisdom. Anyone can begin in an error,
it requires more of a fool to complete one. What is there now to defend so soon?
06.2, 9 2nd, Zhi Gua: 12, Pi, Separating
(Fan Yao 12.2: embracing servitude, only common one’s promise)
Not capable of contending
Capitulate and take refuge
One’s home town’s people, three hundred households,
Will escape suffering
06.2x Not capable of contending:
Capitulate, take refuge (or) sneak away
* From a lowly position to contend with superiors:
Suffering comes as a harvest
You travel to see the tyrant, bearing a list of your village’s grievances and seeking
redress and justice. But your audience goes poorly, your lucid explanations, your
logical arguments fall upon deaf ears. You are absolutely correct and the tyrant is
equally wrong. Inferior people have all of the power today and reason has no voice.
And yet you bow, and submit to honorable father, to a spoiled and arrogant fool.
You bite your tongue and swallow your pride, you get small and invisible quickly
and don’t even think about justice today. The truth was only one of the options:
to find the others first means surviving. Picking one’s battles with care might be
done best at the start, but soon after comes a close second. This is not submitting
to fate, like a corpse or prisoner would. It’s about the best future, not about truth.
91
06.3, 6 3rd, Zhi Gua 44: Gou, Dissipation
(Fan Yao 44.3: rump without skin, inferior progress, brutal)
Incorporating long-standing virtues
In order to be steadfast
Distressing, but in the end, auspicious
Yet for someone engaged in the royal service
There is no completion
06.3x Incorporating long-standing virtues:
Following the superior (is) promising
Conflicts can leave one shaken, with certainties in doubt and afraid of going too far.
Not all human beings can spend half of life to examine and forge an original ethic.
Society offers a fallback in classical virtues and morals, the compromises already
packaged and approved by the mediocrats and the lowest of common denominators.
Settling early on compromise is not always a good idea, yet it can help you move on
to your more fruitful pursuits. An original, self-driven life is hard work. This isn’t
always worth all of the effort if one can be better used elsewhere. But the problems
here are not in the lore of these hand me down values and truths. The safe course
is still just one course, but promotes itself, and will go to war, as the one true way.
Those who serve kings should not try to lead. Many more should not try to think.
06.4, 9 4th, Zhi Gua 59: Huan, Scattering
(Fan Yao 59.4: scattering those groups, claim the high ground)
Not capable of contending
Returning to take up a higher purpose
Withdrawing to secure the certain
Promising
06.4x Returning to take up a higher purpose
Withdrawing to secure the certain:
This is not failure
Imagine that our life is a maze with walls only one meter high, and everyone thinks
that the rule is to crawl through this on your belly. And the one who stands tall and
looks over the walls is a cheat and a quitter. Most life has its multiple levels like this.
The fighting goes on in the trenches and the peace is made up above. The problem
itself can be changed by changing its frame of reference, by letting in more options
from the other parts of the world. Problems are not best solved on the level where
they begin; solutions are often just one level up. To liberate mind from the known
is not to go floating away from the real, to change the mind is easier than to change
the rest of the world, and to change the game itself will break only one set of rules.
Conflict dignifies things that need not even be. Higher purpose plays from above.
92
06.5, 9 5th, Zhi Gua 64: Wei Ji, Not Yet Complete
(Fan Yao 64.5: persist despite regrets, noble one has examples)
The contest is most promising
06.5x The contest (is) most promising:
Make use of the balance correctly*
Being true and sincere but still opposed. Maybe this is the right time for a contest,
or conflict, to take a stand and assert what is right, or even simply to demonstrate
who is the best. Beware of the warrior who knows that today is a good day to die.
But the oddest things sometimes happen with one who is right and true, or is truly
the best. They might find themselves outside of themselves in the contest, in some
zone with the flow, walking the shining path, occupying the center around which
opposing forces compete. It is like they have entered the problem at its moment of
resolution, and all of the puzzle’s pieces are found and sit right side up. This is not
done from way down inside of one’s purpose. When opponents are ready to fall
they get help, those who are ready to self-destruct are assisted and everyone wins.
06.6, Top 9, Zhi Gua 47: Kun, Exhaustion
(Fan Yao 47.6: oppressed by creepers, have regrets and move on)
If somehow one is awarded the leather belt and ribbons
By the end of the morning they will be three times stripped away
06.6x Using contention to be subjected to burdens:
Truly not a basis for honor
Does this mean that one should renounce competition? Or that all triumph is empty?
Or that victory carries no meaning? If this is only a game, then the morning’s six
contests still have great value. If this is mistaken for what is real and true, there is
not only no net achievement, one is also six tests more exhausted. Conflict will take
things out of proportion on purpose, but it ends by leaving them where they belong.
It is when one thinks this important that even the winners will lose. The winner here
is awarded six fine challenges, and honored with partners able to vie for top places.
Character builds, to use in retirement later. And while there is no end to the wheel,
there are the rewards, and the best may get to be put out to stud. It does not all need
to sum down to zero. Simply decide if you want this, or find something better to do.
93
06, Dimensions
pang tong gua (opposite): 36, Ming Yi, Brightness Obscured
qian gua (inverse): 05, Xu, Anticipation
jiao gua (reverse): 05, Xu, Anticipation
hu gua (nuclear): 37, Jia Ren, Family Members
shi er di zhi (12 branches): No Family
06, Notes
* 06.5x A common interpretation of this line suggests that the subject has jumped
from a position as combatant or plaintiff to that of judge, mediator or arbiter. This
does not seem to be justified by the Zhouyi text, but rather seems to be extrapolation
or inference from the Xiao Xiang combined with Wang Bi’s notes. I think that the
subject is still a participant in the conflict or contest, but that mastery requires finding the middle way. A few of the images used in the commentary derive from the
martial art known as Aikido.
06, Wai Guang
* Qabalah: Yesod in Yetzirah
* Tarot: Nine of Swords
* Astrology: Luna in Air
06, Quotations
* One more such victory and we are lost. —Pyrrhus
* If there were a verb meaning “to believe falsely”, it would not have any
significant first person, present indicative. —Wittgenstein
* I am bound to furnish my antagonists with arguments, but not with
comprehension. —Benjamin Disraeli
* But what convinces us is not necessarily true- it is merely convincinga note for asses. —Nietzsche, WTP
* Convictions are more dangerous enemies of the truth than lies. —Nietzsche
* A man who is doing his true will has the inertia of the universe to assist him.
—Crowley, Magick in Theory and Practice
* We owe almost all our knowledge not to those who have agreed, but to those
who have differed. —Charles Caleb Colton
* Pick battles big enough to matter, small enough to win. —Jonathan Kozol
* Don't take the wrong side of an argument just because your opponent has taken
the right side. —Baltasar Gracian
94
GUA 07, SHI1, THE MILITIA
Binary 010 000 = 16; Kan below, Kun above
07.X, Overall Image
Within the earth there is water
The militia
The noble young one, accordingly,
Is tolerant towards the people
And cares for the multitude
A wealth of hidden reserves, like water deep in the ground. The land might seem dry,
but the harvest’s potential is already here. The people might seem defenseless, but
more dangerous arms and armor are cached close at hand, awaiting the rallying cry.
A wise leader will nourish his people and help them to train their abilities, holding
most of their resources hidden and most of their strength in reserve as able, healthy,
good-hearted people. But as they are called upon, a number of forms can be filled
on demand: liquidity becomes solidarity. The wrong leader will keep them standing,
out in the open, divided and conquered, unaware of problems and tyrants at home.
07.0, The militia*
Persistence
A mature person’s good fortune
No blame
Imagine the perfect village, peaceful and prosperous, from a bandit’s point of view.
To the extent that life is good it may need to be defended, safe in its many scenarios,
with resources, means and wherewithal arranged for multiple uses, ready to adapt,
with both strength and wealth secured by a healthy diversity. But all of this attention
paid to being secure is best if gone when not needed, leaving only a small contingent
of vigilant ones to watch the gates and horizons, set to emerge in emergencies only,
and not just standing by, rattling swords. To have one of merit on point, one worthy
to call upon loyalties, means the difference between militia and mob. There are long
standing reasons why there will not be one vote for each man here, why merit leads
when life is at stake. Who would be eager to kill, or ready to die for the cause when
life itself is the cause? Would that all states were ad hoc like this and sunset all laws
when done and go home. This can refer to one person as well, a mature one taken as
model, a pool of resources, a population of selves, the readiness of a one’s reserves
to meet the time’s conditions. Persistence means discipline and discipline, maturity.
95
07.M, Key Words
Ready reserves, liquidity, solvency, mobile and fungible assets, resourcefulness
Interdependence, collective force, strength in numbers, coalition, solidarity, allies
Instruction, discipline, training, regimen; planning for contingency, preparedness
Hedging, strategic security, expedience; chain of command based on merit or skill
Guardians, host; multiple uses of resources, the masses used as reservoir or pool
A defensive army disguised as a people, an ad hoc army or a grass-roots militia
07.G, From the Glossary
shi1 (a, the) militia, military, reserves, army, armies, host, hosts, legion(s), troops,
garrison; general, master, specialist, tutor, expert, leader, instructor, director, sage,
assessor, example, (role) model; expertise, organization, preparedness, readiness;
[liquidity]; all; the people, the multitude, population; (to) teach, instruct, emulate,
imitate, take as a norm or standard; model or pattern after another; militarily; unit
of 2500 troops
07.T, Tuan Zhuan
The militia
(Means) the multitude
Persistence
(Means) uprightness
The skill to employ the multitude (with) uprightness
(Is) especially suited to use by the sovereign
The firm (is) central and resonant
The practice (is) hazardous, yet responsive
To apply this is toxic to all under heaven and yet the people endure behind it
(For their) welfare:
Given this, where is the error here?
96
07.1, 1st 6, Zhi Gua 19: Lin, Taking Charge
(Fan Yao 19.1: united in commitment, persistence is promising)
The militia sets out according to codes
To deny good order is unfortunate
07.1x The militia sets out according to codes:
To forget the codes (is) unfortunate
With a few coded toots on the company’s horn, the militia comes running to rally,
scythes swapped for swords, robes changed for armor. Fitness and readiness both
have been maintained. Each man has his special skill and priorities ready. The tactics
and strategies are by now second nature. Logistics all have their numbers, for faster
communication. The regimens and protocols keep the rhythm and cadence. This is
no free for all: there are orders and chains of command here. Even the martial artists
and warriors, while not pawns, are disciples, instructed to function as one with some
mythical sort of hive mind. With all this enacted by one simple code, it would not do
to let the bugle boy toot his own tune, however rousing and peppy. He has trained
to not be himself now. One can only hope that the raiders do not know the music.
07.2, 9 2nd, Zhi Gua 02: Kun, Accepting
(Fan Yao 02.2: straight, square, complete, without repetition)
At the heart of the militia
Promising
Not a mistake
The sovereign three times grants commissions
07.2x At the heart of the militia (is) promise:
Upholding heaven’s favor
* The sovereign three times grants commissions:
Embracing the myriad realms
The general’s tent is pitched in the midst of the hum and he takes the time to listen.
His command radiates from the center instead of the top, and what respect that he
commands serves him in place of awe. The general is the one who has the broadest
of freedoms, the widest knowledge and the fewest restrictions. And this is why he is
called the general, instead of the specific. The best have a mystical breadth, the least
might lay claim to a heavenly sanction. The general must understand all of the foes.
The one who does nothing else but grease the chariots’ axles needs someone who
connects him with the one who supplies the grease. The specialist will fall in the first
general battle if there is no such coordination. Wise leaders will know how soldiers
behave, follow the way things unfold and shorten the lines of supply and command.
97
07.3, 6 3rd, Zhi Gua 46: Sheng, Advancement
(Fan Yao 46.3: advancing upon an empty town)
A militia likely to transport fatalities
Brutal
07.3x A militia likely to transport fatalities:
Wholly lacking in merit
The militia marches dauntlessly on, but the battle wagons are too full already, with
the casualties and corpses. Of course one expects to see soldiers wounded or dead
in a war, but they have not met the enemy yet. In estimating their strength they don’t
calculate well. Yes, they can deal out horror and death, but this was the friendly fire.
This is just not passing muster. Perhaps the multitude has taken the leadership over.
Perhaps their leaders are so idle-headed that the masses might as well be self-ruled.
Maybe they can all take a vote now on where to go next, or maybe form a committee,
or decide they all get to ride in the wagons. Foes could stay home and still win a war
of attrition, then show up to fix up the farms and care for the widows and daughters.
The higher grades of advancement are open now, but this means someone to blame.
07.4, 6 4th, Zhi Gua 40: Jie, Release
(Fan Yao 40.4: release your big toe, trust companions)
The militia’s fallback encampment
Not a mistake
07.4x A fallback encampment is not a mistake:
Still not neglecting the principles
This does not look like business as usual. The militia sends out its party of scouts,
who come back pale and trembling, all full of stories and chatter. The foes do not
look like people, their smiles melt stones at a distance, even their dwarves are two
meters tall. The retreat is sounded in whispers. If this were a standing army, with its
standing orders and targets, things might be a lot harder, with no getting free from
last week’s plans and ideas. The militia can disengage and think twice, and be more
afraid to look dead than foolish, and win a truly great victory in simply remaining
alive. Already there is talk of a great new alliance, but first is more talk of remaining
invisible, advancing in other directions, assuming no postures, making no gestures
or taunts. At least some more information is needed and room in which to review it.
98
07.5, 6 5th, Zhi Gua 29: Kan, Exposure
(Fan Yao 29.5: pit not flowing over, appreciate level attained)
The hunt takes captives
Worthwhile to manage the talking
Avoid error
The elder son captains the militia
The younger son transports fatalities
Constancy is inauspicious
07.5x The elder son captains the militia:
According to tempered action
* The younger son transports fatalities:
A commission would not be appropriate
The game is afoot and thus the hunt becomes war games. Wild pigs and birds have
invaded the field. To put the young son in charge now is to bring on the slaughter,
but get, in the process, a three-week supply of leather and bacon or poultry and eggs.
The quicker reaction is noisy and hasty. The wiser response will look at the time and
big picture. The elder son, as captain, will plan a strategic defense, will manage this
invasion as though it were a campaign, and summon the swineherds instead of the
butchers and give the militia a herd and a flock, to manage for the next generations.
War is often called the Dao of abnormality. It is waged with the unexpected. In the
predictable are the pitfalls: one arms with the crafty surprises. The young son knows
no such big bag of tricks. The elder has the repertoire, the commanding information.
07.6, Top 6, Zhi Gua 04: Meng, Inexperience
(Fan Yao 04.6: smiting the halfwit, defend from transgressions)
The seasoned noble assumes the mandate,
Establishes domains and recognizes ruling families
Lesser people will not be used
07.6x The seasoned noble assumes the mandate:
By right (of) merit
*Lesser people will not be used:
(They would) certainly confuse the domain
The battles are over and won; the weapons and armor are returned to the cache; the
militia is disbanded, debriefed and sent home. The losses are tallied and not found
severe and all of the due adjustments made. Reconstruction gets underway, and from
the sound of things, the newborns will soon outnumber the graves. The prince takes
back his command from the general’s most capable hands. But in this time while the
wounds are still fresh and bleeding, the prince and the general will talk. The terrible
price has been paid, lessons bought dearly with lives and in blood. The two will now
squeeze all the growth that they can from this cost. Those of proven valor and skill
will be granted power and land. Those who tried to help, but did not, still risked their
lives for the cause and are honored with coin and gratitude. Life is still for learning.
99
07, Dimensions
pang tong gua (opposite): 13, Tong Ren, Fellowship With Others
qian gua (inverse): 08, Bi, Belonging
jiao gua (reverse): 08, Bi, Belonging
hu gua (nuclear): 24, Fu, Returning
shi er di zhi (12 branches): No Family
07, Notes
* 07.0 It would be misleading to translate shi as “The Army,” especially with its
connotation of “standing army.” However, the late 20th century army (militia) of
Switzerland, provides a nearly perfect example of the hidden, liquid and mobile
reserves described and advocated here. Their knives also have the corkscrews and
fingernail files.
07, Wai Guang
* Qabalah: Yesod in Assiah
* Tarot: Nine of Pentacles
* Astrology: Luna in Earth
07, Quotations
* A government needs a hundred soldiers for every guerrilla it faces.
—Fulgencio Batista y Zaldivar
* This year will go down in history. For the first time, a civilized nation has full
gun registration. Our streets will be safer, our police more efficient, and the world
will follow our lead into the future. —Adolf Hitler, 1935
* Among the many misdeeds of the British rule in India, history will look upon
the Act depriving a whole nation of arms as the blackest. —Gandhi
* Whither depart the souls of the brave that die in battle / Die in the lost,
lost fight for the cause that perishes with them. —Arthur Hugh Clough
* A king may choose his garments as he will, there is no certain test.
But a beggar cannot hide his poverty. —Aleister Crowley, Liber Legis
* A strange game, Professor Falkan. The only winning move is not to play.
—War Games (movie)
* I see many soldiers; could I but see many warriors! "Uniform" one calleth
what they wear; may it not be uniform what they therewith hide!
—Nietzsche, TSZ#10
100
GUA 08, BI3, BELONGING
Binary 000 010 = 02; Kun below, Kan above
08.X, Overall Image
Across the earth there is water
Belonging
The early sovereigns, accordingly,
established the numerous realms
to make kinsmen of all of the leaders
Across the commonest ground, the waters collect, drawn on by the least resistance
to gather. The myriad streams pay a tribute to ocean, holder of all the deep regions.
To make the water come your way, move to the lowest place. To know where this is
just follow the pull, sense the undercurrents, the interconnectedness, the tidal forces.
The rivers and rains take the low path to ocean. The high achievements and the lofty
ideals become islands. This is far more humble than that. Troubles are fewest when
families stand united, related and familiar. Where the family is in fragments, grant it
some common ground. One rarely hears of factions, fragments and pieces of water.
08.0, Belonging
Promising
For a first consultation, supreme and enduring commitment
Not a mistake
Wanting peace, approach directly
The late are the unfortunate ones
Belonging is drawn by attraction; it’s not a thing to be pushed. Holding the people
together is not a thing that you think of, plan, then jump up and do. It is something
you make yourself ready for, or worthy of, or appropriate to. The spontaneous ones
arrive first, feeling their way in, finding their place, the preliminaries done in accord
with their natures, not in accordance with judgment and logic. Life has had long ages
to figure family out. The older parts of a primate’s brain are filled with little scripts
and devices to hold the band together, the subtlest signals and signs, rewards, alarms,
taboos and incentives, or even tricks like love to keep you from eating your children.
The family goes way back. If you are in the right place then right things will come.
But do not ask the water to climb. Why are you not where you say that you wanted
to be? Ask first if you are fit to this place. Is this the right place at all? So what is it
holding you back? Reassess yourself and start over. If you find you must belong,
it is easier to remake yourself than something larger than you. The late seek effects
and not causes, or they have too little in common with what they would belong to.
101
08.M, Key Words
Affiliation, association, alliance, confluence, congress, concourse, convergence,
Assimilation, coherence, cohesion, concord, commonality; bonding, joining, unity
Affinity, accord, mutuality, merging, sharing, union, nearness, welcome, kinship
Similarity, relatedness; to be drawn together; group by type and family, compare
Identification with; organic leadership, forces of attraction; kind-ness, like-ness
Common ground, origin, interest or cause; mitakuye oyasin (all of my relations)
08.G, From the Glossary
bi3 (to) accord, belong, combine, go together, join, affiliate, unite, associate (to,
with); sort, compare, match, assemble, join, follow, (put, hold) together, draw an
analogy (s, ed, ing); (to be) affiliated, paired (with), concordant, well-disposed;
close, familiar; successive, comparable, analogous, similar; on behalf of; (a, the)
union, belonging, affiliation, association, togetherness, congestion, commonality
08.T, Tuan Zhuan
Belonging
(Means) promise
Belonging
(Means) confirmation
The humble respond (and) follow
(For) a first consultation, supreme and enduring commitment
(And) not a mistake:
Due to firmness in the center
Wanting peace, approach directly:
Above (and) below (are) resonant
The late are the unfortunate ones:
This path runs out
102
08.1, 1st 6, Zhi Gua 03: Zhun, Rallying
(Fan Yao 03.1: cliffs all around, resolve, establish delegates)
Be true in joining with them
Make no mistake:
Being true more than fills this plain clay vessel
The end will come to hold even more promise
08.1x Joining with them (at) first six
Holds even more promise
The lowliest and emptiest things will be the first to fill up, but this is not the same
as the most abased or the neediest things. A valley will fill first with water, then life.
Water does not struggle up hills. It proceeds by feeling its way, not with visions of
some distant sea, not by longing for ocean. There are places for struggle, vision and
longing, just not here and now. Being true and sincere already exceeds this vessel’s
capacity. It is ready to fill up, not hungry to consume, and it can hold no more sky.
Being not more than yourself, or wanting no more than what you are given, is a solid
place to begin. For genuine humility, the beyond and unexpected might almost seem
to delight in planning pleasant surprises, but unexpected good fortune comes simply
from not expecting. You know when and where you belong, only maybe not why.
08.2, 6 2nd, Zhi Gua 29: Kan, Exposure
(Fan Yao 29.2: canyon holds risks, seek modest gains)
Joining with them comes from within
Commitment is promising
08.2x Joining with them comes from within:
Nothing of one’s own (is) given up
To join with them feels like the right thing to do. The heart says to go now, and what
seems like a resonance echoes. Of course the heart has no sense and no brains, and
none have not learned the hard way that belonging the wrong way can injure original
nature. The timely question to ask of this joining may be: can you be yourself here?
This does not mean all of yourself. Nor does it mean that you could be here forever.
It does not mean being supported, or encouraged in all your more private endeavors.
Nothing will be guaranteed here. All the affairs of the heart are risks, of pain soon,
and later, resentment. But often the pain will be in perfect proportion to what is not
asked with modesty. If all that you ask is to not lose the core of yourself, this much
is easy to watch. Then, if or when a bond fails to form, you can always move away.
103
08.3, 6 3rd, Zhi Gua 39: Jian, Impasse
Fan Yao 39.3: if going is impassable, coming is turning around
Joining with such inferior people
08.3x Joining with such inferior people:
Is this not sufficiently painful?
Belonging is done without effort, like going the watercourse way, and yet the need
to belong is a powerful force: just look at any great river, roaring towards the sea.
The needs for this are a basic part of the being. Bonds of common blood, or even of
simple circumstance, like being born in one kingdom instead of another, will wrap
much of human existence up in one package. Then we want anything but the silence
or vacuum , anything but the lonely and dark. But must the need to belong outweigh
almost everything else? Does unconditional love mean having no standard at all?
Does a fear to pass judgment mean life is an exercise in bad judgment? If equality
is assumed, is this being equal to everything average and mean? Inferior peers apply
pressure. Passive members can join the wrong flow, right down sewers and drains.
08.4, 6 4th, Zhi Gua 45: Cui, Collectedness
(Fan Yao 45.4: a lot of promise, avoid mistakes)
Outwardly joining with them
Commitment is promising
08.4x Outwardly belonging among the worthy:
In order to follow the superior
He joins the outer order, learns the secret handshake and passwords, and dons the
costume of custom. He is offered the mysteries one at a time. The king’s servant
pledges allegiance in words that are not his own, the priest leads a prayer that might
not ring true to his doubts. Or a family might be adopted, not blood. The externals
are not called trappings for nothing, but sometimes one really wants to be trapped,
to be known, to be fooled into feeling secure and spend some time in safe harbor.
This might not be an inferior thing, and it’s not the same as falseness. Forms do not
matter as long as they serve. Any group that has boundaries will be a little parochial,
with an us that wants to look down on a them. Just don’t renounce the group next
door. Keep friends across the great water, and only accept what doctrine you need.
104
08.5, 9 5th, Zhi Gua 02: Kun, Accepting
(Fan Yao 02.5: golden dress, most promising)
Belonging exemplified:
The sovereign employs only three game flushers
Letting go of the forward game
His district’s inhabitants will not be coerced
Promising
08.5x Belonging exemplified holds promise:
The position (is) correct (and) central
* To abandon the unwilling (and) seek the accepting
(Is) letting go of the forward game
* (His) district’s inhabitants will not be coerced:
The superior commands the middle
The game is surrounded on only three sides. This grants any beast its birthright to
freedom who chances to find the way out. Then one hunts the volunteers, the unfit
and the unluckier ones. The sovereign has set a noble example here, showing how
to rule without fraud, and the only force or compulsion being a force of compelling
example. He makes his people aware that they too are free to choose the way out,
if only across the great stream. A tyrant might believe that he holds a people with
fences and chains, collecting power with coercion, and conscripting a loyal army.
Of course it’s an ancient question: Pat on the back or a ruling fist? Carrot or stick?
Vinegar or honey? Attraction or promotion? So what kind of heaven do you go to
under a threat? Grip with the open hand and bind them with ties of their choosing.
08.6, Top 6, Zhi Gua 20: Guan, Perspective
(Fan Yao 20.6: observing others’ lives, a noble does no harm)
Joining with them without leadership
Unfortunate
08.6x Joining with them with no priorities:
Without a purpose (or) outcome
What sort of odd contradiction is this? Belonging and union work best when they
follow like water, feeling their way with the currents, with no big expectation or plan,
only living and learning en route. And yet now it is said that belonging and union,
without head or leader, no priorities, nor mind up in front, nor purpose or outcome
in view, nor knowledge of north, up or east, is the way to misfortune and trouble?
It is known to be smart for the leader to follow, for the head to learn, for the mind
to track, for a plan to adapt and improvise, for priorities to agree with a natural law.
It is known that succeed means also to follow. Spontaneity is not like chaos. The
block of uncarved wood still has its natural grain to guide the woodcarver’s vision.
Anarchy follows the natural order and alphas emerge to lead. Unity has a direction.
105
08, Dimensions
pang tong gua (opposite): 14, Da You, Big Domain
qian gua (inverse): 07, Shi, The Militia
jiao gua (reverse): 07, Shi, The Militia
hu gua (nuclear): 23, Bo, Decomposing
shi er di zhi (12 branches): No Family
08, Wai Guang
* Qabalah: Binah in Briah
* Tarot: Three of Cups
* Astrology: Neptune in Water
08, Quotations
* But we, to little state and transient God
Gave all our souls and let our loved ones bleed ...
Again we come out of our lesser loyalties, in tears,
To build love’s well-earned city in the rich sod.
—Warren McCulloch. Embodiments of Mind
* But when the sagely man appeared, limping and wheeling about in the exercise
of benevolence, pressing along and standing on tiptoe in the doing of righteousness, then men began to be universally perplexed .... Then men began to be
separated from one another. —Zhuangzi
* Neither the country nor the society we build out of it can be healthy until we
stop raiding and running, and learn to be quiet part of the time, and acquire the
sense not of ownership but of belonging. —Wallace Stegner
* Those whose vision encompasses what they are as well as who they are know
the true breadth of life, which is far more important than its length.
—Julie Fawley
106
GUA 09, XIAO3 CHU4, RAISING SMALL BEASTS
Binary 111 011 = 59; Qian below, Xun above
09.X, Overall Image
The wind travels high in the sky
Raising small beasts
The noble young one, accordingly,
trains and refines the character
The west wind drives across the sky, invisibly and without effort, yet making vast
changes. The vultures climb high on the zephyr, barely seen, watching the land in
great detail, for signs of life to erase. The winds of time remove the rough edges,
unsharpen stones, twist the great trees, erase the intrusions of self-importance and
human significance, all monuments to the small. The gentle breeze has the whole of
earth’s climate behind it, and all of the time in this world. The sage makes his profile
small to the wind, refines his outward nature, attending minutia and detail, polishing
surfaces, becoming a part of the unseen forces and part of the friendly persuasion.
09.0, Raising small beasts
Fulfillment
Thick clouds but no rain
From our western horizon
The zephyr, for all of its subtlety, still has the strength to drive the dense clouds
from the region, to haul all that heavy water away. Living things too small to see
transform a planet from lifeless desert to garden. And the logic of ignorant fools
can transform it right back into desert. The power to tame possessed by the small
counts time by the eon, no hurry, no matter. What is this season or that to the wind?
Culture waits for the crops, crops wait for rain and the rain waits for just the right
whim. How much more can less do? On the other side of the world, the butterfly’s
wing whips up a furious storm. But which butterfly was it? The sage will take care
and attend to his smallness, give up self-importance to side with a vaster presence,
to side with what endures, and in this way outlives himself and his footprints. This
might explain his attention to seed, and why his eyes look beyond. The gods will
dwell in the details, but the devils will dwell in there too. So who will take charge?
Who will master this breeze? The masters are already up there, doing the most with
the least, at one with the wind’s wearing forces, watching for signs of life to erase.
107
09.M, Key Words
Complexity, complications, attenuation; chaos, complexity, little things adding up
Micromanagement, diminishing returns, getting caught up in the details, fussiness
Irritants, nuisances, trifles, worries, cares, distractions, the back-breaking straws
Attrition, erosion, small demands; wearing forces, shaping, refining & polishing
Long-term finitude, insignificance, limited influence, tiny pieces of big puzzles
Subtle persuasion, gradual adaptation and cumulative changes, fine adjustments
09.G, From the Glossary
xiao3 (to be) average, common, diminished, homogeneous, humble, insignificant,
lesser, light, little, low(ly, er, est), mean, mediocre, minor, minute, modest, ordinary, slight, small(er, est), petty, tiny, trifling, trivial, unimportant, young(er, est),
minimal; (a, the) commonness, homogeneity, littleness, meanness, mediocrity,
pettiness, smallness; commonly, ordinarily; in detail; some small, of little, a little;
for a short (time, while); (to) diminish, minimize, shrink, belittle; does not imply
bad or wrong, but sometimes inferiority.
chu4 (to) take care of, care for, provide for, tend (to), attend (to), keep, raise,
feed, nurture, sustain, nourish, rear, bring up, support, shelter, cherish, train,
manage, cultivate, retain, restrain, tame, (bring under) control, herd, domesticate,
raise beasts animals, brutes; accumulate, store up, gather, hoard, reserve (s, ed,
ing); (a, the) nurture, cultivation, culture, domestication, husbandry, management,
training; domestic animal; raising ... beasts; also pronounced xu4 in verb form, to
raise animals
09.T, Tuan Zhuan
Raising small beasts
The flexible finds a place and high (and) low respond to this
So this is called minor concerns
Dynamic and yet adaptive
The firm (is) central and so the intentions (are) carried out
After this, fulfillment
Thick clouds (but) no rain:
Value (any) forward progress
From our western horizon:
The influence is not yet in motion
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09.1, 1st 9, Zhi Gua 57: Xun, Adaptation
(Fan Yao 57.1: advancing, retreating, worth a warrior’s resolve)
Returning to one’s own path
How is this an error?
Promising
09.1x Returning to one’s own path:
This ought to be promising
Small digressions are a part of even the greatest, most singular purpose. The path
twists and turns. The root learns to live among stones, learning by going forward
that the right path was not this or that. If a tree would grow its roots only according
to plan, no rocky place would have any trees. Instead they’ll explore the cracks in
the harshness to make themselves at home. The lightning, crooked as well, turns as
it learns where resistance to it is not. This does not seem to slow down its progress.
Being true to one’s path is not the same thing as being faithful to aim or direction.
Life is not the idea of living. Life is not life’s goal. Life is what is carried forward,
learning as it goes that sometimes it has second thoughts and sometimes less than
the perfect adventure. We broaden our paths a little and return with greater choices.
09.2, 9 2nd, Zhi Gua 37: Jia Ren, Family Members
(Fan Yao 37.2: having no other goals, inside preparing meals)
Drawn to returning
Promising
09.2x Drawn to returning is in the center
Truly nothing of one’s own (is) given up
A young man returns to his humble home and greets the little woman. He kindles
a modest fire and enjoys a bite of dinner. And after they’ve put the wee ones to bed,
they have a bit of time left for small talk. They are partners in a short, little story,
about nearness and relevance. Is this a great life or what? No great meaning here,
no lofty ideals, nothing to shatter the earth, no mighty strides towards some great
and distant purpose. Nothing to get engraved upon tablets. Just feeling one’s way,
to take the place of high purpose, following subtle longings, getting tugged home,
not off to greatness. It is too small an ambit to call it ambition. But small is one of
the world’s great dimensions. All of life begins and goes forward through time by
seed and other small signals. These lucky folks live where the good things begin.
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09.3, 9 3rd, Zhi Gua 61: Zhong Fu, The Truth Within
Fan Yao 61.3: finding counterpart, beat drum, quit, weep, sing
The carriage throws off its wheel spokes
Husband and wife are wild-eyed
09.3x Husband (and) wife (are) wild-eyed:
Unable to rectify domestic affairs
The journey across time begins, with big plans to travel great distances. But only a
short way from home the small bumps and curves take their toll. Husband and wife
set to, attempting to fix each other’s perspectives when they both should be fixing
the wheel. They are carried away by a miscarriage, of what ought to be important.
The grand scheme is lost to short sight, if rolling one’s eyeballs can be thought of
as sight. The squabble is petty, the problem small, but the power these have to ruin
the journey is great. There is surely some extra baggage here, weighty little things
maybe not worth the effort, and small stuff not worth the sweat. Especially given
that just up ahead are many tall molehills to climb. But small, useful things add up
as well: returned to the wheel and hub, those scattered sticks can be spokes again.
09.4, 6 4th, Zhi Gua 01: Qian, Creating
(Fan Yao 01.4: somehow to dance across the deep, no mistakes)
Be true
The bleeding stops, anxiety leaves
No harm is done
09.4x Be true, anxieties leave:
A higher (and) unifying purpose
Small, insignificant things like to blow themselves out of proportion, never more so
than when they play on fear and insecurity, on anxiety and doubt. Then whole new
perspectives are needed, larger frames of time or space, different light on the context.
Watch the little court fool as he flatters the king, beating himself with a bladder, only
a light and shallow amusement, a distraction from serious things. He speaks a truth
all twisted safely around. A little well-timed diversion turns the events at the choicest
of points. The king can no longer locate his aggression, his worries now feel silly,
and all sublimated away. A little finesse stays the heavy hand, a magic idea with an
army behind it is halted or set into motion. A mind is no big thing to change, with a
twinkle here or a discharge there, a wider horizon perceived or a little time to heal.
110
09.5, 9 5th, Zhi Gua 26: Da Chu, Raising Great Beasts
(Fan Yao 26.5: a gelded boar’s tusks, promising)
Being true is as good as a bond
Enrichment is by way of one’s neighbors
09.5x Being true (is) as good as a bond:
There is no enrichment alone
Life fights its war with attrition by being the sum of its selves and then more. And
thus we learn to grow collectives, we little ones pulling together to tame the greater
beast, stronger, more durable in our numbers, a network of allies, with a greater pool
of resource and skills. It all begins on a small enough scale, sharing the garden tools
and stockpiles for the winter. Now fire and the wheel, or agriculture and husbandry
need only be invented one time. We think we wax mighty. Legacies will outlive their
heirs, empires their founders, cultures their sages, oracles their humble scribes, just
as our pools of genes outlive their living forms. And then we are dwarfed again, out
of our own control again, our bonds become chains, our reasons laws. The greatness
we have made does not live and feel. When we lose these true bonds we go too far.
09.6, Top 9, Zhi Gua 05: Xu, Anticipation
(Fan Yao 05.6: three uninvited guests enter pit, respect them)
It has already rained, it is already settled
Value the merits already conveyed
The woman’s persistence is difficult
as the moon approaches full
The noble young one’s expedition fails
09.6x (It has) already rained, (it is) already settled
The merits (already) gathered (and) conveyed
* The noble young one’s expedition fails:
There is a place for uncertainty
The zephyr subsides and the plump clouds return to dump water on the land. The
mud is some inconvenience, but another season of success is secured. The value
of human virtue is on the rise again. Husband and wife feel important and enduring,
hoping this time it will last. How soon we all want to forget that the final word is
never success, the final state never perfection. A thing to be grateful for becomes
glory, meeting our needs becomes conquest. All these will continue for as long as
the moon stays full. These are not things to found dynasties on. However timely
for this little moment, presumptions upon such simple success are just witless airs,
not stands against the winds of time. The rates and the signs go up and down daily.
If we truly want something that lasts, we could learn a few lessons from changes.
111
09, Dimensions
pang tong gua (opposite): 16, Yu, Readiness
qian gua (inverse): 10, Lu, Respectful Conduct
jiao gua (reverse): 44, Gou, Dissipation
hu gua (nuclear): 38, Kui, Estrangement
shi er di zhi (12 branches): Xun-Zhen Family
09, Wai Guang
* Qabalah: Malkuth in Yetzirah
* Tarot: Ten of Swords
* Astrology: Pluto in Air
09, Quotations
* We cannot be kind to each other here for an hour. We whisper, and hint, and
chuckle, and grin at a brother’s shame. However we brave it out, we men are a
little breed. —Tennyson
* A myriad races came and went;
This sphinx hath seen them come and go. —The Kasidah, tr. Sir R. F. Burton
* The happiness of most people we know is not ruined by great catastrophes or
fatal errors, but by the repetition of slowly destructive little things.
—Ernest Dimnet
* God is in the details. The Devil is in the details.
—Separate sayings. The former came first, the latter is now more popular.
* Small causes are sufficient to make a man uneasy, when great ones are not in
the way: for want of a block he will stumble at a straw. —Jonathan Swift
* Men trip not on mountains, they stumble on stones. —Hindustani proverb
* He that condemneth small things shall fall by little and little. —Ecclesiastes
* These trifles will lead to serious mischief. —Horace
* Take care not to spit against the wind. —Nietzsche, TSZ#28
Note: Thus Spake Zarathustra is quoted often in this section. Quotations are from
the Thomas Common translation, which preserves more of the original’s fun.
112
GUA 10, LU3, RESPECTFUL CONDUCT
Binary 110 111 = 55; Dui Below, Qian above
10.X, Overall Image
The sky above, the lake below
Respectful conduct
The noble young one, accordingly, distinguishes high and low
to steady the human purpose
Out of the mirror-like depths the stars smile up at the people. That infinite dome
above looks so humble and friendly, pretends to be captured. The sage draws lines
between the stars and tells his people encouraging stories, trying to give them just
the right measures of courage and hope to advance at the perfect pace, helping them
to face the night unafraid, upgrading each comprehension one small step at a time,
steadying the human will. “As above, so below,” he might say. But the worth of
this will be tested. If they think too much of themselves, and tread too far too fast
on little more than presumptions, they will merit no safety and the game falls apart.
10.0, Treading
on the tiger’s tail
When it does not bite one,
Success
Just who we really are can be some of who we think we are. The heavens give us
some room to play around with this. Sometimes we are what we get away with, but
the hope for a clean getaway sets some rules. Strength being a cousin to tolerance,
the good-natured tiger permits man some pride in his dreamwork. More humored
than threatened, it might need truly offensive behavior to make him turn and bite.
But what offensive may mean will be his idea, not ours. We want to give ourselves
courage to step up and into our destiny, we want to tread as far as we can and test
the bounds of the possible and we try to define the right rules of conduct to enable
our highest functions. But we don’t always want to know when and where to stop.
To tell us this is not what the tiger’s teeth smile for: this is our idea. The gods that
tell us when and where to go are also our idea. Sometimes we, or our gene pools,
are wise enough to learn from death and extinction. And yet we have not yet, for
instance, learned about war, or what civilized behaviors can be sustained for ages.
In time our failures to die might define us, and what survives we might call correct.
113
10.M, Key Words
Conduct, deportment, tact, correctness, concordance; taking steps, actualizing
Treading carefully, circumspect behavior, action’s meetness, conscientiousness
Audacious steps, challenge, hazarding, strategy, performance; tests, trials, rites
To carry out, honor; living up to standards; walking the walk, finding right track
Procedure, protocol; divine guardianship on terms not your own; reality check
Perform as ‘move through form’; function properly; testing faith, tempting fate
10.G, From the Glossary
lu3 (to) step, take steps, take a step, tread, walk, trample (on, upon); perform,
conduct oneself, carry (on, out), honor, fulfill (s, ed, ing); (a, the) step, footstep
(s); shoes, sandals; conduct, behavior, path, track, performance, ceremony, function;
respectful conduct, heedful conduct
10.T, Tuan Zhuan
Respectful conduct:
The flexible treads upon the firm
Pleasure, but also attunement with the creative
And so it is that treading upon the tiger’s tail,
Without (it) biting one, (is) success
The firm (is) central (and) correct
Taking steps in a divine place, and yet escaping suffering,
shows wisdom
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10.1, 1st 9, Zhi Gua 06: Song, Contention
(Fan Yao 06.1: not prolonging certain affairs, small will talk)
Simply treading forward
Nothing wrong
10.1x Simple treading’s progress:
All alone, (but) going forward (with) hope
He only walks and nothing more. He does not even amble or stroll. He makes no
demands, takes no risks, seeks no adventure, leaves no footprints. You could say
he was taking one step at a time, but he’s not even counting that high. Along this
old road the talk about tigers faded long centuries past. And the tigers themselves
went away when the road was first built. It is hardly a thin line to tread, where the
consequences of each step are known at the moment the foot falls. As it has been
and was proven so long ago, the path is correct because it is safe. He can do little
else but advance without error. But this in itself is much. Everyday suchness is no
mean attainment for bright and enlightened beings. The bland, simple men do this
without thinking, they merely tread through a smaller world in a tinier sliver of time.
10.2, 9 2nd, Zhi Gua 25: Wu Wang, Without Pretense
(Fan Yao 25.2: not plowing to harvest, still have direction)
Treading the path which is level and easy
The secluded one’s persistence is promising
10.2x The secluded one’s persistence (is) promising:
The middle avoids the source of distraction
At some point in time the tigers and deer might have taken this path. Then came the
first pioneers, on the lookout for tigers and hungry for deer. Then came the lusty
and boisterous men with their shovels and picks and their plan to tame this terrain.
Now treading on routes trod before, far from all tigers and trials, the followers move,
nothing to kill them, nothing to make them stronger, the journey of muted surprises.
The map says where to go and where the scenic wonders will be. And if you look on
the back of the map all of your questions are answered. It’s easy to stay in bounds,
in the middle of the wide open road, with plenty of room to maneuver. Modest goals,
attainable steps and plausible expectations, who can truly know these are worse than
death and insanity? Than cracking open the mind, or shattering views of the world?
115
10.3, 6 3rd, Zhi Gua 01: Qian, Creating
(Fan Yao 01.3: noble one, all day creating, looking frightful)
The one-eyed are still able to see
The lame are still able to take steps
Treading upon the tiger’s tail
Is the bitten one’s misfortune
The military man works for a greater noble
10.3x The one-eyed (are still) able to see:
Not well enough to claim vision
* The lame (are still) able to take steps:
Not well enough to travel along with
* The bitten one’s misfortune:
The position was less than appropriate
* The military man works for a greater noble:
The purpose (is) firm
Something makes us think that a good human effort will accomplish any miracle.
We have ourselves convinced that we are what we dream we can be, that we are what
our best have accomplished and that we still live means that we are now fully tested.
We make gods to call us their chosen, while the average man’s vote on the matter
makes it so by consensus. But each human is as each human does, and all humans
are the mess that all humans make. This will be the tiger’s point of view. We might
go on deluding ourselves, seeing just well enough, but without a good perspective,
lacking half of the picture, walking just well enough but not for steps that we skip.
We act on behalf of the Lord, yet we will not do our best, much less more. A tiger
will tear off what he can chew, but a whole half-witted fool isn’t more than a bite.
10.4, 9 4th, Zhi Gua 61: Zhong Fu, The Truth Within
(Fan Yao 61.4: moon approaches full, the team horse runs away)
Treading upon the tiger’s tail
Pleading (and) appealing will end in good fortune
10.4x Pleading (and) appealing will end in good fortune:
The intentions (are) carried out
The plan to tread the tiger’s tail is one thing, while to go forth and walk that walk
is another. Metaphors, analogies, symbols and plans are unable to bleed to death.
It is one thing to say that respect will be called for, quite another to know what this
means. Being the favorite children of the one who created the sky full of stars, we
do not do well when up against things equal to or better than we are, and the tiger
is merely a beast and no peer, and has no soul and will not go to heaven. Thoughts
like these will one day pass, torn from our way of thinking one bloody bite at a time.
The one who wants to survive this challenge, and not be the meal today, might put
himself into perspective and find the respect which regards the tiger as sovereign.
Not tigers in general either. Feeling oh so very frail and tasty: oh please, oh please!
116
10.5, 9 5th, Zhi Gua 38: Kui, Estrangement
(Fan Yao 38.5: their kind eats flesh, in going what error?)
Decisive steps
Persistence is stressful
10.5x Decisive steps, persistence (is) stressful:
The position (is) correct (and) appropriate
You are just about ready to do your next and best act, a romp with a real, live tiger.
You have trained for long hours with the tamer of two, the one that exists in your
mind, alongside your hopes for a future. And now you can be certain that fate has
switched their two cages. Anything less than a perfect success will not be less than
messy. Even the tiger’s most playful nibble will not heal overnight. Commitment
will need to be absolute, but the greatest determination will not be the determining
part of success. To speak to your sovereign firmly and clearly, to say what you want,
with neither false pride nor false modesty, will leave no more room in your mind for
what does not belong here. You want his respect, not his pity. The true and correct is
what will survive when one is this exposed. Either way, you’ll know your fate soon.
10.6, Top 9, Zhi Gua 58: Dui, Satisfaction
(Fan Yao 58.6: drawn by satisfaction)
Studying the footsteps, examining the omens
If these come full circle, supreme good fortune
10.6x Supreme good fortune at the top:
A well-earned reward
The tiger’s will will be done, on the tiger’s own terms. The results are now in, if you
know how to read them. You do not need to tread upon anything further. The path
ends. The tiger lies behind you. If you want to know whether or not you succeeded,
first look down at your feet, then back along your path at your footsteps. Now you
scratch your head, and think about how well you did. If you have a beard, tug on that
and make noises. Examine the omens and signs. Take an inventory. Now count the
arms and legs. Look for missing pieces, or sticky, red puddles. Make up a progress
report. Debrief. Change pants. If the prints from your feet lead up to where you now
stand, this is a really good omen: it means you had great success. What a great joy!
But if they fail to go this far, it might mean that you have had bad luck somewhere.
117
10, Dimensions
pang tong gua (opposite): 15, Qian, Authenticity
qian gua (inverse): 09, Xiao Chu, Raising Small Beasts
jiao gua (reverse): 43, Guai, Decisiveness
hu gua (nuclear): 37, Jia Ren, Family Members
shi er di zhi (12 branches): Gen-Dui Family
10, Wai Guang
* Qabalah: Netzach in Yetzirah
* Tarot: Seven of Swords
* Astrology: Venus in Air
10, Quotations
* One has no protecting power save prudence. —Juvenal
* If oxen or lions had hands which enabled them to draw and paint pictures as
men do, they would portray their gods as having bodies like their own.
—Xenophanes, fr. 15
* There are more things in heaven and earth, Horatio, than are dreamt of in your
philosophy. —Shakespeare, Hamlet
* To be capable of respect is today almost as rare as to be worthy of it.
—Joseph Joubert
* Man is still a savage to the extent that he has little respect for anything that
cannot hurt him. —Edgar Watson Howe
* Though the boys throw stones at frogs in sport, yet the frogs do not die in sport
but in earnest. —Bion
* We are what we pretend to be, so we must be careful what we pretend to be.
—Kurt Vonnegut
* The fingers of saints are still hot from miracles, but can they save themselves?
—Joy Harjo
118
GUA 11, TAI4, INTERPLAY
Binary 111 000 = 56; Qian below, Kun above
11.X, Overall Image
Heaven and earth interact
Interplay
Their heirs, accordingly,
Enrich and complete heaven’s and earth’s natures
Confirming and reciprocating heaven’s and earth’s proper order
And thus supporting and protecting the people
The high and low mingle, to conceive the new spring. The distinction between earth
and heaven is blurred by the beings partaking of both. To set them apart in body or
mind makes no sense. Heaven begins at our feet, even when we stand in deep pits.
Earth ends at the tops of our heads, even when we stand on the high mountain tops.
And perhaps it is better if these are not one, save in theory, if their coming together
makes spring, and the overlap full of new life. Healing divisions, for the sake of the
offspring to come, the wise ones encourage things split apart to come back together.
Having the best of both worlds might be the only way to get the best out of either.
11.0, Interplay
Smallness departs, greatness arrives
Promise and fulfillment
The celibate monk looks on, all agog, as even his god takes a bride, to keep from
going the way of the small. The sage mounts aloft on the world, and no one can
stop him, not even time. Lost are all one-sided claims to omnipotence, when only
one of two sides can be but a third of the picture. Heaven here on earth, living and
learning, raises up life made of stardust, lit up by light turned to sugar and wood:
it all works so well when it all works together and human ideas don’t cut it apart.
Only the small can remain uninspired. What sort of matter would think spirit foe?
What sort of spirit would demonize matter? This lowly earth never was very dead,
but what a treat now to see her so much alive. And lofty heaven never was wise, but
what a treat now to watch the light figure things out. Small losses here lead to great
gains, while giving up bad ideas is almost no loss at all. Not too much heaven and
not too much earth mingle in mortal mankind. A disembodied spirit has no way to
evolve. Yet most of us seem to want less of one or the other. What sort of masses
would want to drag greatness down? Why would a king not want a great people?
119
11.M, Key Words
Affirmation, prosperity, accessibility, availability, agreeableness, concert, peace
Reconciling opposites, integrating, conjoining, synergy, symbiosis, coexistence
Complements, interaction, interpenetration, interregulation, intercourse, harmony
Interaction, communication, attunement; thriving, positivity, affirmation, optima
To suffuse, permeate; the resolution of paradox, broad-mindedness, hybrid vigor
Healthy & productive arrangements; confirmation, facilitation, accord, interlacing
11.G, From the Glossary
tai4 (a, the) (free) interplay, harmony, peace, facility, prosperity, happiness,
success, extravagance, grandiosity; smooth interaction; affluence; (to be) harmonizing, prospering, prosperous, pervading, exalted, honorable, superior,
extravagant, flowering, flourishing, great, affirming, broad minded, liberal,
extensive, large, permeating, pervasive, grand, most, extreme, interactive, safe,
peaceful, tranquil; the west wind; (to) spread out, suffuse, interpenetrate, permeate,
pervade, communicate (s, ed, ing); greatly
11.T, Tuan Zhuan
Interplay
Smallness departs, greatness arrives,
(With) promise (and) fulfillment:
When this occurs heaven (and) earth interact
And so the myriad beings communicate
High (and) low interact and their purposes converge
Within (is) light and without (is) shadow
Within (is) strength and without (is) acceptance
Within (is) the noble young one and without (are) the common ones
The noble young one’s principles prevail
The common one’s principles fade
120
11.1, 1st 9, Zhi Gua 46: Sheng, Advancement
(Fan Yao 46.1: well-favored advance, great opportunity)
Pulling up thatch grass roots
And with this, another cluster
To expedite* is promising
11.1x Pulling up thatch grass, to expedite (is) promising:
The objective remains elsewhere
The beings live one life, born from the rubbings of heaven with earth. Things are so
interconnected, bound together with common ground and roots, wrapped with their
common sunlight and sky, that the notion of self as illusion is not so hard to accept.
Life is a network, as fellowships and families too. One mind is as much of a net as
two minds or all minds are. Thus, when the tug of some chance pulls at one’s fabric,
there should be little surprise to see movement elsewhere as well. When one sees
that things are about to get better, or that something good needs to be done, the kind
of movement seen in grass roots spreads the message and action around. Those of
like will, or even like would, will not be far behind. Even if one is alone and peculiar,
use the net of connections here: friends can help friends from oceans or eons away.
11.2, 9 2nd, Zhi Gua 36: Ming Yi, Brightness Obscured
(Fan Yao 36.2: wounded in left leg, rely on horse’s strength)
Embrace the wilderness
It is useful to cross the river without a boat
Avoid aloofness and neglect
Alliances are impermanent
Learn the value in balanced action
11.2x Embrace the wilderness (and) learn the value
in balanced action:
Thereby to honor the important
When you want to take a traveler’s money, make him afraid of the places he goes.
Then he will pull a great heavy shell around him and fill it with the familiar. Then
make your inn look just like his home. Such a one would miss much in any event.
But do not malign the one who goes native, who travels as light as he possibly can
and interacts with the world. One with big plans and long roads meets the time on
the terms of the time, meets the events with all that they have to offer. If no ferryman
shows at the crossing, he finds it no setback to swim. His empty gourd floats well.
Following yesterday’s footsteps is no way to cross a great distance, so he thinks up
new things to do on the way, things bright and fit to each situation. Friends come,
and then he will go, but this will not chill the meeting. He was never the stranger.
121
11.3, 9 3rd, Zhi Gua 19: Lin, Taking Charge
(Fan Yao 19.3: sweet commitment, be concerned, avoid error)
There is no level without a slope,
No going without a return
It is difficult to persist with no errors
Do not worry: these are certainties
In nourishment find happiness
11.3x No going without a return:
Heaven (and) earth meet here
Heaven and earth rub together, creating the myriad beings. Rubbings, by definition,
go first one way, then the other. So what are these ups and downs but a chance to
dwell in small and nearsighted states? The chance to learn to buy low and sell high?
To bet on all of the horses? To have both sides as a goal? To take some charge of
our own satisfactions? Change refutes only the lesser existence. The sage goes to
heaven by filling his belly. With his gratitude secure, he then has his yes and his no.
When his pursuit is happiness, he simply goes to where it is stable, to what survives
the ups and the downs, to the changes. Wisdom looks ahead, sometimes impossibly
far. It can taste next autumn’s fruit in advance. But the durable satisfaction knows
no thing to be safe from destruction - and no future safe from not happening at all.
11.4, 6 4th, Zhi Gua 34: Da Zhuang, Big and Strong
(Fan Yao 34.4: hedge opens, power of the cart in the axle mount)
Fluttering and fussing
Not much enrichment by way of these neighbors
Not guarding the way to truth
11.4x Fluttering (and) fussing, not much enrichment:
Completely neglecting the substance
* Not guarding the way to truth:
Within the heart (is) the hope
His silos are all filled up, but he twitters down to his neighbors to borrow a peck of
rice and some comfort. There he is met with affected surprise and delight, according
to the customs, pursuant to all the newest rules of behavior. Every gesture is studied,
an apt elaborate surface for every occasion. Is all of this motion and noise to fill up
the awkward stillness and silence? Or does the time spent in all of this meaningless
mess speak to deeper needs unfulfilled? Deep down they do want to trust and relate,
to find value deep in each other, to say what is on their minds and express what is in
their hearts, somewhere under those fears. They orbit around these needs, the silence
and stillness a great, gaping hole in each of their beings, with no idea that such an
empty place is a reservoir of strength. This is the room we have made for each other.
122
11.5, 6 5th, Zhi Gua 05: Xu, Anticipation
(Fan Yao 05.5: waiting at wine and food, persistence promising)
Lord Yi’s gift of his maiden daughter in marriage
Showed the way to happiness and supreme good fortune*
11.5x (Showing) the way to happiness (and) supreme good fortune:
In the center (is) the way to bring about the promise
When the Sovereign Yi gave his daughter in marriage, the lady could only outrank
her new husband. But a royal decree made them equals. She really had little choice
to marry sideways or up. So what could have been the down side here? To be unable
to hold her old glamour and glory over her new partner’s head? Anyone given some
memory can live in the past. Some might live entirely backwards, backing up into the
future, watching behind for new stuff, not taking a single stride forward, wondering
why they don’t know where they are going. Back-to-back is a painful and difficult
way to share intercourse. Forbidding the perfect wedding, with all of that pomp and
glory, reduced them to two human beings accepting and loving their limits, seeing
eye to eye. We could all show a little more modesty in the face of what we could be.
11.6, Top 6, Zhi Gua 26: Da Chu, Raising Great Beasts
(Fan Yao 26.6: What is heaven’s thoroughfare? Fulfillment)
The city wall falls back into the moat
Do not advance the military
From within one’s own district, explain the orders
To persist is disgraceful
11.6x The city wall falls back into the moat:
One’s own orders (are) confused
Fortifying the town with two great lines of defense, they built a great wall from the
stones they had gathered while digging the moat. But today this wall falls apart, and
it falls back into the moat, right in the middle of big plans to send the host marching
out to new conquests and distant frontiers. Here is an ominous omen indeed. What
can this tell them about their home town? When upholding one thing, by negating
or denying another, synergy is reversed. The whole is rendered less than its parts.
Two no’s do not make a yes, as the theory promised they might, but solve into zero
or chaos. Who will think to attack these ruins? Can they open up and wage peace?
Can peace now be seen as more than the absence of war, or safety from an attack?
The wall did not create strength. Can they rebuild with the stones from this lesson?
123
11, Dimensions
pang tong gua (opposite): 12, Pi, Separating
qian gua (inverse): 12, Pi, Separating
jiao gua (reverse): 12, Pi, Separating
hu gua (nuclear): 54, Gui Mei, Little Sister’s Marriage
shi er di zhi (12 branches): Sovereign Gua, 1st Moon (Feb)
11, Notes
* 11.1 Note ‘To expedite’ (zheng) in 11.1, “Persistence” (zhen) in 12.1.
* 11.5 When Di Yi (second to last emperor of the Shang dynasty) gave the bride
away to a less powerful and wealthy Zhou noble, she “dressed down” in acceptance
of her humbler station, leaving, as is implied both here and at Gua 54.5, much
room for personal growth. More of the story is told at 54.5.
11, Wai Guang
* Qabalah: Chokmah in Assiah
* Tarot: Two of Pentacles
* Astrology: Uranus in Earth
11, Quotations
* Allah is great, no doubt, and Juxtaposition his prophet. —Arthur H. Clough
* All the parts of the world are lovers, and every part of the universe is drunk with
encounter. —Rumi
* when the oak begs permission of the birch
to make an acorn - valleys accuse their
mountains of having altitude - and March
denounces April as a saboteur
then we’ll believe that incredible
unanimal mankind (and not until) —e.e. cummings, XIAPE
* People do not understand that that which is at variance with itself agrees with
itself. There is a harmony in the bending back, as in the cases of the bow and the
lyre. —Heraclitus, fr. 117
* I am your tongue, your eye. I am your senses, your contentment and anger. Go,
be detached! That one who hears through me and sees through me is you. Not
only are you the possessor of the secret but you are the secret too. —Rumi
124
GUA 12, PI3, SEPARATING
Binary 000 111 = 07; Kun below, Qian above
12.X, Overall Image
Heaven and earth do not interact
Separating
The noble young one, accordingly,
conserves virtue and avoids trouble
Not allowing himself luxury in the form of compensation
A sacred kind of sadness and heartbreaking beauty accompany the fall. A cold and
indolent sky torments a field of parched grain. You envy those geese going south,
going their own separate ways. The parasites and the rot do have their proper places.
Half of the healthiest forests are death and decay. Not growing is not a stagnation.
Nations, cultures and civilizations have their autumns as well, wherein the parasites
might well belong, when decay might be a good thing. But there is not much here
for a sage or great leader. They may become uninvolved and withdraw to conserve
their resources, not taking bait, not giving wrongness something to rally and live for.
12.0 Separating*
oneself from inferior people*
Those not worth the young noble’s loyalty
Greatness departs, smallness arrives
Greatness is done here. The small move in and seize power. All intelligence leaves
the masses. Now petty tyrants, passive aggressives, parasites and looters take over
the kingdom. Scavengers gnaw on what’s left. Do not fear the wolves here: selection
brought evolution this far. Beware instead of sheep in sheep’s clothing. The wolves
might be their salvation. Priorities now are established by polls, and values by a vote.
Rules will stand in for ethics. Majorities stand just as ready as any dictator could be
to play the part of the tyrant. The will of the people is only peer pressure writ large,
like mob rule but in slower motion. A world goes numb as the work of our glorious
progress is left to decay and gravity. The middle ground is barren, more tedium than
toil. How many times have we done this now? How many cultures collapsed has this
one oracle seen? And yet this is how things should be. The things which have failed
to merit survival fail to survive; things which are not sustainable cannot be sustained.
How evolved and smart can we be and not learn this? So what are young nobles to
do here? Just leave things? Or leave things which can be rediscovered next spring?
125
12.M, Key Words
Disjunction, discontinuity, disengagement, pulling apart, alienation, indifference
Denial, negation, division, schism, pettiness, aloofness, apathy, numbness, decay
Stagnation, entropy, disorder, decadence, standstill; to misunderstand, disapprove
Ignorance, small-mindedness, lowest common denominators, leaders out of touch
Stratification, abstraction, disintegrity, disarray, dissonance, disharmony, discord,
Non-participation, non-cooperation, negating and the need to negate, wrongness
12.G, From the Glossary
pi3 (to be) inferior, wrong, worthless, decaying, bad, stagnant, stagnating, disintegrating, alienated, inappropriate; (to) deny, refuse, stop, negate, disapprove (of),
separate (from) (s, ed, ing); on the contrary; not, if not, or not, not do; (a, the)
standstill, stagnation, separation, disintegrity, negation, denial, incoherence; [entropy]; what is not so; not, wrong; also pronounced fou3: to not be, if not, if out of
12.T, Tuan Zhuan
Separating oneself from inferior people
(Who) are not worth a noble young one’s loyalty
Greatness departs, smallness arrives:
When this occurs heaven (and) earth do not interact
And so the myriad beings do not communicate
High (and) low do not interact
And so all under heaven lack government
Within (is) darkness and without (is) light
Within (is) weakness and without (is) strength
Within (are) the common people and without (is) the noble young one
The common people’s principles prevail
The noble young one’s principles fade
126
12.1, 1st 6, Zhi Gua 25: Wu Wang, Without Pretense
(Fan Yao 25.1: with no pretense, to go forward is promising)
Pulling up thatch grass roots
And with this, another cluster
Persistence is promising and satisfying
12.1x Pulling up thatch grass, persistence (is) promising:
The purpose remains noble
Things just begin to feel and go wrong. Already a cluster of citizens know it, but it
isn’t the old and wise ones: it’s mostly young sprouts, and a handful of older artists
and poets. The network begins underground, to counter the culture. As if informed
by some hidden connections, they begin to uproot and then to transplant themselves.
The fabric of things connected already makes up in microcosm a new, little culture
and seed for the mulch of the past. Radical means from the root, and so it is true that
this group gets carried away before wisdom has come to full bloom. But what they
leave behind is in an advanced decay and away is where they should go, a homeless
band of refugees, not yet wise to tactics and stratagems, yet mature enough to get out
from under a failing system. The tribe they now belong to is far, far older than this.
12.2, 6 2nd, Zhi Gua 06: Song, Contention
(Fan Yao 06.2: unable to contend, village escapes suffering)
Embracing servitude
The common one’s promise
Is the mature one’s worthless fulfillment
12.2x The mature one’s worthless fulfillment:
Avoid the herd’s distractions
The decadent civilization makes up a world all its own. Its principles and its truths
will define themselves into existence and just hang there with nothing to stand on,
with only a little past and a little less future, in some void between heaven and earth.
Its laws are its order and its coin its religion. A sage will lose most of his family, and
mature human beings will question their own mental health. The people are sold on
their sins and then get sold on salvation. And whoever holds praise and forgiveness
is master. Want some roundabout power? Establish your place in a victimized class,
then come forth to claim special privilege. The system is rigged, there is no way to
get free here. So how do you win with self-rule forbidden, when you prize a clear
conscience above the rules of the game? You do a great job choosing your battles.
127
12.3, 6 3rd, Zhi Gua 33: Dun, Distancing
(Fan Yao 33.3: tangled retreat, anxiety, distress, manage help)
Embracing the unworthy
12.3x Embracing the unworthy:
The position is not appropriate
We all have heard some story of a man who loses his life while saving a dog or a
chicken. Society does this too when it loses sight of objectives and tries to move
past selection. They will scold: Don’t be judgmental, or ask: Why be so negative?
All things are relatives to all other things, in the interest of fairness, all things are just
being equal. Buried under this hooey is a primate’s cortex that begs them to stop
and look to first needs first. But the lowest common denominator does not want to
hurt its brain, so looters and leaders weigh the same, principles go unchallenged,
excellence is perversely rejected and authority cannot even question itself. Simply
existing has the same value as working a lifetime on merit. Sometimes there is a
great weakness in numbers. You must have a value to say that this is not worth it.
12.4, 9 4th, Zhi Gua 20: Guan, Perspective
(Fan Yao 20.4: observe country’s splendors, visit the sovereign)
Having higher purpose is not a mistake
But this kind of thing differs from happiness
12.4x Having higher purpose is not a mistake:
The intentions (are) carried out
There are higher laws than the kingdom’s, higher mandates and purposes than kings
either give or follow. There may never be social pressure to step up or reach up and
grasp these. Almost all the rewards are given for being some bland kind of normal,
so praise and support will not be pouring in. But deep inside the mammalian brain,
a mind wants its social support. Not selling out has a steep price as well. The person
of conscience, the one who is able to give or withdraw consent, who claims the right
to civilly disobey, who looks more often to the next generations than to the next
appointment, is not overwhelmed with rewards. The transformation of humankind
is called the great work and not the big fun. But higher purpose is not about gain,
it is that you must give and can’t stop. Happiness will measure things elsewhere.
128
12.5, 9 5th, Zhi Gua 35: Jin, Expansion
(Fan Yao 35.5: regrets pass, loss or gain, to go is promising)
Easing out of separation
The mature human being’s promise:
This passes, that passes
As surely as mulberry seedlings
12.5x The mature human being’s promise:
The position (is) correct (and) appropriate
The end of a difficult time is approaching. What has rotted and decayed begins to be
known as compost and mulch. Now the small things that are growing are the young
and their hopes for a better tomorrow. As each full set of seasons will bring its own
lessons to bear, and several bring history’s teachings, the flexible young one is now
given learnings to lean on, about what went wrong in the past. Against the ill winds
that we now know are out there, we stake our hopes for a future. Mulberry seedlings
might pass in a couple of ways, but we want them to outgrow the need for the stakes
and this means living and breathing, provisional plans, a healthy mix of the firm and
the flexible. Later a grove of strong trees might even change the climate. For today
through twenty years hence, life is reconstitution: the roots are fed well enough now.
12.6, Top 9, Zhi Gua 45: Cui, Collectedness
(Fan Yao 45.6: offering counsel, weeping, sniveling, no harm)
Overcoming the separation
At first denial, then rejoicing
12.6x Separation ends (and is) then overcome:
(But) how could this be sustained?
The wheel of fortune has come back around, spun off a new group of bright-eyed
young sages, carried away an old load of dimwits, with their baggage of hope and
despair, their little deaths and rebirths. Neither will joy last forever, although from
what it has just undergone it can learn to last a bit longer, assuming some lessons
in expectation and gratitude. The good and the true will not hold themselves erect.
A higher order is endless work, as life is work against heat-death and falling apart.
Have we learned yet why up and down are so oft interchanged? To look first for the
longer trend and a larger arrangement? And above all, why do we seek our security
in things that we don’t think will change? Change is so foreign and scary to people
they would choose endless boredom, or endless damnation, if only these be eternal.
129
12, Dimensions
pang tong gua (opposite): 11, Tai, Interplay
qian gua (inverse): 11, Tai, Interplay
jiao gua (reverse): 11, Tai, Interplay
hu gua (nuclear): 53, Jian, Gradual Progress
shi er di zhi (12 branches): Sovereign Gua, 7th Moon (Sep)
12, Notes
* 12.0 Pi is often translated ‘obstruction’ but this misses the point entirely. Here
the two forces are going their own separate ways: the problem is that they are not
interfering with each other.
* 12.0 The inferior person (fei r en) is not the same as the common or the average
person (xiao ren ), although the Tuan Zhuan and Xiao Xiang fail to make this
distinction. The latter term is value neutral, the former is value negative. Although
the net effect of an excess of commonness is still Pi, or entropy, this is attributable
more to simple ignorance and ethical infirmity (bu gang ) than to evil, or arrogant
ignorance or moral depravity. The inferior may be seen as entropy’s vanguard.
There is a proper place in the world for the common person, no proper place for the
inferior person.
12, Wai Guang
* Qabalah: Briah in Yetzirah
* Tarot: Three of Swords
* Astrology: Neptune in Air
12, Quotations
* Tie two birds together. They will not be able to fly
even though they now have four wings. —Rumi
* Looking aside: let that be my sole negation. —Nietzsche, Joyful Wisdom
* It is a tale told by an idiot, full of sound and fury, signifying nothing.
—Shakespeare, Macbeth
* What loneliness is more lonely than distrust? —George Eliot
* Corruption / never has been compulsory, when the
cities lie at the monster’s feet there
are left the mountains. —Robinson Jeffers
* Monsters exist, but they are too few in number to be truly dangerous.
More dangerous are the common men, the functionaries ready to believe
and act without asking questions. —Primo Levi
* More harm has been done by weak persons than by wicked persons.
—Harry Kennedy
* It is no measure of health to be well adjusted to a profoundly sick society.
—Krishnamurti
130
GUA 13, TONG2 REN2, FELLOWSHIP w/ OTHERS
Binary 101 111 = 47; Li below, Qian above
13.X, Overall Image
Heaven accompanies flame
Fellowship with Others
The noble young one, according to kind and family,
distinguishes the beings
In view of star-spattered heaven above, a flame rains its sparks into night, each spark
a star, adding its point of light. Around this, a constellation of wide-eyed hominids
perform their rites to the grand design. And the sage is found among them, fostering
the fellowship with analogies, distinguishing the beings by family and class, to draw
things together, not cut them apart. And yet he will keep all relevant scales in mind.
The fire does not enlighten the night, but the flame will make for a focus in common,
a unifying vision, a bonding experience and quite a little spectacle. So gathered here
we agree to disagree, exchange the best of our stories and songs, make our peace.
13.0 Fellowship with Others
on the frontier
Fulfillment
Worthwhile to cross the great stream
And worth the noble young one’s persistence
The little groups huddle together, at least well enough to find warmth and keep up
their courage and hope. In the midst of each circle, the radius point, is one thing held
in consensus, a thing believed in, an interest or goal, a line of descent or a niche in
the world. But the stars give humankind far too much room for agreement, no one
school of thought can possibly fill all the available space. Thus we push and branch
outwards and cover this sphere and peer into space from all different angles and the
oddest directions. And so the search for the greater world means going across the
great waters, across our cultural boundaries, across the ages of time, outside of our
niches and sometimes out of our minds. After ages of trials and wars, the clans start
to take steps towards consensus, overcoming our disparities by returning to our old
common grounds. But we share much fantasy still, including the notion that there is
one truth and that only one school may own it. We yet need the breadth of all of our
minds to get around all of our problems. Our hope is as much in seeing things not
the same way. Our frontier isn’t the known: is that not the whole point of frontiers?
131
13.M, Key Words
Society, social organization, human association, classes of people, community
Extended family, fraternity, agreement, coalition; crossing cultural boundaries
Ethnocentrism, anthropocentrism & xenophobia; common purposes & causes
Mutual endorsement and admiration societies, like-minded people, consensus
Schools of thought, group-think, cultural diversity, relativity of mores & values
Belief systems, collective associations, mass follies; symposiums, convergences
13.G, From the Glossary
tong2 (to) agree, assemble, assimilate, affiliate, associate, belong, come together,
commune, partake in, conform to, congregate, converge, concur, gather, harmonize, identify, join, make uniform, share, unite (s, ed, ing) (in, with, to); (to be)
alike, all, as one, colloquial, concordant, conforming, consensual, equal, identical,
identified, in the company of, like minded, one, one with, similar, the same, united,
together with, unanimous,; (a, the) community, assembly (ies), associates, association, colleagues (of), agreement, convergence, fellowship (with), meeting, joining,
gathering, harmony, identity, oneness, partners, sameness, unity, union; of the same
...; fellow...; simultaneously, concurrently; and, with, as well as
ren2 (a, the) person, people, man, woman, one(s), other(s), another, human being,
individual (s); each (one), other persons/people; anybody, anyone, everybody,
everyone, somebody, someone (else)(’s); some, those; humanity, humankind,
mankind, society; character, citizen, fellow, folk; inhabitant, member, occupant,
participant, persona, personality, population, personnel, staff, role; (in) adulthood;
(of) maturity; (to be) human, adult, grown, mature; humanity’s; (a, the) person’s,
people’s, occupant’s; fellow-; -body, -man, -person, -ist
13.T, Tuan Zhuan
Fellowship with others
The flexible finds a position, gains the center
and resonates with the creative
So this is called fellowship with others
Fellowship with others says that
Fellowship with others on the frontier (is) fulfillment
Worthwhile to cross the great stream
(Meaning) higher order endeavor
Refinement (and) clarity make use of strength
The central (lines) (are) correct (and) correspond
The noble young one (is) principled
Only the noble young one develops the capacity
To comprehend the direction of all under heaven
132
13.1, 1st 9, Zhi Gua 33: Dun, Distancing
(Fan Yao 33.1: withdrawing tail in trouble, not useful to go)
Fellowship with others at the gate
Not a mistake
13.1x Departing the gate (in) fellowship with others:
Given this, who is in error?
The fellowship meets at the gate, sharing rumors and stories, pestering the visitors
for news of a large world not very distant, getting big earfuls of wondrous reports,
of a world of difference out there. Common cause is so easy here, but they start to
poke their noses out into the larger world, not yet funneling out, not ranging far and
wide. They begin to speak about going beyond and plan their first adventure, from
the threshold of this gate to the first great shore, beginning to open to newer ideas.
Some men devour their enemies, some eat their fallen comrades, while another tribe
buries good meat in the dirt. This must be witnessed by someone! As a child leaves
crib, a youth leaves home, a man leaves province, the sage leaves nations to embrace
a whole earth and siblings across the great waters. But first is the first great shore.
13.2, 6 2nd, Zhi Gua 01: Qian, Creating
(Fan Yao 01.2: see a dragon in the field, meet a mature one)
Fellowship with others only within the clan
Embarrassing
13.2x Fellowship with others (only) within the clan:
An embarrassing course
Communities of interests not shared are not wrong, nor is seeking ground not held
in common. Yes, others are different. And other races and cultures are different, even
under their skin. But no more different than one of your eyes from the other, giving
a disparity that allows a perception of depth. This fellowship admits only one clan.
They only seek similarities to their own superior persons. Thus even their gods look
like members. They will fashion and arm their devils from everything not their own.
When they journey across the great water they drag the familiar along and make a
big deal out of spreading their ways. They think of themselves as especially chosen
and as given the only truth. But this is inbred and incestuous. And thus they spawn
monsters while thinking to breed some superior race. Superior man is their sacrifice.
133
13.3, 9 3rd, Zhi Gua 25: Wu Wang, Without Pretense
(Fan Yao 25.3: tethered ox, drifter’s gain, townsfolks’ disaster)
Caching weapons in the underbrush
Climbing one’s highest hill
Three years without rising up
13.3x Caching weapons in the underbrush:
The rivalry (is) strong
* Three years with no exuberance:
Security in action
He really tried hard to find fellows among the others, but his trust is easily broken.
In life one can reach out to many wrong someones. Imagine your view of the odds
when this happens on the first trip beyond. It might take three years to come back.
Suspicion mounts. When looking for possible enemies the suspects are everywhere;
any divergence or slight disagreement means enmity. Thus he makes no loud noises,
no demonstrations, no startled movements. But as safe as these years might be from
attack, they are also silent, empty and joyless. Better to use those years up on the hill
as time to ponder the broader horizons, the view from the top to look for better ways
down and to learn what he thought was coldness was not really caring. Have three
years been wasted? Not if one’s real opponents are now known as fear and mistrust.
13.4, 9 4th, Zhi Gua 37: Jia Ren, Family Members
(Fan Yao 37.4: enriching the family, full of promise)
Mounting those battlements
But not capable of attack
Promising
13.4x Mounting those battlements
Means that nothing can be done
* One’s promise
(Is) due to being distressed and then revising the principles
Equipped to face the great world with a courage and caution both learned at home,
he takes the evening watch and climbs the town’s wall with his spears, more ready
for encounters in the sense of self-defense. Scouting from above, awaiting some
sign of foes to menace his line, his gaze keeps coming back to the grizzly band of
tough looking nomads camped outside of the gate, scarred up, missing limbs and
presumably teeth. They are probably telling insightful and humorous stories, but he
hears only ominous mumbling. That’s a kerchief on the big one’s belt, not scalps.
At least from up here he can watch how people behave, although this is less than
the wealth of those stories. He dares not open the gate and invite them in to dinner.
Going out would change him. Is he not a captive here, in this his own home town?
134
13.5, 9 5th, Zhi Gua 30: Li, Arising
(Fan Yao 30.5: tears streaming like water, grief, good fortune)
Fellowship with others begins with wailing and weeping
but then follows with laughter
Mighty armies can entertain each other
13.5x Fellowship with others with such a beginning:
Through balance (comes) orientation
* Mighty armies entertaining each other:
Praising each other’s abilities
We are forced by our fate into fellowship and condemned to this earth with billions
of parasites: the poor ones intrude on our pockets, sick ones intrude on our health,
old ones discourage our lofty ambitions and dead ones remind us too much of time.
Those with a different language or color are not much better than beasts. And only
two men with bad will, armies and opposite views, can double all of these problems.
Those who have crossed some great streams in their lives and longed for home from
the far distant shores, know that these others are not the alien beings portrayed in the
struggles for power. Some might think to ask: what or whose needs do the enemies
serve? No social contract cannot be rewritten. No rules of engagement are sacred.
Enjoying diversity overcomes differences better than making both sides the same.
13.6, Top 9, Zhi Gua 49: Ge, Seasonal Change
(Fan Yao 49.6: leopard transforms, common folk change masks)
Fellowship with others on the frontier
Nothing to regret
13.6x Fellowship with others on the frontier:
The goals (are) not yet achieved
Let’s end the debate with a compromise: Some of us evolved and some never did.
Perspective softens frustration - great things take time in large portions. So today
a few of the males rejoice with some of the females in the high mountain meadows
and wide open fields. This world is not yet at peace, nor is humankind more than
halfway evolved. No guarantees exist of continued human existence. The greatest
truths are still mysteries. No creature comes down from the sky to right all wrong.
Nor yet has the night sky returned a glad echo. The cosmos is quiet and still much
too big. This tribe which has gathered this day is a marginal fringe on an uncharted
ground. But the cult is the seed of a culture and humankind is best adapted to live
in these small bands. Below in the meadow life embraces life. Good things begin.
135
13, Dimensions
pang tong gua (opposite): 07, Shi, The Militia
qian gua (inverse): 14, Da You, Big Domain
jiao gua (reverse): 14, Da You, Big Domain
hu gua (nuclear): 44, Gou, Dissipation
shi er di zhi (12 branches): No Family
13, Wai Guang
* Qabalah: Tipareth in Yetzirah
* Tarot: Six of Swords
* Astrology: Sol in Air
13, Quotations
* The world does not know that we must all come to an end here, but those who
know it - their quarrels cease at once. —Buddha, The Dhammapada
* The bowels of existence do not speak to man, except as man. —Nietzsche
* “Know thyself” is a good saying, but not in all situations. In many it is better to
say “know others.” —Menander
* No man can have society upon his own terms. If he seek it, he must serve it too.
—Emerson
* A wise man associating with the vicious becomes an idiot; a dog traveling with
good men becomes a rational being. —Arabic proverb
* Whoever is not a misanthrope at forty years can never have loved mankind.
—Sebastien Chamfort
* The only thing you will ever be able to say in the so-called 'social' sciences is:
"Some do, some don't”. —Ernst Rutherford
* Hell is other people. —Jean Paul Sartre
* A wise man gets more use from his enemies than a fool from his friends.
—Baltasar Gracian
136
GUA 14, DA4 YOU3, BIG DOMAIN
Binary 111 101 = 61; Qian below, Li above
14.X, Overall Image
Flame in heaven above
Big domain
The noble young one, accordingly,
suppresses the bad and promotes the good
Accepting heaven’s terms and higher laws
Flame from the skies: the squandered power of affluent suns, a trust for the wise
and the strong, is fought for and over by proud humankind. Much of earth’s mass
is made of precious metal, first fused in the cores of stars; the precious jewels were
made in the depths of our world. We are not smart enough to claim these in place,
so we mine and extract our few insignificant bits and then, with our fires and flames,
we make choices and values to guide them. We, too, are as gods, really small ones,
authoring good and evil, trying to add a clearer perception to strength. Such powers
command by their nature, but this all begins with the power to give things a value.
14.0, Big domain
Supreme fulfillment
Amounts and degrees of possession and power are not any measure of greatness.
To admire or want things in proper amounts and degrees gives them worth. Folks
somehow come up with ideas of what is good and bad, of what is worth having, or
worth letting be, or worth fighting for or against. The weights and standards are set.
Economies and values, rates of appreciation and interest, what constitutes a prize or
endowment: all these are settled and fixed into tangible things as though by silent
votes. Though all of these were once verbs. We forget that to be able to treasure is
as good as treasure itself. We economize and make value, we appreciate and take an
interest, we prize what we love, we endow what we nurture, we option our choices,
we redeem our lives, we reward ourselves with things that cost nothing. Gold is only
a weight that turns light yellow. Yet we obsess with the seeming of things. A river
belongs to the one who wades in, the mountains to those who can climb or admire.
The wide eyed sage is the one with great holdings, dominions beyond possession,
in wielding his power to give and take value. If you own the key why buy the vault?
137
14.M, Key Words
Possession of greatness, wealth, endowments, enrichment, abundance, affluence
Assets, dominion, domain as the home, belonging here, tenure; laying of claims
Vantage, command, territory, (spheres of) influence; enterprise, venture, credit
Value, interest, appreciation, treasuring, worth, gratitude, counting of blessings
Wealth of experience; owning one’s power to assign, rearrange and revise values
Prometheus (foresight), gave fire from heaven to man; entitlement, appropriation
14.G, From the Glossary
da4 (to be) accomplished, best, better, big, complete, critical, crucial, developed,
enormous, entire, extreme, far, full, fully grown, good, grand, great(er, est), heavy, high, large(r), (very, greatly) important, long, loud, major, mature, mighty,
more, most, noble, noteworthy, old, overall, (more, most) perfect, pure, realized,
ripe, seasoned, serious, significant, strong, successful, vast, whole, wholesome,
vital; a lot of, full of, lots of; master-, (a, the) completeness, (full) development,
entirety, grand(eur, ness), greatness, growth, (great) importance, largesse, majority, maturity, vastness, wholeness; a great deal, (very) much, very; already,
completely, entirely, fully, greatly, thoroughly, wholly, en masse , well-; of (great,
crucial, vital) importance
you3 (to) be, (in) being; (there, one, it, this, they, those) is, am, are, was, were,
being, has, have, had, has/have been, will be, come(s) to be; (there is) one, someone, something; exist, remain, stay (s); become, arise, appear, grow, attain to,
learn to be, turn into; (there) will, would, could, may, might, can (be); (this) will
get; (if there) is, are, was, were; (were) there, one, it, they; have, (in) having; (one,
that, they) has, have, had; has one’s, have their; had (one’s, their); contain, hold
(onto), keep, maintain, own, retain, possess, stay; presume, assume, remember,
take ... for granted; will have, (one they) (will, could, might, may) have; bring (up,
about); get, achieve, acquire, attain, capture, claim, earn, find, gain, learn, take on;
seize, take, took (possession of) (s, ed, ing); (to be) present, there; in possession of,
possessed of, with; contained, held; abundant, rich, plentiful; (a, the) attainment,
claim, possession (of); being, existence, presence; domain, dominion (in, over);
what exists/is there; the, this, this one, the one in question; something; anybody,
somebody, someone (’s); given this/that, this (being) given; of, about, with, for;
His (especially of the sovereign), his, her, its, their; will, would ... with, to, for;
-ing, -ous
14.T, Tuan Zhuan
Big domain
The flexible finds a distinguished position, in the great center,
While high (and) low respond to this
So this is called big domain
Its qualities (are) firmness (and) vigor and also refinement (and) clarity
Resonating with heaven and moving with the seasons
This is, accordingly, supremely fulfilling
138
14.1, 1st 9, Zhi Gua 50: Ding, The Cauldron
(Fan Yao 50.1: cauldron's upturned feet, expelling the stagnant)
Having no commerce with trouble
To never be wrong
A hardship, but otherwise not a mistake
14.1x The big domain (of) first nine
(Is a) lack of commerce with trouble
He remains down below to watch those above become slaves to their cravings for
wealth, compromise themselves for bad dreams, sell their souls for false promises.
He wants to be free of this servitude and to have no commerce with something so
harmful. He might be right about what is inferior here. The propertied classes may
spend their whole lives to command no more than the power to rearrange what they
look at. But if the real wealth is a freedom, he will never find it in this much aversion
to common human traits, or by twisting up his eyes at every evil he can find. A true
wealth moves, interacts and makes changes, and it may or may not have its uses for
big bags of money. If scowling is hard on the stomach maybe it’s bad for health.
So why not instead set compelling examples of a noble and wholesome simplicity?
14.2, 9 2nd, Zhi Gua 30: Li, Arising
Fan Yao 30.2: golden radiance, most promising
The great wagon is for loading
Have somewhere to go
Nothing is wrong
14.2x The great wagon (is) for loading:
To add to the middle (means) to be without loss
Great wealth is like this great wagon, waiting to be loaded or emptied, with a value
in either condition: loaded means it is useful, emptied means it is mobile, ready to
respond to the unforeseen chance. Wealth depends more upon what is moved, and
the movement itself, than upon what is owned or contained. It might make just as
much use of things which it does not have. And rolling stock is not just something
possessed, it needs to get dirty and worn. As long as the supply is moving towards
the demand, wealth grows. Try hauling cargo both ways, moving in both directions
with things in demand. Free trade will see all sides advance. Then you can love your
work, get paid to travel and have a clear conscience as well. This is like rubbing the
portly belly of luck. You are this vehicle here. Cargo is neither you nor your future.
139
14.3, 9 3rd, Zhi Gua 38: Kui, Estrangement
(Fan Yao 38.3: seeing wagon held up, no beginning, but an end)
The prince presents offerings to the son of heaven
The common people cannot
14.3x The prince presents offerings to the son of heaven:
(For) common people, harmful
Why not stand out on the promontory and throw gold coins at the sun? The prince
donates wealth to his wealthier lord, while the commoner people cannot understand
why things move in this direction. There is no clear ulterior motive, and nothing to
gain by such loss. They might sooner harm themselves than be caught acting thus.
And herein there may be a clue. You cannot hold flame from the skies in clenched
hands, so if you want to grasp, grasp that wealth is all about circulation. In theory,
such offerings are not made to get more in return, but to work on your worthiness,
to express your gratitude, to offer up trust that good will come back around and to
practice the sun’s way with wealth. For the gifted ones the higher power is giving.
The needy cannot escape real needs and they cannot move on until these are met.
14.4, 9 4th, Zhi Gua 26: Da Chu, Raising Great Beasts
(Fan Yao 26.4: a young bull’s corral, most promising)
This is not one’s own domain
No blame
14.4x Not being (in) one’s own domain, no blame:
Wisdom distinguishes plainly
Some say that we own this world by virtue of having laid claims. Some say that we
inherit it from those who came before us. Some say we borrow it from people yet to
come, a distant seven generations from now. And another group claims that it won’t
be truly possessed by human beings at all. If we are to survive, in any pleasant way,
we will learn that these property rights are nothing more than a trust, for the whole
of life to come, all of the myriad beings, including those beings who might become
more and better than human. Our rights are to the use of the fruits, not to cut down
the tree, not because any one of us says so, but because some day time and the facts
will insist. Wealth is more than attracting the priciest brides, or stoking the envy in
those less well off. But dominion is really no more than making ourselves at home.
140
14.5, 6 5th, Zhi Gua 01: Qian, Creating
(Fan Yao 01.5: dragon in flight, rewarding to see a mature one)
Their truths resemble commerce
If also dignified, promising
14.5x Their truths resemble commerce:
Confidence serves to manifest the purposes
* (It is) assuming dignity (which) leads to good fortune,
Naturally, and avoiding pretense
Culture, economics, genetics and climate all obey similar rules. However complex
and chaotic these seem to be, little bits of knowledge can normally be applied to alter
the outcomes or nudge them further from random. The first or most useful of these
is to take some measure of charge over things inside your power and not be a victim
or a leaf in the wind. Things in your power might not include the whole world, but
things like your hands, your wings, your mind and your values. When you merely
do as you’re told the game will play you. Quantity, not quality, will be master and
the size of your pile will measure its value. It’s no wonder the junk that such piles
collect. But a metaphor of commerce does not need to cheapen things. Free minds
and markets are for sovereigns great and small. Our hope lies in merit and dignity.
14.6, Top 9, Zhi Gua 34: Da Zhuang, Big and Strong
(Fan Yao 34.6: billy goat butts hedge, problem is opportunity)
Assistance comes from heaven
Promising
Nothing cannot be turned to advantage
14.6x Big domain at the top (is) promising:
Through heaven’s assistance
Heaven help us! What shelter is this with no roof or lid? How easily blessings are
gained from the stars! All the space and time we can use, in parsecs of permission.
If you have the proper attitude, protection even covers poverty and loss, while doing
nothing to prevent them. The trick is to keep vision lively, to keep looking around,
down in appreciation or up in awe, back in reflection or ahead in hope, and sideways
for things that you missed. It’s the one track mind that misses the riches, the favors,
the wealth, the solutions to problems and the ways out of trouble. This is all spread
before us, all of the clues that we need. The greatest gift is our gratitude: it’s this that
makes lots of stuff treasure. And divine guardianship is our maintenance problem:
it works best when we work on our value and worth and stop taking life for granted.
141
14 Dimensions
pang tong gua (opposite): 08, Bi, Belonging
qian gua (inverse): 13, Tong Ren, Fellowship With Others
jiao gua (reverse): 13, Tong Ren, Fellowship With Others
hu gua (nuclear): 43, Guai, Decisiveness
shi er di zhi (12 branches): No Family
14, Wai Guang
* Qabalah: Chokmah in Atziluth
* Tarot: Two of Wands
* Astrology: Uranus in Fire
14, Quotations
* The ass loaded with gold still eats thistles. —German proverb
* Natural wealth is limited and easily obtained; the wealth defined by vain fancies
is always beyond reach. —Epicurus
* I desire ... to leave this one fact clearly stated: there is no wealth but life.
—John Ruskin
* Let him go where he will, he can only find so much beauty or worth as he
carries. —Emerson
* From the Sun did I learn this, when it goeth down, the exuberant one: gold doth
it then pour into the sea, out of inexhaustible riches, so that even the poorest
fisherman roweth even with golden oars! For this did I once see, and did not tire
of weeping in beholding it. —Nietzsche, TSZ *56-3
* Valuing is creating: hear it ye creating ones! Valuation itself is the treasure and
jewel of the valued things. —ib., #15
* Your true value depends entirely on what you are compared with. —Bob Wells
* The chief value of money lies in the fact that one lives in a world in which it is
overestimated. —H. L. Mencken
* The price is what you pay; the value is what you receive. —Unknown
142
GUA 15, QIAN1, AUTHENTICITY
Binary 001 000 = 08; Gen below, Kun above
15.X, Overall Image
Within the earth is a mountain
Authenticity
The noble young one, accordingly,
diminishes the excessive and adds to the deficient
Appraising things with fair allocation*
The mountain stands in its past and future tense. Beyond its youth and its old age,
in both directions, is earth. The level horizon hides the distant peak, while another
peak stands just under the surface. Seen from time’s great perspective, the greatest
of things has its end. To find that end does not diminish a thing. To admit our own
ends and limits does not diminish ourselves. This speaks of an equity, and not of an
equality, not of making high things low or low things high, but adding some missing
perspective and finding things as they are, from various points of view. We may see
an excess and take some away, we may see a need and fill it, but this is just fairness.
15.0, Authenticity*
Fulfillment
The noble young one gets results
Earth exalted above the mountain? It just is, like an everyday suchness. Why do we
wax so hyperbolic and try to turn things into poems? We do not need to level things
either: high is high, except from above; we are small, except to the bugs. Modesty
is simply insistence that growth be honest and sure, and to be rid of what interferes.
Things are brought to completion and closure. It is too hard to keep things in all of
their proper contexts if we do not know where things end and their contexts begin.
To be genuine, fair, authentic or modest might mean declining a particular honor,
or dismissing a point of pride, but real, rock-solid modesty is not about how one
declines or accepts an honor, or refuses to allow a little pride. It’s all about giving
honor where due, and knowing where pride has its boundaries. We hear how the
world is perfect just as it is. Why must we be so extreme? Why do we even presume
to speak of perfection? The world is what it is. Cash those dreams in for cash value
and what you have left is much more stupendous than perfect. It moves along fine as
it is with accidents, defects and all. We seem to want to deceive ourselves forward.
143
15.M, Key Words
Due regard, respectfulness, to honor others according their merit; ordinary reality
Genuine, unpretentious, unassuming, modest, accurate, realistic, honest, authentic
Consistent, inexcessive; basis in fact, surety, solidity, firmness, stability, sobriety
Curtailing the superfluous, parsimony; thoroughness, realism; rocks in the rough
On solid foundations; exacting appreciation, accurate assessment, groundedness
Simplicity, nothing extra or extraneous, restraint, limiting to the most stable form
15.G, From the Glossary
qian1 (a, the) authenticity, respectfulness, respect, modesty; (to be) unassuming,
authentic, respectful, yielding, deferent, reverent, humble, modest; deficient
15.T, Tuan Zhuan
Authenticity (means) fulfillment
The heavenly principle completes the lowly
With honor and clarity
The earthly principle (is) humble,
(Even) while moving upwards
The heavenly principle diminishes the superfluous
And adds to the modest
The earthly principle transforms the superfluous
And replenishes the modest
Ghosts (and) spirits (both) haunt the superfluous
And enrich the modest
The human principle resents the superfluous
And applauds the modest
Authenticity ennobles and exemplifies
(Being) lowly and yet not easy to exceed
The noble young one has results
144
15.1, 1st 6, Zhi Gua 36: Ming Yi, Brightness Obscured
(Fan Yao 36.1: in flight, drag wing, fast, but go somewhere)
Authentic modesty in the noble young one
Is useful in crossing great streams
Promising
15.1x (The) authentic modesty (of) the noble young one:
Humility (is) a means to self-mastery
He appears to be nothing special. He does not look or speak like a noble, does not
look or speak like a beggar. He might not be suspected of harboring one thought,
much less a boat and big plans to cross the great stream. This might not be known
even after he’s gone. It is not that he has no light to spare, but that he has it invested,
with no light to squander. Nearly invisible, yet not seeming mysterious, he keeps to
himself and attracts no distractions or challenge, simply doing the work that needs
being done and pacing himself for the journey ahead. Modesty here is his method,
made to serve greater ambitions. Quiet competence and humble simplicity will take
him from this shore to highest adventure. So is a big plan to cross the great stream
then immodest? Yes, if he fails to make it. He will not know this until he’s across.
15.2, 6 2nd, Zhi Gua 46: Sheng, Advancement
(Fan Yao 46.2: sincerity precedes the reward in spring sacrifice)
Expressing modesty
Persistence is promising
15.2x Expressing modesty, persistence (is) promising:
The inner affections (are) found
If you don’t tell them you’re modest, then how will they ever know? And since they
will not read your mind, express your skills, your needs, your desires, your want of
an opportunity and your worthiness to take it. An honest modesty, straight from the
heart, can feel great about itself. Doors open for virtuous ones and good information
can open those doors. Sometimes being appreciated will help both the cause and its
outcomes. The cultivation of virtue is often a long and thankless task, so why not see
some rewards here? Modesty is not self-effacement, nor shame in being imperfect.
It might be announced, or even decreed, without inviting a fall. Outward signs and
behavior are not disallowed. The wrongheaded sort of humility that berates itself in
court is just a perverse form of vainglory. To silence modesty is to confuse the two.
145
15.3, 9 3rd, Zhi Gua 02: Kun, Accepting
(Fan Yao 02.3: restraint in display is suited to persistence)
Diligent modesty in the noble young one
Gets results
Promising
15.3x (The) diligent modesty (of) the noble young one:
The myriads of people concur
Industrial strength modesty. His dedication and competence are inspiring of awe,
but he got this way by being modest and attending to what was real. He is good at
what he does and he has no doubts about this. Now, as the work begins to see some
rewards, people gather around with compliments and praise. But he sends them on
errands and starts them on projects, too busy to dwell on the honors, and applies the
energy saved by not doing what is not needed. Does this mean that the work is not
done for reward? He must be concealing some happiness, or smiling a little inside.
Maybe it means that the work is simply not done and greater enjoyment is already
had in its doing. It’s the same thing as not speaking out when your silence allows
you to listen and learn: it’s as far from done as from wisdom, but working on it still.
15.4, 6 4th, Zhi Gua 62: Xiao Guo, Smallness In Excess
(Fan Yao 62.4: not beyond greeting others, and heedfulness)
Nothing cannot be turned to advantage
With candid authenticity
15.4x Nothing cannot be turned to advantage
(With) candid authenticity:
(This is) not against the rules
If it is best not to err, is it then second best to err on caution’s side? Or is it best to
step forward with candor and boldness? If you step forward and tell it just like it is,
might you not learn a bit sooner whether or not you were wrong? When the rabbit
stops to consider himself, the hawk makes a mess of his plans, but when he cowers
in fear of the hawk he starves. So rabbits who live to make more of their kind will
hop along in the middle. The same applies here. Between a humble silence and all
of the things you can say, a middle way will use a plus and a minus to better effect:
speaking simply and true, to the point, to the king, to complete strangers. Modesty
and candor are learning tools, on learning curves, taking little for granted, making
few assumptions, but above all, asking questions and honoring others where due.
146
15.5, 6 5th, Zhi Gua 39: Jian, Impasse
(Fan Yao 39.5: at a major impasse, companions appear)
No enrichment by way of these neighbors
Worthwhile and useful to occupy and subjugate*
Nothing cannot be turned to advantage
15.5x Worthwhile (and) useful to occupy (and) subjugate:
To expedite without permission
Some serious trouble has come and gone and your good for nothing neighbors just
sat by, doing nothing to help. What is a modest and authentic sovereign to do here?
What right might you have to step in and alter their ways? What foundation might
you have to assume that you are superior, that you know what is best for the others?
How could this conquest be modesty? To show them good taste by grabbing their
hair and rubbing their faces into your own fine cooking? And do it all for the good
of the conquered? Are not the criteria relative? You already know from recent events
that these folks are not your true friends. To act on good information is not the same
as to act on a presumption. Is it enough to know that you have waited this long and
examined all these questions? Is it now time for them to learn who their friends are?
15.6, Top 6, Zhi Gua 52: Gen, Stillness
(Fan Yao 52.6: authentic stillness is promising)
Expressing modesty
Worthwhile and useful to mobilize the reserves
To discipline home town and province
15.6x Expressive modesty:
The goals (are) not yet achieved
* An appropriate practice to mobilize the reserves
To discipline home town (and) province
Modesty gets big ideas and even a little ambition. Modesty takes command and it
might even make a conquest. One need not be limp to be humble, or passive to be
retiring, merely in earnest and honest. Modesty can express itself as often as any
old rooster might do. Modesty can set armies marching as often as arrogance can,
it can seize the reins of power as often as greed. The difference is due regard, and
the good aim of good means to good ends. This means to begin with the failures
and flaws all your own and the problems you have on the home front. Hypocrisy
is immodest and it cannot lead by example. To conquer their own worst enemies
is too much of a battle for most, so they must find their enemies elsewhere, or they
fabricate some where none can be found. Fixing yourself is extremely ambitious.
147
15, Dimensions
pang tong gua (opposite): 10, Lu, Respectful Conduct
qian gua (inverse): 16, Yu, Readiness
jiao gua (reverse): 23, Bo, Decomposing
hu gua (nuclear): 40, Jie, Release
shi er di zhi (12 branches): Gen-Dui Family
15, Notes
* 15.0 The rendering of qian as ‘humility’ is misleading. This subject is better
covered in Gua 62. This has little to do with the practice of self-effacement, which
is more often than not inauthentic. Qian is to know things as they are, even if they
are great. The Gua Ci and Yao C i are more emphatic about this than the Wings,
which under Confucian influence might favor underestimation rather than the
precise assessment that the Zhou Yi is recommending.
* 15.X This means something entirely different from a more usual translation of
"weighing things and making them equal." This "handicapping" would actually be
to appraise things falsely.
* 15.5 It was interstate propriety, if not unwritten law, to offer emergency relief to
neighboring states in times of crisis. This refers to a neighboring state refusing to
do so, probably looking for political advantage in the neighbor’s misfortune.
15, Wai Guang
* Qabalah: Chesed in Assiah
* Tarot: Four of Pentacles
* Astrology: Jupiter in Earth
15, Quotations
* My mistress’ eyes are nothing like the sun;
Coral is far more red than her lips’ red ...
I love to hear her speak, yet well I know
That music hath a far more pleasing sound:
I grant I never saw a goddess go;
My mistress, when she walks, treads on the ground ...
—Shakespeare, Sonnet #130
* But if you could hide the world in the world, so that there was nowhere it could
be removed, this would be the grand reality of the ever-enduring thing.
—Zhuangzi
* Entia non sunt multiplicanda praeter necessitatem. —William of Occam
(Entities are not to be multiplied beyond necessity, a.k.a. Occam’s Razor)
* We refuse praise from a desire to be praised twice. —La Rochefoucauld
* Great men are true men, the men in whom nature has succeeded. They are not
extraordinary - they are in the true order. It is the other species of men who are
not what they ought to be. —Henri-Frederic Amiel
148
GUA 16, YU4, READINESS
Binary 000 100 = 04; Kun below, Zhen above
16.X, Overall Image
Thunder comes from the earth with energy
Readiness
The early sovereigns, accordingly,
composed music to celebrate merit
Enthusiastically offering this to the highest divinity*
Earth stirs, awakens, speaks out. The young sprout breaks free, lives out its homage
to ancestors, simply, by carrying on. The fetus begins first to learn of its world by
kicking the walls of the womb. The feedforward gives feedback meaning. Existence
presses forward and outward before it develops ideas, out of balance in forward and
outward directions, living, then learning, then learning to learn, and finally learning to
live. The humming beings gathered, to set forth their first kings, to conduct their new
music. They sang songs of praise and gratitude, inviting their gods and ancestors,
their futures and pasts, to be present, carrying on all night and getting carried away.
16.0, Readiness
Worthwhile to establish delegates and mobilize the reserves
Masses in general, whether made up of people or stones, can seem very stubborn
about getting carried away. But sometimes all this wants is a lead, or something to
break down resistance. And then, when they go, they go wholly, with great inertia
and power. Displace the right rock at the foot of the slope and the whole hill goes
for a run. Just as matter and water are always ready to settle, or move down the hill,
life is always ready to get up and go, to rise up and be more than it was. Any excuse
for a party might do: life is a proactive force, and will turn procreative every chance
it can take. Readiness is half of luck and wants only an opportunity. As an old force,
much older than brains, it is sometimes hard to ensure that enthusiasms be always
measured and rational. Energy joined with acceptance, movement made welcome,
is power. But when a host is so moved it will want a tune and a beat to move to, and
so human hosts want conductors and some lofty excuse for their being so inspired.
The parts of a self are also a host. They too get elated when all of them go the same
way, life affirmed, spirits high, the heart thumping cadence. But who will ask where?
149
16.M, Key Words
Enthusiasm, eagerness, exuberance, willingness, zest, the joyful noise, inspiration
Spontaneity, attunement, rhythms, consonance, synchrony; an optimum readiness
Acting in a timely fashion; responsive movement; prepare, provide for, allow for
Forwardness, predisposition, inclination, initiative, earnestness, encouragement
Confidence, preparedness, contentment, satisfaction; using momentum and inertia
Complacent, smug, self-indulgent; enthusiasm as Theos within, needing an outlet
16.G, From the Glossary
yu4 (to) prepare, provide, allow, (get, make) ready, prearrange, anticipate, presume, make allowance(s), take precaution(s) (for); think beforehand; be happy, be
content, rejoice (s, ed, ing); (a, the) preparation, preparedness, readiness, anticipation; willingness, cheerfulness, enthusiasm, contentment; complacency, smugness, indulgence, swinishness, surplus, surfeit; responsive action, easy movement;
excursions back and forth; (to be) prepared (for), ready (for); alerted, cautious,
careful; willing, content (to); comfortable, satisfied, at ease, happy (with); docile;
idle, remiss; preliminary, provisional; already, previously, beforehand; elephantlike, slow, heavy, ponderous, deliberate, inertial; in advance, in preparation
16.T, Tuan Zhuan
Readiness
Firmness resonates, and so the intentions (are) carried out
Responsiveness using movement
Readiness
Readiness responds with movement
Since heaven and earth (behave) like this
How much more true (this is) (for) establishing delegates
(And) mobilizing the reserves!
Heaven and earth behave with responsive movement
And so the sun and the moon never stray
And the four seasons do not vary
The wise ones make use of responsive movement
(And) as a result, punishments (and) penalties (are) specific
And the people consent
Readiness’ meaningful timing (is) very important now!
150
16.1, 1st 6, Zhi Gua 51: Zhen, Arousal
(Fan Yao 51.1: shock, fear and alarm, then mirth and laughter)
Proclaiming readiness
Disappointing
16.1x First six proclaims readiness:
The resolve (is) exhausted (in) disappointment
Life invented and held onto enthusiasm once it had proved its utility in setting things
in motion. For a feeling to do this much it needed to feel great, even greater than the
beings who felt it, and this meant to exaggerate things. But this feeling is finite, and
not the object or point of its own exercise, and it is subject to damage. It needs first
to grow, to be nurtured and learn as it grows. It needs to be supported somewhere.
Crowing about it too soon will let it all go, and all one gets for the effort are frowns,
scowls and other attentions of doubtful value. Ready to go is not needy, desperate or
anxious to go. To be earnest is not to be manic: such excitement is not contagious.
Patience awaits a response, even if only: Let’s not encourage this one. Then begin
again there. You don’t get a rhythm with only one beat, or the melody in one note.
16.2, 6 2nd, Zhi Gua 40: Jie, Release
(Fan Yao 40.2: hunt takes three foxes, claim golden arrow)
Resolved in stone
An unending day
Persistence is promising
16.2x (This) day will not end, persistence (is) promising:
Using the balance correctly
What a day this has been - and will be! You know that something special is ready
to be engraved in your memory, a story to tell your grandchildren. This could be a
personal best, a new standard set, an epiphany, an invention, a moment of perfect
beauty, a place or a thing never witnessed before, the stuff of a legend, then myth.
And for those who could not be here today, a record engraved in stone, something
not to be taken away. The rhythm and tune are just right, the balance is perfection.
The path to your goal simply shines. The moment comes, finds you so perfectly
ready and passes, leaving you in your glory. Now what? The peak experience lets
you go and trails behind you. How ready are you for yesterday? Have you been
there now and done that? Let the stone carry the day. Just don’t carry that stone.
151
16.3, 6 3rd, Zhi Gua 62: Xiao Guo, Smallness In Excess
(Fan Yao 62.3: never beyond defense, maybe attack from behind)
Wide-eyed readiness is regrettable
The slow will have regrets
16.3x Wide-eyed readiness will have regrets:
The position is not appropriate
There is nothing wrong with getting inspired when looking up to heroes and idols.
Most of the time there will be higher powers and purposes than those we make up
ourselves. But when the spirit is thought to be up on the altar and not down deep in
the heart, the values may get all turned around. Soon the warrior is led by his sword,
the scribe is led by his stylus, and the poor puppeteer gets jerked all around by his
dummies. Movement and motive come from within, but idols won’t tell you when.
Imagine you want to pursue higher learning and believe that the only way is to get
yourself put into school. This way of getting things done looks much to externals
and to others for orders. Try showing initiative here. And if you must move yourself
by using inanimate objects, then take a long pole and prod yourself from behind.
16.4, 9 4th, Zhi Gua 02: Kun, Accepting
(Fan Yao 02.4: tied up in a bag, no blame, no praise)
At the springs of readiness
There is much to have and to gain
Do not hesitate
Companions are gathered as hair by a clasp
16.4x (At) the springs of readiness,
(with) much to have (and) to gain:
The aims (are) fully developed
He stands up to rally the cheering host, with a great embrace for all whom he sees,
drawing friends together as a comb gathers hair, sweeping them into one direction,
and pinning them with and to common hope. When the timing is just right and the
crowd is ready to make its music and dance, one little gesture will affirm all of life.
All the conductor needs is a tiny little wand, then whole waves of readiness follow.
Even down off the dais, and not in the ruler’s place, a responsive timing and sense
will rouse a people to movement. Who is at the center of things does not matter, but
the circulation does, as the heart is not an organ for hoarding the body’s best blood.
Inspiration is breathing. Choice is most real at exactly the place where it has the least
weight or inertia and the mind can move things around with simple yesses and noes.
152
16.5, 6 5th, Zhi Gua 45: Cui, Collectedness
(Fan Yao 45.5: convening assumes position, not the confidence)
Persistent affliction
Chronic but not fatal
16.5x Six fifth’s persistent affliction:
Relying upon firmness
* Chronic but not fatal
The middle is not yet passed
He lies down to welcome a cure. What can he want and be hoping for here? To keep
company with the healers? They are such a spirited lot! What is it about our illness
and suffering that leads us to spend so much time here? How is this an expression
of proactive life? The healer will have many questions. Is it better to feel something
than nothing? Do you keep a disease just to rally a struggle for life, knowing that the
spirit and will are forces that heal? Are there guilt and penitence here? Investment in
cherished wounds? Is this one mistaking a fever for fervor? Does he just need a rest,
friends, or some pity? Has this become known, secure and familiar? Isn’t a neutral
condition about the best the afflicted can hope for? Why does the victim hang on so
when it’s best to forgive and let go? Should one of the shamans drum on his head?
16.6, Top 6, Zhi Gua 35: Jin, Expansion
(Fan Yao 35.6: advancing antlers, limit to one's home town)
Blind readiness
Achieving while assuming setbacks
Avoids errors
16.6x Blind readiness at the top:
How could this be continued?
The experience is over your head, with so much more power than you, bigger, higher
than you could summit alone. You might think something rash and suspect a divine
intervention, or think that you have met with the ultimate truth, or at least found the
way to the top. You are born again now. Is it still too soon to ask where this new life
will go, or has this one already been planned by others? Ecstasy is such a fine place
to visit, with medicine or on foot. A sorcerer draws a circle and within this becomes
the deity. But when he steps back outside, he is merely enriched by experience. The
monk meets his maker at last, but forgets to ask the big questions. He can only flop
around on the floor and then faint. Sometimes it is even good science to suspend the
disbelief in a moment like this. It is still tragic when someone cannot make it back.
153
16, Dimensions
pang tong gua (opposite): 09, Xiao Chu, Raising Small Beasts
qian gua (inverse): 15, Qian, Authenticity
jiao gua (reverse): 24, Fu, Returning
hu gua (nuclear): 39, Jian, Impasse
shi er di zhi (12 branches): Xun-Zhen Family
16, Notes
* 16.T Shang Di, “the highest divinity,” should not be translated “God,” as many
have done. Anthropomorphism was more common back in the Shang than in the
Zhou. There is not a divine personality, purpose or plan in this Zhou tradition,
only the sacred way that heaven and earth work together. There is certainly an
intelligibility about this, but not necessarily an intelligence. True reverence, wonder and gratitude do not presuppose or require an object of worship, merely a true
opening up to the divine nature. This construction, which is a literal translation,
seemed to offer an expression useful also to the a-theistic or the non-theistic, and
allows for the magic of the universe without necessarily personalizing any of it and
dragging in conscious intent, divine plans and teleology.
16, Wai Guang
* Qabalah: Kether in Atziluth
* Tarot: Ace of Wands
* Astrology: Saturn in Fire
16, Quotations
* A sorcerer asks the question “If we’re going to die with the totality of ourselves,
why not, then, live with that totality?” —Castaneda, Tales of Power
* Earnestness is the path of immortality, thoughtlessness is the path of death.
Those who are in earnest do not die. Those who are thoughtless are as if dead
already. —Buddha, The Dhammapada
* The measure of an enthusiasm must be taken between interesting events. It is
between bites that the lukewarm angler loses heart. —Edwin Way Teale
* The tragedy of man is what dies inside himself while he still lives.
—Albert Schweitzer
* Without any intentional, fancy way of adjusting yourself, to express yourself as
you are is the most important thing. —Shunryu Suzuki
* Action springs not from thought, but from a readiness for responsibility.
—Dietrich Bonhoffer
154
GUA 17, SUI2, FOLLOWING
Binary 100 110 = 38; Zhen below, Dui above
17.X, Overall Image
Within the pool there is thunder
Following
The noble young one, accordingly, approaching nightfall,
Goes indoors for refreshment and relaxation
Movement under the surface. Times have their rhythms, their pulses and currents,
their tuggings and tides, times to move forward, times to pull back, the drumming
that speaks of the world’s inclinations. Move to this natural rhythm and joy leads
the way. A sage adapts gladly and follows his tastes: when hungry, he eats, when
tired, he sleeps. Which direction will he take as his own? The one which finds the
right place at just the right time. He may pause to ask for directions and allow the
whole world to show him the way. Nothing is surrendered here. Following leaders
or following prey, if he follows his own best interests, this will show him his way.
17.0, Following
Most fulfilling
Worthwhile to be dedicated
Not a mistake
We truly misunderstand what pursuit of happiness means: it is happiness that does
the pursuing and tells us when we are on the right track, while as prey it is nothing
but trouble. There are right and wrong ways to follow, but not the way most think.
Those who believe first and then follow have basic things confused. They follow the
song and dance of another, thus half a step out of time. Or they follow promotional
schemes. And confidence games. And the shepherd, fearing his censure. And the
fisherman with his bait. All bait, in fact, is named happiness by the one who sets the
trap. Now take a look at the king: as leader he’s more of a servant than the one who
washes his master’s feet. Is he less of a king when he follows? He conquers at his
best when obeying the natural law. He follows to know how time moves, submitting
in order to rule, attending the world’s rhythms, following hints and trails and clues,
following up and through. The things which are greater than we are, but still outside
of ourselves, can still show or teach us our own true paths. But we cannot follow
nearly as well when grovelling down on our knees, or unable to question or think.
155
17.M, Key Words
Quest, search, pursuit, seeking; incentives, attraction, allure, affinity, tugging, bait
Draw, pull, persuasion, compliance; consequent, consequence; adapting as fitness
To go along with, find the rhythm of, taking a pulse; follow up & follow through
Allegiances, loyalties; subordinating, adherence, obedience, consent, submission
Guidance, orientation; succeeding, succession; magnetic center, ethical compass
Opportunism in taking guidance, advice & direction; follow as tracking & hunting
17.G, From the Glossary
sui2 (to) follow (up, through); succeed, trail, go along, fall in with, wait on, comply, accord, let, allow, adopt, adapt, conform, respond (in, with, to); lag behind,
accompany, imitate, look like, resemble, carry out, pursue, chase, go after, come
after (s, ed, ing); (to be) followed by, successive, succeeding, consecutive, subsequent; pursued, chased; (a, the) consequence, succession, pursuit, company,
success, response; obsequiousness; subsequently, afterward(s), next, then, at once,
presently, instantly, forthwith, right behind, in due course, in the course of time,
accordingly, according to
17.T, Tuan Zhuan
Following
The firm comes forward and submits to the flexible
Movement and satisfaction (in) following
Great fulfillment, to be dedicated (is) not a mistake:
And all under heaven follow the seasons
Following the time has a meaning (of) great importance here!
156
17.1, 1st 9, Zhi Gua 45: Cui, Collectedness
(Fan Yao 45.1: being true is no end, take hand, do not worry)
Standards will change
Persistence is promising
Leaving the gate to interact has merit
17.1x Standards will change:
To follow the true (is) promising
* Leaving the gate to interact has merit:
Nothing (is) lost
Some believers believe that paradise is a walled-in garden of truth, a windowless
monad, without any windows to let in bad news, or doors to admit any makers of
mischief. They feel secluded, safe and secure behind the things that they are told.
The news and the current events, the rhythm of the world outside the walls, are fogs
and ephemera in the glare of eternal and unchanging truths. It may be true that the
classics and standards change more slowly than fashion. Some laws might live for
centuries, some dharmas, thousands of years. But even these adapt to new cultures
and times. Who makes up these strange ideas, and why do people embrace them?
What makes change so distasteful to insecure people? Why not tell them stories
for grownups? Paradise is big and round. And you stand exposed on the outside.
17.2, 6 2nd, Zhi Gua 58: Dui, Satisfaction
(Fan Yao 58.2: trusting joy, promising, regrets pass)
Bound to the little child
Giving up one of maturity
17.2x Bound to the little child:
As opposed to joining (their) company
He believes in and clings to the nice and the fun. Thus he guards his innocence and
cultivates his childlike qualities in order to stay in a happier state. The elders have all
been there and done that, so long ago, and sucked all the juices out. Now theirs is a
dry, second-hand, grumpy thing. Rigorous thinking and knowhow frown too much
for his taste. Wide-eyed, but short sighted, a deficit of attention will not let him think
this all through. Distractions cannot track this thing to its end. And so he will live to
discover, in difficult ways, as much incompetence in innocence as arrogance in age.
There is a way to be both, and to have the best of both, but this lies on the far side of
adulthood, which also will need outgrowing. Neither youth nor maturity need take as
much time as allotted. But beginner’s mind is the best place to start and return to.
157
17.3, 6 3rd, Zhi Gua 49: Ge, Seasonal Change
(Fan Yao 49.3: when the talk has circled three times, be sure)
Bound to one of maturity
Giving up the little child
Following comes to be seeking of gain
Worthwhile to abide in persistence
17.3x Bound to one of maturity:
Intending to give up the lowly
On the path we must take to maturity, the time comes to put away childish things,
such as innocence, trust, enthusiasm and wonder. To cling to the time-tested elders
means great expectations are served. Tomorrow will be set and known to the mind.
We now follow answers instead of the quest. We accomplish our tasks without so
many digressions, no questions asked. No wonder we get precisely what we seek.
The larger decisions demand serious thought, although games may be played if in
earnest for serious stakes. The elder follows a path, but to do this he must miss the
field. While just off the side of the path, a little folly explores a bit over the edge,
and sometimes finds the path to be a wrong rut. To follow is to ask questions and
cherish the wisdom in being surprised. These are not lowly, or things to outgrow.
17.4, 9 4th, Zhi Gua 03: Zhun, Rallying
(Fan Yao 03.4: quest of marital suitor, going without doubt)
Following to achieve success
Persistence has pitfalls
Being truly on the path,
Using clarity,
Where is the error?
17.4x Following to achieve success:
This means pitfalls
* Being truly on the path,
Clarity (is) the success
Goal-oriented behavior has much to recommend it, along with some widely known
problems. There is always this advice: be careful what you ask for. And: enjoy the
journey as much as the destination. And: don’t look so far ahead that you stumble
on things at your feet. And: a confidence man looks for “enlightened” self-interest.
Then there are the troubles known to the larger followings. When a group builds up
its machinery around the pursuit of a goal and then the goal is attained, it begins to
imagine a body and soul for itself. Having started out its life as a good idea, it now
wants to live forever. So it starts giving orders and laying down rules to keep itself
conserved: be it now resolved, against all change. All of these share a solution: keep
all the goals, just make them ad hoc and provisional, and never stop looking around.
158
17.5, 9 5th, Zhi Gua 51: Zhen, Arousal
(Fan Yao 51.5: shock going and coming, but work to be done)
Trusting in excellence
Promising
17.5x Trusting in excellence (is) promising:
The position (is) correct (and) central
If there are too many choices and not enough lifetime for every digression, maybe
the best way to limit them is to set higher standards. Not higher ideals, but higher
realities. Life is not tested or greatly advanced by the easy ordeals. Great strides are
seldom taken in lockstep with others. We learn to swim best in cold water over our
heads, when we are most alive to the living yet to be done. To face greater contexts
and challenges will more likely cure us of snobbery than it will foster conceit. The
superior man is a humbler man, in spite of all he has conquered. Selection brought
this tribe far, but we may still want heirs who can walk more erect and think better
than we, their primitive ancestors. Some will follow and seek, others track and find.
To be the best that’s within us, to get past ourselves, we need the unequal outcomes.
17.6, Top 6, Zhi Gua* 25: Wu Wang, Without Pretense
(Fan Yao 25.6: without pretense, but still suffering, no merit)
Seize and bind them
Then follow, holding them fast
The Sovereign* will offer a sacrifice at the Western Mountain
17.6x Seize (and) bind them:
At the top (is) extremity
The followers of a toppled tyrant are seized and bound and being taken to sacrifice.
They were only following orders, doing as they were told. But now they are held to
account for their actions, for their law-abiding crimes against humankind. The king
will be on the high ground here, making some examples of the things not to follow.
These will not be lambs or young goats; nor are they innocent victims. Where does
one’s innocence end and culpability begin? Can a conscience be required? There is
a higher law and a justice to go with it. There are consequences to what we follow,
or what we attach ourselves to. It is for us to step up and do the right thing, even in
times that we are alone. We need not be told what truth is to be true. This is a part
of what will finally stop war: people must learn to destroy or undo their own tyrants.
159
17, Dimensions
pang tong gua (opposite): 18, Gu, Detoxifying
qian gua (inverse): 18, Gu, Detoxifying
jiao gua (reverse): 54, Gui Mei, Little Sister’s Marriage
hu gua (nuclear): 53, Jian, Gradual Progress
shi er di zhi (12 branches): No Family
17, Notes
* 17.6 This is word play on the zhi Gua ming, or resultant hexagram name, Wu
Wang, Without Pretense. The Sovereign here is Wu Wang, founder of the Zhou,
who conquered the tyrant Zhou Xin. The tyrant’s closest followers, those holding
positions of leadership, were beheaded in a sacrifice (see also 30.6), while the
more innocent received new citizenship. There are consequences to Following
wrongly, without conscience: Following does not give up duty or responsibility.
The best Western parallel is the Nuremburg trial, where the defense was "I was
only following orders."
17, Wai Guang
* Qabalah: Briah of Atziluth
* Tarot: Queen of Wands
* Astrology: Sagittarius Ascending, Mutable Fire
17, Quotations
* Believe nothing, no matter where you heard it or who said it, even if I have said
it, unless it agrees with your own reason and your own common sense.
—The Buddha (paraphrase)
* It is forbidden to decry other sects; the true believer gives honor to whatever is
in them that is worthy of honor. —Emperor Asoka, India
* One requiteth a teacher badly who remaineth only a pupil.
—Nietzsche, TSZ, 22-3
* People never bother to think that a doctrine might not accept them.
—Idries Shah, Caravan of Dreams
* He does not believe that does not live according to his belief. —Thomas Fuller
* There are men, who, by their sympathetic attractions, carry nations with them,
and lead the activity of the human race. —Emerson
* This thing we tell of can never be found by seeking, yet only seekers find it.
—Sufi saying
* Be it remembered that we command nature, as it were, by obeying nature's laws.
—Haliburton
* You dangle a carrot in front of her nose and she goes wherever the carrot goes.
—Aleister Crowley
* If you ain't the lead dog, the scenery never changes. —Lewis Grizzard
160
GUA 18, GU3, DETOXIFYING
Binary 011 001 = 25; Xun below, Gen above
18.X, Overall Image
At the base of the mountain is wind
Detoxifying
The noble young one, accordingly,
stirs up the people to fortify character
The wind is stopped and thrown back on itself. The root encounters a stone with
no cracks. This is going nowhere. The wind cannot be captured alive, except with
wings to keep it in motion. At the dam the water turns stagnant. Good food left in
the bowl will rot. Even our thoughts start to stink when their thinkers stop asking
questions. Some think that to fix things is to make them stay put. The young noble
lets in a breath of fresh air, while the sage arouses his people to aerate their spirits,
even when this calls for whimsy and pranks. Without innovation there is no creation,
without fresh air, no combustion. Many nouns abound here, just not enough verbs.
18.0, Detoxifying
Most fulfilling
Worthwhile to cross the great stream
Before the beginning, three days
After the beginning, three days
Which side of the bridge do we sit on to ponder? Do we look three days upstream,
to the melting snow and old rain? Or three days down, to the sea? The sage might
sit on this bridge in the present, but even his shortest time’s span might be seven
days wide. He keeps his moments inside of their contexts and thus keeps his world
on the run and alive. Breezes don’t come in a box. Things die and grow rotten when
pulled out of context. Then how do we fix this? How might we arrest this decay?
Fix and arrest are the wrong things to do here. We have too much of containment,
enough of things safe from the changes. The liberal idea will become an institution
and soon it no longer responds to the needs it was made to serve. Its big job now is
defending itself against any change but its growth. The good idea becomes a belief,
soon threatened by other perspectives. The decaying civilization cannot permit the
experiments with styles of life which are poised to replace it. Habits and dogmas,
pathologies and neuroses, circle back on themselves like incestuous clans. The rot
spreads. But this has its good points as well: there is much which ought to decay.
161
18.M, Key Words
Fixations, toxic ideas, dogma, pathologies, bad medicine, ego, poison, venom, rot,
Degeneration, deterioration, decay, suffocation, spoilage, corruption, resentment
Righting wrongs, antidotes, reparation, restoration, renewal, fresh air; clear the air
Revitalization, rejuvenation, redemption, stirring it up; purging, cleansing, curing
Poor circulation, constipation, necrosis, atrophy, stuffiness, festering, decadence
Stirring up, remedial action, corrective measures, flushing out the system, reform
18.G, From the Glossary
gu3 (a, the) corruption, decay, decadence, rot, putrefaction, worms (in food or the
belly), toxicity, poison, pestilence; bad medicine, bad magic, slow poison, venom;
fixation (s), stagnation, deception, guile, delusion, insanity; (glossed in guwen as
chong M1519: worms, insects, reptiles); (a, the) renewal, healing, curing, purging,
detoxifying; [neurosis, toxic ideas, a closed mind] ; (to be) fixated, degenerating,
deteriorating, decaying. This is a janus word, meaning both to be poisoned and to
cure from poison.
18.T, Tuan Zhuan
Detoxifying
The firm (is) above while the flexible (is) below
Adaptive and yet motionless
Fixations
Detoxifying (is) most fulfilling:
As all under heaven (is) healed
Worthwhile to cross the great stream:
(In) moving on there is work to do
Before the beginning, three days,
After the beginning, three days:
In the end, in due order, there will be a beginning
As heaven behaves
162
18.1, 1st 6, Zhi Gua 26: Da Chu, Raising Great Beasts
(Fan Yao 26.1: this will get harsh, worthwhile to quit)
Correcting father’s fixations
To be a young one examining
Is not a mistake
Difficult
But in the end, promising
18.1x Correcting father’s fixations:
Intending to inherit the examined
Along with the land and family’s fortune, the legacies and traditions, the father’s
fixations will follow the line. The young one enters the work as a son, questioning
what it means to inherit, and wondering just how far he might go saying no, thanks
to some of this treasure. Does he really need all the loose ends and misdeeds? What
should he do with those cognitive and behavioral problems? And what about those
horrid ideas regarding religion and politics? How much of his limited time is best
spent correcting his past? To stay stuck in this process rots a life too. What is tried
over time is not thereby proven true. It will be good for the young one to learn how
posterity feels: he can pass this new heirloom along to his own grandchildren. Three
generations before the change and three after, he makes a great stream of his lineage.
18.2, 9 2nd, Zhi Gua 52: Gen, Stillness
(Fan Yao 52.2: stilling those legs, not helpful in pursuits)
Correcting mother’s fixations
Ill-suited to firmness
18.2x Correcting mother’s fixations:
Find the middle path
Has his mother let him go too far already? Certainly not from his own point of view.
If mother had her way he would find a nice wife, and never cross any great streams.
Neither will her love, so devoid of any conditions, allow her to see what her feelings
can do to this boy. With less of unconditional love he might know more of himself,
although accepting yourself as you are is not always the best thing to do. Whether
he fails to live out his own life, or forsakes the family life he was born to, blame and
guilt could plague him at either extreme. Even a path down the middle has problems
if calling for too much compromise. What is a good son to do? The warrior’s mom
packs his lunch; the young monster gets mother’s milk. You have to use your best
judgment with love. Show her that nature and nurture will both produce in excess.
163
18.3, 9 3rd, Zhi Gua 04: Meng, Inexperience
(Fan Yao 04.3: useless to court woman losing self to wealth)
Correcting father’s fixations
There will be a little regret
But no great mistakes
18.3x Correcting father’s fixations:
Eventually not a mistake
Because I said so! just does not ring true for an answer. Father’s belief in the right
somehow seems wrong. Maybe not wrong enough to petition for better ancestors,
but enough for a young one to want to sound out the family idols. Not old enough
to be a good judge yet, not knowing the questions to ask, he still has an ear for the
hollower sounds. He could tap these idols ever so lightly and learn all he needs to
know, but when was a simple sufficiency ever the talent of youth? Thus he whacks
them with a large stick. The legacy which remains is smaller, but a lot more sturdy.
This is like sorting the inheritance early. Posterity has its duties and rights in both of
time’s major directions. Footsteps may track separate paths. One generation has
no right to bind the next.* Each generation has an instinct and right to assert this.
18.4, 6 4th, Zhi Gua 50: Ding, The Cauldron
(Fan Yao 50.4: cauldron’s broken leg, spilling the duke’s meal)
Indulging father’s fixations
To continue meets with disgrace
18.4x Indulging father’s fixations:
Continuing (is) less than gainful
A lot of entrenched human error will get broad support from the culture around it.
Families and groups may tolerate error as though this went with belonging, while
the young get lots of advice to continue this trend and are pressed to accept these
pathologies as if they were part of the meals. Wait until you are older, you’ll see.
Don’t swim against the stream. You’re breaking our hearts. What can one person
accomplish? This is not how we raised you. Stay here where you belong and work
within the system for change. All of the lemmings are doing it. There will always
be places to place and hide blame, or to shelve your honor and hide from yourself.
Humankind will never grow up in this way. A bending received in one’s childhood
is not an excuse worth a lifetime. Victims form a much larger class than innocents.
164
18.5, 6 5th, Zhi Gua 57: Xun, Adaptation
(Fan Yao 57.5: before reforming, three days, after, three days)
Correcting father’s fixations
Use praise
18.5x Correcting father using praise:
Recognition for merit
No child should feel obliged to inherit inferior things. The young heir takes a stand
on behalf of posterity, wanting to be a good ancestor. This truly concerns the family
business, which in the bigger picture is life, evolving on earth, and then the human
place within that and the quality of its culture. And so he goes to work now on what
has been spoiled in the law of his father, the decrees of his king and the discourse
on faith by the family’s priest. Given the scope of this work, the problems we have
created, our wars, our pillage, our parasitism, the mess we are making of earth, are
things to be outgrown, expressions of immaturity. Correction will be more effective
if it is constructive. This will need a wizard, persuasive and tactful, citing the wrongs
but building on rights. If the proposal is not rewarding, assume that it will not work.
18.6, Top 9, Zhi Gua 46: Sheng, Advancement
(Fan Yao 46.6: blind ascent, advantage not relaxing the resolve)
Not serving sovereign or noble
Of higher worth is one’s service
18.6x Not serving sovereign (or) noble:
The aim (is) a proper standard
High up on the mountain’s pass the wind is unrestrained. Steady winds of change,
ever brisk and refreshing, are the commonplace thoughts up here. Let the climber
remember, however, that most people spend no time here, so their wildest dreams
are still bound by ancient rules and fears. This one follows no father, no king, no
priest, but works on his own on what has been spoiled. His sights are set beyond,
watching for children to come, and species still uninvented by life. How are king
and noble to come to know these freeman scouts’ worth? The men of conscience,
the conscientious objectors, the satyagrahi, the ones holding true, are truly above
the law and serving higher purposes. They may not come down from the hill bearing
tablets, but they might bring a harder redemption and seeds for competing cultures.
165
18, Dimensions
pang tong gua (opposite): 17, Sui, Following
qian gua (inverse): 17, Sui, Following
jiao gua (reverse): 53, Jian, Gradual Progress
hu gua (nuclear): 54, Gui Mei, Little Sister’s Marriage
shi er di zhi (12 branches): No Family
18, Notes
* 18.0 Gu is a janus word, meaning both toxins and the recovery from toxins. This
was the origin of the character: to make Gu, the poison: put a snake, a scorpion, a
spider, a lizard and a centipede together in a bowl. Then use the remains of the last
survivor to make a slave, cause insanity or work evil (Young boys make this kind of
concoction all the time). This is Bad Medicine: not fresh, not alive and not changing.
* 18.3 The notion that one generation has no right to bind another is an idea that
I first saw explored in the later writings of Thomas Jefferson.
18, Wai Guang
* Qabalah: Assiah of Yetzirah
* Tarot: Princess of Swords
* Astrology: Caput Draconis in Air
18, Quotations
* Ah, that ye would renounce all half-willing; and would decide for idleness as ye
decide for action! Ah, that ye understood my word: “Do ye ever what thou wilt.”
But first be one who is able to will. Love ever thy neighbor as thou lovest thyself but first be one who can love himself. —Nietzsche, TSZ, #49
* Rough work, iconoclasm, but the only way to get at truth.
—Oliver Wendall Holmes
* Opinions have vested interests just as men have. —Samuel Butler
* Science progresses one funeral at a time. —Max Planck (paraphrased)
* The man who never alters his opinions is like standing water and breeds reptiles
of the mind. —William Blake
* In the practical use of our intellect, forgetting is as important as remembering.
—William James
* One way of looking at the history of the human group is that it has been a
continuing struggle against the veneration of crap. Our intellectual history is a
chronicle of the anguish and suffering of men who tried to help their contemporaries see that some part of their fondest beliefs were misconceptions, faulty
assumptions, superstitions, and even outright lies.
—Neil Postman and Charles Weingartner, Teaching as a Subversive Activity
166
GUA 19, LIN2, TAKING CHARGE
Binary 110 000 = 48; Dui below, Kun above
19.X, Overall Image
Above the pool is earth
Taking charge
The noble young one, accordingly,
instructs and plans without exhaustion,
Accepts and secures the people without drawing boundaries
The water table rises as the earth begins to thaw, the seeds grow damp and ready
to open up. The sap is rising fast and the time to relax is quickly departing. Farmers
are busy clearing and plowing their fields, laying the groundwork for summer and
fall. Workers would be less inexhaustible were this not a seasonal thing, but they’ve
had all winter to get themselves ready. Now needs have snuck up in a hurry and it’s
time to get dirty and muddy and sweaty. The nobles have set their teams into motion,
according to plans made beforehand, resources rise up to meet the occasion. It is not
the time to manage the workers in detail: they coordinate and delegate from above.
19.0, Taking charge
The greatest fulfillment rewards persistence
To arrive in the eighth month* would be unfortunate
If the best rewards persistence, wish for hard work instead of good luck. Aquifers
rise, work wells up too, saturated with timeliness. The seed has had its long winter
to sort out ideas for sprouting. As its day to get growing quickly approaches, any
pause now has a purpose. Admiring the progress to date, so fit to the eighth month,
is trouble in the twelfth. Overseers step back only to look for oversights. Could it
be time to pause and admire the work, when no work is done yet? Actions should
not be postponed. The farmer must stay a full step ahead of the vigorous weeds and
stand in as wet nurse for clouds if the rains fail to come. Creative problem solving
is not theoretical now, but intelligence on the run. Even to take a moment now means
to look sideways for unseen solutions and trends, to find a way to put the world’s
inertia to work and even make what is missing do tasks. Old successes only mean
things learned and useful now: one is that you don’t know when the rains will come.
Seed must be broadcast by then. The season’s promise taken for granted is empty.
The success of the spring will be known in the fall, that of the leap in the landing.
167
19.M, Key Words
To manage, preside, conduct, oversee, supervise, allocate, deploy; due diligence
Commitment, approach, engagement, assuming command, taking responsibility
Accession, rising to the occasion, getting involved, going to work, undertaking
Groundwork, prospect-us, preparation; ripe timing, moment at hand, imminence
Warming up, intending to do, mapping out things to be done; rolling up sleeves
Step up, gear up, tool up; implement, getting into position; on threshold, about to
19.G, From the Glossary
lin2 (a, the) management, undertaking, oversight, responsibility, supervision,
commitment, accession, prospect, project, prospectus; exalted approach; (to)
supervise, oversee, manage, take command, take charge, commit (oneself), arrive,
near, approach, go to, be about to, view from above, look down on, look in on,
inspect, condescend to, favor (s, ed, ing); (to be) temporary, provisional, ad h oc,
near to, about to, on the brink of, imminent, at hand; [rolling up sleeves, getting
down and dirty]
19.T, Tuan Zhuan
Taking charge
Firmness penetrates and so prevails
Satisfaction along with acceptance
The firm (is) central (and) resonant
Great fulfillment (is) due to correctness
(As is) heaven’s course
To arrive in the eighth month would be unfortunate:
Waning does not take long
168
19.1, 1st 9, Zhi Gua 07: Shi, The Militia
(Fan Yao 07.1: setting out to codes, to deny order unfortunate)
United in commitment
Persistence is promising
19.1x United commitment’s persistence (is) promising:
Intending to advance correctly
The task ahead is enormous, but so are resources at hand. The scope is sufficient
to make sense to gang up, organize forces and delegate tasks. This means making
some new social group, an entity of sorts, but without any brains or a conscience.
Responding to simple agreements to adapt their behavior and notions of good and
right, members receive equipment and rations and booklets with rules and codes.
The common resource and effort is pooled toward ends productive and righteous.
The group has will and a purpose, notions useful as constructs, but these will have
no living sentience, no sense, no self or mind of their own. Do not expect a smart
group mind to coordinate the effort: this is only language. The one with the shovel
is the real being here. When work is done, the group should disband for his sake.
19.2, 9 2nd, Zhi Gua 24: Fu, Returning
(Fan Yao 24.2: content to return, promising)
United in commitment
Promising
Nothing cannot be turned to advantage
19.2x United commitment (is) promising (and) without doubt
worthwhile:
Not yet accepting destiny
Many hands make the work easy. Many minds give it some depth. Sometimes the
groups will not want this, as many want all of their members to serve the collective
endeavor and to have no thoughts of their own. But today’s little gang knows better.
This is not an alliance of cattle, nor a government from a great center, nor the hive
with the huge, pregnant queen. They go side by side, with separate aims and choices,
each with a vision of what lies ahead, unobstructed by leaders and plans. If they each
have many options, than the many should have many more. Our causes make use of
myths and ideas, but these tend to make foolish leaders. Groups should not try to
be towers. They ought to be bushes, each branch with its seed. One doesn’t sow a
field of grain by planting the seeds in one hole. Diversity means strong and stable.
169
19.3, 6 3rd, Zhi Gua 11: Tai, Interplay
(Fan Yao 11.3: do not worry the certainties, sustain happiness)
Sweet commitment
Not an orientation with merit
Following concern about this
Avoid errors
19.3x Sweet commitment:
The position is not appropriate
* Following concern about this:
The errors will not be lasting
While those around him get up and go, he squats on his thoughts of next season,
already tasting the fruits of the labor he now postpones. To let ourselves be driven
a little by thought of rewards at the end is not a bad or unusual thing. But if these
provide all the force for the movement, then any disincentive will come at the worst
of all possible times. Spring should be moving enough. But wanting only the good
stuff for free, or wanting to be rewarded just for being you, is getting a little ahead
of and full of ourselves. There are bitter and bittersweet lessons ahead - sour, salty
and savory too. Why want to start with dessert? Life needs exuberant movement,
or it will not even feed dreams. Some people pay to get exercised. You cannot just
plod along, using up last year’s health. Why not harvest some of this feeling now?
19.4, 6 4th, Zhi Gua 54: Gui Mei, Little Sister’s Marriage
(Fan Yao 54.4: marriage delayed beyond term, late is timely)
Complete commitment
Without mistakes
19.4x Complete commitment, without mistakes:
The position (is) appropriate
He is late in getting started, but this time was spent in good planning. Those who
were watching him breathing and scratching his head now see him fall to the task
with a consummate style, like a waterfall headed for ocean when the bottom drops
out of the river. An artist takes what seems ages to center himself, even months in
preparation, while ink and brush lie motionless. The paintings he makes might only
take minutes, but they could bring enjoyment for centuries. Getting ready is part of
the work. The time spent becoming not lazy, or not half-measured, or not frightened
or not insecure is not. We could easily spend more time in approach than at work,
covering the contingencies, getting the devil’s opinion, overthinking things through.
But these creations rarely show genius or spark. There comes a time to get messy.
170
19.5, 6 5th, Zhi Gua 60: Jie, Boundaries
(Fan Yao 60.5: sweet limitation, promising, merit to continue)
Informed commitment
A great noble's necessity
Opportune
19.5x A great noble has this necessity:
Action in the center has this distinction
A great prince may surround himself with helpers more skilled than he is. He may
appoint one who is more skilled at ruling. He knows where he ends, when to stop
and let others begin. This is no cause for shame. In fact it will give him great face,
with a great grin across it, to be smart enough to pass on tedious work. Authority
can be skeptical and criticize itself without getting caught in a doubter’s paralysis,
or confident and competent without getting caught up in terminal pride. The sage
is not ashamed of being so finite and small: he will make his universe larger still, at
every chance he can take. Humility is a great thing. It will keep the prince honest
and hungry for good information, even if this data contains opposing views. What
sort of leader does not want command of the truths? The center of power is there.
19.6, Top 6, Zhi Gua 41: Sun, Decreasing
(Fan Yao 41.6: avoiding decrease increases, get help not family)
Authentic commitment
Promising
Nothing wrong
19.6x Authentic commitment has promise:
The objective lies within
At the height of his royal magnificence, the king moves in disguise, in old sandals,
through the districts of workers and peasants, stepping around the broken pots and
people, breathing the gasses of garbage and sewers, visiting hostels, asylums and
prisons, to learn how life is beyond the edge of his world, outside of his illusions,
but within his power to change. He lends the royal ear to the talk about the town,
even getting an earful of talk about his rule. The greatest challenge for most is to
go on pretending and to fend off all news to the contrary. The greatest challenge
of all is to carry the true thing forward and help the people learn to be sovereigns
as well. If his power derives from their consent, why not help this grow better and
brighter? This task might not be finished by summer: this is long-term commitment.
171
19, Dimensions
pang tong gua (opposite): 33, Dun, Distancing
qian gua (inverse): 20, Guan, Perspective (ref. to 8th month)
jiao gua (reverse): 45, Cui, Collectedness
hu gua (nuclear): 24, Fu, Returning
shi er di zhi (12 branches): Sovereign Gua, 12th Moon (Jan)
19, Notes
* 19.0 Lin is assigned to the 12th Month or Moon (roughly Jan), the time to roll
the sleeves up and get ready to get dirty or undertake the new year. The 8th Moon
refers to the Qian Gua, or Inverse Hexagram 20, Guan, Perspective, the time to
step back and contemplate the summer’s work, not to begin it. This reference,
combined with the assignment of Gua 24, Fu, to the Winter Solstice (11th Moon,
Dec.), indicates that something at least close to what are now called the Sovereign
Gua was among the original Zhou Yi dimensions. See the Gua assignments to the
Twelve Moons (Dimensions, Shi Er Di Zhi).
19, Wai Guang
* Qabalah: Netzach in Assiah
* Tarot: Seven of Pentacles
* Astrology: Venus in Earth
19, Quotations
* Try not. Do or do not. There is no try. —Master Yoda
* Carpe diem. (Seize the day) —Horace
* Opportunities multiply as they are seized. —Sunzi
* We cannot put off living until we are ready. The most salient characteristic of
life is its coerciveness; it is always urgent. —Ortega y Gasset
* ... you must live in the world today as you wish everyone to live in the world to
come. That can be your contribution. Otherwise, the world you want will never be
formed. —Alice Walker, The Temple of My Familiar
* The time will come when Winter will ask us ‘“What were you doing all
Summer?” —Bohemian proverb
* Never doubt that a small group of thoughtful, committed people can change the
world. Indeed it is the only thing that ever has. —Margaret Mead
* You cannot build a reputation on what you are going to do. —Henry Ford
* Whatever you do will be insignificant, but it is very important that you do it.
—Gandhi
172
GUA 20, GUAN1, PERSPECTIVE
Binary 000 011 = 03; Kun below, Xun above
20.X, Overall Image
The wind moves over the earth
Perspective
The early sovereigns, accordingly, examined the regions
And comprehended their societies
To establish their doctrines
The wide-ranging wind blows over the earth, entering every valley and cave, every
niche and crack, by adapting to fit its place. The right idea embraces the real, simply,
but richly in detail. The founders set aside preconceptions, in order to learn before
teaching, observing the local ways and activities from inside out first, getting insight
before claiming overview, being sure to sow the right seeds for the soil. The doctrine
would vary, adapting to meet the needs of each point of view and the culture. Towers
to some are observatories; farther away they are landmarks. The proper view of the
tower encompasses both, but at any one given time only one might be usefully true.
20.0, Perspective
A cleansing but not a sacrifice
Being true is as good as majestic
Full of hope and trust, the people look up to the tower, watching the one up high on
the altar. Full of awe, the sage looks up at the stars, with the fires of heaven gathered
in waiting, beholding and being beheld, and being beholden, knowing what must be
the sacrifice. The master of ceremonies knows the perceptions and makes them the
carriage for delivering meanings, meeting the expectations, yet somehow still getting
the message across, giving them what they wanted to see, and yet telling them what
had need to be told. Many degrees of comprehension are represented here and the
work is with many perspectives. But there is only gain here, not much to sacrifice,
except for the stuff that is washed from the eyes and the heart, and the junk that is
cleared from the view and the path. Many differing points of view can be added up
together. Some say that this is why there is life, and why we all stay so separate.
Others of course might say that there should be no why. We see more depth in the
world this way, more dimensions to our existence. There is a way to be true that
does not rely upon knowing only one truth. It is not lost in some relativity either.
173
20.M, Key Words
Observe, view, attend, study, contemplate, consider, examine; the examined life
Investigation, reconnaissance, review, survey, learning, comprehension, compass
(Changing) points of view, frames of mind, postulates, hypotheses, outlooks, ken
Frames of reference, reframing; universes of discourse; suspending a (dis-)belief
Overview, taking inventory, overall view, objectivity(-ification); reading the signs
Understanding other perspectives, a point of view of being beheld or objectified
20.G, From the Glossary
guan1 (to) attend, behold, comprehend, consider, contemplate, divine, evaluate,
examine, gaze (at, upon), gaze with concentration, look (at/for/to), observe, perceive, see, study, view, watch, scry, regard (s, ed, ing); (a, the) comprehension,
observation, perception, perspective, prospect, scenery, sight, view, vista
20.T, Tuan Zhuan
The great perspective lies above
Acceptance and versatility
Balance (and) uprightness (are) used in observing all under heaven
Observing
A cleansing but not a sacrifice,
Being true is as good as dignified:
Those below observe and so (are) transformed
Observing heaven’s sacred course and the four seasons’ lack of deviation
The wise ones use (these) sacred principles to establish (their) teachings
And so all under heaven simply consent
174
20.1, 1st 6, Zhi Gua 42: Yi, Increasing
(Fan Yao 42.1: worthwhile and productive to perform great deeds)
Childlike perspective
For little people, no blame
For the noble young one, an embarrassment
20.1x First six’s childlike perspective
(Is) the little one’s path
There is nothing really wrong with having the ears, eyes and mind of a child. Minds
grow their best developing slowly. You do have the simplified view, plenty of colors
on the surface of things and lots of details at random. You are sure of yourself and
your place at the center of things and are ready to question at least. Magic still lives.
Of course there is no penetration, no overall concert or harmony, no practical way
to apply what you see to your life. You have a deficient span of attention from only
a single perspective. Right now is the only time. Your mind alights on the surfaces,
on dazzle and glamour and show. You cannot tell the innocent from the naive. Your
mind still wants a critical mass of experience and ways to step out of itself. Those
who grow up should still want to have all this at hand. Just not as their only option.
20.2, 6 2nd, Zhi Gua 59: Huan, Scattering
(Fan Yao 59.2: hurrying to what supports one, regrets pass)
A prying perspective
Serves a young woman’s persistence
20.2x (With) prying perspective, the young woman persists:
But still invites condemnation
Contemplating the rites through a crack in the doorway, the young lady watches her
husband stepping solemnly up to the altar to begin the autumn rites. Yet all she can
manage to think of is how his clothing looks and how she wants him home soon.
If this is the limit of her domain and such a narrow, short-sighted perspective is all
she requires or wants out of life, one ought not to ask her for more. As long as the
effects of this are confined to her life, no great mistake or great anything. A princess
will need a much broader range of perspectives. Such limited views keep her stuck
in one place, with half truths and partial contexts, as less than a worthy witness. One
degree of comprehension is not all that comprehensive. A single perspective is prey
to misdirection and gossip. Gathering good intelligence is done outside of oneself.
175
20.3, 6 3rd, Zhi Gua 53: Jian, Gradual Progress
(Fan Yao 53.3: advancing, but no return, eggs but no goslings)
Observing our own lives in advances and retreats
20.3x Observing our own lives (in) advances (and) retreats:
Still not neglecting the path
The examined life begins with rough drafts and revisions. Growing up is creation.
Who are we really, and what do we want here? With backward looks at the trends
in our lives we try to make art out of retrospect. But what sort of stuff are we truly
made up of? Disjointed events and their consequences? Are we what we have done
and not what we failed to do? Were we never what we never could do? Could we be
now what we no longer do? We sort through the trends and tangled up threads, the
clues, the moments of valor and doubt, the tests passed and failed, to fashion and test
new directions, to wrap up the past in simpler meanings and bring these up into the
present, informing our freedoms with what we have learned and explaining even the
accidents with newer notions of purpose. Some might dare to look at net progress.
20.4, 6 4th, Zhi Gua 12: Pi, Separating
(Fan Yao 12.4: higher purpose not a mistake, but not happiness)
Observing a country’s splendors
Worthwhile and useful to be guest to the sovereign
20.4x Observing a county’s splendors:
(Be) a worthy guest
The best judge hears all of the sides, even extreme points of view. But dispassion
and cold objectivity will seldom help him reach truth. Even when all sides are lying,
he will get as close as he can to first hand and occupy these points of view, many
miles in many shoes, many places in many hats, surveying all he can. The outsiders’
perspectives have limits and so going native will have much to offer. A wide-ranging
teacher pauses between the palaces to note how the masses live. Great advantage is
offered to royal guests, and to students at the royal academy, while if and how far
these wonderful benefits reach beyond the palace walls, only the outsider can know.
But even with peasants starving outside, as a guest in the palace, he feasts. It must
be this way, to get the undamaged view. The fair witness must come and go freely.
176
20.5, 9 5th, Zhi Gua 23: Bo, Decomposing
(Fan Yao 23.5: a line of fishes, and palace inhabitants’ favor)
Observing our own lives
The noble young one does no harm
20.5x Observing our own lives
(Means) observing humanity
Looking down from his tower, a young noble studies his life, reading the dreaded
permanent record, trying to be objective, setting new goals and subjectives. With no
magic mirror in which to examine himself, the world will be his witness, and so he
can see himself there, in effects of his guidance upon the lives of his people. He has
much to unlearn as well, pruning excesses and choosing what to lose. The object of
public view is the last one relieved of the need for self-study, the one who rallies the
optimists is often the last one to let go of doubts. He must come to know the human
behaviors, trying not to see himself at the center. This means studying commoners,
farmers, beggars, lawyers and crooks. This is not about what he thinks of himself.
Letting this picture get big enough means losing some of his size and importance.
20.6, Top 9, Zhi Gua 08: Bi, Belonging
(Fan Yao 08.6: joining them with no priorities, unfortunate)
Observing others’ lives
The noble young one does no harm
20.6x Observing others’ lives:
The objective is still not objective
Alone at the top of the tower, the young noble’s picture grows ever larger. He tries
to take it all in, with what the wind has to say, what the stars have to show, and what
noble works his hands might do next. The vision must reach through time, to where
we have been and where we are going. But this is not a big picture if it is measured
in years. This is whole species getting invented and going extinct, mountains rising
and getting ground down. Life is all of our lives and all of our relations, a full circle
of different perspectives. Finding no great discouragement, but nothing to boast of
either, with luck he will never be satisfied. The spirit wants reassessment as the body
demands food and breath. Any conclusions? Maybe do as you would be done by,
live and let live, pay your rent, count your blessings and leave a better world behind.
177
20, Dimensions
pang tong gua (opposite): 34, Da Zhuang, Big and Strong
qian gua (inverse): 19, Lin, Taking Charge
jiao gua (reverse): 46, Sheng, Advancement
hu gua (nuclear): 23, Bo, Decomposing
shi er di zhi (12 branches): Sovereign Gua, 8th Moon (Sept)
20, Wai Guang
* Qabalah: Kether in Yetzirah
* Tarot: Ace of Swords
* Astrology: Saturn in Air
20, Quotations
* He, however, who is intrusive with his eyes as a discerner, how can he ever see
more of anything than its foreground? —Nietzsche, TSZ #45
* Yes, the Springs had need of you. Many a star was waiting for you to spy it.
Many a wave would rise on the past toward you ... All this was a trust. But were
you equal to it? Were you not always distracted by expectation, as though all this
were announcing someone to love? —Rilke, 1st Duino Elegy
* Men are more apt to be mistaken in their generalizations than in their particular
observations. —Machiavelli
* There must be the true man, and then there is the true knowledge. —Zhuangzi
* ... for our complicated experiments have no longer anything to do with nature in
her own right, but with nature charged and transformed by our own cognitive
activity. —Werner Heisenberg
* The most fatal illusion is the settled point of view. Since life is growth and
motion, a fixed point of view kills anybody who has one. —Brooks Atkinson
178
GUA 21, SHI4 HE2, BITING THROUGH
Binary 100 101 = 37; Zhen below, Li above
21.X, Overall Image
Thunder and lightning bite through
The early sovereigns, accordingly,
clarified penalties when declaring the laws
White-hot, jagged teeth and then a big crunch, with no pause between them. Clarity
first and then vigorous movement. The cause of the problems has ended and all of
the nonsense is done. The founders made a few simple laws, defined them clearly,
and announced what the punishments were for their trespass. Then, when the social
trust was betrayed, justice was done in bronze and blood. Everybody was warned,
so committing a crime was to clearly ask for the consequences. And then the whole
process came due. But the laws were few and clear then and all of those crimes had
victims. Someone could use a truth for defense and reason could play the advocate.
21.0, Biting Through
Satisfaction
Worthwhile to execute justice
The beast who reigns supreme in a land does not trouble himself with antagonists.
He bites the one who makes trouble. A prince does not compete with gossips and
traitors: he makes clear examples. This world already has too many people, and a
hard enough time with trust. Then why not start cleaning up, right here and now?
The ideal justice is seldom attained. The tangled mass of law is written by lawyers.
Bad precedents in the courts are still precedents. Enforcement of the law is wildly
inconsistent. Sometimes laws will make nearly everyone criminals, to give the state
more control. The codes proliferate fruitlessly and rarely get pruned. Both sides of
the dispute are argued by toothless advocates, with mouths full of mush, and each
with less than half of the truth. It isn’t really a wonder then that crime and confusion
prevail, that justice lacks teeth and moral force bite. To the gamblers the odds must
look pretty good. What stands most in need of some lightning and thunder today
is this system. Its obstacles, obstructions, predicaments and dilemmas are part of its
very nature. The answer is less law, not more, against force and fraud, with victims.
179
21.M, Key Words
Gnaw, chew, bite + close together, shut noisily, clamp down; meta-level solutions
Retributive justice, enforcement, force, execution, dispatch, severity, lex talionis
Emphatic judgment; police action & power; legal recourse, punishment, sentence
Cogency, credibility, teeth, bite, decisiveness, incisiveness, trenchancy; severance
Instruments of justice, legal constraints, criminal law (dist Gua 06, civil disputes)
Insufferable things; accountability, culpability; closure, finality, termination, ends
21.G, From the Glossary
shi4 (to) bite (into, on), bite down on, bite off, eat, devour, gnaw, chew (on) (s,
ed, ing)
he2 (to be) through, together, closed, closing; (to) consolidate, bite, eat, chew,
join the teeth; close, shut, unite, join (s, ed, ing); noisily, loudly, completely; as
ke4: suddenly, promptly
21.T, Tuan Zhuan
Between the jaws is an object
So this is called biting through
Biting through and then satisfaction:
The firm (and) the flexible (are) evenly apportioned
Action with clarity
Thunder (and) lightning converge and make manifest
The flexible gains the center and then acts above
Although not properly situated
(It is) worthwhile to execute justice
180
21.1, 1st 9, Zhi Gua 35: Jin, Expansion
(Fan Yao 35.1: advance frustrated, wits for confidence, tolerate)
Sandaled feet, shackled in stocks, hiding the toes
Not a mistake
21.1x Sandaled feet, shackled in stocks, hiding the toes:
Not progressing
Few have never been first time offenders, although many have never been caught.
This is a first misdemeanor, a minor mistake, a nibble on that great poison cheese.
The knowledge that one has been stupid is all the wisdom most need in order to
move on. To take the education needs little remorse and less resentment or rancor.
This punishment speaks to the crime: to own two feet is not the license to trespass,
or tread too far astray, or stay on this recent path. One is not free to go there again
or move in that way the next time. Deprived awhile of toes, one relearns the value
of walking more freely about. Restraints are there to mimic restraint and hint that
to control this yourself would be better. The little debt to society is easy to redeem:
just limit the options. You don’t shoot the dog until he brings home his third skunk.
21.2, 6 2nd, Zhi Gua 38: Kui, Estrangement
(Fan Yao 38.2: meeting with the leader in the alley, not wrong)
Biting into tender meat, burying the nose
No harm done
21.2x Biting (into) tender meat, burying the nose:
Relying on firmness
He has lived a stressful and strenuous life. His meat has always been fairly tough.
While dining with high born, gentler folk he’s taken too firm a bite. Meet the new
marshal in town, with a nose that knows no art for the dainty, more for tracking the
scents of the wild. This ever-so-delicate flesh is not a match for his usual chomp.
His teeth bang loudly together and this makes the thin-skinned nibblers nervous.
So much for doubting his place on the food chain. At least the bite has been bitten.
But is he ready for too big a serving of justice, too poorly prepared to mete out some
leniency, or too crude to comprehend fair mitigation? Does he mean to cut through
the protocols thus? Will he beat some hapless jaywalker senseless? Who will teach
whom a thing or two here? Maybe force and finesse can meet halfway, in firmness.
181
21.3, 6 3rd, Zhi Gua 30: Li, Arising
(Fan Yao 30.3: sun declines, no drums, songs: moans & laments)
Biting into preserved meat
Encountering decay
A little embarrassing
But no blame
21.3x Encountering decay:
The position is not appropriate
Gnawing away at old, dried meat he bites into something gone bad. There will be
some delay before he can execute justice, as he finds time unpleasantly stretched
into long and unloveable moments, face first into the privy, with no way to save face,
instill awe, gain credibility or set impressive examples. Things are more complex
than first thought. The troubles he thought he could deal with quickly took some
time to grow rotten, with underlying causes, hidden implications, toxic pathologies
and clearly something festering. A sickening revelation. A revolting development.
With roots down deep in the past, it is not easy to get this over and done with. Once
he can get this out of his system and the bad taste out of his mouth, he will know
to look for old problems, with deeper roots and causes long in need of correction.
21.4, 9 4th, Zhi Gua 27: Yi, Hungry Mouth
(Fan Yao 27.4: tiger's search, staring, glaring, passion to hunt)
Biting on dry, bony meat
Securing funding and arrows
Warranting difficult persistence
Promising
21.4x Rewarding difficult persistence (with) promise:
Still an unknown
Getting ready to execute justice, the enforcer takes nourishment seriously. Already
well-fed for the showdown, he trains his bite for the worst, gnashing and grinding
and crushing, he even chews up the bone. Friends are a little nervous, but are glad
to be on his side of the problem, and show support by pledging their money and
arrows. The fierceness and the extent of this trouble are not yet perfectly known.
The tiger takes his turf seriously and rarely has cogency troubles, or doubts about
his ability to get to the throat of a problem. His bite is well-known and no laughing
matter. Events could grow brutal as hell soon, but by tomorrow’s light things might
not be as grim as expected. He might even frighten the problems away. But even
one such as this could save some trouble by laying out traps and contingency plans.
182
21.5, 6 5th, Zhi Gua 25: Wu Wang, Without Pretense
(Fan Yao 25.5: afflictions, do not medicate to bring well-being)
Biting into dried meat
Finding yellow metal
Persistence is trouble
Avoid mistakes
21.5x Persistence (is) trouble, avoid mistakes:
Find the proper response
While everyone here at the table might know that finding an arrowhead in your meat
is good luck, it is not half as well known that not finding this item until it’s too late
is something less than lucky. You’ll still play a part in your luck here. Sufficiency to
the task is the perfect quantum of vigor. Not enough bite will not get the job done.
If the strength of the bite is tempered and only just barely sufficient, then a treasure
awaits your discovery. But if the jaws are too strong to play the more sensitive parts,
you will use up your treasure in having your teeth rebuilt. There is much less good
fortune in not being ready for the more unlikely events. So when you execute justice
and someone says to really crack down, think twice. Half a bite might be the best
portion. There are mitigating circumstances and things which might be redeemed.
21.6, Top 9, Zhi Gua 51: Zhen, Arousal
(Fan Yao 51.6: shock and confusion, learn from neighborhood)
Wearing the cangue, hiding the ears
Unfortunate
21.6x Wearing the cangue, hiding the ears:
Quick to hear, (but) without clarity
Now he stands before you, unable to scratch his ears, a monument to his ignorance.
Hey, here’s an omen. Having demonstrated his deafness to words of fair warning
he may now be certified numb in the skull. It is not unusually cruel to punish this
stupid, inferior head. That’s where the trouble is, in the thinking that got him here.
Perhaps even now he finds ways to blame his parents and village. Maybe he will try
to explain how he just went out of his mind. No criminal acts against other people
are sane. This describes crime: it is not an excuse to commit one. And the one who
sets him free before he learns to own his misdeeds is now an accomplice and partner
in crime, as bad as the one who makes the bad laws. One more offense and someone
will cut off his ears: a visual aid to the code. It may still be that he can do nothing.
183
21, Dimensions
pang tong gua (opposite): 48, Jing, The Well
qian gua (inverse): 22, Bi, Adornment
jiao gua (reverse): 55, Feng, Abundance
hu gua (nuclear): 39, Jian, Impasse
shi er di zhi (12 branches): Xun-Zhen Family
21, Wai Guang
* Qabalah: Geburah in Atziluth
* Tarot: Five of Wands
* Astrology: Mars in Fire
21, Quotations
* Alexander finding himself unable to untie the Gordian knot, the ends of which
were secretly twisted round and folded up within it, cut it asunder with his sword.
—Plutarch, Alexander
* Arrakis teaches the attitude of the knife - chopping off what’s incomplete and
saying “Now it’s complete because it’s ended here.” —Frank Herbert, Dune
* Let the sword decide after the stratagem has failed. —Arabic proverb
* My deeds upon my head! I crave the law.
—Shakespeare, The Merchant of Venice
* Truth has rough flavors if we bite it through. —George Eliot
* There are a thousand hacking at the branches of evil to one who is striking at
the root. —Thoreau
* The more corrupt the state the more numerous the laws. —Tacitus
* I know no method to secure the repeal of bad, obnoxious, or unjust laws so
effective as their strict execution. —Ulysses S. Grant
* What you cannot enforce, do not command. —Sophocles
184
GUA 22, BI4, ADORNMENT
Binary 101 001 = 41; Li below, Gen above
22.X, Overall Image
At the foot of the mountain is flame
Adornment
The noble young one, accordingly, clarifies numerous policies*
But does not presume to execute justice
A glorious sight to the folks in the valley, but this glamorous light on the surface
of things preempts and precludes the long vision. Only one side of this issue is lit,
one only sees part of the surface. You see it with your own eyes; what pleases the
eye is apparently true; how could appearances be deceiving? From this point of view,
folks can be told nearly anything about the world beyond. Even the near is subject
to tricks and plays of the light, the magician’s stock in trade. This is not to negate
the beautiful, or local information: most of cultural thought is raised in small spaces.
But deeper issues and critical precedents want the broader and longer perspectives.
22.0, Adornment
Satisfaction
A little worthwhile to have somewhere to go
Beauty and grace for most are glamour and cultural finery: folks pause when their
eyes are caught by the evident, or according to local custom, be this a grand illusion
or a small illumination. Adornment will play with the forms of glamour and sham.
It can also have some quantum of substance, as with the arts of a culture. To know
the small and nearby is a great thing: nearsight is a big part of vision. Perhaps the
best example is a goat on the side of a mountain, stepping with consummate style,
advancing one well-reckoned step at a time, adding up small successes and taking
great care in distinguishing this crag from that. This gets him slowly up to the top
where the truly grand vistas await. It is his nearsight that allows him to do this. If he
knows where he stands the whole world is at his feet. But humanity seems to want
to light up a little and stop there, taking comfort in what it thinks is the known, lying
in comforting ways. When ethnics transcend ethnocentrics, they still can’t get past
the anthropocentric. This may be a way of controlling the known, much like locking
oneself in a box. Still, there is enough detail here to fill up the whole of a lifetime.
185
22.M, Key Words
Dressing up, beautifying, decorating, embellishing; relation of form to content
Elaboration, costumery, vanity, cosmetics, fashion, facade, veneer, posturing
Refinement, style, grace, elegance, charm, class, etiquette, protocol, formality
Nearsight, limited vision, myopia, glamour, fascination, sham, illusion, pomp
Superficiality, public image, fancy surfaces; proximity’s effect on apparent size
Aesthetics, beauty way, highlighted substance; the cultural artifact as substance
22.G, From the Glossary
bi4 (to) adorn, dress (up), beautify, embellish, decorate, make graceful (s, ed, ing)
(to be) elegant, brilliant, ornate, fancy, dressed up, sumptuous; superficial, nearsighted; (a, the) adornment, ornamentation; shell, treasure; model (s)
22.T, Tuan Zhuan
Adornment satisfies
The flexible comes forward and refines the firm
Consequently, satisfaction
Alternately, the firm rises upwards and refines the flexible
Consequently, a little worthwhile to have somewhere to go
(Even) heaven (has) a style
Refinement (and) clarity mean stability
(Such is) human culture
Look to heaven’s refinements
Thereby to study the seasonal changes
Look to humanity’s refinements
Thereby to transform (and) complete all under heaven
186
22.1, 1st 9, Zhi Gua 52: Gen, Stillness
(Fan Yao 52.1: still toes, no mistakes, prolonged persistence)
Adorning those feet
Dismissing the carriage and walking
22.1x Dismissing the carriage and walking:
On principle, declining to ride
It will keep him up on his toes, so to speak, to search for the simpler life and make
a more humble progress. Who should he try to impress? He walks a mile first in
his own shoes, getting sure-footed and grounded. Remember when you were little
and you finally got the shoes that almost walked for you, and suddenly you could
jump twice as far? Pedestrian approach indeed! So what if the quicker things now
pass you by? Heaven meets earth at this surface of things, this is how humble it is.
This may contribute little towards getting somewhere, but there are other ways to
measure advancement. You are free to stand on your own two feet, to step off of the
beaten path, or rely on the footholds you’ve found. Racing by misses much. Terra
firma can teach you as much through your feet as the sages teach through your ears.
22.2, 6 2nd, Zhi Gua 26: Da Chu, Raising Great Beasts
(Fan Yao 26.2: the carriage is relieved of its axle mounts)
Adorning his beard
22.2x Adorning his beard:
To partake in a higher prosperity
He imposes upon his natural face, lending a grace to the beard on his chin, hacking
away at prolific nature, hoping to uncover dignified form. The shears of the forces
of civilization stand up against the old, wild ways. Is this the real you, or is this a
mask? Is the genuine still in there somewhere, or does it fall to the floor? Is this like
self-cultivation? Is he grooming himself for the good life? Will he now be invited
to partake in superior pleasures? And if the shave won’t make the man, you bet your
beard when nothing can. In some cultures the men will wear nooses and leashes tied
around their necks, but some claim this is only men missing their beards. Should we
feign interest in social affairs so that others feign interest in us? Should we pity the
man clothing makes? Society grows like a beard: dignity lies in there somewhere.
187
22.3, 9 3rd, Zhi Gua 27: Yi, Hungry Mouth
(Fan Yao 27.3: dismissing appetites, ten years not functional)
So elegant looking, as though dripping
With enduring persistence, promising
22.3x (An) enduring persistence holds promise:
In the end nobody mocks this
He takes social graces as far as allowed, up in your face to get noticed. Glistening
wet, almost dripping with grace: can he still be more than a drippy, frivolous fop?
We think he can still be a man and be bubbly and oily, aesthete and affected, and
keep his purple lace underwear. He may on occasion need to back up his choices,
but this could help him build character. Gracious living, good fashion and charm
are higher styles of life, and it’s certainly good to be sensitive. But much in the mind
does not like its shallowness mocked and something deep in the gut deeply resents
all these elaborate surfaces. And what’s the deal with plant genitalia? Flowers are
there for bugs, so plants can have sex. How would you like it if you had the roots
and they had the knives? The real beauty is not about beauty: it grows out of health.
22.4, 6 4th, Zhi Gua 30: Li, Arising
(Fan Yao 30.4: so suddenly, what a blaze, an ending, a waste)
So elegant looking, as if of pure white
A white steed, as if on wings
Not an adversary but a marital suitor
22.4x Six fourth (is) properly positioned
(But) doubted
* Not an adversary (but) a marital suitor:
In the end, no question
He comes on with a dazzling grace here, clad in white, impeccably preened, just like
a transcendent thought, on a winged horse, swift as the wind. The eyes need some
time to adjust. There will of course be questions: what fuels these white-hot flames?
The preacher might wear this same angel suit when leading his flock to the fleecing,
the charlatan wears it too. All want something in the worst way, all are supposed to
be lying like hell. Our fool really is different: he is in love and attempting to mate.
He cannot help himself: he’s so nuts because these are what drive him. The whole
of nature bears testament to the good grace of the mating dance, all the feathers and
flowers and fur. It also drives much of the human economy, even where you can’t
talk about it. This is what our fool flesh is heir to: life simply wants to grow larger.
188
22.5, 6 5th, Zhi Gua 37: Jia Ren, Family Members
(Fan Yao 37.5: sovereign draws near to family, do not worry)
Dressed up amidst hills and gardens
One’s gift bundle of silk is but a shabby remnant
Embarrassing
But in the end, promising
22.5x Six fifth has promise:
There will be happiness
He lives a simple and frugal life, with good to do, if not not well-to-do. Upper class
life feels foreign. You can live in the ornaments. Rules are different above. He feels
too clean and misplaced. He hasn’t learned half of the gestures, but knows to take
gasses outdoors. He knows the gift he brings is no treasure. He feels like a clown
in these fine, borrowed clothes. Economy here means something entirely different.
Appreciation as well. Poverty and simplicity are not the same thing, although they
might share the same budget. He will not need to fake his humility. Life and style
are not utterly meaningless here and the pleasantries make for some pleasantness.
There is good and much work to be done here, which will find its way back down
to the valley. He brings all he can up the hill, wrapped in this shabby silk offering.
22.6, Top 9, Zhi Gua 36: Ming Yi, Brightness Obscured
(Fan Yao 36.6: not light, darkness, rise to sky, fall to earth)
Plain white elegance
No mistake
22.6x Plain white elegance is no mistake:
The top attains the goal
From down below in the valley the simple forms did not seem enough. From on top
of it all the perspectives are different. Anything more than a simple, natural form just
feels pretentious and silly. Simplicity too is a kind of a style. The white canvas hides
all the colors of light, and so it contains all the paintings as well. Plainness is not just
for hiding, as silence is not just for filling. Content does not need sham to be beauty:
the highest sort of beauty hides barely inside the obvious, as the ordinary wipes off.
Humanity’s long fall from grace was said to occur near the time when nakedness
turned into shame, when wearing the sky became wicked, when right and wrong was
draped over the world, when too much extraneous surface was gathered. Fear for the
boundary came along with the boundary. Trash doesn’t belong up here on the peak.
189
22, Dimensions
pang tong gua (opposite): 47, Kun, Exhaustion
qian gua (inverse): 21, Shi He, Biting Through
jiao gua (reverse): 56, Lu, The Wanderer
hu gua (nuclear): 40, Jie, Release
shi er di zhi (12 branches): Gen-Dui Family
22, Notes
* 22.X Numerous policies as civil administration, as distinct from criminal law, or
Gua 21, the Inverse of 22.
22, Wai Guang
* Qabalah: Ayin; Path between Malkuth and Yesod (Trad: Hd-Tp)
* Tarot: The Devil (Nearsightedness)
* Astrology: Tenth House, Cardinal Earth, Capricorn
22, Quotations
* What use is your plaited hair, fool, and your raiment of goatskins. Within you
is ravening and the outside you make clean. —Buddha, The Dhammapada
* What kind of truth is this which is true on one side of the mountain and false
on the other? —Michel de Montaigne
* Every man takes the limits of his own field of vision for the limits of the world.
—Schopenhauer
* For the great majority of mankind are satisfied with appearances, as though they
were realities and are more often influenced by the things that seem than by those
that are. —Machiavelli
* Half the work that is done in this world is to make things appear what they are
not. —E. R. Beadle
* It’s a small world - but I’d hate to paint it. —Steven Wright
* It is helpful to know the proper way to behave, so one can decide whether or not
to be proper. —Gail Carson Levine
* The trouble ain't that people are ignorant. It's that they know so much that ain't
so. —Josh Billings
* A man knows that his work is well-done when it has a beauty of form to it. But
he does not add or leave out anything of substance just to make his work appear
more beautiful. —Eyler Robert Coates, Sr.
190
GUA 23, BO1, DECOMPOSING
Binary 000 001 = 01; Kun below, Gen above
23.X, Overall Image
The mountain depends on the earth
Decomposing
Superiors, accordingly, are generous to subordinates
Confirming their positions
The mountain towers over the earth. A mighty pile of stones indeed, but no threat
to time’s dominion. Compelled by long ages of erosion and gravity, its impressive
stature is slowly surrendered for the sake of a broader base. Thus the wise will learn
to minimize what they hoard, and to give generously to common and regular people
who support them from below. Piles of wealth become talus and scree, or charity.
Redistribution will happen, but this can be voluntary and sent to where it does the
most good. Only a few can dwell at the top, but the least oppressive can stay there
the longest. As life does with its seed, the best wealth to carry also weighs the least.
23.0, Decomposing
Not worthwhile to have somewhere to go
Simply by definition, any endeavor or thing which isn’t sustainable must some day
cease to occur or exist. These things will tend to take care of themselves, with a little
assist from gravity. Time in unknown quantities will even take care of social reform.
To move in enduring ways, then, means allowing the heavy to fall, the old to die, the
weak to be eaten and the low to fill up. To move with the time is to move along with
least effort. Suppose you have an enemy with self-destructive behavior. Would you
give him a reason to rally and fight for his life? It will not end at decay: when husks
go seeds takes a turn. Lasting perfection is not more important to nature than death
and rottenness are. Seeds do not sprout out of nice-looking fruit. So to not give up
will mean giving downwards. In his tower high on the hill, the uppity one will try to
sleep smugly, up on his bed of complacency. Had he passed a few of his excesses
downward, the mob would not now be coming to get him, seeking to lay him low,
hoping to catch this useless encumbrance napping. But it’s only a bad situation for
things as they are; it is good for things as they will be. Try going in that direction.
191
23.M, Key Words
Curtail, abridge, cut back, trim excess, pare down, deprive, skin, strip, flay, ruin
Ground, downgrade, stabilize, consolidate, broaden base, return to basics, reduce
Deterioration, breakdown, overthrow, destabilization, deconstruction, insecurity
Overripeness, dross rotting around a seed, nourishment from decay, germination
Germaneness, essentials; pruning; concessions for sustainability, wide foundation
Leaving what should be left, carrying on with less but with stability; lightening up
23.G, From the Glossary
bo1 (to) curtail, (pare, cut, break) down, abridge, strip away, split, lay bare, expropriate, reduce, cut up, skin, peel, flay, deprive, ruin, break, pluck, degrade,
scavenge, loot (s, ed, ing); (to be) decomposing, decadent, unsustainable, disintegrating, breaking down; deprived, stripped (of), ill-founded; (a, the) deconstruction, destruction, deterioration
23.T, Tuan Zhuan
Decomposing
(Means) stripping away
The flexible alters the firm
Not worthwhile to have somewhere to go:
The common people prevail
Accept and stop here
Look at the image
The noble young one respects waning (and) waxing as surplus (and) want
(And as) heaven’s behavior
192
23.1, 1st 6, Zhi Gua 27: Yi, Hungry Mouth
(Fan Yao 27.1: forsake spirit tortoise, look at me, hang mouth)
Depriving the bed of its legs
To dismiss (such)* persistence is unfortunate
23.1x Depriving the bed of (its) legs:
Thereby to cover up the lowly
There are gnawing sounds in the dark, and slander afoot in the realm. For a while
the intrigue goes unnoticed, but even the littlest rat bites add up. All that they want
is a few small and simple concessions. Too many have been too hungry too long
and thanks to this poor inspiration they have nothing better to do. The thought or
the basis upon which he comforts himself is not a stable foundation. It is weak in
the basics, with poor legs to stand on. The lowliest things should be the most firm;
the heavier things are better stepped on than carried. Underestimating the problem
is, in fact, the problem and believing conditions are stable will bring collapse even
closer. Better to set the bed on the floor and hit bottom while still up above. Much
cannot hide below the legless bed: no ghosts or assassins, no monsters or thieves.
23.2, 6 2nd, Zhi Gua 04: Meng, Inexperience
(Fan Yao 04.2: embrace inexperience, involve women, household)
Depriving the bed of distinction
To dismiss (such)* persistence is unfortunate
23.2x Depriving the bed of (its) frame:
Still not finding support
His bed with its elegant frame sets him apart from the others. He is comforted by
his thoughts of how very special he is. But now he climbs home for some rest at the
end of the day and discovers his bed overturned, all of his loose change gone, and
maybe some of his secrets as well. The warning is implied: he has carried too much
weight to these heights and wrapped himself up in himself. This frame of reference,
that gives him his sense of security, is less than reliable now. Now his boundaries
and his identity are problems instead of solutions. This attitude upon which he rests
comes under attack from below. To possess a good resting place, a comfort zone,
or a cushion in the center of who you are, is a fine and peaceful thing. But defining
this in terms of the envy of others is begging for sleepless nights and bad dreams.
193
23.3, 6 3rd, Zhi Gua 52: Gen, Stillness
(Fan Yao 52.3: setting those restrictions, rigors choke the heart)
Curtailing itself is not a mistake
23.3x Curtailing itself is not a mistake:
Let go of high (and) low
There is a place in this world for that which would topple all towers, or overthrow
sleepers and tyrants, destroying their plush, purple couches. Deep in the untouched
forest, life is in balance with death, but not locked in combat: the new will grow out
of the old, the quick will grow out of the rotten. Pruning, restraint and self-limitation
all will serve healthy growth. But we still want to move with the time, as gravity will
show patience with mountains, taking one stone a year, with only occasional drama.
Nor should one try to pop a pimple too soon. When the process is hurried, lessons
of value may not be learned well enough. But bet in the end on decay, of everything
not acting like seed. Then the trick with letting things go is simply to shed the stuff
that gets in the way of tomorrow, letting gravity do the work of hauling this all away.
23.4, 6 4th, Zhi Gua 35: Jin, Expansion
(Fan Yao 35.4: advance like a rodent, persistence is dangerous)
Stripping the bed for its flesh
Ominous
23.4x Stripping the bed for (its) flesh:
Cutting close to disaster
The natural consequence of unsustainable behavior is in extinction of that behavior.
The sleeper awakens to very bad news. Many do not wish him well here and carry
the weapons to prove it. There are even a few he thought were his friends, including
his chief of security. They say he was given fair warning about being a greedy rat,
but somehow he needed their envy. If reasons and pleas cannot pierce his covers,
then maybe the knives and swords will. Even as too late as yesterday, his fortunes
might have turned. To have given it all away back then was a bargain. Gravity has
the force of a law: you can do many things inside its structure and even find ways
to fly. But gravity now describes this one’s plight, and soon there might be a grave
to sleep in. This is cutting things far too closely: just hope this is merely prediction.
194
23.5, 6 5th, Zhi Gua 20: Guan, Perspective
(Fan Yao 20.5: observing our own lives, a noble does no harm)
A stringline of fishes
By way of the palace inhabitants’ sponsorship*
Nothing cannot be turned to advantage
23.5x By way of the palace inhabitants’ sponsorship:
An outcome with no complaints
With an ugly breakdown of order in progress, the rebels march up to the wealthier
parts of the town. Because our subject lives in a tower, and his tower sits high up on
the hill, the rebels might think to take this one down too. So they march up the hill
with their stones. But this one’s servants have been treated well, and greet the rebels
at the front door and invite them in for hot baths and refreshments, and wise stories
told by His Lordship. Witnesses here attest to his character. The rebels straighten
and dust off their clothes, and prepare for rational talk. An astronomer, philosopher
and a noble: who’d have guessed it? He has done his best when he could have done
only his most. The past catches up and it isn’t so bad. They make him an honorary
rebel. It is great to have friends in low places too. Someone went fishing with chum.
23.6, Top 9, Zhi Gua 02: Kun, Accepting
(Fan Yao 02.6: dragons war in wilds, bleeding indigo and golden)
The ripest fruit is not eaten*
The noble young one gains ground
As the common people tear down their own shacks*
23.6x The noble young one gains ground:
The people (are) those who uphold (one)
* (As) the common people tear down (their own) shacks:
In the end not fit to be used
The tree has been thoroughly shaken and picked, and gravity did its duty as well.
The only fruit remaining is spared for its ripe old age, the fittest and best example,
the one that none will begrudge. The one thought too green, too high or not worth
the effort will find its way down to the soil. It’s just how things will shake out, the
most natural selection. The hasty are consumed. When decomposition goes this far
things will soon work themselves out. The angry mob runs riot, and burns its own
slum to the ground. The lord of the land gets his land back oddly unspoiled, made
fertile again by the ashes. The rebellion burns itself out. This does not need to call
itself justice. It is merely appropriate for unsustainable things to self-destruct now.
The rot will only attack the weak, the worms get at the dead fruit, the seed is set free.
195
23, Dimensions
pang tong gua (opposite): 43, Guai, Decisiveness
qian gua (inverse): 24, Fu, Returning
jiao gua (reverse): 15, Qian, Authenticity
hu gua (nuclear): 02, Kun, Accepting
zhi hu gua (nuclear of): 08, 20, 03, 42
shi er di zhi (12 branches): Sovereign Gua, 9th Moon (Oct)
23, Notes
* 23.1,2 The addition of such points to an ambiguity: your persistence or theirs?
* 23.5 This seems to be a lost historical reference to a popular uprising against
abuse of class privilege. The noble family in question would have been spared a
“toppling” specifically because of the proper way the subordinates in their employ
had been treated. The Yi is of course advocating here for noblesse oblige , nobility’s
sense of obligation to the society which supports it.
* 23.6 See Sappho, Fr. 105a.
* 23.6 This is seen frequently in the modern era, in the looting and burning of a
ghetto or slum by its own inhabitants, who seem to be heedless at the time that the
greatest loss is their own. There is no other leader but rage, which, in its blindness, misses its object. A tantrum is not a revolution: the fruit falls on its own,
once again into fertile soil. Those adapted to prosper will begin with the facts.
23, Wai Guang
* Qabalah: Kether in Assiah
* Tarot : Ace of Pentacles
* Astrology: Saturn in Earth
23, Quotations
* There are people who are followed all through their lives by a beggar to whom
they have given nothing. —Karl Kraus
* Et tu, Brute? —Julius Caesar
* Concession comes with better grace and more salutary effect from superior
power. —William Pitt
* In history the way of annihilation is invariably prepared by inward degeneration, by decrease of life. Only then can a shock from outside put an end to the
whole of it. —Jakob Burckhardt
* Know ye the delight which rolleth stones into precipitous depths? Him whom
ye cannot teach to fly, teach him then to fall faster. —Nietzsche, TSZ
* You, making haste, haste on decay: not blameworthy / life is
good be it stubbornly long or suddenly
A mortal splendor: meteors are not needed less than
mountains: shine, perishing republic. —Robinson Jeffers
* Growth for the sake of growth is the ideology of the cancer cell.
—Edward Abbey
196
GUA 24, FU4, RETURNING
Binary 100 000 = 32; Zhen below, Kun above
24.X, Overall Image
Thunder dwells within the earth
To return
The early sovereigns, accordingly, on the day of winter solstice,
closed the frontier pass gates
Merchants and travelers did not move about
Rulers did not inspect the domains
The longest night at last ends in dawn, the great wheel again spins towards spring.
Locked in winter’s frost the frozen seed abides, a conception, but a long way from
birth. Winter begins today, but the bottom of this cold lags six weeks behind, on
the near side of hope for the best, and spring’s promises kept. The change will not
be abrupt, but trust in the wheel’s direction suggests it is on an acceptable course.
In such deep cold and dark night there is no wiser choice to make than for refuge
and home: light and the fire go indoors as well. Why are these the high holy days?
Why not spring in full blossom or glorious summer? Take a full winter to answer.
24.0, Returning
Fulfillment
Exit and enter without anxiety
Companions arrive without fail
Turning around and returning is the way
The seventh day brings return
Worthwhile to have somewhere to go
New life begins deep inside, in those places too near to know and too small to see.
But the mind sometimes seems made to go out and about, to test and discard new
truths and realities. Now and again the mind will need a reminding, a memory wants
a remembering, the vision a revision, the cognition a recognition. We cannot face the
new without a renewal. Out there and way out there are where we leave those things
that we will not or cannot bring home. The best and most realistic of all long-term
goals is a home, and the longest-term home of them all is the earth. Of every being
and thing that has ever existed, one thing can surely be said: this was only a phase
that some of this world went through, although sometimes again and again. When
nearly the same things happen again and again, then and there we find our reasons
to hope. Seven days out of line? No matter, never mind, to and fro will go the way,
here we go and come again, right back to where we belong. And this does not mean
we must live there all of the time, any more than needing to sleep means sleeping all
of the time. But is this not a high, holy thing to spend some time where we belong?
197
24.M, Key Words
Coming back, coming home, coming around, beginning anew; to resume, retrace
Re-; Restoration, restitution, redintegration, renewal, reunion, recovery, resilience
Natural processes, cycles, the inevitability of cycles, recycling; renewed promise
Pivotal point, still point, turning point, axis of the world, winter solstice, rebirth
Core truths surviving digression, reconstitution, rededicated efforts, revitalization
More coming around than turning back, 361 degrees instead of 180 degrees (Fan)
24.G, From the Glossary
fu4 (to) devolve, recover, recur, redo, renew, recommence, recall, repay, reply,
repeat, restore, resume, retrace, return, revert, revise, revive, (come, go, turn)
around, back, home (to); fall back (on); overturn, turn over (s, ed, ing); (a, the)
answer, recovery, recurrence, renewal, reply, response, return; (to be) in answer,
reply, response, return (to); recurring, recurrent; again, repeatedly; coming and
going
24.T, Tuan Zhuan
Returning (means) fulfillment:
The firm comes back around
Energetic, and using acceptance to proceed
So it is that exiting (and) entering (are) without anxiety
(And) companions arrive without fail
Turning around (and) returning (is) the way,
The seventh day brings return:
(As) heaven behaves
Worthwhile to have somewhere to go:
Firmness prevails
(In) returning one sees the heart of heaven (and) earth!
198
24.1, 1st 9, Zhi Gua 02: Kun, Accepting
(Fan Yao 02.1: walking on frost, hardened ice is the outcome)
Not far to return
Nothing worthy of regret
Most promising
24.1x Nothing distant in this return:
The way to refine (a) life
Even the greatest or truest of paths must be thought to include some of these smaller
digressions and trips aside. Being oneself is being true to one’s nature, and nobody
experiments quite like nature. Life is for learning. The straight and narrow directions
are heedless of most of this world. The most respectable man in the world should be
permitted, if it is his choice, to enjoy women’s toes a little too much. It’s these little
flaws in the art of our lives that let evil spirits out. Life needs to explore its options
and this can’t always be done only inside of the mind. Stepping off the side of the
path to have a good look around, or simply to relieve yourself, is not a great mistake.
The shortest distance between two points is the distance traveled in fact: it isn’t the
one in the plan. The guilt of one who fears to stray will make of his path a deep rut.
24.2, 6 2nd, Zhi Gua 19: Lin, Taking Charge
(Fan Yao 19.2: united in commitment, promising in every way)
Content to return
Promising
24.2x Contentment in return holds promise:
Through lowly compassion
He goes out a little bit further this time, coming home seven days later, back to the
fold, and maybe a fatted calf, with something new to ponder, a little wiser, a bit more
humble. Exposure to the new lets him bring some of this home, to share with family
and friends, to compare it with what is thought right, here on this side of the stream.
Going as scout and diplomat for friends and the tribe he returns to will mean that he
belongs here still. And this part is important: the decision made to do this exploring
for those you leave at home can be made backwards in time, especially if one is able
to turn error around into wisdom. When measuring a direction from self, instead of
from a path, all straying is done in forward directions, not sideways. Turning around
to go back home is also a forward progress. But sometimes this is uphill both ways.
199
24.3, 6 3rd, Zhi Gua 36: Ming Yi, Brightness Obscured
(Fan Yao 36.3: hunt captures great leader, no call for haste)
Repeated returns
Difficulty
But no blame
24.3x Repeated return has (its) difficulties:
Deserving no blame
He comes home to rest from a hard day’s work, but he will return tomorrow, only
to do it all over again. What he does during the day falls apart a little less completely
each night, so there may be an end in sight. And every seventh day he can rest and
recover a little. This wheel of toil and trouble is supposed to turn towards a brighter
tomorrow, although most are dragged in circles until they drop in the dust. So what
is the difference which leads to no error or blame? They say that it is insane to do
the same thing over and over and keep expecting different results. The right thing
to do then is to get some different results, with wise investment at home, learning to
do more with less and getting back to the basics. It is not a resignation to this way
of life. But any truly great work will keep one coming back, just like petty tasks will.
24.4, 6 4th, Zhi Gua 51: Zhen, Arousal
(Fan Yao 51.4: the shock is followed by muddledness)
Walking in the middle, all alone in return
24.4x Walking in the middle, all alone in return:
In order to follow the path
He thought he might find his way with this group, but little of what he learns here
will be a part of his whole life’s path. It was somebody else’s journey. Things did
remain to be learned before they could be brought home. Perhaps in a week on the
road all he will gain is one memory, the odd look on somebody’s face, or a clever
thing to say the next time, or a bit of assertion to groan about later. To his private
context he takes what little he needs, but a little is plenty if what he returns with is
seed. So this all came as a big surprise, just when he thought it was going so well.
The road taught him this: it goes two directions at once, each with ups and downs.
The path of a higher purpose is only half as crowded, even if it is twice as lonely.
But suppose that he’d learned this nearer the end, and had twice as far to go back.
200
24.5, 6 5th, Zhi Gua 03: Zhun, Rallying
(Fan Yao 03.5: collecting one’s riches, persist in right amount)
Honest return
With no regrets
24.5x Honest return, with no regrets:
Concentrating in order to examine oneself
This time he went way too far out. The path went on forward, yet he came back, and
will not do things that way again. To stay your own best friend after a misadventure
like this needs more than forgiveness, but to whip yourself for acting the fool is to
play the fool twice. So he had a rough time, made a mistake, believed wrong things,
drank and turned into a jerk, got angry and lost a few friends. We need to turn our
regrets into lessons. Honesty stings, but the toxins dishonesty swallows will kill us.
A straightforward, critical inventory is the shortest way back home, less loops than
shame or guilt or repentance. Good judgment might pronounce some atonements,
but it takes the best lessons forward: ahead is work to be done, a smarter life to be
lived and consequences to own. Why live out our years in memory of our regrets?
24.6, Top 6, Zhi Gua* 27: Yi, Hungry Mouth
(Fan Yao 27.6: at the source of appetite, brutal but promising)
Lost return
Ominous
There will be calamity and grave errors
If trying to advance the military
In the end there will be a major defeat
Reaching one’s domain and its nobility with misfortune
Even after ten years, no ability to campaign*
24.6x Lost return comes to misfortune:
The opposite of a noble course
He gets hooked on his highest hope, like a fish gets hooked on bait, gobbles it up
and swallows it whole and is dragged beyond any hope of a timely return, into the
jaws of his destiny. The arrogant general can’t see the long winter that lies beyond
the solstice. He marches northward, overstretching his supply lines, underestimating
the natives, overextending the resources and losing all sight of home. How could
there be a return, crossing burned bridges and pawing the scorched earth for grain?
Trapped where he cannot survive it must end. Too much belief in the self and its one
way purpose. If he does now have the wit to survive, there are still ten years worth of
damage. The lotus is cut from its roots in the mud, as the spirit is cut from the flesh,
all for the greater glory, but only to wither and die. Here there will be no redemption.
201
24, Dimensions
pang tong gua (opposite): 44, Gou, Dissipation
qian gua (inverse): 23, Bo, Decomposing
jiao gua (reverse): 16, Yu, Readiness
hu gua (nuclear): 02, Kun, Accepting
zhi hu gua (nuclear of): 07, 04, 19, 41
shi er di zhi (12 branches): Sovereign Gua, 11th Moon (Dec)
24, Notes
* 24.6 For modern examples, see either Napoleon’s winter invasion of Moscow
or Hitler’s reprise of the same stupidity. The zhi G ua, Yi, 27, Hungry Mouth,
suggests that it is blind appetite which is here overriding the sense of one’s way
back and causing inattention to supply lines. Were the symbols of this Gua more
aquatic, the authors might have used an image of a big-mouthed fish being caught
hopelessly on a hook, never to return to the water except by a long, wrong route
through the food chain.
24, Wai Guang
* Qabalah: Geburah in Assiah
* Tarot: Five of Pentacles
* Astrology: Mars in Earth
24, Quotations
* All these tidal gatherings, growth and decay,
Shining and darkening, are forever
Renewed, and the whole cycle impenitently
Revolves, and all the past is future. —Robinson Jeffers
* Remain true to the earth, my brethren, with the power of your virtue ... Lead,
like me, the flown away virtue back to the earth - yea, back to the body and life ...
Physician, heal thyself! Then wilt thou also heal thy patient. Let it be his best
cure to see with his eyes him who maketh himself whole.
—Nietzsche, TSZ [Luke 4:23]
* Bao Jiao vaunted his conduct and condemned the world, but he suicided with
his arms around a tree. —Zhuangzi
* Every beginning is a consequence - every beginning ends something.
—Paul Valery
* The mind ought sometimes to be diverted that it may return the better to
thinking. —Phaedrus
* Mid pleasures and palaces though we may roam,
Be it ever so humble, there's no place like home. —John Howard Payne
202
GUA 25, WU2 WANG4, WITHOUT PRETENSE
Binary 100 111 = 39; Zhen below, Qian above
25.X, Overall Image
Beneath the sky moves thunder
The creatures interact without pretensions
The early sovereigns, accordingly, flourished according to season
And nurtured the myriad beings
Heaven has given all of its orders: they come with each being. This being, in turn,
is what life has learned so far: to live and learn more, to add new perspectives and
tricks. Ancient heaven and eons of seasons are at work in the natural mind. Life true
to nature is the seed of heaven, its blessing to go forward, wild and noble, informed
by its inner wisdom and what it can learn on the way. Most of the wisdom heaven
might teach is built right into young sprouts, the rest being clockworks and natural
law. We begin with heaven’s best guesses at how things might average out, a head
start with promise, but not guarantees, not good and innocent, not sinful or fallen.
25.0, Without Pretense
Most fulfilling
Worthwhile to persist
For one without integrity there will be suffering*
And not much reward in having somewhere to go
By right of birth comes the will and the sense to reach out for a good life. Youth errs
and stumbles, but as with young bones, first roots and green branches, the shock of
having to learn will be absorbed in the bending. The importance of living is its own
affirmation, with heaven’s permissive assent; senseless living is also permitted, for
those who may choose denial. Being true to the gifts one is born with, living a life
of sincerity and integrity, is not any guarantee against bad luck and ugly surprises.
Even truth is not always success. But life has learned that these traits will improve
the odds, that working with a natural merit and practicing a natural good can be two
of the best rules of thumb one can live by. And so one’s inner being might already
know what it means to be true. And life has also learned that living an insincere life,
full of contrivance and guile, with parts of yourself at odds with your nature, will
tend to diminish a life, or cost too much precious time in defending illusions and
errors. Innocence might not have all things thought through, but thought is not all.
The pilgrim who still seeks his heaven has looked everywhere but at his own feet.
203
25.M, Key Words
Lacking, avoiding, no + presumption, pretension, recklessness, falseness, delusion
Artlessness, guilelessness; naturalness, simplicity, sincerity, a natural intelligence
Natural gifts, instinctive goodness, spontaneity, integrity, innocence, inner voices
Pure motives, openness, surprise, wonder, original mind, faith in innate goodness
Credulity, vulnerability, susceptibility, accessibility; good faith; the noble savage
Presumption of innocence, benefit of doubt; issues of confidence, trust & honesty
25.G, From the Glossary
wu2 (to be, being, is, am, are, will be, exists, remains) (has, have, had, having,
with) (do, does, did) (there is/are/will be) (it/this/these is/are) no, not, nothing,
never, rarely, seldom, no longer, without, with no; but (no, not); there, this, these
(is, are) no, not, nothing (of); not (a, the); (to be) absent, gone, non-existent; destitute, wanting, in vain; lacking in; free of/from; avoided, devoid, void, deprived,
regardless, instead (of), rather than, despite; not much, no longer; not being; (the)
least, minimum, (so, very) little; no matter; no ... done; neither ... nor, whether ... or
not, without ... or; (to) (simply) lack, want; avoid, escape; not have, own/possess/
have no/less/fewer; find/leave/use no; do no, not do, do nothing to (s, -ed, -ing);
(will, would) not (be); do(es) not exist; were there no; has/have gone off; will/
would not be(come); (a, the) absence/lack/want of, avoidance of; nothing, emptiness, non-being/existence, no-thing-ness; un-, ill-, im-, in-, dis-, de-, non-; -less;
don't, do not; used for Wu2, M7180, GSR103i
wang4 (a, the) presumption, pretense, expectation, falseness, duplicity, pretext,
guile, deceit, folly, error, disorder, disarray, distraction, extravagance, distortion;
(to be) irregular, incoherent, presumptuous, pretentious, full of oneself, false,
erroneous, vain, futile, ignorant, fanciful, duplicitous, wild, empty, void, reckless,
entangled, idle, incorrigible, absurd, stupid, wanton, foolish, disorderly, untrue,
embroiled, entangled; falsely, wrongly, foolishly, wantonly; (to) look toward, expect, hope; assume, presume, pretend (s, ed, ing)
25.T, Tuan Zhuan
Without pretense
Firmness comes from without and becomes master on the inside
Movement with lasting vigor
The firm (is) central and resonant
Great fulfillment (is) according to integrity
Heaven’s higher law
For one without integrity there will be suffering
(And) not (much) reward in having somewhere to go
(While) without pretense there is forward progress
How is this so?
Heaven’s higher law is not protection:
(It is) movement itself!
204
25.1, 1st 9, Zhi Gua 12: Pi, Separating
(Fan Yao 12.1: pulling up grass roots, with another cluster)
With no pretense, to go forward is promising
25.1x Without pretense comes to advance:
Attaining the purpose
With no help from mind’s prior knowledge, an inner sense says to keep moving.
A fetus does not know where it’s going when it first kicks the wall of the womb.
It is doing this to learn about legs. Life’s first order of business is living to learn.
Feedforward leads to feedback and this will feed the mind what it needs. Even the
young of cattle and sheep can frolic and play and seem as if they had minds. Life
pushes forward: the glorified mind is only one of its instruments, and has no more
value or worth than the ways life can put it to work. Most confuse such innocence
with ignorance, look upon wildness as a thing best outgrown, but life has had time
to put its science together and knows that on average it’s better to explore than to
stay put or hide. The promise here is of learning ahead, not guarantees of success.
25.2, 6 2nd, Zhi Gua 10: Lu, Respectful Conduct
(Fan Yao 10.2: treading level, easy path, obscure one persists)
When not plowing to harvest
And not breaking new ground for established fields
Then it is worthwhile to have somewhere to go
25.2x Not plowing to harvest:
No riches yet
It is a folly of thinking to think that life in the present is confinement to life in the
present. From its center here it reaches both forward and back. No garden would
ever come to pass if no kind of forethought were thought, or if no kind of vision was
seen and combined with tips from gardeners past. But the bulk of the work is done
in the middle of these. We do not reap the harvest while plowing, nor do we dine on
the third year’s crop while planting the first year’s seeds. We might trick ourselves
into thinking that back pain or blisters are somehow their own reward. We trick our
children in school, so that reading and math seem relevant many years ahead of time.
These tricks may be better than expectations, which cost us our presence of mind,
but best is to honor the need and just do it. Nothing passes the time like enjoyment.
205
25.3, 6 3rd, Zhi Gua 13: Tong Ren, Fellowship With Others
(Fan Yao 13.3: caching weapons, climbing hills, 3 years without)
One without pretense still has misfortunes
Sometimes tying one’s ox
Means the drifter’s gain
And the townsfolk’s disaster
25.3x The drifters’ gaining the ox
(Is) the townsfolk’s disaster
That bad things can happen to good people is the source of much wrong-headed,
paranoid thinking. Accidents happen, and things not deserved. The ox which was
tethered by some innocent farmer is the drifter’s gain, against a great loss of trust.
Wisdom is built using tough knowledge too, and living to learn must also learn this.
Undeserved ill fortune might squat on anyone’s head. To account for its presence,
many of life’s extra meanings were conjured up out of thin air. Professionals will
divine from its droppings, and pretend to know its next stop. But while this thing
squats on the innocent bystander, things far from the truth will be thought, things
not to the point will be said. Thus does the burden of proof fall upon the accuser,
and the accused enjoys a presumption of innocence and the benefit of the doubts.
25.4, 9 4th, Zhi Gua 42: Yi, Increasing
(Fan Yao 42.4: advise prince to follow, then perform reliably)
May there be loyalty
Not a mistake
25.4x Prescribing loyalty is not a mistake:
Certainly presume this!
Some things must be presumed for the sake of our own mental health. Trust is one
such presumption, and also an unending source of life’s lessons. Mostly we’ll learn
in the end to lower our expectations too far. The fortunate ones expect others to be
on the kind and ethical side of the average, or expect to turn losses to lessons, and
set aside a dumping place for all those disappointments, somewhere out of the way.
But what of being worthy of trust, and of learning and unlearning to trust ourselves?
We seem born with most of an ethic, a hunger to find what remains to complete it,
and maybe even a conscience. Our ethics are tied to self-interest, and opportunism
by birth. So why not begin with things as they are? Life offers lessons in the order
they need to be learned. To want guarantees is not innocent. Simply promise wisely.
206
25.5, 9 5th, Zhi Gua 21: Shi He, Biting Through
(Fan Yao 21.5: biting into dried meat, finding yellow metal)
One without pretense still has afflictions
Do not medicate to bring about well-being
25.5x Lack of pretense itself (is) medicine
(This) does not call for experiments
The body is trying to say something, the brain has no final words yet. A disease is
the start of an adaptation to the stresses along life’s way, stresses often developed
when the mind takes us far from our paths. Its favorite roots of guilt or fatigue or
shame or self-indulgence are sunk into places that mind refuses to heed and keep
clean, where ego refuses to know spirit’s sources, or abstract thoughts get lodged
in the flesh to fester: foreign conditions to feed foreign forms. The illness which
has no such roots will tend to run a shorter course. An innocent following feelings
might wander into a dark place like this. A healer or an empath might take on the
illness of others. Let these be. Roots that feed an illness require a will to have one
and a lot of work to develop. The healer’s best cure will be a bath in water and light.
25.6, Top 9, Zhi Gua 17: Sui, Following
(Fan Yao 17.6: seize and bind them, sovereign offers sacrifice)
Without pretensions, yet advance brings suffering
This is not a direction with merit
25.6x Without pretense’s behavior:
Going too far leads to crisis
Flawless adventure was never a part of the promise: it was not that kind of promise.
To be without pretensions might mean falling prey to crafty surprises, or falling in
with the wrong crowd, or falling to the unseen forces. Sincerity is no guarantee that
uprightness will lead to success, or that right action will lead to good fortune. That
kind of promise smells more like bait. Success is not one’s reward for being sincere
or true. In being true and sincere, one simply looks for good signs to act or not act.
And with this being more like a process than a single moment in time, minds and
directions can change. Innocence is a way to learn and unlearn, not an instrument
to make things work or to set the world straight. Even when you are righteous, or
even merely right, the guardians and protectors of justice just do not answer to you.
207
25, Dimensions
pang tong gua (opposite): 46, Sheng, Advancement
qian gua (inverse): 26, Da Chu, Raising Great Beasts
jiao gua (reverse): 34, Da Zhuang, Big and Strong
hu gua (nuclear): 53, Jian, Gradual Progress
shi er di zhi (12 branches): Xun-Zhen Family
25, Notes:
* 25.0 As it is pointed out in several ways in several lines to follow, the converse
of this is not true: to live one’s life with integrity does not guarantee success.
Things happen without reason or purpose, although many reasons are made up in
retrospect. But a life lived simply to learn is superior to a life of pretending to
know.
25, Wai Guang
* Qabalah: Geburah in Yetzirah
* Tarot: Five of Swords
* Astrology: Mars in Air
25, Quotations
* Perfect sincerity offers no guarantee. —Zhuangzi
* In the beginner’s mind there are many possibilities. In the expert’s mind there
are few. —Shunryu Suzuki
* An honest man is always a child. —Martial
* A man is not to aim at innocence, any more than he is to aim at hair; but he is
to keep it. —Emerson
* I am too much a skeptic to deny the possibility of anything. —T. H. Huxley
* The qualities we have do not make us so ridiculous as those which we affect.
—La Rochefoucauld
* “Thou mayest have deceived subtler ones than I,” said Zarathustra sternly,
“I am not on my guard against deceivers; I have to be without precaution. So
willeth my lot.” —Nietzsche, TSZ #65
* Seek simplicity and distrust it. —A. N. Whitehead
* Life can only be understood backwards, but it must be lived forwards.
—Soren Kierkegaard
* Still the odds fall sweet in favor to an open heart. —Ferron
208
GUA 26, DA4 CHU4, RAISING GREAT BEASTS
Binary 111 001 = 57; Qian below, Gen above
26.X, Overall Image
Heaven dwells in the midst of the mountain
Raising great beasts
The noble young one makes use of large stores of knowledge
of prior ideas and past deeds
With which to develop such character
The lessons of our history and inheritance are as hard won treasures, stored in the
mounds of our culture, kept for their timely use later. All that we have handed down
and maybe some things we’ve forgotten, all that we are heir to, the patents for the
wheel and fire, the methods of agriculture and husbandry, the thoughts and deeds of
the founders, all of this vast, invested legacy is ours now, to carry forth or squander.
A little restraint will keep this potential growing, a sense of place in the scheme of
it all will prepare us. Life grows even more meaningful as we learn that it goes on
without us, because this might give us the notion to become respectable ancestors.
26.0, Raising Great Beasts
Worthwhile to be persistent
To not dine at home
Is promising
Worthwhile to cross the great stream
The legacy of mankind is greater than any man and the best of us stand upon older
achievements. To inherit all of this is a trust that our brightest lights have endowed.
It can be a trust, or simply ours, or our own heirs’ in turn. Some of the generations
will leave the world a better place than they found it, while others might hand down
horrible things, depletion and debt, devastation and unfinished wars, bad laws and
toxic ideas. Some with long vision will invest in the long term and an infrastructure.
Others refuse to look past the next election or payday. It is up to each heir to pick
and choose a bequest for the next generations and even to decide whether or not the
concerns of their heirs will be weighed at all. For centuries of our history, some of
our cultures have held respect for elders or reverence for ancestors in highest regard
as a sacred duty. Yet too few of us truly see the real point in all this: if we, as heirs,
understand the perspective of heirs, if we know it in our hearts and bones, we will
be less inclined to be bad ancestors ourselves. We forget this today. Not dining at
home, and crossing great streams, puts us in a larger world, serving higher powers.
209
26.M, Key Words
Domesticating, taming, civilizing, harnessing, schooling, training, husbandry
Stewardship, trust, legacy, dynasty, foundation, endowment, usufruct, service
Inheritance, responsibility, discipline, restraint, inhibition; investing in potential
Mound building, cultural accumulation; consolidating gains, making them work
Banking, investment, conservation (as distinct from conservatism), guardianship
One’s place in history, shoulders of giants, ancestry & posterity, making destiny
26G, From the Glossary
da4 (to be) accomplished, best, better, big, complete, critical, crucial, developed,
enormous, entire, extreme, far, full, fully grown, good, grand, great(er, est), heavy, high, large(r), (very, greatly) important, long, loud, major, mature, mighty,
more, most, noble, noteworthy, old, overall, (more, most) perfect, pure, realized,
ripe, seasoned, serious, significant, strong, successful, vast, whole, wholesome,
vital; a lot of, full of, lots of; master-, (a, the) completeness, (full) development,
entirety, grand(eur, ness), greatness, growth, (great) importance, largesse, majority, maturity, vastness, wholeness; a great deal, (very) much, very; already, completely, entirely, fully, greatly, thoroughly, wholly, en masse , well-; of (great,
crucial, vital) importance
chu4 (to) take care of, care for, provide for, tend (to), attend (to), keep, raise, rear,
feed, nurture, sustain, nourish, bring up, support, shelter, cherish, train, manage,
cultivate, retain, restrain, tame, (bring under) control, herd, domesticate, raise
beasts animals, brutes; accumulate, store up, gather, hoard, reserve (s, ed, ing);
(a, the) nurture, cultivation, culture, domestication, husbandry, management,
training; domestic animal; raising ... beasts
26.T, Tuan Zhuan
Raising great beasts
The firm (is) tenacious
Staunch (and) substantial, bright (and) distinguished
Each day improving the character
The firm rises and honors excellence
The power to stop (with) power
Greatness (means) uprightness
To not dine at home (is) promising:
To nourish excellence
Worthwhile to cross the great stream:
To resonate with heaven
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26.1, 1st 9, Zhi Gua 18: Gu, Detoxifying
(Fan Yao 18.1: correcting father, the young one questions)
This will get harsh
Worthwhile to quit
26.1x (This) will get harsh, worthwhile to quit:
(And) not provoke a crisis
Nurture, training and discipline will sometimes make all of the difference between
the noble beast and a monster. This young one was born with some spirit. His hot
blood would have him act now, but another possesses a greater power to train him,
and will tighten the restrictions with every rash advance. Not only must he dine at
home, and stay away from any great streams, his immediate ancestor locks him up
in his upstairs room, withholds his share of the family’s fortune and grounds him.
To end the tantrum now is to quit making everything worse. This might have been
an attempt to find where some limits were. Success. His rights and duties are one.
The thing he has just tried to be is just not an option: it is stayed by an upper hand.
Not many things are less fun to be than a spoiled, rich brat with no flatterers around.
26.2, 9 2nd, Zhi Gua 22: Bi, Adornment
(Fan Yao 22.2: adorning his beard)
The carriage is relieved of its axle mounts
26.2x A carriage relieved of (its) axle mounts:
In the center (and) not to be blamed
He makes an honest attempt to not dine at home, to broaden his horizons, to cross
the great stream and see something new. But someone has undone the strap on his
axle and otherwise sabotaged his most noble aims. It makes little difference if these
vandals struck at random or if this is some kind of message: he must dine on this
side of the stream until he makes his needed repairs. We assume he already knows
he can now cover twice as much ground by lightening his load and relying upon the
kindness of strangers, but he does not want to go native in some distant part of the
realm. The traveling scholar, you see, might look like a less worthy drifter. In either
event he still has a great gulf to cross here, and things to learn yet about having class
and the classes. Having the means means so little when you cannot move forward.
211
26.3, 9 3rd, Zhi Gua 41: Sun, Decreasing
(Fan Yao 41.3: three set out, lose one, one finds companion)
A fine horse gives chase
Warranting difficult persistence
Daily* training at chariot and defense
Worthwhile to have somewhere to go
26.3x Worthwhile to have somewhere to go:
A higher (and) unifying purpose
He has all that he needs - and way too much more. The young noble has a difficult
education ahead. He is given the horse whose spirit will not be broken. The swords
that he trains with are real. The books he studies have depth. Whatever part he plays,
he plays hard and well to sharpen his skills. He also loses those forms of behavior
which will not lead him to excellence, and this means a lot of normal human activity.
When the time comes to break free from his practice, into a world not bound by his
theories or gates, his sharp skills and quick senses will be ready to take advantage
of any situation, including defense and retreat. And he might even use these skills
in loving, or cooking a meal. Although he is young, this training is an investment
in the children of his children. His high expectations will serve the higher purpose.
26.4, 6 4th, Zhi Gua 14: Da You, Big Domain
(Fan Yao 14.4: this is not one’s own domain, no blame)
A young bull’s corral
Most promising
26.4x Six fourth (is) most fortunate:
To (still) have well-being
The young bull comes of age. His horns start to bud and he starts to get new ideas
of turf, and redefining the peace. While his horns are his right by birth, a big world
around him will lay claim to its rights as well. The husbandman has his own plans
and notion of property rights, and insists on a lot of control. In the course of growth
of every new power, however great it is set to become, there are places where destiny
may be forestalled or cheated entirely, a time when a force may be tamed or coopted.
This is no secret to rich and powerful clans: its regular use has kept them in power.
The way to win here is to be the one who controls or restrains his own ambitions, or
makes them seem shared with those of the powers that be. To roam one’s own pen,
and service all of those cows, isn’t leading a wild herd: but it’s also not being an it.
212
26.5, 6 5th, Zhi Gua 09: Xiao Chu, Raising Small Beasts
(Fan Yao 09.5: being true like bond, wealth uses neighbors)
A gelded boar’s tusks
Promising
26.5x Six fifth has promise:
There will (still) be rewards
Here is a small and clean solution to a large and dirty problem. Now the tusks once
bared in a menacing snarl have a hint of the saint in their gleam, and the world has
just become perfect. Although he’s still kept confined, it’s only against his playful
leaps into the lap of his master. He’s allowed to keep some of his nature. He’ll have
more friends this way too. He gets to be part of a team. He’s guaranteed the serenity
to accept what he cannot change. Culture is a veneer no longer over this wild beast.
It now goes all the way down, only not quite as far. Good fortune for the one with
the knife, for knowing it takes but a nip at the root of unruly behavior, a little effort
to get great results. And this is a thing we have handed down, after losing so many
great warriors and hunters to boars. Our hunting party includes those gone before.
26.6, Top 9, Zhi Gua 11: Tai, Interplay
(Fan Yao 11.6: city wall falls back into moat, explain orders)
What is heaven’s thoroughfare?
Fulfillment
26.6x What is heaven’s course?
The way the great advance
Is this a highway to heaven or what? The young heir inherits the high, sacred place,
the shining mountain, held so much in awe by the mound builders. Who can forget
the whole point of building these mounds: to gain a commanding view from above?
To honor the wonderful height, he restores the ancestral shrine and sets a great feast
for the stars, and nobles and worthies too. All heaven attends his fine service, and the
stars have a marvelous time, although they eat little or nothing. When you set a table
for gods you get to eat the leftovers, so plenty remains for those not dining at home,
and for guests from across the great waters. Is the top of this heap as close as we’ll
get to heaven? Was the fine time worth saving up for? What does a peak experience
justify? Fulfilling ourselves or our duties, fulfillment is freedom: it lets us move on.
213
26, Dimensions
pang tong gua (opposite): 45, Cui, Collectedness
qian gua (inverse): 25, Wu Wang, Without Pretense
jiao gua (reverse): 33, Dun, Distancing
hu gua (nuclear): 54, Gui Mei, Little Sister’s Marriage
shi er di zhi (12 branches): Gen-Dui Family
26, Notes
* 26.3 Most of the received texts, including very old sources like the Mawangdui,
have Yue, saying or speaking, instead of ri4, day or daily, in this line. Nonetheless,
many recent translators and scholars have emended the text here. See Source Text
Discrepancies & Emendations, following the Matrix translation. The use of ri4 at
26.T also suggests this emendation. If pressed, I would translate yue xian yu wei as
“Vowing to train at chariot and defense,” which would preserve some of the implication of dedicated sacrifice suggested by the Zhi Gua.
26, Wai Guang
* Qabalah: Malkuth in Assiah
* Tarot: Ten of Pentacles
* Astrology: Pluto in Earth (vis. plutocracy)
26, Quotations
* If men have not that in them that fits them to precede others, they are without
the way proper to man. They ... can only be pronounced defunct monuments of
Antiquity. —Zhuangzi
* If I have seen further it is by standing on the shoulders of giants.
—Sir Isaac Newton, paraphrasing Bernard of Chartres, 12th Cent.
* When we are planning for posterity, we ought to remember that virtue is not
hereditary. —Thomas Paine
* The ultimate test of a moral society is the kind of world it leaves to its children.
—Dietrich Bonhoeffer
* The ultimate result of shielding men from the effects of folly is to fill the world
with fools. —Herbert Spencer
* We do not inherit the earth from our ancestors; we borrow it from our children.
—Haida Indian saying
* Some believe all that parents, tutors, and kindred believe. They take their principles by inheritance, and defend them as they would their estates, because they
are born heirs to them. [also Gua 18] —Alan Watts
214
GUA 27, YI2, HUNGRY MOUTH
Binary 100 001 = 33; Zhen below, Gen above
27.X, Overall Image
Beneath the mountain is thunder
Hungry mouth
The noble young one, accordingly,
is careful with words and expressions
And moderate in drinking and eating
Thunder lies deep in the mountain: a rumbling deep in the belly, or a great potential
for energy. The volcano awaits an abundance of pressure. The light waits in the food
for its freedom. In unexplored mines, on the hoof, in the silos, in a life unexamined,
energy lurks in its latent forms, locked up as a potential. Then there are the nutrients
to go along with the calories. Now just add an appetite and an open mouth to feed,
and then there can be nourishment. The wise attend the gaping mouth, food going in,
speech coming out, since food for thought can be wholesome or toxic as well. We
can choose our menus and our hungers too, according to what we would nourish.
27.0, Nourishment
Persistence is promising
Study the hungry mouth
From the searching mouth to the feeding
Getting to know the true and false hungers and choosing to feed what is best and
right, the wise will make agreements between their competing needs and select what
goes into their makeup. Concern for the fuel is regard for the flame. Know others
by their hungers and wants and infer what they seek to nourish by what they chase
around with jaws agape and snapping. Who and what a body becomes is made up
out of this diet. Who and what the mind becomes is assembled out of experience.
Who and what spirit becomes is also a part of the food chain. There are those who
eat all things in sight and those who’ll believe every thing that they hear. There are
diners with excellent taste and those who just pick to be picky. Then there are the
nervous birds and those who will worry themselves halfway to death over whether
a meal is healthy. The attractions of combustible substances, those matters at hand
that are richest in energy, or in exothermic potential or delicious implication, drive us
forward through life. It’s just the way things are set up, along the whole length of
the food chain. We need to get out there, hunt and kill things, to turn them into us.
215
27.M, Key Words
Appetites, hungers, drives; sustenance, nutrition, nurture, provision, nourishment
Meeting needs, furnishing necessities, self-reliance, self-assertion, competence
Choices of menu, diet, good taste, selecting the input for output, fostering health
Finding the genuine & productive appetites, starving the false; potential energy
Appetite and its gratification, nutrition as a science, fostering growth and the true
Nutrient and energy cycles, raw material and fuel; hungering properly; G.I.G.O.
27.G, From the Glossary
yi2 (a, the) appetite, hunger (s); nourishment, nutrition, sustenance, jaws, open
jaws, mouth, hungry mouth, chin, cheek; self-care; (to) take care of oneself, keep
fit, consume, eat, take in, ingest, feed on, nourish, rear, feed, furnish necessities,
care for; hunger (s, ed, ing); (to be) appetitive, hungry, oral; with appetite, with
hunger
27.T, Tuan Zhuan
Hungry mouth
Persistence (is) promising:
Nourish uprightness (and) in due order good fortune
Study the hungry mouth:
Study what is the purpose in nourishment
From the searching mouth (to) the feeding:
Study what are the sources of nourishment
Heaven (and) earth nourish the myriad beings
The wise ones nourish the worthy
(and) thereby reach the whole of humanity
Hungry mouth’s opportune timing (is) very important here!
216
27.1, 1st 9, Zhi Gua 23: Bo, Decomposing
(Fan Yao 23.1: deprive bed of legs, don’t dismiss persistence)
Forsaking your spirit tortoise*
Looking at me with hungry mouth hanging open
Disappointing
27.1x Looking at me (with) hungry mouth hanging open:
Truly lacking (as) a basis for respect
You already have most of the answers you need. We are born with a great wisdom,
a wonderful hunger and thirst. The humans whom we know best have been studying
the human dao for a hundred thousand years. These lessons have worked their way
into our genes and tastes. Give a toddler too many choices of dishes, spread across
the whole spectrum of foods, and in weeks, with no coaching, he will learn to select
perfect meals, with hunger for all the right foods and no appetite for the wrong ones.
But a modest amount of sufficiency unto ourselves is a critical part of this process.
We must at least get up and walk to our prey. What else should we put into gaping,
drooling holes? The medicine tortoise, the one long life that we live, is a feast for the
right predators. Thankfully this tortoise is less than fleet of foot: one may catch up.
27.2, 6 2nd, Zhi Gua 41: Sun, Decreasing
(Fan Yao 41.2: hold, don’t push, avoid decrease to increase)
Subverted appetites
Dismissing the customary,
Going into the hills hungering
Going boldly into failure
27.2x Six second goes boldly (into) failure:
Behavior (that) strays from its kind
He listens to his belly, then listens to his head. While down in the valley, he hungers
for food on the summit. Up on the summit, he misses the food in the valley. He runs
around a lot this way, but it does not lead to fitness. He only feeds his inadequacies,
while talents double over with hunger. There is really only one of him, but it doesn’t
agree with itself. It doesn’t go hunting together. It’s more like begging than hunting,
or being eaten alive by a hunger. Good taste agrees with good appetite and knows it
must munch on what is at hand, or be as a sheep on the prowl, after greener grasses,
or as be mutton for a greater hunger. It might be best to starve the bad hungers now
and then learn to hunger first for things needed, and then for things wanted and last
for things he’s told he should want - even if the economy is hungry for his needs.
217
27.3, 6 3rd, Zhi Gua 22: Bi, Adornment
(Fan Yao 22.3: so elegant, as if to drip, enduring persistence)
Dismissing the appetites
Persistence has pitfalls
For ten years not to be functional
Is not a direction with merit
27.3x (For) ten years not to be functional:
A path greatly sideways
His tastes want to run towards something a bit more exotic, such as maybe to go
beyond food to live on water and light, like special, holy water and moonbeam light.
How glamorous that would be, how elegant and ethereal. Malnutrition of the spirit
begins in the body forgotten. To fast several days can be a great thing. But we don’t
mistake our belly’s growling for some totem animal power, or the lightness in our
heads for the light of understanding. We cannot thrive by feeding mind nothing but
thoughts about spirit. The mind will starve, or it develops without basic parts. Great
spirit, like that of swift horses, runs throughout the being. Spit out this mouthful of
crazy ideas, don’t swallow that: light hides in food. Go with your gut, but use your
head too. Fad and fashion diets are not for real people. They are not fueling anyone.
27.4, 6 4th, Zhi Gua 21: Shi He, Biting Through
(Fan Yao 21.4: biting on dry, bony meat, get funding, arrows)
Top-heavy appetite is promising
The tiger searches, staring and glaring
With its passion to hunt and give chase
Not wrong
27.4x Top-heavy appetite holds promise:
Ascending extends (what is) known
He goes to great lengths, and heights, as a hunter, commanding the broadest views.
Power being the rate at which energy is transformed, a higher power will mean that
much will be transformed. Each and every one of those furry, little creatures would
love to be the tiger’s happy, woodland friend. It isn’t the tiger’s fault they are on the
menu instead. He has no choice but to follow his nature. Back in the good old days,
he would hunt for a weak and stupid human, and back then we were all well-served
by his natural menu selection. He was always objective about this - he could not rely
on pet food and the rare volunteers. He won’t be given snacks or treats for being so
cute. Humanity shares the predator nature. Some make apologies, some give thanks,
but the best is to live the best life, to honor the meal, not waste it in futile existence.
218
27.5, 6 5th, Zhi Gua 42: Yi, Increasing
(Fan Yao 42.5: be true, kind, no question, kindness is worth)
Dismissing the customary
To abide in persistence is promising
But not suited to crossing great streams
27.5x To abide in persistence holds promise:
Accepting in order to follow the superior
Behind another’s successful example, he experiments with diet, trying out new ways
of doing the familiar. For a time life will be out of balance. It is not a time to witness
things fairly, or to go fast forward with health, especially not across the great water.
He forages in new fields where the taste is confusing, searches for missing nutrients,
each one of which praises itself as the basic substance of life. The body with life at
stake wants patience and time to decide and needs to work out new ways to appraise
the wants and their satisfactions. First is the necessary, then the sufficient, then the
higher wants. The structure will be reconfigured once the basis has changed. There
will be subtle signs to look out for. To study this well means reducing the variables
by keeping things simple. It is not a time to make promises or to feed expectations.
27.6, Top 9, Zhi Gua 24: Fu, Returning
(Fan Yao 24.6: lost return, major defeat, ten years no recovery)
At the source of the appetites
Brutal but promising
Worthwhile to cross the great stream
27.6x (At) the source of the appetites (with) a brutal promise:
(There are) well-earned rewards
Like the priest on a mission to cannibal land, he sets himself up to provide, to give
to those who seek in hunger below, knowing, we hope, to not drop his own meaty
self into their gaping jaws. Within his own frame of reference, he might not be so
pretentious at all, and note that his health has him roaming about, wanting to share.
Some tribes across the great water will make no distinction twixt body and soul and
already know flesh is bread and blood wine. Let him first expect to learn as much as
he plans to teach and to keep his wit trained on their hungers. Being fuel for flame
often means getting burned; giving oneself often means being taken or even refused.
The top of the food chain is always food for someone. To give them fish or to make
them dependent leaves him no way home: they will bite that hand, then eat him alive.
219
27, Dimensions
pang tong gua (opposite): 28, Da Guo, Greatness in Excess
qian gua (inverse): 27, Yi, Hungry Mouth
jiao gua (reverse): 62, Xiao Guo, Smallness in Excess
hu gua (nuclear): 02, Kun, Accepting
zhi hu gua (nuclear of): 29, 59, 60, 61
shi er di zhi (12 branches): No Family
27, Notes
* 27.1 The tortoise image accompanies several hollow gua shapes, yin surrounded
by yang. See also 41.5 & 42.2, both with Zhi Gua 61.
27, Wai Guang
* Qabalah: Assiah of Atziluth
* Tarot: Princess of Wands
* Astrology: Caput Draconis in Fire
27, Quotations
* To a man with an empty stomach, food is God. —Gandhi
* A hungry man is not a free man. —Spanish proverb
* Grub first, then ethics. —Bertold Brecht
* We of the Tleilaxu believe that in all the universe there is only the insatiable
appetite of matter, that energy is the only true solid. And energy learns. Hear me
well, Princess, energy learns. This, we call power.
—Frank Herbert, Dune Messiah
* I saw them eating and I knew who they were. —Kahlil Gibran
* The soul, like the body, lives by what it feeds on. —J.G. Holland
* Understanding human needs is half the job of meeting them.
—Adlai E. Stevenson
* We do not know what we want and yet we are responsible for what we are that is the fact. —Jean-Paul Sartre
* We don't know what we want, but we’re ready to bite somebody to get it.
—Will Rogers
* Our minds are like our stomachs; they are whetted by the change of their food,
and variety supplies both with fresh appetites. —Quintilian
220
GUA 28, DA4 GUO4, GREATNESS IN EXCESS
Binary 011 110 = 30; Xun below, Dui above
28.X, Overall Image
The lake rises over the trees
Greatness in excess
The noble young one, accordingly, stands alone and undaunted
And steps back from the world without sorrow
Rain dancers call down heaven itself. Now the sky has a weight few prepared for.
Orchards and structures under the lake, cries become bubbles below: this is more
than a little over the top. The great passes through, the local world is almost gone.
This is not wrath or fury, not divine justice or plan, only a thoughtless, ham-handed
fist of a world much bigger than us, far too great to care for the parts of the whole.
Here is an adventure to which one will not need to travel. There’s just time to collect
a few wits, to step up and get nimbly moving, no time for fret or regrets. The losses
won’t be so for long, once the past is washed away. An overwhelming finality helps.
28.0, Greatness in Excess
The ridgepole bends
Worthwhile to have somewhere to go
Fulfillment
Too much of existence comes to visit one place, so you may be crowded out soon.
Nothing of this will ask you for patience. The wind with driving rain soaks the old
thatched roof through, the ridgepole flexes under strain. Meetings like this with the
powers that be, or the peaks of the human experience, seem to avoid all the boredom
well enough. But when they crest, expect to relocate quickly and have somewhere
to go in mind. This glut of compelling experience might be avoidable, given some
serious speed, a way out and a clear path to high ground. The wise will make room
by letting it move them. The tough are already long gone. And who knows? Plan B
in prospect is seldom superior; in retrospect, it is always the good one, or the hidden
plan of the spirits and gods, that we just could not see until we awakened. What this
is will change what we are. This is critical mass and an exigent transit. Now we will
not stay the same even more than before. If you step in this river twice you are done.
Above and beyond is the call, to life in interesting times. Have we then overestimated
ourselves and degrees of commitment? Now’s the time to take a deep breath and go.
221
28.M, Key Words
Inundation, saturation, surcharge, extremity, crisis, emergency, stress, pressure
Encroachment, transgression, overload, live load, hurried adapting, resilience
Surpassing, overwhelming, extraordinary, too much; going beyond, transition
Peak experience, stretching limits, pushing envelopes; more than bargained for
Excess, unleashing, abnormality, heavy matters, under strain, humbling events
Going far beyond, greatly transcending, greeting something greater than yourself
28.G, From the Glossary
da4 (to be) accomplished, best, better, big, complete, critical, crucial, developed,
enormous, entire, extreme, far, full, fully grown, good, grand, great(er, est), high,
heavy, large(r), (very, greatly) important, long, loud, major, mature, more, most,
mighty, noble, noteworthy, old, overall, (more, most) perfect, pure, realized, ripe,
seasoned, serious, significant, strong, successful, vast, whole, wholesome, vital; a
lot of, full of, lots of; master-, (a, the) completeness, (full) development, entirety,
grand(eur, ness), greatness, growth, (great) importance, majority, vastness, wholeness largesse, maturity; a great deal, (very) much, very; already, entirely, fully,
completely, greatly, thoroughly, wholly, en masse , well-; of (great, crucial, vital)
importance
guo4 (to) go beyond, go past, exceed, surpass, transcend, miss, stray from, pass
(by, over); bypass, get by, transgress, trespass, stray, err, inundate, predominate,
exceed proper limits; (s, ed, ing); (to be) passing, transient, errant, past, in excess,
extreme, exceptional, too much (of), excessive, beyond, above, overly, unusual,
extraordinary; greater/larger than; (a, the) error, transgression, fault, excess (iveness) (s); will err; to a fault, to extremity, to excess, to extremes
28.T
Greatness in excess
Greatness is that which exceeds
The ridgepole bends:
Beginning (and) end (are) yielding
The firm (is) excessive but central
(Be) adaptable and glad to move
Worthwhile to have somewhere to go:
And after this, fulfillment
Greatness in excess’s opportune timing (is) very important now!
222
28.1, 1st 6, Zhi Gua 43: Guai, Decisiveness
(Fan Yao* 43.1: vigorously advancing toes, going not successful)
For cushions, using white thatch grass
Make no mistakes*
28.1x Cushioning with white thatch grass:
The flexible is on the bottom
He offers a fine, little sacrifice, that the world might treat him more gently. Sweet
incense wafts through the room and his offering mats of woven, white mao grass
cushion his delicate gifts. It is timely, now, to show his great care and to act with a
great carefulness. It’s hard to think that these little things might truly alter the course
of great events. We do not yet know just how much protection these little white mats
will afford if and when the floodwaters rise over the threshold and the roof comes
crashing down. But isn’t it odd that the mats are made out of roof thatch? Maybe he
prays for less interesting times than those that Greatness in Excess promise to give.
Maybe he feels lowly and weak because life has not been as easy or kind. But under
this roof is no place to hide: one wants a heads-up caution here, not the fussy kind.
28.2, 9 2nd, Zhi Gua 31: Xian, Reciprocity
(Fan Yao 31.2: persuaded in one's legs, to abide is timely)
The withered poplar sprouts a new shoot
An older gentleman finds himself a maiden to marry
Nothing cannot be turned to advantage
28.2x (An) older gentleman (and) maiden companion:
Going beyond with each other’s support
Wonders will cease, but not just yet. His springtime might have been a bit springier,
but this thought is not slowing him down. Perhaps he is even stepping more lively
now that the end is in sight and he runs out of time. The old prune is a plum again,
the old dog has picked up a new trick. And, if our young lady can bring our old goat
back to life, there may yet be some children or heirs. In times such as these, the real
priorities show, the kind which reach far past our wisdoms. Even now, life is tough
stuff to stop. Now, who would have thought that these sublime stirrings were some
kind of force majeure? We should not be quick to judge Eros a light and frivolous
force. This kind of force insists in the subtlest ways, but it authors the species and
drives our evolution by wanting what it wants. These waters run deep in our beings.
223
28.3, 9 3rd, Zhi Gua 47: Kun, Exhaustion
(Fan Yao 47.3: oppressed by stone, grab thorns, do not see wife)
The ridgepole is deformed
Ominous
28.3x The ridgepole’s deformity becomes trouble:
It is not enough to assume support
He kept trying to get his friends to call him an architect, but they only wanted to use
the word “poet.” Living and then later learning is one way to move through life, but
one picks up a lot to be later unlearned. Living to learn is another: for folks living
thus, even the stones are good teachers. Living alone in one’s mind is a third way to
live, and for these, misfortune is often the way fortune works. It is now time to pay
the tuition for a crash course in applied engineering: deflection, bending and failure
in simple beams under live loads in worst-case scenarios. The pressure grows nearly
unbearable. The stress and strain is more urgent than an omen and more signal than
a sign. Failure is not a slow motion process. The acceleration of gravity is constant,
so our poet’s acceleration may be the only variable. Move to higher ground, quickly.
28.4, 9 4th, Zhi Gua 48: Jing, The Well
(Fan Yao 48.4: the well is being relined, nothing is wrong)
The ridgepole holds up
Promising
To take much more, then deficiency
28.4x The ridgepole’s holding up holds promise:
Not a failing onto those below
Though it sags when the sky grows too heavy, the beam gives fair warning this time.
It seems bent enough to warrant assessment. A provisional brace or repair might, or
might not, permit a rest or long absence. Some stresses accumulate, some go away,
but both of these happen in time, and time plays the odds, and odds mean margins
of safety. Failure and bending are two different states: failure will happen just once,
but bending in stress is the best time to study a structure. When one part reveals a
weakness, remember you work with a system, not just a pile of boards: the trouble
could be in the groundwork. If the margin of safety is set at the norm, then normally
the roof will not fall in and kill you. You will want this to not happen more than half
of the time. You only want to be killed by extraordinary events, so measure this well.
224
28.5, 9 5th, Zhi Gua 32: Heng, Continuity
(Fan Yao* 32.5: continuing in character, her promise, his problem)
The withered poplar* bears flowers
An older lady finds herself a young gentleman to marry
No blame, no praise
28.5x The withered poplar bears flowers:
(But) how could this last?
* (An) older lady (and) young male companion:
So inviting (to) condemnation
Good for our lovely, plucky old lady! With wrinkle goop and war paint, and some
would say not enough else, she goes on the hunt and brings home a healthy, young
buck. How discreet can you be when you kick up your heels like that? There will be
no children of course, and no praise from the horrified gossips, and one day he will
move on somewhat wiser. In great times life knows its allies, sometimes by warmth.
The value of such an arrangement is not so commonly known, but its worth is clear
to those so arranged. Why even care what a gossip will think? How could this last?
Can it be more than one final fling if the flower saps the tree’s strength and renewal
is not from the roots? A last hurrah or maybe hooray! Why not ask this one instead:
Who dares to measure the time? And is the eternal really all that it’s rumored to be?
28.6, Top 6, Zhi Gua 44: Gou, Dissipation
(Fan Yao 44.6: encountering with those horns, embarrassing)
Too much to wade into, immersing one’s head
Brutal
Make no mistakes
28.6x Too much to wade into comes into bad luck:
But not deserving blame
You cannot get more surrounded by greatness than when the great stream crosses
your village. Confronted by rising waters, already over his head, he has no time to
plead for his fortune or fate. This will no doubt be a moving experience. And the
choice to be made is so simple: to keep life’s temple afloat, or feed it to the fishes.
If he has not learned how to swim, or build a boat out of wishes, he has just failed
his last and best test. His passing will at least be dramatic and maybe even heroic.
But life in the long run will profit without him, as folks of the future grow flippers
which are also useful as feet. Imagine this is a speed learning course, with current
events getting swifter. He is out of his depth, or in too deep, in way over his head,
and in the deep end of the gene pool. This is what he’s made of: there is no blame.
225
28, Dimensions
pang tong gua (opposite): 27, Yi, Hungry Mouth
qian gua (inverse): 28, Da Guo, Greatness in Excess
jiao gua (reverse): 61, Zhong Fu, The Truth Within
hu gua (nuclear): 01, Qian, Creating
zhi hu gua (nuclear of): 62, 56, 55, 30
shi er di zhi (12 branches): No Family
28, Notes
* 28.1 Both the meaning and the humor in this line seem to have gone over almost
everybody’s head. One is cushioning one’s valuables from below, but it’s the roof
which is about to come down. This line is about acting upon misplaced caution, as
its fan y ao, 43.1, is about misplaced incaution or vigor. This could be similar in
meaning to our more modern “rearranging deck chairs on the Titanic.”
* 28.5 The word Yang2, translated willow at 28.2, can refer to the whole willow
family (salicaceae), including willow, cottonwood, aspen, poplar, etc. The family
thrives in wet and flooded areas. I’m not certain that the authors were oberving
this, but the normal reproduction of salicaceae is by cloning or suckering; sexual
reproduction is exceptional in this family.
28, Wai Guang
* Qabalah: Briah of Yetzirah
* Tarot: Queen of Swords (a knighting ceremony, a name of power)
* Astrology: Gemini Ascending, Mutable Air
28, Quotations
* ... they content themselves with dark surmisings of nature’s magic language,
playing on fancy as a child might play on his father’s magic wand. They know not
what forces they have as vassals, what worlds are bound to obey them.
—Novalis, The Novices of Sais
* Now we are once again at the limits of our wits, where the minds of you mortals
go overboard. Why do you make common cause with us if you cannot follow
through? You want to fly and are not proof to dizziness? Did we force ourselves
on you, or you on us? —Goethe, Faust
* These are the times that try men’s souls. —Thomas Paine
* Great necessities call out great virtues. —Abigail Adams
* Do not be afraid to take a big step if one is indicated. You cannot cross a chasm
in two small jumps. —David Lloyd George
* In a time of drastic change it is the learners who inherit the future. The learned
usually find themselves equipped to live in a world that no longer exists.
—Eric Hoffer
* Reality is the leading cause of stress amongst those in touch with it.
—Jane Wagner (and Lily Tomlin)
* May you live in interesting times. —Chinese curse
226
GUA 29, KAN3, EXPOSURE
Binary 010 010 = 18; Kan below, Kan above; Chong Gua
29.X, Overall Image
Water is ever arriving
Repeated exposure
The noble young one, accordingly,
continues in character and conduct
Practicing teaching and serving
The water moves on continuously, filling up the chasms and voids as it moves, ever
ready and reliable, like a stout heart. The little boat is pushed from the shoreline, just
above the rapids. The commitment was made: there is no turning back. The boatman
has narrowed his choices, picked a line through the water and stone. Then he does
what is needed, as though life were at stake. It is not a time to be elsewhere thinking
of options and other places to be. The best time to learn is when the subject is useful
right now. The young noble encounters what lies before him, committed with all of
his heart to the work, rising up to each new challenge. At this edge the will is to live.
29.0, Repeated Exposure
Be true
To keep the heart secure is fulfillment
Advance will have value
The river knows its true path through the canyon. It will know without any question
or doubt. This may be a little too perfect for us to attain, although we can learn to get
closer by putting what gets in the way out of mind, stripping down to bare essentials,
not giving up, not losing heart, accepting the canyon’s stone limits as handholds and
places to stand. There is a great sense of freedom when all of the constraints are so
clearly defined and the choices are simple. Life is starkened and vivified. Exigence
shows the way out, the emergency, an urgency to emerge with a heart still pounding.
This is how to make wishes come true: to give them no other choice. When we can’t
afford to lose faith or heart, necessity makes all the needed connections. This is what
leads to success. We use the situation at hand as though it could not be otherwise.
We call out for reassurance between the canyon walls, but the echoes only mock us.
Good fortune: there is something out there, not a dark and endless void. Exposure
gets the blood pumping, brings out our best and resets the values into right order.
Exposure and risk show the way to the way and attune us in to optimum channels.
227
29.M, Key Words
Repeated, multiple, familiar with + crisis, risk, hazard, peril, exigency, trial, danger
Pit, chasm, canyon, gorge, strait, test; living on the edge, the way out is through
Immerse, plunge in, undergo, commit, fall to, get involved; fear, vertigo, anxiety
Concentration, alertness, challenge, unarguable constraints, the will to live, heart
Flow, water’s approach to givens, necessity to perform; fluidity, grace, courage
Enlightening confrontations, the hard fact as teacher; Castaneda’s having to believe
29.G, From the Glossary
kan3 (a, the) pit, pitfall, hole, cavity, snare, trap, canyon, chasm, defile, gorge,
depth, precipice, grave, risk, exposure, danger, dangerous position, dangerous
place, crisis, exigency, critical situation; gravity; water necessity (s); (to) trap,
entrap, bury in a pit; (a, the) pit’s, canyon’s, chasm’s, risk’s; (a pun)
29.T, Tuan Zhuan
Repeated exposure
(Means) twice the risk
The water replenishes but does not pile up
Making progress (through) risk yet never losing its confidence
To keep the heart secure (is) fulfillment:
When making use of the firmness within
Progress will be valued:
To continue on will be an accomplishment
Heavenly hazards do not permit climbing
Earthly hazards (are) mountains (and) rivers, hills (and) heights
Sovereigns (and) patriarchs arrange hazards in order to protect their domains
Risk’s timely application (is) very important here!
228
29.1, 1st 6, Zhi Gua 60: Jie, Boundaries
(Fan Yao 60.1: not going past the courtyard door, no blame)
Twice the exposure
Going into the canyon’s inner recesses
Foreboding
29.1x Twice the exposure going into the canyon:
To lose the way (is) foreboding
Accustomed to life in the deep, habituated to troubles, he begins to feel at home here,
only dimly recalling a time his life was not lived on an edge. He may get the bright
idea that being careless is the new way to flirt with danger. To go still further down,
into the inner recesses of the pit down in the canyon is truly a challenging venture.
While the canyon might not protect him from rescue, getting lost where none with
any sense go might provide such an insurance. A pit is a dead end, a grave situation.
A pit is a trap, not a path, you cannot follow it through; it is a niche, but the wrong
one to live in. Too deep can be just as bad as too high, or too far out or gone. Now
to risk or gamble a life is a way to savor life, and a way out of mediocrity. But when
it fails to work out as planned, our gene pool works more of this out of the system.
29.2, 9 2nd, Zhi Gua 08: Bi, Belonging
(Fan Yao 08.2: joining with them comes from within, commit)
The canyon holds risks
Seek modest gains
29.2x Seek modest gains:
(One is) not yet out of the middle
Were the abyss to take an interest in him, bring him his meals, or sing him to sleep,
or save him somehow from his own overreaching, it couldn’t be the abyss anymore.
It is free of all such cares and will leave all choices related to care to the small, living
things it envelops. The young ones must learn about danger, why certain leaps are
seldom successful, why they want to keep going one well-grasped hold at a time,
with little successive successes, until they come out on top. Alone within the abyss,
however, there is a friend to be found, in the echoes of our own struggles. In these
we seek an encouragement to keep making encouraging noises. Splat is such a sad,
lonesome sound when none are around to hear it. Collect all of your various selves
and wits and hold them together. Eschew leaps of faith and jumps to conclusions.
229
29.3, 6 3rd, Zhi Gua 48: Jing, The Well
(Fan Yao 48.3: well cleaned but nothing consumed, show ruler)
Coming and going, canyon after canyon
The narrow ledges are also headrests
Going into the canyon’s inner recesses
Is not at all useful
29.3x Coming (and) going, canyon (after) canyon:
In the end, not much (is) accomplished
Halfway up the canyon wall, with abysses above and below, he finds a well-placed
ledge. A long pause now would refresh our exhausted climber. His breathing has
grown erratic, his heart is not pounding in rapture, his fingers grope more in alarm
than with skill. This state does not conduce to survival, only to changing his noble
self into a blot down at the bottom and a fading echo up at the top. Then all of the
happy, encouraging echoes would cease. This should not be a struggle: we do not
want to struggle with rocks the size of cliffs. Good nichemanship should be a skill
and tool of the climber, to find a good place and to own it. Perhaps the ledge will go
sideways: after all most of them do. What a perfect place to put a stone couch and
rock pillow! And what sense to breathe deeply, get bearings and enjoy a great view!
29.4, 6 4th, Zhi Gua 47: Kun, Exhaustion
(Fan Yao 47.4: grave approach, oppressed in a gilded chariot)
A jug of wine, a basket of rice or two, and utensils of clay
Handed expediently through the window
Ultimately not a mistake
29.4x A jug of wine (and) a basket of rice (or) two:
Firmness (and) flexibility meet here
On the brink of an important change, the critical thing is to cut through illusion and
nonsense. The crises which crowd the time leave no time for the frivolous ceremony.
Warrior, advisor, doctor and shaman will speak to the chief in urgent terms, devoid
of allusions and protocols. They need their words to sink in right now, like stones,
unbuoyed by etiquette. The knot on the gate is cut, not untied. The slow ones are
knocked aside. Teachers don’t flatter students. Time becomes precious. He who has
just a few moments left is rich with an unclouded mind. We cannot take the passive
approaches: all of those rules slow us down. The petty tyrants are disobeyed now.
Candor and frankness are welcome. The window lets in fresh air with the goodies,
and new opportunities too. Must all of this weight, this ballast and jetsam, return?
230
29.5, 9 5th, Zhi Gua 07: Shi, The Militia
(Fan Yao 07.5: avoid errors, elder son captains, the younger)
The pit is not flowing over
To appreciate the level attained
Is not a mistake
29.5x The pit is not flowing over:
The middle is not yet complete
His level of fullness is still lacking flow. The waters are still collecting now, still well
below the rim of the pool, and also collecting a bit of scum and debris. A great and
flowing vitality will not be hurried along, although it would help to hasten a future
fulfillment by plugging up a few leaks. Water will have the patience and presence
to fulfill each need in due time and move along once each is done. Meanwhile, his
mean level grows, slowly approaching the rim, his threshold to the beyond. A fool
might exhaust himself here, foaming and frothing, trying to splash himself into the
future, or leaping to hasty conclusions. Maturity is not just in fullness: it recognizes
what is and starts there. Just think that this much time to fill up must mean a great
capacity. Even the muddiest water, down in the smelliest pit, is rain again some day.
29.6, Top 6, Zhi Gua 59: Huan, Scattering
(Fan Yao 59.6: dispersing hot-bloodedness, getting distance)
Bound up with braided rope and stranded cord
Put away inside a thicket of thorny brambles
Three years without gains
Unfortunate
29.6x Top six loses the way:
An unfortunate three years
Fresh from the pits, but still down there at heart, he keeps his heart pounding with
wild actions and unruly behavior. Reaching the top of the canyon is only reaching
the surface, not like the summit where hot blood is cooled by brisk winds. He said
he was looking for limits and not just restraints. Private conviction now gets a whole
new meaning, as he sets himself up for a tough test of wits: an impressive escape
to follow this impressive trap he’s got into. He’s surrounded on all six sides now,
while canyons only have two, but still with narrowed horizons and no view over the
the top. Options narrow, space becomes time, a thousand tomorrows to plan and go
over the lessons. The challenge he has set himself to, for the sake of advancing his
purposes, leaves him three years in bewilderment, in which to review his progress.
231
29, Dimensions
pang tong gua (opposite): 30, Li, Arising
qian gua (inverse): 29, Kan, Exposure
jiao gua (reverse): 29, Kan, Exposure (chong gua 2)
hu gua (nuclear): 27, Yi, Hungry Mouth
shi er di zhi (12 branches): Kan-Li Family
29, Wai Guang
* Qabalah: Yesod in Briah
* Tarot: Nine of Cups
* Astrology: Luna in Water
29, Quotations
* Put all your eggs in one basket, and Watch That Basket. —Mark Twain
* You gain strength, courage and confidence by every experience in which you
really stop to look fear in the face. You must do the thing which you think you
cannot do. —Eleanor Roosevelt
* For all on a razor’s edge it stands. —Homer, The Iliad
* A decent boldness ever meets with friends. —Homer, The Odyssey
* Necessity, mother of invention. —William Wycherley
* A good scare is worth more to a man than good advice. —Edgar Howe
* Every man has a right to risk his life in order to preserve it. —Rousseau
* I am glad to the brink of fear. —Ralph Waldo Emerson
* “I can’t explain myself, I’m afraid, sir,” said Alice,
“because I’m not myself, you see.”
“I don’t see,” said the caterpillar. —Lewis Carroll
* That which does not destroy me makes me stronger. —Nietzsche
* Life shrinks or expands according to one's courage. —Anais Nin
* Fear is a question: What are you afraid of, and why? Just as the seed of health
is in illness, because illness contains information, your fears are a treasure house
of self- knowledge if you explore them. —Marilyn Ferguson
232
GUA 30, LI2, ARISING
Binary 101 101 = 45; Li below, Li above; Chong Gua
30.X, Overall Image
The light appears twice
Arising
The mature human being, accordingly,
Is continuous in clarifying and illuminating
into the four directions
Flaming beauty consuming the present is mounted on flames consuming the past.
Sunshine hides to rise again. It hides in the logs to flame again. It hides in the grass,
in the salad, in the silos, in the cow, in the steak, and it flames up again as mind in
the beings. The flame is not feeding on fuel, it is or was the fuel, sunlight mingled
with water and wind. Now it’s transforming again. The sage consumes the light of
his ancestors and his breakfast too. To honor what he consumes he ignites himself
and lights up in all four dimensions, consuming the past and present and licking at
tomorrow. Life is a fountain of well-informed light and spirit is how well it forms.
30.0, Arising
Meriting persistence
Fulfillment
Attend to the cow
Promising
Existence means to stand out, while standing upon what upholds us, to be free in a
forward direction, while dependent on all of our sources. As sun and moon cling to
heaven and the living things to earth, as life must turn on nature and each thing in its
turn be eaten, as the flame needs the logs to transform in order to free more light, so
does the brightest of sages rely upon his darker depths, simpler conditions and the
body that fools call a house for the soul. Thus he is seen hard at work, attending
to his less spectacular nature, not above chopping wood, unashamed to carry water,
the visionary leader of a herd of cows. When it is one with the work, spirit becomes
a verb. The debt to place and source is honored with liberation, a debt to background
best paid by standing out from it, like the oriole stands out against the winter’s tree.
Yet flames go out when they go beyond their connections and networks of sources.
Emanation, upon further reflection, merely describes one of many directions in time.
The height of the flame in time is the length of the moment and darkness is only a
promise that life is ready to light up and go. It’s no wonder the flame likes to dance.
233
30.M, Key Words
Radiate, diversify, individuate, glow, distinguish self; depart, go on; energy cycles
Fire, flame, light, ignition, sunlight, beauty, radiance; transformational processes
Coherence, moment, presence, attention, sentience, intelligence, enlightenment
Dependence on fuel, relying on place and conditions; photosynthesis, metabolism
Temporally conditioned consciousness, dependent arising; appearances, seeming
Inherent in & adhering to conditions; instance, existence, articulation; continuum
30.G, From the Glossary
li2 (to) rise, arise, radiate, diverge, separate, contrast, depart, differ, digress, part,
get distance, distinguish (from, out of); articulate, leave, spread out, stand out,
move on, abandon, choose (one), decide, part, cut, divide, distribute, arrange, set
out, pass on, pass through, hang down, hang from (s, ed, ing); (to be) distinct,
different, diverse, diversified, divided, separated, off, away (from), distant, apart
(from), without; pendant, dependent, dispersed, independent (of); (a, the) arising,
rearising, departure, removal, distinction, divergence, division, separation, distance, difference (from); radiance, display, fire, flame, firelight, highlight; net; vis
a vis each other; a bird, esp. an oriole (colorful contrast); figure ground relationships; the root of the English word "existence" is to stand out or stand forth;
"When Li birds sing, silk worms grow" (Shuowen)
30.T, Tuan Zhuan
Arising
(Means) to be conditioned
The sun (and) moon (are) conditioned upon heaven
The hundreds of grasses, the plants
(and) the trees are conditioned upon the earth
Doubled clarity, accordingly, (is) conditioned upon the true
Then transformation completes (all things) under heaven
The flexible (is) conditioned upon the central (and) correct
Given this, fulfillment
And so it is that to care for the cow (is) promising
234
30.1, 1st 9, Z hi Gua 56: Lu, The Wanderer
(Fan Yao 56.1: wanderer fussy, annoying, courting suffering)
Taking steps but seeming confused
Respect this
And avoid errors
30.1x Taking steps in confusion (but) respecting this:
Thereby to avoid errors
The past has brought us this far. Now the dawn lights up a new land, to which this
long, winding path has led. What a thing to wake up to: a tangled network of trails,
footsteps and tracks, cryptic glyphs of human direction, and few clues to which ones
brought us here. Must we know where we were to know where we are? Or where we
are going? Tracking yourself means going nowhere in circles: the outcome is right
where we stand. Can’t we simplify things if we limit the field of study? If we make
the past a summary, pause in our search to ask for directions, admit our ignorance,
ask someone who has been here and respect the place to which we have come as the
place to start out for the future? Another way to learn where we are is simply to go
someplace new, leaving some of ourselves behind for all the learning that lies ahead.
30.2, 6 2nd, Zhi Gua 14: Da You, Big Domain
(Fan Yao 14.2: great wagon for loading, have somewhere to go)
Golden radiance
Most promising
30.2x Golden radiance (is) most promising:
Finding the middle path
The sunny disposition is not wrong about having it all, or about letting all of it go.
Sunshine is not just a way to talk about life: life is sunshine reborn. Life is a light
which has now found ways to light up even at night. The mind is a flame from the
sky. Awareness is light which once was locked deep in the sun. So what, then, of the
shadows and the darkness and doubt? Is there enough credibility here to scoff at the
sunny one’s optimism? Or to say that a golden radiance has less than a beaming
face value? Let us not talk about optimism: this wants to defend itself with denial.
But talk instead about optimizing, how to make and take the most value from life.
Light is what makes value: the sun’s gold is no different than light which bounces
off treasure. Give it away: you never see the light that something keeps for itself.
235
30.3, 9 3rd, Zhi Gua 21: Shi He, Biting Through
(Fan Yao 21.3: biting into preserved meat, encounter decay)
The sun declines with its radiance
Not drumming on clay pots and singing
Leads to much of old age’s lament
Unfortunate
30.3x The sun declines with its radiance:
Why should this be prolonged?
He sits on his porch, watching the sun set, dimming his mood with the darkening
light, sighing: Yea, the sun must go down, and so all that I am must also go down.
He’s going gently and fading fast and soon will be a burden. It is truly unfortunate
to fail to see all of this gold, and not bounce some of it back with a livelier response.
He is still young enough to not know this age, to bang on his kettles and pots and
sing his fool head off. Instead, he groans pitifully like a man in his eighties. Might
he be running a fever here, heating his being to get rid of some foreign thing, such
as a thought badly timed? Could he think this day’s light has grown old and rotten?
To the east and the west a new day dawns, saying goodbye to the stars now coming
his way. Why not enjoy today’s blessings now? Savor death and decrepitude later.
30.4, 9 4th, Zhi Gua 22: Bi, Adornment
(Fan Yao 22.4: pure white, winged horse, a suitor, not a robber)
What a breakthrough this one’s arrival appears!
What a blaze!
What an ending!
What a waste …
30.4x What a breakthrough this one’s arrival appears:
(But) having no place to fit in
His coming is sudden and dazzling, flaming and swift, like a meteor. An otherwise
placid tableau is brilliantly lit for a moment. The crowds in attendance go wild with
frenzied applause. Word spreads of the next spectacular thing. Then he uses up all
of his resource and substance, flames up and dies out in darkness. The crowds now
return to their various lives, with only a dim recollection of seeing a lovely, bright
light somewhere. The theater’s senile custodian comes plodding across the stage
to sweep up the ashes, whistling absently. So much for the flaming success, or the
meteoric rise, or flames using nothing more solid than glamour for fuel. What then
was the purpose of this? Will one great showing redeem a whole life? Were there
pretty women to please? Great matters fuel great flames: seek fuel, not brightness.
236
30.5, 6 5th, Zhi Gua 13: Tong Ren, Fellowship With Others
(Fan Yao 13.5: tears into laughter, armies entertain each other)
Gushing tears, streaming like water
What grief and lament!
Good fortune!
30.5x Six fifth’s good fortune:
A departure from sovereign (and) patriarch
He takes on the world’s great sorrows, the suffering, craving, blindness and waste,
the failure of his own human kind to wake up and enkindle each other, and the most
stubborn will with which humans cling to their ignorance, while everyone gnaws on
everyone else, and all of those organizations we had so much hope for just turn into
cancers and parasites. Not much to cheer up the lone soul. But every great one, and
every bright light, will have many nights as dark as this one and will waste a lot of
tears on things which will be transcended. Relief is on the way, as the tears will clean
the eyes. They come through these nights with dawning awareness of fuel beyond
wildest dream and reasons to shine today: if not you, then who, if not now, when?
Light which learns is power. The suffering is optional, but swamp gas burns as well.
30.6, Top 9, Zhi Gua 55: Feng, Abundance
(Fan Yao 55.6: screening self and family, three years not seen)
The sovereign takes advantage of emergencies to expedite
There will be commendations
And severed heads
The captives were never his enemies
Not a mistake
30.6x The sovereign takes advantage of emergencies to expedite:
In order to set right the domain
Triumph comes at last at the end of a long, bloody struggle, a moment of truth and
reckoning, as well as a happy occasion. There is much of what had gone wrong to
be set right here today. The Lord will demand a few severed heads, the same heads
which should have seen this day coming. But beyond this are the new tasks at hand
and now he needs all the help he can get from those he now stands above. With all
the bigger tyrants now gone, the only half-innocent followers and failures at being
effectively guilty are pardoned. This is the worst time for resentment and retribution.
The moment of victory means laws and mandates all change, and so he makes this
sweeping gesture. The past can be changed at will when better things need to begin.
The grateful parade of new citizens will do better rebuilding than a trail of slaves.
237
30, Dimensions
pang tong gua (opposite): 29, Kan, Exposure
qian gua (inverse): 30. Li, Arising
jiao gua (reverse): 30, Li, Arising (chong gua 5)
hu gua (nuclear): 28, Da Guo, Greatness in Excess
shi er di zhi (12 branches): Kan-Li Family
30, Wai Guang
* Qabalah: Tipareth in Atziluth
* Tarot: Six of Wands
* Astrology: Sol in Fire
30, Quotations
* Psychological history of the concept ‘subject.’ The body, the thing, the whole
construed by the eye, awaken the distinction between a deed and a doer; the doer,
the cause of the deed, conceived ever more subtly, finally left behind the ‘subject.’ Our bad habit of taking a mnemonic, an abbreviated formula, to be an entity,
finally as a cause, e.g., saying of lightning ‘it flashes’. Or the little word ‘I.’ To
make a kind of perspective in seeing the cause of seeing: this was what happened
in the invention of the subject, the I. —Nietzsche, Will to Power
* I seem to be a verb. —Buckminster Fuller
* We burn daylight. —Shakespeare, Merry Wives of Windsor
* There is no nature at an instant. —A. N. Whitehead
* Sunshine proves its own existence. —Arabic proverb
* All flesh is grass. (Not intended to be this profound) —Isaiah 40:6
* With Divine light the natural life is no obstacle to the eternal light ... .
knowledge, with the power to apply it, that is the eternal light.
—Meister Eckhart
* I am part of the sun as my eye is part of me. That I am part of the earth my feet
know perfectly, and my blood is part of the sea. There is not any of me that is
alone and absolute except my mind, and we shall find that the mind has no existence by itself, it is only the glitter of the sun on the surfaces of the water.
—D. H. Lawrence
238
GUA 31, XIAN2, RECIPROCITY
Binary 001 110 = 14; Gen below, Dui above
31.X, Overall Image
Up on the mountain there is a lake
Reciprocity
The noble young one, accordingly, is open to welcome the other
First the stillness, then the joy; first the poise, then the pleasure. What belongs in a
lowlier place finds itself exalted, crags normally harsh and cold are softened in the
clouds and mist, rained on until they flower. A beauty waits and wants to be loved
beside the alpine lake. One cannot be self-satisfied here: the two will complete and
enrich each other. Joy is held up high. The wise will put preoccupation aside, and be
open to joy by their readiness. To put the other first now is the way to meet one’s
own needs as well. For what it is that she needs, the attractive one will bring peace.
Strength yields for this, not to this, humbling itself. The already-full gain nothing.
31.0, Reciprocity
Fulfillment
Rewarding to persist
To court the young woman* is promising
Life grew up with the earth. Ages before these mountains were young, most of the
beings had already learned to team up and pair off. Such an ancient alchemy knew
how to make new life - out of interacting with others. Now some forms of thought
have appeared and they claim to be wiser than this, possessed of a subtler science.
But even these won’t mistake eros for frivolous force. At least they make it a devil.
Beyond simple union, beyond putting our fractured, fragmented selves back together
as viable, functioning wholes, there might be no other purpose or plan. Every human
being alive has a myriad generations of human and near-human ancestors to thank
for bringing them here, not to mention the primates and far longer lines of descent.
Each of these beings, in turn, had something to give in exchange for something they
wanted. Each self struck a bargain with other, to negotiate a new pairing while acting
in what they hoped was their own best interest. Each had to take a lover. Life learned
long ago that the self by itself is extinguished. It learned to want and desire, and that
it would need to merit its rewards and fulfillments. This is what brings out our best.
239
31.M, Key Words
Mutuality, symbiosis, interactions, convergence, coalition, congress, in concert
Sharing, embrace, affinity; persuasion, influence, incentives, interest, affection
Complements, healthy combinations, right for each other, compelling fulfillment
Congress for mutual purposes, teamwork; coming together, resonating with others
Eros, attraction, sensuality, stimulation, prompting, arousal, stirrings, response
Common interests, meeting each other’s needs, valence bonding, synergy, dyad
31.G, From the Glossary
xian2 (to be) joined, conjoined, united (in, with), in touch with; moved, touched,
persuaded (in, by); together, altogether, all, every, mutual, shared, concordant,
convergent, integrated, complete, full, finished; everywhere; (to) feel, sense; join,
conjoin, unite, put together, reciprocate, touch, come into contact, move, embrace,
share, come together, convene, converge, complete (s, ed, ing) (in, with, together); (a, the) feeling, sensation (s); persuasion, reciprocity, mutuality; entirely,
fully, completely, wholly; (also used for gan, 3232, to stimulate, influence, attract)
31.T, Tuan Zhuan
Reciprocity
(Means) being moved
The flexible (is) above while the firm (is) below
The two vital forces (are) moved in resonance
(And) with this support each other
Stillness and enjoyment
The masculine submits to the feminine
And so it is that fulfillment rewards persistence
(And) to court the young woman (is) promising
Heaven (and) earth move each other
And so the myriad beings transform (and) come to life
The wise ones move the human heart
And all under heaven respond with peace
Comprehend this function of touch
Then heaven (and) earth (and) the myriad beings
Will now have natures (which) may be seen plainly
240
31.1, 1st 6, Zhi Gua 49: Ge, Seasonal Change
(Fan Yao 49.1: wrapped with golden rawhide)
Persuaded in one’s big toe
31.1x Persuaded in one’s big toe:
The destination lies elsewhere
He gets itchy feet at the first thought of stimulus. He imagines sensations to come
and his toes start to curl in early delight. The idea is very compelling. If only there
were no rules. If his toes were hooves he would not be so timid and hesitant. Alas,
he is human, encumbered instead with a soul to keep clean, and humans rehearse
all their pleasures and joys. At least his will has shown the first signs of movement,
and his thought has support from his flesh. These might be good, first vital signs,
if you don’t count the look in those wild, desperate eyes. These do not send clear
signals. And to travel a distance by curling the toes will give such inadequate chase
to the playmate who skips on ahead. The question is when to let go, to let attractive
force take you. Dare I? Should I? Can I? No, you cannot, if you tie yourself down.
31.2, 6 2nd, Zhi Gua 28: Da Guo, Greatness In Excess
(Fan Yao 28.2: older gentleman finds himself a maiden to marry)
Persuaded in one’s legs
Disappointing
To abide is timely
31.2x Even though disappointing, to abide (is) timely:
Acceptance does no harm
He has waited long enough. His legs spring into action, forward and back, without
a great plan; he must get some of this right away and some of that for later. He lets
himself be moved, but only gets carried away, pacing the floor, or bouncing his feet,
or walking it off in his sleep. Yes, the force is extraordinary, but it’s only on general
alert. A direction only shows itself in wear and tear on the rug. The force behind this
movement is real, and it’s as vast as it seems. It drives the tribes through the ages.
If it grows bored it can make a two-headed creature; it evolved the human brain and
half of human culture; it tests itself against chaos itself. Life wants to make more of
itself. We are thus on permanent standby, as eager for chances here as for food. But
progress isn’t made by movement alone: we need to have something to offer as well.
241
31.3, 9 3rd, Zhi Gua 45: Cui, Collectedness
(Fan Yao 45.3: what a gathering, what complaints, embarrassing)
Persuaded in one’s loins
Managing those consequences
To continue thus is wretchedness
31.3x Persuaded in one’s loins:
But less than secure
* The purpose lies in pursuing another
The position holds onto the inferior
There is nothing mutual here. Responses lead, not the stimuli; desire is followed,
but not chosen first. When the will pursues what should follow, things become less.
Yes this is chasing tail, no matter whose. This leadership evolved to point the way
to truth, but today truth has moved, to deep behind the beloved’s eyes. All of love
and all flesh is sacred: it has that nerve, along which travels the spirit. And love is
respect for the spirit looking back. This is not the problem: wrongness comes with
being a slave and making objects of subjects. Best is the love of a partner, the next
best is to dream love for spirit. Last is the masterful love of a puppet: this thing is
best left in the closet. One works instead on attractive behavior, on having things to
give worth receiving, on being a worthy find. This is love going head and heart first.
31.4, 9 4th, Zhi Gua 39: Jian, Impasse
(Fan Yao* 39.4: if going is impassable, then coming is alliance)
Persistence is promising
Regrets pass
If unsettled and vacillating in whether to go or come
Your alliances will conform to your thinking*
31.4x Persistence (is) promising, regrets pass:
(Being) less than excited by trouble
* (To be) unsettled (and) ambivalent (in whether) to go (or) come
(Is) less than distinguished (for) greatness
Ambivalence might be better than apathy, but this still wanders all over the place.
Whether he might be coming or going is not known at this time. Movements can
cancel each other out, so others wait to see, to measure a net progress here. A higher
order of purpose can make both advance and retreat serve our lives in the forward
directions, while a lower purpose or lack of direction can travel much and go only
nowhere or backwards. Friends and alliances pick this up too, and none but those
inescapably bound are inclined to follow in circles - and least of all those partners
we may want to attract. Mixed signals are also easy to read, but the message is still
all wrong and signals will not make a dialogue. It is clarity in what you want and in
what you have to give that gives the purpose both firmness and appearance of health.
242
31.5, 9 5th, Zhi Gua 62: Xiao Guo, Smallness In Excess
(Fan Yao 62.5: prince hunts birds in cave, with tethered arrows)
Moved in one’s neck and shoulders
Avoiding regrets
31.5x Moved in one’s neck and shoulders:
The purpose (is) trivial
Maybe he fears getting shot down in flames: one simple no has all the destructive
force of the world’s greatest hyperbole. So he thinks it over, all over again, naming
the ninety-nine ramifications and deciding on higher love, which looks more like an
arm’s length friendship, except for occasional backrubs to work out the tensions.
The forbidden excitement levels diminish; things move from the coarse to sublime.
All those disturbing juices go elsewhere, around a cool and neutral heart, to chill the
higher minds. So why do the neck and shoulders still seize, and need all those rubs?
Why does this still happen so often, as though the excess of caution and fear were
still there? No great or lesser ape would write letters, then tear them up. A monkey’s
business is not thinking over or through. Better to hear a no and get on to the new.
31.6, Top 6, Zhi Gua 33: Dun, Distancing
(Fan Yao 33.6: resourceful retreat, nothing not advantageous)
Moved in one’s jawbones and tongue
31.6x Moved in one’s jawbones (and) tongue:
Gushing (with) oral persuasion
No heaving bosoms or throbbing loins here! The silver-tongued devil talks small,
smooth and fast. He prattles away in the tavern, with a fine, saucy wench on each
knee. But take away the gestures, the flattery and the fashions and not much with
substance remains. There are no intriguing voids and silences left: these were all
quickly filled in. There are no tempting depths to dive into here. Though some facts
get stated, in something like logical order, there is more misdirection than purpose.
Maybe they each might go home alone, to set down their thoughts about love and
attraction. But this will be all that survives of this night. So what is the point of the
exercise? What wild screams of delight could come from these same throats, if they
only came from a lot deeper down. Life wants so much to live more than halfway.
243
31, Dimensions
pang tong gua (opposite): 41, Sun, Decreasing
qian gua (inverse): 32, Heng, Continuity
jiao gua (reverse): 41, Sun, Decreasing
hu gua (nuclear): 44, Gou, Dissipation
shi er di zhi (12 branches): Gen-Dui Family
31, Notes
* 31.0 This Gua uses eros and libido as a general metaphor for the will to interact
with the world and live a fertile existence.
* 31.4 This line is too often misunderstood in its “easier” translation of: “Friends
are following your thoughts.” This is usually thought to refer to a superstitious
belief related to telepathy or subliminal communication. What the line is really
saying is: to the extent that one’s personal orientation in life is chaotic, one’s
relationships will reflect this randomness. This idea is especially important in the
fan yao, 39.4, where the subject is in more of a guidance or leadership position.
Xiao Xiang 31.4 uses the word Guang, exemplary.
31, Wai Guang
* Qabalah: Briah of Atziluth
* Tarot: Queen of Pentacles
* Astrology: Virgo Ascending, Mutable Earth
31, Quotations
* No, one body does not diminish beneath another. There is no amorous oil to
lose. The woman bathing in her blue pool renews not her flesh but her readiness.
—John Hawkes
* Eunuchs, abortive Platonists and priests speak always very wisely about love.
—Theodore Spencer
* Chastity is the most unnatural of the sexual perversions. —De Gourmont
* All argument will vanish before one touch of nature. —George Coleman
* If our elaborate and dominating bodies are given to us to be denied at every
turn, if our nature is always wrong and wicked, how ineffectual we are - like
fishes not meant to swim. —Cyril Connolly
* All real living is meeting. —Martin Buber
* To be fruitful the spirit must be wife. Spouse is the noblest title of the spirit,
nobler than virgin. For a man to receive the Divine within him is good, and in
receiving he is virgin. But for the divine to be fruitful in him is still better.
—Meister Eckhart
244
GUA 32, HENG2, CONTINUITY
Binary 011 100 = 28; Xun below, Zhen above
32.X, Overall Image
Thunder and wind
Continuity
The noble young one, accordingly,
makes a stand without changing bearings
The storm seems like drastic change to those confined to one place: first it comes
and then it goes. But the storm merely moves, it wanders the earth, always behaving
like climate, always a timely expression of timeless seasons. Its energy conserved
through the changes, it is never really exhausted. It connects to the ever-enduring
and so it never runs out of motion. Even the doldrums and the motionless eyes of
the storms are part of its moving force. The wise, like the storm, connect with the
ever-enduring. Therefore, to stand firm, or to hold a direction, means balance and
adaptation. All one might keep is the long term goal, or a bearing or higher purpose.
32.0, Continuity
Fulfillment
Nothing is wrong
Worthwhile to be persistent
Worthwhile to have somewhere to go
Only some things that humans now do will still be unchanged in ten thousand years.
To persist, survive or continue means learning and changing, being open to power
and change, and turning, with these, to advantages. Thoughts, and other things with
sharp edges, do not do well against time if they don’t get refreshed and rebuilt now
and then. We like to think of our conscious minds, or selves, as continuous beings,
although once a night they seem to be nowhere at all. We like to think of our spirits
surviving through time, but who can say where one goes between lifetimes? What
thread through time is this entity? Between yourself and your cells, what is it that
you reduce to or keep? What will cohere or repeat? What truly needs to continue?
The moon seems to go through radical phases, yet in our lifetimes, it really hardly
changes at all. Ways of living or methods of coping are passed down from being
to being, like we pass torches and titles. This process life has for learning endures.
We are what remains of that plucky, old lungfish who first crawled up onto shore.
Some of that fellow endures. We persist by adaptation, not by remaining the same.
245
32.M, Key Words
Continuing, surviving, lasting, endurance, steadiness; adaptability, sustainability
Duration, protraction, longevity, persistence, coherence across time, consistency
Regularity, constancy, stability, maturity, integrity, proficiency, learned versatility
Self-renewal, self-regeneration, self-succession; the long run; alignment, meetness
Keeping to path or vow, holding true throughout outer changes, dynamic balance
Perseverance, not always predictability or a sameness; resourcefulness, resilience
32.G, From the Glossary
heng2 (a, the) duration, continuity, continuance, endurance, steadiness, constancy, consistency, longevity, sustainability; (what, that which) endures, survives; (to
be) regular, enduring, lasting, chronic, continuing, persistent, persisting, continuous, perennial, perpetual, prolonged, constant, throughout; (to) last in, go on, endure (changes), continue, persevere, stay, perpetuate, prolong (s, -ed, -ing); constantly, lastingly, persistently, always, continuously, regularly, perseveringly
32.T, Tuan Zhuan
Continuity
(Means) to endure
The firm (is) above and the flexible (is) below
Thunder (and) wind support each other
Versatile and energetic
The firm (and) the flexible fully correspond
Continuity
Continuity fulfills (and) nothing (is) wrong,
Worthwhile to be persistent:
Enduring (is) upon one’s own path
Heaven’s (and) earth’s courses
Continue, going on and (on) without end
Worthwhile to have somewhere to go:
At the end, in due order, there will be a beginning
Sun and moon take the sky
and so (are) able to continue in brilliance
The four seasons evolve (and) turn
And so are able to continue accomplishing
The wise ones endure upon their paths
And all under heaven (is) transformed (and) completed
Comprehend what is meant to be continued
Then heaven (and) earth (and) the myriad beings
Will now have natures (which) may be seen plainly
246
32.1, 1st 6, Zhi Gua 34: Da Zhuang, Big and Strong
(Fan Yao 34.1: powerful in toes, boldness bad for confidence)
Digging in to continue
Persistence has pitfalls
Not a direction with merit
32.1x Digging in for continuity has pitfalls:
At the beginning (and) searching for depth
Endurance works best with an optimum pace, set for the distance to travel. This one
can hardly endure the beginning. Wanting to last a long time in a hurry, he makes
a big, first ditch effort. He digs himself in to get stable, and entrenches himself in his
premature notions. He wants this marathon effort to be over soon, and so he sprints,
takes shortcuts and jumps to conclusions. But life is the means, not the end. Death
is the end and why hurry that grave situation? A grave is only a hole in the ground
with one more side than the one he now digs. This is not having somewhere to go.
One who has done this can no longer go anywhere, with no long term or long run.
Have a good idea? Let’s make it a law or a rut! Need to know who you are? There
are pigeonholes and cubbyholes to squeeze into. The skipped steps aren’t progress.
32.2, 9 2nd, Zhi Gua 62: Xiao Guo, Smallness in Excess
(Fan Yao 62.2: pass ancestor, chief, meet grandmother, aide)
Regrets pass
32.2x Nine second’s regrets pass:
The ability to continue (is) in the middle
If these regrets are all that is left now of events you think should have made better
memories, is it anywhere near second best to possess them? If such regrets do not
endure then why should they be clung to? Does not the long road ahead suggest in
some small way moving on? Regret is just a signpost. You would not stay stopped
where a sign says to stop. You pause and process the thing, then go forward. What
you learn from regret might continue and allow you to rebuild your life with what
might not pass. This will continue when you do. Duration is not about staying the
same, just the staying the course if this fits your true nature. To win some and lose
some is life. To succeed and make errors is life. To dwell instead on things which
need leaving behind is not living. Living is discontinued until the reliving is over.
247
32.3, 9 3rd, Zhi Gua 40: Jie, Release
(Fan Yao 40.3: shouldering baggage but riding, inviting robbers)
Lacking continuity in one’s character
Somehow continuing in such unworthiness
What persists is embarrassment
32.3x Lacking continuity in one’s character:
Nowhere to be endured
We study our lives and make up plans for our past, to sort what we are from what
we are not. We seem inclined to draw lines of connection between all of our most
shining moments, like a great string of luminous pearls. But we tend to leave out
those actual things which may not shine so brightly, as well as our dark spots, our
shadows and secrets and shames. Duration does not have these long interruptions:
it tracks the paths which we travel in fact. It is so very easy to make improvements
on who we think we are and then come to believe that we shine all the time. But this
does not fool our fellows or peers. A viable theory of who and what you might be
wants to account for all of the facts, including the great gaps of dullness and dark.
Consistency is the ethical substance. The unreliable substance will not be endured.
32.4, 9 4th, Zhi Gua 46: Sheng, Advancement
(Fan Yao 46.4: sovereign makes offerings at Mt. Chi; opportune)
A hunt without game
32.4x Chronically out of one’s context
Where is game (to be) found?
The game has missed its appointment with destiny. He might be the finest archer,
with an unsurpassed aim for his targets, and yet be the poorest hunter if he sees the
game in his mind’s eye but stalks it in empty fields. The hunter must also track and
find. To be a seeker of a truth isn’t enough to hunt wisdom. Truth sometimes must
be made to come true. The appropriate move depends on what needs appropriating.
To be a finder and come home with nourishing meals, look to the real conditions
and contexts, where threads, traces, tracks and trails leave clues. The ideals will not
leave such tracks, nor do they do much for hunger. Knowledge can go either way
but wisdom is always applied. Knowledge might hunt where bushes are not, only
in order to see things more clearly. Mind in the field needs to ask better questions.
248
32.5, 6 5th, Zhi Gua 28: Da Guo, Greatness in Excess
(Fan Yao* 28.5: older woman finds herself a young man to marry)
To continue in one’s character means persistence
For a woman of maturity, promising
For a man in youth, disappointment*
32.5x (For) a woman (of) maturity, persistence (is) promising:
To follow one through to completion
* (For) a man (in) youth, restraint (is) advised:
To follow the women (is) trouble
To persevere and persist means to survive and adapt. Since adaptation is always to
some kind of context, sometimes this will mean changing and sometimes staying
the same. The appropriate response is one which allows us to last. And so the one
may become predictable who would build a stable home, while the next becomes
adaptable to succeed in the changing world. Each one develops a character in order
to endure, but even though this becomes second nature, it still remains first nature
that is striving to continue. Consistency is more than adopting predictable patterns
of acting. Even the simplest characters have many facets and sides. In a world that
keeps changing and showing us different sides, it is only fair to reciprocate when
it suits our own best interests. There are times to be tricky and times to be known.
32.6, Top 6, Zhi Gua 50: Ding, The Cauldron
(Fan Yao 50.6: cauldron’s jade grip, nothing not advantageous)
Continuously stimulated
Unfortunate
32.6x Continuously stimulated at the top:
Greatly lacking in merit
Sleeping and waking, loss and gain, darkness and light: each pair is a pair of points
to be found on a greater continuum. For someone being continuous, then, there may
still be some room to change back and forth. Rest and movement are kindred points.
Someone does not need to be either one or the other in order to continue. A restless
condition cannot be sustained, the constant pressure cannot be endured. One simply
burns up or boils away, or blows off steam in all the wrong places. It might not be
so important to adhere to a middle way. In fact it might be quite boring: this is only
the average path of those things enjoying both sides. The thundering winds seem so
restless, unwearied by their years. But the winds are not only driven by pressure’s
highs, they are also drawn by its lows. Two are not really two if in the continuum.
249
32, Dimensions
pang tong gua (opposite): 42, Yi, Increasing
qian gua (inverse): 31, Xian, Reciprocity
jiao gua (reverse): 42, Yi, Increasing
hu gua (nuclear): 43, Guai, Decisiveness
shi er di zhi (12 branches): Xun-Zhen Family
32, Notes
* 32.5 This may be the most explicit of all of the Yi’s fan yao references, and still
it goes unnoticed. For who the woman and man are, see the yao ci at 28.5.
32, Wai Guang
* Qabalah: Atziluth of Yetzirah
* Tarot: King of Swords
* Astrology: Libra Ascending, Cardinal Air
32, Quotations
* For a conscious being, to exist is to change, to change is to mature, to mature is
to go on creating oneself endlessly. —Henri Bergson
* No well informed person has declared a change of opinion to be inconstancy.
—Cicero
* Never do anything against conscience, even if the state demands it. —Einstein
* We set up a word at the point at which our ignorance begins, at which we can
see no further, e.g. the words ‘ I’ ‘ do’ ‘ suffer.’ —Nietzsche, WTP
* You did not come into this world
You came out of it
Like a wave comes out of the ocean
You are not a stranger here. —Alan Watts
* The great use of life is to spend it for something that will outlast it.
—William James
250
GUA 33, DUN4, DISTANCING
Binary 001 111 = 15
33.X (Gen below, Qian above)
Beneath the sky is a mountain
Distancing
The noble young one, accordingly,
is distant from the common people
Not with ill will, but with reserve
The mountain stands high against the horizon, but heaven is not diminished by this.
The human mind can open up to unthinkable distance and scale. From atop the peak,
or other places above, there is little that seems like an obstacle, though progress may
still mean changing directions. Given just a bit more perspective we can alter the size
of anything. Given the larger frames to refer to we can put things in smaller places.
Given broad choices in new points of view we can see things from different angles.
The wise might use all of these options, even to be aloof and not accessible, even to
avoid any issues they want to avoid, to reserve themselves for adventures of value.
33.0, Distancing
Success
Little reward in persistence
Backing away to get the big picture, or at least a broader perspective, even the great
mountain shrinks. When we have a big need to move ourselves forward we have a
small trick to play: we make our goals seem big and important. But sometimes we
forget we can do this backwards too, since backwards might not look like progress.
By adjusting the relative size of things we can find the perfect distance. We can go
to places where problems are manageably small, but not so reduced in importance
that solutions are overlooked. Success will go where success is best. If this means
being elsewhere, then staying here is not so good or smart. If we need to escape we
progress by moving backwards. This will go somewhat more quickly if first we can
turn around. This needs no repulsive force, we need not to be taken aback, we need
not first be unhappy in the place we wish to leave, nor do we need the aloofness. We
need to do nothing more than change our minds and start off in some new direction,
one recently renamed forward. Craving and aversion both harm. It is you, not things,
not going your way. Error will blunder forth, but persistence is not a virtue in error.
251
33.M, Key Words
To retreat, step back, detach; strategic pullback, withdrawal, neutrality, abstention
Issues of freedoms from and to; retire a debt; retirement, sabbatical, sabbath, rest
Seclusion, refuge, sanctuary, asylum, reserve, haven, safe distance, out of reach
Retraction, resignation, quitting claim; inaccessibility, discretion, disengagement
Escaping, transcending, reframing; taking a larger point of view, a bigger picture
Neutralizing, letting go, standing down, stepping back, getting away, evasiveness
33.G, From the Glossary
dun4 (to) retreat, withdraw, retire, escape, evade, avoid, flee, hide away, withdraw
from, get distance from, step back (from), run away, abscond, skulk, hide; drag
the feet in walking (s, ed, ing); (a, the) retirement, retreat, reservation, sanctuary;
distance, distancing, withdrawal; [reframing]; (to be) hidden, concealed, evasive,
withdrawn, invisible, secluded
33.T, Tuan Zhuan
Distancing succeeds:
Get distance and then succeed
The firm (is) suitably placed and resonant
To partake in the seasons’ progress
Little reward (in) persistence:
[The flexible] penetrates and then prevails
Distancing’s proper timing (is) very important here!
252
33.1, 1st 6, Zhi Gua 13: Tong Ren, Fellowship With Others
(Fan Yao 13.1: fellowship with others at the gate, not a mistake)
Withdrawing the tail in trouble
Not at all useful to have somewhere to go
33.1x Withdrawing the tail comes to have troubles:
(If) not in motion, where is the crisis?
Only moments ago he was leading this charge, but then he got himself too advanced
before the new call for retreat. Now all of the timid are found at the vanguard, along
with the foresighted sage. Now he heads up the rear guard, trying to cover his tail,
leading the wrong crowd forward. This makes him as bait for unwanted attentions,
the loose ends that need tying up. Now he is left alone to face the thing that turned
his whole group around. When someone is this completely surrounded, any move
in any direction is moving far too far forward. Maybe it’s best to fade a little faster
than hope, withdraw all the outward signs and become a part of the scenery. A shrub
or a stone might be good, anything nobody wants. Or else he could look like a scout
for the foe and show them which way he ran off to. The average can be a fine retreat.
33.2, 6 2nd, Zhi Gua 44: Gou, Dissipation
(Fan Yao 44.2: creel holds fish, not wrong not serving guests)
Tie it up with yellow rawhide
No one succeeds in getting it loose
33.2x Bound with yellow cow(hide):
Firmness (of) purpose
It is time to leave in a hurry. He knows that he can’t take everything with him. Alas,
he has a fine thing that he must leave behind. A good thing is hard to come by these
days and he knows a good thing when he sees one. It disgusts him so to think of his
wonderful thing in the hands of inferior people, so he makes his thing inaccessible,
that it might be there upon his return. It makes him feel so secure to know that his
thing is secure. But he has to tie it up well, and tie it to something immobile: those
loose ends are also good handles. And maybe he ought not to make it look precious.
This may not be much of a problem, until the cost of his worries exceeds the worth
of the thing, or unless he makes his thing so secure he deprives himself of its use.
Too much insurance may show too little perspective. And none of this is freedom.
253
33.3, 9 3rd, Zhi Gua 12: Pi, Separating
(Fan Yao 12.3: embracing the unworthy)
Entangled retreat
There will be anxiety and distress
To manage one’s servants and concubines would have been timely.
33.3x Entangled retreat has distress,
There will be anxiety (and) exhaustion
* Managing (one’s) servants (and) concubines
(would have been) timely:
But not suited to crucial concerns
His retreat is nerve-racking and tangled. The orders to evacuate were given long ago.
The city’s defenses crumble. Barbarians march up the street. He should have been
gone long ago, with his retinue firmly in tow, already safe in his mountain retreat.
But he still runs around the house in distress, helping his servants to pack up their
things, helping his concubines pick out the right clothes. The complexities here want
something more expeditious: great affairs are not dealt with this way. Alhough his
caring for them is commendable, he’s supposedly some kind of leader, at least in a
minor capacity. He still lacks the proper perspective and the distance to lead them all
to success. This is not time for fraternity and equality, or micromanagement either.
Conditions need a master and a master needs to do triage, bid them follow, then go.
33.4, 9 4th, Zhi Gua 53: Jian, Gradual Progress
(Fan Yao 53.4: goose advances to trees, to find a flat branch)
Elective retreat
The noble young one’s opportunity
The common people deny
33.4x The noble young one chooses retreat
(While) common people deny
Knowing which way to face in retreat is knowing how to save face. Young nobles
want spine and self-rule. When compelling reasons to go become known, those of
noble character choose what they want, then elect to sever their ties in some manner
permitting return. Then they rise, and say their goodbyes, and then go. Of course it
might be noticed that they have changed their minds, and of course they might still
love what they leave. Now those of a lesser character must take a more difficult route
and things can get much more complex. First they must make themselves unhappy,
in order to make those around them unhappy. This festers awhile, then it makes the
whole situation reject them. This is just like acne or boils: out they pop like pimples.
This is how disease works. It’s becoming an inanimate thing, not owning choices.
254
33.5, 9 5th, Zhi Gua 56: Lu, The Wanderer
(Fan Yao 56.5: hunt pheasant, an arrow for praise and office)
Commendable retreat
Persistence is promising
33.5x Commendable retreat’s persistence (is) promising:
By staying true to objectives
Exploratory behavior might try to get close enough to see where mistakes can be
made. It aims to find out exactly where it can go with its freedoms. One expects to
back up, turn around or go sideways when the limits of freedom are reached. One
should not expect perfect foresight when wandering in unexplored realms. And if
you learn that you do not belong anymore, you simply retreat, maybe admit some
mistakes and be gracious. If you need to travel lightly, wits are the finest provisions,
not baggage and entanglements. One departs with a rightness of purpose and a long
road ahead, head high, eyes forward, onward to all those new vistas, with letters of
recommendation, nothing severed or otherwise injured, no losses and gains to need
balancing. This is a retreat without any sense of escape. This is retreating forward.
33.6, Top 9, Zhi Gua 31: Xian, Reciprocity
(Fan Yao 31.6: moved in one’s jawbones and tongue)
Resourceful retreat
Nothing cannot be turned to advantage
33.6x Resourceful retreat, nothing cannot be turned to advantage:
Having no reason to doubt
Since it seems there is no could-have-been, it seems too that all of the steps to this
present were needed, even if not a part of some silly deity’s plan. And so this path
has come to an end, or at least to one serious change in direction. From the school
which would make you a scholar, the tavern which drove you to drink, or the tyrant
who would have you play soldier, what will you take away with you? What do you
do while on the way out? Do you need the parting words or shots? If this was a path
which has just doubled back on itself, then nothing is over yet and your part is still
in play. The timid retreat going backwards, recounting successes and failures, as if
they had made no decision. The point is not freedom from, but to. And detachment
is from aversion and craving, not from living a life. Opportunities also lie in retreat.
255
33, Dimensions
pang tong gua (opposite): 19, Lin, Taking Charge
qian gua (inverse): 34, Da Zhuang, Big and Strong
jiao gua (reverse): 26, Da Chu, Raising Great Beasts
hu gua (nuclear): 44, Gou, Dissipation
shi er di zhi (12 branches): Sovereign Gua, 6th Moon (Jul)
33, Wai Guang
* Qabalah: Chesed in Yetzirah
* Tarot: Four of Swords
* Astrology: Jupiter in Air
33, Quotations
* A man is rich in proportion to the number of things he can afford to let alone.
—Thoreau
* Despising, for you, the city, thus I turn my back: there is a world elsewhere.
—Shakespeare, Coriolanus
* Men of great wisdom, looking at things far off or near at hand, do not think
them insignificant for being small nor unwieldy for being great. —Zhuangzi
* They who apply themselves too closely to little things often become incapable
of great things. —Francois de la Rochefoucald
* What better faith can a man have than to refuse to die for the things he believes
in? —Kenneth Patchen
* A feeling for the faraway is at the same time one for history. At a distance space
becomes time and the horizon means the future. —Spengler
* Il faut reculer pour mieux sauter. —Montaigne
* If you are near the enemy, make him believe you are far from him. If you are far
from the enemy, make him believe you are near. —Sunzi, The Art of War
256
GUA 34, DA4 ZHUANG4, BIG AND STRONG
Binary 111 100 = 60; Qian below, Zhen above
34.X, Overall Image
Thunder in the sky above
Big and strong
The noble young one, accordingly, outside of respect,
will not take a step
Great vigor, on top of great strength. With the pure force of heaven behind it, what
voice is more mighty than thunder? And yet even when two parts in three are pure
strength, if there is no sense of where best to go and what best to do, then the force
will not do work and thus it cannot be power. Power will have a proper path, and it
is usually on it: it will go where the world opens up to it. It has the sound of doors
slamming open. Thunder may be efficient, but only in its aimlessness. Living things
want to be more specific, and displace things from place to place, and thus consider
efficiencies whenever a choice is involved. They need respect and regard for facts.
34.0, Big and Strong
Worthwhile to persist
To persist is not to try to persist. It’s to move and succeed in persisting. Success at
this will measure its worth. Self-destructive and self-defeating behavior cannot then
be power, no matter how much force is applied. Power will find the way to its end.
It is hard for a thing to be great if it is not also correct, or obeying the natural laws.
Power is not a quantity, or a quantum of force, or a strain in the muscles, a feeling of
having one’s purpose stressed and resisted: this is force, and no great force at that.
Power is the rate at which one slips past all of this, and then succeeds, as the dancer
moves with the music’s pulse and transforms one thing into another. The wise are
not entangled in an identity with force: they will master its clean release. Persistence
across and through time is different than pounding and blundering forward: it might
even pause to sense some new directions to go, new choices opening up, and so it’s
a form of intelligence. When force is too blind, or its purpose too narrow, to pause
and consider its options, the complicated results of its own simple-minded activity
will often be its biggest problems and obstacles. Survival of the fittest means fitting.
257
34.M, Key Words
Much, great, full, big, major, extensive + strength, vigor, energy, potency, force
Assertion, aggression, self-reliance, tenacity, forging ahead; initiative, purpose
To be headstrong, demanding, pushy, obstinate, obsessed, driven; testing a limit
Robust, dominant; feedforward, the need for feedback & sense; might needs right
Power wanting governing; meta-solutions to problems; problems of tunnel vision,
Insight as reorganizing perceptual field; power is really measured by effectiveness
34.G, From the Glossary
da4 (to be) accomplished, best, better, big, complete, critical, crucial, developed,
enormous, entire, extreme, far, full, fully grown, good, grand, great(er, est), high,
heavy, large(r), (very, greatly) important, long, loud, major, mature, mighty, old,
more, most, noble, noteworthy, overall, (more, most) perfect, pure, realized, ripe,
seasoned, serious, significant, strong, successful, vast, whole, wholesome, vital; a
lot of, full of, lots of; master-, (a, the) completeness, (full) development, entirety,
grand (-eur, -ness), greatness, growth, (great) importance, largesse, wholeness, vastness, maturity, majority; a great deal, (very) much, very; already, completely, entirely, fully, greatly, thoroughly, wholly, en masse , well-; of (great, crucial, vital)
importance
zhuang4 (to be) strong, vigorous, forceful, powerful, potent, fertile, big, mighty,
large, great, grand, magnificent, stout, able-bodied, healthy, hardy, hearty, virile,
full-blown, fully grown, dynamic, robust, fierce, dominant, animated, lively, indomitable in spirit, [alpha] ; (a, the) strength, vigor, energy, force, power, might,
potency, prime of life, dominance, fierceness; (to) strengthen, embolden, enliven,
encourage, enspirit, invigorate, animate, make better; (grow, wax) strong (s, ed, ing)
34.T, Tuan Zhuan
Big (and) strong
Greatness is that which is strong
The firm applies force
Hence, strength
Big (and) strong, worthwhile to persist:
Greatness implies being correct
Be correct in greatness and then heaven (and) earth
Will now have natures (which) may be seen plainly
258
34.1, 1st 9, Zhi Gua 32: Heng, Continuity
(Fan Yao 32.1: digging in to continue, no merit in direction)
Powerful in the toes
To go boldly bodes ill for staying confident
34.1x Powerful in the toes:
Such confidence (is soon) exhausted
Thinking to go by leaps and bounds, with great and powerful strides, he summons
great vigor into his toes. But little is left to power his mind. Were a stone to jump
into the path ahead, which heaven does not forbid, it would trip him up before he
could think to jump over it. Vigor like this might go a step further and punish that
stone with a powerful kick. Two defeats from an unarmed rock will surely lead to
loss of self-confidence. What a fate, and not the no-brainer it seems. Might does not
make right and impetuousness is not the best source of impetus. It’s not the critter
who kicks the most butt who persists: the one best fit to its place will have the power
to stay. The toes, and kicks too, are great things. The fetus first learns about life by
kicking the womb, spending force to see what gives. But brains should co-evolve.
34.2, 9 2nd, Zhi Gua 55: Feng, Abundance
(Fan Yao 55.2: in going, distrust, anxiety, be true, express it)
Persistence is promising
34.2x Nine second’s persistence (is) promising:
Using balance
What is persistence? What does it promise? Persisting is going through to an end
and still be standing there. Persevering goes through more severe times to an end
and may be barely still standing. But the only promise to trust is that you then get
to see what is there at the end. That will also mean you’ve succeeded. It can also be
promised that something important will change between here and there, and that is
why persistence should never mean staying the same. One balances the force with
restraint. Momentum and inertia are very handy things, but they’ll fight any change
of direction. Equilibrium is just as important. Look at the the conquering hero who
calls up all of his strength to open up a passage, but finds that the door offers little
resistance. So he falls mightily flat on his face: a bad way to treat good momentum.
259
34.3, 9 3rd, Zhi Gua 54: Gui Mei, Little Sister’s Marriage
(Fan Yao 54.3: marries as bondmaid, turnaround to be 2nd wife)
Ordinary people apply force
The noble young one uses his wits*
Persistence is trouble
The billy goat* butts the hedge
Entangling his horns
34.3x Ordinary people apply force:
(To) the noble young one, a snare*
The goal of the ram or he goat is simple: out, now, and beyond all of this. He throws
all of his weight straight at the problem, head first, his headlong rush only numbing
his skull even further. This is a bone-headed way to do things. He has lots of nerve,
but none in his horns and not much more in his head. Then he exhausts himself in
fighting his own entanglements. Horns are not made like antennae, for sensing the
new opportunities. Inferior men might spend all of their strength like this, fighting
existence first, then the consequences of previous actions. Average men might try
a few times, then look for a better way. The wise have rules about this sort of thing:
their heads are their friends, not hammers and bludgeons. Just one assassin can win
a war that thousands of soldiers lose. The wise use neural nets to get that net result.
34.4, 9 4th, Zhi Gua 11: Tai, Interplay
(Fan Yao 11.4: fluttering, fussing, don't limit use of sincerity)
Persistence is promising
While regrets pass
The hedge opens with no entanglement
The power in the great vehicle is in its axle’s mount
34.4x The hedge opens up with no entanglements:
Appreciate going forward
The lead man on the battering ram gets the novel idea to give the doorknob a try.
The ram might take a bit longer, but he crashes through at last, scrambles back to
his hooves and gets free. He will not stop to consider that he might have stumbled
by luck onto the weak spot, but will credit the force expended and possibly struggle
longer the next time. The ram might never unlearn that force is what works. Power
revolves around what works, the finding and opening up of the possible. The wheel
might roll with no axle, but it will not take anything with it. And our vehicles are but
furniture until their wheels are rolling. Power is in the usefulness, or ability to work.
Great power makes use of the still points, axioms, pivotal moments, quiet hearts of a
matter and windows of opportunity. The good hub won’t squeak, let alone rumble.
260
34.5, 6 5th, Zhi Gua 43: Guai, Decisiveness
(Fan Yao 43.5: wild greens, dry land, uproot or balance action)
Losing the goat with ease
No regrets
34.5x Losing the goat with ease:
The position (was) not appropriate
The ram bangs away at the fence outside. When all this is followed at long last by
silence, the one in the farmhouse pretends not to notice. But the horrible headache
soon goes away. Obstinacy might have its uses at times, when clever solutions are
scarce. It is harder to lose amidst difficulty. But twice the effort it saves is spent to
contain the damned thing when not needed. A little math might weigh cost against
benefit and make this loss easy to suffer. Then ram strength immortal can have his
green pastures beyond and only serve ewes when he’s wanted. They do say that it
feels so good when you finally stop banging your head on the wall, but this is no
reason to do that. Those brutal and headstrong approaches to living are just beastly
things to let go of. But to drop such a hindrance is a great deal like moving forward.
34.6, Top 6, Zhi Gua 14: Da You, Big Domain
(Fan Yao 14.6: heaven assists, nothing not advantageous)
The billy goat butts the hedge
No power to pull back
No power to follow through
Not a direction with merit
But problems give rise to opportunities
34.6x No power to pull back,
No power to follow through:
Not examining details
* Problems give rise to opportunities:
The error does not last long
The prodigal ram falls back on his old habits, out at that far frontier of his freedom.
He has tried to butt his way through a hedge and is caught by his horns on a snag.
He cannot go forth and he cannot retreat. He is at his wit’s end and didn’t get far.
It will not be easy for a ram to see that puzzles and obstacles might have different
solutions. Even when his horns become hooks he will not be inclined to pause and
ponder the problems, or the curve of his horns. He will not be free until he, or the
shepherd, or maybe the predator, turns his head around. He can do this indirectly
by trying different perspectives, or seeing things from new angles, or questioning
old directions, or simply pausing to have a quick look around. Sometimes to find
the objective one needs to drop the objective and bring out those other dimensions.
261
34, Dimensions
pang tong gua (opposite): 20, Guan, Perspective
qian gua (inverse): 33, Dun, Distancing
jiao gua (reverse): 25, Wu Wang, Without Pretense
hu gua (nuclear): 43, Guai, Decisiveness
shi er di zhi (12 branches): Sovereign Gua, 2nd Moon (Mar)
34, Notes
* 34.3: I use ram and billy goat interchangeably in this Gua for di yang. This is
permissable: the Chinese text does not distinguish between the two - it can mean
either. There is also some word play with wang3 here: it means nets, webs, snares,
traps, etc., and also wits, subtlety, trickery.
34, Wai Guang
* Qabalah: Malkuth in Assiah
* Tarot: Ten of Wands
* Astrology: Pluto in Fire
34, Quotations
* Power is not revealed by striking hard and often, but by striking true. —Balzac
* All power is of one kind, a sharing of the nature of the world. The mind that is
parallel with the laws of nature will be in the current of events, and strong with
their strength. —Emerson
* There is no need to fear the strong. All one needs to know is the method of
overcoming them. There is a special jujitsu for every strong man.
—Yevgeny Yevtushenko
* The hallucination of power corrupts as efficiently as power. —Leonard Wolf
* Power, n., The ability or capacity to perform or act effectively ... the rate at
which work is done. —American Heritage Dictionary
* Flexibility is the most requisite qualification for the management of great
affairs. —Jean Francois de Retz
* Power resides in the moment of transition from the past to a new state.
—Emerson
262
GUA 35, JIN4, EXPANSION
Binary 000 101 = 05; Kun below, Li above
35.X, Overall Image
The light rises over the earth
Expansion
The noble young one, therefore,
naturally radiates clarity of character
The cold but patient earth turns to greet another new day, and welcomes powerful
stimulus from its warm and generous star. Light becomes heat and heat becomes
activity. The markets and roads come alive. More than light is dawning here. This
energy coming into the system not only powers the system: it will organize it too,
in the same way that good health will clarify the mind. When energy can circulate
freely it tends to articulate a natural order. When human behavior circulates freely
it will tend to articulate a natural ethic. When resources and capital circulate freely
things may appear like the work of invisible hands.* Light is free and pure income.
35.0, Expansion
The prosperous lord* uses grants of horses
to breed a multitude
And by the light of a day three times grants audience
The long shadows withdraw, doubts go into hiding. All else has ventured out into
the light, already knowing where best to go and what best to do. Economies thaw
and the trade is set free. Stagnation burns off in the flames of new wealth. Wealth
is now seen as the rate at which the fortunate can give themselves away. Now that
which goes around circulates many times over, and all of it comes back multiplied.
It’s a struggle now to find many losers. The people, now rallied to working together,
find that their net is more than their sum. The character of the beings is also a flame.
As it is fed and it prospers, the basic needs are met in due order and life is set free
to move on to its higher purposes. The prince appears to be generous, giving freely
of his wealth to stimulate the new growth, freely of his time to hear some new ideas.
And yet his actions still spring from enlightened self-interest. His generosity pays.
The culture will grow and evolve as long as the minds which create it stay open and
free of censors and meddlers, as long as liberty teaches the ethics. Civilizations enter
dark ages when the free flow of information has ceased. Light is the great antiseptic.
263
35.M, Key Words
To advance, progress, develop, improve, grow, circulate, open, warm, thaw, dawn
Acknowledge, demonstrate; energize; emergence, discovery, disclosure, exposure
Enterprise, venture, free markets; learning by way of freedom, liberty, permission
Overt, sunny, healthy, vibrant, generous, outgoing; daylight, daytime, sunshine
Openness, assent, acknowledgment, opening up, glasnost; present, offer, promote
Character, virtu , self-development; growth too temporary, healthy to be parasitic
35.G, From the Glossary
jin4 (to) advance, progress, grow, develop, extend, prosper, increase, improve,
enter (upon), make progress, lead, introduce, present, insert (s, ed, ing); (to be)
forward, advanced, far along; (a, the) growth, advancement, progression, promotion, development
35.T, Tuan Zhuan
Expansion
(Means) progress
The light rises over the earth
Compliance along with reliance upon great clarity
The flexible advances, but with superior conduct
And so it is that the prosperous lord uses grants (of) horses
To breed a multitude
(And) by the light of a day three times grants audience
264
35.1, 1st 6, Zhi Gua 21: Shi He, Biting Through
(Fan Yao 21.1: feet shackled in stocks, hiding toes, no mistake)
So far along to be so frustrated
But persistence is promising
Use wits for confidence
And be tolerant
Not a mistake
35.1x So far along (to be) so frustrated:
All alone (but) advancing with integrity
* To be tolerant is not a mistake:
(Having) not yet been given orders
Someone needs to start forward here, simply to get things moving. Our hero is one
of the first to go forward, a little ahead of his time. He advances to meet the prince,
on triple audience day, but he carries no official charge, nor passport, nor invitation.
He is halted in his progress, still outside of the kingdom’s border, by a guard whose
mistrust is a duty. Without the license or status there is not enough light on him yet
to be seen as more than a nobody. While he might think of himself as a diplomat,
from a short time into the future, he knows that he won’t convince the guard that his
borders are imaginary. And thus, when halted, he bows, with a sunny and plausible
courtesy. He retreats three li.* Then roundabout, in broad daylight, he detours into
the kingdom. It was too soon to get permission. Sometimes liberties must be taken.
35.2, 6 2nd, Zhi Gua 64: Wei Ji, Not Yet Complete
(Fan Yao 64.2: braking those wheels, persistence is promising)
So far along to be so worried
But persistence is promising
Accept these present constraints
as if a blessing from one’s grandmother
35.2x Accepting these present boundaries (as) a blessing:
Applying the central principle
No matter how sunny it is, or it might promise to be, we humans in gross are still in
the dark about how light and bright we could be. When we speak of free markets
and minds, free speech, the free exercise of a faith and even of freedom itself, we are
still speaking of aims and ideals which only a few have attained yet, and not many
more have even begun to grasp. We might be more evolved than those days when
we plucked lice from each other’s fur, but we still have a long way to go. Present
day limits aside, we will waste this fine daylight if we let our lack of advancement
darken our spirits. To find the patience, we need we look back and see how far we
have come. Why would we want to collect our rewards when the work and journey
have only begun? We’ll take gratitude, strength and courage wherever we can get it.
265
35.3, 6 3rd, Zhi Gua 56: Lu, The Wanderer
(Fan Yao 56.3: burns their camp, fails helper, hard to persist)
Many liberties
Regrets pass
35.3x Many liberties extended:
(With) hope for superior conduct
There exist clear reasons why the people should seize and secure certain freedoms.
It often seems less clear that this will serve the ruler as well. Liberty will even serve
the ruler so well that he ought not to wait at all for his people to ask for their rights.
There is no better teacher in life than the consequences of actions, so when actions
are prohibited the teacher goes away, leaving rumors and laws in its place. Liberty
teaches tolerance too. If we have a right which we treasure, we’ll gain a little respect
for another’s right to treasure his own. Freedom then is not duty’s opposite: rather
its reciprocal. Our duty is to your freedoms, that we might enjoy our own. Liberty
helps us evolve as well. When the hundred flowers cannot contend in the garden,
the struggle for existence no longer has selection to show which weeds are worthy.
35.4, 9 4th, Zhi Gua 23: Bo, Decomposing
(Fan Yao 23.4: stripping the bed for its flesh, ominous)
Advancing like a squirrelly rodent
Persistence is dangerous
35.4x The squirrelly rodent’s persistence (is) dangerous:
The position is not appropriate
At night, in the dumps, he is king, but this time he goes too far. He is found out by
the dawn and the daylight, in flagrante delicto, sneaking around on the palace lawn,
disclosed and exposed to the public, barely a squeak ahead of the royal gardener’s
shovel. He’ll be lucky to keep his ratty old tail. The rodents, of course, have their
places, and specific kinds of wits evolved to go with it. But clever, stealthy, nosey,
skulking and sly sorts of wits have no advantage, or less, in this bright light of day.
And all that you’ll need to trap them is to understand what they crave. Self-interest
is not their problem, only the unenlightened self-interest. He is stealing the things
that he has today for the asking, just like a thief at a potlatch. Openness, light and
fresh air restore the general welfare today. Good health is the parasite’s downfall.
266
35.5, 6 5th, Zhi Gua 12: Pi, Separating
(Fan Yao 12.5: easing separation, promise: this passes, that passes)
Regrets pass
Loss and gain are not to be taken to heart
Simply to go is promising
Nothing cannot be turned to advantage
35.5x Loss (and) gain (are) not to be taken to heart:
(Simply) to go will be rewarding
Ebbs and flows, losses and gains, night’s re-radiation of heat and day’s solar gain:
all of these are just properties of their systems. The system is the thing that remains.
This means that one best adapts to the mean and the average conditions, not the most
glorious ones. The entity which conditions itself to thrive on growth only is asking
for death or extinction in any finite system. The one which lives inside its means will
only require the average of losses and gains to get by. Then it is patient during the
losing and grateful during the gaining. Look at one country which conquers another
and then regards the plundered resources as income rather than capital. It can only
fool itself for a time. Success and failure both teach. Living to learn might make its
progress with either. Anything extra is blessing and anything less is a good appetite.
35.6, Top 9, Zhi Gua 16: Yu, Readiness
(Fan Yao 16.6: blind readiness, assume setbacks, avoid errors)
Advancing those antlers
Limit the practice to discipline of the home town
That harshness is timely
Is not to be blamed
But to persist is a disgrace
35.6x Limit (this) practice to subordinating the home town:
(This) course (is) less than enlightened
They are not yet exercising their freedoms in the way the herd’s leader approves of.
He has given them their encouragements, to let conscience choose and consequence
teach. He expected this to result in some kind of natural order. But what he’s so far
denied them is the twenty full years that this will require to begin to show its value.
Social climates like the general welfare or the public trust are as ecological systems.
They take time to find the steadier states and integrate in their diversity. The show of
horns comes too soon. He can save wear and tear on his great rack of antlers and act
like someone worth looking up to, instead of a buck in a rut. To micromanage this
thing is a setback, not progress. Benevolent rule becomes self-rule first. A discipline
wants good disciples. A happy, self-possessed herd will make a lot more progress.
267
35, Dimensions
pang tong gua (opposite): 05, Xu, Anticipation
qian gua (inverse): 36, Ming Yi, Brightness Obscured
jiao gua (reverse): 36, Ming Yi, Brightness Obscured
hu gua (nuclear): 39, Jian, Impasse
shi er di zhi (12 branches): No Family
35, Notes
* 35.X The invisible hand image comes from Adam Smith’s Wealth of Nations. It
isn’t gratuitously that I bring in free market economics here. This is one of the main
themes of this Gua. Beware of having a typical reaction here, though, and confusing
free market economics with modern corporate capitalism. There’s a big difference.
* 35.0 Kang, the youngest of Wen Wang’s three sons, (c. 1027 BCE), the elder two
being Wu Wang and Zhou Gong. Here he seems to have set examples in free
market (or laissez faire) economics, and granted certain broad liberties to his people
“with hope for superior conduct.”
* 35.1 Three li is about a mile.
35, Wai Guang
* Qabalah: Binah in Atziluth
* Tarot: Three of Wands
* Astrology: Neptune in Fire
35, Quotations
* Go and wake up your luck. —Persian proverb
* The flow of energy through a system acts to organize that system.
—Harold Morowitz, Energy Flow in Biology
* That government is best which governs least.
—Thomas Paine (Quoted by Thoreau)
* He who maketh no secret of himself shocketh: so much reason have ye to fear
nakedness! Aye, if ye were gods, ye could then be ashamed of clothing! Oh!
your poverty ye men, and your sordidness of soul! As much as ye give to your
friend, will I give even to my foe, and will not have become poorer thereby.
—Nietzsche, TSZ #14
* The greatest obstacle to progress is not man’s inherited pugnacity, but his
incorrigible tendency to parasitism. —William Ralph Inge
* If you want to be free, there is but one way; it is to guarantee an equally full
measure of liberty to all your neighbors. There is no other. —Carl Schurz
* To know ourselves as this free, creative energy is to know the meaning of life in
this world. —Bruno Barnhart
268
GUA 36, MING2 YI2, BRIGHTNESS OBSCURED
Binary 101 000 = 40; Li below, Kun above
36.X, Overall Image
The light goes within to the heart of the earth
Brightness Obscured
The noble young one, accordingly, manages the multitude
using darkness, but with intelligence
The sun disappears for the night, going elsewhere to shine and giving relief from
the heat. The stove is closed up tightly and the glowing coals are banked with earth
to maintain the flame through the night. All of those beings who live in the shadows
can come out to play. Through civilization’s dark times and ages, wisdom, culture
and hope itself might go underground. Intelligence learns of reasons it has to hide,
to hold the light in trust for better days to come. Wise ones might be well-hidden,
showing few outward signs, guarded in expression, even restrained in acts of good
conscience and unadmired by choice. In such hands even ignorance serves the light.
36.0, Brightness Obscured
Warranting difficult persistence
Dust settles on cultures and civilizations when the golden ages have run their course.
Life has managed to tough it out through extremely severe and dark times, and even
some mass extinctions, lasting millions of years. So what are a couple of centuries
of stupidity and tyrants? The sage may stand in line with the masses, dressed up so
the dark one sees nothing, wearing what looks like a noose or a leash, as tractable on
the surface as one of the castrated herd. When packaged wisdom is bought and sold
he just jingles his coins and lets fall some drool, too bright for the dimwits to see.
The tyrant will have no use for this sage’s wisdom. He will not be shown that most
precious of all things to point to: an enemy with a clear agenda. Attracting attention,
except by misdirection, attracts much of doubtful value. The mother bird may feign
a wound, to distract predators from her young, but her first choice is staying hidden.
Resistance is avoided: this becomes heat and then light. We do not need to carry the
flame if we carry the know-how to get the flame started. We will not need to carry
whole cultures, but it’s good to cache the brightest parts. Dark’s greatest foe is time.
269
36.M, Key Words
Light, clarity, wisdom, intelligence + hidden, prevented, concealed, suppressed
Discreet, cloaked, dampened, camouflaged, disguised, censored; go underground
Banking, long-term investment, placing assets in durable forms, burying treasure
Turning down the flame, banking the coals; withdrawing one’s consent & support
Covert intelligence, stealth operations, cloak & dagger scenarios, shadow warriors
Self-suppression, repression, making ordinary, dumbing down shrewdly, veiling
36.G, From the Glossary
ming2 (a, the) brightness, clarity, enlightenment, illumination, light, lucidity, luster; discernment, intelligence (of), perception, perceptiveness, resolution, vision,
eyesight; agreement, covenant; (to be) aware, bright, brilliant, clear, clear-sighted,
conscious, enlightened, evident, explicit, illustrious, informed, intelligent, intelligible, lucid, manifest, perceptive, pure, sagacious, shining, visionary; plain (as
day and night); (to) assert, awaken, see, brighten, clarify, elucidate, enlighten,
envision, explain, get clear, illuminate, shine, illustrate, make evident, perceive,
show, understand, see (s, ed, ing)
yi2 (to be) hidden, obscure(d), covered, covert, kept out of sight, suppressed,
repressed, common, usual, invisible, level, even, just, equal, smooth, plain, simple, ordinary, vulgar, foreign, barbaric, distant, injured, hurt, wounded, dark; (to)
hide, obscure, cover, make ordinary, suppress, disappear, fade into context, repress, injure, kill, wound, hurt, extinguish (s, ed, ing); (to feel) at rest, at ease,
tranquil, safe, secure, sated, satisfied, full; (a, the) hiddenness, obscurity, cover,
dark, cloak, shroud; need to know, camouflage; without color
36.T, Tuan Zhuan
The light goes within (to) the heart of the earth
Brightness (is) obscured
Inwardly coherent (and) bright while outwardly flexible (and) compliant
Using the obscurity (of) great trials
The Sovereign Wen applied this
Warranting difficult persistence:
Darkening his own light
Inwardly struggling, yet able to stay true to his purpose
Prince Ji applied this
270
36.1, 1st 9, Zhi Gua 15: Qian, Authenticity
(Fan Yao 15.1: authentic modesty, useful crossing great rivers)
Brightness obscured during flight*
Dragging one’s wing
The noble young one in traveling
Goes three days without a meal
When there is somewhere to go
Those in power would gossip
36.1x The noble young one in traveling:
(Has) reasons not to eat
In times like these great birds are shot down for sport. Mediocrity is the lord here.
The time has not come for rising above, so he droops his wing and waddles away,
being unclear and unthreatening, making his tracks not worth covering. Were he to
let himself eat here, he might betray the predator’s hunger and thirst. Since gossips
will talk anyway, if he says anything now he might plant some well chosen rumors
to send them off in a different direction. But he also has a right to stay silent if any
thing said can be used against him. While he has somewhere to go, he watches his
wake through the masses, adjusting his lights accordingly, to leave no impression or
sign. After three days of bad posture, limp handshakes and vacant eyes, he’ll be so
happy to be where he’s going, far from main streams, in from the cold, and visible.
36.2, 6 2nd, Zhi Gua 11: Tai, Interplay
(Fan Yao 11.2: embrace the wild, cross without boat, balance)
Brightness obscured
And wounded in the left leg
But relying on assistance
The horse is strong enough
Promising
36.2x Six second’s promise:
Compliantly using the givens
He is caught in a trap set for those with less power and light, and wounded in the left
thigh. This is more an annoyance than fatal, and note that he’s suffered no wound to
his head. He can even use the event to help turn the thing around. He now possesses
a limp to assist his disguise, pain to help with his purpose and a slightly used trap
as well. Unlike with your arms, you can’t always think of your left leg as the spare.
And this gets him thinking about some sort of prosthesis, like that horse over there
in the shadows, who needs something useful to do. Suddenly he finds himself with
twice the speed and five times the strength as before, and committed now to a new
Plan B with ten times the promise of A. This is a function of balance and using all
that circumstance offers. The center of the middle path is closest to all the options.
271
36.3, 9 3rd, Zhi Gua 24: Fu, Returning
(Fan Yao 24.3: repeated returns, difficulty, but no blame)
Brightness obscured on the southern winter hunt
Capturing the others’ great leader
This is not a call for a hasty resolution
36.3x The southern winter hunt has a purpose
After this (is fulfilled), a great gain
He takes his troops south in the winter to hunt. This is a practice with multiple uses,
for training and exercise, not merely for food. But returning at night to those snares
he has set, he finds the chief of his foes in the trap, hung upside down and thrashing
most furiously, trying to cast some pretty black spells. Such was the good of being
so stealthy. But this was no omen from heaven: only a stroke of great luck and not
divine justice. Wisdom will not leap from here to exuberance: it might yet restore the
darkness and mystery, instead of announcing the news. Great feuds are built up on
multiple causes. The dark one still has some pretty mean allies, who might not take
this news very well. Best to keep them confused and in darkness, control the light,
and then pick them off one at a time. He can still use all that resolve he was saving.
36.4, 6 4th, Zhi Gua 55: Feng, Abundance
(Fan Yao 55.4: abundant screens, finding their hidden leader)
Entering through the left side of the gut
Capturing intelligence of the dark one’s heart
Before exiting through the courtyard gate
36.4x Entering through the left side of the gut:
To capture the heart’s intentions
Learning a password or two, he sneaks into the dark one’s encampment, nearing the
tent where decisions are made. He sees the tyrant in action, learning of his motives
and secret designs. Exploring this dark body politic, deep in the belly of the beast,
he studies the heart of the matter, watching the damned thing pumping cold blood,
looking for ways to stop it from beating. This is half of the mission, but information
will do him no good if he fails to carry this out. However good his intelligence is,
if it doesn’t survive it is just as useless as ignorance. Between cloaks and daggers,
cloaks are the greater weapons. In the same way that silence can win a debate, or an
open hand do more damage than fists, the fleet, silent feet are the best weapon now.
The walls protect him, their hiddenness hides him. He can walk right out the gate.
272
36.5, 6 5th, Zhi Gua 63: Ji Ji, Already Complete
(Fan Yao 63.5: big cattle or modest sacrifice, genuine gains)
Prince Ji held his brightness obscured*
Persistence was rewarded
36.5x Prince Ji’s persistence:
A light not accepting extinction
The minister watches as his sovereign transforms, from a weak man into a monster.
Related by blood to the tyrant, a slave in his own noble house, Jizi might have had
no other choice but to feign an incurable madness, assuming that to end his own life
was no option, wanting to keep what he believed in alive. One suspects this might be
the way of most madness, whether it has or is method: its aim is to keep a life going,
to keep the embers alive. Mind has become the lower priority. If sanity means being
responsible, able to be held accountable, and the conscience finds only blind alleys
and impasse, or a certain death in resistance, then let the illusions begin. To remain
unnoticed means showing no light at all. Misery’s night may be centuries long, but
light is centuries longer. A well man can drool, then stop. The madman cannot stop.
36.6, Top 6, Zhi Gua 22: Bi, Adornment
(Fan Yao 22.6: plain white elegance, no mistake)
Instead of light, darkness
At first rising into the sky
But at last going into the earth
36.6x At first rising into the sky:
To illuminate the four domains
* At last going into the earth:
Disregarding due order
He might have illumined all four quarters from the great heights life allowed him.
Yet he would neither see light nor be light, so all that he gained was a great height
to fall from. Since the earth will swallow us all, creepers and fliers alike, it is nothing
more than a choice in the long run: of how extremely to spend a life, or to spend it in
wisdom or waste it. While the tyrant lived, he helped to dim the future of darkness,
so maybe some tyrants to come will not be allowed such long life. Why are humans
so damnably slow to learn these lessons they live for? This world still invites evil
to flourish. The tyrant might even be buried right next to the sage. How is this fair?
His grave even flowers more beautifully, from all of the spit and the feces, while the
sage’s is barren, salted by generations of tears. Fair is that we are still able to learn.
273
36, Dimensions
pang tong gua (opposite): 06, Song, Contention
qian gua (inverse): 35, Jin, Expansion
jiao gua (reverse): 35, Jin, Expansion
hu gua (nuclear): 40, Jie, Release
shi er di zhi (12 branches): No Family
36, Notes
* 36.1-6 There are said to be several possible historical references here in the line
texts: 1) Bo Yi, 2) Wen Wang, 3) Wu Wang, 4) Wei Zi, 5) Ji Zi, 6) Zhou Xin.
* 36.5 Jizi (c. 1038 BCE) was an aristocrat, perhaps an uncle of the tyrant Zhou
Xin, who tattooed his body and feigned madness to avoid participating in his dark
era and avoid persecution for criticizing the tyrant’s policies. When the dark reign
was over his sanity reappeared. But he is said to have declined to serve the Zhou
court as well. A good Western parallel may be found in William Shakespeare’s
Hamlet, who also did some damage in the darkness.
36, Wai Guang
* Qabalah: Tipareth in Assiah
* Tarot: Six of Pentacles (Investment)
* Astrology: Sol in Earth
36, Quotations
* Advise if this be worth attempting, or to sit in darkness here, hatching vain
empires. —Milton, Paradise Lost
* The greatest vested interest is not property but ignorance. —Jacob Jovanovich
* Live unknown. —Epicurus
* For this is hardest of all: to close the open hand out of love, and keep modest as
a giver. —Nietzsche, TSZ #23
* You would play upon me, you would seem to know my stops, you would pluck
out the heart of my mystery, you would sound me from my lowest note to the top
of my compass .... Call me what instrument you will, though you can fret me, you
cannot play upon me. —Shakespeare, Hamlet
* Though this be madness, yet there is method in’t. —ibid.
* Dark ain’t so bad if you know what’s in it. —Sid Fleishman
* Nowadays to be intelligible is to be found out. —Oscar Wilde
274
GUA 37, JIA1 REN2, FAMILY MEMBERS
Binary 101 011 = 43; Li below, Xun above
37.X, Overall Image
Wind comes forth from flame
Family members
The noble young one, accordingly, speaks with substance
And acts with consistency
The fire glows on the hearth. With a roof to keep the warmth in and children to take
it outside, it is always unseasonably warm here, the ideal and model climate inside
with radiant heat for a sun. The well-tended fire at home has its effects on the world.
Illumination and warmth mature, and then enter our larger families, from the nuclear
to the extended, carrying the influence outward and welcoming new lessons home.
Our words and deeds will not end here, so we’ll speak from the heart to the point,
to this smallest and safest circle of friends, in this scale model society and the first
of our social experiments. By conveyance and convection, the society starts here.
37.0, Family Members
Rewarding the woman’s persistence
Reward the woman’s commitment in order to merit her loyalty. First agreements,
divisions of labor and turf, personal boundaries and goals and avowals of warmth
and intimacy, will face their first tests here at home. Failing here, they will not likely
work anywhere else. Each member first needs a place to begin. The various roles
are each great domains, unless they become the cause in small battles. Until these
commitments are equalled and risen upon, the home is a limit, not a base for one’s
operations. But the point of these points of beginning lies in their being outgrown.
Thus their first function puts aside fear and replaces it with security. Security then
becomes courage and courage turns into ability. This is the way that we know if a
family works: it has functional members of varying sizes. At least more often than
not: why some members cannot be redeemed has never been explained. Home is the
place where we first expect fairness and where we will first learn to trust. This can
be a poor preparation for life in the world outside, but at least we might have a few
years to pre-cover, in advance of those beatings that life in this world has to offer.
275
37.M, Key Words
Home, household, clan, familiar, kindred + people, others, individuals, humanity
A microclimate, hearth, warmth, security, intimacy; roles in working relationships
Microcosm, moral boundaries and practice, division of labor, social organization
Relations, convection, influences on the larger world; contributions, propagation
Commitments, ties, partnerships and contracts; meeting basic social requirements
Domestic, dominion, domain, domine; householder in Hindu & Buddhist doctrine
37.G, From the Glossary
jia1 (a, the) family, house, household, home, dwelling, domestic affair, relative,
clan, class, profession (s); (ruling) families; familiar, kindred; school of thought,
specialist; (to be) familial, familiar, at home, domestic, indoors; (to) live with,
together; keep a household; (s, ed, ing); (a, the) family’s, household’s
ren2 (a, the) person, people, man, woman, one(s), other(s), another, human being,
individual (s); each (one), other persons/people; anybody, anyone, everybody,
everyone, somebody, someone (else)(’s); some, those; humanity, humankind,
mankind, society; character, citizen, fellow, folk; inhabitant, member, occupant,
participant, persona, personality, population, personnel, staff, role; (in) adulthood;
(of) maturity; (to be) human, adult, grown, mature; humanity’s; (a, the) person’s,
people’s, occupant’s; fellow-; -body, -man, -person, -ist
37.T, Tuan Zhuan
Family members
The woman’s true dignity lies within
The man’s true dignity lies without
The masculine (and) feminine principles
(Are) heaven’s (and) earth’s greater meanings
Family members have dignities (and) nobilities herein
Father (and) mother have their titles
(When) father (is) father (and) child (is) child
(When) elder brother (is) elder (and) younger (is) younger
(When) husband (is) husband (and) wife (is) wife
Then the family’s course (is) upheld
Uphold the family and all under heaven arranges itself
276
37.1, 1st 9, Zhi Gua 53: Jian, Gradual Progress
(Fan Yao 53.1: geese to shore, fledgling struggling, criticized)
Boundaries maintain the family*
Regrets pass
37.1x Boundaries maintain the family:
The purposes have yet to evolve
At the beginning the home is in order, as the hearth is contained and the flame has
its place to not go beyond. The signals are shared and made clear. Few questions
remain about who makes what rules. This might seem to ignore several sources of
warmth, to lack in affection, or to curb spontaneous feeling. There are mistakes and
regrets. But this gives each household member a firm patch of ground to stand on
and much can be done on a patch of firm ground. Even an unlimited branch must
pick a direction to grow in. Rules are only a place to begin. The warmest of flames
still comes from cold and insensitive logs. Unless this order becomes an obsession
the home won’t be a prison. Half of a family’s troubles may come from boundary
disputes, trespasses across unknown borders and the missing safe place for retreat.
37.2, 6 2nd, Zhi Gua 09: Xiao Chu, Raising Small Beasts
(Fan Yao 09.2: drawn to returning, promising)
Having no other goals to pursue
Remaining within, preparing meals
Persistence is promising
37.2x Six second has promise:
Accepting for the purpose of influence
We’ll assume we speak of the wife, but only to make the manly girls angry. Yes, the
little woman is tending to her chores. Ordinary life, well and fully attended, might
be one of the highlights of our existence, but this is not the point here. First things
come first, like good health and nourishment. Once the basic needs are met, we are
free to move on; until then we go in circles. She has chosen her chores. Her mate
has his aching back too. But there are more choices to make, like not wasting time
complaining of having no time, or not working twice as hard just to prove this point.
To simplify tasks is to cut the day’s work in half and set some time free. Husband
wrestles the world with two strong arms and a will. But the wife in her place has a
family of arms and wills. Serving is not servitude and the center is not confinement.
277
37.3, 9 3rd, Zhi Gua 42: Yi, Increasing
(Fan Yao 42.3: increased by unfortunate events, be true)
Family members scolded severely
Regrettable harshness
Yet opportune
But wife and child smirking and mocking
Ends in disgrace
37.3x Family members scolded severely:
Not yet failure
* Wife (and) child smirking (and) mocking:
(Is) to lose the family’s boundaries
Someone forgot to take out the subconscious garbage. Even superior families will
have such inferior moments. Tempers flare up in all but the quietest homes. These
unfortunate little explosions at least open up hidden issues. Fires will get too hot.
The smallest friction, the least petty thing within reach is summoned and marched
into battle. Claims and accusations are stoked with extra heat. The middle ground
gives way to always and never. Once this data is out in the open, it might be used
to correct things. Sternest severity might even be called for, aimed at the problem,
not in each other’s faces. This will not end in catharsis: the need for this is a myth.
Wounds heal. But when husband reacts to snickers and smirks by punching holes
in the doors, this is a different level of troubles: loss of respect is the fire gone out.
37.4, 6 4th, Zhi Gua 13: Tong Ren, Fellowship With Others
(Fan Yao 13.4: mounting battlements, not capable of attack)
Enriching the family
Full of promise
37.4x Enriching the family (is) full of promise:
Acceptance in (this) position
When the family prospers it begins to have its effects on the world. But standards
of living must reach certain key levels first. Affluence first will fulfill basic needs.
Generosity begins with getting enough to give. A well-fed and satisfied people can
work longer hours for others. Individuals faring well make up the family welfare.
Families faring well make up the general welfare. This does not begin with a king
and flow downwards. All that a leader needs do here is to stand well out of the way
and declare the right of a family to earn, not be given, a living. This will set some
better examples. Dominion means being completely at home, and this is where it
is learned. When wherewithal has been well-received or well-taken, it will find its
way back around. A king should not even tax this: he should tax unwanted things.
278
37.5, 9 5th, Zhi Gua 22: Bi, Adornment
(Fan Yao 22.5: dressed up in hills and gardens, shabby gift)
When the sovereign draws near to his family
Do not be concerned about luck
37.5x The sovereign draws near to his family:
Sharing mutual affection
The king and his royal family are closely observed by all of their broader relations.
Of course the gossips are busy, sniffing around for signs to mistrust, trying to pry
and peer through the royal pomp. No, they do not have lives of their own, but yes,
in a sense they should do this. Just as the king should put on his royal appearance.
But the critic should also look for love and warmth, and the king should show off
some of his nobler substance. The paternal and maternal forces at home will reflect
in the patterns in matters of state. The cold winds of tyranny often begin on a cold
hearth at home, where restrictions stand in for boundaries, or rules and laws for clear
explanations and authority for the force of a healthy character. Society finds its first
inspirations here and models itself accordingly. In a microcosm it’s easily studied.
37.6, Top 9, Zhi Gua 63: Ji Ji, Already Complete
(Fan Yao 63.6: soaking one’s head, serious)
Being true is as good as impressive
The outcome is just as promising
37.6x Rather than being impressive, keep the promise
Coming back to one’s own individual style
Father is first to admit it: he has as much growing to do as the wife and the kids.
His place is something he earns. Authority authors its own life first. Life is an old
enough process to know how to govern itself. A good work commands with more
depth than coercion and the only compulsion that works well is that of compelling
example. Motivation which only negates learns little about our reasons for moving.
Superior authority works on the substance beneath it and relies not so much on its
orders of who can peck whom. More evolved systems exist than those developed
by chickens, but they also require more courage. True authority learns to respect
before it asks for respect in turn, so that candor and frankness are signs of respect.
Being familiar is a good thing, not unimpressive. Unimpressive is not being true.
279
37, Dimensions
pang tong gua (opposite): 40, Jie, Release
qian gua (inverse): 38, Kui, Estrangement
jiao gua (reverse): 50, Ding, The Cauldron
hu gua (nuclear): 64, Wei Ji, Not Yet Complete
zhi hu gua (nuclear of): 47, 06, 58, 10
shi er di zhi (12 branches): Xun-Zhen Family
37, Notes
* 37.1 There was a boundary to us then, when we was on the land.
—John Steinbeck, The Grapes of Wrath
37, Wai Guang
* Qabalah: Lamed; Path between Netzach and Tipareth (Trad: Tp-Gb)
* Tarot: Justice (Living together)
* Astrology: Seventh House, Cardinal Air, Libra
37, Quotations
* Give and give until you wave goodbye. —Niakan maxim
* One hour’s teaching is better than a whole night of prayer. —Mohammed
* A teacher affects eternity; he can never tell where his influence stops.
—Henry Adams
* Man’s sense of himself as separate from and opposed to the universe is a
bar to his conducting its currents. It insulates him. —A. Crowley, Magick
* The hand that rocks the cradle is the hand that rules the world.
—William Ross Wallace
* Home is heaven for beginners. —Charles H. Parkhurst
* Place the work of a wife and mother on the same footing as other work; that is,
on the footing of labor worth its hire. —G. B. Shaw
* The greatest thing a father can do for his children is to love their mother.
—Josh McDowell
* If you educate a man you educate a person, but if you educate a woman you
educate a family. —Ruby Manikan
280
GUA 38, KUI2, ESTRANGEMENT
Binary 110 101 = 53; Dui below, Li above
38.X, Overall Image
The flame rises, the lake descends
Estrangement
The noble young one, accordingly, associates, and yet is unique
Fire and water move in different directions. The mystic must stretch to name them
one thing. Unity needs reflection. Things like to move and grow according to their
natures. More often than not, this will mean moving and growing apart. Existence
means to stand out. Evolution’s direction is out and away; if it had a goal it would
not be to make things the same. Even within a species, the normal growth is apart.
But if growth itself grows distances, then maturity learns to cross distances, not to
erase them. The sage likes comparing, seeing the similar and families. But he also
sees limits to this, so within his closest of fellowships he retains his singular nature.
38.0, Estrangement
In ordinary matters, promising
When things do not seem to be coming together, it is only our cosmos expanding.
We focus then on small, nearby things that are coming apart somewhat less quickly.
If we begin with the small and the ordinary, such as working on who we are, we can
keep our goals attainable. The others will go where they must and do what they will.
The distance between our points of view must increase, but this is how we come to
know depth. Diversification is life, while forces working to make all things conform
weaken the health of the system. Even the novice on mystical paths has a sense that
all things are at one and connected. But many get the idea that this means all things
are the same, that they dissolve in some general soup, and that no self ever existed.
The simpletons say that religions all say the same thing. What good does that do?
Selves do exist, they just aren’t all that important or real. And yet to have one that
works is one truly marvelous thing. Before your birth and after your death are vast,
perfect times for perfecting your oneness with the oneness of being. Between is a
short time to be and to dare, to articulate self and identity, and then go out exploring.
281
38.M, Key Words
Divergence, dissociation, disparity, dissonance, dissention, discord, contradiction
Polarization, parting of ways, ambivalence, tension, stress; odd, crafty, perverse
Uniqueness, diversity, contrast, standing out, sticking out, separation, strangeness
To stare, squint as if disbelieving, be astonished; individual nature, distinctiveness
Separateness, aloneness, alienation, incongruity; to stand alone, agree to disagree
Detachment, isolation, aloneness; emphasis, articulation, stress as in highlighting
38.G, From the Glossary
kui2 (to be) estranged, separated, distant, weird, dissociated, divergent, foreign
alien, separate(d), removed, polarized, contrary, unusual, strange, opposed, in
opposition, diametrically opposed; (a, the) disparity, estrangement, separation,
polarity; eyes not aligned, moving separately
38.T, Tuan Zhuan
Estrangement
The fire moves, but (only) upwards
The lake moves, but (only) downwards
Two women dwell together
(But) their intentions do not function as one
Enjoyment, along with dependence on clarity
The flexible advances, and so improves (its) conduct
Gaining the center and resonating with the firm
And so it is that ordinary matters (are) promising
Heaven (and) earth diverge, but still their endeavors converge
Masculine (and) feminine diverge, but their objectives interact
The myriad beings diverge, but their affairs (are) interrelated
Estrangement’s timely application (is) very important here!
282
38.1, 1st 9, Zhi Gua 64: Wei Ji, Not Yet Complete
(Fan Yao 64.1: soaking one’s tail, embarrassing)
Regrets pass
The missing horse
Should not be pursued: it returns on its own
Upon seeing the worst in others
Simply avoid mistakes
38.1x Seeing the worst (in) others:
In order to avoid mistakes
The horse gets edgy and bolts, but the farmer will keep to his task. When night falls
the horse returns on his own and gets fed. To feed the horse is to meet him halfway.
He can keep his unbroken spirit this way and gets to know the neighborhood better.
To best prepare to live your own life, first prepare to let the others live theirs. Beings,
given sufficient patience and time, will find an appropriate order, and still keep that
spark which makes each unique. Even the wrongness in beings will serve us when
this is allowed to stand out. Evil is a part of this world of men, just as a treacherous
footing is a part of the world of earth. One does not go far fearing this, nor does one
level the earth, though many may try. We may seek instead to know where we stand,
and if this is not any good then we move. Respect for what is might even save lives.
38.2, 9 2nd, Zhi Gua 21: Shi He, Biting Through
(Fan Yao 21.2: biting tender meat, burying nose, no harm done)
Meeting with the leader in the alley
Not wrong
38.2x Meeting with the leader in the alley:
Still not off the path
He meets with his leader in secret, to formulate plans for success in small matters.
The permit was too hard to get. In times of strife and estrangement, trust is renamed
conspiracy. When the law says that three make a riot, then two make an excellent
quorum. If the people could vote on this plan, the critics would tear it apart. They
hear as they will, each to his delusion, so a court is convened with all critics absent,
in the shadows of this quiet alley. They cut across the protocols; they cut through
all of the crap. No, these two are not following rules. If they did they would add to
the pressures to make things the same and unchanging, which is nothing less than
the cause behind all of this tension. Breaking free to be just yourself is the way past
this problem. Minds will find ways to meet, and these smaller movements add up.
283
38.3, 6 3rd, Zhi Gua 14: Da You, Big Domain
(Fan Yao 14.3: prince offers to son of heaven, commoner cannot)
Seeing a wagon held up
Its oxen restrained
Its occupant’s head shaved and nose cut off
Regardless of beginning, there will be an end
38.3x Seeing the wagon held up:
The place (was) not appropriate
* Regardless of beginning, there will be an end:
Finding firmness
He loads his fancy wagon with goods and takes the scenic back roads. But a gang
from some sub-species of man descends on him from above. The bandits’ dreams
come true. They drag his wagon into the bushes and do unspeakable things to his
oxen. Sated with this they spoil his clothes, shave his head and then cut off his nose.
And vanish with the plunder and spoils. In return for the chance to have all this fun,
for cheering them up and making their day, they let him escape with his life. Such a
low beginning to have such a half-decent end! It almost seems like charity now. Life
must be all that he needed. Of course this act is of evil, even if these bandits did have
issues with mothers and fathers. No relative ethic will make it make sense. This is a
study in contrast and irreconcilable difference. When intolerable it will be changed.
38.4, 9 4th, Zhi Gua 41: Sun, Decreasing
(Fan Yao 41.4: decreasing sufferings, take charge, expedite)
Estranged and alone
Meeting someone unique
Exchanging confidences
The distress
Is no longer wrong
38.4x Exchanging confidences, nothing (is) wrong:
The aims (are) carried out
He belongs to the smallest group possible, as alone as he might ever be. Repelled to
the edge of this strange situation, he works his way further outward. As some of the
dust and smoke clears away he notes that another is fleeing as well. Here now are
your two or more gathered, two lonely souls haunting the margin, on a newly found
common ground. Call this alliance, coalition, support group or church, one equally
lonely friend can turn the whole thing around. The periphery of madness becomes
the vanguard of sanity, a perilous position becomes an exciting frontier, the two odd
ones out can get even. Results such as this can redeem the original problem. Unity
in diversity is the making of common cause on the higher levels of being. Cohesion
and convergence might not be the general rule, but we’ll take it when we can get it.
284
38.5, 6 5th, Zhi Gua* 10: Lu, Respectful Conduct
(Fan Yao* 10.5: decisive steps, persistence is stressful)
Regrets pass
Their kind* eats tender flesh
In continuing on, where is the harm?
38.5x Their kind eats tender flesh:
Moving on will have (its) rewards
The tiger is surely enough unlike you to accomplish some of the things you cannot.
And you don’t need more sets of skills that are just like your own. This one would
make a great ally, or an enemy for your enemy. But unless you are able to find or
make common cause, you might want to give him wide margins, to allow for your
errors, such as looking so much like his food. He has not been a kindred spirit for
many millions of years, although he did help your ancestors when they needed to
learn to run faster. Divergence is not a diversion to mess with. You might even try
to relate from somewhere way over there, closer to the familiar, and to beings who
speak in more similar tongues. And yet your basic idea is good: diversity is most
useful, not a problem to solve. And only from self can other be loved or respected.
38.6, Top 9, Zhi Gua 54: Gui Mei, Little Sister’s Marriage
(Fan Yao 54.6: empty basket, bloodless sacrifice, meritless)
Estranged and alone
Watching a hog, covered with muck
Once a wagon transporting demons
At first stringing that bow
But later unstringing the bow
It is not an adversary but a marital suitor
In going, greet the rain
After this, all is well
38.6x Greeting the rain holds promise:
A multitude (of) doubts disappear
In such a perfect sympathy with this spirit of alienation, he watches this poorly-lit
road on a dark and drizzling day. But as clouds grow darker they also get closer to
getting rid of their rain. Things grow exceedingly spooky and the visions grow more
bizarre. The tension builds to a palpable state, not just in the string of his longbow.
The known and the familiar will set the mind at ease, while the unknown and strange
wake us up. Oddness, newness and stress rouse us into creative perceptions, so that
we might imagine the worst and so avoid it. The weirdness on parade here is like the
darkness of the clouds: when the mood grows too thick it will dump. Drizzling rain
becomes genial, cleansing rain; even the mud is delightful. This ought to be a relief.
To see devils in a fiancé this soon is too much: this is supposed to stay a surprise.
285
38, Dimensions
pang tong gua (opposite): 39, Jian, Impasse
qian gua (inverse): 37, Jia Ren, Family Members
jiao gua (reverse): 49, Ge, Seasonal Change
hu gua (nuclear): 63, Ji Ji, Already Complete
zhi hu gua (nuclear of): 48, 57, 05. 09
shi er di zhi (12 branches): Gen-Dui Family
38, Notes
* 38.5 This is a zhi Gua and fan yao reference to hu, the tiger in Gua 10. If ever a
stranger’s uniqueness and individuality commanded respect ....
38, Wai Guang
* Qabalah: Netzach in Atziluth
* Tarot: Seven of Wands
* Astrology: Venus in Fire
38, Quotations
* Thank Allah, for in his wisdom he put death at the end of life and not at its
beginning. —Arabic proverb
* Resist much, obey little. —Walt Whitman
* ... who wield a poem huger than the grave
from whom shall time no refuge keep
though all weird worlds must be opened? —e.e. cummings
* We are all in this alone. —Lily Tomlin
* Two stars keep not their motion in one sphere. —Shakespeare, Henry IV
* The more intelligent a man is, the more originality he discovers in men.
Ordinary people see no difference between men. —Pascal
* There is as much difference between us and ourselves as between us and others.
—Montaigne
* The health of an environmental system is directly proportionate to its diversity.
—An Axiom in Ecology
* It is only to the individual that a soul is given. —Albert Einstein
286
GUA 39, JIAN3, IMPASSE
Binary 001 010 = 10; Gen below, Kan above
39.X, Overall Image
Over the mountain is water
Impasse
The noble young one, accordingly,
turns bodily around to work on character
Storms drench the highlands. The mountain pass is closed and all plans to cross it
are a washout today. Predictability fails. This day’s journey is over by noon. There
is no problem to solve here, unless it’s how best to give up going forward for now,
or how and where best to weather this storm. Progress depends on retracing the last
few steps. Dead ends will permit some rethinking, as the journey replaces the goal.
The last thing you may want to hear now is that this will help you build character,
but you have extra energy now and you do need to broaden your old frame of mind.
There isn’t a reason why this has happened to you, so make one up back at the inn.
39.0, Impasse
Worthwhile west to south
Not worthwhile east to north
Rewarding to encounter a mature human being
Persistence is opportune
If the way you go is not the wrong way, then at least it is at the wrong time. Ahead,
things are cold and wet, dangerous, lonely and steep. You might still need to travel
northeast, but first the detour will take you southwest, maybe straight back to those
moderate midlands and the inn that you recently passed when still on the way to bad
news. It might be that the sage is already there, with his outlook already improving
and having a truly great time. This is only a drawback in one direction. It is going
forward in others. You could now make some personal progress, unless of course
there are storms there as well, like grumbling or whining emotional storms. Then
you’d really be stuck here. Going into trouble is not forward progress, even if once
you thought that direction was forth. Minds are just made to be changed, and most
of the roads around here can be traveled both ways. Sometimes even humankind’s
next great steps forward will be in a backwards direction. And sometimes remaking
ourselves to fit the places we come to beats remaking those places to suit what we
think we want. Character work is more fruitful than changing the climate or weather.
287
39.M, Key Words
Impediment, delay, detour, complication, inconvenience, drawback, immobility
Hindrance, holdup, barrier, obstruction, obstacle, interruption, discouragement
Discontent, stationary period; convoluted route, reorientation; options narrowing
A closed mountain pass, waiting out the storm; lowering expectations and goals
Redefine goals for achievability; detoured but not deterred; ability to compensate
Knowing when to stop, consolidate progress to date, rethink directions and plans
39.G, From the Glossary
jian3 (a, an, the) impasse, obstacle, impediment, drawback, setback, obstruction,
difficulty, misfortune, fault, holdup, detour, limp, complication, handicap; (to) go
lame, limp, walk lame, stumble (s, ed ing); (to be) halting, hobbled, proud, arrogant, impassable, obstructed, complicated, set back, held up, detained, deterred,
interrupted; defective
39.T, Tuan Zhuan
Impasse
(Means) problems
Risk lies ahead
To perceive the risk and be able to stop
(Is) wisdom indeed!
Impasse (is) worthwhile west (to) south:
To make progress (is) to find the center
It is not worthwhile east (to) north:
This way dead ends
Rewarding to encounter a mature human being:
Making progress will be an achievement
(In) a proper position, persistence (is) opportune:
In order to do right by the territory
Impasse’s timely application (is) very important now!
288
39.1, 1st 6, Zhi Gua 63: Ji Ji, Already Complete
(Fan Yao 63.1: braking wheels, soaking tail, no harm done)
If going is impassable
Then coming back is respectable
39.1x (If) going (is) impassable (then) coming back
(is) respectable:
(It is) reasonable to wait
Who calls it a shameful or embarrassing thing to change your mind and your plans?
The smarter one of a pair takes note of the dark clouds over the pass and elects to sit
by the bridge, cooling his tired feet and wiggling his toes in the water, attending the
rhythm of things, consolidating his progress so far. His partner presses on into the
foothills, but there finds himself surrounded on one huge side. This is not a gauntlet
or challenge: if it’s you in motion towards trouble, then where is blame to be placed?
By evening he catches up with his partner, all the way back at the bridge, having now
gone twice the distance for nothing, while his partner got so far ahead here simply
by lagging behind. If this direction leads nowhere, then why not go nowhere as well,
saving effort? Home is where the feet are: advance for its own sake won’t get there.
39.2, 6 2nd, Zhi Gua 48: Jing, The Well
(Fan Yao 48.2: well down low, damaged bucket, shoot fish)
The sovereign’s minister is set back and interrupted
But this is not one person’s cause
39.2x The sovereign’s minister (is) set back (and) interrupted:
In the end there is no reproach
Some of these crazy things that he does in his work for the king, had he decided to
do them himself, would make him seem pretty foolish. When the mountain’s pass
is closed, the servant goes up into the storm and tries to open it up. When the bard
tells the king of a magical stone on top of the land’s highest peak, the servant gets
orders for a mid-winter climb through the snow. The king may have no idea what
he puts this poor fellow through. At least he gets to use the king’s gear. This isn’t
a question of judgment at all, although serving a greater cause should nevertheless
still spare you for some future use, else the greater good was just bad and a waste.
With little credit for the successes and little blame for failures, he takes what he can
from the work. The king owns the mountain in theory, the servant owns it in fact.
289
39.3, 9 3rd, Zhi Gua 08: Bi, Belonging
(Fan Yao 08.3: joining with such inferior people)
If going is impassable
Then coming back means turning around
39.3x (If) going (is) impassable (then) coming back
(means) turning around:
(Those) within rejoice in this
Up close to the ridge he finds problems, a difficult pass and clouds getting darker.
It looks like a good adventure and he has both health and courage. But this is why
he was chosen to scout. Those who follow are not bold types, but they do have their
various merits. And so he retreats with his latest perspectives, looking less foolish
by walking back forwards, having traveled this distance twice without any progress
or blame. This was not some cosmic purpose. To act differently on new information
is not vacillation. You just turn around and go in the new kind of forward, make the
two left turns, and whatever was holding you back now helps you forward. Retreat
saves more than himself. He subordinates an objective to gain a successful outcome.
How linear it is to be stuck in just one direction: that’s a flunked intelligence test.
39.4, 6 4th, Zhi Gua 31: Xian, Reciprocity
(Fan Yao 31.4: unsettled, ambivalent, going, coming, for allies)
If going is impassable
Then coming back means alliance
39.4x (If) going (is) impassable (then) coming back
(means) alliance:
The appropriate position (is in) reality
The frustrated traveler has fallen back to regroup in the tavern, to join with the others
in similar straits. And soon there is talk about forming a new expedition. When one
cannot make it alone, when every step forward means being taken two steps aback,
the only personal failure might be one of breadth, and not strength. And so the new
support group puts its partly experienced minds all together to assemble the better
plan. In aggregate they will have no more strength than before. But in specializing
they make better use of each other, with new connections and contacts, new ropes
and strings to pull. A guide will do what a brute cannot, a cook can spare them all
some bad meals and a medic can care for the wounded. One can hope too that there
is a genius among them, to say it is better to wait until after this storm has passed.
290
39.5, 9 5th, Zhi Gua 15: Qian, Authenticity
(Fan Yao 15.5: worthless neighbors, occupy and subjugate)
At a major impasse
Companions appear
39.5x (At a) major impasse, companions appear:
Because the center (is) defined
In the midst of the greatest obstructions, when the large and real problems cannot be
avoided, some of your most average people do some impressive things: they rise up
to equal their challenges and some will even help some perfect stranger in trouble.
Now here is one amazing coincidence: every single ancestor of every one of these
heroes survived their trials of life, and even their teenage years, at least long enough
to have offspring. As soon as survival is threatened the body will awaken old skills.
Then comes the warrior into the fray, taking this threat by the throat. Friends and
onlookers follow, wielding shovels and stones. What emerges in our emergencies
are humans at their best. Even misanthropes are impressed as people pull together.
But do these defining moments define who we are, or merely who our friends are?
39.6, Top 6, Zhi Gua 53: Jian, Gradual Progress
(Fan Yao 53.6: wild goose feathers, may use in sacred dance)
If going is impassable
Then coming back means maturity
Promising
Rewarding to encounter a mature human being
39.6x (If) going (is) impassable (then) coming back
(means) maturity:
The purpose lies within
* Rewarding to encounter a mature human being:
Thereby to attend to the worthy
He has already gone through the worst of the trouble. He commits himself now to
his years of reflection and wanders the forested mountains in peace, while thinking
the walls of the city to be a part of his past. But far beyond the gates, he discovers
impending trouble, coming for those he left far behind. Girding his loins with his
anchorite’s robe, he shows some impressive speed for such an old, gentle fellow.
It is perfectly understandable that some will choose to just go, while some will opt
to keep their compassionate vigils until the very last blade of grass is enlightened.
Some scout in the larger sense: they still must go beyond, to know what is open or
closed and to see where we’re going together. For such a service, freedom like this
ought to go unquestioned. How the society treats them says much about its future.
291
39, Dimensions
pang tong gua (opposite): 38, Kui, Estrangement
qian gua (inverse): 40, Jie, Release
jiao gua (reverse): 04, Meng, Inexperience
hu gua (nuclear): 64, Wei Ji, Not Yet Complete
zhi hu gua (nuclear of): 16, 35, 51, 21
shi er di zhi (12 branches): Gen-Dui Family
39, Wai Guang
* Qabalah: Chesed in Briah
* Tarot: Four of Cups
* Astrology: Jupiter in Water
39, Quotations
* There’s a divinity that shapes our ends, rough hew them how we will.
—Shakespeare, Hamlet
* I can think, I can wait, I can fast. —Herman Hesse, Siddhartha
* Sweet are the uses of adversity. —Shakespeare, As You Like It
* A loss rarely remains a loss for an hour. —Nietzsche, Joyful Wisdom
(A good substitute for the inane ‘everything happens for a reason’)
* It is quite a three-pipe problem. —Arthur Conan Doyle
* To know when to stop is the highest attainment. Those who cannot do so
will be destroyed on the lathe of heaven. —Zhuangzi
* ... grant me the serenity to accept the things I cannot change,
the courage to change the things I can,
and the wisdom to know the difference.
—Reinhold Niebuhr, “The Serenity Prayer”
* An adventure is only an inconvenience rightly considered. —G. K. Chesterton
292
GUA 40, JIE3, RELEASE
Binary 010 100 = 20; Kan below, Zhen above
40.X, Overall Image
Thunder and rain create
Release
The noble young one, accordingly, pardons transgressions
And is broad-minded regarding offenses
The tension builds up to its high point, but then it must let go. Thunder shakes the
sky loose with laughter, clearing the air and returning the world to normal. The seed
pods swell up and burst. The rainbow trailing the thunderhead sees all the stress and
tension forgiven. One’s self-destructive enemies, by definition, destroy themselves.
Unsustainable behavior extinguishes itself. The danger itself will promote an escape.
The causes of these go away. Things will get more tense and complex until all the
right factors are present. Then, when timing is right, suddenly things come together.
Judges pardon mistakes and misdeeds. Resentment is not a transcendent approach.
40.0, Release
Worthwhile west to south
Without a place to go
One’s coming return is promising
If there is a place to go
To be prompt is promising
The archer tenses his bow and takes aim, the readied arrow just flies. The sorcerer
gathers excitement and locks this into his image of what is to be, but then his spell
must cast itself. Holding on to this tension interferes with its release. The timing will
be the final addition. Now is the time to let go. Resentment and blame are burdens
on all those who hold them, so forgiveness is given for their sake and benefit, not
for the one forgiven. We ought to just walk away from our sacrifice, and not keep
possession of how great or worthy it was, or doubts about its greatness or worth.
The spirits already know just what to do. If what remained to be done has already
been done, to linger on things which cannot be altered, or to hunt down the results
is untimely. All you can do is to put the factors together, combine or blend them in
proper proportions and exercise a patient restraint until that magical moment when
the world and you both want to go the same way. The archer who hangs on to his
arrow misses the point completely. So does the artist who will not let go of his art,
and parents who will not say yes to their children. You have done the best you can.
293
40.M, Key Words
Delivery, deliverance, discharge, follow through, liberation, relief, emancipation
Loosen, disentangle, extricate, forgive, pardon, allow, let go, free, release, slacken
Explain, clarify, synthesize, reconcile, temper, transcend, alleviate, dissolve, undo
Release arrows; casting (3rd step of a spell: tense, aim, release); be done, move on
Begin anew; clean break with past, absolve; culmination, sublimation; untie knots
Both forgiveness and permission; options opening; redemption, not salvation (#59)
40.G, From the Glossary
jie3 (to) release, relieve, discharge, let go (of), dispel, allay, alleviate, dismiss,
loosen, untie, relax, undo, untangle, liberate, free, remove, temper, mitigate,
deliver, separate, open up, break up, disperse, interpret, solve, dissolve, resolve,
settle, explain, understand, comprehend, get rid of, be free of, divide; cut or pull
open, apart (s, ed, ing); (a, the) solution(s), liberty, freedom, relief, deliverance,
release, delivery, liberation, disaggregation, disintegration; The character refers to
a knot horn, or a little piece of antler tip that people used to carry around on their
belts to disentangle ropes and untie knots. Like the nautical tool called a fid.
40.T, Tuan Zhuan
Release
Crisis leads to movement
Movement then gets free of crisis
Released
Release favors the west to the south:
To go (is) to gain the multitude
One’s coming return (is) promising:
Here to find the center
(In) having somewhere to go, to be prompt (is) promising:
(In) making progress there will be achievement
Heaven (and) earth let loose as thunder (and) rain get to work
Thunder (and) rain go to work, and hundreds of seed pods
Of plants (and) trees, as one, begin to burst
Release’s opportune timing (is) very important now!
294
40.1, 1st 6, Zhi Gua 54: Gui Mei, Little Sister’s Marriage
(Fan Yao 54.1: marrying as a second wife, lame can take steps)
No blame
40.1x Firmness (and) flexibility have a common boundary here
(In) the meaning of no blame
Error, when viewed from its most useful angle, is another kind of intelligence. It is a
usable sort of knowledge, but not a thing that you want to have stuck in your heart
or your mind, else resentment repeats the same sentiment over and over again. This
gets in the way of release and forgiveness, gumming up the next round of changes.
It is not that humans should not be held to account for their errors. But we do seek
the best ways to outgrow them. Fixing blame is just fixing a thing against changes,
to lock up the past, or else drag it with us. If something is done, it will not be done
better. We want instead to own our imperfections, and then use our property rights
to correct them. One on the middle path can use all situations; if off center, things on
the far side are too far out of our reach. In balance we can make the best of the bad.
40.2, 9 2nd, Zhi Gua 16: Yu, Readiness
(Fan Yao 16.2: resolved in stone, an unending day)
On the hunt, taking three foxes
Claiming the golden arrow
Persistence is timely
40.2x Nine second’s persistence (is) promising:
Finding the middle path
His training with bow and arrow was a way to center and focus his mind, to go to
the heart of the matter. He trained his aim to be true. But this did not work only in
theory. Out in the field, he has a day worth recording. He finds both the zone and
the flow - the flights of the arrows are seen in the sighting. He brings the three foxes
home with three shots and the lord awards him the arrow of bronze. Of course this
arrow is about the worst thing to hunt with, and it’s not that much better for targets.
This thing is no more than a symbol, to commemorate this day. If he is not careful,
it could come to symbolize the day he could never let go of. But an ace, three times
over, should know this already. Then let him convert the honor to confidence, rather
than pride, then the foxy, thieving, cunning sneaks will not regain their advantage.
295
40.3, 6 3rd, Zhi Gua 32: Heng, Continuity
(Fan Yao 32.3: lacking continuous character, continuing thus)
Shouldering baggage while riding
Inviting robbers to approach
Persistence is embarrassing
40.3x Shouldering baggage while riding:
And further, inviting derision
* Of our own accord to encourage hostility Given this, who is to blame?
An upstart in this new, richer world, he carries the same ragged, wanderer’s pack
on his back, while driving his fancy, new carriage. Newly well-to-do, he gives up
none of his past, as if to show others how far he has come, so he will not drop his
old baggage. His recent good fortune may not be ill-gotten, but he does risk it being
ill-held. The bandits will gladly deliver him, release him from all these new burdens,
if he will not let go of the old ones himself. Sometimes the things that we’ve been
and done, and all of the people we used to be, will want to go with us through life,
with all that we ever possessed in tow. This makes for a dismally slow procession.
Yet we have traits running counter to this: even when moving to much larger homes,
most of us know the relief that we feel in choosing which of our piles to let go of.
40.4, 9 4th, Zhi Gua 07: Shi, The Militia
(Fan Yao 07.4: militia’s fallback encampment, not a mistake)
Release your big toe*
When companions approach, trust them
40.4x Release your big toe:
Still not (in) the proper stance
The young archer’s aim might be superb, but something is wrong with his stance.
He has fumbled his otherwise excellent shot by catching his toe in the bowstring.
The positions assumed by the archers are not like those poses and postures carried
through time by rituals. Every part of a stance has a meaning and translates into aim.
These have been tested and trued for thousands of years, and while it might be true
that refinements might lurk undiscovered, most of these alternate options have now
been tried and let go of. The aim is the thing, and means should assist, not intrude.
Here at least he can trust the social norms, and the friends who now rush to his aid.
Three quivers of bull’s eyes will command more respect than doing one’s very own
thing. All of the fancy maneuvers just cannot forget to stand on inelegant ground.
296
40.5, 6 5th, Zhi Gua 47: Kun, Exhaustion
(Fan Yao 47.5: no nose or feet, rouge sashed help, slow relief)
The noble young one, in bondage, still has freedoms
Promising
Holding true among the common people
40.5x The noble young one (still) owns freedoms
(Which) the common people retreat (from)
Deliverance is a triumph, and this part is easy to bear. But whether it unchains the
people, liberates the mind, opens the heart, saves the soul or frees the spirit, it will
leave you facing enormous unknowns, not the thing for faint-hearted people. Others
don’t want the unknowns. If one would be free of the others, simply tell them that
deliverance is self-devised, that salvation is a question of diligence. The others will
flee in great haste to the safety of their entanglements. Freedom lies in the attitudes.
Sleep under a tree in the mountains and you are camping, sleep under a tree in the
park and you are homeless. The unfree are unfree wherever they go, especially on
vacation. The free are always free, even in chains or in prison. How optional is their
suffering? They simply volunteer to be where they are, then they depart from there.
40.6, Top 6, Zhi Gua 64: Wei Ji, Not Yet Complete
(Fan Yao 64.6: being confident, drinking wine, don’t soak head)
The duke takes aim at the raptor atop the
high battlement’s peak
Success at this means nothing cannot be turned to advantage
40.6x The duke takes aim at the raptor
In order to be free of the obstinate
The raptor alights up on the high wall, hardened to purpose and looking for plunder,
flaunting the way that he holds those below in his spell. The duke strings his bow
and awaits the right time. The highest point of the predator’s arrogance makes one
focal point the aim of all senses. The tension it created has transferred itself to the
string. Timing and circumstance fire the shaft. There is no pardon or lenience here.
Time itself has called for this liberation. It had to take care of itself, the result was
much too compelling. Once the pieces were all in place it was only a matter of time,
and a duke to be time’s servant. Life is under the shadow no more. The raptor, once
plucked, looks a lot like a chicken: a really nasty, inedible chicken. Of course this is
not just a fowl, but the symbol at the center of focus, and the excuse to stay unfree.
297
40, Dimensions
pang tong gua (opposite): 37, Jia Ren, Family Members
qian gua (inverse): 39, Jian, Impasse
jiao gua (reverse): 03, Zhun, Rallying
hu gua (nuclear): 63, Ji Ji, Already Complete
zhi hu gua (nuclear of): 15, 52, 36, 22
shi er di zhi (12 branches): Xun-Zhen Family
40, Notes
* 40.4 Mu can mean toe or thumb. The release in Chinese archery is different
than in the west: the string is held with the thumb, which in turn is secured by a
finger. This is now known as the Mongolian Release, but it’s more ancient than
that. In the west, three fingers are used and no thumb. In this case, if Mu is thumb,
one is not letting go of the string, or else a tense release is fouling the shot. But
knowing the authors of the Zhouyi it could also be a play on the ambiguity of the
term - your thumb might as well be a toe for all the finesse of your release.
40, Wai Guang
* Qabalah: Samech; Path between Tipareth and Chesed (Trad: Ys-Tp)
* Tarot: Temperance (Tempering, Timing, The spell’s ‘casting’)
* Astrology: Ninth House, Mutable Fire, Sagittarius (note archery ref.’s)
40, Quotations
* Peace, sisters, the charm’s wound up. —Shakespeare, Macbeth
* ... but let him come ... plunder whatever dregs that in the ceaseless strife of his
staunch body have not found time as yet to turn from flesh and bone into pure
spirit, lightning, deeds and joy. The archer has fooled you, Death, he’s squandered
all your goods. —Nikos Kazantzakis, The Odyssey
* There can be no real freedom without the freedom to fail. —Eric Hoffer
* Wild liberty breeds iron conscience; natures with great impulses have great
resources and return from far. —Emerson
* To change your idea of the world is the crux of sorcery.
—Carlos Castaneda, Tales of Power
* The jailor can’t go home until the prisoner is free. —Tom Brady
* The prisoner is free. —Kalahari bushman death song.
* Timing has a lot to do with the outcome of a rain dance. —Unknown
* The weak can never forgive. Forgiveness is the attribute of the strong.
—Gandhi
298
GUA 41, SUN3, DECREASING
Binary 110 001 = 48; Dui below, Gen above
41.X, Overall Image
At the foot of the mountain is a marsh
Decreasing
The noble young one, accordingly,
rules out resentments (and) restrains desires
The water level is low. A mountain towers above, its image held in the pool as a heart
holds up a hope. The mountain seems twice as high, the pool seems twice as empty.
Only half of an offering sits at the base of the shrine. The flower gives up its petals
and attends to developing seeds. The young noble works on his character, giving up
this and that, distilling life down to what matters the most. His thrift is extended even
to feelings. He fixes the smallest of leaks to save liquid, the resources that he needs.
If he must lose, he can start by losing the unwanted things, his defects and excesses,
troubles and losses, resentments and cravings. This way poverty becomes simplicity.
41.0, Decreasing
Be true
Outstanding opportunity
Nothing is wrong
But it calls for persistence
Worthwhile to have somewhere to go
How is this applied?
A pair of simple rice baskets may be used for the offering
To give a thing up is not always a loss if it goes to where it is needed and it comes
from where it is not. Nor is surrender always defeat, nor thrift an ungenerous way.
Young sprouts and seedlings are topped and pruned but are not diminished thereby.
A sacrifice is supposed to cost less than its worth. Two small bowls, even if filled
with what is on hand and not needed, might be sacred to someone else. Even if one
is half full and the other half empty, there will be a full measure somewhere. And if
good spirits top these both off, half-measures can be seen in new ways. Something
wonderful happens when economy again means thrift. Whatever is left over, once
the needless has gone, is enriched, treasured, appreciated and more easily cared for.
After a long run of growth and prosperity this may be hard to relearn. We pare our
domains and ambitions back down and lower our expectations, using phrases like
leaner and meaner, less is more, or small is beautiful. But does wealth merely mean
having much of what is scarce? Why not enough of what is plentiful and the same
portion when it’s not? It has to be worth something to not suffer the ups and downs.
299
41.M, Key Words
Diminish; to reduce, economize, forego; contraction, concentration, conservation
Sacrificing, offering up; dues, service, subtraction, trying to lose only inessentials
Trimming excesses, plugging leaks, lowering expectations, doing more with less
To make the most, make do; distill, condense, concentrate as forms of enrichment
Enrich, make less dilute, keep the good stuff; building resilience; losing negatives
Extenuation, distraction, depreciation, demands on resources, use, wear and tear
41.G, From the Glossary
sun3 (to) belittle, chastise, cut (back), criticize, cut down to size, damage, harm,
injure, decrease, destroy, diminish, dwindle, economize, lessen, lose, reduce, trim,
spoil, subtract, weaken, wound (s, ed, ing); (a, the) concentration, contraction,
decrease, detriment, diminution, loss, reduction; (to be) concentrated, contracted,
decreased (by), diminished, lessened, reduced, taken from, weakened; detrimental, disadvantageous
41.T, Tuan Zhuan
Decreasing
Decreasing the subordinate to increase the superior
This process elevates conduct
Decreasing and still holding true
(Is) outstanding opportunity
Nothing (is) wrong
(But it) calls for persistence
Worthwhile to have somewhere to go
How is this applied?
A pair of (simple) rice baskets may be used for the offering:
Two (small) rice baskets will correspond with the time
Decreasing the firm to increase the flexible presumes timeliness
Decrease (and) increase (are) excess (and) want
Interacting in time (and) functioning together
300
41.1, 1st 9, Zhi Gua 04: Meng, Inexperience
(Fan Yao 04.1: discipline to remove fetters, not to continue)
One’s own affairs are rushed and passed by
No harm is done
But consider decreasing this
41.1x One’s own affairs (are) rushed (and) passed by:
Value a joining of purposes
The value of your services may be weighed in various ways. To suspend your own
activities and rush off with your offerings to help a friend in need is, of course, an
unselfish and generous thing to offer. But if your own activities had any true value
in their own right, however lesser or greater than what you abandoned them for, this
really ought to be weighed in the balance as well. Are you meeting the other’s true
needs? Might you be weakening your friend’s self-reliance? Good water is bad for
stopping up leaks. What is your effort and time really worth? Or does it not have
this kind of value? If decreasing yourself is done with a real economy, then nothing
much of value is lost. But think small. If you have but a small cache of seed for next
season, it is just as foolish to feed it to needy friends as it is to consume it yourself.
41.2, 9 2nd, Zhi Gua 27: Yi, Hungry Mouth
(Fan Yao 27.2: subverted appetite, dismiss norms, hunger in hills)
Worthwhile to be steadfast
To go boldly is ill-omened
Avoiding decrease increases one
41.2x Nine second merits steadfastness:
Concentrate in order to accomplish the goal
The master of the temple scrubs and waxes the floors, prepares the monk’s meals,
cleans up the altar and keeps the idol smoking. But for all of this humble service,
he doesn’t give anything up. These are the steps on his path, this is exactly the life
he has asked for, the price he has chosen to pay. The very nature of his position is a
hard look at the nature of sacrifice. To be blunt, this is often no more than greed in
its sanctified form, although the best will say thanks for what little they have, and
not please for how much they want. A sage will be wary of this and true to himself.
He cannot give up his spark to serve in his cause: he needs his center and all of his
strength for the blessing, before making anything sacred. To be happy with getting
your basic needs met will set you free to lose without losing and gain without risk.
301
41.3, 6 3rd, Zhi Gua 26: Da Chu, Raising Great Beasts
(Fan Yao 26.3: fine horse, daily training, having a place to go)
Three people set out
And in due order lose one member
A single person sets out
And in due order finds a companion
41.3x One person sets out:
The third gives rise to uncertainties
Decrease and increase might only be ways for us to look backwards, to describe the
behavior of excess and lack, as derivatives, out of the larger dimensions of change.
They are only ideas, confined to short spans of time, they are not homes to dwell in.
When thoughts and deeds repeat more than once, the third one is already searching,
reaching for novel experience and then for the next confirmation. In these lean times
this reaching for more may be no more than untimely distraction. The way things
behave implies a way being followed. The rule here might be that the odd will try
to get even. Two half-full bowls can together pretend to be plenty, but three suggest
a new bowl. Two of the three get a break from the oddness, and one who goes finds
a companion. More is not always merrier when what we need now is to concentrate.
41.4, 6 4th, Zhi Gua 38: Kui, Estrangement
(Fan Yao 38.4: estranged, meet someone unique, share trust)
Decreasing those sufferings
To take charge and expedite becomes happiness
This is not a mistake
41.4x Decreasing those sufferings:
Truly asking for happiness
Sometimes what we prize beyond all else are the pains of our being so very special,
our passions for sorrows and failings, our bondage to weakness and ills. These are
greatly valued as treasures, and highly regarded as pets. They bring the neighbors
around to help out. They give conversations a place to begin. Friends like to scratch
the ears of the ones with sad, little faces. A good illness can keep our friends busy
for days. Many are the strange relations between the artist and his form of abuse.
One’s troubles are not dismissed lightly. But such suffering is optional and sanity
grows elsewhere. It might be fine if one has time and nothing better to do. But this
wants too much maintenance now. What better things to give up than the burdens,
and sources of loss and exhaustion? Some selective predation will better the species.
302
41.5, 6 5th, Zhi Gua 61: Zhong Fu, The Truth Within
(Fan Yao 61.5: being true is as good as bond, make no mistakes)
Somebody grants one ten matched pairs of tortoise shells
One cannot refuse
Outstanding opportunity
41.5x Six fifth’s outstanding opportunity:
Assistance from above
You perform what you think a small sacrifice, then you reap an enormous reward.
Yet one who is increased in wealth is only given the task of guarding the way wealth
will dwindle. There is no such thing as a wealth which stands still and alone. For the
shells to give up their omens, one shell at a time is heated up, cracked and destroyed,
becoming quite useless for anything else. Intact, they were useful only for turtles.
Even gold by itself just has weight, takes up space and colors the light a bit yellow.
Would you put cracks in these shells just to question your fortune? Their value is
in their spending, in losing them to your own best advantage. If you already knew
this, and it was known that you knew this, then perhaps the one who gave them up
knew they would not be wasted. Believe no more than you’ll need to believe here.
41.6, Top 9, Zhi Gua 19: Lin, Taking Charge
(Fan Yao 19.6: authentic commitment, promising, nothing wrong)
Avoiding decrease increases one
Not a mistake
Persistence is opportune
Worthwhile to have somewhere to go
But one gains servants rather than family
41.6x Avoiding decrease increases one:
A well-earned objective
When wealth is not bound to inferior rules, giving and taking both lead to a profit.
An economy slowly builds itself up when its circulation is free. Anyone can prosper
at times, but in order to sustain this without relying on undiminishing growth rates
there are a few rules and prerequisites. Those who are in charge must be kept in a
position to lose everything that they own: never leave them unaccountable for their
errors in their judgment. Then tax what you want less of and not what you would
increase. If government and management exist to solve our problems, then to tax
away the problems will shrink these burdens down. Learn to gain in ways where
everyone wins and learn to lose to advantage. Remember that a shrinking demand
mimics the growth of supply. And never forget that the greater good includes you.
303
41, Dimensions
pang tong gua (opposite): 31, Xian, Reciprocity
qian gua (inverse): 42, Yi, Increasing
jiao gua (reverse): 31, Xian, Reciprocity
hu gua (nuclear): 24, Fu, Returning
shi er di zhi (12 branches): Gen-Dui Family
41, Wai Guang
* Qabalah: Assiah of Briah
* Tarot: Princess of Cups
* Astrology: Caput Draconis in Water
41, Quotations
* You have learnt something. That always feels at first as if you had lost something.
—G. B. Shaw
* Less is more. —Robert Browning
* The ability to simplify means to eliminate the unnecessary so that the necessary
may speak. —Hans Hofmann
* Economy is a distributive virtue and consists not in saving but in selection.
—Edmond Burke
* I started out with nothing. I still have most of it. —Michael Davis
* I wanted to live deep and suck all the marrow out of life ... to drive life into a
corner, and reduce it to its lowest terms. —Thoreau, Walden
* Our life is frittered away by detail ... . Simplify, simplify. —ibid.
* Power provides according to your impeccability.
—Carlos Castaneda, Tales of Power
* Fortune can take from us only what she has given us. —French proverb
* Economy is too late at the bottom of the purse. —Seneca
304
GUA 42, YI4, INCREASING
Binary 100 011 = 35; Zhen below, Xun above
42.X, Overall Image
The wind and the thunder
Increasing
The noble young one, accordingly,
When seeing the good, as a rule, makes improvements
When having transgressed, as a rule, makes corrections
The breezes seem to run errands for the young sprout below, bringing it windfalls,
food and rain from afar, and later, distributing seed. Opportunities are everywhere.
The tree reaches out at both ends, spreading its roots and its branches, gaining more
access to more of the world. To grow we reach into something greater than we are.
The wise will find plenty of options to build their lives out of choices. And since so
much is available, they can even pick and choose. In growing a better life, they might
even give up as much as they gain, pass by as much as they take, and settle for only
the best, for a single gem instead of twelve rocks. The great cost is paying attention.
42.0, Increasing
Worthwhile to have somewhere to go
Worthwhile to cross the great stream
The air is full of clues to the meaning of life. Our cultures are full of clues to what
we might do with this life. Your gifts will fall to your lot freely given, as if they had
fallen from heaven. But they’ll have no value or meaning until they are wanted and
taken, accepted and put to a use. To gain is to learn how to better receive, to take a
gift with gratitude, to honor the gift by wanting what can be done with it. Growth
does not need to mean that size changes: when we learn to unlearn what no longer
serves us, we may even get smaller and better, do more with less and yet hold more
of the world in our grasp. But our job is to give these gains value, and not merely
learn they are there. Options, models, tactics, ideas and tools are all free, except for
the effort of picking them up. Not everything has been thought, said or done yet,
but our records keep getting better, so some of the things we could do, especially
bad ideas, no longer need to be tried. The wise ones will move through their multiple
choices with a healthy self-interest, just as unable as anyone else to give what they
have not first taken. And several whole, wide worlds are out there just for the taking.
305
42.M, Key Words
Extension, diversification, broadening, advantage, empowerment; gain, increase
Enrichment, smiling fortune; enhancements, benefits, gifts, windfalls, gleanings
New access, input, options, choices, alternatives; learning, accepting, growing
Receiving generously, taking well, using the gifts, appreciation, blessings to count
Positional advantage, leverage, purchase; to glean, profit, augment; faring well
Gain also as an increase in sensitivity to signal strength, amplification, expansion
42.G, From the Glossary
yi4 (to) add, advance, augment, benefit, enrich, expand, fill (up), further, gain,
give, grant, grow, increase (by), progress, promote, profit, reinforce, replenish,
restore, strengthen (to) (s, ed, ing); (a, the) addition, advantage, augmentation,
benefit, enrichment, expansion, gain, gift, grant (of), surplus, overflow, increase,
profit, value; (to be) beneficial, gainful, profitable, increased, advantageous, augmented, progressive, restorative, useful; expansive, rich; additionally, more, all
the more, expansively, further, increasingly; more and more
42.T, Tuan Zhuan
Increasing
Decreasing the lofty to increase the humble
The people’s satisfaction is not a limitation
From the lofty down to the humble
Such a course (is) highly exemplary
Worthwhile to have somewhere to go:
Concentration (and) uprightness will be rewarding
Worthwhile to cross the great stream:
The nature of wood leads to progress
Increase moves while adapting
The day’s progress is not a limitation
Heaven confers, the earth brings forth
This increase is without directives
The general increase is that of the way,
Sharing the time (and) moving in union
306
42.1, 1st 9, Zhi Gua 20: Guan, Perspective
(Fan Yao 20.1: childlike perspective, little people blameless)
Worthwhile and productive to perform great deeds
Excellent opportunity
Without errors
42.1x (An) excellent opportunity (to be) without errors:
(To be) humble regardless of weighty concerns
Looking up from nearsighted labor, he finds there is a better way, to do three times
the work with only a third of the effort. The forest full of mighty trees turns out to
be easy to plant: seeds and some water, humility, patience and time. At the bottom
there is yet no great enterprise, it is not the place for greatness, although great things
can begin here. Knowledge is power, but it costs so very little. The vision, the deed,
and the energy used for doing the deed: all these are enabled by power from the sun.
It is to this star that the deed is best dedicated. The light is the power, the author and
glory, not us. Even our notions of greatness might not be all that mature: we seem to
enjoy inflating these things and putting ourselves at the center. Greatness is there for
the asking. But one who thinks himself mighty should try pulling oxcarts around.
42.2, 6 2nd, Zhi Gua 61: Zhong Fu, The Truth Within
(Fan Yao 61.2: call of crane in shadows, her young respond)
Somebody grants one ten matched pairs of tortoise shells
One cannot refuse
Enduring commitment is promising
The sovereign presents offerings to the divine*
Promising
42.2x Somebody grants this:
(It) comes from beyond
There is a resonance in this, a connection of the spirit, and even these special shells
are entrained in the pattern. They have found their way into your hands as blessings,
to count but not question. This wealth is a trust and one wants to be worthy. Even
the king serves this process. Since each shell is used only one time for one question,
you could use many shells up in just asking why, and still there might be no why.
To question the rightness of this is to spend it on the past. Thus it is probably best
to keep this increase going in forward directions - by asking questions of how and
when best. A treasure map can be as good as the treasure, without having all of that
weight yet. The sovereign will want his good name to have a respectable place on his
ancestor’s shrine, but he doesn’t ask why it’s not there yet. This is for tomorrow.
307
42.3, 6 3rd, Zhi Gua 37: Jia Ren, Family Members
(Fan Yao 37.3: familiar ones scolded, regrettable, opportune)
Increase comes by way of unfortunate events
Avoid errors
Hold true and focused in conduct
Report to the prince, offer the jade credential
42.3x Increased by way of unfortunate events:
Certainly hold this (in mind)
The good doctor earns his wealth and repute by taking a sort of advantage of the
ill fortunes of the sick and the dying. The advocate thrives on misunderstandings.
The hero will launch his reputation on somebody else’s mishap. The heir will take
advantage of death in the family. But this does not soil their characters, until they
begin to encourage the illness, feed the strife, cause the disaster or do harm to the
rich, old uncle. Misfortune creates real needs for somebody to take care of, and to
salvage a bad situation merits a reward, a finder’s fee or a bounty. But wherever
this might be abused, the public asserts a right to preserve its level of trust. It only
takes one fireman starting one fire to put a noble profession under a harsher light.
Trust and respect aren’t easy to add to. Much decrease grows from small doubts.
42.4, 6 4th, Zhi Gua 25: Wu Wang, Without Pretense
(Fan Yao 25.4: may there be loyalty, not a mistake)
Centered in conduct
Advise the prince to comply
It will be worthwhile and practical to perform reliably
in moving the capital
42.4x Advising the prince to comply:
In order to further the purpose
He approaches his prince with the purest intentions, as though he too were a noble.
He proclaims himself a reliable fellow, as an excellent choice for a helper in matters
important to state, such as moving this kingdom’s capital, and guarding the wealth
on the way. He asks, in effect, to borrow a little political power, to further his own
aims in life. His levelness and candor do more than amuse the prince. Great doors
may open up, including the door to the vault. He will be given his chance to back up
his claims. It would take a very pure fool indeed to plan any crafty or ugly surprises.
Both the rewards and the punishments are proportionate to each other, yet both are
out of proportion to the smaller acts which precede them, the acts which will lead to
great increase in one or the other. Nearer the throne, they say, is nearer the gallows.
308
42.5, 9 5th, Zhi Gua 27: Yi, Hungry Mouth
(Fan Yao 27.5: dismissing norms, not suited to great crossing)
Be true and kind-hearted
Do not question sublime opportunity
Be assured that kindness is our worth
42.5x Be true (and) kind-hearted,
Do not question this at all
* Kindness (is) our worth:
A well-earned objective
One’s hunger for reassurance might only complicate things. If you want to know
whether or not you tread the proper path, try asking yourself when your mind isn’t
listening in. Especially when your luck has turned to good. Do you really deserve
to seize this day or this fortune? Who are you to judge your own worth or merit?
If rewards are offered, collect them. And then, if they do not belong in your hands,
just spread that good stuff around. Sometimes to take the thing well is the best gift
to give to its giver, for those who must quantify gratitude. But to seek answers and
confirmation returns us to doubt and self-conscious discomfort. The generous heart
is in the right place and the purpose is already gained. Defining the gifts will only
contain them and take them from circulation. The pipe carries more than the bucket.
42.6, Top 9, Zhi Gua 03: Zhun, Rallying
(Fan Yao 03.6: four horses, tears of blood flowing like water)
Nobody increases this one
Somebody assaults this one
Adopting an inconstant heart
Disappointing
42.6x Nobody increases this one:
One-sided expression
* Somebody assaults this one:
(This) comes from beyond
Not only does his one-sided taking bring no increase to him or to those around him,
many will take great delight in crossing a distance through hardship, for the pleasure
of punishing him. And even this far out of their way they might call it self-defense.
It may be a kind of increase to have such a strange and intense popularity. It may be
a kind of gain to attract some attention this way. It might be a kind of a power to put
distant folks into such a bad mood. His reputation precedes him. This is the sort of
person who, when seeing error, adopts it, because it can add to his size. This is not
profit, only gross income - the bottom line is the net, but less all the damages done.
This sort of thing gives a bad reputation to selfishness. But in fact, if done correctly,
a more prosperous self will be a more generous self, and yet it won’t be diminished.
309
42, Dimensions
pang tong gua (opposite): 32, Heng, Continuity
qian gua (inverse): 41, Decreasing
jiao gua (reverse): 32, Heng, Continuity
hu gua (nuclear): 23, Bo, Decomposing
shi er di zhi (12 branches): Xun-Zhen Family
42, Notes
* 42.2 Di could refer either to divine forces and powers, or to the lineage of worthy emperors as ancestors, especially Di Yi (r. 1096-1059) who may have been a
part of the Zhou line of descent. In either case, even the sovereign answers to a
higher power and is humble and respectful before this. An authentic gratitude is
an important part of taking increase, gifts, grants or benefits well.
42, Wai Guang
* Qabalah: Yetzirah of Atziluth
* Tarot: Prince of Wands
* Astrology: Leo Ascending, Fixed Fire
42, Quotations
* Give me a lever and one firm spot on which to stand and I will move the earth.
—Archimedes
* Give a man a fish and you feed him for a day.
Teach a man to fish and you feed him for a lifetime. —Chinese proverb
* The art of acceptance is the art of making someone who has done you a small
favor wish that he might have done you a greater one. —Russell Lynes
* And I asked myself about the present. How wide it was, how deep it was.
And how much was mine to keep. —Kurt Vonnegut, Slaughterhouse Five
* A man who is so dull that he can only learn by personal experience
is too dull to learn anything important by experience. —Don Marquis
* Not what we say about our blessings, but how we use them, is the true measure
of our thanksgiving. —W. T. I. Purkister
* If you limit your choices only to what seems possible or reasonable, you
disconnect yourself from what you truly want, and all that is left is a compromise.
—Robert Fritz
* The man who doesn't read good books has no advantage over the man who can't
read them. —Mark Twain
310
GUA 43, GUAI4, DECISIVENESS
Binary 111 110 = 62; Qian below, Dui above
43.X, Overall Image
The lake rises into the sky
Decisiveness
The noble young one, accordingly,
Dispenses favor to reach those below
Resting on virtue is thereby avoided
The lake is as full of itself as it gets. Whether had or made too much of, some of the
surcharge or surfeit must go, right over the top and away. This niche is simply not
big enough. This might be a cherished illusion, some nasty old habit, the next in a
long line of last weaknesses, a thing that we thought we would want more, a thing
we have now had enough of. Whatever it is, it is tempting to reason against it with
passion, instead of just getting it wrapped up and letting it go. This is the best time
to move on a little more lightly: the sage surrenders his wisdom, the magus his book
of spells. The young noble makes less of himself, not taking this all so personally.
43.0, Decisiveness
A disclosure at the royal court
A truthful appeal
This will be serious
Inform the home town
Nothing worthwhile in resorting to hostilities
Worthwhile to have somewhere to go
When we learn that something or someone among us must go, we do not then need
to work ourselves into a frenzy or froth. Character and dignity should provide all of
the force that we’ll need. We do not need not to hate a thing first in order to set it
aside. Troubles are most effectively banished by clear definition, not by obsessive
behavior. Our wiser wizards will tell us that even those devils and demons are best
brought under control by speaking their proper names. This is nothing mysterious.
To understand where things begin and end is great power. To set yourself against
a thing might exalt it or make you its victim. Credulity gives it weight, aggression
gives it force, gossip gives it a voice and vagueness lends it a wit. Just a simple no
will often suffice, or else high, truthful words at court, to get our unspeakable things
truthfully named and back into proper perspective - and the rest of life pointed back
in its proper direction. Until then we are not rational beings. Some resolutions are
made with great force and commitment, but the word refers also to a crisp and clear
light, and to putting things where they belong. These two don’t need all that force.
311
43.M, Key Words
Satiety, surfeit, having enough, finality, giving notice, parting verdicts and words
Break off, conclude, uproot, expel, purge, express, denounce, renounce, condemn
Discharge, remove corruption, vent, clean house, make a clean breast, outpouring
Resolution, resolve, determination, commitment, single-mindedness, obsession
Inclination to exaggeration, hyperbole, protesting too much; over the top; unload
Indictment, disclosure, conviction, exposé, diagnostic; decisiveness, breakthrough
43.G, From the Glossary
guai4 (to be) decisive, resolute, certain, committed, resolved, decided, serious,
determined; (to) determine, decide, resolve, commit (to), indict, execute, cut off,
censure, displace, purge, uproot, eradicate, divide, part ways, make a breach (s,
ed, ing); (a, the) disclosure, resolution, decision (to), decisiveness, satiety; certainly, seriously, decisively, resolutely,
43.T, Tuan Zhuan
Decisiveness
(Means) to break through
The firm breaks through the flexible
Dynamic but also persuasive
Breaking through and yet responsive
A disclosure at the royal court:
The flexible rides upon five firm (lines)
A truthful appeal, this will be serious:
This crisis will then be made known
Inform the home town,
Nothing worthwhile (in) resorting to hostilities:
What is valued (would) then be wasted
Worthwhile to have somewhere to go:
Firmness endures and then completes
312
43.1, 1st 9, Zhi Gua 28: Da Guo, Greatness in Excess
(Fan Yao 28.1: cushioning with white mats, make no mistakes)
Vigorous in advancing the toes
Going forward is less than successful
Mistakes will be made
43.1x Without success and yet proceeding:
Erroneous
Maybe he wants to take a strong stand, or firm steps, or to stomp out that nameless
threat, or even kick some troublesome butt here. There’s trouble afoot in these times,
or something is stepping on toes and this makes him hopping mad. It is high time
someone did something. But even when powerfully done, advancing the toes does
not make for great strides. Here should the whole being stride, including its head for
guidance. While toes can test for obstacles too, the head has two eyeballs for seeing
where it is going and a brain for thinking things through. The thing he chases might
have a head as well. A little bit of wisdom used in advance might pause long enough
to get the bigger picture and locate the source of the trouble. Then one can run, even
race with the facts. Or maybe small steps, one at a time, will set a more useful pace.
43.2, 9 2nd, Zhi Gua 49: Ge, Seasonal Change
(Fan Yao 49.2: complete the day, as change comes, expedite)
Frightened and calling out
This is not a night for battle
Do not worry
43.2x Do not worry about hostilities:
Find the middle path
There is a backlog of change overdue. One of these nights it might come without
a clear warning. No need can be shown now for these haunted and sleepless nights.
No unseen invader has given a sign. And yet he paces his floor, cries out for help
and rattles his shields and swords at the night. Such guardedness, if not watched,
becomes a way of life, already taking him prisoner. Of course he might be justified
in fearing an attack might come soon, but even here his own worries will defeat him:
his cries of alarm and his rattling swords are preventing him from listening for his
enemy's approach, and it is also giving away all his defensive positions. If change
is to come it can slip through this din unnoticed. Even defeat will not be this noisy.
A foe worth fearing will be stealthier and darker than this. One wants to be rested.
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43.3, 9 3rd, Zhi Gua 58: Dui, Satisfaction
Fan Yao 58.3: future joy, disappointing
Vigorous in the cheekbones
Presuming the worst
The noble young one is resolved and decided
All alone in advancing, to greet the rain
As if getting wet
Were displeasure
Nothing is wrong
43.3x The noble young one (is) resolved (and) decided:
In the end no harm (is) done
The relentless pursuer and the fugitive he pursues wear almost identical faces: too
strong in the gaze, looking stubborn and obsessed, suspiciously nervous and tense.
Their expressions of dark and mysterious purpose are not all that hard to confuse,
except with each other. Both end their days much bespattered, and the subjects of
much muddled gossip. The fugitive tries to look and act like a lawman, while the
gendarme wants to think like his criminal. The signals they give are odd and unclear.
Bystanders cannot decide who is who. They develop a very close bond in this way.
This obsession of course has a purpose, hopefully one with an end and no future.
Here and now is limited living and no place to be. This bad-looking hombre, with
his wet-dog smell and his stubble, will not see the good life until the trial is over.
43.4, 9 4th, Zhi Gua 05: Xu, Anticipation
(Fan Yao 05.4: waiting in blood, get out of the pit)
A rump with no skin
One’s progress is inferior now
To be led like a sheep, regrets would pass
But to hear the words is not comprehension
43.4x One’s progress (is) second-rate now:
The position (was) not appropriate
* To hear the words is not comprehension:
Quick to hear (but) not much clarity
In hottest pursuit, he chases his nameless, accursed, unspeakable thing into some
deep, dark pit, thinking that he might have it cornered at last, all the while forgetting
that accursed things thrive best and fight at their fiercest down in the deep, dark pits.
Though now he is badly chewed up, and bloodied about the rear end, and moving
forward is hard, he still remains resolute. And he still thinks that he is the predator
here in this pursuit. He could try a new view of things, and wonder if he’s being led
like a sheep, as the predator toys with his prey, and then he could return to his flock
to follow the harmless old ram. And yet when he hears this he still won’t believe it.
He really needs a new leader, one who is not such a menace to himself. If he would
hand up our end of his leash we could drag him kicking and screaming to safety.
314
43.5, 9 5th, Zhi Gua 34: Da Zhuang, Big and Strong
(Fan Yao 34.5: losing the goat with ease, no regrets)
Wild greens on dry land
Determined to uproot
To balance the behavior
Is not a mistake
43.5x To balance the behavior is not a mistake:
The center has not yet been honored
Day after day the simple, old farmer wages his war of wills with the weeds, fighting
the good fight on behalf of all of his crops, against that ever-encroaching wilderness.
Too hard or too soft a pull will leave the weeds rooted; both too much and too little
resolve will not work. Such care for his fields is not to be lightly dismissed. A firm
resolution is called for in dealing with weeds. He will show them who is the boss.
Of course the weeds would like to succeed as well, and so this big task will not end.
This world needs all its small wills and stern frowns. But our farmer could use an
epiphany here. Most of these weeds he uproots, like the wild spinach and purslane,
are very fine things to put in a salad, and they volunteer up on the hillside where they
never need any watering. Maybe all that he needs here is a better name than weed.
43.6, Top 6, Zhi Gua 01: Qian, Creating
(Fan Yao 01.6: arrogant dragon will have regrets)
No cry for help
The outcome will be unfortunate
43.6x No cry for help, approaching misfortune:
In the end, not fit to survive
He is lured far out and away, drawn way out to the distant frontier, to the limits of
credibility, by his unspeakable thing. An obsession has taken complete control now.
This far from his source, and just as far from rescue or help, his lines of supply are
drawn increasingly thinner. He fades away with his footfalls and disappears with his
vanishing trail. At this range his pride and presumptions run wild, and although he
closes the gap on his prey, what seems an easy victory could become a silent end.
To the cosmos he might have been always expendable, and possibly even unloved.
But the unknown tree who falls for no ears at least has its forest to fall in, and the
lonely stars in their waste of great power at least have the great sky to explode in.
Without a sign or clue, the lost cause will be lost effect too, not intelligence gathered.
315
43, Dimensions
pang tong gua (opposite): 23, Bo, Decomposing
qian gua (inverse): 44, Gou, Dissipation
jiao gua (reverse): 10, Lu, Respectful Conduct
hu gua (nuclear): 01, Qian, Creating
zhi hu gua (nuclear of): 32, 50, 34, 14
shi er di zhi (12 branches): Sovereign Gua, 3rd Moon (Apr)
43, Wai Guang
* Qabalah: Malkuth in Briah
* Tarot: Ten of Cups (Satiety)
* Astrology: Pluto in Water
43, Quotations
* At bottom, it has been an aesthetic taste that has hindered man the most: it believed
in the picturesque effect of truth. It demanded of the man of knowledge that he
should produce a powerful effect on the imagination.
—Nietzsche, WTP #469
* It is more important that a proposition be interesting than that it be true.
—Alfred North Whitehead
* This rough magic I here abjure ... I’ll break my staff, bury it certain fathoms in
the earth, and, deeper than did ever plummet sound, I’ll drown my book.
—Shakespeare, The Tempest
* They are as sick that surfeit with too much as they that starve with nothing.
—Shakespeare, The Merchant of Venice
* All our final resolutions are made in a state of mind which is not going to last.
—Proust
* The lady doth protest too much, methinks. —Shakespeare, Hamlet
* When you come to a fork in the road, take it. —Yogi Berra
* It takes a great deal of elevation of thought to produce very little elevation of life.
—Emerson
316
GUA 44, GOU4, DISSIPATION
Binary 011 111 = 31; Xun below, Qian above
44.X, Overall Image
Beneath the sky is the wind
Dissipation
Rulers, accordingly, issue commands and decrees
in all four directions
The wind blows through the trees and the forest below, while heaven sparkles above.
The random-seeming weather, while loosely observing all compulsions to order, will
muffle and baffle both the sounds and the silence, and interfere with the sky view as
both blanket and veil. By the time they have reached the ends of the earth, the king’s
clear commands are undone, and sound just like wind. Few of his orders will ever
arrive unaltered, articulate or enunciate as he will. And thus he turns to redundancy,
nature’s defense against chaos, but bought at the cost of precious diversity. Order,
pattern and purpose are somehow preserved. Some of this message might survive.
44.0, Chance Encounter
The woman is powerful*
Not at all useful to court this woman
The subtle advances to meet and undo the strong. The powerful woman proposing
to you has also proposed to four others, turning all heads from all higher purpose.
This could bewilder your whole set of wits. If you do not want your wits wildered
you will not seek to mate with this creature. Of course she is only a symbol, of all
of those things you ought not to pair with, if you want to hold on to your purpose
in life. Entropy, too, is a kind of a power, but it’s not one with which to wax mighty.
Strength will want a stronger foundation than these light and breezy false promises.
Wizards in witchy arms are in their own element, but anyone less will be a plaything
or an experiment, with outcomes as unknown as the weather. Anything goes at night
but she will sleep all day. Luckily power is also restraint and good timing. To settle
for what seems like less must be done now or later, but now there is much more of
less to be lost, or lots more of yourself to hang onto. This is not about women and
men, although they do this so well to each other. The woman to whom a man gives
his power is also the man to whom women give up their choices: only a diversion.
317
44.M, Key Words
Interference, extenuation, attenuation, dissipation, distraction, complication, chaos
Chance encounter, casual relation, affair, fling, indiscretion, seduction, temptation
Entropy, randomness, undermining influence; squandering or adulterating order
Mental promiscuity; coincidences taken too seriously as omens; loss of judgment
Deferring, prioritizing, restraining self, abstaining; waiting for a meaningful affair
Interposition, insinuation, persuasiveness; happening upon, accidental rendezvous
44.G, From the Glossary
gou4 (to) couple, pair, connect, mate, copulate, meet (with), pair (up) with, come
in(to) contact with, come in(to) conflict with, encounter (s, ed, ing); (a, the)
(chance) encounter, (temporary) affair, (ad h oc) coalition; temptation, seduction,
dissipation
44.T, Tuan Zhuan
Dissipation
(Means) to encounter
The flexible encounters the firm
Not at all useful to court (this) woman:
Not suited to enduring together
Heaven (and) earth encounter each other
(And) the varieties of beings join in the composition
Firmness encounters (with) concentration (and) integrity
(And) all under heaven make great advances
Chance encounter’s proper timing (is) very important here!
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44.1, 1st 6, Zhi Gua 01: Qian, Creating
(Fan Yao 01.1: lurking dragon, not at all useful)
Secured by a metal brake
Persistence is promising
Have somewhere to go
Look at the unfortunate
The weak swine is sure to dig in and struggle
44.1x Secured by a metal brake:
The flexible nature (is) led along
She has only to pass by at a distance and this lively beast is already ready to romp.
But she is no sign from heaven, so he stops it before it begins, holds and hobbles
his horses, sets his brake like some prosthetic patience, checking his behavior, his
will with his won’t. Motive is hardly life’s problem, until futility and randomness
get to it and wear it down. Sure, she is alluring, beguiling and attractive. But he’d
only be led amiss, with his wantonness still wanting purpose. Any weak swine could
loosen up and give chase here, or go whole hog after this trouble. But this is inferior
force: his weakness would lead or be dominant. With no restraint he would have
no choice but to go. If self-restrained, he can still keep the choices. To choose to go
forth is only the question of when to let go. Persistence in resistance is promising.
44.2, 9 2nd, Zhi Gua 33: Dun, Distancing
(Fan Yao 33.2: bind them with rawhide, not one gets loose)
The creel holds a fish*
Nothing is wrong
But this will not benefit the guests
44.2x The creel holds a fish:
Understandably not extended to the guests
He has a rare fish in his tank, and his guests expect to be fed soon. But none will
really blame him for refusing to feed them his pet. What worth has treasure when
given away on a whim? His bright and wild concubine can think circles around the
king, but when the king comes to visit, she will keep a dumb and coy silence, that
the king might remember his kingdom. Yes, she is quite a catch, but she is not his
to offer. Most any thing can be thought, and many of these acted out. Any wealth
can be given away. But this theory does not need proving. Our urges do not need
to turn into urgencies. He will keep the lid on and lights off. There is not even food
for thought here. Of course as a child they taught him to share. And now he is all
grown up and reserved, and parenting and saving himself. But probably not forever.
319
44.3, 9 3rd, Zhi Gua 06: Song, Contention
(Fan Yao 06.3: incorporating long-standing virtue, steadfastness)
A rump with no skin
One’s progress is inferior now
Brutal
But not a complete mistake
44.3x One’s progress (is) second-rate now:
Advancing (but) now not being dragged
She made him a very interesting offer, and he found that he couldn’t say no. But he
does not come away with a blushing bride: he’ll barely get out of this with a lesson.
He did not expect this when she first came to meet him. She appeared so soft and
yielding, so harmless and sweet, not all bent out of shape in her mind and twisted
up in her preferences. Indeed, that was a very bent night. Badly whipped about the
thighs, lucky to escape with his skin, he walks with great effort now, but needs not
be dragged. Note how today his footsteps all point the same way: he is learning to
lead himself, a little more sheepishly now, which is probably for the best. She was
right about one thing, though: he has been a naughty boy. No skipping or dancing,
and maybe no sitting this month. He totters away out of danger, to find a cute nurse.
44.4, 9 4th, Zhi Gua 57: Xun, Adaptation
(Fan Yao 57.4: regrets pass, in field take three kinds of game)
The creel holds no fish
Dawning disappointment
44.4x Wanting the fish in one’s disappointment:
(So) far from the others
He thinks that he might be ready for some of those other fish in the sea. He may
have a tank for his fish, but he has no trap, no bait, no line, no hook and no net, and
none of that water that fish like to swim in. He might have a room with a roof, but
where are the chairs and the candles, the wine, the music and the fire on the hearth?
He has only a cubit-wide mat on the floor and he’s only invited himself. Impatiently
pacing his floor now, he might even wonder why random chance is taking so long.
Maybe some sweet, young lady will wander by tonight, hungry and lost in his part
of the woods. Does he want someone on call? Those are nearly as costly as wives,
and girls on call walk the streets, not the trail. He has what he has asked for, but this
can all be rethought. Restraint becomes an unnatural act and is itself the distraction.
320
44.5, 9 5th, Zhi Gua 50: Ding, The Cauldron
(Fan Yao 50.5: cauldron’s golden ears, rewarding to persist)
Wrapping the melons in willows
Restraint is displayed
They will have fallen from heaven
44.5x Nine fifth’s display (of) restraint:
(Of) concentration (and) integrity
* (These) will have fallen from heaven:
The intentions do not forsake higher purpose
All of the members come to his meeting, and he acts like a model host, serving his
fine food and drink. But all the green melons stay in the cellar, hidden from light
and view. Still deeper down, and covered with cobwebs and dust, are many rows of
tightly-corked bottles of wine. These melons and wine will one day be sacraments,
as though they had fallen from heaven. But heaven is not simply a place, or even all
places: it is all times as well, and the way times are strung together. There is much of
not yet in heaven, but not much too soon or too late. These melons and wine, given
our kind, but reserved, host’s assistance, will fall from the time of just right, when
heaven is ready as well. Haste is such a shallow thing, hardly worthy of sacraments.
Just like these melons and wine, our very best is sacred, and worthy of our patience.
44.6, Top 9, Zhi Gua 28: Da Guo, Greatness in Excess
(Fan Yao 28.6: too much to cross, over one’s head, blameless)
Encountering with those horns
Embarrassing
Though no harm is done
44.6x Encountering with those horns:
The top (is) exhausted (and) embarrassed
He has put all distractions aside and fought his way up to the top. He works at the
peak of his powers, with no time or strength for diversions. And so he may be, in a
roughish sense, blameless, when rebuffing what could be a warm encounter with
harshness and cold. It is more than a little rude to welcome your guests on the tips
of your horns. When alone for so long we forget all the measures and rules, while
that horn will not be forgotten. This is nothing about his choice in a mate for life.
But there is more to life than the work, and work and its fruits have meaning only
when shared. This meaning does not have to wait for an end or completion, which
might not even be coming if this much stress means exhaustion. Given these signs,
it might even be worth the sacrifice to set the work down and try instead to relate.
321
44, Dimensions
pang tong gua (opposite): 24, Fu, Returning
qian gua (inverse): 43, Guai, Decisiveness
jiao gua (reverse): 09, Xiao Chu, Raising Small Beasts
hu gua (nuclear): 01, Qian, Creating
zhi hu gua (nuclear of): 31, 33, 49, 13
shi er di zhi (12 branches): Sovereign Gua, 5th Moon (Jun)
44, Notes
* 44.0 As fun as this symbolism is, this hexagram really isn’t about the sexes or
their battles. Nor is it about empowered or liberated women, even though women
who fancy themeselves as such will almost invariably seize upon this notion. This is
just a metaphor the authors used. It's about the good fight against dissipation or
entropy, that describes both life and intelligence. Nothing is more distracting to
higher purpose than attraction to the opposite sex. The symbolism was irresistable.
* 44.2 The fish symbol usually refers to the unfair sex, although nobody has ever
figured out the two reasons why. Anyone who has read the speculative history
here knows that I think that women were well represented among the Wu Xian
(congress of shamans) who authored the Yi. I also think that the authors had a
healthy and well-developed sense of humor.
44, Wai Guang
* Qabalah: Hod in Yetzirah
* Tarot: Eight of Swords (an amusingly similar image)
* Astrology: Mercury in Air
44, Quotations
* It is easier to stay out than get out. —Mark Twain
* She’s the sort of woman who lives for others - you can tell the others by their
hunted expression. —C. S. Lewis
* How savage is love that plants a flower and uproots a field; that revives us for a
day and stuns us for an age. —Kahlil Gibran
* No temptation can ever be measured by the value of its object. —Goethe
* One cannot ascribe the most basic and primeval activities of protoplasm to a
will to self-preservation, for it takes into itself absurdly more than would be
required to sustain it; and, above all, it does not thereby preserve itself, it falls
apart - the drive that rules here has to explain precisely this absence of desire for
self-preservation. —Nietzsche, WTP #651
* Nothing ever really sets human nature free but self-control. —Phyllis Bottome
* O woman, perfect woman! what distraction
Was meant to mankind when thou wast made a devil! —John Fletcher
* For the most part we allow only outlying and transient circumstances to make
our occasions. They are, in fact, the cause of our distraction.
—Henry David Thoreau
322
GUA 45, CUI4, COLLECTEDNESS
Binary 000 110 = 06; Kun below, Dui above
45.X, Overall Image
The pond is raised above the earth
Collectedness
The noble young one, accordingly,
puts aside weapons and instruments
Guarding against unreadiness
A reservoir on top of the earth, held in place by our efforts, will offer us respite and
sanctuary, a gathering ground for our waters along their way to the sea. If the banks
are secure and the inlets welcome water, fulfillment becomes overflow. Erosion will
be the more natural state: wear and tear on our confidence. Maintaining our sense of
security, a level of collectedness, is work for our kind, alone or in groups. In good
repair we stand ready and worthy to receive. But the object here is to get on with life.
Too much can be surrendered for common grounds and waters. We’ll want to stay
able to hold our waters together, but not so dammed up that we can't come and go.
45.0, Collectedness
Fulfillment
The sovereign approaches his temple
Rewarding to encounter a mature human being
Making an offering
Worthwhile to be dedicated
To offer great sacrifices is promising
Worthwhile to have somewhere to go
The cup is emptied and cleaned, in order to receive the new. The sovereign repairs to
the shrine of his ancestors, with a prayer to come back infused with new strength,
to face his people and heirs. To create and maintain these tribal and cultural bonds,
a security in numbers, is a radial point of his work and the focal point of his people.
The great man brings the great offering. We hope that he understands here that the
great sacrifice is not the great man himself, but only his self-importance. The king is
the supplicant here. His sacrifice is made for a common good. Unity is an immense
reward, security for the tribe, cohesion for the realm. What is this sacrifice worth?
Answer these first: A unity of what? Dedicated to what? These shared lives remain
individual lives, held together by choices. The unity in a flock of sheep will serve the
shepherd well, and those who want mutton and wool. But what is called the common
good will not always serve the sheep. His reasons for the gathering here may not be
the reason for its success. The greatest gift you can offer the ancestors is to become
a great one yourself. This isn’t done by giving up too much, certainly not the center.
323
45.M, Key Words
Gather together, assemble, collect, congregate, consolidate, concentrate, convene
Banking, shoring up, saving, pooling, collective strength, convocation, assembly
Safe numbers; reserve, reservoir, contingency fund, sanctuary from insecurities
Trusting, settling doubts; risk readiness, insurance, assurance, caching provisions
Confidence, composure, self-possession, integrity, security, sang froid, aplomb
Pulling it / yourself together; having / holding it together; comportment, dignity
45.G, From the Glossary
cui4 (to) gather, assemble, unite, collect, bring together, pull together, bundle,
cluster, convene, integrate, concentrate (s, ed, ing); (a, the) gathering, assembly,
assemblage, congregation, collection, crowd; security, unification, collectedness,
self-possession, confidence, assurance, composure, reintegration, integrity, concentration; bunch, bundle, cluster, multitude of grasses; (to be) thick, close-set,
dense; “pulling it together,” “holding it together,” “having it together”
45.T, Tuan Zhuan
Collectedness
(Means) to congregate
Acceptance behind satisfaction
The firm (is) central (and) resonant
Hence, congregation
The sovereign approaches his temple:
To convey the filial offering
Rewarding to encounter a mature human being making an offering:
Concentrating with integrity
To offer great sacrifices (is) promising,
Worthwhile to have somewhere to go:
Agreeing with heaven’s higher order
Study the reason to congregate
Then heaven (and) earth (and) the myriad beings
Will now have natures (which) may be seen plainly
324
45.1, 1st 6, Zhi Gua 17: Sui, Following
(Fan Yao 17.1: standards change, leave the gate to interact)
Being true is not the end of it
If confused, then pull together
As a cry for help
And one helping hand restore good humor
Do not worry
Progress is not an error
45.1x If confused, then pull together:
One’s directions (are) confused
The gathering grows complex and confusing. The little one, true to his nature, first
follows this and then follows that, without a ruling direction, even to go to and fro.
In a growing mess of wrong turns and digressions, he loses all sight of his leader.
The lost and lonely perspectives won’t help him find his way: frustration and panic
are too overwhelming. Then he might reach out to all the wrong strangers. Whether
puppy or monkey or human, lost children are born with the wisdom to call out for a
paw or the hand of someone familiar. Inborn insecurities restrain them each time out
to only a little bit more of the world. Some of the reason to not worry here is that life
has this already partly in hand. Insecurities might serve our needs as often as setting
them aside or putting them behind us. A want of reassurance helps hold us together.
45.2, 6 2nd, Zhi Gua 47: Kun, Exhaustion
(Fan Yao 47.2: oppressed at feast, red sashes, offer sacrifice)
Drawn to the promising
Not wrong
But sincerity precedes the real reward
when offering the modest spring sacrifice
45.2x (To be) led by the promising is not wrong:
The center has yet to evolve
When we are at our best, feeling strong and mature, we might more often be led by
what we can give or sacrifice than by what we can get or take from the things that are
catching our eyes. The notion of promise might only enter our minds as something
we make, not see. But when we are at our best, we know we are already full, and are
grateful to have our needs met. To offer a great sacrifice is not to look first for what
we are promised. And then to be drawn or led by the promise is something like our
prey being led to our traps by our bait. One following even true heart’s desire won’t
always look where he’s going. Some sort of goal is expected of movement, even the
moves of pure wisdom. Wits are better collected around something that’s up ahead.
It’s always best to give something in order to merit reward, even if only a thank you.
325
45.3, 6 3rd, Zhi Gua 31: Xian, Reciprocity
(Fan Yao 31.3: persuaded in loins, managing consequences)
It seems that to congregate is the same as complaining
Not a direction with merit
To continue thus is not harmful
But a little embarrassing
45.3x To continue( thus) is not harmful:
The superior (is) adaptable
How could they gather without him? He has grievances to share. He needs friends.
Maybe he seeks to join the wrong congregation. He cannot stimulate enough pity.
At some lesser sorts of gatherings, the people can huddle together and yet become
even less than they were. An association of victims of this or that thing might serve
some transient purpose, but membership here should be temporary, with programs
for going beyond. Commisery does love its company, and will happily enroll you,
long term, in the woe-is-us healing process. But where the group is healthy, it might
be looking for members with something better to offer. Why would they desire to
open their gates to the whiners? The loud, plaintive sighs are disturbing the speaker.
He’ll need to meet them halfway, by composing himself into someone they want.
45.4, 9 4th, Zhi Gua 08: Bi, Belonging
(Fan Yao 08.4: outwardly joining, commitment promising)
A lot of promise
Avoid mistakes
45.4x A lot of promise, (but) avoid mistakes:
The position is not appropriate
This congregation offers it all: a security of the spirit and a fellowship of the saved,
with almost no work, at only a moderate cost, plus many convenient payment plans.
The priest occupies an attractive position, assembling others on another’s behalf.
He needs not even be wise, as long as he follows the program. The miracles were
done long ago. Today he can give them water and tell them that it is wine, or he can
give them wine and tell them that it is blood. And these people really believe him.
If he tried this at his own affair they would not respect him so much. They do not
want him to try to be just himself. In the temple things are different, they come to
be fooled, and not without reason. There is a point to which this serves a purpose.
Sheep should not try to think. For others, an end to the fear is courage to question.
326
45.5, 9 5th, Zhi Gua 16: Yu, Readiness
(Fan Yao 16.5: persistent affliction, chronic but not fatal)
Convening presumes a position
This is not wrong
But an absence of trust
Means extremely prolonged persistence
Regrets pass
45.5x Convening presumes a position:
The objectives (are) still not conspicuous
Somebody needs to bring this convention to order. Everyone looks to the podium,
most with high expectations. But in between now and the time the audience leaves,
there should be one to step up and fill this position. The speakers have a head start:
the benefit of assumptions that one who has nothing to say worth hearing will not
be invited to speak. The place itself brings them this far, past more than half of their
reasons to fear and doubt. The minister has only to pull the rest of himself together,
his notes, his wits, his courage and self-esteem, and then simply find a trust or faith
in a system set up to do this. You can’t take trust out of this picture. Until the audio
program begins there is no audience yet. How great must this sacrifice be? It may be
safe to assume he can trade his fears and his doubts for equal amounts of success.
45.6, Top 6, Zhi Gua 12: Pi, Separating
(Fan Yao 12.6: overcoming separation, denial, then rejoicing)
Offering counsel while weeping and sniveling
But no harm is done
45.6x Offering counsel (while) weeping (and) sniveling:
Less than secure at the top
Maybe something went wrong at the gathering. Perhaps he tripped on his tongue,
or maybe they laughed at his sacrifice. Whatever it was that he gave up has not yet
brought lasting good fortune or luck. Now he pours out his distress, and all of that
spirit that filled him, the hope alongside the dread, the certainties and the fears: all
of that unspent feeling becomes a little puddle of salty self-importance, growing at
his feet. But he gets it all out of his system this way, making room for a little more
gratitude. This may bring others around, thinking they might have misjudged him,
but if their warmth is founded on pity, the gathering might just be pitiful. Better to
let him let go, to turn himself upside down and get empty. Ideals we have sacrificed
for, security for instance, can often be the same things we need to give up to get true.
327
45, Dimensions
pang tong gua (opposite): 26, Da Chu, Raising Great Beasts
qian gua (inverse): 46, Sheng, Advancement
jiao gua (reverse): 19, Lin, Taking Charge
hu gua (nuclear): 53, Jian, Gradual Progress
shi er di zhi (12 branches): Gen-Dui Family
45, Wai Guang
* Qabalah: Kether in Briah
* Tarot: Ace of Cups
* Astrology: Saturn in Water
45, Quotations
* I am an old man and have known a great many troubles, but most of them never
happened. —Mark Twain
* Trust in Allah - but tie your camel first. —Mohammed
* A single arrow is easily broken, but not ten in a bundle. —Japanese proverb
* They that can give up essential liberty to obtain a little temporary safety deserve
neither liberty nor safety. —Benjamin Franklin
* To bear all naked truths / And to envisage circumstance, all calm
That is the top of sovereignty. —Keats
* To keep oneself safe does not mean to bury oneself. —Seneca
* Yet in thy dark streets shineth the everlasting light / The hopes and fears
of all the years are met in thee tonight. —Phillips Brooks
* How much pain have cost us the evils which have never happened!
—Thomas Jefferson
328
GUA 46, SHENG1, ADVANCEMENT
Binary 011 000 = 24; Xun below, Kun above
46.X, Overall Image
Within the earth wood grows
Advancement
The noble young one, accordingly, is accepting by nature
Collecting the small things as a way to the noble and great
The young tree slowly crafts itself underground. Invisible, hair-like feelers, sensing
the least resistance, wrap and entwine the stones, becoming green shoots and then
harder wood. An intelligence presses to exact and build with the smallest available
things, each new molecule a little attainable goal to add up into a tree, reaching up for
the sunlight. Thus beings add themselves upward, making their flesh out of dust and
their wood out of water and wind, slowly improving themselves and their positions
with a series of personal bests, going above and beyond their roots. Steady forces
adapt and ingrain the true. Wise ones will not disregard the smaller developments.
46.0, Advancement
Most fulfilling
Productive to encounter a mature human being
Do not worry
To go boldly southward* is promising
Where a seed falls and sprouts is seldom much of a choice. Where we might find
our various niches may also be somewhat haphazard, but sense and humility help.
But next comes the time to make yourself what you might be, to occupy that place
with living nerve, to extend and realize a self. This wants some boldness and skill.
Wood pushing upwards grows with what is ingrained, it has the direction it needs.
Each animal too is born with the right to strive to be the best and the most unequal
that it can be. This boldness faces south, with the sun in its face, like the sovereign
giving commands. Willful intelligence drives a willing response. We dare to seize
our chances. Of course the big, quick, easy success will not be that great of a goal,
no more than just wishing for luck, so what we are really asking for here is a lot of
humbling work and the wisdom to find and follow the best examples and teachers.
And great ends are often a long way away, so there is the question of pace. These
will make a distinction between boldness alone and boldness that leads to success.
Only the few achieve greatness, but the noble effort to live well is worth a life too.
329
46.M, Key Words
Ascend, climb, mount, improve, upgrade; to rise above, build up, make up, add up
Ambition, boldness, opportunism, preferment, taking of advantages, surmounting
Developed proficiency, skill, mastery, competence, training, elevation, graduation
Practice, education, edification; accretion, assimilation, constitution, construction
Self-betterment, improvement, personal growth & bests; raising / rising standards
Elevate, promote, overcome; graduated task; paced efforts, measuring of progress
46.G, From the Glossary
sheng1 (to) advance (on, upon), promote, ascend, climb, arise, rise up, rise above,
move upward, go up, step up, improve, mount, lift up, accumulate, save; issue
forth (s, ed, ing); (a, the) advance, advancement, promotion, improvement, ascent,
climb, step, increment (s); a measure of capacity; [to invest in potential energy]
46.T, Tuan Zhuan
The flexible uses the time to advance
Adapting and also accepting
The firm (is) central and resonant
This is, accordingly, very fulfilling
Productive to encounter a mature human being,
Do not worry:
Own the rewards
The southern expedition (is) promising:
The intentions (are) carried out
330
46.1, 1st 6, Zhi Gua 11: Tai, Interplay
(Fan Yao 11.1: pull up thatch grass roots, by cluster, expedite)
Well-favored advance
Great opportunity
46.1x Well-favored advance (is) a great opportunity:
A higher (and) unifying purpose
He begins the push upwards and pursues the objectives he wants. To the surprise
of some, he encounters broad welcome instead of resistance. He is offered a hand
and leg up. They recognize this up above as the promise of youth and gladly offer
their aid. The attitude is the thing. The stones which require the seedling to turn in
its path will one day anchor great roots. The young one seizes his day. Selfishness
is not itself a bad thing: it only gets its bad name from those who practice it poorly.
Sometimes we give best by taking, exalting provider as well as provision. Nobody
asked that he do this alone. No rule says you can’t make good use of your friends.
Thus he takes his gifts and applies them, making excellent use of people he knows.
Of course this encouragement grows a little more rare once he surpasses the middle.
46.2, 9 2nd, Zhi Gua 15: Qian, Authenticity
(Fan Yao 15.2: expressing modesty, persistence is promising)
Sincerity precedes the real reward
when offering the modest spring sacrifice
Nothing is wrong
46.2x Nine second’s sincerity
Will find happiness
He asks the divine and the spirits for intercession on his behalf. Not only this, but
he also doesn’t bring very much to the altar. While he knows that he can do without
more than he wants to give up now, he would rather save this for startup and seed
for his venture. What kind of modest is this? While folks in the temple in town are
offering seed to the lord of the sky this spring, this one is out in the field, reverently
planting his seed in the ground. This sort of modest is goal-directed and thoughtful.
This modest spring offering will allow for autumn’s more generous rites, when time
is much better suited to giving and gratitude both. What is sacrificed now will grow
no greater, not into bushels of gifts. It’s about the next step, not the last, and what
really needs doing now. Spring is time to get growing. Spirits want him to do this.
331
46.3, 9 3rd, Zhi Gua 07: Shi, The Militia
(Fan Yao 07.3: militia likely to transport fatalities, misfortune)
Advancing upon an empty town
46.3x Advancing upon an empty town:
(This is) no place for doubts
This certainly seems too good to be true, and maybe a lot like a trap, or what’s left
of a plague. He and his boldness will have at least one awkward moment this day.
In getting to this position, errors of course have been made, and these will tend to
make caution a part of believing in luck. The boldness which he must use now, or
lose, is not some trait he’ll get to use often, but this is a chance to either take firmly
in hand or let it slip from his grasp. And let him not ponder long: once rumored, this
big chance is gone. Appropriate now has two meanings, and they’ll pull him in both
directions. The limits here are not obstacles, but of imagination and nerve. Progress
here is so easy he feels he is missing some steps. Is this lack of challenge so bad?
Perfect the claim first. There’ll always be the challenge of becoming worthy enough.
46.4, 6 4th, Zhi Gua* 32: Heng, Continuity
(Fan Yao 32.4: a hunt without game)
The sovereign makes offerings at Split Mountain*
Opportune
Making no mistakes
46.4x The sovereign makes offerings at Split Mountain:
Accepting service
He has lived the life of a simple climber and he climbs when his heart says to do so.
His fingers and toes are at home in the cracks in the stone. He only wants to better
the person he was last week. Distinction is not on his mind. But a rumor now says
this has made him the best in the realm. And therefore he takes a call from the king
to bear the latest sacrifice all the way up to the sacred peak. His fortune is deserved.
He began with the basics and ascended from there, with a true dedication, one step
at a time. Honor, much like happiness, does not need to be a goal. Maybe these are
not meant to be goals, but serve us best as consequents, reaffirming our true paths.
To seek honor first might be more than backwards, if eyes on the prize are not on
the climb as well. His purpose can now take another step up, if it can rise above this.
332
46.5, 6 5th, Zhi Gua 48: Jing, The Well
(Fan Yao 48.5: the well has a clear, cold spring to drink from)
Persistence is promising
Advance is by steps
46.5x Persistence (is) promising (in) advancing by steps:
A well-earned objective
Each of the steps that he takes now, as he makes his way towards the top, might still
take a similar effort. But each step now seems richer with meaning as the aims are
nearly fulfilled. The toehold has more implications at the edge of the cliff or a shaft
than it does in our steps on the road to the market. It might be enough to make one
giddy and heedless. One may want to leap over, skip steps or jump to conclusions.
But the way to success will double up on respect for the steps taken one at a time,
like manageable little bites for the feet. Climbing invests in our energy’s potential.
Each step is a place to rest and hold gains. We build our reputations thus, gaining
the greater access and vistas, as well as more to lose. The local alpine porter paces
himself for the journey, and keeps enough in reserve for various ways back down.
46.6, Top 6, Zhi Gua 18: Gu, Detoxifying
(Fan Yao 18.6: not serving sovereign or noble, higher worth)
Blind ascent
Advantage in not relaxing that resolve
46.6x Blind ascent to the top:
Expending instead of accruing
He drives himself hard in his climbing. This ascent has been done in the daylight,
but at night his ambition is literally blind. The extraneous thoughts and perceptions
are shed up here as useless weight, and what survives this ordeal will no doubt be fit,
and tested right at the edge. How far life can move up is not a known quantity yet,
and this will drive life up, into these altered states. Sometimes a whole new being or
species is only one of its steps. But the rapture and challenge of such an exaltation
will carry no heavy old goals. And perhaps some things will need to be lost up here.
Perhaps this pushes us upwards: to lose the stuff that’s not needed. This is what is
conquered, transcended and left behind. Someone who thinks to have conquered the
summit can’t even get over an inferior delusion. This is the blindness to watch for.
333
46, Dimensions
pang tong gua (opposite): 25, Wu Wang, Without Pretense
qian gua (inverse): 45, Cui, Collectedness
jiao gua (reverse): 20, Guan, Perspective
hu gua (nuclear): 54, Gui Mei, Little Sister’s Marriage
shi er di zhi (12 branches): Xun-Zhen Family
46, Notes
* 46.0 The direction faced when giving orders or assuming command.
* 46.4 Mount Qi, or Split Mountain, was the site of the Zhou dynasty ancestral
shrine. Beside it was the homeland of the Zhou family ancestors. This is a zhi Gua
reference (Gua 32: Heng, Continuity). Success is a function of alignment and consistency with the momentum of one’s past, or one’s experience and expertise.
46, Wai Guang
* Qabalah: Hod in Assiah
* Tarot: Eight of Pentacles
* Astrology: Mercury in Earth
46, Quotations
* Whatever you can do, or dream you can - begin it.
Boldness has genius, power and magic in it.—Goethe
* The safest opportunity for the average man to seize is hard work.
—Arthur Brisbane
* The world was always yours; you would not take it. —Archibald MacLeish
* A wise man will make more opportunities than he finds. —Francis Bacon
* What is work? And what is not work? are questions that perplex the wisest of
men. —The Bhagavad Gita
* Let us reverse the values: All fitness the result of fortunate organization, all
freedom the result of fitness. —Nietzsche, WTP
* Chance favors the prepared mind. —Louis Pasteur
* I have always believed, and I still believe, that whatever good or bad fortune
may come our way we can always give it meaning and transform it into
something of value. —Hermann Hesse
334
GUA 47, KUN4, EXHAUSTION
Binary 010 110 = 22; Kan below, Dui above
47.X, Overall Image
A lake without water
Exhaustion
The noble young one, accordingly,
invokes a higher purpose to carry out intentions
The lake drains into the deep, the tide goes out, the living powers ebb. There is little
left to enjoy but smelly fish and slimy mud and those slippery and thorny personal
truths, biting each other and making those sucking sounds. Joy is in serious trouble
and gratitude seems to be too hard to find. Even the wise ones can suffer these ebbs.
The exhausted sage is reminded that, to follow his will so completely, he risks both
his life and his sanity. He wants to rejoice but is empty. One dream or one drive is
all he has juice for. But where he finds his resources discharged, he may yet reach
for resources not his own. And when caught in quicksand or mud, floating is best.
47.0, Exhaustion
“Fulfillment”
“Persistence”
For the mature human being, a promise,
Not a mistake
But having the words is not the conviction
It seems only human to drape our stranger mysteries in gothic and romantic veils,
but the foolish and the fatigued will invest the witch moon with too much mystique.
When the tides go out or power recedes, once happy people moan about falseness
and vanishing meaning, denying their lives with their words or bewailing that all the
world is null and refuted. Things from these dark, pre-verbal depths are given new
voices, even dark fears about one’s own light. The power to rule them goes out with
the tide. The sage, not unknown in this world, is exhausted in times of exhaustion,
but he feels no bitterness, makes no speeches and speaks no promises that he hasn’t
the power to keep. He learns how to call upon primeval powers to float himself up
and out of this muck. The greater part of this burden is just simple self-indulgence.
Ill-will, resentment, rancor and enmity will all try to look like truth, though the truths
needed now are things that will lift against gravity, and lots more fresh, clean water.
Nothing is solid here, there is no core of firmness to speak to or from. Words keep
changing their meanings. But at least the water pools first in the deeper depressions.
335
47.M, Key Words
Surrounded, afflicted, beset, distressed, trapped, oppressed, cramped, hemmed in
Hard pressed, squeezed; feeling defeated; running on reserves, vapors and fumes
Victimized, bothered, disheartened, wretched, depleted, fatigued, weary, used up
Lowest ebbs, dregs, being drained, spent; futility, pessimism, nihilism, suffering
Depression; using the last ounce, getting the spirit back, lightening up, enduring
Melancholy, delirium, illusion, despond, swamp gas visions, wits end, emptiness
47.G, From the Glossary
kun4 (a, the) affliction, oppression, extremity, distress, exhaustion, entanglement,
fatigue, anxiety; (to be) distressed, afflicted, beset, oppressed, surrounded, beaten,
impoverished, diminished, belabored, bothered, disheartened, exhausted, fatigued,
tired (out), vexed, trapped, besieged, surrounded, confined, entangled, pressured,
constrained, hard pressed, pinned down, penned in, squeezed, enclosed, (nearly)
defeated (by, in, with); extreme; (to) obstruct, distress, exhaust (s, ed, ing)
47.T, Tuan Zhuan
Exhaustion
The firm (is) covered over
To risk leads to satisfaction
(To be) beset and still not lose that which is fulfilling
One who is truly a noble young one attains this
Persistence (is) the mature human being’s promise:
By way of the firmness within
There will be words but no assurance:
To value the oral leads to exhaustion
336
47.1, 1st 6, Zhi Gua 58: Dui, Satisfaction
(Fan Yao 58.1: responsive joy, promising)
With bottom belabored by a wooden cane
Going into the valley of gloom
For three years not seen face to face
47.1x Going into the valley of gloom:
The gloom has no vision
He gets himself spanked. He gets his butt whipped. This has really only hurt him
the first time, the time that it actually happened. But now he plays the scene over and
over again in his mind and the sentiment turns to resentment. The negative feedback
loops him back onto himself, beginning a cycle of darkened mood that could last for
the next three years. Such feelings do not know time, other than always and never.
This valley of gloom is one deep depression, one truly great rut, surrounded on all
three sides by high, insurmountable walls. As long as his attention is here, his back
will be turned to the water’s way out of the valley. Maybe he just wants to be beaten,
or to be a beaten down soul. Maybe he secretly thinks that he deserves this, over and
over again. How hard can turning around be? It is three years of this kind of effort.
47.2, 9 2nd, Zhi Gua 45: Cui, Collectedness
(Fan Yao 45.2: drawn to the promising, sincerity before reward)
Oppressed before wine and food
Scarlet-sashed nobles arrive with direction
Worthwhile and productive to offer up a sacrifice
Initiative seems foreboding
But this avoids mistakes
47.2x Oppressed before wine (and) food:
Balance will have (its) rewards
He slouches at the feast, surrounded by good meat and drink, poking at his food.
The nobles rush in on a mission, looking for help, offering great rewards for small
favors, but the weary one lets them pass by unheeded. Maybe the wealth and good
fortune would mess up his life. This may have been the answer he wasn’t seeking,
the chance to get himself snagged on something that was in motion, but the way out
comes and then goes, and it’s likely that they will only bother him once. The thing
with the food set before him is that it’s fuel. If he only could work up an appetite
and sacrifice some of this stuff to his higher purpose. Or maybe he could sacrifice
some of his losses and poor expectations. Jaded and sated mean having too much.
How does he now have so little? Maybe starving himself is his way to grow hungry.
337
47.3, 6 3rd, Zhu Gua 28: Da Guo, Greatness in Excess
(Fan Yao 28.3: the ridgepole is deformed, ominous)
Oppressed by stones
Grasping at thorny brambles
Going into his house
But not seeing his wife
Unfortunate
47.3x Grasping at thorny brambles:
Relying on the firm
* Going into his house
But not seeing his wife:
Not a happy omen
Does it give him that special feeling to have the world turn against him? His dark
dispirit paints frowns on the stones. He fancies them cold to the touch and uncaring,
weighing him down, rumbling and grinding and coming to crush and oppress him.
He goes to great lengths to prove they will not support him. Hard-pressed between
walls closing in, he denies himself even a handhold. Girding his loins with thistles,
crowning himself with thorns, he will not need to look far for a cause to complain.
Why not a hair shirt as well? At some time not so long ago, he even had a good wife,
who waited for him to come home. Maybe she just grew tired and left, maybe she is
just hiding until this phase of his passes. He may even consult us again, until he gets
some even worse news, or until he can misrepresent something a little more cheerful.
47.4, 9 4th, Zhi Gua 29: Kan, Exposure
(Fan Yao 29.4: necessities handed expediently through the window)
Approaching slowly and gravely
Oppressed inside a gilded chariot
But this embarrassment will find an outcome
47.4x Approaching slowly (and) gravely:
The purpose remains subordinate
* Although less than properly positioned
There will be support
It exhausts him to handle his fine, gilded chariot. Perhaps he even feels as though
he pulls the thing himself, still with the brakes on, of course, and yet all that he really
needs to do is think a little and steer. If this lack of abundant energy were really the
problem he wants it to seem, he could find a less transparent ruse. The slow-motion
effort is far more exhausting than a far more exuberant pace, and this could take him
four times as long just thinking and steering too much. He would even save energy
if he just got out and crawled. Many responsible things remain to be done, so many
plans that might fail. If he only had fewer friends he could count on. An end will be
attained, but at embarrassing speed, with costs in horses and brakes. Good thing his
horses don’t bite. Do we even ask him why? What is he afraid of, or guilty about?
338
47.5, 9 5th, Zhi Gua 40: Jie, Release
(Fan Yao 40.5: noble in bondage still holds freedom, promise)
Nose cut off, feet cut off
Oppressed by rouge-sashed ministers
And then gradually finding relief
Worthwhile and productive to sacrifice this sacrifice
47.5x Nose cut off, feet cut off:
The purpose is still not gained
* And then gradually finding relief:
Due to the center’s (being) straightforward
* Worthwhile (and) productive to sacrifice (this) sacrifice:
To suffer happiness
He is humbled by his own high position and tired out by his duties. His ministers
do their best: they haunt his nights and oppress his days. They bathe him in tepid
water and dress him up in special uniforms. They force him to walk to the altar and
make his libations and offerings. What more could he sacrifice for them? They’ve
even taken his nose and his feet. What is a poor sovereign to do here? What a fate
for a great potentate! All the ministers get for their efforts is purple in their knees.
But they always bow with such menace. This way is not working out well. Things
are too circumscribed. Maybe he thinks he gives up too much for his people - but
really he might just be thinking too much. Maybe he could give up these thoughts
about sacrifice. The tepid baths could go too: maybe a deep tub with plenty of ice.
47.6, Top 6, Zhi Gua 06: Song, Contention
(Fan Yao 06.6: winner is stripped of honor three times by noon)
Oppressed by creepers and vines
Proceeding unsteadily and awkwardly
Uttering “movement is regret”
To own the regrets and go boldly forward is promising
47.6x Oppressed by creeping vines:
A less than proper response
* (If) movement (is) regret, have the regrets:
A promising move
Haunted and oppressed by mist and creeping vines, spooked and all tangled up in
the futility of it all, it seems he tried to live and learn, but may have learned it wrong.
Although one may be expected to regret actions past, it seems pretty silly to begin
by regretting the future. It is also expected that dreams and fantasies fail. But these
can fail and flop in the mind and end there and not make a mess in the world. That
is what much of the brain is made for. Ghosts belong in the past. When they come
at us from the future, something is turned around. Regret and remorse are supposed
to only look backwards. Anxiety gropes for ways to account for their presence, like
bad dreams make up monsters and demons. Paralysis will not get him out of this
trouble. When the sorcerer gets hold of such things he has them spy or run errands.
339
47, Dimensions
pang tong gua (opposite): 22, Bi, Adornment
qian gua (inverse): 48, Jing, The Well
jiao gua (reverse): 60, Jie, Boundaries
hu gua (nuclear): 37, Jia Ren, Family Members
shi er di zhi (12 branches): Gen-Dui Family
47, Wai Guang
* Qabalah: Qoph; Path between Yesod and Netzach (Trad: Mk-Nt)
* Tarot: The Moon (Low tide)
* Astrology: Twelfth House, Mutable Water, Pisces
47, Quotations
* Pain, indolence, sterility, endless ennui also have their lessons for you, if you are
great. —Emerson
* Sadness is almost never anything but a form of fatigue. —Andre Gide
* Much of your pain is self-chosen. It is the bitter potion by which the physician
within you heals your sick self. —Kahlil Gibran
* And spring brought me the idiot’s frightful laughter.
—Rimbaud, A Season in Hell
* And if there come unto them tender emotions, then do the poets always think
that nature herself is in love with them; And that she stealeth to their ear to whisper
secrets to it, and amorous flatteries; ... Some sensation of voluptuousness, some
sensation of tedium ... they all muddle up their water, that it may seem to be deep.
—Nietzsche, TSZ #39
* When we are tired, we are attacked by ideas we conquered long ago.
—Nietzsche
* Oh lonesome’s a bad place / To get crowded into. —Kenneth Patchen
340
GUA 48, JING3, THE WELL
Binary 011 010 = 26; Xun below, Kan above
48.X, Overall Image
Above the wood there is water
The well
The noble young one, accordingly,
labors for the people to encourage cooperation
Depth by design, and resource by way of resourcefulness. We penetrate this water
in order to raise the water. The human clans gather and settle around these common
sources, and through the common effort the village becomes an oasis. The resources
that we share, the ways that we have adapted, the last few million years, the genetics
of cooperation, our humanity itself: these give us ways to reach into ourselves and
our fellows and draw out our best. But we also forget to use these things we share.
We take them for granted. We forget to maintain them. Wise ones draw the people
out, to demonstrate the uses of these resources, to refresh the shared understanding.
48.0, The Well
Rearranging the town does not change the well
Neither losing nor gaining,
Whether leaving or arriving, the well is the well
To nearly reach
But then to fall short with the well rope
Or to damage its bucket
Is disappointing
The undercurrents and aquifers date to the ancient times. We became who we are
when we learned how to access and share them, to reach down deep, into the nature
of the one life we live. The commons are things which we’ve gathered around. They
do not come to us. The well, like the bucket, the root or the book, are such enduring
devices by virtue of their having only one moving part: a living creature who does all
of the work, to draw upon their resources and to keep the sources in working repair.
What we are able to draw out and take away from these centers is a function of our
reach and our grasp, our understandings and comprehensions, our buckets and our
ropes, our memories and our new questions. The sources stay available, but the well,
not unlike an oracle, is a really lazy device: it will not force its waters, it will not roam
around spewing out wisdom. When time has taken a toll, someone with appendages
will need to repair it. But it will not make any effort at showing its gratitude. Its user
must take up the task and go for the water, not for the forms. The town may change,
but the well does not go roving about. Our humanity abides, regardless of cultures.
341
48.M, Key Words
Source, plenum, spring, cistern, fountain, tap, pools; center, hub, nucleus, nexus
Meeting place, commons; common ground, sources and pools; interdependence
Basic service & maintenance; utility taken for granted, maintaining links to source
Basic needs, truths, constants; replenishment, providence; be accessible, available
Resourcefulness, resources at your disposal, getting to plenty; there to draw upon
Developing character around deeper core; self-sufficiency, -reliance, -cultivation
48.G, From the Glossary
jing3 (a, the) well, source, wellspring, nucleus, mine, center of social activity,
constant; (a, the) well’s; a system of 8 private fields around a center or commons
48.T, Tuan Zhuan
To penetrate beneath the water and so bring up the water
(Is) the well
The well provides, and yet will not be exhausted
Rearranging the town does not change the well:
Since this (is) using a constancy within
To nearly reach, but then to fall short (with) the well rope
(Is) to fall short of bringing up results
To damage its bucket:
This indeed leads to disappointment
342
48.1, 1st 6, Zhi Gua 05: Xu, Anticipation
(Fan Yao 05.1: waiting on the outskirts, using what endures)
The well’s mud is not consumed
An ancient well with nothing to take
48.1x The well’s mud is not consumed:
(It is) at bottom
* An ancient well with nothing to take:
In time, forsaken
This drought is not helping this old well’s reputation. The things that one finds in
the well when it’s this far down are better left unthought of. Between centuries and
decades of slowly silting up, and passing cultures drawing the aquifer down, time
is taking its toll on this venerable, old source, although it still endures deeper cycles
than monthly rain and shine. Of course it will stay in its place, and not go to where it
looks best. Time may not care what happens to the well, but it cannot be blamed for
abuse. When the birds and frogs go elsewhere for water, it might be time to re-dig.
Lots of questions might be asked here, about what might have gone wrong, but the
answers all point one direction: there is no better time than a drought to make repairs
on a well, to muck it out and dig it deeper. Time doesn’t care, but in time, we must.
48.2, 9 2nd, Zhi Gua 39: Jian, Impasse
(Fan Yao 39.2: minister set back, interrupted, not one's cause)
The well is down low: shoot at the fish
The bucket is damaged and leaking
48.2x The well (is) down low: shoot at the fish:
Nothing to offer
It’s a low-down and dirty shame, that’s what it is, degenerate and pitiful. Something
so central as the source of refreshment is dying of pure neglect. This is not a fault of
the time, although time bore helpless witness as apathy grew and distractions up on
the surface of things took over with their own importance. As a resource, he has let
himself go, and friends don’t enjoy coming around: he just isn’t refreshing enough.
And these same friends could help rebuild his well. The good life has infrastructure:
it wants a longer vision, beyond the shortsighted concerns, or beyond just one stage
of life. At least the fish here indicate adequate water: the potential seems to be there.
But this impasse will only be broken one way: a new beginning will need to be made
alone. He must first become a little more worthy. Someone will need to take charge.
343
48.3, 9 3rd, Zhi Gua 29: Kan, Exposure
(Fan Yao 29.3: coming, going, canyons, ledge is also headrest)
The well has been cleaned, but nothing is consumed
Causing our hearts’ sorrow
It is suitable and available to draw from
Were the sovereign made aware,
all might receive of this abundance
48.3x The well (is merely) turbid, (but) nothing (is) consumed:
Passing in sorrow
* Seek the sovereign’s enlightenment:
To receive the abundance
Here is a clean, deep well, full of clear, cold water, but nobody’s stopping to drink.
Maybe the newly-cleaned well looks like it hasn’t been tested and proven by time.
Maybe it just has no reputation to go on ahead of it yet. Maybe the people are kept
unaware by rumors and superstitions - about toads and the other slippery things that
dwell in darker depths. Maybe it’s still a little unsettled, more turbid than toxic, and
just needs someone to get some flow going. At least the flow of information could
use a little assist. Unappreciated value is not really value yet: the diamonds hiding
deep in the dirt are just rocks. We cannot rely on the well to proselytize for itself.
Something is offered but not being taken, an able person is not yet acknowledged.
Is this water not expensive enough? They’ll drink better water who treasure it more.
48.4, 6 4th, Zhi Gua 28: Da Guo, Greatness in Excess
(Fan Yao 28.4: ridgepole holds up, to take more, deficiency)
The well is being relined
Nothing is wrong
48.4x The well’s relining is not a mistake:
Renovating the well
Good stewards set aside a time for posterity, to be worthier founders and ancestors.
The well is now closed for repairs, shut down and torn apart, being newly relined in
stone and tile. Today it is just a wound, just a crude hole in the ground, useless and
muddy and ugly. Old forms and structures lie scattered around. But this is one full
step beyond its decay, and many beyond the first digging. If these workers can be
steady and careful they’ll merit as much respect as they give. If they can take even
longer, to do it better than right, the well will become an ancestral shrine. But if they
weary of the work, they’ll leave an inferior legacy. The heirs will have to start over,
muttering, thinking less of the ancestors, remembering them as shortsighted slobs.
The well-built character serves future generations. This is a way of paying our rent.
344
48.5, 9 5th, Zhi Gua 46: Sheng, Advancement
(Fan Yao 46.5: persistence is promising, advance is by steps)
The well has a clear, cold spring to drink from
48.5x The cold spring holds refreshment:
In the center (and) correct
This well-made well springs a big leak in the bottom. It’s about as good as it gets.
This certainly was a hole worth throwing some riches down into. Time was taken
to do it correctly, care was found to find the right place and patience was there to dig
the extra depth, with every tedious hodful of earth and every stone carefully placed.
Now they’ll have this cold, clear water to drink for the rest of their stay on the land.
Even the old timers and the locals are stunned. The water is so clear and clean that
the frogs get edgy and leave. It also explains all those old prayer beads they found,
with glyphs of the dead being brought back to life. There can be no question now:
if this is about someone’s life, some difficult times might well be over. The water,
the anima mundi, will be there to refresh and serve all who’ll remember it’s there.
48.6, Top 6, Zhi Gua 57: Xun, Adaptation
(Fan Yao 57.6: subtleties under the bed, losing valuables, axe)
As the well comes in, do not cover
Being true is most promising
48.6x Outstanding promise at the top:
A great outcome
He thinks to dig a small well for himself, so he calls in a stranger to divine the right
place. The well has come in, and then some. Now his big problem is keeping the lid
on his well from floating away. He will need no rope or bucket. He has already built
several duck ponds. The neighbors take what they can. But still he has a small brook
left over. The thing just keeps refilling itself and the water just keeps getting cleaner.
There are times in this life when giving freely isn’t just charity, when indiscriminate
might be appropriate, when closure might not be a good thing, when compassion for
all living things needs to be spread around. The well does not choose: it will serve a
sage or a tyrant, a resident or a wanderer, peasants and sovereigns alike. To keep the
lid on will only detract from the taste. We wish you well. Now give yourself away.
345
48, Dimensions
pang tong gua (opposite): 21, Shi He, Biting Through
qian gua (inverse): 47, Kun, Exhaustion
jiao gua (reverse): 59, Huan, Scattering
hu gua (nuclear): 38, Kui, Estrangement
shi er di zhi (12 branches): Xun-Zhen Family
48, Wai Guang
* Qabalah: Hod in Briah
* Tarot: Eight of Cups
* Astrology: Mercury in Water
48, Quotations
* The gods help them who help themselves. —Aesop
* Enough is as good as a feast. —Joshua Sylvester
* It never occurs to fools that merit and good fortune are closely united.
—Goethe
* Mahomet called the hill to come to him again and again; and when it stood still,
he was never a whit abashed, but said, “If the hill will not come to Mahomet,
Mahomet will go to the hill.” —quoted by Francis Bacon, “Boldness”
* The well of Providence is deep. It’s the buckets we bring to it that are small.
—Mary Webb
* Everything I am / I draw from you
Battered old bucket / Dipping in your well. —Rumi
* Lessons are not given. They are taken. —Cesare Pavese
* Fortunate indeed is the man who takes exactly the right measure of himself,
and holds a just balance between what he can acquire and what he can use.
—Peter Mere Latham
346
GUA 49, GE2, SEASONAL CHANGE
Binary 101 110 = 46; Li below, Dui above
49.X, Overall Image
There is fire in the lake
Seasonal change
The noble young one, accordingly,
organizes the calendar and clarifies the time
The noonday flame of the summer solstice sun penetrates deep in the lake, warming
the water and setting the changes in motion. The next season comes upon us, just as
we have begun to adapt to the last one. Time turns this world around, in continuous
revolution, but succession proceeds in discernible stages. The turning of planets and
stars will come first. Seasons lag six weeks behind, as the mass of this earth warms
up and cools off more slowly. This might leave the unknowing always behind the
times and looking for clues as to why things are changing so strangely. Clarification
of time can help us to get ahead of ourselves, and sometimes caught up to the world.
49.0, Seasonal Change
Complete the day and then be sure
Supreme fulfillment is worth persistence
Regrets pass
It begins to grow uncomfortably warm inside last winter’s coat. The old is finished
with its day: last season’s pelts, callused old hides, cocoons and even great nations.
Security in changing times is to know how securely time changes, knowing where
the world has gone by learning how to read the signs. The clockworks of heaven is
no toy to play with. We imagine it as our timepiece but cannot decide if it moves too
slow or too fast. Just when we figure this out, and make our stable adjustments, the
world moves into next season. We confuse the fresh with the antiquated. Sometimes
we’re seen destroying ourselves when insecurity threatens. To move change along
among ourselves needs both tact and timing: belief only follows achievements, and
human denial is a powerful thing. The old will not learn to yield to a process soon
to replace it. A government will not be open enough to experiment with new forms.
Every new generation owes itself one revolution, to break contracts it never made.
The old hides are thrown off, we let our insides out, and the light bathes and cleans
our feelings. A complete human being airs out the house, runs naked into the lake.
347
49.M, Key Words
Strip, shed skin or fur, lay bare, molt, cast off, unveil, disburden; summer clothes
Rawhide, leather, encrustations, shells; protective coverings, restraints, precedents
Protective membranes dated, outmoded, no longer needed; calluses & callousness
Obsolescence, anachronism, aging institutions; things resisting change superseded
Change, renewal, overthrow, overturn, turnaround, revolution; reform, unburden
Divestment, revisions, re-envisionings, renovations, metamorphosis, outgrowing
49.G, From the Glossary
ge2 (to) change, alter, transform, degrade, take away, supersede, set aside, reform,
replace, modify, amend, renovate, renew, revolve, change seasons, molt, shed
(skin), have (had) enough, divest, strip, flay, peel, get rid of, cast off, eliminate,
revolt, break with past, overthrow; (a, the) changing (of), revolution, seasonal
change, animal hide, rawhide, skin, leather (not fur, implies hair removed); of
change
49.T, Tuan Zhuan
Seasonal change
Water (and) fire subdue each other
Two women dwell together
(But) their aims are not mutual gain
So this is called seasonal change
Complete the day and then be sure:
Change and then believe in it
Refinement (and) clarity behind satisfaction
Great fulfillment (is) according to correctness
Change is then appropriate
One’s regrets then pass
Heaven (and) earth change and so the four seasons are fulfilled
Tang and Wu changed the mandates
Complying with heaven while resonating with humanity
Seasonal change’s opportune timing (is) very important now!
348
49.1, 1st 9, Zhi Gua 31: Xian, Reciprocity
(Fan Yao 31.1: persuaded in one’s big toe)
Wrapped with golden rawhide
49.1x Wrapped with golden rawhide:
Not suited to taking action
Like nearly everyone else, he still wears his golden ruminant suit and conforms to
the ways of his herd, bound to earlier times, restrained by collective uncertainties.
He tries to be docile, and grazes wherever he’s led. But the summer sun rises high
in the sky. His hide begins to feel wrong and the skin starts to tighten. He might still
conform on the outside; inside he sweats and grows itchy, far too annoyed to sit and
chew cud in the shade, furious at those who set fashions and trends. Like the time,
he is getting ripe under there. To divest himself of this ill-suited nonsense is not a
pleasant choice either, though even the slowest of cattle are starting to rub the fence.
His hidebound behavior and morals are set against reform, without room to wiggle,
as rawhide will harden into its shape. Meanwhile the rebels all get to wear loincloths.
49.2, 6 2nd, Zhi Gua 43: Guai, Decisiveness
(Fan Yao 43.2: frightened outcries, not a night for battle)
Complete the day and then change arrives
To expedite is promising
Not a mistake
49.2x Complete the day (and) change arrives:
Taking steps earns due reward
Belief will follow attainment, as the summer will follow the solstice. People take time
in catching up to the present. One who might be a star-gazer, or calendar maker at
heart, will find it a little too easy to come back to earth three hundred years too soon.
Visions of the better tomorrows are not shared by many today. So why stand on the
corner now to share the good news with the people, or march boldly into the streets
to be swept along with one’s comrades in earnest and timely rebellion? Visionaries
have lonelier lives than this, until they can refocus themselves to attend to the great
beginnings, and hundreds of lifetimes of patience. The stones will grow legs and go
dancing about before humans will welcome the changes. Thus we wait until we can
point to the day when the old starts falling apart: it’s time for alertness, not certainty.
349
49.3, 9 3rd, Zhi Gua 17: Sui, Following
(Fan Yao 17.3: bound to mature one, give up child for attainment)
To expedite has pitfalls
Commitment is difficult
When talk of change has circled three times
Then be sure
49.3x (When) change (is) discussed three times all around:
Given that, where is this?*
It is not a bad thing that our cultures resist the latest hypotheses. To prove means to
put to the test. If this new thing to come along were unmistakably true, it might not
be so new - or the one to conceive it, so special. Theorized plans for global events
will not find ready support until tested in village and province. The sage might have
a plan, but he nurses the thing a while longer, collecting early data, filling in blanks
and holes in the theory, waiting for critical mass, even for two more prodigies to also
invent the idea. And then he might step up just to ask for a place in the background,
to watch how the plan works for leaders. The world’s pulse is taken first, and then
action is timed to be resonant. Let someone else begin it: their echoes will tell of the
timing. Then these ideas and plans grow like life, first from their roots and seeds.
49.4, 9 4th, Zhi Gua 63: Ji Ji, Already Complete
(Fan Yao 63.4: silk jacket will wear to rags, on guard all day)
Regrets pass
Stay confident
Change the mandate
Promising
49.4x Changing the mandate holds promise:
Believe in the purpose
He offers up an unheard of proposal and suddenly nobody's laughing. Being in the
right place and time now, the decadent past is nearly revolting enough to them all.
The truly great revolutions are the earth around its axis, and all this around the sun.
All the best coups are bloodless. They’ll call for the inevitable, the moment it comes
due. The critical masses are ready, they’ll cheer and pledge their support. Now all of
those uncounted hands start to nudge the details into their places. The school, or the
church, or the state which has outlived its useful lifetime is ripe for its reinvention.
One creates with the least resistance now, while the world wants to turn in this way.
But there may be reasons to make this more sweeping, to get more changes made.
By next year things will be settled again: more change might again be much feared.
350
49.5, 9 5th, Zhi Gua 55: Feng, Abundance
(Fan Yao 55.5: a pattern emerges, rewards and commendations)
A mature human being’s tiger transformation
Even before divining, be sure
49.5x The mature human being’s tiger transformation:
This one’s style (is) evident
The tiger molts boldly. His colors and stripes will leap straight into your mind, like
sunlight and night, not needing any translation. The tiger does not need to seek out
the oracle to ask about his timing, or run to find the shaman to read him the omens
and signs. He does not need to worry if others will believe him. His gold and black
will speak to the dimmest of wits. Strength is in evidence, explicit, lucid and ordered.
The mandate is only a thousand words long now, new laws and guidelines are still
crisp and clear: lawyers have not got to them yet, so they serve no hidden agendas.
Changes are made by their author, and so they are made with authority. Our highest
standards and clearest guiding principles are not pushed to the forefront of change
by the masses. A cogent, commanding presence, even a hero, must carry them there.
49.6, Top 6, Zhi Gua 13: Tong Ren, Fellowship With Others
(Fan Yao 13.6: fellowship with others on frontier, no regrets)
A noble young one’s leopard transformation
Ordinary people merely change masks
To expedite has pitfalls
To abide in persistence is promising
49.6x The noble young one’s leopard transformation:
This one’s style (is rich in) subtlety
* Ordinary people (merely) change masks:
Submitting in order to follow a noble
The leopard molts slowly and softly, his spots changing nuance by nuance, with a
delicate sort of grace. But under this beauty is substance, not glamour: his changes
go all the way through. Behind the soft smile are those sharp and dangerous teeth.
This is beauty which speaks of a long line of big cats who did well enough in the
toughest of times. This cat can just purr through these changes. Nobility shows to
those who have need to see it and lesser beasts are content to just molt in the face,
or approach wearing masks, averting their eyes, and trying not to make startled or
jumpy movements. His inferiors will maneuver for whatever privilege and position
remains, changing in loyalties and allegiances, according to where they would settle.
The alphas of the group are still subject to change, only they’ll make better subjects.
351
49, Dimensions
pang tong gua (opposite): 04, Meng, Inexperience
qian gua (inverse): 50, Ding, The Cauldron
jiao gua (reverse): 38, Kui, Estrangement
hu gua (nuclear): 44, Gou, Dissipation
shi er di zhi (12 branches): Kan-Li Family
49, Notes
* 49.3x In other words, why not wait at the destination instead of going in circles?
49, Wai Guang
* Qabalah: Hheth; Path between Yesod and Tipareth (Trad: Gb-Bn)
* Tarot: The Chariot (Summer solstice)
* Astrology: Fourth House, Cardinal Fire, Cancer
49, Quotations
* Time and I, against any two. —Spanish proverb
* Almost in the cradle are we apportioned with heavy words and worths: “good
and evil” - so calleth itself this dowry. For the sake of it we are forgiven for living
... . And we we bear loyally what is apportioned unto us, on hard shoulders, over
rugged mountains. And when we sweat, then do people say to us: “Yea, life is
hard to bear!” But man himself only is hard to bear. The reason thereof is that he
carrieth too many extraneous things on his shoulders. Like the camel kneeleth he
down, and letteth himself be well-laden ... . Then seemeth life to him a desert.
—Nietzsche, TSZ
* Those who make peaceful revolutions impossible will make violent revolutions
inevitable. —J. F. Kennedy
* Ah, but I was so much older then, I’m younger than that now. —Bob Dylan
* An invasion of armies can be resisted, but not an idea whose time has come.
—Victor Hugo
* Trying to determine what is going on in the world by reading newspapers is like
trying to tell the time by watching the second hand of a clock. —Ben Hecht
352
GUA 50, DING3, THE CAULDRON
Binary 011 101 = 29; Xun below, Li above
50.X, Overall Image
Over the wood is a flame
The cauldron
The noble young one applies principles of positioning
to manifest higher purpose
As wood and wind feed the flame from below, the dumb log turns itself back into
sunshine. Tending the flame is the alchemist, who has set things up to put heat and
light to higher new uses. Positioned above the flame sits the cauldron. By formula
and recipe, the raw stuff comes together, to converge in expected results, the higher
purpose and principles to which these changes are offered. The wise are attempting
to create a higher culture, by nourishing health and excellence, nobility and an ethic.
The shamans, with potions and medicines, create the changes in their altered states.
Knowledge as science applied must regard the present, but this will serve a purpose.
50.0, The Cauldron
The most promising offering
The sovereign would rather rule a more highly developed culture. To this end, he can
use his position, and what he knows about science, to nourish and bring out the best
that is in his people. The sage tends the flame and the cauldron to secure the success
of the offering. The formula that early alchemists looked for was at work beneath
their crucibles the whole time they sought it above. They merely needed to make the
analogy live, to apply it in broader ways. For the chef, as well, who would nourish
humanity’s promise: the first things he needs are fuel, a good draft of air and some
sparks. And next, a place dedicated to change, raw spicy stuff and good appetites.
The alchemy serves higher purpose and powers, the leadenness of our being turns
into gold, into a life to which we give value; the belly turns food into light, a stew is
transformed to serenity, courage and wisdom. Delightful aromas entice the spirits to
help us. So what is sacrificed here, besides a few logs, and these basic ingredients,
submitted for transformation? To sacrifice does not mean to lose things: it means to
make them sacred. Thus the past is made sacred here, redeemed for a higher value.
353
50.M, Key Words
Crucible, tripod, a sacrificial cooking vessel; consecrated or dedicated offerings
Dedicated change, change by design, science as art; applied heat and knowledge
Refinement, sublimation, purification, alchemy, the great work of transformation
Symbol of dynastic foundation & creative power; nourishment of ability, nobility
Pragmatic utility, specific utility; excellence by design, instrumentality, formulae
Realizing potential in raw material, social engineering, creation of higher culture
50.G, From the Glossary
ding3 (a, the) cauldron, sacrificial vessel, tripod, ding vessel, crucible, (consecrated,
dedicated) transformation; [alchemy]; (a, the) cauldron’s
50.T, Tuan Zhuan
The cauldron
(is) a model
With wood submitted to flame
The offerings (are) transformed
The wise ones (are) fulfilled with offerings to the highest divinity
And (there is) great fulfillment (in) nourishing wisdom (and) excellence
Reaching in with ears (and) eyes, quickening (and) clarifying
The flexible advances with elevated conduct
Gaining the center and resonating with the firm
And so this is, accordingly, supreme fulfillment
354
50.1, 1st 6, Zhi Gua 14: Da You, Big Domain
(Fan Yao 14.1: no deal with harm, to never be wrong is hard)
A cauldron with upended feet
Worthwhile to expel the stagnating
Accepting a concubine for the sake of her child
Is without blame
50.1x A cauldron (with) upended feet:
As yet nothing improper
* Worthwhile to expel the stagnating:
In order to attend to (what is) valued
It might be a matter of principle to adhere to things as they are, for loyalty’s sake,
or abide by promises made at some earlier time. But when this comes to alchemy,
and service to higher purposes, what stays fixed in time is the log or the lead, and
neither of these is the outcome desired. The cauldron might be filled with hot food,
but if the food is no longer good, the cauldron should be overturned. A noble might
have a faithful wife by his side, but if she cannot give him heirs, the concubine can.
The cauldron transforms the old, makes it entirely new, but blame sees only the past.
The hope of transformation, indeed, the hope for our future, might lie opposed to a
truth which is static or ritual. When it does, a better future can rightly be thought to
come first, and the means which might be questioned today be justified tomorrow.
50.2, 9 2nd, Zhi Gua 56: Lu, The Wanderer
(Fan Yao 56.2: coming to camp, cherishing resources, get helper)
The cauldron holds substance
Our counterparts have anxieties
This is not in our scope of pursuits
Promising
50.2x The cauldron holds substance:
Be mindful of function here
* Our counterparts hold anxieties:
In the end, no reproach
The nobleman on his journey is careful where he stays. His cauldron is small, but
sufficient, his meal, sustaining and hot, and his flame is nearly concealed. Having
learned to do more with less, good meals are the least of his worries. He will simply
meet his needs in the order in which they’re important. Somehow his satisfaction
is making his rivals uneasy. He is envied by the wealthy for having no use for gold,
and even reproached by thieves for having nothing worth stealing. These troubles
are not his problem, but are as much a part of a camp as the bugs or the views. Our
best can thrive on simplicity: we don’t need to be gluttons here. Although it might
take a great deal of wealth to sustain a noble class, a class is not what we mean by
nobility. Noble ones work out their own problems first, then they lead by example.
355
50.3, 9 3rd, Zhi Gua 64: Wei Ji, Not Yet Complete
(Fan Yao 64.3: not yet across, either go boldly or go across)
The cauldron’s ears have been altered
Its function is impaired
The pheasant’s rich meat is not eaten
A sudden rain would diminish regrets
In the end, an opportunity
50.3x The cauldron’s ears (have been) altered:
Disregarding their significance
He’s fashioned a fine looking cauldron, but the handles are all wrong, maybe placed
according to artful ideals, with little regard for function and balance. Somehow he’s
missed the idea. So his cauldron gets stuck in the fire, as the fat pheasant gets stuck
in the cauldron. Now will his belly begin to resent his artisic direction in life, as he
watches his bird turn black. This could have been handled better. This is a bad way
to sacrifice pheasant: it might as well be crow. Should he try out some frantic rain
dance, hoping to quench the flames? Or is it time to learn to rely on something more
pragmatic, or more scientific than luck? As he gnaws on cold, wet bird, he ponders
designs for accessible cauldrons. A philosophy might look attractive, and sell, but
if we can’t use it it’s not in reach. We need to get a grip, a grasp on practical things.
50.4, 9 4th, Zhi Gua 18: Gu, Detoxifying
(Fan Yao 18.4: indulging father’s fixations, ongoing disgrace)
A cauldron with a broken leg
Overturning the duke’s meal
His person is soiled
Woe
50.4x Overturning the duke’s meal:
Trust (was) such a burden
The young servant comes to believe he has already learned and transformed enough,
so he starts to look out for things higher above, perhaps the position of royal chef.
But a master chef or alchemist is never done learning the basics. Creative arts and
sciences change premises and postulates too quickly. And a place of power is no
place to last without changing. This servant could not help but see that broken leg,
but feels compelled to serve the duke’s meal anyway. The meal becomes a stain.
Everything is sacrificed, the sacred is profaned. The shame comes too late and the
servant had best be packing for exile. The next staff has fewer inferior traits, as if
defects were burned off in some kind of crucible. It is good to rise to one’s limits,
even of competence. But a true transformation will upgrade the limits themselves.
356
50.5, 6 5th, Zhi Gua 44: Gou, Dissipation
(Fan Yao 44.5: wrapping melons in willows, display of restraint)
A cauldron with golden ears
And metal grip
Rewarding to persist
50.5x A cauldron (with) golden ears:
In balance in order to effect realities
The cauldron is pleasing and functional, sturdy enough to stand up to the average
fool’s abuse, yet well enough made to serve at the finest occasions. It receives real
food from above and below, sometimes leftover stew and sometimes ambrosia and
manna. It commands respect for its utility and its appearance. So too is the life of
a noble who would help his people transform. He is approachable to his people and
he makes himself accessible, but he keeps enough dignified distance to maintain a
useful respect. The design here is almost complete. Well-balanced will mean bottom
heavy, weighted a little towards practical function. The metal grip will mean that this
must be handled with gloves, but also that it can lift a substantial meal. Someone is
sure to make gloves another step in the ceremony, instead of wrapping the handle.
50.6, Top 9, Zhi Gua 32: Heng, Continuity
(Fan Yao 32.6: continuously stimulated, unfortunate)
A cauldron with a jade grip
Very promising
Nothing cannot be turned to advantage
50.6x A jade grip across the top:
The firm (and) the flexible (are) in due proportion
The cauldron has a carrying ring fashioned from a fine piece of jade. Sensibility and
sensitivity find common ground in a stylish understatement. A pleasant and useful
presence will combine the best of both worlds. This cauldron will not be abused or
ignored, or carried by random people to random places, or hung up on rusty nails.
Respect can be a part of design. It’s the thing that will make people say: They don’t
make them like they used to. It’s the classical, timeless elements that will set it above
all the fashions and trends, those things which are not made to last. So too with the
sage and his teachings: he may lean more than a little towards the things we have
handed down, and less towards the latest trends that have the new age so excited.
He still wants the new, it’s still about changes, but he wants to use finer ingredients.
357
50, Dimensions
pang tong gua (opposite): 03, Zhun, Rallying
qian gua (inverse): 49, Ge, Seasonal Change
jiao gua (reverse): 37, Jia Ren, Family Members
hu gua (nuclear): 43, Guai, Decisiveness
shi er di zhi (12 branches): Kan-Li Family
50, Wai Guang
* Qabalah: Hod in Atziluth
* Tarot: Eight of Wands (Directed change)
* Astrology: Mercury in Fire
50, Quotations
* Abjure the why and seek the how. —The Kasidah, tr R. F. Burton
* The most valuable insights are methods. —Nietzsche
* In this book it is spoken of the Sephiroth, and the paths, of spirits and conjurations, and many other things which may or may not exist. It is immaterial
whether they exist or not. By doing certain things, certain things follow; students
are most earnestly warned against attributing objective reality or philosophical
validity to any of them. —Crowley, Magick in Theory and Practice
* All perception of truth is a perception of an analogy; we reason from our hands
to our heads. —Thoreau
* You are an alchemist; make gold of that. —Pope
* Say nothing, froth not, do not raise the lid of the cauldron;
Simmer well, and be patient, for I am cooking you. —Rumi
* I hold that man is in the right who is most closely in league with the future.
—Henrik Ibsen
358
GUA 51, ZHEN4, AROUSAL
Binary 100 100 = 36; Zhen below, Zhen above; Chong Gua
51.X, Overall Image
Resounding thunder
Arousal
The noble young one makes use of fear and alarm
to adjust and examine
Thunder reverberates through the dark clouds above. Those bound to reflex actions
are moved to much motion by fear. Those who live to learn come to turn fear into
courage and grace, and to sort what reacts from what drives. Wise ones might show
reverence in power’s face, yet sneak up behind it with a bridle in hand. Fear is just
information when it’s not allowed to lead. Thunder’s first peal surprises, but novelty
turns into experience. How can a response be worthy of such a stimulus? When the
quality of our echoes inform us of our substance. We learn in time that the things
which collapse have had their life, and the things which move, move into their places.
51.0, Arousal
Fulfillment
Shock brings fear and alarm
And mirthful words and echoing laughter
The thunder startles for a hundred li * around
But do not let drop the ladle of sacred wine
Lizards and tigers alike react to the powerful shocks. But the master of the temple
learns to hear laughter in the storm and affirmation in its thunder. Whatever might
perish has already had its day, and that which has yet to settle is rattled into place.
He learns to look for what thrives here as stable, attuned and ready. Remembering
once having cowered, and how little value this had, today his composure is gained,
not lost to the shock. It’s as though the storm were calling out for heroes or hunters
or warriors. The shock simply washes through him since he has learned to be ready.
Of course he now knows that the thunder follows the flash. The mature one steps up
like an echo, not missing the rhythm, having already owned the experience and made
its energy into his own. The grace and style of the self-possessed is a benefit of the
experience. In the ready state of mind, novelty washes through us, leaving us better
adjusted. The master is alert, not excited; primed, not anxious. He is not disengaged
or neutral. He has one moment, between the stimulus and his response, to make his
choice and convert one kind of arousal into another. He’ll even hear with authority.
359
51.M, Key Words
Stimulus & response, action & reaction, motive & motion; reaction into response
Shake up, provocation; suddenness, surge, raw energy, net motive force, arousal
The unexpected, novelty, surprise, startle reflex; repercussion, resounding, retort
Awakening, quickening, exhilaration, invigoration, challenge, motivation, starting
Mastery, maturity, experience, getting one’s grip, composure, attunement, aplomb
Nimbleness, resilience; hunting, capturing & using ambient energy; taking charge
51.G, From the Glossary
zhen4 (a, the) shock, thunder, shakeup, excitement, arousal, stimulation, force,
power, energy, vibration, movement, motion, quake, terror, awe, unexpected; (to)
shake (up), excite, stimulate, quicken, rouse, arouse, motivate, move, marshal;
inspire, frighten, shock, startle, scare, alarm; tremble, vibrate, lift, quiver, dust off
(s, ed, ing); (to be) shaken, shook up, excited, roused, aroused, stimulated, moved,
motivated, frightened, startled, scared, alarmed; awe inspiring
51.T, Tuan Zhuan
Arousal (means) fulfillment
Shock brings fear (and) alarm:
The fear leads to well-being
Mirthful words (and) echoing laughter:
After there is a precedent
The thunder startles (for) a hundred li (around):
Disturbing the distant and frightening the near
Do not let drop the ladle of sacred wine:
Emerge fit to guard the ancestral shrine,
the altars to place (and) to grain
(And) thereby perform the offerings (with) mastery
360
51.1, 1st 9, Zhi Gua 16: Yu, Readiness
(Fan Yao 16.1: proclaiming readiness, disappointing)
The shock brings fear and alarm
And later, mirthful words and echoing laughter
Promising
51.1x The shock brings fear (and) alarm:
The fear leads to well-being
* Mirthful words (and) echoing laughter:
After there is a precedent
A reflex reaction, and then an elective response. With the first shock he runs to the
doorway, too close to a mindless fear. This fails to do any good. After the second he
grins and begins to make jokes about his haste. The world did not end: things only
settled a little. We discover ourselves in reactions, and some of us learn from these.
We’re wired to be awakened by the novel and unfamiliar, and we’re often just put to
sleep by what is known. But isn’t it odd how apprehension to some means anxiety,
and to others means getting a grip or grasp? Awe to some is awful, and yet to others
it’s a high form of reverence. The latter perhaps know change as something needed,
stimulation to keep life and knowledge fresh, something to jolt us awake, shock us
out of our slumber and daydreams. The learning here will favor one who is ready.
51.2, 6 2nd, Zhi Gua 54: Gui Mei, Little Sister’s Marriage
(Fan Yao 54.2: one-eyed can see, rewarding recluse’s resolve)
The shock comes with adversity
A hundred thousand times one loses possessions
And scrambles up the nine hills
To not give chase
Means seven days to gain
51.2x The shock comes with adversity:
Rely upon firmness
A stimulus as potent as this will offer him great knowledge, of and about his values.
He might be left with no choice but to leave his belongings behind him and climb up
the nine hills to safety. His alarm may be true or false, but his motion, with what ever
he chooses to carry out, is real. What he is in truth, that developing flame within, will
be destroyed only once in each lifetime. But what he thinks he might be, by equating
himself with all those beliefs and belongings, could be tested, abused and destroyed
one hundred thousand times. Driven into the hills, he tries to rise above it all, up and
out of harm’s way, and look philosophically down. Things that he truly needs will
be restored within seven days, simply because he cannot live without them, while the
things not replaced are not needed. This tests not his worth but his worth’s worth.
361
51.3, 6 3rd, Zhi Gua 55: Feng, Abundance
(Fan Yao 55.3: abundant banners, noon stardust, break right arm)
The shock awakens and revives
Be excited to movement instead of distress
51.3x The shock awakens (and) revives:
The position (was) not appropriate
Shock comes and it leaves him distraught and confounded. Perhaps he thinks that
the sky shouts at him in some unknowable tongue, with some kind of rage or fury.
Thunder does not care about him. What he may do in response is a choice, which
gives human meaning to thunder. Indulgence in his fear will leave him numb and
exposed, like a bug waking up in the cold, without wit or useful reaction. A bolder
stance will find ways to steal the thunder, to put it to a better use and to turn the fear
into courage and strength. This thunder can be a great wake up call, exhilarating and
quickening. We might allow the thunder to take us, but forward instead of aback.
We allow it to drive us, but we still do the guiding. We can let it shake out our worst
and bring out our best. But first we must maintain our center of balance and gravity.
51.4, 9 4th, Zhi Gua 24: Fu, Returning
(Fan Yao 24.4: walking in the middle, all alone in return)
The shock is followed by muddledness
51.4x The shock (is) followed by muddledness:
Less than exemplary
Sinking deeper into shock, not even thunder excites him to movement. This was all
too much to take charge from. Now would he plant himself in the wet earth, like a
tuber, and bear only fungus for fruit, rather than keep his sense alive and respond to
more wild reality. Now he insulates himself and tries to dull his senses, that all nasty
shock might be muted. But this is more taxing and deadly than facing raw power
and staying awake for more. To enter a state of shock in response to a wound can
kill where the injury fails. When one’s will to go on living is tied to one’s fortune in
life, it will be dragged all over the place. Power should be hunted or stolen instead.
Even a misfortune can be considered fair game. Great stimulus wants a more worthy
response than a lost will to live. A stunned acceptance is not a great way to accept.
362
51.5, 6 5th, Zhi Gua 17: Sui, Following
(Fan Yao 17.5: trusting in excellence, promising)
The shock whether going or coming is trouble
The intentions* will not be lost where there is work to be done
51.5x The shock (whether) going (or) coming (is) trouble:
Exposure (in) action
* (Where) one’s work to be done lies in the middle
Completely without loss
Shock comes bringing lots of excitement, and plenty of power to move anywhere,
right, left, or wrong. One may choose and embrace the pro or the con and thus gain
fully half of the power at hand, but only to face its equal when equations resolve into
zero. Take a look at the one who walks the high wire: he does his business by going
straight forward, calmly in concentration, along his narrow, middle path. His right
and left are equally wrong and inferior as choices, but they are also equally useful
in keeping his balance. All movement helps him go forward. Right and left, in such
cases, can be said to belong to a lesser dimension, a greater one being success in life
and continuing to go forward. The forces and the movements not central to the work
can still be taken and turned, thought of as vectors, or made to serve higher purpose.
51.6, Top 6, Zhi Gua* 21: Shi He, Biting Through
(Fan Yao* 21.6: wearing the cangue, hiding ears, unfortunate)
The shock startles and confuses
Searching in wild-eyed panic
To go boldly is ominous
The shock is not in one’s being
Merely in one’s neighborhood
Make no mistakes
Even the marital suitor* might have something to say
51.6x The shock startles (and) confuses:
The balance is not yet achieved
* Even though ominous, make no mistakes:
Pay heed to the neighboring warnings
Explosive shock brings ruin all the way up to his doorstep. This is about as close up
as vicarious ever gets. His neighbors are in big trouble but cannot seem to respond
in appropriate ways. Yet it isn’t a failure of sympathy to refuse to go out for his own
fair share of misfortune. He cannot be of much use to his neighbors if first he fails
to save himself. It may be with the warmest intentions that he casts his cold gaze on
their wild-eyed panic and judges their terror for things not to do. It might leave him
able to help when he can. Now the neighbors are object lessons, materials for study.
Heeding their words of warning can be as effective as having this shocking thing
happen directly to him. Any small part of the greater event, even the poor, confused
victim, might hold some useful intelligence, or first-rate second-hand information.
363
51, Dimensions
pang tong gua (opposite): 57, Xun, Adaptation
qian gua (inverse): 52, Gen, Stillness
jiao gua (reverse): 51, Zhen, Arousal (chong gua 4)
hu gua (nuclear): 39, Jian, Impasse
shi er di zhi (12 branches): Xun-Zhen Family
51, Notes
* 51.0 Li is a unit of distance, about 1/3 mile or 500 meters. Laozi’s “journey of a
thousand miles” is really 500 kilometers. It still begins with the first step, though.
* 51.5 See Source Text Discrepancies and Emendations, below the Matrix section.
The alternative yi4 would refer back to line 51.2 and would be translated as: “(The)
hundred thousand will not be lost (where) there is work to be done.” Or else:
“(The) hundred thousand is not a loss (where) there is work to be done.”
* 51.6 The poor marital suitor, with elaborate costume and one-track mind, figures
several times as a Clown or Fool figure in the Zhou Yi . In his simple-minded innocence he is often the blank screen upon which the fantasies of others are projected.
This Gua is about what Carlos Castaneda calls “being a hunter of power.” The Zhi
Gua, 21, Biting Through, suggests objectivity, or not taking the thunder personally.
The Fan Yao 21.6 warns against the perils of ignorance, the consequence of ignoring information, which might here be found even in the least likely place. Take the
free opportunity, apprender en cabeza ajena, to learn in another’s head.
51, Wai Guang
* Qabalah: Atziluth of Atziluth
* Tarot: King of Wands
* Astrology: Aries Ascending, Mutable Fire
51, Quotations
* Which of us listens to the hymn of a brook when the tempest speaks?
—Kahlil Gibran
* Yet I know that I dwell in the midst of the roar / of the Cosmic Wheel /
In the hot collision of Forces, and the clangor / of Boundless Strife /
Mid the sound of the speed of worlds, the rushing / worlds, and the peal /
Of the thunder of Life. —William Watson, “Dawn on the Headland”
* I want to have goblins about me, for I am courageous. The courage which scareth
away ghosts createth goblins for itself - it wanteth to laugh. I no longer feel in common with you; the very cloud which I see beneath me, the blackness and heaviness at
which I laugh - that is your thundercloud. Not by wrath, but by laughter do we slay.
Come, let us slay the spirit of gravity! I learned to walk; since then have I let myself
run. I learned to fly; since then I do not need pushing in order to move from a spot.
—Nietzsche, TSZ #7
* It’s not the thing you fear – it’s the mother of the thing you fear. —Mary Oliver
* Adversity in immunological doses has its uses; more than that crushes.
—John Updike
364
GUA 52, GEN4, STILLNESS
Binary 001 001 = 09; Gen below, Gen above; Chong Gua
52.X, Overall Image
Adjacent mountains
Stillness
The noble young one, accordingly,
contemplates nothing outside of its place
The real is contained within the obvious and apparent. Appearance is but an overlay
to the real. Quietly awaiting the hand and skill of a master to strip away the ordinary,
the lump of clay, the virgin block and the stone already contain the masterpiece. The
sage, like the potter and sculptor, attends only the matter at hand, appreciating what
it is and letting it stand forth. The mountain range is like a spine. The pivotal points
do not move. The mountains at rest host their forests, valleys and streams. The axles,
axes and hubs do not move, but are central to the functioning of the things revolving
around them. The young noble seeks his center. and what is implicit in having one.
52.0, Stilling one’s spine
Not grasping one’s own being
Moving through one’s courtyard
But not seeing other people
No blame
When the time has come to recapture the center of being, the peripheral life must
wait, the family and the society too. He straightens himself in his calm, stacking the
bones of his spine in a balance, training his gaze on the backs of his eyelids, staking
his thoughts to his place in the moment. He puts himself into his proper place and
position. The lump, the block, the stone he appears to be already contains the best
he can be, if he can strip away the extraneous and unlearn those things which do not
belong and find the best shape for the rest. He seems to be lost in his thoughts, but a
loss of one’s center is the real meaning of lost. From the middle of his implicitness,
and all of its implications, he delivers the one he can be from illusion and what he
cannot from thought. He cannot define himself in this way. The boundaries which
define him will be found in his interactions. The self-absorbed space is a place to be
outgrown. He cannot figure out where he is without referring to his context. Finding
the center is merely the optimum place to begin, or to begin all over again. Progress
is not the point yet. This is taking a moment to learn if he’s even on the right path.
365
52.M, Key Words
Check, restrain, resist, confine, delimit, define, discipline; to hold against change
Straightforward, forthright, honest, present, steadfast, anchored, rooted, grounded
Concentration, introspection, reflection, meditation, quietude, self-containment
Prepossession, reserve, balance, stability, equilibrium, poise; the matter at hand
Touchstone, paragon, terminus; silence, resting, inertness; presence, self mastery
Pressures building to not be still; self-examination; backbone, integrity, principle
52.G, From the Glossary
gen4 (to) still, check, limit, restrain, constrain, prevent, confine, arrest, define,
resist, be obstinate; keep still, just be, hold steady, balance, rest, set, settle, quiet,
suspend (s, ed, ing); (a, the) restraint, confinement, definition, boundary, setting,
obstacle ahead, stillness, equilibrium, rest, [inertia]; stiffness; opposition, hostility; (to be) outspoken, straightforward, candid, blunt, simple, honest; refractory,
stubborn, obstinate, perverse
52.T, Tuan Zhuan
Stillness
(Means) to keep still
(If) time to stop, then stop
(If) time to move, then move
(When) activity (and) rest do not lose their timing
One’s path (is) revealed (and) clarified
Stillness (means) self-restraint
Restraint (is) to one’s own purpose
Above (and) below resist corresponding
Having nothing to do with each other
And so it is that having no grasp of one’s own being
(And) moving (through) one’s courtyard
Without seeing other people
(Is) without blame
366
52.1, 1st 6, Zhi Gua 22: Bi, Adornment
(Fan Yao 22.1: adorning the feet, dismissing carriage, walking)
Stilling those toes
Making no mistakes
Warranting prolonged persistence
52.1x Stilling those toes:
Before losing the principle
He plants his toes like pudgy, little pink roots, and tries to hold some ground here,
deciding upon inaction as a cure for wrong action, not-doing a cure for wrongdoing.
He gets a good start at stopping by slowing himself to a crawl. Although he seems
to be going too far in going nowhere at all, at least now he might pay more attention.
Nothing ever really stops moving and changing, not even ancient and sacred stones.
Stillness and equilibrium are states that we find in our minds, when we cease to be
out of phase or at war with our thoughts and the world. But this sort of stillness can
still move quite quickly, balance can swing back and forth and still be balance, and
equilibrium is more often than not a dynamic. What he now has is more like a rest,
the point of which is finding the proper beginning. But the end is still far from here.
52.2, 6 2nd, Zhi Gua 18: Gu, Detoxifying
(Fan Yao 18.2: correcting mother’s fixations, hard to persist)
Stilling those legs
Not helpful in one’s pursuits
One’s heart is not gratified
52.2x Not helpful in one’s pursuits:
Not ready to back off (and) listen
Bringing his legs to a halt, stopping to look around, he’s learned, to his amazement,
that he treads an inferior path. His heart does not want him to make this discovery.
Now there is turning around to be done, explaining himself, excusing himself, and
figuring out where to go and what to do next. Indeed, this does not help him at all
to maintain his old pursuits, though he still has some old inertia to spend. The paths
or people he had chosen to follow are too set or full of their own directions to turn
back and question themselves. He could remain swept along, as if by peer suction,
feigning some sort of innocence, and leaving that nagging, old conscience behind.
But innocence would soon become ignorance and the conscience an unsettled mind.
It is only his lack of stillness now that makes his right and true path more distant.
367
52.3, 9 3rd, Zhi Gua 23: Bo, Decomposing
(Fan Yao 23.3: curtailing itself is not a mistake)
Setting those restrictions
Divided at one’s waist
Rigors choke the heart
52.3x Setting those restrictions:
Crises choke the heart
He divides his being between high and low and will not touch the inferior parts. As a
matter of having a course to our lives, we need to find and set limits, curtail and train
our natures to keep ourselves out of trouble. But to violate these natures, to be stiff
and rigid instead of just still, to pile on foreign and alien virtues and deny ourselves
a more natural course is merely another form of perversion. We have turned against
ourselves. This is as unwholesome as sin. A celibate gets himself bent out of shape
in the loins, pinches a nerve, cavorts with the succubus in the early hours of dawn,
and awakens to find his own clawmarks and blood on his breast. His own hands try
to set his heart free. Denial of life is bad management, deeply unkind to oneself, not
a path to wisdom. Resistance generates heat, resentment smolders in thwarted desire.
52.4, 6 4th, Zhi Gua 56: Lu, The Wanderer
Fan Yao 56.4: wanderer in shelter, money and axe but no peace
Stilling one’s being
Not a mistake
52.4x Stilling one’s being:
Stilling all of the personal
He comes to terms with his limits and tries to stay calm about finitude. In stillness
he watches his impulses rising and falling, his thoughts as they come and go, his
feelings waxing and waning. At rest in the breath, in heart and mind, there is neither
self nor an other, except as little junctions where powers knot up for a while, where
original being pretends to be us. There are landmarks to locate, and touchstones to
touch here. It’s not like there’s nothing to do. Life forms form attitudes here at the
center, and these can turn the whole world upside down. Even scientists see what
they want to see: the still ones can watch what they want, and make better theories.
Our part in the process of living starts here at the place we begin. Of course, this is
not the end, meditation isn’t a goal. What we learn in stillness is where to go next.
368
52.5, 6 5th, Zhi Gua 53: Jian, Gradual Progress
(Fan Yao 53.5: geese to high ground, only three years, promising)
Stilling those jawbones
Words will have order
Regrets pass
52.5x Stilling those jawbones:
Applying the central principle
He practices ruling his speech now, and pays some overdue homage to listening and
silence. There are no limits to things which might be spoken about and thought of,
but this does not seem to discourage those who would fill up all silence. All of the
branches a tree could grow would certainly be its demise, so the tree needs to limit
itself to what makes fruit and seed. So too with proper speech: there is room around
one’s few, but meaningful words here for the verbal equivalent of breezes and light.
There is also some room to ponder one’s thoughts, and remove the unwanted sharp
edges. Once words get out they circulate many times over: the right words will keep
working their magic and the wrong ones will keep causing damage. Outspoken, but
not unthinking, is good, but the world around us wants idle gossip and small talk.
52.6, Top 9, Zhi Gua 15: Qian, Authenticity
(Fan Yao 15.6: expressing modesty, deploying reserves at home)
Authentic stillness
Promising
52.6x Authentic stillness holds promise:
The way to a genuine outcome
He takes his humble silence and stillness to the highest place he can find. Up on top
of the mountain, he can order the clouds to go where they will, command the stars to
follow their courses. We have great authority up on the summit, as lords of our own
states of mind. The view is so great up here that less modest folks get embarrassed
approaching the foothills. The closer we can position ourselves to an axis, the less
unchosen motion we’ll need to endure. This need not mean being detached or aloof.
When we want our fullest command, this is where to begin, at the helm of our own
attitudes. We do not need to spend all our lives in self-examination, or introspect our
friends away, but when we would live in the actual world and know just what we are
capable of, we revisit this axis and learn. Wanting this world, as it is, makes it ours.
369
52, Dimensions
pang tong gua (opposite): 58, Dui, Satisfaction
qian gua (inverse): 51, Zhen, Arousal
jiao gua (reverse): 52, Gen, Stillness (chong gua 1)
hu gua (nuclear): 40, Jie, Release
shi er di zhi (12 branches): Gen-Dui Family
52, Wai Guang
* Qabalah: Assiah of Assiah
* Tarot: Princess of Pentacles
* Astrology: Caput Draconis in Earth
52, Quotations
* How beautiful it is to do nothing, and then rest afterward. —Spanish proverb
* This quietness
The shrilling of cicadas
Stabs into the rocks. —Basho
* First there is no mountain
then there is no mountain
then there is. —Zen lore, adapted by Donovan
* And believe me, friend Hullaballoo! The greatest events are not our noisiest but
our stillest hours. Not around the inventors of new noise, but around the inventors
of new values doth the world revolve; inaudibly it revolveth.
—Nietzsche, TSZ #40
* Nothing is often a good thing to say, and always a clever thing to say.
—Will Durant
* Besides the noble art of getting things done, there is the noble art of leaving
things undone. The wisdom of life consists in the elimination of nonessentials.
—Lin Yutang
* All human evil comes from a single cause, man's inability to sit still in a room.
—Blaise Pascal
370
GUA 53, JIAN4, GRADUAL PROGRESS
Binary 001 011 = 11; Gen below, Xun above
53.X, Overall Image
On top of the mountain there is a tree
Gradual progress
The noble young one, accordingly,
abides in excellence and character to raise the social norms
In strong and steady winds the tree up on the mountain grows slowly, keeping still
and adapting to its place. By imperceptible steps, the young sprout fashions itself
into a wizened and gnarly old tree, well developed and firmly rooted. Haste in this
climate will not grow strong roots; one would battle the winds and lose. Landmarks
do not fly. Adapting to the forms it is given to live with, like paths of least resistance,
the little green root takes years, but it finally splits the boulder in two and makes it
an anchor. It becomes an inspiration. Others won’t grow by pulling their branches,
so the sage considers the use of example and cultivates consistency in his character.
53.0, Gradual Progress
The young woman’s engagement is promising
Worth the persistence
Following years of engagement, the maiden is ready at last to call the young man
her husband and make an even longer commitment. After growing steadily closer,
strictly according to the ways of their kind, the wild geese mate for life, and their
family begins with a pair. Their signals are clear and flight is in order. In due time,
with patience, formalities and necessities, the good nest is made and young goslings
begin to arrive. Tradition, custom and time-tested methods lay down the protocols,
all the little details, and lots and more lots of givens. Few geese can simply wing it.
Progress follows the pace of approved success, not many move at their own pace.
Patience makes progress that lasts and builds on itself, one day’s growth at a time,
and one year’s growth every year. Keeping still and penetrating makes the surest
progress. Needs are carefully mated to the situations at hand. As sunlight, wind,
water and earth slowly take form in a living, intelligent wood, the small things are
added, tested, adjusted and built upon. Like migratory plans, personal expressions
are little more than variations on a theme. Cultures also remember average success.
371
53.M, Key Words
Advancing by degrees, steadiness of pace, thoroughness, reliability, consistency
Constancy, tenacity, endurance; procedures to follow, proceedings, conventions
Incremental growth, maturation, development; a longer process, one day at a time
Accommodation, patience, meeting criteria of place, due process, rites, protocol
Wild goose as symbol for long-term fidelity and commitment; following the order
Practicality, day to day progress, slowly and surely, a progressive conservatism
53.G, From the Glossary
jian4 (to) advance gradually, increasingly, advance by degrees, go little by little,
go bit by bit, go steadily, make gradual progress, make steady progress, pace oneself, progress gradually, develop into; seep into, soak, saturate (s, ed, ing); (a, the)
proceedings, formalities, details, protocol, patient progress, (gradual, steady) advance, progress; (to be) next, slight; gradually, increasingly
53.T, Tuan Zhuan
Gradual progress leads to advance
The young woman’s engagement (is) timely
Advancing secures a position
Making progress will be an accomplishment
Advancing according to principle
(Is) a fitting way to do right by the realm
In such a position
The firm secures the center
To be still and also adapt
(Is) movement without exhaustion
372
53.1, 1st 6, Zhi Gua 37: Jia Ren, Family Members
(Fan Yao 37.1: boundaries maintain the family, regrets pass)
The wild geese advance by degrees to the shoreline
The little fledgling* is struggling
There will be criticism
But not blame
53.1x The little fledgling is having difficulties:
Deserving no blame
The wild geese cross the great water, returning from their migration, bringing their
latest fledgling. They approach with the same formation, the same steady bearing
and wingbeats they began their journey with. But now they need to rest their wings
in a place their youngster has not seen before. The young one is weak, and in an odd
place, and he’s struggling to stay in formation. Strange noises assail him, echoing in
the cliffs, the other birds, giving odd and discomforting glances, squawk doubtfully.
It is known that a predator waits, since not all of the fledglings survive, or can prove
their worth and grow old, but this youngster has never seen one. As small as he is,
he would make a pretty good meal. Education will be a long and serious business,
and it begins with the language and signals. Constructive critique might save his life.
53.2, 6 2nd, Zhi Gua 57: Xun, Adaptation
(Fan Yao 57.2: subtleties under the bed, scribes and diviners)
The wild geese advance by degrees to the cliffs
Drinking and eating and honking and honking*
Auspicious
53.2x Drinking (and) eating (and) honking (and) honking:
Not merely filling up
After circling for half of the morning and getting the lay of this land, the wild geese
find a good place to rest. Even the old predator is full and enjoying a nap. Although
there is enough food to gorge themselves and be gone, proper geese won’t do this.
Flapping their wings and calling with great celebration, they’ll summon all of the
geese who inhabit this land to come as a flock to the feast. Now the whole gaggle’s
here for the day, dining and drinking in peace and good cheer. With a whole lot of
jovial honking, they make their arrival both known and welcome. Getting familiar
with the territory, and bonding with the neighbors, will serve them longer than their
much needed meals and rest. Had they entered this new land as sneaks, suspicions
would have haunted them all day and night. This way they will soon have fit in here.
373
53.3, 9 3rd, Zhi Gua 20: Guan, Perspective
(Fan Yao 20.3: observing our own lives in advances and retreats)
The wild goose advances by degrees across the highlands
The husband, on expedition, never returns
The wife conceives but cannot raise her young
Brutal
Worthwhile to guard against predators
53.3x The husband presses on instead of returning:
Abandoning flock (and) kindred
* The wife conceives but (can)not raise (her) young:
Losing her own way
* Worthwhile (and) productive to guard against predators:
Responding (by) protecting each other
He flies to the rugged plateau and beyond, seeking out greater purpose and drama.
On vigorous wings, thinking of heaven, our gander gets lost somewhere above the
high desert, where even few trees can survive. Alas, he is not smart enough to live
like a raven. Being headstrong is not this bird’s strength. This is a better home for
wild ideas. Meanwhile, his mate leaves the nest to forage for food and the predator
snatches the cold eggs and goslings. This is why most of the geese who will carry
their bloodline forward carry the trait of fidelity and continue their old proven ways.
When our higher purpose involves continuing life, we’ll subordinate our other plans
and care for these priorities in something like proper order. These wild, bird-brained
schemes, the barren and fruitless impulses, only miscarry successful continuance.
53.4, 6 4th, Zhi Gua 33: Dun, Distancing
(Fan Yao 33.4: noble's elective retreat, common people deny)
The wild goose advances by degrees to the trees
Perchance to find that flat branch
No harm done
53.4x Perchance to find that flat branch:
Accepting in order to adapt
Making still greater headway, the wild goose wings onward towards the great tree
high on the mountain. What a fine and exalted place to rest! Imagine a goose with
a view fit for eagles! But of course his ambitions are tempered, he knows he is not
a raptor. There is no harm in trying, no blame if he stumbles, if he has his fallback
position, his fallback plan being his nod to conservative thinking. Perching in trees
is no easy thing when all you can grip with is floppy, webbed feet, even without the
strong winds here. These gnarly, old trees will seldom grow flat or regular branches.
He circles around in search of a perch, perchance to find that branch that does not
belong here as he doesn’t either. And if he cannot find his purchase up high here
he can still always waddle around on the hill. Not very right is not always wrong.
374
53.5, 9 5th, Zhi Gua 52: Gen, Stillness
(Fan Yao 52.5: stilling those jawbones, words will have order)
The wild geese advance by degrees to higher ground
The wife is three years without conceiving
In the end nothing overcomes her
Promising
53.5x In the end, nothing overcomes her good fortune:
Securing a home for hope
Our gander has waited a third of his life to find this young goose by his side. His
routine was just impressive enough and her honking had just the right tone. They
can finally un-steady their flight and do their great aerial dance. Goose and gander
consummate and play for a day or two. But then they move back to those practical
matters, social adjustments and seasonal cycles, the plans to cross the great waters
and designs for just the right nest. Aging seems to take ages, but the time, when it’s
allowed to keep going, will eventually come around. Problems which earlier had no
solution, when all of the pieces just were not there yet, seem to resolve themselves.
Those delays were not setbacks here, there were just a lot of steps to take forward.
The unconceived and unhatched dreams now have a world to live and grow up in.
53.6, Top 9, Zhi Gua 39: Jian, Impasse
(Fan Yao 39.6: if going impassable, coming back is maturity)
The wild geese advance by degrees across the highlands
Their feathers are worthy to use in performing the sacred dance
Auspicious
53.6x (That) their feathers (are) worthy to use
(In) performing the sacred dance (is) promising:
Not likely to be distracted
The formation of geese in the sky has grown gradually smaller and smaller, as they
slowly ascend beyond the cloud heights and over the far horizon. The steady pace
has lasted, and persistence has furthered them vastly. Before they were just a flock
of birds, but now they have gone beyond, become one with that grandest mystery.
Even the goose gets to heaven.* The humans stuck on the ground, watching these
geese going south, are not to be disconcerted. The feather that comes drifting down
is no minor omen or charm. It has a special place in the rites, as a central prop for
the sacred dance. It honors and captures the spirit of patient transcendence. None
will laugh at their funny feet now: it’s the humans who face the long winter. If the
people can be wise, they’ll be lifted up by example. Liberation is a lifetime of work.
375
53, Dimensions
pang tong gua (opposite): 54, Gui Mei, Little Sister’s Marriage
qian gua (inverse): 54, Gui Mei, Little Sister’s Marriage
jiao gua (reverse): 16, Gu, Detoxifying
hu gua (nuclear): 64, Wei Ji, Not Yet Complete
zhi hu gua (nuclear of): 45, 12, 17, 25
shi er di zhi (12 branches): No Family
53, Notes
* 53.1, 2 These provide some good examples of an Old Chinese word’s wonderful adaptability in and to context. The word zi means any young one, so given the
wild goose as a subject, the legitimate translation is fledgling. If they were not
flying, the word could also be gosling. The reiteration of kan in 53.2, perhaps a nod
to the zhi gua being a chong gua, implies echoes of celebration, or a back-and-forth
interchange. Again, given geese as a subject, honking is the legitimate rendering. The
Chinese word used here for goose (or swan) is the onomatopoeic hong. But if these
were birds of a different feather, squawking, crowing or chirping might have been
legitimately used.
* 53.6 See the Buddhist’s Heart Sutra’s line: gate gate paragate par asamgate
bodhi svaha . Gone, gone, gone beyond, completely gone beyond: waking up:
hooray!
53, Wai Guang
* Qabalah: Yetzirah of Atziluth
* Tarot: Prince of Pentacles
* Astrology: Taurus Ascending, Fixed Earth
53, Quotations
* “Begin at the beginning,” the king said gravely, “and go on till you come to the
end: then stop.” —Lewis Carroll, Alice
* Free, dost thou call thyself? Thy ruling thought would I hear of, and not that
thou hast escaped a yoke ... . Many a one hath cast away his final worth when he
cast away his servitude ... . Free from what? Free for what?”
—Nietzsche, TSZ #17
* Patience, n. A minor form of despair, disguised as a virtue.
—Ambrose Bierce, The Devil’s Dictionary
* Even after a bad harvest there must be sowing. —Seneca
* One of the sources of pride in being a human is the ability to bear present
frustrations in the interests of longer purposes. —Helen Merrell Lynd
* We think in generalities but we live in detail. —A.N. Whitehead
* In most things success depends on knowing how long it takes to succeed.
—Charles Louis de Montesquieu
376
GUA 54, GUI1 MEI4, LITTLE SISTER’S MARRIAGE
Binary 110 100 = 52; Dui below, Zhen above
54.X, Overall Image
Over the pond there is thunder
Little sister’s marriage
The noble young one uses enduring ends
to understand the ephemeral
The pond is aroused by the thunder, her surface all ripples and splash, but soon the
thunder is gone. This nubile, young daughter is a shimmering wave of delight, but
movement comes from desire alone. Seducing superior males is the only thing on
her mind. This is of no real consequence. A wise one might still enjoy some timely
adventure and mischief, yet he’ll consider beginnings in the light of enduring ends.
He makes his choices with values, and the cure for his having too many good ideas
is a higher standard of good. Haste has no depth or duration. Short sight will trade
rights for privileges, liberty for security, the long-term for the short-term prosperity.
54.0, Little Sister’s Marriage
To go boldly has pitfalls
Not a direction with merit
It might have been simple, a hundred millenia past, to leap with one’s whole heart
at the first opportunity, without any pretense or pretexts. Humans began in this way.
Were it not for the animal passions, only plants would exist. Heaven and earth must
unite to bring forth the ten thousand things. But we modern people believe that we
have a lot farther to go. Now one might leap instead into webs, and nets, and other
entanglements. This can even cause some folks to think about what they are doing,
to consider the long-term priorities and defer their gratifications until the time ripens
a little. It’s bred in the bone to want and desire. It’s part of a young maiden’s nature
to hunt and try to entrap the young noble. She chases him now, thinking nubile and
noble to be a good mix, thinking charm and desire will lead him, ready to get him to
jump to some early conclusions. Yet there may be more to his life than trolling this
lake for nubile young maidens, and the awkwardness of the following days to regain
the distance he wants. For longer vision, or more distant ends, this fling might best
be begun with a clear, level talk about options. Deferring gratification isn’t forever.
377
54.M, Key Words
Premature engagement, compromising position, settling early for less, entrapment
Jumping to conclusions, immediate gratification, haste, impulsiveness, immaturity
Impatience, eagerness, quick solutions, ephemera, transience; whim, flush, rush
Fascination, allurement, unenduring enthusiasm, charm, appeal, desire as a leader
Passing fancy, short sight, seduction, bait; addiction meaning to give into slavery
Difficulties in right mating, discrimination, subordinating offer to long term goals
54.G, From the Glossary
gui1 (a, the) betrothal, engagement, homecoming, marriage, new home; return;
(to) belong, (come, go, take, turn) back; bring home (around, again), come (back)
home, restore, return, revert, bring to; send, go (back, home) (to); be persuaded,
capitulate, give in, (give) in marriage, marry, gave ... in marriage; become loyal,
change loyalties, submit, turn over to; go to new home (s, ed, ing); (to be) restored; to where ... belongs; where to turn
mei4 (a, the) little sister, younger sister, maiden, virgin, girl, daughter of second
wife, step sister; young sister’s, little sister’s
54.T, Tuan Zhuan
Little sister’s marriage
Heaven (and) earth have their meanings in wholeness
(When) heaven (and) earth do not interact
Then the myriad beings do not come to be
Little sister’s marriage (is) humanity’s end (and) beginning
Satisfaction (as) a way to move
(Is) the reason for little sister’s marriage
To go boldly (is) inauspicious:
The dignity is not appropriate
Not a direction with merit:
The yielding takes advantage of the firm
378
54.1, 1st 9, Zhi Gua 40: Jie, Release
(Fan Yao 40.1: no blame)
Little sister marries as second wife
The lame are still able to take steps
To press on is promising
54.1x Little sister marries as second wife:
In order to endure
* The lame can (still) take steps:
Fortunate
(In) supporting each other
Little sister settles in a little bit early for something a little bit less, beginning at the
bottom and building with modest means. With her simple roof and her simpler life
and just enough wherewithal to get by, she seems content to be this far from the top.
There are many who get by with less, content with substance and content. Many too,
who must tramp along resigned to having one leg gone lame, no longer asked to run
errands, no longer envied or challenged, perhaps to never go farther than an ordinary
reality. But freedom from all these demands might set her free from the hustle, and
leave her time to be just herself, enjoying her life as it is. Her daring not to be great
does not prevent her becoming the best she can be. This is not so inferior after all:
life is many-dimensioned. And she does not purposely cripple herself to attain this.
54.2, 9 2nd, Zhi Gua 51: Zhen, Arousal
(Fan Yao 51.2: countless losses, up 9 hills, chase wastes 7 days)
The one-eyed can still see
Warranting the secluded one’s persistence
54.2x Warranting the secluded one’s persistence:
Not yet ready to vary the rules
Even a one-eyed man can see right through little sister. Without the eye for depth,
he still sees shallowness well and does not get excited. He’s had enough bad luck
and with only one eye remaining, he is in no rush to risk what remains of his vision
and hopes. Now he is more than doubly wary of further risky adventures. Without
his age and sound judgment he might have leapt at this, getting pulled or seducted
along. Today, he still wants a partner, a new point of view and a second opinion, and
he still wants the flow, just not down the drain. His next one won’t be ill-considered.
Such a caution will refute joy whenever it can, with or without hope of failure, until
it cannot be refuted. This is just how it must be now, a caution out of proportion to
prospect and not the brightest of futures. Little sister is also better off elsewhere.
379
54.3, 6 3rd, Zhi Gua 34: Da Zhuang, Raising Great Beasts
(Fan Yao 34.3: nets, not force, goat butting hedge gets stuck)
Little sister marries as a bondmaid
Then comes back to marry as second wife
54.3x Little sister marries as a bondmaid:
Still not satisfactory
Poor little sister spies her great chance in the person of dashing prince charming.
This one has every trait that she wants in a man: he is tall, attractive and wealthy.
Not once did she think to look for honest or kind, so instead she finds herself sold
into slavery. She gets out of this misadventure and she bounces right back as a cool
concubine. From the worst to second to worst: only for slaves is this upwards. Still
she thinks she is still on her way to the top. But every year means a little more paint,
more money for clothes and a trinket or two. Just a few more lessons in judgment
and she might even find that simpler home she was offered so long ago. Her race to
the top is with wrinkles and sags, and the only time that she has. So this one is not
a pursuit she is likely to win. Why would her happiness even need such pursuing?
54.4, 9 4th, Zhi Gua 19: Lin, Taking Charge
(Fan Yao 19.4: complete commitment, without mistakes)
Little sister’s marriage is delayed beyond the allotted term
A later marriage becomes timely
54.4x Exceeding the allotted term has its purpose
There will be a delay and then progress
Little sister's betrothal does not much excite her. At least this is how it may seem.
If this is her only reward, maybe she needs to work on her merit some more. She
postpones the day to the limits of social endurance. She burns her strange candles
at midnight, and marks up the floor with circles and runes. She arranges a handful
of risky encounters between her betrothed and nubile, young maidens. Her dowry
becomes a bride price. Her chances to screw things up are rapidly passing her by.
She could pick her nose in public. She’s tried everything except saying no, which
might show some wisdom. If this engagement outlives her trials, it is nothing less
than pure fate. Then she can get on with her life, resigned to a well-tested destiny.
Let’s hope that she does not drive him insane, then accuse him of being irrational.
380
54.5, 6 5th, Zhi Gua 58: Dui, Satisfaction
(Fan Yao 58.5: trusting in the unsustainable holds struggles)
When Lord Yi gave his maiden daughter in marriage
This noble woman’s gown was not equal
to her bridesmaids’ gowns in fineness
The moon approaching fullness
Is hopeful
54.5x When Lord Yi gave (his) maiden daughter in marriage
There was no equal to her bridesmaids’ gowns (in) fineness
* Her place was in the center,
In order to honor the journey
The king’s maiden daughter cannot help but wed a man from a lower station in life.
How easy it would be here to have the perfect wedding and to be the perfect bride,
but at the insistence and with the help of her wise, old father, Lord Yi, a statement is
made instead: she dresses more humbly than good taste allows, more humbly than
her bridesmaids. Even if this is a moment to be remembered forever, why would she
want perfection so soon in her life? The moment the moon gets full it stops waxing
and shortly begins to wane. Thus to take the position of the moon less than full is
to make the sun wait to see her full face. Hereby this princess has left herself room
to blossom and grow throughout life. This lady will age very well: she will find her
rewards in longer-term prospects and in sharing her prime with her grandchildren.
54.6, Top 6, Zhi Gua 38: Kui, Estrangement
(Fan Yao 38.6: estranged, alone, seeing weird things in suitor)
The bride offers up a basket, with no contents
The groom sacrifices a lamb, with no blood
Not a direction with merit
54.6x Top six has no content
Offering a basket without substance
All the best forms are adhered to, and all the acceptable motions are made, but this
wedding is a sham. Empty baskets, gold-painted daggers and pre-slaughtered lambs:
be certain that someone is making a profit here, but it will not accrue to this couple.
She walks and looks like a bride. He stands and moves like a groom. We wonder,
and look for content in all of their lovely speeches and vows. Are these statements
fruitless and bloodless as well? The sacred is missing here. Has the impressive cost
of this farce bought any meaning at all? How long can such vain pretense continue?
They do not prepare to endure. Appearance cannot be maintained without substance
behind it. Yes, this is all very modern, the sacrifice civilized, not primitive or messy.
But all this means is that modern must fail as well: we see this in meaningful signs.
381
54, Dimensions
pang tong gua (opposite): 53, Jian, Gradual Progress
qian gua (inverse): 53, Jian, Gradual Progress
jiao gua (reverse): 17, Sui, Following
hu gua (nuclear): 63, Ji Ji, Already Complete
zhi hu gua (nuclear of): 46, 18, 11, 26
shi er di zhi (12 branches): No Family
54, Wai Guang
* Qabalah: Atziluth of Briah
* Tarot: King of Cups
* Astrology: Cancer Ascending, Cardinal Water
54, Quotations
* Every monster wouldst thou caress. A whiff of warm breath, a little soft tuff on
its paw: - and immediately wert thou ready to love and to lure it. Love is the danger
of the lonesomest one, love to anything, if it only live! Laughable, verily, is my folly
and my modesty in love. —Nietzsche, TSZ #45
* It is too rash, too unadvised, too sudden;
Too like the lightning, which doth cease to be
Ere one can say “It lightens.” —Shakespeare, Romeo and Juliet
* People in a hurry cannot think, cannot grow, nor can they decay. They are
preserved in a state of perpetual puerility. —Eric Hoffer
* Though we seem grieved at the shortness of life in general, we are wishing
every period of it at an end. —Joseph Addison
* If the whole human race lay in one grave, the epitaph on its headstone might
well be: “It seemed a good idea at the time.” —Dame Rebecca West
* Self-respect is the fruit of discipline; the sense of dignity grows with the ability
to say no to oneself. —Abraham J. Heschel
* Nine-tenths of wisdom consists in being wise in time. —Theodore Roosevelt
382
GUA 55, FENG1, ABUNDANCE
Binary 101 100 = 44; Li below, Zhen above
55.X, Overall Image
Thunder and lightning, coming as one
Abundance
The noble young one, accordingly,
executes justice and carries out judgment
Thunder and lightning at once means a little too close: a direct hit. Thunder leaps
from the flame and the heat makes immediate movement, be it in or out of control.
The boom brings it all too much to life. The roads of the busy society come alive
from dawn until dark. The demands of the thriving economy press in against all of
the options. Many are lost amidst the complex of rites which attend the advancing
culture and its economy, but the young noble can still resolve conflicts and allocate
force with strict precision, by giving structure to his vision and ignoring whatever
he can. He cuts though confusion with force and clarity, direction and orientation.
55.0, Abundance
Fulfillment
The sovereign approaches this
Do not be anxious
It suits the sun to be at midday
To take full advantage of prosperous times, the lightning speed of the sovereign’s
executive judgment is needed. Only a moment will pass between decisions and their
execution. This is not a time for committees. Command cannot sit and ponder, or
jabber on about ramifications. Today is the autocrat’s day, either to shine or else to
prove himself dull. Of course, high noon means the sun is soon to decline, just as
great wealth and power today become myth and momentum tomorrow. This is no
reason not to jump at this chance. To mourn the fall before the glory is to get out
of place with one’s timing and lose one’s presence of mind. What you wished for
is here right now, and of course it’s a little too much. Most of the real world now
might be no more than distraction, and choosing what to postpone or ignore means
assessing things quickly for what they might be worth. This in its turn means clear
and useful values. To not waste this day will mean sorting much of it out once it’s
over, when one has time to be grateful for breath, and even a little decline in one’s
rate of success, as relief from this storm of activity. To make the most, keep little.
383
55.M, Key Words
Busyness, hustle, confusion, crowding, overcommitment; a culmination or zenith
Prosperity, affluence, riches, profusion, confusion, multiple choices, complexity
Information or sensory overload; immediacy, urgency; maximum, peak, climax
Call for dispatch, executive decision, selection, focus, summary or snap judgment
Tunnel vision of daytime stars a.k.a. polarized light; curtains, tall buildings, maze
Many demands on the attention, awareness narrowly apportioned, circumscription
55.G, From the Glossary
feng1 (a, the) abundance, prosperity, affluence, riches, plenty, profusion; (to be)
(so) abundant, luxurious (-iant), prosperous, bountiful, prolific, ample, copious,
sumptuous, ripe, plentiful, full, thick (that), filled, fulfilled; (to) abound in,
prosper in, proliferate (s, ed, ing); fully
55.T, Tuan Zhuan
Abundance
(Means) greatness
Intelligence (is) behind movement
Given this, abundance
The sovereign approaches this:
Appreciate the greatness
Do not be anxious, (it) suits the sun (to be at) midday:
Appropriate for illuminating all under heaven
The sun (at) midday, in due order, goes down
The moon (at) full, in due order, (is) consumed
(If) heaven (and) earth fill up (and) empty out
In accord with the time (in both) waning (and) waxing
Then how much more true for humanity!
(And) how much more true for the ghosts and the spirits!
384
55.1, 1st 9, Zhi Gua 62: Xiao Guo, Smallness in Excess
(Fan Yao 62.1: a flying bird on the way to misfortune)
Meeting one’s match or superior
Even for a long week,* no harm is done
To continue has merit
55.1x Even for a long week, no error:
To exceed the long week (means) disaster
During the fast moving times, in the times of the greatest abundance, with urgencies
everywhere, even a mere ten moments are precious in value. The prince wants his
facts with their edges still sharp, his truths rough hewn and provisional, unpolished
by winds of time. His people are on their feet and thinking, not down on their knees
mouthing platitudes. Yet, in the midst of all of this, whatever demands there may be,
when you meet a mate or a colleague, a mentor or partner to be, the priorities shift
over here and leaves of absence are granted. You might miss one of each sacrifice,*
but you fill voids where helpers should be, consolidate forces, gain recognition and
learn some new tricks. You can’t rejoice thus forever, and outside the world keeps
moving, but few are so important that the spirits can’t go for ten days without them.
55.2, 6 2nd, Zhi Gua 34: Da Zhuang, Big and Strong
(Fan Yao 34.2: persistence is promising)
So abundant are their partition screens
At midday one may see the bushel constellation*
Going ahead brings suspicion and anxiety
To be true and express this
Is timely
55.2x Be true (and) express this:
Credibility helps to manifest the purpose
In prosperous times, tall walls are built, plush curtains hung, bright banners play in
the breezes above. To some it’s as good as it gets. But all this distraction acts like
a maze, the amazements are limits to vision: these amazing distractions do limiting
things to the views. Things cast so many shadows that the midday sun is not seen.
Life is so circumscribed, between the sky-high piles of work to be done, that up and
down, or shortcuts through the curtains, are the only directions some can still take.
These are not liked or trusted. Yet one must climb for broader views, or stay below
chasing cheese. Smart ones run the maze well and wise ones know how to leave if
they must. Common to both is working above suspicion. The others return to their
business, unable to pay much attention. Trust is like having a high-level clearance.
385
55.3, 9 3rd, Zhi Gua 51: Zhen, Arousal
(Fan Yao 51.3: shock awakens, to movement, not distress)
So abundant are their flowing banners
At midday one may see stardust
And break one’s right arm
Make no mistakes
55.3x (So) abundant (are) their flowing banners:
Ill-suited to important concerns
* Breaking one’s right arm:
In the end unfit for use
What once were empty spaces are now filled with life and its houses. The canopy of
progress, and its undergrowth of hustle, casts such a shadow that little above can be
seen now. Bright banners cover most of what’s left of the sky. We wished for this
much to do and all these paths to choose from, but only have time for so much and
still cannot tread more than one path at a time. An abundance of busyness forces the
polarized view. There is something left of the stars above but to stare at these to light
the way out means taking your eyes off the treacherous ground. Too much is afoot:
not much will be carried out. The right arm at risk is not the spare, but the main one.
The lights are useless as lanterns, and not much better as guides. The blind will learn
to hear. If you still know which way is up, you will only need one more direction.
55.4, 9 4th, Zhi Gua* 36: Ming Yi, Brightness Obscured
(Fan Yao* 36.4: enter left side, steal dark heart’s intentions)
So abundant are their screens
At midday one may see the bushel constellation
Or find their hidden leader*
Opportune
55.4x (So) abundant (are) their screens:
The position is not appropriate
* (At) midday (one may) see the bushel constellation:
The gloom has no vision
* Finding their hidden leader:
(An) opportunity (for) action
He used to know this place, before things grew so busy. He has spent enough time
here and above to have an old mental map, both a north and an up, and a sense of the
lay of a simpler land. Some of this information can still be carried out in the dark, or
in the darkening cloak of activity. Good pupils will adjust to available light. This lets
him make use of the pall, darkness now thrust upon him, transforming the confusing
experience into more useful intelligence. He keeps to the shadows awhile, looking
behind all the curtains and scenes, learning of the forces at work in the background,
while under a cover of darkness, possessing what makes the maze useful, using even
ignorance to best advantage. The dark, secret places are found. Now they shelter and
guard young plans and designs, and a newer map is drawn of a brighter tomorrow.
386
55.5, 6 5th, Zhi Gua 49: Ge, Seasonal Change
(Fan Yao 49.5: mature one’s tiger transformation, be sure)
The pattern emerges
Bringing reward and commendation
Promising
55.5x Six fifth holds promise:
(Of) bringing rewards
Great change is at hand. Who is who or what is what, or even what needs to be done,
resolves itself out of the fuzz like the stripes on a growing tiger. What was chaos in
gold and black becomes stark relief. The new king asks clear, candid questions, and
invites specific talents to court, and demands only relevant answers. And those fools
around the old throne will get rid of the mush in their mouths or will be replaced by
more competent men. A real command starts to delegate. Genius is task specific and
its strength is the solving of problems. Retained for more general use, it only grows
fat and lazy. When a change is resolved in the mind and clear resolutions are made,
the sovereign’s new focus is more than a match for confusion. The unclear part of
the shaman’s journey is over, mind is now unstuck. Now he assembles his insights.
55.6, Top 6, Zhi Gua 30: Li, Arising
(Fan Yao 30.6: emergencies to expedite, executions & mercy)
So rich are their dwellings
Screening away their own families
Peering through their doorways
Desolate in their want of others
Three years not seen face to face
Unfortunate
55.6x (So) rich (are) their dwellings:
(Having) soared to heaven’s threshold
* Peering through their doorways
Desolate in their want of others:
A consequence of concealment
Prosperity’s point was to get him up here and aloof, shed of the coarseness below.
He was told he would mingle with angels. Attaining his dream of abundance, he has
finally built his big, secure house way up high on the hill, with the tall wall around it,
to screen himself off with his family from suspected thieves, such as time. His food
and his fuel have to sneak in through the back door. He needs keys to get out and
shoes to come in. At first it seems he truly might be in heaven, or hovering nearby.
But three years alone start to alter his thinking. He watches his gate and notes that
it never opens. No friends intrude, no angels, not even beggars or bandits. This is
high’s down side: three years of mourning, missing the clamor and din, lost social
savvy and skills, the laughter of children. Today he considers inviting some thieves.
387
55, Dimensions
pang tong gua (opposite): 59, Huan, Scattering
qian gua (inverse): 56, Lu, The Wanderer
jiao gua (reverse): 21, Shi He, Biting Through
hu gua (nuclear): 28, Da Guo, Greatness in Excess
shi er di zhi (12 branches): Kan-Li Family
55, Notes
* 55.1 Xun2 was an ancient ten day week, with a cycle of specific sacrifical rituals.
Ten days away would miss only one of each. The Chinese text does not read shi ri,
ten days, which would suggest different symbolic connotations of the number ten.
* 55.2 There is much speculation that references to darkness and stars at midday
refer to a midday solar eclipse in the Early Zhou. I can neither find evidence for
this in the Zhouyi text itself, nor rule it out as an hypothesis. This interpretation
refers instead to a purported phenomenon which can also occur with an eclipse: with
vision from deep inside of a tunnel or well, reflected and ambient light is absorbed
and only the direct or polarized rays are admitted. Without ambient glare even the
stars might be seen. The big price to pay for abundance is the nuisance of extreme
distraction. Both sharp focus and executive decision making, imagined or referred
to here as tunnel vision, are needed to achieve anything of value in this maze. But
one may take advantage of the amazement and distractedness of others.
* 55.4 Working in darkness refers to Zhi Gua 36, Brightness Obscured, and to the
covert operations discussed at Fan Yao 36.4. To remain focused turns a dark
situation into an enlightened covert intelligence.
55, Wai Guang
* Qabalah: He; Path between Tipareth and Geburah (Trad: Tp-Cm)
* Tarot : The Emperor (Executive dispatch)
* Astrology: First House, Cardinal Fire, Aries
55, Quotations
* We are mistaken in believing that the mind and judgment are two separate things;
judgment is only the extent of the mind’s illumination. —La Rochefoucauld
* Give your decisions, never your reasons, your decisions may be right, your
reasons are sure to be wrong. —Lord Mansfield
* “Fellow suffering! Fellow suffering with the higher men!” he cried out, and his
countenance changed to brass. “Well that hath had its time! My suffering and my
fellow suffering - what matter about them! ... . This is my morning, my day
beginneth” ... . Thus spake Zarathustra and left his cave, glowing and strong, like a
morning sun coming out of gloomy mountains.” —Nietzsche, TSZ #80
* Guess if you can, choose if you dare. —Corneille
* For unto whomsoever much is given, of him shall much be required.
—Luke 12:48
* Life has a way of overgrowing its achievement as well as its ruins.
—Edith Wharton
* Everything not forbidden is compulsory. —T. H. White
388
GUA 56, LU3, THE WANDERER
Binary 001 101 = 13; Gen below, Li above
56.X, Overall Image
Atop the mountain is a flame
The wanderer
The noble young one, accordingly, is lucid and prudent
about the function of sanctions
And thus avoids prolonged legal process
The nomad sets up his camp, where none have chosen to live, and kindles a modest
blaze. None but the homeless would call this a home, but like the flame his home is
wherever his fuel is. He must take what he needs and move on. What he carries is
familiar to him. His best friend is a small, hot fire, without much smoke or signal.
The rest of the world is new or strange, until he makes himself welcome, or until he
can feel at home. If he cannot he might need to leave quickly. He will want to stay
clear here, and remain his own judge. There is a challenging wisdom in keeping his
security minimal. But a diplomat from the wider world has no diplomatic immunity.
56.0, The Wanderer
With modest fulfillment
The wanderer persists
Promising
The stranger approaching the inn at the edge of the town has very little outside of
himself to tell what he is to the others, whether he might be a pilgrim or bum, or a
tourist gone native, a merchant, a fugitive from the good, or a refugee from the bad,
the newest citizen here or a lesson painfully learned. Those who would keep moving
freely practice a code of conduct and honor, trying to keep a buildup of trust which
one bad rogue can destroy without effort. The benefits of doubt, the presumptions
of innocence, are in delicate states of balance. With careful reserve and intelligence,
free agents traveling lightly explore the landscape beyond the great watershed. Most
of their souvenirs are memories or stories. Much depends upon what they can carry.
A mouthful of sustenance, and a handful to spare, is great wealth, perhaps between
weeks of having much less. Thus a modest fulfillment is all that the wanderer needs.
He carries few tools, but each one has thousands of uses. Friendships, like a flame,
can be easy to kindle but hard to hold on to. Nearly all his relations are distant, yet
his best skill is making good will out of suspicion and welcome out of strangeness.
389
56.M, Key Words
Traveler, stranger, itinerant, peddler, newcomer, visitor, guest, disciple, pilgrim
Walkabout, vision quest; perpetual novelty, insecurity; caravanserai, inn, shelter
Portability, light travel, roughing it, going native; ad hoc life, living without a net
Earning a welcome; tact, wit, modesty, self-reliance, versatility, a few good tools
Dynamic equilibrium, self-sustaining systems; the tactics of intrusion, diplomacy
Varieties of people who wander, as a source of uncertainty, curiosity & suspicion
56.G, From the Glossary
lu3 (a, the) wanderer, traveler, itinerant, guest, vagabond, stranger, wayfarer,
visitor; wandering; order, sequence, arrangement; backbone, spine, strength; (to)
travel, drift, wander, sojourn; dispose, arrange (to be) temporary, provisional,
ad hoc; wandering, traveling, visiting, itinerant; a unit of 500 troops
56.T, Tuan Zhuan
The wanderer
(Means) modest fulfillment
The flexible finds the balance on the outside
And so complies with firmness
Restraint along with dependence on clarity
This is how, (with) modest fulfillment,
The wanderer’s persistence (is) promising
The wanderer’s appropriate timing (is) very important here!
390
56.1, 1st 6, Zhi Gua 30: Li, Arising
(Fan Yao 30.1: taking steps, confused, respect avoids error)
The wanderer is fussy and annoying
And so this position courts suffering
56.1x The wanderer (is) fussy (and) annoying:
The objectives (are) exhausted (in) adversity
He busies himself in trivial matters, treating this new place too lightly. The locals
soon learn that this stranger is no king or god in disguise.* Such legends precede
him, but he ruins this great introduction. For entering new situations, his humility
is useful, but not humiliation. This calls down contempt, not a welcome. Wanderers
and the homeless are very different breeds. The wanderer has many places to go.
Humility is only one of a number of traits that the locals might look for. They may
look for purpose without a hidden agenda, or dignity without distance, or a sense
of humor about the human condition, without the sneering and cynical parts. The
long-sighted pilgrim can let them know of his needs, or that he wished things were
different. Neither bum, nor beggar, nor fool will have the luck an ambassador will.
56.2, 6 2nd, Zhi Gua 50: Ding, The Cauldron
(Fan Yao 50.2: cauldron full, rivals anxious, not our pursuit)
The wanderer comes to a camp
Cherishing those resources
And earning a young helper’s loyalty
56.2x Gaining a young helper’s loyalty:
An outcome with no complaint
The wanderer comes to the inn with his property still on his shoulders. Skilled and
self-sufficient, but otherwise not wealthy, he offers to either pay or earn his night’s
lodging. The hot bath and rest are worth either. He carries what tools he will need
inside the rest of his home. The first time he hears you are welcome, this is only a
formality, and a challenge to hear it again but spoken sincerely. Innkeepers learn to
be wary. But this wanderer has the habit of being a guest in a truly great home, each
new land a new room, entering and parting, and faring well a lot,with his open-ended
closure, and always welcome back. Fire dances atop the log to celebrate moving on.
Once again he transforms an innkeeper’s tension and doubt. Another fireside story,
hot meals and a journeyman’s new apprentice. Accommodation works both ways.
391
56.3, 9 3rd, Zhi Gua 35: Jin, Expansion
(Fan Yao 35.3: many liberties, regrets pass)
The wanderer sets fire to their camp
And fails the young assistant
Persisting is hard to do
56.3x The wanderer sets fire to their camp:
And (only) then considers the harm here
* Until (one) wanders with humility
This principle (is) lost
Of course the stranger is the primary suspect. He is only the wrong kind of wanted
right now. Nobody knows where he comes from or goes. The world is wide, harsh
and demanding, a school apt to toughen the kindest of nomads into a hardened old
rogue. Condescension repels those who might aid him; and carelessness might burn
down an inn. One does not make a life of building so many fires without some scars
and burns, or without learning ways to defend oneself. Still must one guard against
hardness of heart. Sense, sensibility and sensitivity are assets too precious to lose.
Conscientiousness, conscience and consciousness are all the same traveler’s tool.
He has had far too little to lose here. Although he would soon move on, now is the
worst time for leaving. Although he has nothing now, now is the best time to give.
56.4, 9 4th, Zhi Gua 52: Gen, Stillness
(Fan Yao 52.4: stilling one’s being, not a mistake)
The wanderer stays in a shelter
Having secured some wherewithal and an axe
But lamenting “My heart is not at peace”
56.4x The wanderer (stays) in a shelter:
(Having) not yet secured a place
* Securing some valuables (and) an axe:
(But with) a heart less than peaceful
The wanderer locates a shelter, a little less than accommodating, but better by far
than his own naked skin. Inside he’s found an axe and some clothing, with enough
dust on top to lay claim, and he still has most of his money. And yet he doubts his
good fortune. Some exotic adventure this has turned out to be! The oxcarts rumble
and creak overhead. His long-sought vista across the great water is just an uneasy
watch from a hole. His axe feels more like a weapon than a tool, and his money feels
more like bail or bribe. Instead of cavorting with the belly dancers, he gets to throw
rocks at the rats. The road can get old; so can not bathing. But if the whole world
is going to be his home, sometimes he will stay in the outhouse. To make himself at
home is his job, and he’s only halfway home. He lies down to dream of tomorrow.
392
56.5, 6 5th, Zhi Gua 33: Dun, Distancing
(Fan Yao 33.5: commendable retreat, persistence is promising)
Hunting a pheasant
One arrow is lost
But in the end, a means to recognition and appointment
56.5x In the end a means to recognition (and) appointment:
A superior reach
In a distant land with no home or friend, on a journey with no beginning or end, the
wanderer still has his best tools: modesty, tact and, above all, his wits. Knowing the
worth of a good introduction, he shoots a pheasant to give to the local land’s lord.
While he has lost a much-valued arrow, he has gained a fine introduction and, if he
wants it, both praise and office. If not, at least another hot meal. He hits on the right
idea with a clarity of aim and not such a very long shot. The lord will know his peer
when he meets one, by style and noble gesture, if not by his fancy palace. Again his
good fortune has cost so very little, and he stays in a mansion instead of an inn. The
whole point of being a seeker is found in being a finder. Here it is finding out where
to alight, and how to come highly recommended, with only behavior for references.
56.6, Top 9, Zhi Gua 62: Xiao Guo, Smallness in Excess
(Fan Yao 62.6: passing without greeting, calamity and suffering)
Like a bird that burns its own nest
This strange individual begins to laugh
Then follows with wailing and weeping
Forfeiting cattle in the exchange
Disappointing
56.6x Considering that the wanderer is at the top
This one is understandably burned
* Forfeiting cattle in the exchange:
In the end, nobody comes to enquire
This rogue has too much self in his head. This place might have been his to enjoy,
had he only valued the small things more, had he only been a much worthier guest.
Humility being a thing for the oxen, his boasts soon make an end to his welcome.
Thinking himself quite the phoenix, he sets his own nest ablaze. But as night falls
he recalls he is homeless. What he is is a repulsive bird, with burnt, stinking feathers
and no composure or nest. The whole point of a walkabout is in the return, finding
good, robust mental health, even though not having a home can challenge anyone’s
sanity, and undermine any security. Where going solo or solitary has only led to
solipsism, one has the wrong compass and maps, and a lot of losers get lost here.
If a mind has been lost, something important went first, like gratitude or perspective.
393
56, Dimensions
pang tong gua (opposite): 60, Jie, Boundaries
qian gua (inverse): 55, Feng, Abundance
jiao gua (reverse): 22, Bi, Adornment
hu gua (nuclear): 28, Da Guo, Greatness in Excess
shi er di zhi (12 branches): Kan-Li Family
56, Notes
* 56.1 In ancient Greece, the gods Zeus and Hermes would disguise themselves as
poor itinerants and go door-to-door testing the tolerance, charity and character of
their people. You never knew if the stranger in front of you wasn’t in fact one of
the unknown gods. The benefits to the wanderer here, and what a social treasure
this myth was, should be obvious.
56, Wai Guang
* Qabalah: Chesed in Atziluth
* Tarot: Four of Wands
* Astrology: Jupiter in Fire
56, Quotations
* All that is gold does not glitter; not all those that wander are lost.
—J.R.R. Tolkein
* To live outside the law you must be honest.—Bob Dylan
* I have been a stranger in a strange land.—Exodus
* Think, in this battered Caravanserai
Whose portals are alternate night and day
How Sultan after Sultan with his pomp
Abode his destined hour, and went his way.—Omar Khayyam
* The use of traveling is to regulate imagination by reality, and, instead of
thinking how things may be, to see them as they are.—Samuel Johnson
* Much travel is needed before the raw man is ripened.—Arabic proverb
* If it is dark enough, one candle is plenty.—Arabic proverb
* To travel hopefully is a better thing than to arrive.—Robert Louis Stevenson
* Happiness is not a station you arrive at, but a manner of traveling.
—Margaret Lee Runbeck
394
GUA 57, XUN4 (or SUN4), ADAPTATION
Binary 011 011 = 27; Xun below, Xun above; Chong Gua
57.X, Overall Image
Subsequent winds, adapting
The noble young one, accordingly,
sets forth the higher purpose in carrying out the work
The wind does not push itself into the crevice unchanged. It only adapts its way in,
so it finds a home in all niches. A feeler root, then a complex of roots, a will to live,
then a gnarly old tree. Repeated attempts will find the right path, as repeated steps
will make one. Continuous subtle influence makes incremental gains. Wind blows
and grass bends, so too with mind. The master repeats himself, but not to drive his
message home. He speaks once to find and learn what might be resisted and again
to complete the work. Science begins with hypothesis, not with developed theory.
A mutable mind is matched to a mutating world. Perception adapts or means little.
57.0, Adaptation
In little successes
Worthwhile to have somewhere to go
Rewarding to encounter a mature human being
Great minds learn to think twice, and not the same way each time. Learning can alter
the mind and what the mind sees. If a higher purpose is to obey higher laws, it will
let itself be adjusted, from the general to the specific, then look for the exceptions.
Those with effective wisdom will discover what is before they decree what will be.
The sage introduces his teaching, the king sets forth a draft of his orders, the diviner
offers a brief to the seeker. And all crouch behind these first words, weighing initial
reactions, searching for lines where resistance is least, or ways to enter the minds of
their subjects and fellows, while taking the special things into account. The path of
power does not simply blunder straight forward: it makes some allowance for how
much greater reality is before presuming to change it. The real and the ideal need to
be rubbed together for these adaptations to fit. This is why the mind is so elastic and
plastic, suggesting that life is for learning first, and only later for teaching. Thus we
begin with provisional plans and goals, then adapt our big ideas to all of those little
details, where gods and devils live. Then meanings grow where meanings belong.
395
57.M, Key Words
Penetrate, insinuate, encroach, conform, comply; gain admittance, entry or access
Nichemanship; occupy, adjust, adopt, adapt, conform, submit, accommodate self
Fitting in, fitness; subtlety, resilience, shape shifting; persuasion, sway; reconsider
Finding a path of least resistance; asserting without aggression, subtle persistence
In-formation, to assess before following through; learning and teaching processes
Reconnoiter, many-angled approach; rethinking, thinking twice, second thoughts
57.G, From the Glossary
Xun4 (to) penetrate, enter, gain admittance, gain entry, gain access, reach into,
insinuate, coax, wheedle, infringe, infiltrate, influence; adapt, conform, yield (to);
submit, resign, accommodate; take (place, form, shape); withdraw (s, ed, ing); (a,
the) entry, access, penetration, adaptation, encroachment(s), admittance, adaptability, accommodation, conformance, versatility, finesse, subtlety, resilience,
[plasticity]; (to be) submitted to, put into, adaptive, adapted to, accommodating,
submissive, following, subservient, docile, humble; versatile, opportunistic; withdraw or retreat to go around, with no intention of giving up; also pronounced Sun4
57.T, Tuan Zhuan
Repeated adaptation (is) useful (in) setting forth the higher purpose
The firm adapts with balance (and) integrity
And so the intentions (are) carried out
The flexible both respond to the firm
So there are, accordingly, little successes
Worthwhile to have somewhere to go
Rewarding to encounter a mature human being
396
57.1, 1st 6, Zhi Gua 09: Xiao Chu, Raising Small Beasts
(Fan Yao 09.1: returning to one’s path, how is this an error?)
Advancing and retreating
Warranting a warrior’s resolve
57.1x Advancing (and) retreating:
The purpose wavers
* Warranting the warrior’s resolve:
The purpose (is) under control
He vacillates pro and then con in intention. His small intent to move forward or right
is undone by another to move back or left. The subject or self is subject to a whole
herd of fancies and whims, which vote to go one way, but then change their minds.
The self is really a larger community, a collection of selves, always shifting. Often
there’s no one to lead, no chain of command, or no established set of priorities. It is
possible, in theory, to harness a thousand rabbits to pull the chariot forward, but the
ramifications and variables will harm net direction and speed. Each vector has worth,
but one is made null by another. A warrior will want a simpler harness, on a single,
spirited beast. His urgency needs the time, and clarity, not commotion. This is his
ruling thought, but it bends to his will and learns. He will not win a fight doing kata.
57.2, 9 2nd, Zhi Gua 53: Jian, Gradual Progress
(Fan Yao 53.2: advance to cliffs, drink and eat, honk and honk)
Subtleties happening under the bed
Employing scribes and diviners, a confusion of these
Promising
No harm done
57.2x A confusion of these holds promise:
(In) regaining balance
Something is crouching beneath the bed, like wind stirs behind the curtains at night.
It nags at his rest from below and disturbs his soft zone of comfort. What hidden
creatures, low and sub-conscious, lurk down there, recessive truths in secret places,
unseen to the untutored vision? In the terra incognita, aye - here there be monsters.
And so he calls in the experts, to expose and uncover his fears: first a confusion of
priests and diviners to find and define the unspeakable thing and then a confusion of
wizards and shamans to coax the thing out and banish it back to the void, or drive it
into the light. To make it known or give it a name is often enough to empty the thing
of its charge. An unknown keeps the attention awake until it’s thought to be known.
Sometimes we like to know because we like to sleep. Mystery is a strong stimulant.
397
57.3, 9 3rd, Zhi Gua 59: Huan, Scattering
(Fan Yao 59.3: scattering one's sense of self, no regrets)
Recurrent adaptations
Embarrassing
57.3x Recurrent adaptation’s embarrassment:
The purpose (is) exhausted
His repeated attempts to push through all seem to push from the same direction.*
It may be time to rethink the worth of this whole approach. A breeze seems to have
more wits: when it goes its way with direction, this does not mean that it makes no
turns. At the first confrontation with what will not sway, it will seek out the limits
of what has opposed it. It will turn to the side to find itself free. It is broader than
its obstacles, it moves through a wider world. In firmness, it’s steady, not stubborn,
in yielding, it’s patient, not flaccid. Moving according to narrow ideas will show no
regard for the real. If at first it doesn’t succeed, it will fail and fail again. Repetition
is not continuity. We change as our experience grows. Trials should precede errors.
The pathological process and maladaptive behavior have lost their sense of context.
57.4, 6 4th, Zhi Gua 44: Gou, Dissipation
(Fan Yao 44.4: creel holds no fish, dawning disappointment)
Regrets pass
In the field take three kinds of game
57.4x (In) the field take three kinds (of game):
This will be an accomplishment
To focus on one thing at a time is not always the smart way to think. Suppose that
he needs to get three things out of the garden: a carrot for his meal, a turnip for his
guests and a rutabaga for the sacrifice. If he only paused for a moment, and spent
some time in his mind, he’d find that he does not need to make three separate trips
with his shovel. Adaptive behavior is versatile. This is how a mind can make up for
all the trouble it causes, and pay its rent in the skull, how air and distance are useful.
We can examine our theory both in the mind and the world. We’ll think it through
first, start with a plan, and then change it as it needs changing. Hunting and seeking,
when bound or confined to the things we expect, will only use half of our wits, and
the game is too clever for halfwits. A flexible response looks into the actual niches.
398
57.5, 9 5th, Zhi Gua 18: Gu, Detoxifying
(Fan Yao 18.5: correcting father’s fixations, use praise)
Persistence is promising
Regrets pass
Nothing cannot be turned to advantage
Regardless of beginning, there will be an outcome
Before reforming, three days
After reforming, three days
Opportune
57.5x Nine fifth holds promise:
The position (is) correct (and) central
His first attempt throws him back on himself, as a breeze first backs up to overleap
the mountain, informed now by what has occurred. The wind, in ever-resilient ways,
keeps after the problem. Getting impatient too soon is thinking in one dimension,
and so many of our thoughts can be linear, like lines from the start to the goal, which
ignore both surprise and advantage on route. But there are more dimensions than
one. Even the shortest of moments might be at least six days wide. A wise one will
make adaptable plans. Three days before making his changes, he watches the nexus
of forces gather. For three days after, he watches how things are unfolding. At any
point here he is ready to shift his direction as needed. A process is not the same as a
thing. To mistake reforming and learning for things will take them out of context.
57.6, Top 9, Zhi Gua 48: Jing, The Well
(Fan Yao 48.6: well comes in, do not cover, be true)
Subtleties happening under the bed
Losing some valuables and an axe
Constancy has its pitfalls
57.6x Subtle (things) happening under the bed:
The top (is) exhausted
* Losing some valuables (and) an axe:
“Correct” along with unfortunate
Something is crouching beneath the bed, like wind stirs behind the curtains at night.
Oh, is that so? He decides that he will not be fooled twice. The last time this thing
happened, it was only a couple of spooks, and it cost him a bundle for all of those
wizards and priests and scribes and diviners, just to settle his nerves. He decides that
he has been there and done that now and needs not go there again. Content with his
better sense, and certain of his maturity, he assembles his fine explanation, solidly
based upon one single case, and goes right back to sleep. But sometime between this
dream and the dawn, these spooks run away with his treasures, they spirit away his
belongings. Of course the mind needs to generalize. It needs to oversimplify things.
Sometimes it thinks belief can stand in for learning. But then it gets mysteries back.
399
57, Dimensions
pang tong gua (opposite): 51, Zhen, Arousal
qian gua (inverse): 58, Dui, Satisfaction
jiao gua (reverse): 57, Xun, Adaptation (chong gua 3)
hu gua (nuclear): 38, Kui, Estrangement
shi er di zhi (12 branches): Xun-Zhen Family
57, Notes
* 57.3 Insanity: doing the same thing over and over again and expecting different
results. —Albert Einstein (attributed)
57, Wai Guang
* Qabalah: Yetzirah of Yetzirah
* Tarot: Prince of Swords
* Astrology: Aquarius Ascending, Fixed Air
57, Quotations
* At least I knew who I was when I got up this morning, but I think I must have
changed several times since then. —Lewis Carroll
* And the wind - the wind / the wind hides in a hollow tree
and whistles out at me. —Lawrence Ferlinghetti
* We think in generalities, but we live in detail. —A. N. Whitehead
* ... the magic of necessary words ... . Words that may become alive and walk up
and down in the hearts of the hearers. —Kipling
* Speak to each one in accordance with his degree of understanding.
—Mohammed
* No problem is too difficult to be solved by a theoretician. —Arabic proverb
* I can’t give you brains, but I can give you a diploma.
—The Wizard of Oz (paraphrase)
* Sell your cleverness and buy bewilderment. —Rumi
* Adaptability is not imitation. It means power of resistance and assimilation.
—Gandhi
* In the struggle for survival, the fittest win out at the expense of their rivals because
they succeed in adapting themselves best to their environment.
—Charles Darwin
400
GUA 58, DUI4, SATISFACTION
Binary 110 110 = 54; Dui below, Dui above; Chong Gua
58.X, Overall Image
Interconnecting pools
Satisfaction
The noble young one, accordingly,
joins with friends for discussion and practice
Pleasure on the surface and pleasure in the depths. Like we were taught as children,
the magic word is still please. There are multiple pools involved here, many wetlands
and lochs. The water in time will be one, inseparable, seeking its one level, borrowed
back and forth, circulated between selves, and only stagnant if pooled in one body.
And thus there is giving and taking, as one reflects another, and the one who gives
is enriched, and the one who takes enriches the giver. Encouraging each other is a
highly contagious cure for disease. The world improves in resonant ways when a
few improve their moods, awash in their feelings, clean, refreshed and replenished.
58.0, Satisfaction
Fulfillment
Rewarding to persist
There is a lot of proper time to savor enlightened self-interest. Life’s serious sides,
the long cultivation of character, careful choosing of proper paths, the short and long
term deferrals of gratification, pay off after some time is invested. To not taste and
savor the fruits of this work is absurd: these are just desserts. Nor is there need to
divide the high and low pleasures, or the sacred from the profane. If choices were
made to live well, then vivid enjoyment of a life well-lived should not be unexpected.
The wisest of minds will remember what it is made of: its living nerve and the nerve
to live. Now and again this wants stimulation. It’s still a big mystery, but somehow
the erotic dimension of life holds the key to creation of life. Appetitive behaviors, or
wants and desires, set us to work toward our goals. Happiness is not a good pursuit,
but the sign of a good pursuit, a sign that something is found. The sage loosens up
with his fellows, with all sorts of oral behaviors, plays games with his good friend
the witch, happy with wine and herbs, awakening all his best senses. So how do we
deserve this, with all our guilt and shame? With our gratitude, even with no gratitee.
401
58.M, Key Words
Free, open up, clear out; barter, bargain, negotiate, weigh, exchange, pay, redeem
Enjoyment, pleasure, happiness, delight, relish, relief, gratification, self-interest
Harvest, reaping rewards, fruits; compensation, incentives, persuasion, satisfaction
Hedonics, pursuit of pleasure and happiness as intrinsically benign and instructive
Encouragement, desire, attraction, welcome; charm, enchantment, bewitchment
Ananda, eros, cheer, epicurean hedonism, need/want as driving force in evolution
58.G, From the Glossary
dui4 (a, the) joy, pleasure, happiness, satisfaction, delight, gratification, rejoicing,
openness, exchange, mouth, passage, opening, aperture; (to be) open, free, clear,
acquiescent, accepting, glad, happy, fond of, responsive, oral; (to) exchange, pay,
barter, deliver, give an equivalent, trade, transact, weigh, share; open a passage
through, open up, clear away, convert, gratify, rejoice; speak (s, ed, ing); [consensual behavior, voluntary transactions]
58.T, Tuan Zhuan
Satisfaction
(Means) pleasure
The firm (is) within and the flexible without
Pleasure, accordingly, rewards persistence
And so it is complying with heaven
And resonant in humanity
(When) pleasure (is) used to lead a people
The people forget their weariness
(When) pleasure (is) used in challenging difficulties
The people forget their mortality
Pleasure’s great importance
(Is) truly in the people’s encouragement!
402
58.1, 1st 9, Zhi Gua 47: Kun, Exhaustion
(Fan Yao 47.1: rump belabored, in valley of gloom 3 years)
Responsive joy
Promising
58.1x Responsive joy holds promise:
The behavior (is) not now in doubt
The things conducive to joy can come and go like the tide. The high tides are seldom
the problem and they don’t overstay their welcome. But when the fullness and flow
go out with the tide, what will sustain us then? One of the sillier things that we do is
to feed on ourselves. In the name of self-reliance, we may turn inward for strength.
But this is no place to draw the waters which have now left us. The trick is to find it
at low tide as well, when great ebbs leave us stranded from Ocean. The resourceful
folks might comb the few pools remaining, and make a game out of rounding up
interesting creatures, and enjoy the tide’s ebbs for variety’s sake. Joy can dwell in
strange places: after all, life was born in these pools and depressions. Life is such
that it’s hard to be whole or fulfilled by ourselves. We want a world to respond to.
58.2, 9 2nd, Zhi Gua 17: Sui, Following
(Fan Yao 17.2: bound to little child, giving up one of maturity)
Trusting joy
Promising
Regrets pass
58.2x Trusting joy holds promise:
A belief (in) the purpose
Joy is a subject. To have faith in an object of joy, and hang one’s hopes thereupon,
will teach us that joy, unlike faith, is no nun. She will sleep with the saint one night
and then run off with a shaman or witch. She plays the field far too well, loving both
faith and uncertainty. For her, this is a wonderful world to be so worldly in. But to
count upon joy or happiness, perhaps as our reward for being so well-behaved, is to
ask for mental illness. To even think to keep her at home is vexation itself. We look
for joy to affirm our convictions, or to tell us that we are on the right path. She is a
fine omen indeed, and sometimes she may even come when she’s wanted, but this
is not proof of merit or worth. To leave the doors open is sometimes all we can do,
focus on our work to keep ourselves worthy, and not whine when an episode ends.
403
58.3, 6 3rd, Zhi Gua 43: Guai, Decisiveness
(Fan Yao 43.3: vigor in cheeks, presuming worst, alone in rain)
Future joy
Disappointing
58.3x Future joy holds disappointment:
The position is not appropriate
A pool or a pond begins with some kind of depression, hollow, waiting for fullness.
And truly much can be said for deferring gratification. But joy is never tomorrow;
always or never sometimes, when hijacked by emotions, or past, if being nostalgic,
or right now as it is happening. When saving up for great joys to come, we empty
our hearts till it hurts, the better to suck the joys in. Then we’ll try to be idle, saving
ourselves for the time, dismissing the lesser, more worldly joys, keeping busy with
distractions, indulging in things that kill time. Our time will be dead soon enough.
If the joy we await takes much time to respond, it will find us too weak to embrace it.
Waiting for one great ship to come in, one can miss two ships worth of rowboats.
The poor souls who await their heaven to live will not have a clue what to do there.
58.4, 9 4th, Zhi Gua 60: Jie, Boundaries
(Fan Yao 60.4: content with the boundaries, fulfillment)
Measured joy is less than serene
Limit the anxiety to own happiness
58.4x Nine fourth’s happiness:
There will be rewards
He contrives to collect and examine one of each kind of pleasure. His journals are
marked up with assorted descriptions and symbols, ratings for health and intensity.
He speaks cleverly, and at length, on topics of pleasure. He knows which joys are
high and most sacred and which are low and profane, and can list, in proper order,
all of those in between. And of course he suffers from assorted small ills attendant
upon such anxious reflection, and the naggings of choices forgone. He makes it all
so complex, with all of this fussing and fretting. But, that being said, there is a due
and optimum order to arranging one’s satisfactions: to take care of the basic needs
first, that they don’t turn into deficiencies, or problems of mental health. Then we
move on to life’s finer wants and fulfillments, such as jumping naked into the lake.
404
58.5, 9 5th, Zhi Gua 54: Gui Mei, Little Sister’s Marriage
(Fan Yao 54.5: Lord Yi’s daughter’s dress unequal to her maids’)
Trusting in the unsustainable
There will be struggles
58.5x Trusting in the unsustainable:
(Though) the position (is) correct (and) appropriate
Unconditional love and acceptance, a compassion for all living things, did not make
the world we know. The beauty we see around us, the health that we enjoy, the set
of senses we use to know this life and the wits to make our lives work, only exist
because our world is ever renewed as the unfit are swept from existence. The loving
and nurturing mothers in nature might kill and eat the runts of their litters to spare
the rest from diseases. Compassion is still a good thing, and a heart ought not judge
or choose, but denying selection is mindless, and harmful to all. Looking for joy in
inferior places is waiting for fullness in waning moons. The joy which derives from
ephemeral causes extinguishes itself. Enduring values will value what will endure.
Why glue autumn leaves to the tree? The secure joy accepts the due order of things.
58.6, Top 6, Zhi Gua 10: Lu, Respectful Conduct
(Fan Yao 10.6: study steps and omens, if full circle, most lucky)
Drawn by satisfaction
58.6x Top six (is) drawn by satisfaction:
Less than enlightened
It is in our nature to do things when we think there will be rewards. Life will even
build some of this into its structure, and use our own glands to play tricks on our
minds. But satisfaction still measures the success of our pursuits. Joy is only one
consequence of living life correctly. When it becomes the pursuit in itself, then life
gets turned around and effect starts to act like a cause. Then behaviors which lead
to rewarding feelings begin to become interchangeable. We will start to look for the
shortcuts. An identity built on one’s work, and higher purpose in life, is traded for
the quick fixes. We might be seduced from our paths by anyone holding rewards.
We’ll look for our signs of success in all the wrong places: it is always somewhere
outside us, somewhere to move on to. Inhabiting our places is our highest reward.
405
58, Dimensions
pang tong gua (opposite): 52, Gen, Stillness
qian gua (inverse): 57, Xun, Adaptation
jiao gua (reverse): 58, Dui, Satisfaction (chong gua 6)
hu gua (nuclear): 37, Jia Ren, Family Members
shi er di zhi (12 branches): Gen-Dui Family
58, Wai Guang
* Qabalah: Briah of Briah
* Tarot: Queen of Cups
* Astrology: Pisces Ascending, Mutable Water
58, Quotations
* Real happiness is cheap enough, yet how dearly we pay for its counterfeit.
—Hosea Ballou
* Unhappy is the man, though he rule the world, who does not consider himself
extremely blessed. —Seneca
* What hunger is in relation to food, zest is in relation to life. —Bertrand Russell
* while you and I have lips and voices which
are for kissing and to sing with
who cares if some one-eyed son of a bitch
invents an instrument to measure Spring with? —e.e. cummings
* You have only to let the soft animal of your body love what it loves.
—Mary Oliver
* Follow your bliss. —Joseph Campbell
* Happiness is wanting what you get. —Anon
* The trick is in what one emphasizes. We either make ourselves miserable, or we
make ourselves strong. The amount of work is the same. —Carlos Castaneda
* If the only prayer you say in your whole life is “Thank you,” that would suffice.
—Meister Eckhart
406
GUA 59, HUAN4, SCATTERING
Binary 010 011 = 19; Kan below, Xun above
59.X, Overall Image
The wind passes over the water
Scattering
The early sovereigns, accordingly, made offerings to the divine
and founded ancestral shrines
The wind moves over the water, passing the moisture around throughout the climate,
bearing a myriad aeroform seeds, with hopes of life to continue in far distant lands.
The wind fills the sage’s sails as well, as it carries his little boat over great waters,
as a great spirit once moved, back when it all began. Trusting in that which endures,
he will sow his wisdom into the wind. Risking all for everything, he rises into the
higher states of existence, turning his life into example, his example into a teaching,
into a dharma. To survive in the long run means making friends with the boundless.
This will mean changing his state, planting viable seeds, and a temple when he can.
59.0, Scattering
Fulfillment
The sovereign approaches his temple
Worthwhile to cross the great stream
Worthwhile to be dedicated
The sovereign prepares to go beyond, to learn of a greater glory, to leap beyond the
limited. His ancestor’s message, his story, is heard across the ages. His own will be
one day as well, carried on by the memory of life. Friends might reach out to friends
across the great stretches of time, from thousands of years and cultures away. Life
will distribute its life, as evolution diversifies forms. It will change some things into
others. Life is not diminished thus: the web grows tighter and stronger, ecosystems
gain depth. But communing with these higher powers, with the forces that encircle
the world and carry themselves down through the ages, will in some way demand
our surrender, some degree of change in ourselves so complete that we might not be
recognized later. A little pond turns itself into a cloud to cross the desert’s expanse.
The teacher survives the dark ages by becoming a couple of stories. The sovereign
is carried by the memory of his reign. As a single flower becomes a thousand seeds,
this life will soon be gone: into every niche it can find and take hold in. Thus we can
reappear in many places at once. A kind of informed light was all that we ever were.
407
59.M, Key Words
Distribute, disperse, disseminate, propagate, dispel, diffuse; to broadcast, as seed
Dissociate, disincorporate, sublimate, dissolve, dissipate, rarify, diversify, expand
The mystic’s truth, reintegration with a higher unity, ecstasy, surrender, embrace
Changes of state: melt, dissolve, evaporate, evanescence; subtlety, metasolutions
Disintegrate, reintegrate, a breakup or breakdown of structure; reunion, salvation
Transcendence, metamorphosis, sublimation, opening up, letting go, going to seed
59.G, From the Glossary
huan4 (a, the) diffusion, sublimation, distillation, evaporation, rarifaction, broadcast (as seed); [change of state]; (to) disperse, scatter, distribute, disseminate, dispel, break up, disintegrate, dissolve, clear up, relax, relieve, melt, vanish, diffuse,
evaporate, flow in scattered directions, rarify; fade, relent, give way, succumb
(s, ed, ing); (to be) slack, broad, swelling, wide, scattered, diffuse, evanescent,
dispersed, volatile
59.T, Tuan Zhuan
Scattering fulfills
The firm comes forward, yet will not be exhausted
The flexible learns (its) place on the outside
And associates with the superior
The sovereign approaches his temple:
The sovereign is then in the center
Worthwhile to cross the great stream:
Relying on wood brings results
408
59.1, 1st 6, Zhi Gua 61: Zhong Fu, The Truth Within
(Fan Yao 61.1: readiness promising, presuming more, no comfort)
Rely on assistance
The horse is powerful
Promising
59.1x First six holds promise:
(In) acceptance
Reaching beyond our selves and our own resources is our first movement into the
greater world. Surrender to higher powers and forces is frightening to young egos,
so the next state above and beyond this is made to look more familiar. The forces
which heal or aid us are totems with animal powers, or medicines which embody an
animal’s special gift. The one who will save us from human error looks human too,
except for transcending error. Paths are set forth for the newly arrived. But most of
us will not soon outgrow them. When we need strength, endurance and power, why
not reach into dream time and ride a totem horse? Piglets would perceive the divine
as infinite food and mud. Fishes would see this as water. Humans, as all we could
wish for, or someone to set us some limits. We will have what we are ready to have.
59.2, 9 2nd, Zhi Gua 20: Guan, Perspective
(Fan Yao 20.2: prying perspective profits a girl’s persistence)
Scattering, then hurrying to one’s support
Regrets pass
59.2x Scattering, (then) hurrying to one’s support:
To secure the hopes
He has a little idea of how the universe works. Invoking often has helped him get
used to some other perspectives. He still rubs his thing for good luck; his idols are
well-fed and shiny. When troubled, he needs but call out to his long-dead savior.
He has so much security now, how will the next step be taken? Truth is too alien
still, and inhuman. Because truth is so very much more than human, humans will
band or huddle together and make sure that this part of truth is not seen. Artifice
and artifact, steps, altars and tables, numbers and letters, words and ideas, become
the ultimate stuff of the world. Trees are illusions, as is anything created more than
a few days before us. What a small world we build here for fewer regrets! Illusory
trees reach out for more world, up for more fire and air, down for water and earth.
409
59.3, 6 3rd, Zhi Gua 57: Xun, Adaptation
(Fan Yao 57.3: recurrent adaptations, embarrassing)
Scattering one’s sense of self
No regrets
59.3x Scattering one’s sense of self:
The purpose lies beyond
He defies the toxic ideas that say to explore no further, and is setting himself aside
to learn of a few more perspectives. Much of the search for truth is done from one
point of view, a confusion of transient entities known as the self. Moving through
time, this point becomes a thread or a path. Traced through space, threads become
fabrics and paths become fields. Sometimes this will show order and sometimes a
tangled mess. Within this, where are the boundaries, where are the limits of self?
We reach into family and race, into species, order, phylum and kingdom, into the
stuff of the earth and the stuff of the stars. But this is only what we are if we can
keep ourselves fed. That all is one is not the end. It is only a better place to begin.
Can we, should we, break open our heads, and let this larger world come through?
59.4, 6 4th, Zhi Gua 06: Song, Contention
(Fan Yao* 06.4: unable to contend, take up a higher purpose)
Scattering those groups
Most promising
Scattering claims the high ground*
This is not commonplace thinking
59.4x Scattering those groups (is) most promising:
Exemplifying maturity
He will not dissolve in dissent or one side of the issue. There isn’t a set of beliefs
which doesn’t leave something out, or defend itself against some part of the truth.
Human belief is parochial, it is narrowed to local objectives. To dissolve into this is
never a perfect solution. One with higher standards will be on his own, lost first in
his own best interest, or maybe a higher purpose. The eclectic mind discriminates,
yet every source may be resource: the fool on the box in the park, or the nut with
the net chasing faeries. Much of use or value might be found printed backwards,
between lines, or even turned inside out. This does not make it worthless. To pick
and choose only the best and move on with the highest grade ore, affiliate lightly,
understand deeply, embrace opposites and paradox: this is mind’s higher ground.
410
59.5, 9 5th, Zhi Gua 04: Meng, Inexperience
(Fan Yao 04.5: youthful inexperience, opportune)
Evanescent as sweat
And that great cry for help
Scatter the royal stockpiles
Nothing is wrong
59.5x The royal stockpiles, (yet) nothing (is) wrong:
(With) the proper dignity
After only a few generations, the steady state of things cannot hold. An end time has
arrived, the focal point collapses. No institution is able to resist the changes forever.
The king abides in his feverish sweat, his cries carried off by the wind, the change
of state from solid into liquid and gas has begun, a newer state of relief, taking out
heat in the process. The timing is perfect for falling apart, for allowing it all to go.
The world does not have to end here, only a human-made structure. If the king has
some grace and dignity left, he may give a few final commands and open the doors
to the granaries, and maybe the door to the vault. If ever he envied that fellow who
lives in the forest, aimlessly tracking up virgin terrain, now is the best time to go.
Disaster, or childhood’s end? Mulch and some seeds still remain. Give it to time.
59.6, Top 9, Zhi Gua 29: Kan, Exposure
(Fan Yao 29.6: bound, and imprisoned, three years without gains)
Dispersing one’s hot-bloodedness
Getting distance
Far away to reappear
No blame
59.6x Dispersing one’s (hot-)blood(edness):
Removed from suffering
Some say it is living to steam up with passion, to burn oneself up with high heat,
to bleed much and often, for this means that they have made contact. And yet it is
this, not staying away from trouble, which will leave them numb and thick-skinned.
Passion is much more fun when it gets to choose where and how it plays, but this
might mean cooler hearts and minds, with plenty of air, wind and distance to take
away some of the heat of hot blood. Those emotions wrongly called strong become
vapor and steam: this is the best way for them to get carried away. Resentment and
jealousy, anger and fear: detachment from these is not anesthesia, it is staying away
from entanglements and unenlightened activity. The climate is rich with alternative
states to explore. In some of these, angst and suffering are but voluntary endeavors.
411
59, Dimensions
pang tong gua (opposite): 55, Feng, Abundance
qian gua (inverse): 60, Jie, Boundaries
jiao gua (reverse): 48, Jing, The Well
hu gua (nuclear): 27, Yi, Hungry Mouth
shi er di zhi (12 branches): Kan-Li Family
59, Notes
* 59.4 Perhaps the first formulation of eclecticism (Za J ia or The Miscellaneous
School): to select only the best from a number of sources and not to be bound to
or within any one creed or group. This is a much higher position, still but poorly
understood by the majority, who prefer the contrivances or the trappings in 59.2.
This higher order is again referred to in the Fan Yao 06.4 as the way beyond conflict.
59, Wai Guang
* Qabalah: Zain; Path between Hod and Tipareth (Trad: Tp-Bn)
* Tarot: The Lovers (The greater embrace)
* Astrology: Third House, Mutable Air, Gemini
59, Quotations
* I came like water, and like wind I go. —Omar Khayyam
* ... The mind / passes, the eye closes, the spirit is a passage;
The beauty of things was born before eyes and
sufficient to itself; the heart-breaking beauty
Will remain when there is no heart to break for it. —Robinson Jeffers
* For I have never seen, and never shall see, that the cessation of the evidence
of existence is necessarily evidence of the cessation of existence.
—William De Morgan
* ... the ultimate wisdom, which deals with beginnings, remains locked in a seed.
—Hal Borland
* ... many people who imagine that they can talk and think about metaphysics
wouldn’t know it if they found it in their soup. —Idries Shah
* There is a difference between spirit things and bodily things. Nothing bodily
dwells in another. But spiritual things dwell in each other. —Meister Eckhart
* To the question “Where does the soul go when the body dies?” Jacob Boehme
answered, “There is no necessity for it to go anywhere.” —Aldous Huxley
412
GUA 60, JIE2, BOUNDARIES
Binary 110 010 = 50; Dui below, Kan above
60.X, Overall Image
Over the pond there is water
Boundaries
The noble young one, accordingly,
regulates numbers and measures
and weighs the merits of action
Water spills over the dam and the bridge, too much to contain or control. Without
a way to pass what we can’t use along, or to store more than a little bit extra, a flood
like this could wash us away. So too with the things we desire, or our abundance of
options to choose from, the feelings available to us: this could use a good channel,
or places to go chosen wisely. This means measure and budget, proper restraint and
proportion, ratios and rationality. But the artificial constraint which does no honor
to natural law will not work: the water will find ways around it. Good boundaries are
positive tastes, not restrictions. If choices are limited, the wise choose the best ones.
60.0, Boundaries
Fulfillment
Bitter limitations do not invite commitment
The world is far too big for one life. The options open to us are too vast and breed
far too fast to act them all out. One person cannot even walk all of the possible paths
through one tiny field. We cannot catch all the water in our miniscule pools, but we
can choose what to keep and what to let pass. There are forms of life which know no
internal limits, but these parasites and cancers kill themselves by killing their hosts.
One measured step at a time: so grows the bamboo, in simple, attainable intervals.
We regulate our behaviors, and of course we also take this too far. We make wars
between the aspiring spirit and the body’s sensitive balance. We lay restrictions on
others, when afraid to be and do good alone and lead instead by example. There is
indeed one great moral law: to respect the rights of others. But the moralist does not
respect this. Tastes and choices are needed when our limits are reached, but to make
them too hard or too soon will leave one empty in times of fulfillment and take all
the joy out of living in danger on earth. Learning to follow natural law will ask what
life is and needs first, to optimize limited resource. Guilt lives less than innocence.
413
60.M, Key Words
Limitation, abridgment, articulation, definition, order, discipline, discrimination
Terms, terminus, stipulation, condition, restraint, constraint, regulation, stricture
Economy, moderation, self-control, measuredness, budgeting, thrift, allocation
Due proportion, proper balance, ethical measure; the golden mean or middle way
Systems of moral regulation and division, measured steps, discretion, specificity
Epicurean hedonism, good taste with rational choice, caution, intelligent selection
60.G, From the Glossary
jie2 (to be) restrained, constrained, moderate, temperate, controlled, articulated,
limited, regular, defined, definite; (a, the) limit, restraint, constraint, limitation,
regulation, (regular) division, rule, law, moderation, temperance, control, discipline, term, boundary, condition, articulation, article, joint, node, knot, period,
time, degree, detail, section, segment, juncture, chapter, abridgement (s); (in due,
duly) proportioned, in proper balance; (to) regulate, discriminate (s, ed, ing)
60.T, Tuan Zhuan
Boundaries (mean) fulfillment
The firm (and) the flexible (are) evenly apportioned
While firmness secures the center
Bitter limitations do not invite commitment:
This path dead ends
Satisfaction behind movement at risk
An appropriate place to use boundaries
Balanced (and) principled in order to follow through
Heaven (and) earth (are) constrained
And so the four seasons are completed
Boundaries serve to define the measures
(But) without encroachment on property
(And) without harm to the people
414
60.1, 1st 9, Zhi Gua 29: Kan, Exposure
(Fan Yao 29.1: twice the exposure, into canyon’s inner chamber)
Not going past the door to the courtyard*
No blame
60.1x Not going past the door (to) the courtyard:
Knowing free course (to be) hindered
A real abundance of water would be pressing at the dam with more urgency or force.
He already seems to know that when new prospects are ready they will also be more
compelling. This is not a lack of adventurous spirit, but practice of proper discretion.
There is quite simply no driving reason to go now, and outside the weather is nasty.
He is not even drawn halfway towards the street yet. There are plenty of things to do
while he waits, a pleasant journey made from walking to and fro, thousands of steps
without leaving his mind, thrills to be had in counting up heartbeats: this too can be
grand adventure. Limits look best when outside them are only bad ideas. Naturally
water likes to keep moving and it will offer resistance to anything blocking its flow.
Pressure to go will build in its time. There will be signs to open the doors and gates.
60.2, 9 2nd, Zhi Gua 03: Zhun, Rallying
Fan Yao 03.2: ready suitor to wait ten years for young lady
Not going past the gate from the courtyard*
Disappointing
60.2x Not going past the gate (from) the courtyard
(is) disappointing:
Losing the crucial timing
He is already outside the door, and sneaking a peek at the street from his courtyard.
Still he is thinking and doubting too much. What are the ramifications? This street
seems to go off in two directions at once. What if he goes the wrong way? Fearing
no more than a possible error, he wraps himself up in anxious hesitation. The time is
certainly more advanced than he is. His big chance will claw only once at this gate
and depart with a snort of disgust. The private space of his courtyard might be seen
any number of ways: as sanctuary and refuge, a place to get himself ready, a point of
departure, or a place in which to be vulnerable, where his sheltered, timid life can be
threatened and teased. Many choices exist in his mind, but there’s only one way he
will go. Paradise is a walled-in garden as well: will he be climbing these walls soon?
415
60.3, 6 3rd, Zhi Gua 05: Xu, Anticipation
(Fan Yao 05.3: waiting in mud, inviting predators to approach)
Such a lack of restraint
And therefore such lament
Not a mistake
60.3x Lack of restraint comes to lament:
Given this, who is to blame?
Lament is not a mistake here. His conscience is right: he has been a bit of a swine.
Wanting to see no connection between freedoms and limitations, extending himself
and expanding his options in every direction at once, he finds himself swamped in
the consequences, his sacrament profaned, with no zest left for flexing those infinite
freedoms. The most compelling argument for liberty’s free exercise is to be found
in the way it instructs, in being able to blame nobody but yourself. Lament can be
the beginning of a recovery, although sometimes a beginning can last several years.
Priorities and values are subject to disease, but few investigate here. Crowds do not
gather to stare at the wino; thieves know how much he is worth. Even the ones who
love to cast blame pass by, trying not to look. This scene is rich in lessons on limits.
60.4, 6 4th, Zhi Gua 58: Dui, Satisfaction
(Fan Yao 58.4: measured joy is less than serene, limit anxiety)
Content with the boundaries
Fulfillment
60.4x Contentment with boundaries comes to fulfillment:
Undertaking a higher path
His limits are easy and natural, and they help to define his freedoms. What fails to
bring him happiness, maybe following one second chance, he simply leaves behind.
What does, he enjoys and then leave this behind as well, until it comes around again.
Heaven is easy to get to: it begins where the earth ends, right at our feet. The sage
goes there just by filling his belly. His being needs no coaxing to digest his meals.
Hell is the difficult way to go, to be always somewhere else, split into one part which
gives commands and another which must disobey. Excellent first limitations to have
are to be finite and to know just where we stand. To be fulfilled here is the first real
freedom. If we cannot have it all anyway, then resenting not getting too much is only
distraction from all that remains. Ask what is the life we are best adapted to living.
416
60.5, 9 5th, Zhi Gua 19: Lin, Taking Charge
(Fan Yao 19.5: informed commitment, a great noble’s necessity)
Sweet limitations
Promising
To continue has merit
60.5x Sweet limitation holds promise:
Occupying a place in the center
The master’s rules are good natured and easy to live with. He applies them just to
himself, then lets successes command and compel. The discouraging thoughts and
prohibitive rules play no great part in his law. Encouragement and challenge will do
the work instead. An excellent taste for the good life has him tasting the good things
that life has to offer. Numberless ages of struggling life whisper their secrets to him.
The organs of sense, including the mind, already come well equipped to learn how to
make more optimum choices, and satisfaction says when to stop. The proselytizing
and promoting we do only adds to confusion. The distasteful things are often most
thoroughly learned just by tasting. We’ll also learn to sample things in small bites.
Forbidden fruit is not really. When given free rein, life knows how to learn its limits.
60.6, Top 6, Zhi Gua 61: Zhong Fu, The Truth Within
(Fan Yao 61.6: rooster’s crowing rises, persistence has pitfalls)
Bitter limitations
Persistence is unfortunate
Regrets pass
60.6x Bitter limitation (is) persistent misfortune:
This path dead ends
A broken quill and torn parchment. The moralist writes down some rules for others
to follow. But the force of his resentment ruins the work. The bitter taste of his envy
and fear is only a foretaste of life in his future, rotting remains of a life he will miss.
He might be correctly afraid of his personal lack of resolve, and of the temptations
he is told he must resist, but to structure his life by indirect method does damage to
life and its spirit. It is better to let the child reach for the flame of the candle. Then he
will know what hot means. Don’t tell him a thing will kill him, but point it out when
somebody dies in this way. These are the ways we grow, and fewer will actually die.
We will not grow because we are told to. Prohibition does little more than organize
the crime. If we must draw battle lines, then why not do so twixt stupid and smart?
417
60, Dimensions
pang tong gua (opposite): 56, Lu, The Wanderer
qian gua (inverse): 59, Huan, Scattering
jiao gua (reverse): 47, Kun, Exhaustion
hu gua (nuclear): 27, Yi, Hungry Mouth
shi er di zhi (12 branches): Kan-Li Family
60, Notes
* 60.1, 2 There is a topology here which wants to be understood. There is a door
from the house into the courtyard and a gate from the courtyard into the world
beyond. In line one, the subject has not yet been drawn even part of the way out.
In line two, there is some restlessness or curiosity in evidence.
60, Wai Guang
* Qabalah: Netzach in Briah
* Tarot: Seven of Cups
* Astrology: Venus in Water
60, Quotations
* I am not eternity, but a man; a part of the whole, as an hour is part of the day.
—Epictetus
* Without a sense of proportion there can be neither good taste nor genuine
intelligence, nor perhaps, moral integrity. —Eric Hoffer
* Know your measure. —Arabic proverb
* To drown in treacle is just as unpleasant as drowning in mud. —Idries Shah
* Too unslept hath thy seeking made thee, and too wakeful ... Still thou art a
prisoner - it seemeth to me - who deviseth a liberty for himself: ah! sharp
becometh the soul of such prisoners, but also deceitful and vicious ...
Yea, I know thy danger. But by my love and my hope, I conjure thee: cast not thy
love and thy hope away! ...
“Spirit is also voluptuousness,” said they. Then broke they the wings of their
spirit; and now it creepeth about, and defileth where it gnaweth.”
—Nietzsche, TSZ #8
* We cannot seek or attain health, wealth, learning, justice or kindness in general.
Action is always specific, concrete, individualized, unique. —John Dewey
* Morality is moral only when it is voluntary. —Lincoln Steffens
418
GUA 61, ZHONG1 FU2, THE TRUTH WITHIN
Binary 110 011 = 51; Dui below, Xun above
61.X, Overall Image
Over the pond there is wind
The truth within
The noble young one, accordingly,
considers legal process while delaying execution
The wind moves over the pond, pushing the small boats from shore to shore. Each
private pool is its own community, its own depth and surface, its own resources and
reasons. Wind carries news between them, food and seeds too. In wind and wood
are the secrets to seeing beyond, so that personal insights may gain overview and get
wind of the greater world. Things are not utterly relative: even the relative view of
natural law might know right from wrong, but special circumstances still mitigate
and aggravate. If the law will not permit the judge to sit down to chat with a suspect,
someone must seek out his point of view, be fair and just, and reach understanding.
61.0, The Truth Within
Piglets and fishes* - promising
Worthwhile to cross the great stream
Worthwhile to persist
It is hard to not be largely contained in our small and native worlds. And it is good
to enjoy being a pond, or a pool all our own, and to fill up our own little niche with
our feelings and meanings. We love the hidden places where our secret selves can
go swimming. We have privacy here; we have ways to make our lives feel important;
we can be as intense as we want. But wise ones will also sail beyond, when the wind
brings good news from the other, and welcome the boat which goes beyond the self,
to circulate, to push back those limits and shores and broaden their horizons. When
they go hunting and fishing for others, they first seek out the perspective and point
of view of the others, if only to find the right trap or bait. The diversity of life begins
as close as the family: early in life our young sons and daughters seem to belong to
utterly different species. Cross a great stream and ethnocentricity fails; and when we
choose to explore a more primitive forest or jungle, even anthropocentrics change.
There are vast realms of beauty here which the human eye cannot see. And yet when
we think that dolphins are smart, we’re inclined to seek only minds like our own.
419
61.M, Key Words
Inner, internal, central, core + sureness, sincerity, confidence, trust, belief, truth
Insight, outlook, understanding, subjectivity, self-interest, inner nature, meaning
Limited comprehension, internal assumptions, personal relevance and importance
Relativity, perceptual limits, horizon, the little picture; trusting a being to be itself
Standpoint, point of view, degree of comprehension, perspective, communicating
Interpretations, translating differences, frames of reference; get inside to look out
61.G, From the Glossary
zhong1 (a, the) balance, center, concentration, core, focus, heart, inside, interior,
mean, median, medium, middle, midpoint, midst (of); midday, noon; (the) balance
point, stable point, point closest to all options; bulls eye; (to be) accurate, central,
balanced, concentric, concentrated, correct, in balance, inner, mediated, neutral,
on target, right, tempered, true (to); average, mediocre, middling; amidst, among,
between, in, inside, intermediate, into, in progress; centered in at the core/heart of;
halfway between, midway, in the middle (of); (in, at) the center/midst of; within;
proper, equilibrated, to the point; at mid-; (to) balance, center, concentrate, focus,
mediate, temper, true, hit the center, attain, accomplish (s, ed, ing)
fu2 (a, the) truth, the true, confidence, trust, assurance, belief, (good) faith, proof,
conviction, sureness, sincerity, reliance, surety, certainty, credibility, conviction,
verity, promise, loyalty, verification (s); (to be) true, sincere, credible, confident,
honest, trustworthy, truthful, assured, reliable, sure (to); (to) rely on, believe in,
be sure (of), verify, ascertain, validate, believe, have faith, trust, hold (that) (s, ed,
ing); will surely, certainly, truly (be); can be trusted to, is certain to, is sure to
61.T, Tuan Zhuan
The truth within
Flexibility dwells within while firmness secures the center
Satisfaction with adaptation
The true will then transform the realm
Piglets (and) fishes - promising:
Trust (is) extended to piglets (and) fishes
Worthwhile to cross the great stream:
Relying on a wooden boat’s hollowness
The truth within (is) accordingly worth (the) persistence:
Then (one) resonates with heaven
420
61.1, 1st 9, Zhi Gua 59: Huan, Scattering
(Fan Yao 59.1: rely on assistance, the horse is powerful)
Readiness is promising
Presuming more is no comfort
61.1x First nine’s readiness (is) promising:
The direction has yet to evolve
When the truth which lies within is working as it should, it might do more learning
than teaching and have more questions than answers. That a thing can hold our faith,
or be believed or convincing, will say more about the one who wants or needs to be
certain than it does about the truth of that thing. Certain core levels of knowledge are
indispensably useful, and one mind, with a couple of cultures around it, will have all
of this most of us need. Sometimes it is good to go off on our own, to learn to hunt
pigs by watching the pigs, learn to fish by studying fish. The wheel and fire are well
enough known. There are down sides to too much knowledge and truth, or too much
of presumption and prejudice, or too much of smugness and arrogance. Believing as
little as necessary, unlearning when called for, will leave room to breathe in the mind.
61.2, 9 2nd, Zhi Gua 42: Yi, Increasing
(Fan Yao 42.2: granted ten pair shells, sovereign offers to Di)
The call of a crane in the shadows
Her young ones respond to her
I have a fine beaker of wine
And I, with your help, will drain it
61.2x Her young ones respond to her:
(From) within the heart’s hope
From his hiding place deep in the rushes, the young crane will reply to his mother’s
soft call with clear and precise harmonics. The simplest gesture will carry a complex
meaning across a crowded tavern. When like relates to like there is seldom a need to
shout. A gain in the power to hear might be accomplished two ways: by elevating the
volume and making more noise, or by better attending the ears, with their need for
occasional quiet. The first will be too intrusive to learn something new. Where two
or more are gathered, a resonance will make up a truth of its own. We communicate
more than we know. Resonance crosses great gulfs, even where our words can’t go,
so there is a truth beyond words, connecting things with harmonics. But the fact that
one thing seems to ring true does not make it a truth. This is much bigger than that.
421
61.3, 6 3rd, Zhi Gua 09: Xiao Chu, Raising Small Beasts
(Fan Yao 09.3: wheel throws spokes, man & wife wild-eyed)
Finding one’s counterpart
Perhaps to beat the drum, or maybe to quit
Perhaps to weep, or maybe to sing
61.3x Perhaps to beat the drum, (or) maybe to quit:
The position is not appropriate
At last he meets his comrade. Or maybe not. Maybe this is a spy for the forces of
evil, just waiting for a weakness to show. At the dizzying heights of his joy, he has
nothing to grasp or cling to. Laughing and singing, or sobbing and sighing, a great
truth can take both sides. But someone lacking a core or a central identity, someone
who still needs to learn who he is, might lack the right tools to recognize the other.
We all take in unique views of a scene: two eyes set apart already means two points
of view. And all pools will bend and diffract the light a little. But purely relative truth
will not work. It ends in codependence. Then one can be neither enemy nor a friend
and nobody’s message makes any pure sense. We’ll end in a hall of mirrors, facing
our own scattered lights. Some central truth must be presumed, even if it’s a fiction.
61.4, 6 4th, Zhi Gua 10: Lu, Respectful Conduct
(Fan Yao 10.4: treading on tiger’s tail, pleading and pleading)
As the moon approaches full
The team horse runs away
But nothing is wrong
61.4x The team horse runs away:
Leaving (its) kind to rise up
The moon is waxing gibbous, reaching for fullness, and the tensions build towards
a high point. A need for fulfillment reaches a climax. As if in answer, the team horse
breaks from his harness and bolts from his servitude. Masterless, proud and fast,
he cannot now be more or less than the beast he was born to be, now living out his
own central truth, not looking around for consensus to those who shared his yoke.
Nor can he look for his nature in tasks attached to his nature by others, alien jobs
like pulling that fool’s heavy wagon around. Most humans excepted, we’ll count on
things to be simply themselves, to see by their own lights. If there is any wrong here
it is in the driver’s ideas of what the horse ought to be. These veneers of civilization
and culture are peripheral truths to natural law and the being’s original sovereignty.
422
61.5, 9 5th, Zhi Gua 41: Sun, Decreasing
(Fan Yao 41.5: granted ten pair shells, no refusing opportunity)
Being true is as good as a bond
Make no mistakes
61.5x Being true is as good as a bond:
The position (is) true (and) appropriate
To seek an extensive self-knowledge, yet still remain human enough to get by and
relate to the others, we have to find a common ground on which to build our trust.
To this end we make rules and laws, and the standards and forms of social behavior,
which often weigh more than they’re worth. Is there not a better way? We humans
can sometimes see higher truths, and we will sometimes trust those who share them.
Yet it might be thought to be the lower truths which connect us, the natural laws and
original natures we share. These are the ties that bind us most firmly. Would that we
developed an ethic which asked us to stay true to these! We can count on the fishes
and pigs to be only themselves. Being true is not to be told what the truth is: it is to
learn who we are and then stay true to our nature. This is who honors our contracts.
61.6, Top 9, Zhi Gua 60: Jie, Boundaries
(Fan Yao 60.6: bitter limitations, persistence is unfortunate)
The rooster’s pronouncements rise into the sky
Persistence has pitfalls
61.6x The rooster’s pronouncements rise into the sky:
How could this be continued?
The clear crow of the cock attempts to pierce heaven itself. It falls somewhat shy of
this goal but it still carries messages well. The rooster cannot fly up to heaven, so he
counts on his self-expression to argue his case up there. The neighbors, of course,
are thinking of outrageous fortune in terms of slings and arrows. One cannot expect
much more from a bird with so little brain. And his call, after all, will still bring him
ample rewards from the hens. This is what his nature allows him. This works as well
for people, for the cocksure, blowhard, rooster-brained oratory that has humankind
for its source, and for the hens who come closer to cackle about it. We go so far out
of our natural way when we take these behaviors this far. Our universe of discourse
reaches for roots in the sky, for outer or alien truths, as roosters making the sun rise.
423
61, Dimensions
pang tong gua (opposite): 62, Xiao Guo, Smallness in Excess
qian gua (inverse): 61, Zhong Fu, The Truth Within
jiao gua (reverse): 28, Da Guo, Greatness in Excess
hu gua (nuclear): 27, Yi, Hungry Mouth
shi er di zhi (12 branches): No Family
61, Notes
* 61.0 Many interpretations of this phrase are based on unquestioned assumptions
by some commentators that both pigs and fishes are stupid. But the authors of the
Yi were keener observers of life than this. Pigs, in particular, are quite intelligent.
And the word tun2 actually refers to suckling pigs, or piglets. My suspicion that
“piglets and fishes” was a phrase which meant “sons and daughters” might be a
reach, but it is based on separate, well-known associations of piglets with sons and
fishes with daughters.
61, Wai Guang
* Qabalah: Yetzirah of Briah
* Tarot: Prince of Cups
* Astrology: Scorpio Ascending, Fixed Water
61, Quotations
* Truth has not such an urgent air. —Boileau
* Everything is arranged in such a fashion that the worst of all tastes, the taste for
the absolute, is cruelly teased and abused until finally man learns to incorporate
some art into his feelings, and to prefer, if necessary, to experiment with artificiality.
—Nietzsche, Beyond Good and Evil
* It is good to express a matter in two ways simultaneously so as to give it both a
right foot and a left. Truth can stand on one leg to be sure, but with two it can
walk and get about. —Nietzsche
* If the cultivation of the understanding consists in one thing more than another,
it is surely in learning the grounds of one’s own opinions. —J. S. Mill
* The whole truth is native in you. —Meister Eckhart
* The eye wherein I see the Divine is the same eye wherein the Divine sees me.
My eye and Divinity’s eye are one eye, one vision, one knowing, one love.
—Meister Eckhart
* Everything without tells the individual that he is nothing; everything within
persuades him that he is everything. —X. Doudan
424
GUA 62, XIAO3 GUO4, SMALLNESS IN EXCESS
Binary 001 100 = 12; Gen below, Zhen above
62.X, Overall Image
Over the mountain there is thunder
Smallness in excess
The noble young one, accordingly,
in conduct will exceed in respect
In loss will exceed in sorrow
In practice will exceed in economy
Thunder out of the mountain. Whether this rumbling reminder has come from the
climate or gravity, whether it settles or unsettles the mountain, the animals vanish,
birds take flight, the insects are two thirds antennae. The ones who play this safely
are favored to keep on playing. By adopting their postures according to the threat,
by hiding deep in their niches, or whatever else it may take, and some extra just for
good measure, small things add up to security, with margins of safety larger than
margins for error. It’s an anticlimactic part of ambition that to seek greater worlds
will shrink us; it’s an irony of soaring so high that success is found in the landing.
62.0, Smallness in Excess
Fulfillment
Worthwhile to persist
Appropriate for minor concerns,
Not suited to great concerns
The flying bird bequeaths this message:
If not adapted to heights, adapt to remaining below
Much promise
It might seem a little bit odd to hear the high-flying bird praised for a groundedness
in its attitude. But birds do not conquer skies, and men do not conquer mountains.
Once the mountain’s peak has been gained, the rest of the trail goes down, unless
we want to leap from the cliffs with some delusion of grandeur. The potential energy
so hard fought for and won here is only a loan, and must be returned as long as our
nests and homes are below. In proportion to the numbers a form of life breeds, the
long-term odds of survival oppose it. What looks like success should be humbling.
Nature, of course, knows no fury or wrath. Natural law has its own kind of justice.
For those who have gone too far, its enforcement must be thought of as voluntary.
Survival will favor the humble. What squeaks will continue to squeak, what draws
too much attention only gets hunted down. High-flying birds have their limits too:
that steady force which brings them back home binds heaven’s behavior as well.
The stars themselves obey this, a company noble enough to have some dignity left.
If we accept these matters of fact with good cheer, we’ll be lucky to settle for less.
425
62.M, Key Words
Laws of averages, averageness, many too many; mediocrity, anonymity, triviality
Overdevelopment, overpopulation, odds against one among many; self as a detail
Humility, lowering expectations; settling for little or less; truth in scale, smallness
Realism, ordinary reality, everyday suchness, nothing special, place in big picture
Instinctual intelligence in species subject to predation, vulnerability, heedfulness,
Watchfulness, vigilance, care(fulness), conscientiousness, awareness of finitude
62.G, From the Glossary
xiao3 (to be) average, common, diminished, homogeneous, humble, insignificant,
lesser, light, little, low(ly, er, est), mean, mediocre, minor, minute, modest, slight,
ordinary, small(er, est), petty, tiny, trifling, trivial, unimportant, young(er, est),
minimal; (a, the) commonness, homogeneity, littleness, meanness, mediocrity,
pettiness, smallness; commonly, ordinarily; in detail; some small, of little, a little;
for a short (time, while); (to) diminish, minimize, shrink, belittle; does not imply
bad or wrong, but sometimes inferiority.
guo4 (to) go beyond, go past, exceed, surpass, transcend, miss, stray from, pass
(by, over); bypass, get by, transgress, trespass, stray, err, inundate, predominate,
exceed proper limits (s, ed, ing); (to be) passing, transient, errant, past, in excess,
extreme, exceptional, too much (of), excessive, beyond, above, overly, unusual,
extraordinary; greater/larger than; (a, the) error, transgression, excess(iveness),
fault (s); will err; to a fault, to extremity, to excess, to extremes
62.T, Tuan Zhuan
Smallness in excess
The small are those who go beyond and so (are) fulfilled
Exceeding, accordingly, (is) worth persistence
To take part in the time (is) to move
The flexible gains the center
This is how minor concerns (are) promising
The firm (has) lost position and also is not in the center
(And) so this is, accordingly, not suited to great concerns
There is the flying bird’s image herein
The flying bird bequeaths this message:
(If) not adapted to heights (then) adapt to (remaining) below
Much promise:
Above (is) resistance while below (is) acceptance
426
62.1, 1st 6, Zhi Gua 55: Feng, Abundance
(Fan Yao 55.1: meeting one’s match or superior, 10 days no error)
A flying bird on the way to misfortune
62.1x A flying bird on the way to misfortune:
Seeming ill-suited to the task
The small who get by heed the timing of things. Clearly not all will succeed. Life
has learned this, and brings forth the small in great numbers, that attrition might not
take them all. Most of the young miss the fall migration, becoming statistics instead.
The spare or extra young ones are not expendable though: most of these precious
young things will be food. That even the small are now thriving is not an excuse to
be heedless. But here we have a young raptor, perched on the edge of his nest, not
fully fledged yet, but just dying to get out and ready to conquer those skies. A point
of view from the future of raptors in general suggests now is the best time to fail,
before he builds nests of his own. There are random events which could save him.
The gravity will be lighter next week. A little distraction might buy him some time.
62.2, 6 2nd, Zhi Gua 32: Heng, Continuity
(Fan Yao 32.2: regrets pass)
Passing by one’s ancestor
To meet with one’s grandmother
Wanting to reach one’s superior
But meeting another underling
Not wrong
62.2x Not reaching one’s superior:
The underling does not allow bypassing
It seems like he stands in line for half the morning, mooing and bleating with all of
the others. His one great ambition today was to spend some high quality time with
the spirit tablets left by his ancestors. But he cannot get past grandmother’s diaries.
Now he waits in a new line, to reach somebody in charge. But he can’t make it past
the third minister. This will not do, he explains, and he even tries reasoning. I cannot
allow this, he’s told, and no, you may not go around me, passing me by is against all
my rules. Now if he can settle for less, he can still salvage part of the day, and have
some success in his minor concerns. To be content with less is not always a failure
and small successes do add up. But lack of humility here, not even suited to greater
concerns, is an error of excess and asking for trouble all out of proportion to scale.
427
62.3, 9 3rd, Zhi Gua 16: Yu, Readiness
(Fan Yao 16.3: wide-eyed readiness regrettable, the slow regret)
One is never beyond defending oneself
From behind someone might attack here
Unlucky
62.3x From behind someone might attack here:
Bad luck (only) seems responsible
So far he succeeds in every least thing and small detail. It seems as if nothing can
stop him. Even those creatures smaller than he is enjoy their own small successes.
He is ready to move beyond caution and fear, beyond the small, petty things. With
confidence raised, he turns his back on the weak little threats, forgetting somehow
that weak little threats do most of their dirtiest work from behind. Vigilance looks
forward in time, but in space it means all directions. It is good that he looks ahead,
to get an idea of where he is going, but turning his back and resting assured is not.
Not even the heedful are guaranteed further existence, only that odds will improve.
Some are indeed out to get him: there is a food chain here, full of useful predators.
He now wants the eyes of a predator’s prey, to watch his own back and loose ends.
62.4, 9 4th, Zhi Gua 15: Qian, Authenticity
(Fan Yao 15.4: nothing not worthwhile with candid authenticity)
Make no mistakes
Do not be beyond greeting others in passing
Difficult progress demands heedfulness
Do not rely on unrelenting persistence
62.4x Do not be beyond greeting others (in passing):
The position is not appropriate
* Difficult progress demands heedfulness:
In the end there is nothing friendly to longevity
The earth seems far too prolific these days. It taxes the senses to take in all of those
details. Even the mammals are swarming, and predators run in large packs. On the
road to the market, anonymous throngs sweep past like a great river. The slow and
the gifted, the depraved and the sane, all mix up well in the crowds. The wise must
engage their wisdom, encountering something of each one in passing, catching the
eyes and expressions, quick to underrate nothing. We would like our perceptions
sketched in broad strokes, and human minds seem perfectly suited to this, judging
quickly according to prejudice, using presumptions and profiles, the most data in the
least time. To look all of this over, but overlook nothing, is out of our reach. Those
who do the best become ancestors: they were ready to meet either patrons or thieves.
428
62.5, 6 5th, Zhi Gua 31: Xian, Reciprocity
(Fan Yao 31.5: moved in neck & shoulders, avoiding regrets)
Thick clouds but no rain
From our western horizon
Even the prince hunts with tethered arrows
Preferring that quarry inside the cave
62.5x Thick clouds instead of rain:
(It is) finished up above
Dense, lazy clouds from the west collect overhead, and below the hopes rise in the
small, thirsty creatures. But the clouds just continue their easterly drift, as though
indolence stole all their thunder, and complacency put them to sleep. Too aloof to
crash against mountains, even the weather cannot manage greatness this gray day.
The victims wander about, claiming their special privileges. Lotus eaters continue
developing no art. No champions, no predators. The gentle prince hunts birds hiding
in the cave, from storms that will not be coming, with aim not that of an archer and
less than consummate skill, in slow to no motion. Nothing great will be caught on
this hunt. It is trifles, haze and dimness, without shadows to fear or bright rays to
blind, and chicken for dinner again. But think of all those things chicken tastes like!
62.6, Top 6, Zhi Gua 56: Lu, The Wanderer
(Fan Yao 56.6: bird burns nest, wanderer laughs, then weeps)
With no acknowledgement in passing others by
The flying birds get distance from this one
Bad omen
Surely a sign of calamity and suffering
62.6x With no acknowledgement (in) passing others by:
Beyond pretentiousness
He masters a dunghill but thinks it a summit, and calls himself master of mountains.
He passes an elder, but thinks him a beggar, and tosses a coin without looking. Little
success will come with excessive smallness, but this is less than that. The one way
the heedless can master all they survey is to shrink their world to near nothing and
survey as little as possible, to wrap themselves up in themselves, stay in an ignorant
mind, and heed no omens or portents. See the small birds keeping clear of this path,
sensing disaster to come. A huge amount of smallness is here. Humans think that
creation is all about them, and all of those countless galaxies are placed there to light
our way badly at night. So all alone in this world, the smallness we feel is nothing to
how small we are. We make a huge impression here, largely a huge embarrassment.
429
62, Dimensions
pang tong gua (opposite): 61, Zhong Fu, The Truth Within
qian gua (inverse): 62, Xiao Guo, Smallness in Excess
jiao guo (reverse): 27, Yi, Hungry Mouth
hu gua (nuclear): 28, Da Guo, Greatness in Excess
shi er di zhi (12 branches): No Family
62, Wai Guang
* Qabalah: Atziluth of Assiah
* Tarot: King of Pentacles
* Astrology: Capricorn Ascending, Cardinal Earth
62, Quotations
* Wisdom is ofttimes nearer when we stoop than when we soar. —Wordsworth
* Not a day passes over the earth, but men and women of no note do great deeds,
speak great words and suffer noble sorrows. —Charles Reade
* It is with trifles, and when he is off guard, that a man best reveals his character.
—Schopenhauer
* Interesting people can find something interesting in all things. —Idries Shah
* To carry the self forward and realize the ten thousand dharmas is delusion. That
the ten thousand dharmas advance and realize the self is enlightenment. —Dogen
* Enumerate as you may the parts of the chariot - you do not thereby gain the
chariot. Better to rumble like rocks than to jingle like jade. —Laozi
* Local activity is the keynote of the dervish path. —Yasavi
* I believe that the first test of a truly great man is his humility. I don't mean by
humility, doubt of his power. But really great men have a curious feeling that the
greatness is not of them, but through them. And they see something divine in every
other man and are endlessly, foolishly, incredibly merciful. —John Ruskin
* To be really great in little things, to be truly noble and heroic in the insipid details
of everyday life, is a virtue so rare as to be worthy of canonization.
—Harriet Beecher Stowe
* The invariable mark of wisdom is to see the miraculous in the ordinary.
—Ralph Waldo Emerson
430
GUA 63, JI4 JI4, ALREADY COMPLETE
Binary 101 010 = 42 (2/3); Li below, Kan above
63.X, Overall Image
Water positioned over the flame
Already complete
The noble young one, accordingly, contemplates sorrows
and so prepares to maintain against them
Water over a flame: a precarious but useful arrangement, if this can be maintained.
Too much flame and the water dries up, but with too much water the fire goes out.
Picture such a condition: clarity meets its best challenge, the mind and the world fit
for a time. The setup is done, but only the past remains perfect. Success will never
endure, although care will double its life. Up ahead is the least excitement, a balance
maintained with light touches and no more exciting big swings. The steadiest state is
dynamic, and done is only a point within the process, where things start falling apart.
The birds fly south while the weather is still fine, moving a little ahead of the end.
63.0, Already Complete
Fulfillment is minor
But rewarding to persist
At the beginning, promise; by the end, disorder
The bulk of the work is finished now, the shop is cleaned up and dismantled, helpers
are dismissed. Working on the finishing touches, the fine grit takes longer to polish,
and the last bit of progress is hardest to see. No more big chunks on the floor: we
are down to small shavings and dust. It is time to fuss and fret, or to sell the thing,
or smash it and move on. The work now gets its first coat of wax. Even a rigorous
wisdom allows time for satisfaction, even some pride. But right in the middle of this,
the scratches begin to appear. We’ll guard against what we think are inferior forces,
like a universe bent on entropy. But perfection is an unstable state. The system left
to itself falls apart. The work’s incompleteness was what kept it going; its finishing
starts the decay. The building has turned from verb into noun. The real adventure
is over now. Nostalgia for our vanishing pasts, outlived motives and selves, belongs
to a world already eaten by time. Change is such that perfect or done is only a kind
of fare well. Beauty is sad in this way. Thus are the first of the flaws made part of a
tapestry’s weave, and scattered leaves of fall, the best part of the best kept gardens.
431
63.M, Key Words
Achieving order or perfection, finalizing, wrapping up, follow-up, winding down
Final or finishing touches, loose ends; holding gains against diminishing returns
Completion begins the maintenance, and decay; safeguarding prior achievements
Epilogue, appendix, anticlimax, segue, afterthought; issues of past and perfection
Momentum in decay; memory, retrospective, reminiscence, nostalgia, hindsight
Final steps of the crossing, culmination, denouement, residuum, losing dynamism
63.G, From the Glossary
ji4 (is/are, has/have) after, already, as long as, at last, entirely, finally, now that,
having, once, since, upon, when (finished, done), while, whilst, (to) have done,
attain, complete, be done with, end, exhaust, finish, get ... done (s, ed, ing); (to be)
completed, consummated, de facto, done, finished, past, fixed, certain; end of
event, particle of perfect tense
ji4 (to be) complete, across, done, finished, accomplished, numerous; stately,
dignified, beautiful, up to standard; of help, assistance; across (a, the) stream,
river; (to) complete, conclude, succeed, finish, fulfill, perfect, achieve, increase,
accomplish, stop, cease, ford, cross; (a, the) river, stream; benefit, assist, aid,
contribute to, help, relieve, save, overcome an obstacle (s, ed, ing); (a, the)
accomplishment, completion, obstacle overcome
63.T, Tuan Zhuan
After completion (comes) fulfillment
The minor is that which fulfills
Worthwhile to persist:
The firm (and) the flexible (are all) correct and also properly placed
At the beginning, promise:
The flexible occupies the center
By the end equilibrium results in disorder
This process (is) finished
432
63.1, 1st 9, Zhi Gua 39: Jian, Impasse
(Fan Yao 39.1: if going is impassible, coming is respectable)
Braking those wheels
Soaking one’s tail*
No harm done
63.1x Braking those wheels:
Deserving no harm
The driver succeeds in crossing the water and cuts loose his horses to graze on the
farther shore. But in his hurry to rest here, he underachieves a bit. He brakes a little
too soon and gets stuck in the mud. This is more work than expected, but at least he
has made it across. It is past time to make great mistakes: even disasters are small.
So what is a little backsliding? He loses a point for his dismount. Transitions from
movement to rest are not made in instants. When at last he’s across the half-frozen
stream, the brave, young fox is exhausted, and anxious to rest. As he flops himself
down on the far shore, he learns that his tail was only almost across. This tail takes
hours to dry, but to dry it mid-stream would have been worse. Our loose ends and
remaining details sometimes take half of the work. The way likes to tease final form.
63.2, 6 2nd, Zhi Gua 05: Xu, Anticipation
(Fan Yao 05.2: waiting on the sand, the small will talk)
The matron loses her carriage’s veil
To not pursue this
Means seven days to gain
63.2x Seven days to gain:
By taking the middle path
Her new carriage still has that new carriage smell. All else remains constant. But this
missing detail blows itself out of proportion. The lady must travel in a conspicuous
imperfection, in less than the perfect style, exposed to the crude stares and gruesome
desires of common, everyday people. The weaver claims to be too busy to cater to
such small items, but he might have time to fill the order next week, when he can fit
a small thing into his schedule. It only took seven days to build the entire carriage!
If she comes undone in the head, she will show her neighbors that she is not a lady
and the folks will have a whole week of comic relief. The lazy weaver will tease her
if she stays home fretting and fuming. Dignity might best be shown by moving on.
Success in small matters might not be much, but in small matters failure is worse.
433
63.3, 9 3rd, Zhi Gua 03: Zhun, Rallying
(Fan Yao* 03.3: pursuing the deer unprepared, lost in the woods)
The illustrious ancestor* subjugated barbarian country
It took three years to conquer them
Lesser people were not at all useful
63.3x Three years to conquer them:
Exhausting
Like the stories tell it, Gao Zong attacked the Gui Fang, land of the Devils. He made
a legend in the process; some day he might be a myth. But while alive he was flesh,
exhausted flesh doing dangerous work, taking twice the effort expected, and costing
him years of his life. Nor could he quit when done, as devils love to regroup. All that
remains is history and lessons. He no longer hurts, or aches for his family at home.
Now that this is over and done with, the reality of it all faded, folks still tell the story,
and like comparing themselves to the heroes, faring so well in their dreams. The kids
play with Wu Ding* dolls now. Stories don’t tell the smell of the blood, or the pain
of a sword in the belly, but to understand the lessons, some of that urgency felt then
will need to be recaptured. Competence and fitness were taught in that curriculum.
63.4, 6 4th, Zhi Gua 49: Ge, Seasonal Change
(Fan Yao 49.4: regrets pass, stay true, change the highest laws)
The silk jacket will wear into caulking rags
Throughout the day be on guard
63.4x Throughout the day on Guard:
There are reasons for uncertainty
His boat is finished and ready to sail on even the stormiest waters. He climbs aboard
at the launching, clad head to toe in the finest silk garments. And right by his side is
his old friend Doubt, that pesky old pessimist, getting all excited at the smallest gray
clouds, running around inspecting for leaks, moaning creaky duets with the rigging.
But Doubt will earn his passage here. The whole second half of eternity lies in wait
to ruin this boat. Time will indeed do horrible things, both to new boats and to these
fine, silk garments. And when that time finally arrives, that lovely silk jacket of his
will make a fine rag to plug up a leak in the hull. Entropy is the law, plan for it, and
prepare to recycle. Knowing things change is more useful knowledge than hoping
they’ll stay the same. With our contingency plans, we progress in more dimensions.
434
63.5, 9 5th, Zhi Gua 36: Ming Yi, Brightness Obscured
(Fan Yao 36.5: Ji Zi’s brightness obscured, worth persisting)
The eastern neighbor sacrifices cattle
Yet this is not equal to the western neighbor’s
modest spring offering*
The genuine received their blessings
63.5x The eastern neighbor sacrifices cattle:
This is not equal to the western neighbor’s timing
* The genuine received their blessings:
The good fortune (has) completely arrived
The neighbor in the east sacrifices his best ox. The ceremony performed could not
have been any more perfect. But still he can find no peace. The neighbor in the west,
meanwhile, offers just two small baskets of grain, using the rite’s shorter form, and
he grins like a fool until fall. On the face of this, it doesn’t seem fair, but there is no
justice lost here. The eastern neighbor has shown the great spirits just how much he
can spare, and then how much more he is willing to take. These do not lead to great
satisfaction, even though he says please. The western neighbor sees things the other
way round. He is offering out of last year’s harvest and is saying thank you instead.
East is where the day begins and west is where it ends. The time already completed
is better suited to gratitude, for blessings already received. Sacrifice isn’t for taking.
63.6, Top 6, Zhi Gua 37: Jia Ren, Family Members
(Fan Yao 37.6: being true is as good as impressive, promising)
Soaking one’s head
Serious
63.6x Soaking one’s head (is) serious:
(But) how could this continue?
If he’s already across, then what is he still immersed in? Is that farther shore just not
different enough? Does he now recount the steps of his crossing, rejoicing again in
his better maneuvers, trembling again at all his close calls? This is not really across,
but still in over his head, immersed in what was and what might have been, alive in a
past worth a memory, but unable to swim, row or dwell there forever. There’s much
more to do or have done here than simply to cross the great stream. The reasons for
crossing are still up ahead, and looking backwards like this keeps him but halfway
there, with no more objectives in sight. Living fills up a mind, reliving saturates one.
Yes, old man, sir, we have already heard this story, a hundred times told in the tavern.
But still more impressive is how you avoid our question: After that what did you do?
435
63, Dimensions
pang tong gua (opposite): 64, Wei Ji, Not Yet Complete
qian gua (inverse): 64, Wei Ji, Not Yet Complete
jiao gua (reverse): 64, Wei Ji, Not Yet Complete
hu gua (nuclear): 64, Wei Ji, Not Yet Complete
zhi hu gua (nuclear of): 40, 64, 54, 38
shi er di zhi (12 branches): Kan-Li Family
63, Notes
* 63.1, 6 As a clue to some of the line meanings: the authors had fun with wet tails
and heads and braking wheels. Most people who try to interpret these lines tend to
forget which shore they are supposed to be on, leading to wrong interpretations.
Reading these lines, relative to where you are in the process of crossing the great
water, it helps to imagine yourself there at the ford, or partway or nearly across.
* 63.3 Gao Zong, the Illustrious Ancestor, was a Shang emperor, aka Wu Ding
(r. 1229-1171 BCE). His exploits are also mentioned at 64.4. Only the tested and
proven were employed after this was complete. And so, for the competent, this
was not the end. Fan Yao 03.3 also speaks to the subject of competence gained
from experience.
* 63.5 This line is inconsistent with a theory we sometimes hear professed that
private sacrifice was prohibited in the Early Zhou.
63, Wai Guang
* Qabalah: Tipareth in Briah
* Tarot: Six of Cups
* Astrology: Sol in Water
63, Quotations
* Two dangers constantly threaten the world: order and disorder. —Paul Valery
* Of what small spots pure white complains. —John Donne
* A finished product is one that has already seen its better days. —Art Linkletter
* The real problem is what to do with the problem solvers after the problems are
solved. —Gay Talese
* Useless is a wonderful milk yield from a cow that kicks the pail over.
—Chisti, quoted by Idries Shah
* One does not get over a passion by representing it. Rather, it is over when one is
able to represent it. —Nietzsche, WTP
* when man determined to destroy / himself he picked the was
of shall and finding only why / smashed it into because —e.e. cummings
* A thing is complete when you can let it be. —Gita Bellin
* Existence really is an imperfect tense that never becomes a present.
—Nietzsche
* Try as hard as we may for perfection, the net result of our labors is an amazing
variety of imperfectness. We are surprised at our own versatility in being able to
fail in so many different ways. —Samuel McChord Crothers
436
GUA 64, WEI4 JI4, NOT YET COMPLETE
Binary 010 101 = 21 (1/3); Kan below, Li above
64.X, Overall Image
The flame is positioned on top of the water
Not yet complete
The noble young one, accordingly, is heedful and discerning
so that things remain straightforward
Flame over water is clearly misplaced, completely out of its element. The young fox
crossing thin ice, like the albatross over mid-ocean, must keep his longer-term goals
on his mind, attending to details, with sharp eyes for problems and needs, digressing
only to further the purpose of crossing. To see the big picture here includes lots of
irrelevant things. Seeing only what matters the most requires a distorted perspective.
The wise take great care with distinctions, so that each thing finds its right place and
footing stays sure. A useful tension exists here between what could be and what is,
an energy potential. Things out of their proper places draw themselves homeward.
64.0, Not Yet Complete
Fulfillment
The little fox is almost across the half-frozen stream
To soak that tail
Is not a direction with merit
Nearly halfway across the half-frozen stream, the wary, young fox is dauntless, but
careful. He is also not done growing older and wiser, and knows this. He continues
to follow his plan. His plan, however, has already crossed, and now relaxes on that
far shore in the sun. Such a plan can drown itself many times over, yet come back as
lively as ever. The tangible fox is unable to do this and so he wants to keep all of his
trouble in theory, and to keep his loose ends together. This far from safety, with just
as far forward as back, he cannot afford even to dampen his tail. His nearest home
or resting place may be all the way at the end. Nothing is granted but givens, as he
can find and claim them. The sequences are uncertain, the problems are unknown.
And yet he wants certain, not probable, outcomes. Thankfully, only three out of four
feet really need to be sure. Thinking on and with his feet, he tests the ice before he
commits his weight, keeping three points on the known and one for new knowledge.
Almost all of this tension and stress increases his chance of success. Thoughts of
ice cold water, thoughts of the warm, sunny shore: a tension pulls one to the other.
437
64.M, Key Words
Suspense, state of transition, unfinished business, halfway across, states of change
Uncertainty; sustaining purpose and effort, second wind, subordination to the goal
Tension between what is and what must be, elasticity, necessity as a motivation
Dynamic disequilibrium, the energy of displacement, provisional ends and means
Actualizing potential energy; midcourse maneuvers; use of stress and momentum
Vigilance, making accidents serve ends; using uncertainty & insecurity as sources
64.G, From the Glossary
wei4 (to be, is, are, has, have) not yet, less than, still not, yet to (be), as yet (no,
not, nothing), short/shy of, still (have) (no, not, short of); not now, now not,
(even) before, prior to, without, lacking, incomplete; not (yet) ready (to); never
(a), will never be; do/did/has/have not; (to) lack, come up/fall short (in, with, of);
still not be, remain less than (s, ed, ing); if not yet; negation; no ... yet, has no ... yet,
not ... yet, has not ... yet; still / as yet un-; in-, un-; incompletely
ji4 (to be) complete, across, done, finished, accomplished, numerous; stately,
dignified, beautiful, up to standard; of help, assistance; across (a, the) stream,
river; (to) complete, conclude, succeed, finish, fulfill, perfect, achieve, increase,
accomplish, stop, cease, ford, cross; (a, the) river, stream; benefit, assist, aid,
contribute to, help, relieve, save, overcome an obstacle (s, ed, ing); (a, the)
accomplishment, completion, obstacle overcome
64.T, Tuan Zhuan
(To be) not yet complete (means) fulfillment
The flexible occupies the center
The little fox (is) almost across the (half-frozen) stream:
(But) not yet beyond the middle
To soak that tail
Is not a direction with merit:
Wanting to go on to the end
Even though less than suitably placed
The firm (and) the flexible (all) correspond
438
64.1, 1st 6, Zhi Gua 38: Kui, Estrangement
(Fan Yao 38.1: don’t pursue the missing horse, just avoid error)
Soaking one’s tail
Embarrassing
64.1x Soaking one’s tail:
Such an extreme indiscretion
The young fox struts out onto thin ice, as if the equal to his plan, like the last word
in high stepping. But then he steps down too hard on the low-probability outcome.
First hand experience comes rushing home, chilling his hot young head, clear from
the tip of his tail. Here’s a quick lesson in ends and means, a refreshing chance to
learn how to swim, something to groan about later, and reasons to insure his future
concern with success. Now he can truly imagine how crossing streams lengthwise
is bad. This is no great misfortune: he has only just left the near shore. Although
starting over means time for his tail to dry, it is also good time to process these new
revelations and become a little bit older. This is a fortunate message, sent straight
to his self-esteem. His mental life is drawn back now to practical ends and details.
64.2, 9 2nd, Zhi Gua 35: Jin, Expansion
(Fan Yao 35.2: no worry, accept present constraints as a blessing)
Braking those wheels
Persistence is promising
64.2x Nine second’s persistence (is) promising:
In balance in order to advance correctly
He remains a long way from home, but he takes a restful moment here on the shore
to study what he’s come to, adjust directions and bearings, and begin this next ford
correctly. He begins to test his brakes early in the crossing, keeping them dry and
riding them into the water, holding his horses a little, trading off a little much-needed
momentum for surer feelings of safety. There’s more to a journey than going forth
quickly. There is more to the chariot at his command than light weight and powerful
horses. The chariot will need to stop precisely as often as it starts forward, just like
walking in mountains means that climb and descent have identical measures. Power
and restraint aren’t two separate things, but both will be the components of success.
Without momenum he’ll get stuck in mid-sream, without his brakes he’ll go too far.
439
64.3, 6 3rd, Zhi Gua 50: Ding, The Cauldron
(Fan Yao 50.3: cauldron’s ears altered, its function is impaired)
If not yet across, to go boldly has pitfalls
It is worthwhile to cross the great stream
64.3x (If) not yet across, to go boldly has pitfalls:
The position is not appropriate
He makes some remarkable progress as he hurries towards home and completion.
But as soon as he reaches the crossing, things begin to go sideways. It would seem
that the ferryman is not in as much of a hurry, and he likes to tease those who are.
First reactions have made bad first impressions. The ferryman now does not like our
traveler’s attitude, and flatly refuses to take him across. It is tempting here to make
the ferryman ford the stream lengthways, but this will not contribute to progress, or
to getting across: there are laws against such things. Our homeward bound traveler
might as well take his anger aside, along with his axe and some rope, and then build
himself a small raft. Frustration is impractical, so he gets a grip and handles things
better. Good ideas are the ones which work. Once across he can send gestures back.
64.4, 9 4th, Zhi Gua 04: Meng, Inexperience
(Fan Yao 04.4: afflicted by ignorance, a shame)
Persistence is promising while regrets pass
Force was spent to subjugate the barbarian country
Though three years brought rewards of great domains
64.4x Persistence (is) promising (while) regrets pass:
The objectives (are) carried out
Not yet done with the forces of wrong, he steels his heart and wades into hell. What
does he get himself into? Three long years of battle against the Gui Fang. He will
turn himself into a weapon of war, so that any kindness will look like a tactic, any
mistake like a ploy. To advance means to put things aside and behind him, including
all thoughts of his home life. Three years of resolve will wrest order from the chaos,
although every day new lands will be claimed. His final reward is the conquest, and
the fitness this brings, and maybe even some lessons to spread about fighting, both
with and against more competent warriors. But his final demon to conquer will be
this foreign state of mind, no more native to him than the northern barbarians are
to his homeland. Neither completion nor peace are found by the end of this battle.
440
64.5, 6 5th, Zhi Gua 06: Song, Contention
(Fan Yao 06.5: the contest is most promising)
Persistence is promising
Despite the regrets
The noble young one moves toward the light of example
Holding true
Promising
64.5x The noble young one moves toward the light of example:
The brightness (is) promising
Times of transition can feel quite foreign or strange, as when the fire run wild has
cleared the ground for new growth. This will not seem like much of a garden now.
The thorns are the first to take over, to hold their ground for the weeds next to come.
The careless get stuck and blood is shed. But the weeds taking root are as green as
the plants of tomorrow. The time now begins to bear witness, the change foreseen
starts to come into view, at least to those with more than one single season of vision.
The wise one might seem self-absorbed, with eyes that look too far beyond, or too
closely, as if picking the present apart. But that helpful light up ahead will be his.
We are but bridges for those who come after. And many have come before us, and
charted some of the ways changes go. Their examples serve as provisional truths.
64.6, Top 9, Zhi Gua 40: Jie, Release
(Fan Yao 40.6: the duke takes aim at raptor high on battlement)
Being confident on top of drinking wine
Not wrong
But to soak one’s own head,
Even with truth, is truly to lose it
64.6x Drinking wine (and) soaking the head:
Truly without comprehending the limits
The long transition is practically over and the vigilant want to relax. They are merely
nearing completion, but already the big celebration begins. The heady wine is passed
freely about in the tavern, in a confident celebration. There is no blame at all in all of
this making merry, but a poor follow-through here can reach backward through time
and mess up a good beginning. The old fox first gets his whole tail across, before he
and his plan for success will share stories. As the arrow takes flight, the bow is still
held steady, the means are held to the end, the trust invested is kept. There is a great
difference between letting go and falling apart. One might need to veer pretty badly
off course to change outcomes now, but this kind of thing might be able to do that.
One wants a grander finale. To dump the wine on his own head is not an apotheosis.
441
64, Dimensions
pang tong gua (opposite): 63, Ji Ji, Already Complete
qian gua (inverse): 63, Ji Ji, Already Complete
jiao gua (reverse): 63, Ji Ji, Already Complete
hu gua (nuclear): 63, Ji Ji, Already Complete
zhi hu gua (nuclear of): 39, 53, 63, 37
shi er di zhi (12 branches): Kan-Li Family
64, Wai Guang
* Qabalah: Yesod in Atziluth
* Tarot: Nine of Wands
* Astrology: Luna in Fire
64, Quotations
* To keep every cog and wheel is the first precaution of intelligent tinkering.
—Aldo Leopold, A Sand County Almanac
* Man has been reared by his errors: 1) he saw himself always imperfect, 2) he
gave himself imaginary qualities, 3) he felt himself in a false position to the animals
and nature, and 4) he always devised new tables of values, and accepted them for a
time as eternal and unconditioned. —Nietzsche, Joyful Wisdom
* Live dangerously. —ibid.
* The report of my death was an exaggeration. —Mark Twain
* We cannot remain consistent with the world save by growing inconsistent with
our past selves. —Havelock Ellis
* Strong hope is a much greater stimulant of life than any realized joy could be.
—Friedrich Nietzche
442
Xiao Gua: The Fourteen Small Symbols
Introduction to Scales
Er Yao, The Two Changing Lines
Si Xiang, The Four Emblems
Ba Gua, The Eight Trigrams
443
Introduction to Scales
Scales, in the sense of the word used in music, may have been a part of our
cultural thinking nearly as long as numbers. Warren S. McCulloch, who pioneered
work in neural net theory and learned that up to six “things” can be perceived by
these nets without language and counting, was fond of the question: “What is a
number, that a man may know it, and a man, that he may know a number?” The
answer for several millenia was just “big magic,” a formulation which has tended
to disappoint some of us. Around the world, as far as our tribes had spread, there
came a time within each group when numbers were given symbols or names. When
they were, for each new number N, there were suddenly not only N things to
count: there was also now a universe which could be divided into N kinds of
things. This problem was usually taken up first by the local wizard or shaman.
Any continuous spectrum, such as that of visible light, sound vibration or
the human experience, can be divided by any whole integer, resulting in a scale.
This does not mean that this division will make enough sense to hold human
attention - there needs also to be a resonance (called ying in the Yi) in the human
psyche, as well as enough simplicity for the scale to be remembered. When there is,
the scale survives in our lore. For example, in the light spectrum, certain divisions
“feel” more natural. The scale of two divides light into warm and cool colors. Two
scales of three may be used: the additive or light primaries (red, yellow and blue)
and the subtractive (magenta, cyan and yellow). Two scales of four are also
apparent: the printer's black, magenta, cyan and yellow and the human eyeball's
black (rods) and red, green and blue (cones). But six, not five, is the next most
logical division. Attempts to assign colors to the Wu Xing or Five Agents had to
omit the color of the sky. With sound, the spectrum “divides itself” into specific
ranges by laws of physics, at the doublings of vibration frequencies in physical
objects such as taut strings. The further divisions within these ranges may seem
more arbitrary. That these ranges are called octaves reflects only one of these: the
pentatonic and the chromatic scales are two of many other options. But it is a
resonance within our own aesthetic sensitivities, and thus an accord with the
neural substratum and physical structures of these senses, which gives a particular
scale longevity in our cultures and languages.
Scales which survive do so when they both cover a spectrum well enough
to describe a full class or category of experience and resonate well enough within
our beings that we may use them to communicate these experiences and so create
mutual understanding. Seeing scales in terms of their longevity in human culture
may tend to prejudice us against the newer but ultimately viable ones, but the
uphill struggle to acceptance may also be seen as a good thing, as it is in science.
The human mind, particularly when it is seeking the security of belief, can extract
significance from nearly any white noise or set of random events. Many of these
can survive for quite a while though, as with the belief that there is meaning in the
random assignment of decimal calendar dates to our days (numerology), or in the
random sequencing of the letters of the various alphabets (gematria). A criterion to
judge the practical worth of this significance, such as its utility or effectiveness in
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communication, should be part of our mental apparatus here. The gods of ancient
Greece, who each had their well-defined dominions over the various aspects of
human existence, survived not because they were immortal, but because of the
unusual clarity of this domain definition and its resonance with the mortals who
kept them alive. The relevant spectrum here was the broader range of human
experience. The discipline of psychology attempts to accomplish a similar scaling
with its terminologies, to cover the ranges of human behaviors, emotions, defense
mechanisms, intelligences and so forth. But in its pretensions about being the
science of behavior, psychology often forgets that it, too, is behavior, and perhaps
ultimately, a languaging behavior, not so unlike the development of the Yijing.
The Yijing, like its counterparts in the west, is founded upon a handful of
these time-tested scales and upon their resonance in the human psyche. The
fourteen smaller diagrams, which both coexist with and constitute the Yijing’s
sixty-four Hexagrams or Ba Gua, are rooted in the three Scales of Two, Four and
Eight. Before charting the scope of the meanings of these fourteen, a short
discussion of these scales is in order; of other scales which are buried more deeply
in the body of Yi lore; and of a few of the many scales which were left out.
The Scale of One, or the pantheistic Unity of the mystics, received its fullest
development later, in the Song dynasty, in the Yijing-based, metaphysical
speculations of Shao Yong, Zhou Dunyi, Cheng Yi and Zhu Xi. Like the Qabalists,
with their En, No-thing, En Sof, The Limitless, and En Sof Or, The Limitless Light,
they used three names: Wu, No-thing, Wu J i, The Ultimate No-thing, and Tai J i,
The Supreme Ultimate. The third of these, which back in the Han was called Tai Yi,
The Supreme Unity, was expressed in the familiar Taiji T u, the enduring diagram
made famous by Zhou Dunyi, which depicts Yin and Yang as complements within
a circle, or as belonging together in a greater whole.
The Scale of Two, polarity or dichotomy, takes many forms, and it is very
important to note that not all possible pairs fit into the Rou and Gang (Yin and
Yang) system of classification. The Yijing’s Scale of Two is called either Er Yao ,
The Two Lines, Er Chi , The Two Essences, or Liang Y i, The Two Powers. This
particular set of pairs is concerned with matched complements and not with paired
antagonists or all-or-none dichotomies. For instance, later in this chapter, in
excerpting glosses from the fifth and sixth Wings (the Xi C i Zhuan) to illustrate
how the these authors thought of Rou and Gang, I had to be careful not to mislead
by including such pairs as Unfortunate and Fortunate (Xiong and Ji), Wrong and
Right (Shi and De) and Death and Life (Si and Sheng). While it is obvious that
that these pairs belong together in dyadic relationships, they do not bear the same
kind of relationship to each other that Rou and Gang do. We do not want to
encourage overly simplistic thinking here: we humans have suffered much over the
centuries from mistaken dualisms (man is to woman as superior is to inferior; us is to
them as good is to evil, caucasian is to negro as light is to darkness). The dualisms
which occur in the Yi are not concerned with “moral” judgments, even when they
contrast superior with inferior or strong with weak. The complementary Scale of
Two also plays an important role in the structure of the Hexagrams or Gua. See
Dimensions, under Ban Xiang , the Half Images (Zhen and Hui Ba Gua). There is
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also more discussion of dichotomy in Dimensions, under Gua Ming, the Hexagram
Names.
The Scale of Three, as found in most cultures, will tend to take two forms,
which may be called Synchronic or Spatial and Diachronic or Temporal. The first,
or spatial, places an equally important mediating or equilibrating force between
two opposites. In the body of Yi commentary, and Chinese culture generally, these
are the San C ai, The Three Powers: of Heaven (Tian), Humanity (Ren) and Earth
(Di). In the structure of the Hexagrams or Gua, these are the San Wei , the Three
Places or Dignities. See Dimensions, under San C ai. The second or temporal kind
of triplicity places the present (Jin) between past (Wang) and future (Lai), or more
accurately, some way of looking at the present between ways of looking at past
and future. This kind of triplicity, which of course concerns Change, is at the heart
of the way the Book of Changes is used, and is discussed implicitly in Dimensions,
under Gua Bian, or the Hexagram Changes. The temporal triplicity also appears in
the Zhouyi text at 18.0 and 57.5 (Zhi Gua 18.0), where it concerns the getting of
fresh perspectives on time and change. Finally, the positions of the three lines in
the Ba Gua, especially as conceived of as a family, appear to have meanings
associated with a temporal triplicity. The bottom line might be seen as Beginning
(Zhen simply goes, while Xun is ready to go, given the right opportunity). The
middle line could be While Going (Kan concentrates and integrates, while Li
appreciates and differentiates). The top line could be After Going (Gen simply
stops, while Dui will have some satisfaction first).
The Scale of Four, or Quadruplicity, is nearly universal in human cultures.
This is best known in the west as the four Greek elements: fire, water, air and earth;
in the realm of human experience as father, mother, son and daughter; in our need
to grow food as summer, winter, spring and autumn; and in our need to remain
oriented as south, north, east and west. As cultures began to communicate, a
lasting cross-fertilization began, with long lists of attributes accruing to these four
groups of meanings. But often, due to cultural differences and to differing sets of
shared associations, there is not a similar universality in what goes into each of the
four categories. As such, there is no perfect system of translation between all of
these culturally-based systems. Often there is at least one set which can be truly
annoying. The most vexing of these are pointed out in the pages of the Si Xiang ,
the four two-line figures, by underlined notes. The word si, four, does not appear in
the Zhouyi text, but fang, the word used for direction, also means square. The
Scale of Four was very much alive at the time (it is used in the Shujing) and it is
implied here in the Zhouyi wherever time and season (shi) are mentioned.
The Scale of Five takes two typical forms: the Pentagram (with five points
equidistant, also called the Seal of Solomon) and the Mandala (the four directions
plus a center). In the west, the former is more common: a “fifth essence,” or quintessence, as spirit or aether, was added to the four elements to make the pentagram
(the star pointed upward for purposes of transcendence, or downward for the
purposes of manifestation). The mandala is more common in Asian cultures. This
uses the terms of the Wu Xing , The Five Movements or States of Change: Fire
(Huo), Water (Shui), Metal (Jin), Wood (Mu) and Earth (Tu). Earth takes the
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central position in the mandala when this form is used. While the Wu Xing formula
is very ancient, dating back at least to the Early Zhou dynasty, it really has no
home base in the Yijing. Many of the Han dynasty scholars tried to integrate the
two. In the Song, integrations appeared in diagrams which look strikingly like the
Qabalah’s much later “Tree of Life” diagram, but this is too far down history’s
road. More relevant to our purposes here is that the first four of the Wu Xing (less
Earth) were also used as names for the Si Xiang or The Four Emblems. This fact
should be remembered when using these as names for the four. I have also made
this omission of the central element in the Wai Guang segment at the Si Xiang, or
Four Emblems, when drawing comparisons with the Indian Tattwas, the Wisdoms
of Tibet and the Buddhist Khandas.
Only one Scale of Six is developed in the Yi, found in the structure of the
Hexagrams or Gua. Each of the six line places (Yao W ei) is assigned a number of
meanings, loci within “the time,” and characteristics (Yao De) when occupied by
the different kinds of lines. These are discussed in more detail in Dimensions. In the
west, Scales of Six are depicted in the more familiar form of the Hexagram (adopted
fairly recently by the Jews and there called the Star or Shield of David, Magen
David) with two sets of three shown interlaced and interrelated. But the similarities
between this and the Gua structure end here. In the Hermetic traditions, the six
places are assigned grammatical subjects. In the Yi, the six places take the role of
prepositions, much like the positions in a Tarot spread or the Houses in Astrology.
A nearly forgotten ancient Chinese Scale of Six is found in the Shujing as the Six
Treasuries or Storehouses (Liu F u): constituted by Grain or Seed, (Gu) plus the
more familiar Fire, Water, Metal, Wood and Earth. This could have been a precursor
to the Wu Xing before Gu was dropped out. This is an interesting scale to ponder:
these six, between them, have just about everything necessary to build an ancient
civilization. Without grain for textiles, let alone agriculture, the five would not be
enough.
Scales of Seven and Nine do not appear in the Yi, although they coexisted
in Chinese culture. The numbers seven and nine (qi and jiu) occur here in both
numerical and metaphorical uses. Seven implies a cycle of return (perhaps from
seven days for a week or a phase of the Moon), and nine, an exhaustive process
covering a range of possibilities (such as climbing up the nine hills at 51.2).
The Scale of Eight is represented only by the Ba Gua, the eight three-line
diagrams. Despite the assertions made in the legendary history of the Yi that the Ba
Gua came down from ancient times, to be later combined into the sixty-four Gua,
there is as yet no strong evidence of this either in the early literature or among the
Shang dynasty Oracle or Dragon Bones. There is only the assumption that an
elemental concept (Ba Gua) must precede a compound one (Gua). But, as the text
of the Da Xiang, or Overall Image, makes delightfully clear, there is no better way
to decipher the meaning of a Hexagram text than by analyzing the relationship
between its two constituent Ba Gua. It appears unlikely that the sets of meanings
and connotations of the Ba Gua were very fully developed at the time the Zhouyi
was written. Elemental images such as water, wood and shock will appear in the
text where they might be expected. There are also certain preponderances of ideas
447
which occur with statistical significance in the Chong G ua, those Hexagrams
composed of three-line figures doubled (e.g. words for seems or likeness in Gua
30). Because there is neither an external reference nor an explicit internal reference
to the Ba Gua in the Zhouyi, the modernists insist that they did not exist yet. This
is another fallacy - a lot of elements and dimensions are never explicitly mentioned.
And it completely ignores another statistically significant phenomenon: there
exists a very intriguing plethora of Chinese reiteratives in the Chong G ua. These
are doubled words such as xi xi, e e, su su, suo suo and jue j ue in Gua 51. There is
also the phrase Xi Kan , repeated crisis, as the Gua Ming for Gua 29. (William
deFancourt also develops this line of thinking in his "Some Thoughts on the Eight
Trigrams," in Oracle 1.4). There will be more be said on other aspects of this subject
under History.
The Scales of Ten, Twelve, Sixteen and Forty, as I have used them in the
Wai Guang segments throughout, do not occur as such in the Yijing. These are,
however, drawn along “natural” lines, or “grain,” which occur within the Yijing’s
inherent geometry and the attributes of its elements. The first clue that this might
be a meaningful exercise came when I grafted Crowley’s assignment of sixteen of
the Gua to the sixteen Court Cards of the Tarot onto the Xian Tian arrangement of
the Gua and saw the bilaterally symmetrical pattern. Crowley also began to make
the connections between the Ba Gua, the Qabalah’s Sepiroth and Astrology’s
Planets. But he never saw the system as complete as it is presented here. See
Dimensions, Figures 31 through 34, and a few of the Index Keys at the end of the
book.
The Scale of Ten holds an important place in Chinese culture, in the form of
the Shi Gan Tian, or The Ten Celestial Stems, but this is not developed in the Yi.
Also, an ancient ten-day week is mentioned in the Zhouyi at 55.1.
The Scale of Twelve, in the form of the Shi Er Di Zhi, or The Twelve Earthly
Branches, appears in an interesting reference in the Zhouyi (at 19.0) to what are
known as The Sovereign Gua of the Twelve Moons, hinting that the assignments
of twelve of the Gua to something at least like the Twelve Branches had already
been made by the end of the Early Zhou. This scale is also discussed and graphed
in the Dimensions chapter.
The Scale of Sixteen appears in two forms, both of which are embedded
within the structures of the Hexagram or Gua. The first is in the occurrence of the
Trigrams or Ba Gua in either the lower (Zhen Gua) or the upper (Hui Gua) places,
where they are interpreted differently: the first as a convergent or subjective force
or sense within, and the latter as a divergent or objective force or sense without.
See Dimensions, under Ban Xiang, The Half Images, and the segment on Zhen and
Hui Gua in the text for each of the Trigrams or Ba Gua below. The second is in the
function of sixteen of the Hexagrams or Gua as Nuclear Hexagrams (Hu Gua), see
Dimensions, under Hu Gua.
Two Scales of Twenty-Eight appear. The first is in the form of the Qian G ua
or Inverse pairs of the diagrams. See Dimensions, under Qian Gua and Figure 4.
The second is the set of Jiao Gua or Reverse pairs, in which the Trigrams or Ba
Gua switch places. The eight Hexagrams or Gua formed by doubled Trigrams (the
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Chong G ua) are left out. See Dimensions under Jiao Gua and Figure 6. Twentyeight also occurs in Chinese astrology, in the Twenty-eight Lunar Mansions,
which was added to the Yijing lore during the Han dynasty.
Two Scales of Thirty-Two also show up in these paired Gua dimensions.
The first is the thirty-two Gua pairs which form the meaningful part of the Hou
Tian (Later Heaven) or Wen Wang (King Wen) Sequence, the chapter numbers
most familiar to readers. These are the twenty-eight Qian Gua or Inverse pairs
above, plus the four opposite pairs which are symmetrical and so have no inverse.
See Dimensions, under Gua X u and Figures 3 and 27. The second scale is that of
the thirty-two Pang Tong Gua pairs, the Opposites. See Dimensions, under Pang
Tong Gua and Figure 5.
The fourteen elements of the three Scales of Two, Four and Eight now
follow in sequence. Connotations (as distinct from definitions) are given for each
element in a list format. Readers should note whether or not a Key Words or
Glosses segment contains itemized entries, or has a note which says to “Compare
Counterparts.” These connotations should be studied in comparison to, and in
contrast with, each other. These terms, when they are used in juxtaposition, will
help to refine each other’s boundaries of meaning. If you find the listing of these
on separate pages instead of in a tabular format to be inconvenient then you may
find it a useful educational exercise to make these tables up yourself, adding your
own notes as you go. All of the Wai Guang entries belong to scales and so have
counterparts. The central concepts being presented here are very broad in scope.
Each item within a scale divides a large spectrum of reality into a very finite
number of parts and the range of each core meaning is extensive. The key words
are meant to point to some of the major features in each domain to help one “get
one’s mind around” the idea. These lists could be made more exhaustive, but
never fully. Care was taken to avoid words which could be too easily assigned to
more than one symbol. Once the core of the symbol’s meaning is grasped, as well
as some of the limits of its particular part of the landscape, it begins to act as a
nexus for further associations, or a kind of a filing code.
Many of the intracultural and extracultural correspondences, associations
and connotations given in this section are clearly anachronistic terms relative to
the Zhouyi. A large number of these are even anachronistic relative to the Yijing.
This is primarily a Yixue analysis. But I have tried to identify the general time
periods of these attributions. The segments titled "Glosses from the Text" are
Zhouyi terms. The segments titled "Glosses from the Shuo G ua," "Glosses from the
Xi Ci Zhuan" and "References from the Wings" are Shi Y i, Ten Wings, or Yijing
terms. The remainder are anachronistic or extraneous assignments.
Note: The five columns of information in the “Glosses” portions of the
following sections provide: 1) the character’s location in the source text, 2) the
character’s Pinyin pronunciation, 3) the character’s entry number in Harvard’s
1993 edition of the Mathews Chinese English Dictionary, 4) the first occurrence
of the character in the main body of the Yijing, or where this character does not
appear, its radical and stroke count and 5) alternative definitions for the character.
449
Er Yao O, 0, Rou, The Flexible
Key Words: (Compare counterparts)
c. substance, matter d. convergent
g. small and many
h. serving
k. metaphorical
l. contemplative
o. curious
p. submissive
s. passive, tender
t. horizontal, broad
a. nurture, anima
e. integral
i. consolidation
m. conditioned
q. right brain
u. space, spatial
b. other, ground
f. inward to center
j. afferent, affective
n. force of place
r. opportunity
v. feedback
Glosses from the Shuo Gua: (Compare counterparts)
1.a
rou
3133 02.T
The flexible; yielding, responsive, See Glossary
1.b
liang 3953 30.X
Even, two, balanced
1.c
di
6198 36.6
Earth, the land
2.a
yin
7444 61.2
Shadow, mystery (In the Dao of Heaven)
2.b
rou
3133 02.T
Gentleness, suppleness, response (Dao of Earth)
2.c
ren
3099 24.2x
Benevolence, sensitivity, love (Dao of Humanity)
10.a nu
4776 03.2
Woman, female, feminine
Glosses from the Xi Ci Zhuan: (Compare counterparts)
I.1.a di
6198 36.6
Earth, ground, land
I.1.b bei
4993 15.T
Basic, humble, lowly
I.1.c jing
1154 52.T
Calm, rest, stillness
I.1.d yue
7696 09.6
Moon, month
I.1.e han
2048 48.5
Cool, cold, wintery
I.1.f cheng 0379 02.3
Completion, accomplishment, outcome
I.2.a lin
4040 03.3
Embarrassment, poverty, meanness
I.2.b yu
7648 03.3
Precaution, preparation, provision
I.2.c hua
2211 01.T
Transformation, metamorphosis
I.2.d tui
6568 20.3
Retreat, withdrawal, back
I.2.e ye
7315 43.2
Night, darkness, nighttime
I.3.a xiao
2605 03.5
Small, minor, modest
I.3.b jian
0868 03.1x
Undervalued, disregarded, humble
I.3.c xian
2689 29.2
Risky, complex, constrained
I.4.a you
7505 10.2
Obscure, secret, mysterious
I.4.b gui
3634 38.6
Soul
I.4.c you
7522 85+9
The wandering, roaming, traveling
hun
2365 194+4
soul, spiritual faculties, wit
I.5.a xiao
2599 66+6
Production, effecting, replication
fa
1762 04.1x
(of) standards, examples, means
I.6.a jing
1154 52.T
At rest, in stillness
xi
2475 124+6
(it is) joined, harmonious, united
I.6.b dong
6611 47.6
In motion, in action
pi
5177 169+13
(it is) development, opening up
450
I.11.a
II.1.a
II.1.b
II.5.a
II.5.b
II.12.a
he
tui
jian
lai
qu
shun
zu
2121
6566
0837
3768
1621
5935
6819
169+10
170+12
118+12
05.6
44+5
02.T
170+5
O
Closed, closes, closing (doors)
Softening, uncertain, decaying
Simple; simplicity
Coming, coming to, future
Contracts, submits, bends down
Compliant, responsive, yielding
(towards) hindrance, obstruction
Glosses from the Han to Song Dynasties: (Compare counterparts)
a.
yin
7444 61.2
Shadow, mystery
b.
zhong 1500 01.3
End, final, finish
c.
shao
5675 42+1
Wanting, sparing, young
d.
ying
7477 02.T
Response, resonance, complement
e.
yong
7567 01.1
Function, activities, practice
f.
ye
7321 75+9
Accomplishments, business
g.
xian
2671 08.4x
Worthies, virtuous, merit
h.
qi
0554 31.T
As vitality
i.
li
3921 42.6
Stability, establishment, stand
j.
ju
1581 45.T
Assembly, collection, convergence
k.
po
4988 194+5 Mortal (cold) soul, Qi of Earth
l.
jing
1149 119+8 Seminal essence, animal spirit
m.
xia
2520 57.2
Down, below
n.
hui
2337 36.6
Dark, obscure
o.
wai
7001 08.4
Outside, without
p.
qi
0555 09.3
Wife (also fu, 1963, 04.2, wife)
q.
er
1751 41.0
Two, Er Wei, the second Gua position
r.
si
5598 16.T
Four, Si Wei, the fourth Gua position
s.
shang 5669 40.6
Top, Shang Wei, the top or sixth Gua position
Wai Guang (Compare counterparts)
Body: In Space, Mass
Senses: The chemical basis or substratum of awareness
Arts:
Response, Nurture, Noscere (to learn)
Virtu: Soma (Body, Being in space)
Bindu: Samsara (As Lila, Divine Play)
India: Shakti, Perusha, Yoni
Zen:
The Search for the Bull
Elements:
Negative charge, grounding energy, inward direction
Qabalah:
Aleph; Path between Binah and Chokmah (Trad: Cm-Kt)
Malkuth, The 10th Sephiroth, Kingdom (As Shekinah)
Tarot:
The Fool (Paradox)
Astrology:
Gaia; Pluto (As Inertia and Wealth)
451
Er Yao I, I, Gang, The Firm
Key Words: (Compare counterparts)
c. form, energy
d. divergent
g. great and few
h. commanding
k. rational
l. expressive
o. confident
p. assertive
s. active, rigorous
t. vertical, narrow
a. nature, animus
e. derivative
i. progress
m. original
q. left brain
u. time, temporal
b. self, figure
f. out from center
j. efferent, effective
n. force of occupant
r. potential
v. feedforward
Glosses from the Shuo Gua: (Compare counterparts)
1.a
gang 3268 03.T
The firm; constant, resolute, See Glossary
1.b
san
6685 04.0
Odd, three, uneven
1.c
tian
6361 01.5
Heaven, the sky
2.a
yang 7265 01.1x
Light, clarity (In the Dao of Heaven)
2.b
gang
3268 03.T
Strength, firmness, resolve (Dao of Earth)
2.c
yi
3002 05.T
Principle, meaning, reason (Dao of Humanity)
10.a nan
4619 31.T
Man, male, masculine
Glosses from the Xi Ci Zhuan: (Compare counterparts)
I.1.a tian
6361 01.5
Heaven, sky
I.1.b zun
6884 14.T
Noble, dignified, honored
I.1.c dong
6611 47.6
Energy, movement, activity
I.1.d ri
3124 01.3
Sun, day
I.1.e shu
5866 72+9
Warm, hot, summery
I.1.f shi
5772 01.T
Beginning, initiation, origin
I.2.a hui
2336 01.6
Regret, contrition, remorse
I.2.b you
7508 19.3
Anxiety, worry, sorrow
I.2.c bian
5245 49.5
Change, becoming
I.2.d jin
1091 20.3
Advance, progress, forward
I.2.e zhou
1302 35.0
Day, daylight, daytime
I.3.a da
5943 01.2
Great, major, important
I.3.b gui
3636 154+5 Prized, expensive, honored
I.3.c yi
2952 34.5
Easy, simple, versatile
I.4.a ming 4534 17.4
Clear, elucidated, explicit
I.4.b shen
5716 15.T
Spirit
I.4.c jing
1149 119+8 Essential, seminal, subtle
qi
0554 31.T
breath, elan, force
I.5.a cheng 0379 02.3
Completion, achievement, perfection
xiang 2568 23.T
(of) images, figures, patterns
I.6.a jing
1154 52.T
At rest, in stillness
zhuan 1428 41+8
(it is) alone, solitary, self-absorbed
I.6.b dong
6611 47.6
In motion, in action
zhi
1006 02.2
(it is) direct, straightforward
452
I.11.a
II.1.a
II.1.b
II.5.a
II.5.b
II.12.a
pi
que
yi
wang
shen
jian
xian
5177
1181
2952
7050
2748
0854
2689
169+10
112+11
34.5
02.0
43.4
01.T
29.2
Open, opens, opening (doors)
Solid, certain, actual
Easy; versatility
Going, going to, past
Extends, reaches out, stands up
Robust, strong, vigorous
(towards) risk, hazard
I
Glosses from the Han to Song Dynasties: (Compare counterparts)
a.
yang
7265 01.1x
Light, clarity
b.
shi
5772 01.T
Beginning, initial, start
c.
tai
6020 01.T
Much, very, ripe
d.
gan
3232 31.T
Stimulus, excitement, movement
e.
ti
6246 188+13 Structure, essentials, theory
f.
shi
5787 02.3
Duties, service
g.
sheng 5753 04.T
Sages, wise, reverence
h.
li
3864 96+7
As principle
i.
xing
2754 11.2
Movement, advance, move on
j.
san
5421 66+8
Dispersion, scattering, divergence
k.
hun
2365 194+4 Immortal (warm) soul, Qi of Heaven
l.
qi
0554 31.T
Vital force, breath
m.
shang 5669 40.6
Up, above
n.
ming 4534 17.4
Light, clear
o.
nei
4766 08.2
Inside, within
p.
fu
1908 04.3
Husband
q.
chu
1390 04.0
First, Chu Wei, the first or bottom Gua position
r.
san
5415 04.0
Three, San Wei, the third Gua position
s.
wu
7187 43.T
Five, Wu Wei, the fifth Gua position
Wai Guang (Compare counterparts)
Body: In Time, Energy
Senses: The electrical basis or substratum of awareness
Arts:
Integrity, Tathata (Suchness), Ire (to go)
Virtu: Kronos (Being in Time)
Bindu: Atman (The point of connection to Brahman)
India: Shiva, Prakriti, Lingham
Zen:
Back in the World with Bliss-Bestowing Hands
Elements:
Positive charge, releasing energy, outward direction
Qabalah:
Tau; Path between Tipareth and Kether (Trad: Mk-Ys)
Kether, The 1st Sephiroth, Crown (as Al)
Tarot:
The World, The Universe (The largest reality)
Astrology:
Saturn (As seen from the far side of ego)
453
Si Xiang W, 00, Shui, Water, Tai Yin
Key Words: (Compare counterparts)
c. recharging
d. comprehending
g. cohering
h. valuing
k. reverence
l. assumption
o. sympathetic
p. protean
s. understanding
t. tolerant
w. absorptive
x. concerned
a. soak. descend
e. unifying
i. community
m. appreciation
q. emotional
u. adoptive
y. humble
b. follow, level
f. internalizing
j. dedication
n. sensitivity
r. accepting
v. intensive
z. aesthetic
References from the Wings: (Compare counterparts)
16.T si
5598 the four
dong (6603)
shi
5780 seasons
Winter
* [shi er yue, 12 moons]
11, 12, 1 (Dec, Jan, Feb)
* [wang gua, sovereign gua]
24, 19, 11; Fu, Lin, Tai
* [time of day]
Night, Midnight to Dawn
30.X si
5598 the four
bei (4974)
fang
1802 directions
North
* [direction faced to]
Swear obedience
xcI.2 si
5598 the four
tai (6020) yin (7444)
xiang 2568 emblems
Old Yin or Shadow
*
[shu
5865 numbers]
liu (4189), Six
*
[da
5943 elements]
shui (5922), Water
xcI.10 si
5598 the four
bu (5378)
sheng 5753 ^
Oracles
ren
3097 } sagely
er zhan (0125)
dao
6136 ways
and Prediction
xcII.3 si
5598 the four
xiong (2808)
shi
5788 omens
Pitfalls
Later Accretions: (Compare counterparts)
a. Ba Gua
Trigrams by Element
b. he tu shu
Yellow River Numbers
c. xiang ming
Names (Shao Yong)
d. si de (6162)
Four Qualities
e.
f.
g.
h.
i.
j.
Manchu Term (Shchutskii)
si zhan (0128) Four Stages (Shao Yong)
si shu (5896)
Four Attributes (Zhuxi)
si duan (6541) Four Principles (Conf.)
si wei (7067)
Four Bonds (Confucian)
si jiao (0719) Four Studies
si min (0719) Four Social Classes
454
Kan and Dui
Six and One
Yin (7444) Shadow, Mystery
zhen (0346) Persistence, Resolve
Determination, Loyalty, Commitment
Akdun, Right, Firm in Word, Hopeful
cang (6718) Conceal, Withdraw
xing (2759) Body, Form
ren (3099) Kindness, Empathy, Love
chi (1036) Modesty
zhong (1506) Loyalty
Merchants (?)
k. si bu (5376)
l. si zheng (0355)
m. si qi (0554)
n. si chen (0336)
o. si tu (6504)
p. si zhen (0306)
q. si zhi (0971)
r. si shi (0587)
Four Ministries (Needham)
Styles of Government “
Kinds of Weather
“
Aspects of Heaven
“
Four Dimensions
Four Examinations
Four Affects (Needham)
Four Functions
“
Functions (Shao Yong)
s. si ti (6246)
Regions of the Body
t. si ling (4071) Four Spirit Beings
Class of Creatures
a.. Exemplary Men (Shao Yong)
b.. Methods of Rule (Shao Yong)
c.. Political Tools (Shao Yong)
d.. Values of Rulers (Shao Yong)
e.. Sacrifices (Dhiegh)
f. Military Oracular Advice (Hulse)
g. The Ancient City (Hellmut Wilhelm)
h. Values (Hellmut Wilhelm)
i. Agricultural Work
W
Works
Relaxed
Rain
The Moon
Depth
Taking Pulse
Fear
Hearing
qing (1170) Affections, Desires
Trunk
gui (3621) Tortoise
Shelled
shu (5889) Adepts
quan (1662) Persuade, Encourage
de (6162) Moral Courage
rang (3085) Yielding
Altars of the Feminine
Be Silent and Concealed
The Well
The Enduring
Preserving and Storing
Wai Guang (Compare counterparts)
Greek Elements:
Water
Buddhist Elements:
Water
Indian Tattwas (less Akasha):
Apas, The Silver Crescent
Tibetan (less Buddha):
Vajra, The Mirrorlike Wisdom
Buddhist Khandas (less Vinnana)
Vedana, Feeling and Sensation
Powers of the Sphinx:
Audere, To Dare
Alchemy:
Mortification and Solution; Leucosis
Jungian Types:
Feeling (Like or Dislike)
Kerub:
The Water Dragon
Elementals:
Undines
(A+B)2
B2
Arithmetic
Division
Syllogism
The Universal Negative (No)
Material State
Liquid
Qabalah:
Nun; Path between Yesod and Hod (Trad: Nt-Tp)
Briah, The World of Creation
Tarot:
Death (Dissolution); Cups and Queens
[Note: In Astrology
Astrology:
Eighth House, Fixed Water, Scorpio
Water is Autumn.]
The Water Signs; The Tribes of Saturation (M. Jones)
455
Si Xiang R, 0I, Mu, Wood, Shao Yang
Key Words: (Compare counterparts)
c. investing
d. realizing
g. exploring
h. promoting
k. integration
l. accretion
o. practical
p. manifest
s. conscientious
t. willing (adj.)
w. exploratory
x. thorough
a. bend, straighten
e. recruiting
i. organism
m. incorporation
q. natural
u. emergent
y. opportunistic
b. push, penetrate
f. substantiating
j. orientation
n. sensibility
r. competent
v. retentive
z. essential
References from the Wings: (Compare counterparts)
16.T si
5598 the four
chun (1493)
shi
5780 seasons
Spring
* [shi er yue, 12 moons]
2, 3, 4 (Mar, Apr, May)
* [wang gua, sovereign gua]
34, 43, 01; Da Zhuang, Guai, Qian
* [time of day]
Morning, Dawn to Noon
30.X si
5598 the four
dong (6605)
fang
1802 directions
East
* [direction faced to]
Receive orders
xcI.2 si
5598 the four
shao (5675) yang (7265)
xiang 2568 emblems
Young Yang or Light
*
[shu
5865 numbers]
qi (0579), Seven
*
[da
5943 elements]
mu (4593), Wood
xcI.10 si
5598 the four
zhi (0986)
sheng 5753 ^
Preparation
ren
3097 } sagely
xiang (2568)
dao
6136 ways
and Imagination
xcII.3 si
5598 the four
hui (2336)
shi
5788 omens
Regret
Later Accretions: (Compare counterparts)
a. Ba Gua
Trigrams by Element
b. he tu shu
Yellow River Numbers
c. xiang ming
Names (Shao Yong)
d. si de (6162)
Four Qualities
e.
f.
g.
h.
i.
j.
Manchu Term (Shchutskii)
si zhan (0128) Four Stages (Shao Yong)
si shu (5896)
Four Attributes (Zhuxi)
si duan (6541) Four Principles (Conf.)
si wei (7067)
Four Bonds (Confucian)
si jiao (0719) Four Studies
si min (0719) Four Social Classes
456
Kun and Gen
Eight and Three
Gang (3268) Firmness, Strength
yuan (7707) Origination, Priority
Beginning, Foundation, Source
Amba, Greatness, Impulse, Arising
sheng (5738) Be Born, Originate
shu (5865) Number
li (3886) Respect, Courtesy, Virtue
li (3886) Propriety, Respectfulness
xin (2748) Good Faith
Farmers
k. si bu (5376)
l. si zheng (0355)
m. si qi (0554)
n. si chen (0336)
o. si tu (6504)
p. si zhen (0306)
q. si zhi (0971)
r. si shi (0587)
Four Ministries (Needham)
Styles of Government “
Kinds of Weather
“
Aspects of Heaven
“
Four Dimensions
Four Examinations
Four Affects (Needham)
Four Functions
“
Functions (Shao Yong)
s. si ti (6246)
Regions of the Body
t. si ling (4071) Four Spirit Beings
Class of Creatures
a.. Exemplary Men (Shao Yong)
b.. Methods of Rule (Shao Yong)
c.. Political Tools (Shao Yong)
d.. Values of Rulers (Shao Yong)
e.. Sacrifices (Dhiegh)
f. Military Oracular Advice (Hulse)
g. The Ancient City (Hellmut Wilhelm)
h. Values (Hellmut Wilhelm)
i. Agricultural Work
R
Agriculture
Quiet
Wind
The Fixed Stars
Length
Asking
Anger
Demeanor
ti (6246) Body, Substance
Legs
long (4258) Dragon
Scaled
sheng (5753) Sages
hua (2211) Transform
gong (3698) Merit, Accomplishment
zi ran (6960, 3072) Spontaneity
Inner Door
Prepare to Attack
The Temple of the Ancestors
The Beautiful
Plowing and Planting
Wai Guang (Compare counterparts)
Greek Elements:
Earth [Note: In the West the Earth element
Buddhist Elements:
Earth is Feminine. In China , Wood is Yang.]
Indian Tattwas (less Akasha):
Prithivi, The Yellow Square
Tibetan (less Buddha):
Ratna, The Equalizing Wisdom
Buddhist Khandas (less Vinnana)
Rupa, Form, Matter
Powers of the Sphinx:
Tacere, To Keep Silence
Alchemy:
Conjunction and Coagulation; Melanosis
Jungian Types:
Sensing
Kerub:
The Bull
Elementals:
Gnomes
(A+B)2
BA
Arithmetic
Addition
Syllogism
The Particular Affirmative (Some)
Material State
Solid
Qabalah:
Vau; Path between Malkuth and Netzach (Trad: Cd-Cm)
Assiah, The Material World
Tarot:
The Hierophant (Instruction); Pentacles and Princesses (Pages)
Astrology:
Second House, Fixed Earth, Taurus
The Earth Signs: The Tribes of Diligence (M. Jones)
457
Si Xiang H, I0, Jin, Metal, Shao Yin
Key Words: (Compare counterparts)
c. directing
d. idealizing
g. contracting
h. appraising
k. purification
l. divestment
o. correlative
p. abstract
s. analytical
t. realistic
w. investigative
x. reflective
a. conform, cut
e. coordinating
i. plasticity
m. definition
q. cognitive
u. agile
y. skillful
b. restrain, minimize
f. verifying
j. application
n. versatility
r. incisive
v. divisive
z. objective
References from the Wings: (Compare counterparts)
16.T si
5598 the four
qiu (1227)
shi
5780 seasons
Autumn
* [shi er yue, 12 moons]
8, 9, 10 (Sep, Oct, Nov) (see 19.0)
* [wang gua, sovereign gua]
20, 23, 02; Guan, Bo, Kun
* [time of day]
Evening, Sunset to Midnight
30.X si
5598 the four
xi (2460)
fang
1802 directions
West
* [direction faced to]
Report affairs
xcI.2 si
5598 the four
shao (5675) yin (7444)
xiang 2568 emblems
Young Yin or Shadow
*
[shu
5865 numbers]
ba (4845), Eight
*
[da
5943 elements]
jin (1057), Metal
xcI.10 si
5598 the four
yan (7334)
sheng 5753 ^
Speech
ren
3097 } sagely
er ci (6984)
dao
6136 ways
and Message
xcII.3 si
5598 the four
lin (4040)
shi
5788 omens
Embarrassment
Later Accretions: (Compare counterparts)
a. Ba Gua
Trigrams by Element
b. he tu shu
Yellow River Numbers
c. xiang ming
Names (Shao Yong)
d. si de (6162)
Four Qualities
e.
f.
g.
h.
i.
j.
Manchu Term (Shchutskii)
si zhan (0128) Four Stages (Shao Yong)
si shu (5896)
Four Attributes (Zhuxi)
si duan (6541) Four Principles (Conf.)
si wei (7067)
Four Bonds (Confucian)
si jiao (0719) Four Studies
si min (0719) Four Social Classes
458
Qian and Xun
Nine and Four
Rou (3133) The Flexible
li (3867) Advantage, Profit, Harvest
Reward, Worth, Benefit, Utility
Acabun, Combination, Formation
shou (5837) Mature, Harvest
li (3864) Order
yi (3002) Duty, Righteousness
yi (3002) Rectitude, Justice
wen (7129) Literature
Scholars
k. si bu (5376)
l. si zheng (0355)
m. si qi (0554)
n. si chen (0336)
o. si tu (6504)
p. si zhen (0306)
q. si zhi (0971)
r. si shi (0587)
Four Ministries (Needham)
Styles of Government “
Kinds of Weather
“
Aspects of Heaven
“
Four Dimensions
Four Examinations
Four Affects (Needham)
Four Functions
“
Functions (Shao Yong)
s. si ti (6246)
Regions of the Body
t. si ling (4071) Four Spirit Beings
Class of Creatures
a.. Exemplary Men (Shao Yong)
b.. Methods of Rule (Shao Yong)
c.. Political Tools (Shao Yong)
d.. Values of Rulers (Shao Yong)
e.. Sacrifices (Dhiegh)
f. Military Oracular Advice (Hulse)
g. The Ancient City (Hellmut Wilhelm)
h. Values (Hellmut Wilhelm)
i. Agricultural Work
H
Justice
Enlightened
Cold
The Planets, Constellations
Breadth
Listening
Sorrow
Speech
xing (2759) Form, Shape
Arms
lin (4035) Unicorn
Hairy
cai (6660) Talents
jiao (0719) Teach, Instruct
dao (6136) The Way
zhi (0351) Correctness
Outer Court
(Strategically) Withdraw
The Altars of Agriculture (Harvest)
The Useful
Harvesting
Wai Guang (Compare counterparts)
Greek Elements:
Air
[Note: In the West the Air element is
Buddhist Elements:
Wind
Masculine. In China, Metal is Yin]
Indian Tattwas (less Akasha):
Vayu, The Blue Circle
Tibetan (less Buddha):
Karma, The Accomplishing Wisdom
Buddhist Khandas (less Vinnana)
Sankhara, Mental Reactions
Powers of the Sphinx:
Scire, To Know How (Root of Science)
Alchemy:
Separation and Sublimation; Xanthosis
Jungian Types:
Thinking
Kerub:
The Eagle
Elementals:
Sylphs
(A+B)2
AB
Arithmetic
Subtraction
Syllogism
The Particular Negative (Not All)
Material State
Gas
Qabalah:
Tzaddi; Path between Hod and Netzach (Trad: Ys-Nt)
Yetzirah, The Formative World
Tarot:
The Star (Inspiration); Swords and Princes
[Note: In
Astrology:
Eleventh House, Fixed Air, Aquarius Astrology Air is Winter]
The Air Signs; The Tribes of Ingeniousness (M. Jones)
459
Si Xiang Y, II, Huo, Fire, Tai Yang
Key Words: (Compare counterparts)
c. discharging
d. vitalizing
g. diversifying
h. presenting
k. sacredness
l. metabolism
o. impulsive
p. individual
s. decisive
t. confident
w. imaginative
x. enthusiastic
a. flame, ascend
e. leading
i. identity
m. expansion
q. moral
u. cogent
y. motivated
b. commit, change
f. externalizing
j. direction
n. ardor
r. exuberant
v. extensive
z. energetic
References from the Wings: (Compare counterparts)
16.T si
5598 the four
xia (2521)
shi
5780 seasons
Summer
* [shi er yue, 12 moons]
5, 6, 7 (Jun, Jul, Aug)
* [wang gua, sovereign gua]
44. 33, 12; Gou, Dun, Pi
* [time of day]
Afternoon, Noon to Sunset
30.X si
5598 the four
nan (4620)
fang
1802 directions
South
* [direction faced to]
Give orders (see 46.0)
xcI.2 si
5598 the four
tai (6020) yang (7265)
xiang 2568 emblems
Old Yang or Light
*
[shu
5865 numbers]
jiu (1198), Nine
*
[da
5943 elements]
huo (2395), Fire
xcI.10 si
5598 the four
dong (6611)
sheng 5753 ^
Movement
ren
3097 } sagely
er bian (5245)
dao
6136 ways
and Change
xcII.3 si
5598 the four
ji (0476)
shi
5788 omens
Promise
Later Accretions: (Compare counterparts)
a. Ba Gua
Trigrams by Element
b. he tu shu
Yellow River Numbers
c. xiang ming
Names (Shao Yong)
d. si de (6162)
Four Qualities
e.
f.
g.
h.
i.
j.
Manchu Term (Shchutskii)
si zhan (0128) Four Stages (Shao Yong)
si shu (5896)
Four Attributes (Zhuxi)
si duan (6541) Four Principles (Conf.)
si wei (7067)
Four Bonds (Confucian)
si jiao (0719) Four Studies
si min (0719) Four Social Classes
460
Li and Zhen
Seven and Two
Yang (7265) Light, Clarity
Heng (2099) Fulfillment, Success
Growth, Completeness, Triumph
Hafu, Whole, Fulfilled, Sacrifice
zhang (0213) Grow, Flourish
qi (0554) Motion, Breath
zhi (0933) Capability, Wisdom
lian (4003) Integrity, Honesty
xing (2754) Conduct
Artisans
k. si bu (5376)
l. si zheng (0355)
m. si qi (0554)
n. si chen (0336)
o. si tu (6504)
p. si zhen (0306)
q. si zhi (0971)
r. si shi (0587)
Four Ministries (Needham)
Styles of Government “
Kinds of Weather
“
Aspects of Heaven
“
Four Dimensions
Four Examinations
Four Affects (Needham)
Four Functions
“
Functions (Shao Yong)
s. si ti (6246)
Regions of the Body
t. si ling (4071) Four Spirit Beings
Class of Creatures
a.. Exemplary Men (Shao Yong)
b.. Methods of Rule (Shao Yong)
c.. Political Tools (Shao Yong)
d.. Values of Rulers (Shao Yong)
e.. Sacrifices (Dhiegh)
f. Military Oracular Advice (from Hulse)
g. The Ancient City (Hellmut Wilhelm)
h. Values (Hellmut Wilhelm)
i. Agricultural Work
Y
War
Energetic
Heat
The Sun
Time
Looking
Joy
Vision
xing (2771) Nature, Disposition
Head
feng (1894) Phoenix
Feathered
xian (2671) Worthies
shuai (5909) Lead, Command
li (3920) Strength, Force
zheng (0365) Struggle
Hearth
Act with Force
The Sanctuaries of Empire
The Good
Cultivating
Wai Guang (Compare counterparts)
Greek Elements:
Fire
Buddhist Elements:
Fire
Indian Tattwas (less Akasha):
Tejas, The Red Triangle
Tibetan (less Buddha):
Padma, The Discriminating Wisdom
Buddhist Khandas (less Vinnana)
Sanna, Perception and Recognition
Powers of the Sphinx:
Velle, To Will
Alchemy:
Augmentation and Calcination; Iosis
Jungian Types:
Intuiting
Kerub:
The Lion
Elementals:
Salamanders
(A+B)2
A2
Arithmetic
Multiplication
Syllogism
The Universal Affirmative (All)
Material State
Plasma
Qabalah:
Teth; Path between Geburah and Chesed (Trad: Gb-Cd)
Atziluth, The Archetypal World
Tarot:
Strength (Consistent with Nature); Wands and Kings
Astrology:
Fifth House, Fixed Fire, Leo
The Fire Signs; The Tribes of Combustion (M. Jones)
461
Ba Gua 0, 000, Kun, Accepting
Key Words: Simplifying, responding, welcoming, forgiving, upholding, serving
sustaining, nurturing, caring, weathering, submitting, containing, leveling, sinking
background, environment, grass roots, lowlands, latitude, altar, shelter, openness
the given, burdens, furrows, diversity, inclusion, surrender, loyalty, work, welfare
expansive, accessible, impartial, collective, selfless, virtuous, broad, comprehensive
global, mundane, ordinary, generous, receptive, whole, wide open, impressionable
even, warm, lenient, substantial, abundant, massive, acquiescent, extensive, ample
The Symbolism: Kun comes close to the conception of Earth which we know as
Gaia, the great Mother. As the ocean did not play an important part in the lives of
the ancient Chinese, those aspects of life which in the West accrued oceanic and
aquatic symbols were represented in China by symbols of the Earth: these include
unity, fecundity, understanding, tolerance, embrace, plenum, capacity and the
mystic’s truth. And of course there are the more “earthy” meanings of basis,
ground, substance, substratum, support, accessibility and as many gifts, simply, yet
conditionally, provided, as one is capable of accepting. The dimension is breadth,
the range of the possible, or the field of options with an infinite number of paths.
Glosses from the Text: [ see Note, next page]
02.M kun
3684 02.M
Accepting, capacity, substance, See Glossary
02.0 pin
5280 02.0
Female, feminine
02.0 ma
4310 02.0
Horse (mare)
02.0 an
0026 02.0
Peace, contentment, security, confirmation
02.3 han
2017 02.3
Contain, embrace, comprehend
02.3 shi
5787 02.3
Service, business, affairs, matters at hand
02.4 nang
4267 02.4
Bag, sack, skin, envelope
02.5 huang 2297 02.5
Golden, yellow-brown, earth yellow
02.X di
6198 36.6
Earth, earthly, terrestrial; ground, place
02.X hou
2147 02.T
Substantial, generous, extensive, genuine, tolerant
02.X zai
6653 09.6
Sustain, support, carry, convey, uphold, honor
02.T cheng 0386 07.6
Receive, undertake, inherit, adopt, carry on
02.T he
2117 01.T
Accommodate, join, unify, converge, share
02.T rou
3133 02.T
Flexibility, gentleness, accommodation
02.T shun 5935 02.T
Acceptance; agree, respond, comply, suit
02.1x ning
4732 02.1x
Be realized, congeal, solidify
02.1x xun
2929 02.1x
Mildness, gentleness, gradualness
02.m chuan 1439 05.0
Stream, Flow
02.zg rou
3133 02.T
Flexibility, gentleness, accommodation
30.T tu
6532 30.T
Ground, soil, earth, place, basis
462
Glosses from the Shuo Gua:
sg.4 cang
6718 140+14
sg.5 zhi
0984 133+3
yi
3028 60+4
*
xi
2460 02.0
nan
4620 02.0
*
yang
7254 184+6
sg.8 niu
4737 25.3
sg.9 fu
1994 36.4
sg.10 mu
4532 18.2
sg.11 bu
5364 50+2
*
fu
1935 167+4
*
lin
4040 03.3
se
5447 30+10
*
jun
1724 32+4
*
zi
6939 01.3
mu
4582 18.2
niu
4734 25.3
*
da
5943 01.2
yu
7618 07.3
*
wen
7129 02.5x
*
zhong 1517 35.3
*
bing
5286 75+5
*
hei
2090 203+0
di
6198 36.6
000
Shelter, storage, hiding place
(Divine) reach, extent, application, abundance
(and) service, support, employment
West;
^
(and, to) south;
} Southwest
Nourishment, nurture, care; to care for
Cattle
Belly, interior; solid, thick
Mother
Cloth; spread, display
Cookpot, pot, kettle; large measure
Economy, thrift; sparing
(and) parsimony, frugality
Potter’s wheel; evenly, fairly, impartially
Young;
^
mother; ^
cow; } a heifer
Large, great, big
wagon, vehicle, transport
Style, accomplishment (but wen is closer to Li, #6)
Multitude, crowd, people, the masses
Handle; accessibility, control
Black, dark
earth, soil, ground
Note: While the meanings of the Ba Gua and those of their respective Chong G ua
are closely related, they are not identical. Ba Gua meanings are simpler, more
elemental. The Chong Gua incorporate complexities of meaning from the Zhen and
Hui G ua positions and dimensions of both reflectiveness and reflexiveness: the
elements take on an aspect of self-consciousness or self-awareness (similar in ways
to the Retrogradation of a Planet in Western Astrology). The Chong Gua text
often discusses these added complexities.
463
000
zhen gua (bottom three lines) of 02, 23, 08, 20, 16, 35, 45, 12
Kun, Bo, Bi, Guan, Yu, Jin, Cui, Pi
Accepting, Decomposing, Belonging, Perspective
Readiness, Expansion, Collectedness, Separating
On the bottom or within, Kun means work on the basis, one’s foundation and
premises, broadening, getting context correct, being in the right place.
hui gua (top three lines) of 02, 15, 07, 46, 24, 36, 19, 11
Kun, Qian, Shi, Sheng, Fu, Ming Yi, Lin, Tai
Accepting, Authenticity, The Militia, Advancement
Returning, Brightness Obscured, Taking Charge, Interplay
On top or without, Kun means openness and realism, coming to grips with facts and
givens, resigning oneself, working with, even celebrating reality.
Shao Yong:
Tai Rou, The Greater Flexibility
Wind: From the North, The Cold Wind
Time: Hou Tian:
Afternoon, Late Summer
Xian Tian
Midnight, Early Winter
Space: Hou Tian
Southwest
Xian Tian
North
Wai Guang (Compare counterparts)
Body: Belly, Female reproductive system, Endocrine system
Senses: Alimentary, Heat gain (warmth)
Arts:
Mystic arts, Gratitude, Authenticity, Reverence
Virtu: (Sensitive) Chaos
Bindu: The Aura; and, with Kan 010, Chakra 4, Anahata, Heart
India: Dakshina Marga, The Right Hand Path
Zen:
Both Bull and Self Transcended
Elements:
Greater Earth
Qabalah:
Mem; Path between Binah and Kether (Trad: Hd-Gb)
Binah, The 3rd Sephiroth, Understanding
Tarot:
The Hanged Man; Aces and Threes; of Pentacles
Astrology:
Neptune * (The Mystic)
*Note: Here again is the Chinese conception of Earth symbolized in the west by
Water. Interestingly, the Chinese Mawangdui text calls the Kun Chong Gua
Chuan (1439), Stream, Water or Flow. Curious, too, is that the mare is sacred to
Neptune, her creator in Greek mythology. Remember that in these symbolic
languages, the symbol is not what is being referred to: the symbol is only meant to
evoke a state of mind. Not the finger but the Moon.
464
Ba Gua 1, 00I, Gen, Stillness
Key Words: Embodying, securing, positing, accumulating, standing, maintaining
settling, defining, finishing, restraining, resisting, backing up, culminating, enduring
manifestation, identity, stature, domain, landmark, terms, confirmation, edifice, tact
touchstone, plateau, transition, repository, proximity, threshold, candor, attainment
composed, benevolent, magnanimous, steadfast, objective, genuine, conscientious
dependable, centered, circumscribed, inevitable, cohesive, stubborn, limited, static
concrete, contemplative, realized, guarded, principled, circumspect, quiet, attentive
The Symbolism: Gen, as mountain, is a symbol of individual existence, solid and
real for practical purposes, but only insofar as its foundation upon a greater reality
is secure, which requires that the basis be broader than the summit. Here, security,
composure and balance are inseparable. From below, the human perspective, the
big picture is grasped only when one is on top of things. Until the work is done to
get to this lofty place, the mountain is an obstacle, or limit to the grander view. To
be great means to be greatly grounded. Mountains are also thought of as the
centers of the world, hubs, poles, axes and reference points. And, of course, they
are home to the gods. This is half of the third dimension, things, as islands in time.
Glosses from the Text:
52.M gen
3327 52.0
52.0 bei
4989 52.0
52.0 huo
2412 17.4
52.0 shen
5718 158+0
52.1 yong
7589 02.7
52.3 xian
2696 52.3
52.6 dun
6571 19.6
52.X shan 5630 17.6
52.X wei
7116 45.5
52.T zhi
0939 04.T
52.T jing
1154 52.T
52.T suo
5465 06.1
52.T di
6221 61.3
52.1x zheng 0351 25.0
52.4x gong
3704 04.3
52.m gen
3328 75+6
52.xg zhi
0939 04.T
52.zg zhi
0939 04.T
Stillness, checking, restraint, See Glossary
Back, spine; background, past
Grasp, seize, take, hold, secure
Being, body, selfhood, person
Prolonged, lasting, enduring, sustained, maintained
Boundaries, limits, restrictions, thresholds
Authentic, substantial, genuine, honest
Mountain
Place, position, conditions, status, posture, attitude
Stopping, stillness, restraint, constraint; keep still
Rest, stillness, silence, calm
Position, place, home, situation, locus
Resistance, opposition, worthy opponent; match
Principle, uprightness, correctness, confirmation
Body, self, person, being, honor, worth
Root, base, beginning, cause, foundation, origin
Stopping, stillness, etc.
Stopping, stillness, etc.
465
Glosses from the Shuo Gua:
sg.5 cheng 0379 02.3
yan
7334 05.2
*
dong
6605 02.0
bei
4794 02.0
*
zhong 1500 01.3
shi
5772 01.T
sg.6 cheng 5752 108+6
sg.8 gou
3413 94+5
sg.9 shou
5838 64+0
sg.10 shao
5675 42+1
nan
4619 31.T
sg.11 jing
1120 60+7
lu
4181 157+6
*
xiao
2605 03.5
shi
5813 16.2
*
men
4418 13.1
que
1712 169+10
*
guo
3732 23.6
luo
4119 140+10
*
hun
2364 169+8
si
5597 41+3
*
zhi
0959 64+6
*
shu
5871 35.4
*
qian
0896 203+4
hui
2348 30+9
zhi
0935 02.0
shu
5896 44+18
*
mu
4593 47.1
jian
0825 02.1
duo
6416 15.X
jie
0795 60.0
001
(Divine) completion, achievement, accomplishment
(and) meaning, expression, statement
East;
^
(and, to) north;
} Northeast
Outcome, end, conclusion
(and) beginning, origin
Holding, containing; (Zheng: Abundance, plenty)
Dog (guarding, watching)
Hand
The youngest
son
Narrow (more difficult but short and direct)
road, path, way, journey
Small, common, ordinary, average
stones, rocks
Gates, gateways, doors, doorways
(and) watchtowers, lookouts
The fruit
of plants
A gate-; an entrance
keeper; hall, courtyard
A finger; pointing, directing
Rat, rodentia
Black-;
^
billed, beaked (birds); ^
as a; [ravens, crows, etc] ^
group, class, sort;
} Corvids
Trees, wood
(which is, are) stout, robust, strong
(with) many, numerous
joints, knots
466
001
zhen gua of 15, 52, 39, 53, 62, 56, 31, 33
Qian, Gen, Jian, Jian, Xiao Guo, Lu, Xian, Dun
Authenticity, Stillness, Impasse, Gradual Progress
Smallness in Excess, The Wanderer, Reciprocity, Distancing
On the bottom or within, Gen means finding security and stability at this point in
time, patience, equilibrium, self-possession & restraint with matters at hand.
hui gua of
23, 52, 04, 18, 27, 22, 41, 26
Bo, Gen, Meng, Gu, Yi, Bi, Sun, Da Chu
Decomposing, Stillness, Inexperience, Detoxifying
Hungry Mouth, Adornment, Decreasing, Raising Great Beasts
On top or without, Gen means a situation, often imposing, to be patiently
incorporated into one’s life and being, with thoroughness and honesty.
Shao Yong:
Tai Gang, The Greater Firmness
Wind: From the Northwest, The Sharp Wind
Time: Hou Tian
Pre-dawn, Late Winter
Xian Tian
Evening, Late Fall
Space: Hou Tian
Northeast
Xian Tian
Northwest
Wai Guang (Compare counterparts)
Body: Hands, Arms, Protective Integument
Senses: Touch, Proprioceptive, Vestibular, Otolithic, Homeostasis
Arts:
Stillness, Equilibrium, Compassion
Virtu: Agape
Bindu: Chakra 1, Muladhara, Base of Spine
India: Tamas Guna, Inertia
Zen:
The Bull Transcended
Elements:
Lesser Earth
Qabalah:
Kaph; Path between Chesed and Chokmah (Trad: Nt-Cd)
Chesed, The 4th Sephiroth, Mercy
Tarot:
The Wheel of Fortune (Axis, Hub); Fours; of Pentacles
Astrology:
Jupiter (King of the Mountain)
467
Ba Gua 2, 0I0, Kan, Exposure
Key Words: Venturing, stretching, sounding, listening, worrying, braving, daring
pressing, hazarding, stressing, problem solving, plunging in, focusing, overcoming
insecurity, commitment, expedience, exigency, tension, self-reliance, constraints
straits, depression, predicament, luck, tenacity, relevance, confidence, fear, ambush
vulnerable, mysterious, hearty, severe, tenacious, challenging, unpredictable, vital
engulfing, dauntless, unfamiliar, wild, relentless, haunting, probabilistic, inundated
unknown, dangerous, reckless, inescapable, stout hearted, risky, uncertain, urgent
The Symbolism: Kan, as water in action, cutting a river canyon or filling a pit,
symbolizes a fluid response to context, the deliberate changing of self and shape to
meet needs and necessities. From above, the human perspective, there arise feelings
in the pit of the stomach, and a pounding of the heart, when one wishes to cross
this tricky ground, the challenge ahead. The point is, of course, that the teacher is
at work below, patient yet opportunistic. The solution to the problem ahead is not
a single leap in a single direction, but a series of risks, decisions and choices. These
will call upon memory, second-hand if not first, and concentration, meaning to
locate oneself around something central, such as one’s courage, heart or balance.
Glosses from the Text:
29.M kan
3245 29.0
29.0 xin
2735 29.0
29.1 dan
8002 29.1
29.2 xian
2689 29.2
29.4 yue
7493 29.4
29.6 xi
2424 17.2
29.X shui
5922 06.X
29.T xin
2748 43.4
29.T chuan 1439 05.0
29.m gan
3239 154+15
29.xg xian
2689 29.2
29.zg xia
2520 57.2
01.4 yuan
7723 01.4
03.6 xue
2901 02.6
04.X quan
1674 48.5
05.T xian
2694 05.T
05.4 xue
2899 05.4
09.0 yun
7750 09.0
09.0 yu
7662 09.0
09.6 yue
7696 09.6
Exposure, pit, canyon, gorge, trap, See Glossary
Heart, mind, disposition, motive
Trap, pitfall, inner chamber
Canyon, risk, crisis, crux, narrow ledge
Expedience, conciseness, brevity, simplicity
Restraint, constraint; bound, held fast
Water
Confidence, assurance, sincerity, trust
(Treacherous) currents, rivers
A river gorge (in Jiangxi Prov.)
Canyon, risk, etc.
Descending, falling, humble, subordinate
Abyss, gulf, the deep
Blood, bleeding
Spring, fountain
Entrapment
Pit, hole, cave, tomb
Clouds
Rain, showers
The moon
Glosses from the Shuo Gua:
sg.4 run
3178 85+12
sg.5 lao
3826 15.3
To moisten, wet, enrich
Divine toil, labor, work, diligence
468
*
bei
fang
*
gui
sg.8 shi
sg.9 er
sg.10 zhong
nan
sg.11 gou
du
*
yin
fu
*
jiao
rou
*
gong
lun
*
ren
jia
you
xin
bing
*
er
tong
*
xue
*
chi
*
ma
mei
ji
ji
xin
xia
shou
bo
ti
yi
*
yu
duo
sheng
*
tong
*
dao
*
mu
jian
duo
xin
4924
1802
3617
5766
1744
1504
4619
3429
6518
7448
1964
0692
3134
3703
4254
3097
0580
7508
2735
5288
1744
6636
2901
1048
4310
4406
0489
0483
2735
2520
5839
5326
6244
3008
7618
6416
57412
6638
6138
4593
0825
6416
2735
02.0
02.2
06.2
26.5
21.6
03.3
31.T
85+10
04.0
170+14
13.3
111+12
159+9
57+0
63.1
01.2
19+3
19.3
29.0
104+5
21.6
104+6
02.6
47.5
02.0
123+3
130+6
7+6
29.0
57.2
01.7
140+13
157+9
73+2
07.3
15.X
06.2
11.T
108+7
47.1
02.1
15.X
29.0
010
North, northerly
direction
Return, belonging, restoration, capitulation
Pig, swine
Ear, ears
The middle
son
Watercourses, channels
(and) ditches, drains, outlets
Hiddenness, secrecy, mystery
(and) concealment, suppression
Straightness, straightening, reforming
(and) crookedness, bending, twisting
Bow, longbow
(and) wheel
(In) people
increase of, added, growing, rising
grief, mourning, anxiety
(and) mental; (^) of mind, heart
illness, sickness (v)
Earache, pain
Blood
Red
(Of) horses (those with)
excellent, fine, beautiful, elegant
spines, backs
quick, lively, urgent
hearts, minds, spirits
lowered
heads
thin
hooves
(and) (who, which) pull, draw
(Of) carriages, wagons, carts
(those with) many, multiple
faults, defects, damages, troubles
Saturation, penetration, circulation
A thief, robber, bandit
(Of) trees
(those) stout, robust, hearty
(and) great, big
hearted
469
010
zhen gua of 07, 04, 29, 59, 40, 64, 47, 06
Shi, Meng, Kan, Huan, Jie, Wei Ji, Kun, Song
The Militia, Inexperience, Exposure, Scattering
Release, Not Yet Complete, Exhaustion, Contention
On the bottom or within, Kan means changing one’s shape in confronting
exigencies of a situation, especially emotionally, responding with fluidity.
hui gua of
08, 39, 29, 48, 03, 63, 60, 05
Bi, Jian, Kan, Jing, Zhun, Ji Ji, Jie, Xu
Belonging, Impasse, Exposure, The Well
Rallying, Already Complete, Boundaries, Anticipation
On the top or without, Kan means a choice of emotional response, using memory
when available, to maximize challenging trials, places and detours.
Shao Yong:
Shao Rou, The Lesser Flexibility
Wind: From the West, The Lasting Wind
Time: Hou Tian
Midnight, Early Winter
Xian Tian
Sunset, Early Fall
Space: Hou Tian
North
Xian Tian
West
Wai Guang (Compare counterparts)
Body: Ears, Circulatory system, Reflexes
Senses: Hearing, Audio space-time, Reticular formation
Arts:
Dreaming, Intuiting, Timing
Virtu: Psyche, Mnemosyne (Memory)
Bindu: With Kun 000, Chakra 4, Anahata, Heart
India: Sat, Being
Zen:
Discovering the Hoofprints
Elements:
Greater Water
Qabalah:
Gimel; Path between Tipareth and Binah (Trad: Tp-Kt)
Yesod, The 9th Sephiroth, Foundation
Tarot:
The High Priestess; Nines; of Cups
Astrology:
Luna
470
Ba Gua 3, 0II, Xun, Adaptation
Key Words: Searching, interacting, accessing, discerning, refining, circumventing
communicating, getting a drift, bending, insinuating, easing in, coopting, juggling
hints, savvy, insight, puzzle, improvisation, curiosity, reply, windfalls, inspiration
contingency, permutation, knack, adjustment, subtlety, follow through, repertoire
protean, indecisive, tentative, shrewd, deductive, intermediate, supple, circuitous
provisional, complex, nimble, intelligible, elastic, fungible, tricky, clever, permeable
speculative, tenuous, astute, variable, alert, interested, breezy, meddlesome, quick
The Symbolism: Xun, as wind, is the symbol for the versatility and plasticity of the
mind, the ability to approach a situation from all available angles in order to find
and occupy a niche, to fit into or conform to the scheme of things. Its second
symbol is wood, specifically green wood of roots and branches, which explores its
environment, finding the paths of least resistance, in order to extend its reach and
assimilate little, specific pieces of that environment into itself. Wood is also thought
of as a little boat, which gets about by penetrating water and working with the
currents. A sensitivity to place and detail, and an ability to grow both by learning
and by the dissemination of information is implied by both of these symbols.
Glosses from the Text:
57.M xun
5550 57.0
57.2 shi
5769 57.2
57.2 wu
7164 57.2
57.4 pin
5281 57.4
57.5 geng
3339 57.5
57.X feng
1890 09.X
57.X shen
5712 57.T
57.X ming
4537 06.4
57.1x yi
2940 16.4
57.m suan
5516 118+7
57.xc cheng 0383 15.X
57.xc yin
7448 170+14
57.xc quan
1663 75+18
57.xg ru
3152 03.3
57.zg fu
1964 13.3
47.1 mu
4593 47.1
Adaptation, penetration, See Glossary
Scribe, historian, reporter
Wizard, diviner, shaman
Varieties, types, categories (plural)
Change, renewal, reform
Wind, breeze, influence
Extend, set forth, explain
Assignments, charges, directives, instructions
Wavering, uncertainty, doubt
Reckoning, calculation, consideration, estimate
Evaluate, examine, assess
Hidden, mysterious, concealed
Weighing, opportunism, exigency; circumstantial
Entering, penetrating, gaining access
Yield, bend, bow, be humble
Wood, tree
471
Glosses from the Shuo Gua:
sg.4 san
5421 66+8
sg.5 qi
0560 210+0
*
dong
6605 02.0
nan
4620 02.0
*
jie
0772 85+12
sg.6 nao
4639 28.0
sg.8 ji
0428 172+10
sg.9 gu
3467 31.3
sg.10 zhang 0213 07.5
nu
4776 03.2
sg.11 sheng 5749 120+13
zhi
1006 02.2
*
gong
3697 48+0
*
bai
4975 22.4
*
chang 0213 07.5
*
gao
3290 13.3
*
jin
1091 20.3
tui
6538 20.3
*
bu
5379 02.2
guo
3732 23.6
*
chou
1331 132+4
*
ren
3097 01.2
gua
3517 40+11
fa
1770 190+5
guang 3590 53+12
sang
5428 181+10
duo
6416 15.X
bai
4975 22.4
yan
7400 109+6
*
jin
1061 23.4x
li
3867 01.0
shi
5792 50+2
san
5415 04.0
bei
5000 9+8
*
jiu
1199 116+2
zao
6729 157+13
011
Scattering, dispersal, separation
(Divine) equality, arrangement, purity
East;
^
(and, to) south;
} Southeast
Cleanliness, purity, clarity, chastity
Bending, flexing, yielding
Fowl
Thighs, haunches
The eldest
daughter
A plumb-line, measuring line; to measure, estimate
(and) carpenter’s square; (and) correct
Works of skill
Whiteness, clarity, plainness
Length; continuing, enduring
Height; eminence, nobility
Advance;
approach
(and) retreat; withdrawal
Inundetermination, decision; certainty
Scents, (strong) smells
People, men (with)
little, sparse, thin
hair
wide, broad
foreheads
(and) much
whiteness (of)
eye, eyes
Approaching, nearing, close to
(a) profit, gain
(at) market, trade
(of) three
fold, doublings, hundred percent
In the end, on examination, finally
decisive, quick, fierce
472
011
zhen gua of 46, 18, 48, 57, 32, 50, 28, 44
Sheng, Gu, Jing, Xun, Heng, Ding, Da Guo, Gou
Advancement, Detoxifying, The Well, Adaptation
Continuity, The Cauldron, Greatness in Excess, Dissipation
On the botton or within, Xun means using one’s wits in self-organization to cope
with the external, rethinking and altering the postulates as needed
hui gua of
20, 53, 59, 57, 42, 37, 61, 09
Guan, Jian, Huan, Xun, Yi, Jia Ren, Zhong Fu, Xiao Chu
Perspective, Gradual Progress, Scattering, Adaptation
Increasing, Family Members, The Truth Within, Raising Small Beasts
On the top or without, Xun means the exploration of greater possibilities, the options
and directions, to extend one’s being by sharing information.
Shao Yong:
Shao Gang, The Lesser Firmness
Wind: From the Southwest, The Cool Wind
Time: Hou Tian
Morning, Late Spring
Xian Tian
Afternoon, Late Summer
Space: Hou Tian
Southeast
Xian Tian
Southwest
Wai Guang (Compare counterparts)
Body: Nose, Respiratory system, Voice, Language centers
Senses: Olfaction, Pressure, Quickness
Arts:
Science, Nichemanship, Least resistance
Virtu: Logos
Bindu: Chakra 5, Vishuddha, Throat
India: Chit, Awareness
Zen:
Perceiving the Bull
Elements:
Lesser Air
Qabalah:
Beth; Path between Hod and Geburah (Trad: Bn-Kt)
Hod, The 8th Sephiroth, Splendor
Tarot:
The Magician; Eights; of Swords
Astrology:
Mercury
473
Ba Gua 4, I00, Zhen, Arousal
Key Words: Moving, growing, proclaiming, awakening, shaking up, provoking
breaking loose, inciting, commanding, quickening, stimulating, sprouting, agitating
discharge, muscle, adventure, warrior, surge, rhythm, alarm, volition, thrust, motive
appetite, impact, shock, upset, exhilaration, repercussion, activity, kick, jolt, force
impulsive, thunderstruck, threatening, kinetic, demonstrative, stunning, powerful
vibrant, dynamic, spirited, disturbing, compelling, animated, astonished, emergent
effective, unstable, decisive, piqued, stormy, vital, autonomous, proactive, excited
The Symbolism: Zhen, as thunder, symbolizes stimuli by which we are called to
action. This can be thunder from within, such as the primary needs or drives for
movement and exercise, to express energy, to relieve tension, or to manipulate the
immediate environment. Or the thunder can come from without, as an impact, a
surprise, a shock to the system, a jump start, an awakening of the fight-or-flight or
startle responses and the resultant flood of adrenaline. How this strikes one is a
function of learning and maturity, as well as of readiness to seize and make use of
this fresh, raw energy. Thunder, by tradition, slept underground in winter, awoke in
springtime. This is the second half of the third dimension, energy, and its vectors.
Glosses from the Text:
51.M zhen 0315 51.0
51.0 xi
2480 51.0
51.0 e
7226 51.0
51.0 jing
1140 51.0
51.1 xiao
2615 13.5
51.3 su
5488 140+16
51.3 xing
2754 11.2
51.6 suo
5459 51.6
51.X lei
4236 03.T
51.X kong
3721 51.T
51.X ju
1560 28.X
51.T zhi
0984 05.3
51.T chu
1409 05.4
51.m chen
0336 161+0
51.xg dong 6611 47.6
51.zg qi
0548 44.4
32.6 zhen
0313 32.6
16.X fen
1874 16.X
Arousal, shock, excitement, See Glossary
Fright, alarm, fear
Laughter, chatter
Startle, alarm, disturb, confuse
Cheer, mirth, laughter
Revive, stimulate, exhilarate, excite
Action, movement, mobility, conduct
Startle, scatter, agitate, press, demand
Thunder
Fear, anxiety, agitation
Alarm, apprehension, caution
Bring about, invite, encourage
Emerge, come out, come forward, arise
Daybreak, dawn, herald of day; timely
Movement, action, energy, arousal
Quickening, beginning, arising
Excited, aroused, stimulated
Energetic, aroused, invigorated, lively
474
Glosses from the Shuo Gua:
sg.5 di
6204 47.6
chu
1409 05.4
*
dong
6605 02.0
fang
1802 02.2
sg.6 ji
0492 16.5
sg.8 [ma
4310 02.0
sg.9 zu
6824 23.1
sg.10 zhang 0213 07.5
nan
4619 31.T
sg.11 xuan
2881 02.6
huang 2297 02.5
*
fu
1950 70+7
*
da
5943 01.2
tu
6525 38.6
*
jue
1697 34.4
zao
6729 157+13
*
cang
6714 140+10
lang
3814 118+7
ju
1373 118+0
*
wan
7031 140+8
wei
7088 140+9
*
ma
4310 02.0
shan
5657 30+9
ming 4535 15.2
zhu
1371 187+3
zu
6824 23.1
zuo
6780 42.1
zu
6824 23.1
di
6213 106+3
sang
5428 181+10
*
jia
0597 115+10
fan
1781 09.3
sheng 5738 20.3
*
jiu
1199 116+2
jian
0854 01.X
*
fan
1798 35.0
xian
2716 195+6
100
Divine, sacred
emergence, issue, arising
East, easterly
direction
Urgency, quickness, haste, anxiety
Horse]: emended, switched with Qian, was Dragon
Foot, feet
The eldest
son
Indigo, blue-black
(and) golden, yellow
Development, proclamation, distribution
A great
road, journey, career
Decisiveness, execution, decision
(and) fierceness, temper, haste
Green
young
bamboo
Sedges
(and) rushes
Horses (with)
(a) good
sound, whinny, neigh
white hind
feet
working, composed, ceremonial
step, gait
(and) a marked, starred
forehead
(In) farming, agriculture
turning back, coming back
to life, to live
After all, in the end, on examination
inexhaustible, with lasting vigor
Luxuriant, abundant growth
(and) freshness, newness
475
100
zhen gua of 24, 27, 03, 42, 51, 21, 17, 25
Fu, Yi, Zhun, Yi, Zhen, Shi He, Sui, Wu Wang
Returning, Hungry Mouth, Rallying, Increasing
Arousal, Biting Through, Following, Without Pretense
On the bottom or within, Zhen means being driven from within by motives,
appetites, natural inclinations: the will to live and advance the intentions.
hui gua of
16, 62, 40, 32, 51, 55, 54, 34
Yu, Xiao Guo, Jie, Heng, Zhen, Feng, Gui Mei, Da Zhuang
Readiness, Smallness in Excess, Release, Continuity
Arousal, Abundance, Little Sister’s Marriage, Big and Strong
On the top or without, Zhen means both action in response to an external
stimulus, hopefully resonant, and outward expression of energy, assertion.
Shao Yong:
Shao Yin, The Lesser Shadow
Wind: From the Northeast, The Burning Wind
Time: Hou Tian
Dawn, Early Spring
Xian Tian
Pre-dawn, Late Winter
Space: Hou Tian
East
Xian Tian
Northeast
Wai Guang (Compare counterparts)
Body: Feet, Muscular system, Male reproductive system
Senses: Kinesthetic, Reflexes, Fight or flight
Arts:
Martial arts, Motivation, Exuberance
Virtu: Thelema (Will)
Bindu: Chakra 3, Manipura, Solar Plexus
India: Rajas Guna (Active force)
Zen:
Riding the Bull Home
Elements:
Lesser Fire
Qabalah:
Phe; Path between Geburah and Binah (Trad: Hd-Nt)
Geburah, The 5th Sephiroth, Strength
Tarot:
The Tower; Fives; of Wands
Astrology:
Mars
476
Ba Gua 5, I0I, Li, Arising
Key Words: Shining, articulating, individuating, renewing, evaluating, appearing
transforming, contrasting, discerning, clarifying, metabolizing, qualifying, burning
combustion, attention, identity, spark, health, hearth, foresight, witness, coherence
instance, moment, importance, departure, exaltation, vision, presence, interaction
solar, phototrophic, lucid, sentient, healing, explicit, distinct, contingent, self-aware
warm, outgoing, eye-catching, sociable, fired up, lambent, eidetic, varied, colorful
triumphant, dazzling, temperamental, vital, unique, discrete, forward, golden, alive
The Symbolism: Li, as flame and sunlight, might be thought of as symbolic of the
energy which powers, organizes, lights and informs living beings, except that this
is not symbol but reality: fire is spirit’s face. Energy which now is awareness, or a
campfire, was yesterday trapped in a plant’s complex sugars, the day before, light,
on the way to photosynthesis. Tomorrow this may be invested again, in creation,
memory, knowledge or a friendship. Li encompasses both perspectives: on one’s
sources, and on one’s present transformation, both on the fuel and on the flame’s
application in the greater beyond, on convergence and diversification. This is the
fourth dimension, a being’s transformative track through time: then, now & when.
Glosses from the Text:
30.M l i
3902 12.4
30.0 chu
1412 09.0
30.1 jing
1138 05.6
30.3 ri
3124 01.3
30.4 ru
3137 03.2
30.4 fen
1966 30.4
30.5 chu
1409 05.4
30.5 ruo
3126 01.3
30.X ming 4534 17.4
30.X zuo
6780 42.1
30.X zhao
0238 30.X
30.T l i
3914 30.T
30.T zhong 1504 03.3
30.m luo
4099 122+14
30.xg li
3914 30.T
30.zg shang 5669 40.6
02.5x wen
7129 02.5x
13.X huo
2395 13.X
21.T dian
6358 21.T
35.X zhao
0236 35.X
Arising, radiating, diverging, See Glossary
Attend, care, raise; dependents
Respect, honor, regard, heed
The sun, the day
To seem, appear
Flame, fire; burning, ablaze
Vent, issue, arise
To seem, appear
Clarity, brightness, light, illumination, intelligence
Appear, manifest, arise, act
Shine, illuminate, give light
Conditioned, dependent; elegant, radiant
Center, middle, the balance point
Bird net, sieve; to arrange, spread out
Conditioned, dependent; elegant, radiant
Ascending, rising; ascendant, superior
Refinement, elegance, culture, enhancement
Fire, flame
Lightning, spark, electricity
Brightness, illumination, show, splendor
477
Glosses from the Shuo Gua:
sg.4 xuan
2867 72+6
sg.5 xiang 2562 13.5
jian
0860 01.2
*
nan
4620 02.0
fang
1802 02.2
sg.6 sao
5440 86+13
*
han
2040 86+11
sg.8 zhi
0968 50.3
sg.9 mu
4596 09.3
sg.10 zhong 1504 03.3
nu
4776 03.2
sg.11 jia
0610 18.0
zhou
1297 130+5
ge
3358 62+0
bing
5282 12+5
*
ren
3097 01.2
da
5943 01.2
fu
1994 36.4
*
gan
3233 01.0
*
bie
5212 205+11
xie
2542 142+13
luo
4118 142+13
bang
4924 142+4
*
gui
3621 27.1
*
mu
4593 47.1
ke
3389 115+4
shang 5669 40.6
gao
3291 75+10
101
Light, brilliance, sunlight, sunshine
(Divine) mutual, reciprocal
manifestation, appearance, meeting
South, southerly
direction
Drying, parching
Burning, roasting, drying
Pheasant
Eye, eyes
The middle
daughter
Armor
(and) helmet
spear
(and) sword
People, men (with)
big
bellies
Dryness, drying
Turtle
crab
snail
(and) shellfish, mussel, oyster
Tortoise
Trees, wood
(which are, is) hollow
(and) (^) on top
withered, dried (v)
478
101
zhen gua of 36, 22, 63, 37, 55, 30, 49, 13
Ming Yi, Bi, Ji Ji, Jia Ren, Feng, Li, Ge, Tong Ren
Brightness Obscured, Adornment, Already Complete, Family Members
Abundance, Arising, Seasonal Change, Fellowship With Others
On the bottom or within, Li means organizing the light within, the identity,
according to clarity, values and vision, to perform the next transformation.
hui gua of
35, 56, 64, 50, 21, 30, 38, 14
Jin, Lu, Wei Ji, Ding, Shi He, Li, Kui, Da You
Expansion, The Wanderer, Not Yet Complete, The Cauldron
Biting Through, Arising, Estrangement, Big Domain
On the top or without, Li means turning outward, extroversion, radiating or
diversifying: giving, shedding or spending this light, this torch we carry.
Shao Yong:
Shao Yang, The Lesser Light
Wind: From the East, The Roaring Wind
Time: Hou Tian
Noon, Early Summer
Xian Tian
Dawn, Early Spring
Space: Hou Tian
South
Xian Tian
East
Wai Guang (Compare counterparts)
Body: Eye, Eyes, Metabolism
Senses: Vision, Visual space-time, Attention
Arts:
Attention, Presence, Dynamic Equilibrium
Virtu: Prometheus (Foresight)
Bindu: Chakra 6, Ajna, Forehead
India: Sattwas Guna, Balance, Equilibration
Zen:
Taming the Bull
Elements:
Greater Fire
Qabalah:
Resh; Path between Tipareth and Chokmah (Trad: Ys-Hd)
Tipareth, The 6th Sephiroth, Harmony or Beauty
Tarot:
The Sun; Sixes; of Wands
Astrology:
Sol
479
Ba Gua 6, II0, Dui, Satisfaction
Key Words: Encouraging, opening up, bargaining, liking, winning, appreciating
attracting, reaping, beguiling, hitting the spot, consuming, transacting, persuading
self-interest, affection, charm, vanity, relief, tantrum, payoff, fascination, seduction
gratification, joie de vivre, play, hunger, excess, incentive, epicure, bliss, frustration
sensuous, acquisitive, private, complacent, juicy, grateful, intense, thrilling, amused
fetching, indulgent, loquacious, ripe, responsive, personal, consensual, superficial
tasty, decadent, oral, awash, erotic, redeemed, satiated, captivating, magical, mutual
The Symbolism: Dui, as a pool, wetland or reservoir, is a symbol of the collection
of selves which constitutes a person, with particular reference to how this feels, on
and beneath the surface. This feeling is a community, of wants and needs, desires
and hungers, tastes and preferences, each jostling, striving and bargaining, in a
kind of marketplace, for satisfaction. The Chinese had no problem with hedonism,
as the Greeks defined it, so long as this pursuit of happiness was in accord with the
due mean and balance. This accord was indicated by the persistence of joy and
serenity. Discord and frustration might be called symptoms of bad taste, poor
choices and ingratitude. The good life is rewarding: rewards should be enjoyed.
Glosses from the Text
58.M dui
6560
58.1 he
2115
58.2 fu
1936
58.3 lai
3768
58.4 shang 5673
58.4 xi
2434
58.6 yin
7429
58.X ze
0277
58.X jiang
0645
58.X xi
2499
58.T yue
5939
58.T quan
1662
58.4x qing
1167
58.m duo
6433
58.xg yue
5939
58.zg jian
0860
04.1 shuo
5939
58.0
58.1
05.0
05.6
58.4
12.6
45.2
10.X
58.X
02.2
10.T
48.X
55.5
37+11
10.T
01.2
04.1
Satisfaction, pleasure, joy, See Glossary
Harmony, resonance, response, reciprocity
Sincere, trusting; belief, assurance
Coming, approaching, future
Discuss, negotiate, consult, haggle, bargain
Rejoicing, joy, happiness
Allure, attraction, seduction
Lake, pool, wetland, lagoon
Discussion, conversation, investigation
Familiarity, practice, exercise
Pleasure, satisfaction, enjoyment, Yue (7702)
Encouragement, persuasion, inducement
Reward, celebration, congratulations; reaping
Seize, carry off, usurp, grasp
Pleasure, satisfaction, enjoyment
Meet, encounter, experience, receive
Relieve, influence, persuade
480
Glosses from the Shuo Gua:
sg.5 yue
5939 04.1
yan
7334 05.2
*
zheng 0351 25.0
qiu
1227 115+4
[*
xi
2460 02.0
fang
1802 02.2
sg.8 yang
7247 34.3
sg.9 kou
3434 27.0
sg.10 shao
5675 42+1
nu
4776 03.2
sg.11 wu
7164 57.2
*
she
5705 31.6
*
hui
2327 79+8
zhe
0267 30.6
*
fu
1924 23.X
jue
1697 34.4
*
gang
3268 03.T
lu
4153 197+0
di
6198 36.6
*
qie
0814 33.3
110
(Divine) satisfaction, joy, pleasure
(in, of) speech, expression, meaning
Truly, properly, correctly
autumn, fall
West, westerly
direction] emended by inference
Sheep, goat
Mouth
The youngest
daughter
Enchantress, witch, sorceress, medium
Mouth and tongue
Breakdown, destruction, ruin
(and) reduction, breaking, execution
Hanging, dangling (fruit)
plucked, picked; burst
Strong
salty
earth, soil, ground
Concubine, mistress; handmaiden
481
110
zhen gua of 19, 41, 60, 61, 54, 38, 58, 10
Lin, Sun, Jie, Zhong Fu, Gui Mei, Kui, Dui, Lu
Taking Charge, Decreasing, Boundaries, The Truth Within
Little Sister’s Marriage, Estrangement, Satisfaction, Respectful Conduct
On the bottom or within, Dui means sustaining joy by meeting the present wants with
present resources, taking care of real needs before moving on.
hui gua of
45, 31, 47, 28, 17, 49, 58, 43
Cui, Xian, Kun, Da Guo, Sui, Ge, Dui, Guai
Collectedness, Reciprocity, Exhaustion, Greatness in Excess
Following, Seasonal Change, Satisfaction, Decisiveness
On the top or without, Dui means outward expression of desire and need, chasing
and, often alas, finding. The community of selves elects a speaker.
Shao Yong:
Tai Yin, The Greater, Yielding
Wind: From the Southeast, The Cheerful Wind
Time: Hou Tian
Sunset, Early Fall
Xian Tian
Morning, Late Spring
Space: Hou Tian
West
Xian Tian
Southeast
Wai Guang (Compare counterparts)
Body: Mouth, Exocrine glands, Erogenous zones
Senses: Taste, Chemical senses, Erogenous senses
Arts:
Appreciation, Satiety, Taste
Virtu: Eros
Bindu: Chakra 2, Svadhishthana, Genital
India: Ananda, Bliss
Zen:
Catching the Bull
Elements:
Lesser Water
Qabalah:
Daleth; Path between Netzach and Chesed (Trad: Bn-Cm)
Netzach, The 7th Sephiroth, Victory
Tarot:
The Empress; Sevens; of Cups
Astrology:
Venus
482
Ba Gua 7, III, Qian, Creating
Key Words: Designing, originating, provoking, resolving, struggling, maximizing
inspiring, ordering, persevering, intending, directing, surviving, asserting, leading
authority, attunement, destiny, merit, innovation, dignity, seed, discipline, liberty
genius, solitude, facility, sovereignty, starlight, guidance, vanguard, apex, mastery
autonomous, enduring, potent, fierce, straight, brisk, cogent, cold, charged, proud
sure, clean, perpetual, impersonal, striking, primal, venerable, commanding, lasting
competent, original, driven, vast, exemplary, paternal, inspiring, purposeful, direct
The Symbolism: Qian, as heaven or sky, is the symbol of higher order(s) and
nature. This is the heaven which the astronomer inquires into, not that of western
religions, and yet it is both sacred and divine, worthy of wonder, reverence and
gratitude, but not a god, and not needing worship. Although it is a grand design, it
is self-organizing, lacking a designer. It is orderly and moves with direction, but
lacks both purpose and plan. It is intelligible, without presupposing an intelligence.
It protects the righteous when upright people choose to live within the order of
things, in harmony with the natural law. Both accident and luck do exist here, but
longevity tends to favor the true. This is the first dimension, length and direction.
Glosses from the Text:
01.M qian
3233 01.0
01.1 long
4258 01.1
01.2 da
5943 01.2
01.3 jun
1715 01.3
01.4 yue
7504 01.4
01.5 tian
6361 01.5
01.7 shou 5839 01.7
01.X jian
0854 01.X
01.X qiang 0668 01.X
01.T shi
5772 01.T
01.T yu
7664 01.T
01.T ming 4537 06.4
01.5x zao
6730 01.5x
01.m jian
0859 167+9
01.zg gang
3268 03.T
Creating, initiative, design, See Glossary
Dragon, sovereign, imperial
Greatness, maturity, evolution
Nobility, sovereignty, honor
Shamanic dance, shamanic experience, flight
Heaven, the sky, celestial
Head, leader, leadership
Vigor, strength, health
Energetic, invigorated, powerful
Beginning, origin
Master, manage, direct, navigate
Higher law/order/purpose/nature, destiny
Create, accomplish, build
Key, bolt, (musical) note
Firmness, strength, resolution, persistence
483
Glosses from the Shuo Gua:
sg.4 jun
1715 01.3
sg.5 zhan
0147 02.6
*
xi
2460 02.0
bei
4924 02.0
*
bo
5326 140+13
sg.8 [long
4258 01.1
sg.9 shou
5839 01.7
sg.10 fu
1933 18.1
sg.11 yuan
2255 31+13
*
yu
7666 50.6
*
jin
1057 04.3
*
han
2048 48.5
*
bing
5283 02.1
*
da
5943 01.2
chi
1048 47.5
*
liang
3941 26.3
*
lao
3833 28.2
*
ji
0490 104+10
*
bo
5342 187+4
*
mu
4593 47.1
guo
3732 23.6
111
Nobility, sovereignty, honor
(Divine) battle, struggle, combat
West;
^
(and, to) north;
} Northwest
(Yin and Yang) approach (each other)
Dragon] emended, switched with Zhen, was Horse
Head, leader
Father
Circle, encircling, round, circular
Jade, gem
Metal
Cold, wintery
Ice
Very, deep
red (fire, south)
Fine, excellent (horse)
Old, venerable (horse)
Lean (horse)
Piebald (horse)
The tree’s
fruit (seed)
484
111
zhen gua of 11, 26, 05, 09, 34, 14, 43, 01
Tai, Da Chu, Xu, Xiao Chu, Da Zhuang, Da You, Guai, Qian
Interplay, Raising Great Beasts, Anticipation, Raising Small Beasts
Big and Strong, Big Domain, Decisiveness, Creating
On the bottom or within, Qian means a powerful driving force, or meaning, in need of
expression. This can overwhelm inadequate tools of expression.
hui gua of
12, 33, 06, 44, 25, 13, 10, 01
Pi, Dun, Song, Gou, Wu Wang, Tong Ren, Lu, Qian
Separating, Distancing, Contention, Dissipation
Without Pretense, Fellowship With Others, Respectful Conduct, Creating
On the top or without, Qian means to face a power greater than oneself, to come to
terms with limitations and finitude and function in larger contexts.
Shao Yong:
Tai Yang, The Greater Light
Wind: From the South, The Great Storm Wind
Time: Hou Tian
Evening, Late Fall
Xian Tian
Noon, Early Summer
Space: Hou Tian
Northwest
Xian Tian
South
Wai Guang (Compare counterparts)
Body: Head, Central nervous system
Senses: Cerebroception, Heat loss
Arts:
Seeding the future, Sorcery, Evolution
Virtu: Cosmos
Bindu: Chakra 7, Sahasrara, Crown
India: Vama Marga, The Left Hand Path
Zen:
Reaching the Source
Elements:
Greater Air
Qabalah:
Shin; Path between Chokmah and Kether (Trad: Mk-Hd)
Chokmah, The 2nd Sephiroth, Wisdom
Tarot:
Judgment; Twos; of Swords
Astrology:
Uranus
485
The History of the Yijing
The Zhouyi and Yijing
The Nature of the Yijing: A Speculative History
The Dragon’s Journey
A Yijing Chronology, by Dynasty
487
The Zhouyi and the Ten Wings
Please note: This history is not certified to be air or watertight. We still have
much to learn about ancient China and even the best histories in the broad Yixue
field contain a lot more speculation than anyone cares to admit. Please refer to the
end of the Bibliography for further reading recommendations. Then consider the
following text to be merely a general survey, better researched than most, but still
in need of corroboration. The middle section, the Nature of the Yijing, is intended
to be purely speculative with no pretensions whatsoever to historical accuracy.
Legends say that the first seeds of the Book of Changes were sown by Bao
Xi (Fu Xi), the first sovereign of China’s Legendary Period in the 27th century
BCE. He devised the Eight Diagrams after studying worlds within and without, “in
order to communicate the nature of spiritual clarity and to characterize the
inclinations of the myriad beings” (xc II.2). This myth is the sole basis of claims
that the Yijing is five thousand years old. But it also illustrates a religious practice
which was to complicate the lives of historical scholars until late in the Western
Han dynasty. This practice was ancestor worship. In the service of a truly great or
meritorious ancestor, who became something like a deity, who could help with
both weather and destiny, the good heir offered up his or her best as a sacrifice.
In the case of the Book of Changes, this best was credit for the original thought,
as well as the creation itself. This practice hearkens back to the original meanings
of our words sacrifice and dedication. No work in the tradition of the Changes
was signed by a mere heir until Zuo’s Commentaries, the Zuozhuan, in the mid
4th century BCE. All “history” before this time is little more than forensics and
divination record.
Following the Legendary Period came the Xia Culture (possibly a dynasty),
which, at current best guess, spanned from 1994 to 1523. Our knowledge of this
era is meager, and comes from archaeology and stories which at least seem to be
more semi-legendary than mythical. Animals had been domesticated, fields were
irrigated, land was reclaimed. Millet and wheat were cultivated. Bronze was used
in weaponry, chariots in war. Written symbols were developed.
Next came the Shang dynasty, 1523 to 1027 (the last 273 years of this are
later called the Yin dynasty) as dated (if only for a convenient benchmark) by the
recently discovered Bamboo A nnals. This dating is still controversial. This is the
first dynasty from which we have written records, thanks largely to this era's
developing divinatory tradition. Society was growing more complex, but its hub
was still agriculture. Sorghum, barley and rice were cultivated, in addition to millet
and wheat. Horses pulled wagons and chariots, but were not yet widely ridden.
The sovereign was known as the Son of Heaven. A modest bureaucracy helped
the nobles to run the state. Definition grew sharper between the social classes
and between divisions of labor. Both the ancestors and nature deities were
worshipped. Human beings were sacrificed, sometimes in large numbers. And
sometimes the sacrifice was a diviner who had made a serious error. The calendar
488
was developed and symbols evolved into written language, with thousands of
characters taking form. Bronze casting became a fine art.
Archaeological discoveries in our own nineteenth and twentieth centuries
bear concrete witness to the long-rumored tradition of divination in ancient
China, and this antedates the earliest reliable mention of the Book o f Changes
by many centuries. The unearthing of more than a hundred thousand Oracle or
Dragon Bones dating from the Shang more than suggests a lively tradition, and
the sophistication of both the written characters found on these pieces and of the
practice of divining itself hints that we may yet make discoveries reaching even
further back. These pieces of history are still far from fully assembled, but we now
know a few things more. The Spirits were consulted on a wide range of topics,
including marriage, childbirth, weather, illness, agriculture, political alliances,
border crossings, military aggression, hunting expeditions, settlement locations,
loyalty of service, official appointments, speculative investment, enforcement of
law, dreams, toothaches and personal problems of mental stability. The Spirits
could not only tell what was likely to happen: they could also assist in bringing
about a more promising outcome, if such support was merited, here largely by
one’s sacrifices.
Divination was done carefully, not casually, and the process took some time.
An initial mark or hole was made on a scapula (scapulimancy) or the plastron of a
turtle or tortoise shell (plastromancy). The question was formulated and engraved
on the piece, which was then heated until cracks appeared around an initial stress
point. The cracks were then interpreted according to an ever-growing lore of
signs and their meanings. This lore developed as much by failure as by success
since a diviner in the service of royalty (when not the king himself) was accountable for royal error. Both the shape of the signs and the terminology of prognostication, the so-called mantic formula, gradually developed into a system.
The Shang (or Yin) dynasty came to a rapid close within a single generation
when a well-loved and respected Sovereign, Di Yi, was succeeded by a tyrannical
son, Zhou Xin. Over thirty-two years of galling excesses, he lost the Mandate of
Heaven, the divine right of merit to rule. In 1048, at Youli, he imprisoned a noble
of the House of Zhou for political reasons. This nobleman’s name was Ji Chang. It
was during his time in prison that Ji Chang, posthumously known as King Wen,
or Wen Wang, is said to have developed a new and easier system of divination
called Yi, a word meaning both easy and changes, using milfoil or yarrow stalks.
The written character for yi also signified the house lizard in China, which was
quick and agile, hard to spot, and to an extent less than the chameleon, changed
color with its context. Perhaps it was also a totem, or a welcome visitor in the cell.
Ji Chang is said to have conceived of, designed and arranged the sixty-four
six-line diagrams, representing all of the possible combinations of a stack of six
lines which were either broken or whole. These diagrams, called Hexagrams or
Gua, are said to be further composed of all of the possible combinations of eight
smaller, three-line diagrams, called Trigrams or Ba Gua. The Ba Gua are said to
have existed prior to this point in history, and even as far back as the Legendary
Period, but no evidence exists to support this claim: they may even have been a
489
later introduction, although, intuitively, an elementary concept would be likely to
have preceded a compound one. The Ba Gua may have begun as a system of
substitute notations for cracks, but by the end of the first century of the Middle
Zhou they had acquired at least two additional sets of meanings: eight properties
of activity and eight kinds of natural phenomena.
The sixty-four Gua, which would come to stand among later followers and
thinkers as a microcosm of all of the possible combinations of everything in the
universe, presented a remarkably rich way of categorizing experiences. Each one,
to its own unique set of properties, began to attract associations. This system of
sixty-four ideas was broad enough to incorporate much of the system of mantic
formulae and prognostications which had already been developing for centuries.
This may have become the first layer of text (which is not to say that other layers
were added at later times). But the system had room for much more. It had room
for little lines from songs and verses, bits of folk wisdom, ethical advice, proverbs,
folklore, farming forecasts, historical anecdotes, peasant omen interpretations,
political maxims, military strategies, advice to the lovelorn, and insights gleaned
from observation of nature and its creatures. It became first a repository, and then
a source, for concepts and ideas. It became a medley, an anthology of succinct
expressions of the wisdom of the entire culture. It was a system made to grow by
association. And yet, because it was a system meant to be tested in divination, as
a working handbook for a school of diviners who assisted royalty with important
decisions, it was also made to be cut back or pruned according to the harder facts
of life, whenever it failed to work. The diviners at the royal court still had strong
incentives to be accurate.
Because of this accretion and incorporation of older materials, the Yi can be
said to have put roots into the mulch of earlier times and dynasties. But to say
that it originated earlier is too much of a stretch. Now, return for a moment to
ancestor worship. By this light, and without much evidence to the contrary, it is
then perfectly plausible that the Yi was developed, in even its basic form, much
later than 1048, and was given as a sacrificial gift to Ji Chang, who would by
now be a beloved ancestor. It may have been developed by a whole school of
diviners in the new dynasty, a school which spanned nearly three centuries in
performing its task (until some time around 800 BCE), and whose members felt so
small in relation to the scope of the work that to tag it with their own identities
might seem ludicrous. It would require a greater name than their own little names
to merit such a work.
The body of text accumulating to the sixty-four Gua, which constitutes the
Yi’s oldest sections, is sometimes called the Tuan, or Judgments, and sometimes
the Gua Ci, or Hexagram Texts. Here it is called the Gua Ci, to avoid confusion
with the Tuan Zhuan, the name of a later commentary.
Ji Chang died five years before the new Zhou dynasty’s founding. This
work fell into the worthy hands of two of his sons and a grandson. The eldest
son, Ji Fa, defeated the tyrant Zhou Xin in 1027 in a battle at Muye. He took the
name Wu Wang, the Martial or Warrior King. The center of political power moved
westward from Great City Shang, later called Yin, to Hao, south of the Wei River.
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A feudal system, called feng jian, was instituted and fiefs were granted to family
and allies. A third son, Kang Hou, became the first to receive such a fief. Wu
Wang had little time to establish the dynasty - he died only two years after the
Shang dynasty fell. He did have time to grant his father the post-humous title of
Wen Wang, the Literate or Civilizing Sovereign. His son, Ji Cheng, was still too
young to take to take up the reins of state, so his younger brother, Cheng’s uncle,
Ji Dan, reigned as regent for the next seven years until Cheng came of age. One
of Ji Dan’s ideas called for the subdivision of local lands into nine sections, three
by three, according to a system called jing tian, or the well-field system. The well
occupied the center, and the bounty from this tract, culti-vated in common by the
tenants of surrounding tracts, was the tribute to central government. Ji Dan is
better known as Zhou Gong or the Duke of Zhou (the duke, or gong, was the
highest aristocratic rank). Zhou Gong was one of the most admired figures in all
of Chinese history, the Solomon of the Far East. And he is the next major figure in
the Yi’s history.
The rationale for the next sections of text warrants some prior explanation.
Remember that the sixty-four Gua consist of six stacked lines, each of which is
either broken or solid; that each diagram is a unique combination of these six; and
that the sum of the sixty-four diagrams exhausts all of the possible combinations.
The set is finite or self-contained. And each member of the set is by now imbued
with its own cluster of meanings. Where did the meanings come from?
In some cases the answer was obvious: the diagram itself may have borne a
resemblance to an artifact, such as a cauldron, or a phenomenon in nature, such as
a mouth, a mountain or a bird. There are questions now being raised in modern
scholarship about this topic and its assumptions, usually centered around a lack
of pictorial evidence that the Gua in fact had shape in this era. All that has been
found on oracle bones and early bronzes are suggestive numerals and shapes, but
nothing like the solid and broken lines we have today. Furthermore, the earliest
evidence that we do have depicts the Yin or broken line as ^ instead of - -. It is
suggested that the Gua could not have been composed of Yin and Yang lines, or
of broken and solid lines, until the Warring States when Yin/Yang cosmology was
developed. But in fact this reasoning is specious. The use of a simple binary graphic does not necessarily imply the Yin-Yang theory or any binary cosmology or
system of thought. It could all have begun here as nothing more than a crude
graphic representation. Then authors of the Wings may have read the Gang/Rou
precursors of Yin/Yang back into this (the same way they retroactively inserted
so much else, like Correctness, Holding Together, etc). In fact, the broken and
solid lines of the Zhouyi could be the very seeds which led to the development of
the Rou/Gang or Yin/Yang ideas many centuries later. Consequently, I don't see
in these arguments any reason to override or dismiss the traditional assumption
that the Gua had shape very early in their history. The subject of Gua Shape (Gua
Xiang or Gua Xing) is discussed further in Dimensions.
In cases where no identifiable picture could be discerned, deciphering the
image would be more troublesome. Since the six lines are stacked one on top of
another, from bottom to top, in a process which takes time, the lower lines came to
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be seen as further back in time and space, the upper as moving ahead in time and
space. In addition, there was a tendency to see these diagrams as analogs of the
person, with the upper lines being more head-like in nature and the lower more
foot-like. By extension of this, the task of the upper lines was akin to headwork
and problem-solving, and that of the lower lines akin to footwork, groundwork,
fundamentals or basics. But these two associations provided only a metaphorical
structure, not a metaphorical meaning. The coexistence of Ba Gua or Trigrams at
this early stage of the process remains the best explanation for the further
assignment or development of the Gua meanings and associations. Without
making this big assumption I will readily confess to being at a loss for a good
explanation, unless these were based upon pure observation and inductively
reasoned conclusions from multiple observations over long spans of time. But I’d
have difficulty acknowledging the existence of scientific method in this era.
Once each Gua of the set was imbued with its own cluster of meanings, it
was inevitable, if not a part of the original idea, that each of the six lines in each
diagram would come to have a meaning of its own. The question was: from what
source would these ideas come? The derivation of detailed meanings for each of
the lines meanings would require an entirely new insight.
The Duke of Zhou, who was considered an avatar of filial piety, or of picking
up the torch of the father and the ancestors, had this insight, or is at least credited
with finding it: When any particular “thing” is stressed, it undergoes a change. If
one lays stress (this is not a pun) on a particular line within a Gua, that line will
change. And since this system is binary, i.e. either one thing or another, the only
change a line can make will be into its opposite. This phenomenon was called
Enantiodromia by the Greeks. Carl Jung used this term to describe how any
particular development brings about a reciprocal counterforce. Sir Isaac Newton
called it the Third Law of Motion: for every action there is an equal and opposite
reaction. Now, when any one of the six lines of a Gua changes into its opposite, it
becomes another diagram, one which differs from the original by only one line. In
other words, when one lays stress on a particular line, this sets up a movement
between two of the diagrams. Since the diagrams, by this point in history, now
have particular meanings, the change indicated by the particular line will have a
meaning partway between those of the two Gua, but in the direction or a state of
transition from the original or root (Ben) to the consequent or resultant (Zhi). Just
as one might interpolate between one and two to arrive at one-point-five, the
Duke of Zhou, or someone in his good name, began to interpolate between Gua
meanings to arrive at meanings for the stressed or changing lines. As these
meanings began to take shape, they began to behave as their parent Gua before
them and build up their meanings by accretion and incorporation. These lines
could also be swept clean of any useless accretions through the divination
process and unsuccessful brushes against the real world. The Duke of Zhou is,
according to legend, credited with the process of developing and setting forth
this next body of text, for which there are six-times-sixty-four, or 384 sections,
organized beneath their relevant parent Gua. This body of text is known as the
Yao Ci, or the Changing Line Text.
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The concept of interpolation discussed above is not complex, nor does this
involve much detailed thought: one line changes into its opposite, two diagrams
are seen, the meaning is partway between the two. And so it is truly astounding
how few interpreters and translators in the Yi’s three thousand year history have
demonstrated even the slightest hint of its comprehension in their attempts to
explain the construction of meaning in the Yao Ci. Of all of the work done and
available in English on the Yi, only Hellmut Wilhelm, the son of Richard, bothers
to develop this idea in analysis of some of the lines. [Hellmut seems to be another
fine example of a son continuing, rather than merely preserving, a good father’s
work]. Mondo Secter, Bruce Hamerslough and Stephen Karcher also had at least
a glimpse of this. When this simple dimension of interpolation is kept in the mind
while translating the lines, good things happen. Order and meaning often appear.
A great deal of far-fetched, even fatuous, speculation on line meanings, which
was to occupy later scholars both within the ten canonized appendices and
throughout the Han dynasty, could have been avoided. This dimension will be
named and discussed in more detail below, and in Dimensions, under Gua Bian ,
the Hexagram Changes.
These two bodies of text, the Gua C i and the Yao Ci, when taken together,
are known as the Zhouyi, or the Changes o f Zhou. They were developed, added
to and edited over a period which spanned nearly three centuries, or the period
known as the Early or Western Zhou dynasty. They now seem to have received a
final editing or polishing at some time towards the end of this period in 771, but
perhaps still in the 800’s. The Hexagram names or titles, which are called the Gua
Ming, may not have been assigned until a little later than this, but they seem to
have been in place by the year 672. It is also quite possible that there was, in the
Early Zhou, a different method for designating the lines (to be discussed later).
The method which we now have is easier, but it demands less understanding.
The new Zhou dynasty represented a radical departure only from the last few
decades of the Shang, from the reign of a sovereign who had lost the way and the
Mandate of Heaven. At least two of the Shang sovereigns just prior to Zhou Xin
had practiced reasonably enlightened rule and they are praised for their merit in
the Zhouyi itself. On the whole, Chinese culture would continue to evolve at a
slow, steady pace and this evolution would involve its own share of backsliding.
But to understand the attitudinal context within which the Zhouyi was written,
one must assume a climate full of optimism: it was the dawn of a new era, where at
last sweeping changes could be contemplated. The first few layers of this book
were written in this early morning light, with a new understanding of how and
where things can go seriously wrong in human civilization. Many of history's
lessons were still fresh, some were still bleeding. Some of this wisdom found its
way into the Zhouyi text and into the Early Zhou leadership practices. At least it
appears to have started out well. From the middle of Cheng's reign to the end of
Kang's was a time of great peace and few punishments. King Mu, the fifth
monarch of the Zhou, instituted the first systematic legal code. But this law was,
of course, no match for the second law of thermodynamics.
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Religious beliefs evolved gradually. In the more refined and learned circles of
the Zhou court, Shang D i was the highest divinity, but this did not appear to be
an anthropomorphic deity. The spirit of the ancestors was simply the spirit with
which they moved through history, and reverence for this spirit was good reason
to keep it all going. Of course in the more popular or exoteric realms of the common people and the more near-sighted potentates, this donned the usual garb of
glamour and superstition, of human shapes and limitations, and so spirit remained
shen and gui, the spirits and the ghosts, and the Shang D i was still the Sovereign
of Heaven. Of little help in this religious evolution were China’s extreme floods
and droughts, disasters and famines. The always restless spirits of weather and
season demanded a great deal of human attention. Therefore, even an enlightened
sovereign or diviner would make regular offerings to spirits and divinities, but
they would do so as much to appease the people as they did to appease the
spirits. The offerings and other rituals had become somewhat more standardized
than they were in the Shang, with fewer "customized" offerings to divine about.
For reasons already discussed, it is important for us to at least try to take the more
esoteric viewpoints on these religious practices. Western historians and translators of the Yijing will often take the exoteric "understanding" as the intent of
the Yijing’s authors. This is a big mistake, made by the descendants of a race
which gave its God a penis and then denied Him a Wife. In the west, the myriad
beings are the ejaculate of this lonely God. In China, the beings have always been
born from the rubbing together of Tian and Di, at the joining of Heaven and
Earth. The ruling upper classes and their advisors would tend to have a more
enlightened view only to the extent that their society remained a meritocracy.
This appear to have been maintained for several generations before it grew more
sporadic. Between these and the common people there labored an army of ritual
and religious workers, numbering in the several thousands in the Zhou capital
alone.
The Early or Western Zhou came to a close in 771. The nobility had grown in
strength. The last of the Zhou sovereigns to have much more than a ceremonial
power was slain by an invading tribe from the northwest, with encouragement
and assistance from an enraged noble whose daughter had been replaced by the
sovereign with a concubine. The Zhou heir, named successor the next year, was
now surrounded by strong fiefs. His influence beyond his own domain was now
minimal: he was still charged with performing elaborate rituals and sacrifices. The
capital was moved 200 miles eastward, to Luoyang, and thus the next era is called
the Eastern Zhou. This era is divided into two parts. The first is called the Middle
Zhou or The Spring and Autumn Period, from 771 to 476, which took its name
from the Chun Qiu Annals. In this era we see the Zhouyi in use as a diviner’s
handbook, primarily through the Zuozhuan, the fourth-century BCE chronicles of
the historian Zuo Qiuming. Although this was written centuries later than its
subject period, it is generally considered to be reliable and to be based on official
records. This contains sixteen references to bu s hi, or divination with the Zhouyi
using milfoil or yarrow stalks. These references begin in 672, and several points
are worthy of note here:
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The text in this exterior reference is substantially the same as the Zhouyi text
which has come down to us. There is some elaboration, but this seems ascribable
to the diviners using the Yi, or to the process of interpretation itself. However, the
similarities between the two texts do not necessarily prove anything about the
historical reliability of the modern Zhouyi: Zuo’s quotations may have had some
role in stabilizing these particular portions of the text. It is still possible that the
Zhouyi was continuing to change and evolve throughout this era.
The Gua are by this time being interpreted in terms of their two constituent
Ba Gua or Trigrams. This is the first historical mention of the Ba Gua and this has
led to much speculation that the Ba Gua did not even exist until this period. The
modernists even state this as though it were certain. But this is more Bifurcation
(Black and White) fallacy and the issue really needs to be held open for a while
longer. There is no reason to assume that the Ba Gua had to emerge fully formed
and fully understood in order for them to play a role in the Zhouyi's development.
There exists a whole range of gray area possibilities. A three line pattern which
repeats itself occurs in eight of the Hexagrams, the Chong (or Repeated) Gua. If
we assume that the Gua were already represented graphically, this-and-this-again
would be very hard not to notice. I have already mentioned the abundance of
Chinese reiteratives occurring in the Chong Gua at a greater statistical frequency
than elsewhere, together with the occurrence of words meaning repetition and
continuity. The consistent applicability of the Wings' Da Xiang commentary,
which uses the Ba Gua to shed light on the Gua, is another argument for the
presence of some kind of elementary thinking in the development of the Gua, or a
suggestion of their co-evolution. It may be that the Ba Gua were only noticed for
a very short time in the evolution of the text, time enough to leave traces, and
then forgotten. Even if the Hexagrams were not derived from the doubling of
Trigrams, this does not mean that Trigrams were never noticed in the Hexagrams,
or that this noticing had no consequences in the writing of the appended texts.
Certainly the function of Trigrams as an interpretive method has grown much
over the years, as evidenced first in the Zuozhuan, and this led to their eventual
codification in the Shuo Gua and their masterful interpretation in the Da Xiang .
Finally, the authors as diviners would have been well aware of the existence of a
Scale of Eight and its importance in both divination and in finding one's way
through a city. Cracks in Shell and Bone do not simply move up and down, right
and left: they move in compound directions more easily understood with the
intermediates to the cardinal points. The four directions will not by themselves get
you home. The role of the Trigrams within the Hexagrams is discussed further in
Dimensions, under Ban Xiang, the Half-Images.
By the time of the Zuozhuan references the Yi had already begun its long
journey towards popularity from the inner circles of the royal court. Perhaps a
shortage of tortoises or freshwater turtles had led to an increased usage of the
readily available yarrow stalks, thus making the oracle more accessible to the less
economically endowed. There may have been a need for an oracle which was
better adapted to answering more of the routine questions of human existence.
There may have been a need for an oracle whose use did not need to be as
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jealously guarded or controlled by the king because it concerned itself less with
questions central to the maintenance of royal authority. Certainly the Zhou
dynasty itself had begun to decentralize and important decisions were now being
made in more peripheral places. There were reasons for the Yi to gain a broader
exposure.
It is often pointed out by commentators that a major shift in perspective on
the nature of the Zhouyi, as it was perceived by the people who used it, occurred
by the year 602, the date of the sixth Zuozhuan reference. Prior to this date, it is
said, the Yi was perceived as an oracle, or a fortune-telling device. From this date
forward it tends to be viewed more as a book of wisdom and philosophy, ethics
and statecraft. It begins to be cited in rhetorical use, in dialogue and argument, to
support ideological positions. There is, however, one simple and yet crucially
important observation which these commentators have failed to notice or point
out: the authors of the Zhouyi lived their lives centuries before this time. It is not
right to end their discussions with the implication that the Yi might have changed
its own intended use centuries after its authors were gone. This sort of time travel
was not among their powers. People evolve and mature at different rates, and
perceive what they are capable of perceiving at different stages in this evolution.
It is entirely possible that the authors of the Zhouyi were merely a few centuries
ahead of their time (this is known to occur) and that Spring and Autumn readers
of their work were only now beginning to mature and catch up with the original
intent or idea. Another observation which is never made is that the Yi may have
been intended to be a book of psychology more than a book of wisdom and
philosophy. It appears to me to be a book for the adjustment and fine tuning of
attitudes. But of course it is more than that.
There is a growing consensus (which is by no means a proof) that the Zhouyi
underwent a general editing somewhere around 800 BCE, the reign of King Xuan.
At the least a number of technical terms (military, for instance) seem to have been
updated near this time. We simply do not know if this editing was done in order
to generalize the Zhouyi's usefulness to certain broader segments of society, but
its users were in fact spreading from the Zhou court to the feudal courts to the
feudal aristocracy to the literate class. The version that has survived still seems to
be primarily directed to both young and mature nobility. This developing trend
towards a more rhetorical usage of the Zhouyi, as evidenced in the Zuozhuan, is
explainable by nothing more complex than by its broader circulation. Broader
cultural knowledge and widespread familiarity are not even prerequisites to this
rhetorical usage, as one might assume, as long as it had become fashionable to
quote the respected literary sources of the day. When it has become politically
and socially useful to demonstrate a certain kind of knowledge, that knowledge
will then be gained and demonstrated. This desire to impress and climb socially
has single-handedly motivated many a scholar to broaden his education. This
desire alone would spread the cultural literacy needed to understand the meaning
of the Yi texts. Then as the circle widened, the cultural background knowledge
had to spread as well. The guild of diviners had to stay at least one step ahead of
this expansion in their understanding, but their common and secret language had
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to be leaked to people incapable of completely understanding it. Maybe this was
part confused and part stabilized or clarified by the gradual secularization of the
written word, which was happening in full force at the time. And so there came to
be branches in the tree. As the diviners spread out from the inner court and their
communication became less immediate, there came to be the "fault lines of
interpretive practice" in the Zuozhuan that Kidder Smith (p. 424) points out. The
authors were no longer around to answer questions. And the precise glosses of
the Zhouyi's terms would have to be inferred from this time onward either from
their gathering momentum or from their fading tracks through the centuries.
The hypothesis that the Zhouyi continued to change throughout this period
is not without its merits. For a book which has such an unusually orderly
superstructure, there is a great deal of unevenness in the length of the individual
sections of text, which ranges from a thirty-character paragraph to several
instances of only two-character statements. By this advanced point in its history
a book held to be sacred would not be lightly emended or added to. If there were
new insights added, they at least do not appear to be out of place or gravely
anachronistic. But the persistent misunderstanding of a line, or the frequent
failure of a particular line in divinatory use, or even a single disastrous failure,
could have led to that line’s permanent deletion, perhaps even by a royal decree.
Accordingly, if changes did occur throughout this period, the overall text is more
likely to have lost more content than it gained, but in a direction of greater surety.
In other words, many of the Hexagram and Line texts may merely be fragments.
Towards the end of the Spring and Autumn Period, roughly coinciding with
the beginning of the Iron Age, lived two of the philosophers who were to shape
the course of Chinese thought for millenia to come, through a dialectic which is
today still far from synthesis. They would also have profound and far-reaching
effects on the growth and interpretation of the Yi. The first, according to tradition
rather than history, was Laozi, the father of Daoism, who simply left us with a
four-thousand character essay known as the Dao De Jing, and rode away on a
water buffalo. The second was a troubled individual by the name of Kongfuzi,
known to the west as Confucius, who lived from 551 to 479. Later stories by the
Daoist Zhuangzi would sketch tales of encounters between these two men, in
which the latter would not compare at all well in wisdom to the former, but these
are only teaching stories to contrast two points of view. Laozi was an earthy sort
of pantheistic mystic, who sought his wisdom in unspoiled nature, and found a
great unwisdom in the human social structures. His ethic was one of a natural
purity. Kongfuzi took the opposite view and saw nature as a state to be transcended and refined in human civilization, according to examples set long before
by the wise sovereigns of a lost golden era. He too was ethical, but his ethics took
the form of moralizing, and this was why he was troubled: he could find but a few
ears for his philosophy while he was still alive and challenging people to their
faces. He was not greatly inclined to metaphysics, or to divination either, but his
strong belief in human ideals and human ideas helped to lay the foundation for a
great deal of the elaborate metaphysical speculation by his followers. This is the
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easiest way to distinguish Confucius from Confucianism where there is a question
of authorship.
These two perspectives would reincarnate throughout human history to
continue the battle around the globe, the former laughing and being skeptical,
and the latter scolding and believing in the priority of human ideas. In ancient
Greece they were Diogenes and Plato, in Western philosophy, existentialism and
essentialism. There is no solid evidence of a strong involvement by either one of
these men with the Zhouyi text. Much is made of two citations in the Lunyu, The
Analects of Kongfuzi, written by followers after his death. The first, at VII, 16, is
the oft-quoted claim that, if he had but fifty more years to live, he would spend
them in study of the Yi, and thereby avoid great errors. The copy containing this
version is now generally said to be less reliable than the one which reads study,
comma. The second, at XIII, 22, appears to be a quotation from the Zhouyi’s
chapter 32, Heng. But it is just as likely that the statement in both texts derived
from a third source in the broader culture. There is also an anecdote relating that
Kongfuzi used the Yi so frequently that he wore out the thong bindings on his
copy three times. The counter-argument is that, had he done so, he would have
become more wise.
The period of the Eastern Zhou which followed Spring and Autumn, from
476 to 221, is known as the Warring States Period, and it is well-named: the fiefs
around the sovereign’s domain became city-states and states, and the supreme
sovereignty was arrogated by rulers in several regions. What the name does not
imply, however, is that this was a golden age for philosophy. It was during this
period that Zou Yan (305-240) integrated the two centuries-old idea-streams of
Yin-and-Yang and the Wu Xing , or Five Agents, to form the Yinyang J ia, or the
Yinyang School. The followers of Kongfuzi (who used only the first of these two
streams) began to speculate on the deeper layers and nature of the Zhouyi. They
were joined by the early Daoists who offered numerous counterpoints. The end
product of this speculation, which at current best guess took final written form in
the third and second centuries, is known as the Shi Y i, Ten Wings or Appendices
(this yi means wing) to the Zhouyi. Kongfuzi was given credit for authorship of
the Wings, but now even his participation in the endeavor is considered unlikely.
Several of the candidates for Wing authorship are to be found among Kongfuzi’s
successors: Tian He, Wang Tung, Wang Zhong, Zhou Wangsun, Ding Kuan and
Fu Sheng. These Wings were to become attached to the Zhouyi, and accompany
the older work on its journey through the millenia. In 136 BCE, the two would be
canonized together as a single classic work, The Yijing, or the Book of Changes.
Jing means book, but especially a classic book, or canon. Thus, the name Yijing
refers both to the larger text and to the longer period of composition.
The first two Wings are in fact a single work, known as the Tuan Zhuan or
Commentary on the Judgments (the Tuan or Gua Ci). The division between the
two parts is made for the sake of text length only; it has no other meaning. In this
commentary, attempts are made to expound on the overt and hidden meanings of
the Gua Ci. Sometimes this is a simple elaboration or gloss on quoted words and
larger portions of the text. Sometimes it will launch into original insight, thought
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and poetic expression. And sometimes it will attempt a structural analysis of the
Gua, and the relationships between its individual Lines and Trigrams. It is in this
attempt at structural analysis in regard to the individual Lines where it has the
least success, although the work has some, if fewer, shortcomings in other areas as
well. The problem here is that the authors of the Tuan Zhuan thought they saw
certain hidden structural dimensions behind or beneath the text, which were in
fact reflections of their own methods of exegesis, and the skeletal structure of
their own newly-constructed algorithms. Several hidden structures do in fact
exist behind the text: these were often the primary source of the verbal images, as
will be made clearer in Dimensions. And even these added dimensions make
mathematical sense in the binary system of the Xian Tian or Primal Heaven
Arrangement. But a number of the dimensions used by the Tuan Zhuan authors
were clearly not on the minds of the Zhouyi authors. What this error accomplished was to firmly and retroactively embed a number of anachronistic assumptions
into most future interpretations of the Zhouyi. At the same time, authors of the
Tuan Zhuan often overlooked specific fundamental dimensions which clearly
were on the minds of the Zhouyi authors. With all of its shortcomings, but at least
this much content of valuable insights, the complete text of the Tuan Zhuan is
presented here, in both of the translations. The decision to not edit or highlight
this text for meaningful content was a difficult one. Readers should simply be
wary. My own sense of a rough target success ratio might be three hits in ten,
three misses in ten, and one in ten tries a bulls eye.
Wings Three and Four, known together as the Xiang Zhuan, or Commentary
on the Images, present two very different bodies of text, arranged by Hexagram.
Again, the division between the two Wings is not meaningful, but is done only to
divide text length. The authors of the two analyses clearly belonged to different
schools of thought.
The first text is called the Da Xiang, or the Overall Image. This study looks at
the individual Gua as the product of its two constituent Ba Gua or Trigrams in an
interactive relationship, and states that the Gua Ming or the Hexagram Name is
justified by the nature of that relationship. It then describes how this information
is or might be used by the Jun Zi, the Noble Young One (see Note at 01.3) or how
the image was used by the Xian Wang, the Early Sovereigns or the founders of
Chinese culture. It accomplishes all of this with an almost haiku-like brevity. The
only complaint of which this text is susceptible is that the natural metaphors used
in the first part are well enough chosen that they could have been elaborated
upon, even tripled in length, without beating the metaphor to death.
The second text is called the Xiao Xiang , or the Little Images. This is a lineby-line commentary on the Yao Ci, or Changing Line Text. It usually begins by
quoting or referring to a portion of the Yao C i text and then explaining it, often
with reference to real or imaginary structural dimensions. And yet it completely
ignores the important dimension of interpolation discussed above. The school of
thought which authored this material is similar, if not identical, to the one which
authored the Tuan Zhuan , discussed above, and the same critique is applicable.
One unquestionable benefit of this commentary is that it will often rearrange the
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grammatical structure of the original words which it quotes and in the process will
offer a new angle on the grammar and meaning of the original. The text of the
Xiang Zhuan , from the 3rd and 4th Wings, is offered here in its entirety, in both
translations. The Da Xiang is presented with no reservations whatsoever, while
the Xiao Xiang is offered with the same reservations expressed for the Tuan
Zhuan, except that the Xiao Xiang authors should be credited with understanding at least some of the original Yao Ci’s obscure and frequent humor.
The Fifth and Sixth Wings comprise a single, two-part anthology of essays
on the overall nature of the Zhouyi, apparently by numerous authors, and leaning
heavily towards the metaphysical speculations of Kongfuzi’s followers. This text
was originally called the Da Zhuan , or the Great Treatise. Later, it came to be
known as the Xi Ci Zhuan, or the Commentary on the Appended Phrases. It is
widely claimed that this text marked the beginning of real philosophy in China.
If this is true, then another name must be found for the kind of thought which the
Zhouyi represents, to distinguish this clearly from the tautological pseudo-reality,
the mistaking of the map for the terrain, and the hyperbolic exaggeration found
throughout the Xi C i Zhuan. These two Wings are not translated here. Rather,
they have been mined for their higher grade ore. All of the Chinese words and
glosses which are used in the Xi Ci Zhuan to describe the Hexagrams, Trigrams,
Images and Lines, as well as the Six Places, have been excerpted here and placed
at the end of each Gua in the Matrix, the Glosses sections of the Xiao Gua, and
the Yao Wei or the Line Position section of Dimensions. Readers who wish to see
what has been left out here, and perhaps to understand why, may find several
adequate translations among those Bibliography entries which are highlighted in
bold.
The 7th Wing is composed of five sets of text which expound on the first
two Gua. This collection is known as the Wen Yan Zhuan, or Commentary on the
Words of the Text. The first set comments on both the Gua C i and the seven Yao
Ci of Creating (Qian); the second and third, only on the seven Yao C i of Qian;
the fourth, on the Gua C i and the first six Yao C i of Qian; and the fifth, on the
Gua Ci and first six Yao C i of Accepting (Kun). [The first and second Gua have
an extra Yao Ci text]. It is not known whether this Wing is a fragment of a much
larger commentary or is simply a “starter kit” to orient readers to a few methods
of interpretation. Some of the text is prefaced by zi yue, “The Master Said:”, the
signature of a Confucian school. This Wing is not translated here, but some of the
comments on the Yao Ci, on both Qian and Kun, added insights and were worth
quoting. These quotations may be found at the end of each of the first two Gua in
the Matrix, and one quote is translated in Dimensions, under Yao Wei , or Line
Position. As with the Xi Ci Zhuan, several translations of the complete text may
be found in other English versions.
The 8th Wing is a treatise on the properties of ten of the Xiao Xiang or the
Small Symbols: the Er Yao, or Two Lines, and the Ba Gua, or Eight Trigrams. The
Si Xiang, or Four Emblems, are not discussed. This Wing is known as the Shuo
Gua, or the Explanation of the Diagrams. The received text contains a few errors,
at least one of transposition and one of omission, with regard to the Ba Gua. And
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several of the properties which are here assigned to the Ba Gua are without much
use to the understanding. While this text in not translated in full here, all of the
terms used to gloss or describe the small symbols have been excerpted from this
text, sorted by their symbols and placed into the Glosses sections of Xiao Gua, the
Small Symbols. This is at least the meat of the text without the fat, or the nuts
without the shells.
The 9th Wing is a brisk tour through the sequence of the Gua, attempting to
both explain and justify the book’s chapter sequence, known as the Hou Tian
(Later Heaven), or Wen Wang (King Wen) arrangement. This Wing is known as
the Xu G ua or the Sequence of the Hexagrams. Exactly half of the arrangement
this describes is structurally meaningful: the pairs 1-2, 3-4, etc.; the other half is
structurally meaningless: the pairs 2-3, 4-5, etc. (that is, the meaningful pairs are
placed in random order). Consequently, this Wing is on its most certain ground
half of the time, while stretching itself in the other half. But even when stretching
it reaches a few useful insights. Again, all of the relevant terms used here have
been excerpted and sorted for use as glosses. These will be found in the Matrix, at
the end of each of the Gua.
The 10th and final Wing is a quick review of the 32 structurally meaningful
pairs, as one of the pair contrasts with the other. These pairs are arranged in yet
another random sequence. This Wing is known as the Za G ua, the Assorted or
Miscellaneous Hexagrams. In Chinese, and in this random sequence, this Wing is
a poem which is intended for use as a mnemonic device, like the English “Thirty
days hath September ...” only not as annoying. Some translators have attempted
to rhyme this in English, and have tweaked the meanings of the words to force
the rhyme, but it is more useful to us if the terms are translated precisely and used
as another set of glosses. Consequently, this Wing is treated here in the same
manner as Wing 9. These glosses may be found in the Matrix, at the end of each
of the Gua. Although many scholars will tend to dismiss these additional Gua
meanings as part of a trivial little rhyme, they do contain a number of helpful
associations.
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To summarize the discussion so far, the following is a list of some of the key
terms developed in the Yi’s early history:
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Gua: One or all of the sixty-four six-line figures or Hexagrams
Ba Gua: One or all of the eight three-line figures or Trigrams
Si Xiang: One or all of the four two-line figures or Images
Er Yao: One or both of the two one-line figures or Lines
Gua Ci: The original text of the Hexagrams or Gua
Yao Ci: The original text of the individual Changing Lines or Yao
Yi: Changes, or Easy, the Changes as an evolving tradition
Zhouyi: The Changes of Zhou, the Gua Ci plus the Yao Ci
Gua Ming: The Hexagram Name or Title
Shi Yi: The Ten Wings or Appendices to the Zhouyi
Yijing: The Book of Changes, the canonized, combined Zhouyi and Shi Yi
Tuan Zhuan: The Commentary on the Judgments, the Tuan or Gua Ci,
Wings 1 & 2
Xiang Zhuan: The Commentary on the Images, Wings 3 & 4
Da Xiang: The Overall Image, the Gua as a combination of two Ba Gua
Xiao Xiang: The Little Images, the commentary on the Yao Ci
Da Zhuan: The Great Treatise, Wings 5& 6
Xi Ci Zhuan: A later name for the Da Zhuan, Wings 5 & 6
Wen Yan Zhuan: The Commentary on the Appended Phrases, Wing 7
Shuo Gua: The Explanation of the Trigrams or Ba Gua, Wing 8
Xu Gua: The Sequence of the Hexagrams, Wing 9
Za Gua: The Assorted or Miscellaneous Hexagrams, Wing 10
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The Nature of the Yijing
The Ten Wings provided the foundation for two divergent and rival schools
of interpretation. The Xiang S hu or "Image and Number" school (formed in the
Western Han dynasty) claimed that the puzzle of the Yi would be solved in terms
of its structural dimensions. The Yi Li or "Meaning and Principle" school (formed
three centuries later but not given this name until the Song dynasty) claimed that
the puzzle would be solved by investigating the words and the philosophy of its
text. The segment following this will have more to say about these two points of
view and their schemes of interpretation. Like most rival schools of thought, each
group of believers thought itself to be in possession of at least two-thirds of the
whole truth. Now, we know that this does not add up. Nor does it add up if both
of these schools of thought are a little more than half wrong, which was the case.
An enormous piece of the puzzle was still missing, and this was the First piece,
the third half and the one most indispensable to understanding the Nature of the
Yi. While these schools of interpretation busied themselves peering and prying so
deeply into the hidden layers of this mysterious creation, nobody it seems would
think to try peering outward from these depths. Nobody thought or dared to take
the point of view of the Yi’s Creators. To a follower or believer, this was unthinkable, the heresy of seeing human beings and human endeavor behind a such a
wonder.
What want or purpose was in the hearts of these shammans as they sang
their visions into being? What was on the minds of these wizards as they divined
the order in these hidden connections and resonances? What was the nature of
the prescription, who was the patient in need and what was the illness when
these alchemists so carefully blended image and number with meaning and
principle? To even begin to get a better grasp on these questions, it may be useful
to take a little speculative journey. You are not being asked to take this journey
very seriously, but it might offer an insight or two:
You have been informed that a carriage is coming to remove you and your
belongings to Hao, the new capital, two hundred li, a four-day’s journey, away.
Your cracks, for once, make no sense. But then, you were not trained to divine
your own future. You only knew that this looked pretty bleak until eight years
ago, when the tyrant Zhou Xin fell. Lately you have been hearing rumors about
important changes brewing in your craft. This would be the reason for your call
since divining is the talent you are known for, and you are widely known. Your
teacher’s teacher was a diviner for Di Yi. You would have at least four days away
from your work and time to reflect back and wonder what this was for.
You were only eight years old when Di Yi died, many centuries ago in your
life. Over the next ten years you would watch, in great detail, the dynamics of
your culture in a steep decline, knowing only that this somehow concerned your
still undiscovered Ming, your higher purpose and destiny, and that these complex
dynamics merited your best scrutiny. The look was always in your eyes, although
the thought was not yet behind it; there were dark times when you felt that your
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gaze was meant only to keep you at a distance from friends and society. Your
teacher found you at last and together you became a pair of refugees, living near
small villages, growing your own food and medicine, planting some seeds where
you could. You began your apprenticeship in a thatched hut built over a pit,
where you would study the Dao of Shell and Bone and seek the elusive Ming.
But Ming would not be enough. You would need also to discover, raise and
nurture your Ling, your Spirit Power, to see into the hidden resonances, to see
and get to know Shang Di, the superior divine force at the heart of all unity and
hidden connections. And to see would mean seeing anew, through these already
too-old eyes, with Shen Ming , or Spirit Clarity. For some of the diviners, the Xi
and the Wu, the wizards and shamans, there was another Dao, or Path, for this.
Once a month, before the moon was full, in a discipline of the spirit which you
would continue for the rest of your life, you would fast a day and then dine on
the purple-tinged wan nian zhi, the ten-thousand year mushroom, or the noble,
auspicious, miracle-working ling z hi, the mushroom of the spirits. Also, at least
once each year you would swallow all human pride and good taste, prepare and
consume the venom of the flesh-mushroom, the wan nian hama, the ten-thousand
year toad. You would set these two potent medicines to work on your thoughts
and perceptions, and on your heart, as though to cure yourself of limitation and
blindness. And how else would you be able to speak with any authority on so
many different states of mind? Your teacher provided the careful guidance you
would need, but would give explanations of your changes only according to this
need, when you grew ready to ask the right questions. It was you, as it must be,
who did the hard work of personal evolution.
Among your first discoveries was that Time was a true dimension. It was not
a moment tracking on a line in a spatial metaphor between past and future. It was
deeper and wider than a line, like a mountain is to a string; it had a dimensional
space all its own, embracing the changes and transformations, and all of the many
options and optional realities of the beings. This new dimension became visible in
the old, familiar world and you came to see it always and everywhere at work in
the lives of the nearsighted beings around you. It was in this sense that you then
began to see through people and things, who and which were but parts of larger
processes, merely frozen by illusion and artifice in narrow little niches of time.
You slowly came to live within the ten thousand year contexts. You could see
the mountains crumbling in slow motion, whole civilizations coming and going.
This was not the first or the last insight for which you would have no readymade words. You understood that if you were ever to express these you would
need to do so in images, metaphors and analogies drawn from the more familiar,
mundane and sensible dimensions of existence. In the case of Time, this image
might be a tree, turned sideways in the mind, roots first, branches front. Or it might
be a flame, made first of sunlight, water and wind, building into wood, and now
changing back into light and heat: sunlight was moving on again. These
metaphors and analogies were to become your primary ways to communicate
with the others who had uncovered these odd perceptions, and they were the
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only way to coax your remaining fellows, each according to their comprehension
and need, into glimpses of these insights.
At last you began to understand your craft. Tortoise shells and the shoulder
bones from cattle were not merely symbols of longevity - they were talismans to
work magic in Time’s bigger picture, materials to make spatial representations of
Time’s other dimensions and, like ordinary kinds of maps, they meant very little
without the conventions of scale, orientation and direction. What you were
divining was a landscape, a map of where the questioner stood, with forks in the
road, a weather report and tales of dragons living deep in the canyon. This was
why you were taught to face in a consistent direction, and to hold the shell or
bone in a certain orientation. And now you had reason to want to, for guidance
and orientation, to avoid getting lost in the next dimension. The lines of the
cracks were tracks across Time, like the history of things and the lifetimes of the
beings. And, like both of these, they were all forked and crooked with choices.
Finally, at twenty-four, you had permission to begin your practice. Until this
time, you had sat in quiet observation by the side of your teacher, like some owl
familiar, as sessions were conducted, to study the other half of your craft: people,
and the choices they made. An outsider would hardly call you an adept at such
social skills. The life of a Wu, a lifelong student within this shamanic tradition, is a
most different life to live. At least in your culture it was a lawful and accepted role
to play in society. You could maintain a fair share of friendships, as long as you
guarded your words, and your love life was no total loss since you were expected
by lovers to know some secret art, and you obliged them by being a good learner.
The secret, of course, was sincerity. You would never marry, nor would you have
any children, not to follow a rule, but a life steeped in change was too demanding,
and inconsistent with the security sought in a mate. But what you would miss in
social participation you would try your best to make up for in perceptiveness and
offspring of another kind: assisting human history and evolution by helping a few
others, especially those in positions of consequence, to make the best choices.
The Work, as you soon learned, was the growth of your clients, and through
this, the evolution of your culture. Your truth was not the same species of truth
which your clients were seeking, the kind which is relative and relevant to only
one point of view. Yours shifted shapes and would deal directly with the broad
spectrum of anxiety, from the little worries to the paralyzing fears, which were all
in some way the results of the normal human perspective on time and change and
metamorphosis. You were, in a word, a guidance counselor and a mental health
professional. Your clients wanted their fortunes told, while you wanted them to
make fortunate choices. You could not, of course, simply tell them this, not that
you did not want to. Your first directive would always be to speak to each one in
accordance with their readiness for a lesson and with the given degree of understanding already developed. If you did not, both of you might fail. What was
belief to them was pragmatics to you. You needed credibility. But lacking this,
you would do what you could with credulity, and stuff the frustration when your
clients missed the point. The language you used to speak to them, the props of
your rituals and the steps of your dances, were largely prescribed by your clients'
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expectations, which were molded in their turn by the scope of understanding
embodied in the culture at large. You could not simply go to the world next door
and bring back a simple new bit of common sense. That would not be glamorous
enough to penetrate the mindset. You would take equal parts frustration and
patience and turn the whole thing into a challenging puzzle.
The lore of your craft, which had been developing into its present form for
several centuries, and in other forms for millenia, had been handed down from
teacher to apprentice for many generations. It was handed down along with its
reputation for its usefulness in getting at truths. It was a solemn and sworn duty
to protect this reputation. Falseness was as real a foe as error and anxiety. This,
too, meant very different things to you and to your clients. The structure of your
methods, and the overall patterns made by the many kinds of prognostications,
made a world of its own in the mind: a coherent world in the mental dimension,
where Ming and Ling were as palpable as stone and heat. The believers would
take what they saw of this structure and project it onto the world, and onto the
stars of the universe. Everything would be retroactively arranged according to
this plan and structure, so that the latest insight became the primal truth. To you
this was simply making arrangements according to what the-little-that-is-knownabout-everything teaches. Their great truth was huge and all-encompassing, and
it even cared about them. Yours would be more humble and less pathetic. It was
your task to keep these in balance. The structures meant something to the extent
that they were useful, and they were useful to the extent that they accorded and
resonated with the higher laws of a very large world which was powerful and
careless enough to kill in a heartbeat, to starve a population, or to rip apart an illfounded culture, even a whole civilization. You had just watched a dynasty fall you knew why this could have been predicted, and you thought you knew how
this might have been avoided. Neither really concerned the action of fate.
Your four days on the road passed without mishap. Your driver, dispatched
by the palace, was able to brief you with an insider’s account of the changes of
the last eight years, the first of the new Zhou dynasty, but knew next to nothing
about your summons. You had one brief encounter with a robber, rather than the
three you would have expected a decade ago. He would not have hesitated to
accost your driver, but when he saw that you were Wu, he disappeared quickly:
sometimes your mystique had its benefits. On the whole, it was a fine adventure.
As you approached Hou it became increasingly apparent that this was indeed a
new era: the people were happier, more energetic and busier about their tasks,
certain signs, along with less crime, of the renewal of liberties. You were delivered
to the steps of a large, new residence about three li from the palace. This, you
would learn, had been built for you and several of your peers, each of whom had
been similarly chosen and summoned from all parts of this still-small kingdom.
And it had enough room yet for several more apprentices. It did not take long for
you to realize that these men and women were indeed peers: those few whom
you had heard tales about were rumored to be the best diviners in the Shang
kingdom. At forty-eight, your age was about average for the group. You mingled
together with growing enthusiasm, and nervous anticipation: you have been
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instructed by Royal command to await the arrival of Zhou Gong himself. It was
apparent that the Duke of Zhou had at last been set free of his seven years of
royal duties as regent for his nephew, Lord Cheng, the Sovereign.
The Duke of Zhou was a man who might live forever: you could see this with
no aids to your insight. He planted seeds instead of building towers. The first of
these he planted on his entry. Just inside the courtyard door there was a small
room which he entered to change his clothes from his royal public finery into a
diviner’s robe, while his retainers stood guard outside in the courtyard. He stood
patiently, while you finished bowing, then he bid you be seated and sat among
you. He wasted little time with formalities, but he invested a good part of the
morning in introductions. You were informed that your gathering was both at his
request and by Sovereign Cheng’s royal decree. You were notified that the task
you now had before you would not be completed in your lifetimes. You were
warned that some of you would disagree with the nature of this task and call it
inappropriate. You were asked to stay only as long as you continued to see its
merits and work to add to its value. You would be permitted to leave, and would
be replaced, whenever you chose to, provided that you gave a full and detailed
account of your reasons for doing so. Within these walls, the Duke would be one
of your group and you would be required to speak freely, to the point, from the
heart and with candor.
The mood of this congress of scribes and diviners, wizards and shamanesses,
this Wu Xian , was established at the beginning. It was a time when sweeping
changes in your field might be made, as a natural outgrowth of the new Mandate
of Heaven upholding the new dynasty. You were among both your peers and
your superiors, and in your case this meant the best. It would not be two days
before the last of you became the first to laugh at a moment, and by four days, the
first to criticize an idea. And it would be two and eight months before the first
two of your group would offer their reasons and leave.
Zhou Gong began without words to introduce you to your task. It would be
important that this was demonstrably self-explanatory. He sat beside a large pile
of stalks from the Yarrow plant, some stalks whole and some broken, facing south
and pointing south to indicate the orientation of the room. The Yarrow plant had
been experimented with for some time now as a way to divine. A couple of new
techniques had been developed, but none promised to revolutionize anything in
the diviners' world, much less impress the king or his court. He then began to lay
out the diagrams, beginning with the two. He paused long enough to be certain
of the group’s comprehension. Next came the four, which were placed in the Si
Fang, and the Shi Fang, the four directions and the seasons’ directions. He then
paused again while you pondered. You knew in part by his silence that he knew
your collective abilities. Instead of being impatient, you all looked long at the
obvious, which you all knew was the first place to look for the overlooked truth.
Next, he laid out the eight, both in a circle and in a line. When you had studied
these for an hour, he began to point to the figures in the two sets of pairs: first to
the opposite pairs, and then to the two pairs of inverts. You studied these eight
until evening, neither venturing nor wanting to speak. The Duke at last rose to
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take his leave. He said that this was the just the first step and the next would be
taken tomorrow. He would be back for the morning meal.
You knew that there was more than eight. In fact, you knew that there were
twenty-four. For centuries, you craft had had eight for a compass, and sixteen
basic forms of the cracks: brace, corner, fork, bow, etc. It was merely that these
eight three-line figures simply bore no relation to your traditional notations. You
all saw the next step coming, and nobody was surprised when the Duke laid out
the eight in two lines, one vertical and one horizontal. The Duke explained that
what you saw yesterday his father had seen in his first year in prison. Today you
would see what he saw in his second year. He then began to configure the sixtyfour by column and row, and requested that when you began to see the pattern,
that you begin to help to lay it out. By the time all 576 stalks were in place, you
were taking turns assisting, and then taking time to step back and be astonished
at the possibilities. This new pattern could swallow you craft whole and still be
hungry. For the rest of the day you gaped and made the various noises that
insight makes. Those of you with beards tugged thoughtfully and often.
You spent the third day naming and listing associations for the two, not with
one name but with dozens. On the fourth and fifth days you named the four. The
eight took more than a week. Among the first sets of associations were those of
nature’s most illustrative phenomena, examples of nature’s behavior, the family
relationships, the eight directions and phases of the seasons, although this last set
bore only a slight relationship to the new calendar system. Of course this early in
the process none of these would stay still. It was not unlike engraving images in
sand and water. By what then seemed like a natural consensus, it was decided
that the sixty-four must also be studied as pairs of the eight, as one stood below
and one above, as one was within and the other without. And since your group
and its craft was so deeply concerned with the nature of Time and its inclinations,
these diagrams would also portray progressions or changes, processes instead of
states, such as stages of life or growth in conformity with the time. Only a few of
the diagrams bore a resemblance to something familiar, so the other perspectives
would be necessary. Sometimes you were able to derive a few more meanings by
pairing and then contrasting diagrams which had certain structural relationships:
in some pairs all six lines were different, in some pairs the three-line figures were
reversed, and in other pairs the counterpart was the diagram turned upside down.
You also had a great deal of help from a member who was no longer present. Ji
Chang, now called Wen Wang, the Duke’s father, had already ventured into this
exercise two decades before, scratching notes for some of the diagrams on pieces
of bamboo. The Duke commissioned the production of a set of large jars, which
were engraved with the symbols and placed in the house so that, as ideas were
agreed upon, notes could be placed in them. These notes might contain anything
which could be written down, such as images and metaphors; proverbs, sayings
and verses, along with new insights on their implications; and most especially the
prognostications and formula of your craft, wherever useful similarities existed. It
would not be necessary to cover all of the ground over which these sixty-four
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could be spread, but it would be necessary to sow seeds in all sixty-four of the
territories. The first cursory round with the sixty-four took many long months.
You had agreed by now that this was merely the first of many phases of your
task. Further, taking a cue from your understanding of the dyad, there would be a
process to undo much, if not most, of your work. Thus far, you had been growing
this system, this vocabulary or set of notations, with its jars now almost half full of
associations, in accord almost strictly with its own internal grain, its own rules of
pattern, the Dao of its own self-contained system. It bore no proven relationship
yet to the world outside of your walls. The first of your group to depart left this
insight as one of his reasons. He also cited what he called a needless complexity,
which would make this new system unwieldy. In doing so, he helped to confirm
the next step. Shell and bone divination was to continue for many decades, if not
for centuries, and this was to remain the primary form of divination for the King
(and the Duke of Zhou). All of the important decisions of the dynasty continued
to be made according to these. You gradually began to look at the two systems
together, and use them at the same time while addressing the same questions. To
accomplish this practice, one of your group had to develop a way to manipulate a
bundle of the Yarrow stalks, which by now you linked to the figures themselves,
so that Ling, in its own mysterious way, could determine the specific diagram and
text without any intervention by human motivation or intention. Your system of
assigned meanings and annotations, meanwhile, would lose most of its content in
this process. And you also lost your second member, who had been much more
enthusiastic about the growth of the system than she was about its decimation by
facts. She feared that this deconstruction would be nearly total. But once again, a
lost member’s reasoning helped in shaping the next phase of your process. The
system would be expanded again, around its remaining pieces. It could do this: it
was not only a system built up of metaphors, it was also a system for generating
them.
It was shortly after this that the Duke unveiled his latest theory of stressed or
Changing Lines, which he had been tinkering with since the loss of his father,
many years before your group was to be convened. This would be the dimension
which truly brought vectors of change into the system. Suddenly there was a
dimension which practitioners of your craft could bring a great familiarity to bear
upon: these changes were much like the cracks. And yet they had a wonderful
new aspect: while the cracks moved outward from a point of origin, in a known
direction, and made specific turns, they had no specified destination. With the
Changing Lines, the destination was indicated. Meanings for the Lines could
then be developed by moving partway in meaning between the original and the
resultant diagrams. There was a good reason why the Duke had waited until this
point in the process to present this idea, and a reason that he would change the
subject whenever a member of your group would begin to express hints of this
possibility: he wanted to wait until the meanings of the diagrams had been at least
partially developed or fleshed out and had undergone a degree of testing.
The next phase of your project began. It was not long before you realized
that another level of structure would be needed: a set of associations for each of
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the six line positions. Some of these you derived from the six-line diagrams which
featured the line in question in its structure. But most of the associations were
assigned according to progressions from bottom to top, seen as movements from
past to future, foot to head, subject to master and subjective to objective. It took
weeks to develop this scaffolding, and then months more to return to the overall
diagrams and add the insights gleaned from these new developments.
Throughout this early period, apprentices had been joining the congress and
growing familiar with the task at hand. It was becoming increasingly clear that
the Duke’s early prediction was true: the work would indeed span generations. It
was a young apprentice who offered the last crucial element of the structure. The
interpolation from the original to the resultant diagram already indicated a specific
direction. But there was a relationship or resonance between this vector and the
one which was coming from the opposite direction, when the resultant diagram
was the original. It was as though they were two travelers on the same path, but
each one going to where the other had come from. Where they met, they would
share their stories. This dimension would become more than half as important as
the Duke of Zhou’s Changing Line insight, and would help to formulate the text,
the vocabulary and especially the tone, of many a line. The first development of
the Changing Line texts proceeded much like that of the diagrams.
It dawned gradually on the whole of your group that a consensus among
you was not a goal worth pursuing. You were developing something very
different than a school of thought. The text was already beginning to take shape:
to one among your number this work was poetry, to another, a mythos, to
another, wise counsel, to another, religion, to another, language itself, to another, a
primer for the ethical education of royalty. How could it be all of these things?
And what else could it do? You discussed this at length with the Duke. It had not
been very difficult to help him past the glamour and the superstition that always
seemed to shroud your guild from the public gaze. He understood that yours was
a healing art. He was after all both one of you and your leader. His demand was
simple: if the work could meet all of the demands of its intended function as a
divination manual, then not only did he have no objections to the work being
broader than this in scope, he would encourage it, provided only that, were the
hidden things to be brought to light, they would be cause for appreciation
instead of resentment. And so you even had permission to educate against
determinism, to suggest that the whole point of looking ahead was to be able to
avert bad pronouncements and capitalize or improve upon good ones. You could
make the advice look exactly like a prediction, and yet imply all the choice you
wanted to in the alternative, which may be described by its absence. You were
even permitted to make a reader laugh, especially when that would help put the
changes into perspective. You could have some fun with puns and irony and
double entendres. You could tease the readers with what looked like cliches and
silly omens, and leave only the subtlest of hints of a much deeper meaning. And
you were more than welcome to take a page or two from the life of Zhou Gong
himself and to set forth the life lessons which would help King Cheng's sons and
grandsons to become wiser rulers.
510
The growing of the line meanings, which preceded their pruning back
through the process of divination, was to take many decades. By the time this
phase was completed and the testing underway, the Duke of Zhou, and you, and
all of the founding members of your group had joined the illustrious ancestors.
These several decades had been a rare moment in history. Much history was
written. The very language with which the history was written was developed in
some part by this very group, the Wu Xian. And the school lived on. After many
years of testing, this method of divining changes, known then simply as Yi or Bu
Shi, stalk divination, was put into practice as a system independent of and apart
from that of shell and bone. It took the name for several reasons. Change (yi) was
of course its subject. It was easy (yi) to use or user friendly. And by now it was
known that there may never be a final or finished version - the book itself would
never stop changing. That was the inside joke. The relative ease of the method of
yarrow stalk manipulation, together with the increasing scarcity of shells, would
contribute greatly to its success. It soon became the primary form of divination for
all matters not central to the sovereign's major rituals and affairs of state.
The school inherited a great wealth of loosely organized information from its
founders. The task of successive generations was to organize, edit and practice
the method. The bulk of the work was done, but the finishing touches would take
almost as long as the prototype. The importance of how the work was presented
would develop in proportion to its popularity, and this gradually became a big
concern. Internally, these diviners had become a school which had a common
array of perceptual tools and a shared method of working with problems (rather
than calling it a philosophy). This system of understanding shared much with that
of diviners in general. Members were first of all counselors. The task of this guild
was to help others make the best choices. At first, these others were the nobility,
the royalty and, ultimately, the sovereign. The diviners were the sworn foes of
falseness, error, ignorance and anxiety. They now had a language of their own.
They could use this system to organize their thoughts and experiences, as well as
to communicate with each other. What would happen when this system, with all
of its mysteries, information, strategy, lore and collected wisdom began to spread
beyond the supervision of the guild? They were well aware that it would: this
system was easy to use and yarrow stalks were easy to come by. The concerns
would be need to be addressed without words in the editing of the work.
One aspect of the editing concerned the great range of depths in the vision
and understanding of the people who would use this tool. This would require
that a kind of ambiguity be built into the text: not a right vs. left ambiguity, since
this would work against the whole purpose of the Yi, but an up-and-down kind.
The words of the text would be selected for their ability to carry many levels of
interpretation. One group of readers would only see the mantic formula and the
prognostications simply repeated throughout the text. Another would see these
presented in a wide range of aspects, with no two facets of these jewels ever
facing in quite the same direction. At the middle to deeper levels of interpretation
would wait much of the text’s very frequent humor, which was always subtle,
often wry or tongue-in-cheek and sometimes quite dark. At one level an image
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might appear to be dire prediction or warning, on another, a caracature or parody.
On one level was an unexpected outcome, on another a delicious bit of irony.
There would be no introduction at all to the work. The structural dimensions,
which at the time were considerably fewer in number than later analysis would
postulate, would not be pointed out. In fact, most of the tracks leading back to
the authors and their methods would be covered up. Even the arrangement of the
diagrams in the original eight-by-eight grid (which was very probably not the
Xian Tian) would be scrambled. The only remaining clear hint of the greater order
would be in the sequence of the chapters, and even this would be half-scrambled.
All of this structure would remain primarily an oral tradition, to be kept within the
school. This would be done for two simple reasons. The aura of mystery would
help to prevent tampering and other such forms of abuse. And the students of this
work who were not yet able or ready to comprehend the complexities of a multidimensional text would not be so completely overwhelmed. All of the order and
symmetry which was necessary for this broader comprehension was implicit in the
structure of the diagrams themselves. When the readers were ready, they would
rediscover it on their own. Also, due to this implicit structure, the system would be
capable of rectifying itself in the event of corruption. The reasons for this caution
would be vividly, and even humorously, demonstrated centuries later in the overelaborated obsessiveness of the Confucian and Xiang Shu schools, who became
so busy interpreting the structures, both real and imaginary, that they missed out
on most of the meaning of the text. This strategy was to backfire as well, though
there was, still to come, an overreaction to the obsession with hidden structure,
which led to the centuries-long dismissal of structure. It would seem that a mere
book can only accomplish so much. The middle way, Zhong Dao, is explicitly
indicated in numerous ways, and prescribed dozens of times throughout the
Yijing. This does not, however, guarantee the maturity of its readers, who must
then take it upon themselves to grow up and synthesize the opposites.
The foregoing account is, of course, not much more than historical fiction,
sketched around a few historical persons, places and dates, and leaning somewhat
in the direction of traditional accounts, still useful until the challengers of these
accounts assume more of their rightful burden of proof. When we delete the
questionable, the fabulous, the legend and myth, we are left with next to nothing.
I merely wanted to provide what I considered to be a more plausible and humanistic account to fill some of this void, and in the process try to make at least two
things clear:
The Image-and-Number and the Meaning-and-Principle schools both found
little meaningful pieces of the general puzzle, but stumbled on a problem which is
inherent in the nature of all belief: arrogance, the perceived truth becomes an end
to learning. This common human frailty has nowhere been better described than
in the old Sufi story of The Blind Men and the Elephant, rendered so poetically in
English by John Godfrey Saxe, included in Appendix 1, Lessons for the Scholars.
When we stop asking questions we stop growing. The elephant, which we are so
certain is a rope or a fan, a spear or a tree, a wall or a snake, wanders away. Yet
we still do not have a clue to its nature, only a handful of ridiculous hypotheses
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turned prematurely into theories and theses to be defended at all costs. The Yijing
is above all else a book by and for Questioners, not Answerers.
Second, the Yijing is not, and never has been, a static legacy. It was not just
written once and then carved in stone. It is a book of Changes. It came out of a
tradition with a history, through a process of synthesis, and moved onward with a
dedicated purpose. That purpose continues to evolve, both as and whenever we
do. It is a book about facing the future responsibly. It is about moving through
life’s changes with anxiety put in its proper place in the much greater scheme of
things. It is thus not a wild claim to call it the first self-help book of psychology,
although it began within a help-others tradition. As a work of philosophy, even
the early layers of the Zhouyi can rightly be considered as such only if one
returns to the origin of the term, coined by Pythagoras, as “the love of wisdom,”
as distinct from the love of knowledge and the practice of sophistry. Wisdom
requires a lifetime of learning, and accordingly, once again, we must keep our
questions alive. There must be room in an open mind, and an ability to unlearn.
Perhaps more than anything else, the Book of Changes is intended to be a
tutor who is also a friend. A friend who can travel through time. A friend who can
be completely and brutally candid with you. And a friend who can make you
laugh at yourself. It would be hard to conjure up a more appropriate image of the
Yi than that of the Duke of Zhou acting as temporary regent while trying to ready
his powerful young nephew Cheng for the throne, after having just learned a
great deal about human beings and their manners of straying from their proper
human path. What does one pass along to a child with this much power and this
much potential? This is precisely the “perfect place to stand” that the Greek
thinker Archimedes wished for, the place from which he could move the world
with his lever. It was the exercise of information as power.
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The Dragon’s Journey
The term Yi Xue, or Yi Studies, or the Yi Learning, encompasses the broader
history and study of the Yi as it moved through the millenia, influencing in its
path (though sometimes indirectly) nearly every school and philosopher from the
Han dynasty to the Qing.* The present section will track some of this long (pun
intended) journey, beginning shortly before the Qin and Han dynasties, to set the
context and trace back some of the streams to enter later.
The section following this is a timeline chronology, included as a summary
and reference. This is by no means complete, nor do I intend to complete it, nor do
I claim any knowledge of many of the entries to be found there. This should be
thought of as a collection and organization of most of the dates and references
encountered in the works cited in the Bibliography, transcribed to Pinyin. Most
came from the works cited at the end of the Bibliography as Histories. These all
have valuable bibliographies of their own. It is my hope that someone will one
day compile a well-annotated, book-length expansion of this timeline. What we
have at present is extremely difficult to wade and sort through. Fung Yulan is the
most complete and best organized, but the work is a little dated and he had no
specific focus on the Yi.
The earliest literary references to divination are to be found in the Shijing
(the Book of Odes, Poetry or Songs) and the Shujing (the Book of History or
Documents). The Shijing refers only to Shell divination or plastromancy (at 1.4.6
and 3.1.3). The Shujing mentions divination using both Shell and Milfoil or
Yarrow stalks at 2.2 and 5.4 but the Zhouyi is not mentioned by name. There is at
5.4 an intriguing reference to Zhen and Hui as paired omens. These terms, as Zhen
and Hui Gua, are used (later at least) to refer to the inner and outer Trigrams of a
Hexagram. But this is not enough evidence to be certain of anything. This could
refer to another form of Milfoil divination, or these could be earlier terms for the
Ben and Zhi Gua . Both the Shi and the Shu contain a dozen or so images in
common with the Yi (for examples see Shi 1.10.8 compared to Yi 53.4, and several
at Shi 2.5.1 and Shu 5.25). But this in itself establishes no connection since these
images are as likely to have a common source in the broader culture.
The Zuozhuan (Zuo’s Commentary on the Spring and Autumn period) and
the Guoyu (the Discourse on the States, during the Spring and Autumn) are the
earliest certain references. While these illustrate that the Yi was in fact in practice
as both a divination text and a book worth quoting, they offer little by way of
explicit examination of either the structure or the function of the Yi. The Lunyu
(the Analects of Kongfuzi) probably says nothing of the Yi. Xun Zi (298-238), a
Confucian and something of a proto-legalist, quotes the Yi to support arguments
--------------------*
An exception may be Buddhism, introduced from India in the early 1st century BCE.
This was significantly altered from the original teachings after it entered China, but any
specific marks made by the Yi itself are not very distinct. The Yijing developed the concept
of Conditioned Arising (Li, 30.T) long before Buddhist influence, but the Buddhist Paticca
Samuppada is of independent origin, if not unconditioned arising.
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and discusses the still-extraneous ideas of Yin and Yang (mentioned also in the
Zuozhuan and only once by Laozi) and the Wu Xing or Five Agents (also found
in the Shujing, the Zuozhuan and Mozi). Both Shchutskii and Fung have more to
say on these references.
Yin, Yang and Wu Xing date at least from the Spring and Autumn. So do the
Yijing’s own Ba Gua, in inner and outer places (these are first mentioned in the
Zuozhuan, but they may go back to the eleventh century). Astrology (tian w en
or xing ming) was already studying the twenty-eight mansions of the sky and the
movements of Sol, Luna and five of the planets. The Almanacs (li pu) continued
to refine the Shang (Yin) dynasty Chinese calendar, using twenty four seasonal
markers (which featured the equinoxes and solstices), as well as the Ten Celestial
Stems and the Twelve Earthly Branches. There was magic and “resonance” in
music as well, and this was connected with the scales of five and twelve.
The first thinker to begin to knit these systems together in an orderly way
was Zou Yan (305-240), the founder of Yinyang Jia, or the Yin-Yang School. He
is known to us primarily through the historian Sima Qian (145-86). Zou Yan lived
in the state of Qi, which bordered the sea, and this was probably a factor in his
broad range of interests - some of his ideas came from distant places. This may be
attested to by his statements that: a) China was only one part in eighty-one of the
earth (it has now grown to one in fifty-three), b) that in places the sun traveled
through the four directions without setting, and c) that south of China was a land
where there were no shadows at noon. In other words, some of his out-land-ish
ideas were attempts to put new notions, to the culture at least, into old words.
Zou Yan is now credited with combining the Yin-and-Yang polarity, the Five
Agents, the Twelve Moons, the Five Notes and the Twelve Notes into a system.
Later, his school would include the Four Directions, the Four Seasons, the Ten
Celestial Stems and the Twelve Earthly Branches. Note that the Si Xiang , the
Four Emblems, and the Ba Gua, the Eight Trigrams, are still missing. Combination
and systemization concentrated on the relative meanings of the symbols as they
compared to each other within the context of specific, graphically expressible
matrices. Then arguments were drawn from the analogies, a process which is both
productive of insight and logically fallacious. Much was made too of fortune,
luck, magic, prayer and omen. This school probably had little, if any, influence on
the Shi Yi or Ten Wings: the Wing authors still had access to the original streams,
but they had, for instance, nothing to do with the Wu Xing . However, this YinYang school would play an important role in two future currents, discussed later
(Xiang Shu and Fang Shi, which were to be recombined in the Song dynasty).
In 221, the Warring States period and the Zhou dynasty finally came to an
end when the most powerful of the warlords, Qin Shihuang, reduced the number
of sovereigns to one, uniting not only the China of the Zhou, but new territories
as well. This was the Qin dynasty. Although this only lasted fifteen years (221207) it was marked by sweeping cultural and geographic unification, codification
of law, the abolition of feudalism, the standardization of measures, and linguistic
reform (especially of the written characters, which came much closer to “modern”
Han form). This reign was heavily influenced by the legalists, especially by Li Si,
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the prime minister. And institutional legalism (no big surprise) soon turned into
malignant intolerance of what would much later be termed “counterrevolutionary
thinking.” The sovereign would rewrite history. This cleansing of both old and
unacceptable ideas began with a ban on all unsanctioned teachings and private
libraries. Poetry, history and the teachings of the various philosophers were
forbidden. This escalated, in 213, into what is called the Burning of the Books,
which explicitly spared only certain works on agriculture, animal husbandry,
medicine and divination. The Zhouyi escaped, but most of the accounts of its
history were probably lost. And possibly other versions. Being a lone survivor
would make the Yi a center of philosophical attention for a brief time, but the
climate for scholars was grim. If an intellectual was caught citing the classics in
conversation, or applying the lessons of history in a critique of Qin policy, the
penalty was death. It is said that 460 scholars (and fang shi ) were buried alive,
and this was only one method of execution.
We may never know even an approximate quantity of what was lost. We are
told by Li Xin (46 BCE - 23 CE), a compiler of the Han Imperial Library, that many
books came out of hiding after the Qin dynasty fell, especially in the Han Dynasty
reign of Wen Di (179-157), and back into the hands of “scholars of wide
learning.” Thus, the disaster may not have been as complete as the one the west
suffered (in the range of 700,000 scrolls) at the “daughter” library at Alexandria,
which the Christians burned to the ground in 391 CE because it was known to
contain pagan materials. There is a popular English expression: “You don’t know
what you’ve got ‘til it’s gone.” There was at least one useful consequence of the
Burning of the Books, a lesson learned about diversity: disseminate to survive.
This may have been a powerful education for the scholars of the Han Dynasty to
follow. This also may have driven Confucian teachings further into the protected
space or umbrella of the Yi. But also, since nobody could be certain of a specific
work’s antiquity, authenticity or reliability anymore, this state of confusion was
also a midwife to pseudepigrapha, forgery and much wild exaggeration.
The Early or Western Han Dynasty (206 BCE to 24 CE) proved a marked
climatic improvement for scholars and philosophy. The challenge to rewrite the
classical ideas combined with the benefits of a more unified empire and its new
linguistic standards. Even as Confucianism waxed mighty in inner political circles,
it grew by incorporating several of its rivals, so that by the time it was finally
instituted as the orthodox system of thought in 136, it had become an umbrella of
protection for several other schools. With particular relevance to the Zhouyi, the
Shi Yi or Ten Wings were nearly complete at the start of this era. Here, too, Jia Yi
(213-168) began to bring the doctrine of the Yin-Yang School into the Confucian
world. The Han sovereigns were hungry for advice about the combination of
sovereignty and wisdom. Wen Di (r. 179-157) tried in earnest to become a model
sovereign in the Confucian image. The Han, though begun by a man who rose
from the ranks of peasantry, had seen a brief, failed reintroduction of feudalism.
This was replaced by the Examination System, introduced by Wu Di (r. 140-87).
Here, for the first time, a youth from any class or station could be accepted into
the circles of political power and influence simply on the basis of intellectual
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potential and ethical merit, and he could rise to the highest ranks, including that
of emperor. Although the Zhouyi had for centuries advocated meritocracy and, at
a minimum, recommended that a sovereign surround the throne with merit, ability
and talent from below, the implementation of this in reality was only partially and
intermittently achieved in the Zhou. Now, there remained only the big question of
who graded the examinees, and according to what ideas and standards. No single
step was a leap to the end.
In 168 BCE, a box of texts was placed in a tomb at what is now Mawangdui
in Hunan. These texts were written in ink on silk, and, though carefully folded,
suffered damage at the folds. The box contained two versions of Laozi’s Daode
Jing and one version of the Yijing, with commentary. They were discovered in
1973, excavated in 1976, and made public in the 1980’s. All three of these texts
differ in content (both vocabulary and written characters) and chapter sequence
from the versions which have come down to us over the years and above ground,
which are often termed the received texts. The Mawangdui texts are older by
about three centuries than those upon which our received texts are based. There
is likely to be a great flurry of work on these texts, and much made of the many
differences in content. The Yi text may be found in both Kunst (in Chinese) and
in Shaughnessy (in Chinese and English). My own inclination, which is based in
part on the many differences between the two Mawangdui Laozi texts, and in
part on having been a contributing Yixue scholar who would like his humble
contribution to survive his death, is to think of the Mawangdui Yijing text as the
creative contribution of an individual (or a group), who took a great deal of
creative license in the years following the Qin disaster, and great pains to see that
it survived through burial. It is not to automatically think that this text must be
the most authentic version simply because it is older. A day might come when a
text much like the Mawangwdui version is unearthed. But until then, when I see
this one-of-a-kind artifact taken seriously enough to "justify" emending the
received text, I am likely to imagine archaeologists ten thousand years from now
digging up copies of Diane Stein's I Ching for Angry Lesbians or maybe Joseph
Murphy's I Ching That Cannot Leave the Bible. The Yi, after all, has inspired a
lot of idiosyncratic versions. Thirty-two of the sixty-four Gua Ming, or Hexagram
Names, differ in the Mawangdui text. These are treated here as additional glosses
on the received Gua Ming, and translated in the Notes section of the Matrix.
The reign of Wu Di was also home to an important and influential Confucian
named Dong Zhongshu (179-104). Dong is credited first with a fuller integration
of the Yin-Yang philosophy into Confucianism, and then with the incorporation
of the cosmological ideas found in the Yi’s ten Wings. The Er Yao, Si Xiang and
Ba Gua at last became parts of the larger system. Meanwhile, Confucianism was
incorporating a number of other doctrines. In 136, Dong convinced Wu Di to
adopt this synthesis, in the name of its Confucian umbrella, as the official and
orthodox system of philosophy. Fung Yulan calls this the biggest turning point in
the history of Chinese philosophy and divides his treatise here, between the
Period of the Philosophers and that of the Classical Learning. One way to
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describe this might be as a turning away from the process of creating philosophy
to the process of interpreting and synthesizing it.
The specific cluster of tenets held by Dong Zhongshu personally were not
the whole of Confucianism. This particular set of beliefs, which relied heavily on
the interrelated structures of ideas, soon came to be known as the Xiang Shu Jia,
or the Image and Number School, and its doctrine known as the Xiang Shu Xue,
the Image and Number Learning. This is also called by the name Jin We n Jia, or
the New Text School, for its emphasis on the new writings and syntheses (and to
contrast it with the next school discussed). Few of the writings of this school
have survived completely intact, but there are a number of edited collections
known as the Yiwei Shu, or the Apocryphal Yi Writings. The word Wei here is the
counterpart to Jing, a classic, or the warp of a fabric which runs through time; wei
means the woof, or weft, of the weave, or sideways elaborations on the classics.
Wei is a synchronic notion, Jing is a diachronic notion. Three of these collections
are the Yiwei Qianzuodu (with commentary by Zheng Xuan, 127-200), the Yiwei
Shileimou, and the Yiwei Jilantu. The term Weishu refers to sets of apocryphal
Han commentaries on the broader range of classical subjects.
The terms Xiang S hu, Image and Number, are sometimes translated together
as “numerology”. This is a little misleading and incomplete, although the term
does connote a lack of cogent thinking in large portions of this Han speculation.
At its best, Xiang S hu uses image as metaphor and extended analogy to explore
and extrapolate ideas, and move between realms and frames of perception, using
larger patterns and matrices in the organization and taxonomy of the intra-set
relationships between parts of whole systems. And it uses number in three ways:
ordinal in the sequencing of ideas, cardinal in the division of a set into a number
of parts (scaling), and hierarchical to address set theory and orders of magnitude.
The more existentialistic of these scholars moved consciously from thing-making
perception to things to images to numbers. They were mystics: they understood
and wrote about Tai Yi, the Great Unity, and grasped that thing-making was a
human perceptual problem. With reference to Yijing interpretation, these new
Xiang S hu ideas and dimensions often provided us interesting new perspectives
and points of departure for fresh commentary, as does “hybrid vigor” in botany.
But sometimes the resemblance to the thought of Pythagoras (582-507 BCE),
and much worse, to Plato (fl. 360-330 BCE) is striking. These two archetypal
philosophers tended to look into the “mirror of the world” and see only the
structure of their own epistemologies and algorithms reflected back at them in
perfectly reversed order as metaphysical ontologies. In other words, instead of
seeing these ideas as useful categories for the human activity of categorization,
they were taken as the skeletal structures of the universe. And many of the Xiang
Shu scholars came to the same conclusion, that orders and numbers were the true
atomic reality, the true nature of things, and not merely a linguistic description of
things and their causes. What they failed to understand here was the fallacy of
arguing from analogy, and that they were constructing their edifice to account
for all of nature upon what was at bottom merely human cunning and artifice.
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This human artifice is most useful and least fallacious when it is seen and
used for what it is, and suggestion by analogy is our potential enrichment, not
fallacy. Take a look at twentieth century Western numerology. You use it to add
up the letters of your name or the numbers of your birth date and thereby
discover who you are. The believers in this never seem to question the fact that
the letters and order of the alphabet, and the dates of the chosen calendar, are
purely arbitrary constructs, which their believers are in danger of becoming
themselves. Most believers in astrology, to take another example, will use this
discipline to further delimit which one-twelfth of the possibilities they fit within,
rather than using what they can learn here for expanding and developing all
twelve ideas within the range. Astrologers, on the other hand, have a jump on this
insight in having to learn to speak to all twelve. There are reasons why we can
categorize our reality into twelve parts, but these are human reasons, not cosmic
ones. And the why to these reasons is ultimately connected to our need for
knowhow, scientes in Latin, the root of science. The Xiang S hu Xue was
extremely primitive, as science goes. Joseph Needham called these scholars a big
setback to science, and Mutationists. These were young children with building
blocks, not so unlike the quantum and astrophysicists of today, and their
playground was largely a tautological (self-defined) reality structure, in which
they deduced conclusions about reality from a finite set of very theoretical, and
often fantastic, premises and postulates. When reality contradicted the theory,
portions of it had to be ignored or lopped off, just like Procrustes lopped off the
feet of his clients so that they could better fit into the fine beds he had made for
them. Xiang S hu is a maze, an amazing thing, and it can easily become a trap. It
would be easy to spend a whole lifetime exploring the properties of binary
systems, of which the Yi is a subset, all the while thinking you are still on the
subject of Yixue. Purely imaginary places can be mapped with math and
geometry and made into real and true dimensions by definition. But this does not
make the exercise relevant or make the place mapped a place worth going. Xiang
Shu has its place in Yixue, but it helps to know when to stop.
The Early Han saw the development of two “auguristic” Xiang S hu streams
of metaphysical argument based on analogy. The first was called Cai Y i, which
used the relationship between symbols and sociopolitical and natural phenomena
(especially disasters) to predict specific events. The second was called Gua Q i,
which concentrated on cyclic patterns of symbols (especially intricate calendars)
and their relationship to events. In both cases, their symbolic correspondences
were seen as physically and metaphysically causal rather than simply linguistic.
The Gua Qi was the more over-elaborated (and pointless) of the two, but both
streams lost focus and substance, and the reason for what they were doing. A
similar “fate” fell on western Astrology, which failed to heed the words of one of
its founders, Aratos (3rd cent. BCE): “The astrological zodiac was not founded on
the stars, but on symbolic motifs of our inner nature”.
The Xiao Xiang section discusses number and scale a little further, and then
develops the first fourteen Xiang or Images. The Dimensions section will discuss
and chart a fair number of structural dimensions of the Yi. Several of the Xiang
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Shu or “Han” dimensions were merely Han dynasty inventions, some of them
were elaborations upon dimensions invented in the Wings, some advanced true
Wing rediscoveries, and some were true and original Han rediscoveries.
For a dimension to be in the invention category does not necessarily negate
its value, especially when it offers an excuse to say something insightful. In this
group fall certain Gua dimensions, such as the Jiao (or Reversed) Gua, twentyeight pairs of the Pang Tong (or Opposite) Gua, and the sixteen Hu (or Nuclear)
Gua. The assignment of twelve of the Gua to the Twelve Moons may have been
part of the repertoire of the Zhouyi authors (see 19.0), but this was taken much
further in the Han with assignments to very complex calendar correspondences
and the Twelve Earthly Branches. The Luo Shu, or the Writing from the River
Luo, and the He Tu, or the Yellow River Map, were developed in this era, at least
in narrative form. The San C ai, or the Three Talents (of Heaven, Man and Earth;
Tian, Ren and Di) were imported to the Yi from the culture at large and assigned
to three pairs among the six lines. The Hu G ua, or Nuclear Hexagrams, were
added. Certain of the Yao De (or Line Characteristics) were developed here from
scratch, such as Sheng Jian Yao (or Rising and Falling Lines); Governing and
Constituting Rulers (i.e. crucial lines in a Gua); and Yao Bi (or Lines Holding
Together) in either cheng (receiving) or cheng (resting upon) relationships.
Other tracts elaborated on dimensions which were new in the Wings, such as
Zhong, Centrality; Dang, Appropriateness; Zheng, Correctness (Appropriateness
in a Ruling Line); Fen, Equitable Apportionment; and Ying, Correspondence, also
called Resonance. Of the Zhouyi dimensions, they made several advances in the
understanding of the Gua Ming (or the Hexagram Names), the Yao W ei (or the
Line Positions), the Ban Xiang (or the Half Images), and the Gua Bian (or the
Hexagram Changes). And yet, like the Wing authors before them, they seem to
have missed the Zhi G ua subtleties (interpolations) as a source for the Yao C i
images, and the Fan Yao (See Dimensions, Gua Bian) dimension entirely.
In the first two centuries of the Han we also begin to see references to what
are called the San Yi, or Three Yi’s. These begin in the Zhouli, a record of Rites of
the Zhou, in which the Grand Diviner (Da Bu) is said to be charged with three
versions of the Changes: the Lian Shan (or Paired Mountains), the Gui Cang (or
Reverting to the Hidden, which for some goofy reason is often translated Flow
and Return to the Womb and Tomb) and the Zhouyi (or our Changes of Zhou).
There was a great deal of speculation in the Han on the first two of these versions
(which are lost), by Huan Tan (in Xin L un, a treatise), Zi Chun, Shan Haijing and
Zheng Xuan (127-200). The combined speculation tells an absurd tale: the Lian
Shan belonged either to Fu Xi or the Xia dynasty, began its sequence with the
Gua of Gen, and had a text of eighty thousand characters; while the Gui Cang
belonged either to Huang Di or the Shang dynasty, began its sequence with the
Gua of Kun, and had a text of forty-three thousand characters. Later opinions of
these speculations vary from groundless (Kong Yingda, 574-648) to worthy of
investigation (Gu Yanwu, 1613-1682). Some scholars have suggested that the
first two were simply textless divination methods. To those interested in the Xian
Tian, or the sequence of the Primal Heaven, the more intriguing of the two is the
520
Gui Cang because it begins with one of the endpoints of this sequence. But this
is more likely to have followed a sequence like Kun-Qian-Xun-Zhen-Li-Kan-DuiGen; or Kun-Xun-Li-Dui-Qian-Zhen-Kan-Gen, two versions of “The Family” Ba
Gua order. I have not yet seen it suggested that these two versions may have
been related to the working notes of the school of diviners who authored the
Zhouyi, which may never have been made public but would have been known
about in certain influential circles around the throne. They may also have been
large collections of shell and bone divinatory texts, phrases and omens somehow
adapted to being accessed by Yarrow stalks.
For one more side-bar before returning to the next school: the Li J i, or the
(Confucian) Book of Rites was compiled in the first century BCE by Dai Sheng. In
a comparison of temperaments and types of the readers of the various classics,
students of the Yi are called “pure and calm, refined and subtle.” The Huainanzi,
written by various authors some time prior to 122 BCE, mentions the traits of
“clear-sightedness and logical comprehension.” And it also notes that when the
Yi is abused, demons appear. So feel good about yourself, but watch out.
Not every scholar in the Early Han partook in the speculative endeavors of
the Xiang Shu Jia. Among the early holdouts who rejected the Apocrypha and
the intrusion of the Yin-Yang doctrines were Kong Anguo (156-74), Mao Heng
and his son, Mao Chang (2nd cent.) and Wang Huang (late 1st cent.). During this
period a number of texts which had been hidden from the Fires of Qin, and the
threat of its repetition, resurfaced. These were written in the pre-Qin script. They
also may have included a large number of forgeries, pseudepigrapha and hasty
reconstructions from oral tradition and memory. While the Xiang Shu Jia was to
continue to dominate until the 2nd century CE, reaching its prime in the 1st
century CE), a growing number of scholars turned to these (largely) older versions
of the classics for study. This trend was known as the Guwen Jia, or the Old Text
School, and its study, as the Gu Xue, or the Old Learning. Among its progenitors
were Yang Xiong (53 BCE - 18 CE) and Wang Chong (27-100). The former sought
a return to a purer Confucianism, while the latter, an eclectic (Za Jia) began to use
philosophical Daoist naturalism to undermine the Xiang S hu speculation, and in
the process began to bring aspects of Daoism into mainstream thought. Although
there was a general denouncement of wild prognostication, the Ten Wings of the
Yi were by now considered a part of the Old Text, and so many of these Guwen
scholars kept a pet, or favorite, structural dimension from either the Wings or the
Xiang S hu. For example, Fei Zhi (50 BCE - 10 CE) retained the Hu Ti, or Nuclear
Trigrams (and many others, including Gua Q i). Liu Xin (46 BCE - 23 CE), the
librarian whose father Liu Xiang (79-8) had been so instrumental in collecting lost
books under Cheng Di, retained a fondness for the pitch pipe associations. Yang
Xiong, above, in his Tai Xuan, the Great Mystery, developed the Si Xiang (the
Four Emblems) in some detail. The Yao D e and Yao W ei (the Changing Line
Characteristics and Positions) were picked up by both schools.
By the second and third centuries CE, Daoism had divided into its two main
branches, religious and philosophical. Each, separately, was to play a major part in
the next Yixue era. The first group had begun to take its form long before, in the
521
third century BCE. Its members were known as the adepts, the Fang S hi, or the
Masters of Prescriptions. This term would also translate well as Medicine Men,
except that women were involved as well. This tradition was also rooted in the
ancient shamanic traditions of China, with the Wan Nian Zhi (or Ling Zhi ) and
the Wan Nian Hama medicines. The Yinyang J ia was incorporated as well. Zou
Yan was credited as the father of Daoist alchemy, even though this alchemy is not
known to have been practiced prior to 133 BCE. Naturally, Laozi and Zhuangzi
were among the immortal founders. This tradition was largely secretive, esoteric
and underground, but it would surface now and then. A few times Fang Shi came
out to make expeditions, on a sovereign’s behalf, to search for the Ling Zhi on
some distant island. This treasure was the magic herb which makes one immortal.
They never bothered to inform their patrons that the Ling Zhi could be found in
half of the places where cows had been, growing right out of the pies. This tactic
backfired now and then, in the Qin dynasty especially, when a number of Fang
Shi were executed. They would also surface occasionally to make a mark on Yi
studies, notably by Wei Boyang (fl. 142-167) with the Zhouyi Cantonqi, and Yu
Fan (164-233) with the Yushi y i hou and Yushi yi han. Generally, the confusing
terminology they used in their practices, especially that of alchemy, was obscure
for the usual five reasons: mystique cultivated for the sake of business; keeping
the uninitiated amateurs away; keeping the uninitiated amateurs from the risk of
serious psychosis; having to invent terms for processes for which they had no
ready-made words; and lastly, the reasonable fear of persecution. The objectives
were ultimately the same as those of its cousin and partial descendant, western
Alchemy: turning lead into gold, or one’s own leadenness into sunlight. However,
the quest for immortality, taken literally, was much stronger in China, even after
the exoteric misperceptions had been peeled away. With a few exceptions, the
Fang Shi would largely stay hidden, at least until their teachings found a
prominent place in Yixue lore through their exposure by Chen Tuan (906-981)
and their subsequent impact on the thought of Shao Yong and Zhou Dunyi in
the Song dynasty. In general, the trend of this school of thought may be
considered a continuation of the Xiang Shu Xue, with more Daoist overtones.
Members of the second branch, philosophical Daoism, combined with the
Guwen J ia, or Old Text School of Confucianism, to form the Xuanxue J ia, the
School of the Mystery Learning. The blend of the two components was roughly
half and half: Kongfuzi was seen as a sage who was at least on a par with Laozi
and Zhuangzi. This school has been known by other names. Qing Tan Jia, or the
Pure Conversation School, was current at the time. It is best known in the West as
Neo-Daoism. In the Song dynasty it was called the Yi Li Jia, or the Meaning and
Principle School, and this is by far the most informative name as it contrasts well
with the Xiang Shu Jia, the Image and Number School, and reflects the diametric
and dialectical opposition of the two approaches. Where the Xiang S hu school
was structural, the Yi Li school was oriented to function.
Two major factors contributed to the rise of the Yi Li J ia. The Han dynasty
had disintegrated with the beginning of the Period of Disunity (which lasted until
the Sui and Tang dynasties). Confucianism had not been able to hold the empire
522
together, and Kongfuzi himself had been restored to a humble mortality since the
Guwen Xue. There was far less favored status for scholars at imperial courts. The
kind of thinking of the Yi Li Jia did not require this massive social superstructure.
Philosophical Daoism had provided a new, more natural, and less formal looking
glass with which to examine the classics. And second, the overly-elaborated
speculations of the Xiang Shu Jia, found in the Weishu (including the Yiwei s hu)
appeared to have run their course with more busyness than effect and credibility.
The leader of the Yi Li school, with specific regard to the Yijing, was Wang
Bi (226-249). In his short twenty-four year life he wrote important commentaries
on both Laozi’s Dao De Jing and the Yijing, the latter called the Zhouyi z hu and
the Zhouyi lueli. These two commentaries would later be expanded, with subcommentaries, by Han Kangbo (d. c. 385) and Kong Yingda (574-648). These
have been translated into English by Richard Lynn (see Bibliography). Wang Bi
described his approach as sao xiang, sweeping out the images, referring to the
clutter and extraneousness accumulated in centuries of interpretive fussing over
the diagrams. He used the school’s methodology of ming li, or name principles,
also called zheng ming, or the rectification of names, in trying to move inward
towards the core of the Yi, from the words on the surface, through the symbols of
the middle layers, to the ideas at the center. Once the idea was gained, he claimed,
the symbols and words were no longer necessary. To do this well required a clear
understanding first of the word meanings and their etymologies, and then a clear
understanding of the meanings of the symbols. Semantics, and carefully defined
categories and concepts, were most important to this analysis. And so too was the
elucidation of specific philosophical and moral points within a largely Confucian
framework. But since Wang Bi’s version of the classic was the Yijing, and not
simply the Zhouyi, there was already a lot of clutter and extraneous stuff which
he never thought to sweep out of the images. This was the first of his problems.
The second was that there were structural dimensions in the Zhouyi which were
important to the generation of its terminology, dimensions which the Wings had
failed to point out, and dimensions which only the superficial words could point
to. So when Wang Bi thought he had the idea, and therefore could dispense with
the words and the symbols, he in fact missed the point and developed superficial
ideas of his own instead. In all fairness, however, remember that his life was cut
short and he had little time to mature as a philosopher.
The Yi Li Jia was to be the dominant force in Yixue until the Song dynasty.
And most of the modern interpretations of the Yijing are founded upon analyses
by its members. Two of the standard texts of today were written under this
influence: Kong Yingda’s Zhouyi zhengyi and the Tang dynasty’s Li Dingzuo’s
Zhouyi jijie. Lu Deming (556-627) wrote the Zhouyi yinyi and the Jingdian
shiwen and included Han (Xiang S hu) commentaries. The work of Li Dingzuo
also includes some Han Xiang Shu commentaries.
Confucianism was almost dormant through the seven centuries from the end
of the Han to the beginning of the Song. It began a slow comeback with Han Yu
(768-824), who thought it best that the growing influence of Buddhism, as it was
adapting to its new Chinese context, be resisted. Li Ao (d. 844) continued this
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Confucian comeback, but he began to incorporate Buddhist ideas. The Xuanxue,
Yi Li or Neo-Daoist school still held the stage, but like a janitor does between
shows. Chen Tuan (907-960) began to bring (religious) Daoist ideas forward,
largely in the form of three diagrams (tu) and the oral teachings which went with
them. Two of these were number mandalas. The He Tu, or Yellow River Map, was
little more than a magic square in a jing tian (well-field or tic-tac-toe) grid: all of
the numbers added to fifteen. The Luo Shu , or Writing from the River Luo, was
more complex, showing the numbers one through ten, as odd and even, permuted
through the Wu Xing or Five Agents mandala. These two found their way to
Shao Yong (1011-1077), igniting his love for numbers in patterns. But this love of
numbers would take him into binary, rather than decimal, expressions of the two,
four, eight, and sixty-four of the Yijing. His primary pattern was called the order
of the Primal Heaven, Xian Tian, an expression which dates back at least to Chen
Tuan and his particular Daoist school. Shao Yong would develop this into an
unusually non-anthropocentric cosmology, and then append to this, through
number associations, a human ethic. His patterns are discussed and graphed in
Dimensions.
The third of the diagrams, called the Wujitu, or the Diagram of the Ultimate
No-thing-ness, was a map-ladder to the higher realms of existence in a pattern of
ten spheres (see Dimensions, Fig. 39). Wu, or No-thing, had been used by Daoists
since Laozi to describe the highest stateless state (i.e. ecstasy, derived from outof-stasis). The spheres, from the bottom, were a) Xuan pin zhi men; the gate of the
mysterious feminine, b) Lian jing hua qi; lian qi hua shen: refining essence,
transforming to vital force; refining vital force, transforming to spirit, c) Wu q i
chao yuan: the five forces (the agents animated) rising above the source. This is a
modified wu xing mandala, earth center, fire NW, water NE, wood SW & metal SE,
and an unexplained circle at S for the source, d) Chu kan tian li; taking from Kan,
adding to Li, in a proto-Taijitu of three concentric circles alternating half-black
and half-white, and e) Xu, void. This map found its way to Zhou Dunyi (10171073) who re-labeled the spheres within a new diagram called the Taijitu (see
Dimensions, Fig. 40), reading again from the bottom thus: a) Wan w u hua sheng;
evolving life of the myriad beings, b) (on the left of the sphere) Qian dao cheng
nan, (on the right) Kun dao cheng nu; Qian’s way completes the male, Kun’s
way completes the female, c) the same as c above, d) (on the left) Yang dong ,
(right) Yin jing; Yang in motion, Yin at rest, and e) Wu ji er tai ji: the ultimate nothing-ness and yet the supreme ultimate. The similarities of these two diagrams to
the Qabalah’s Tree of Life are glaring or striking enough to suggest an historical
connection, from China towards the West, and the most likely candidates for this
transmission, knowing their inclinations, would be the Sufis, who traveled the
world from China to Spain and advised to “seek wisdom, even in China.” This is
an hypothesis which I have not seen discussed anywhere, but several routes of
transmission existed. The Arabs had brought paper technology from China in the
8th century. Chinese alchemy made its way in Arab hands through the Middle
East to Europe a few centuries later. Colonies of Jews had settled in China by the
9th century. Our communication with China did not begin with Marco Polo.
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Chickens first came from Vietnam. But the Tree of Life, not drawn in its present
form until 1652, would have adapted itself to the verbal descriptions found in the
much older Sefer Yetzirah, the Book of Formation (est. 3rd to 6th cent. CE), rather
than adopting Song metaphysical speculation. Zhou Dunyi also developed a
similar approach to this map-ladder: from the top down, it described the order of
creation, from the bottom up, it described an ethical path or a path of personal
evolution. Unlike Shao Yong, Zhou Dunyi used the Wu Xing more than the Ba
Gua. The Liang Yi, or the Two Powers, were primary in both.
The philosophies of Shao Yong, who wrote the Huangji jingshi shu, or the
Supreme Principles Governing the World, and Zhou Dunyi, who wrote the Taijitu
shuo, or an Explanation of the Diagram of the Supreme Ultimate, and Tongshu, or
Penetrating the Book (of Changes), marked the beginning of the Song dynasty
school known as Dao Xue Jia, or the School of the Study of the Dao, or better
known today as Neo-Confucianism. This school actually had three major trends.
The first was structural, the Xiang S hu trend discussed above, which was never
made a great deal more elaborate than it had been. This would form the skeletal
structure of much of Song dynasty thought, although very often this formality
would be explicitly de-emphasized. The second continued the Yi Li trend, the
term coined by Song scholars for the emphasis on meaning and principle, words
which ultimately referred to ethics. This was well exemplified in the thoughts of
Cheng Yi (1033-1107) who wrote the Yichuan Yizhuan, and his older brother
Cheng Hao (1032-1085). Ouyang Xiu (1007-1072) started a little earlier, writing
the Yi dongzi wen, and was the first to call Confucian authorship of the Wings
into question.
This new Yi Li trend was marked by its own eclectic blend of Confucianism,
philosophical Daoism, religious Daoism (as it was processed by Shao Yong and
Zhou Dunyi), the Yijing (Yixue) tradition, and Buddhism. Eclecticism (Za J ia)
had a long tradition of its own, a good example being Wang Chong (27-100 CE),
and another, much later, Wang Yangming (1472-1529). Yi Li was the most critical
of Buddhism, which, in its Chinese evolution into Mahayana, had come a long
way in flight from the Buddha’s original teachings, the best example being the
Buddha’s explicit doctrine of Anatta, the non-existence of souls, being somehow
turned into the transmigration of the soul. This was, in a way, parallel to the
departure of Christianity from the teachings of Jesus under the neurotic guidance
of Paul, only in China hearts and minds would remain fairly open and religious
wars be unheard of. Chan Buddhism (a Chinese pronunciation of the Pali word
jhana or Sanskrit dhyana, meditative absorption, Zen in Japan) combined with
philosophical Daoism and was divested of much metaphysical nonsense in the
process. This was a little more palatable. The Yijing held an important place in the
Yi Li repertoire, but not as the center of attention, and not as a self-contained
system. Further, the philosophy embedded in the Wings was placed at the same
level of importance as the text of the Zhouyi. The Yijing was used more as book
of illustrations of Life’s many principles, or as an aid to the explanation of ideas
from other sources.
525
The third trend was one of synthesis of the first two. This began with Zhang
Zai (1020-1077), who wrote the Zhengmeng and Yishou, but it became most
influential in the Southern Song with the work of Zhu Xi (1130-1200), the Great
Synthesizer, who wrote the Zhouyi benyi, the Yixue Qimeng, and preserved some
of Shao Yong’s work in his Song Yuan Xucan. Once again, the Yijing itself,
though it held a very important place in the repertoire, was merely one tool: it was
not fundamental to the overall structure of thought. This synthetic trend would
be dominant through most of the Southern Song and Ming dynasties. The Yixue
Qimeng may also have been the source of the method currently used to divine
using Yarrow stalks, the method which has "probability problems." (A translation
by Joseph Adler is available, see Bibliography). Although this method is not
inconsistent with descriptions given in Wing and Han texts, there is no way to be
certain that the older method of stalk divination is faithfully preserved here.
The 17th century, or the late Ming dynasty (1368-1643), marked yet another
reversal of emphasis, which would continue throughout the Qing (1644-1911).
This was a reaction to the homogenization of synthesis and to the threat of the
individual learnings and teachings being lost in a general soup. This was a period
of study of the individual classics, each according to its own merits. Because this
meant a return to the texts of the Han dynasty and earlier, wherever possible, this
trend was called the Hanxue, or the Han Learning. Even the works of Wang Bi
and the Xuanxue or proto-Yi L i scholars, were considered too modern for this
study. The Songxue, or the Song scholarship, was not of much help in this effort.
The Hanxue J ia tried to get as close as possible to the original masters, prior to
the influence of Buddhism and the Daoists who came after Laozi and Zhuangzi.
This effort was comparable to that of the Han Guwen Jia, or the Old Text School,
except that the convoluted writings of the Yiwei shu, or the Han’s Yi Apocrypha,
were resurrected in the process, much as Wang Bi had incorporated the Wings
without question into his study of the Yi. While the effort was made to organize
Yixue into its historical streams, and to separate the original from the commentary,
there was an enormously greater amount of data written in and available from the
Han Dynasty. This proved to be something of a distraction, although it had its
merits. There was still the inclination to view the Yijing in terms of Han ideas
because there were so many Han ideas at hand. What this distracted the Hanxue
scholars from was the need to separate the Zhouyi from the commentary in the
Wings. And so the Hanxue J ia, while doing much to strip the Yi of post-Han
perspectives, did not succeed nearly as well in stripping the Yi of its Confucian
influence, or that of the Yinyang J ia and its tributaries, which included the W u
Xing, the calendars, and other extraneous dimensions.
The Hanxue effort is noted for its cataloguing and organization of the great
mass of material available on the Yi, volumes still extant which numbered in the
thousands. In the Kangxi period (1662-1722) this was to culminate, in 1715, in
the publication of an official, Imperial Edition of the Yijing, making use of the best
available sources, together with a body of important appended material. This
effort was led by Li Guangdi (1642-1718) and the text is the Zhouyi zhezhong.
This is “received text” used here in the present translation.
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Finally, in a note of both historical and academic interest, the oft-told story of
Leibnitz needs some clarification. Wolfgang Wilhelm von Leibnitz (1656-1730)
was the German philosopher and mathematician who invented differential and
integral calculus. During a period of correspondence with one Father Joachim
Bouvet, a Jesuit missionary in China, which lasted from 1697-1702, Leibnitz was
sent copies of the Yijing and the binary Xian Tian work of Shao Yong because
they appeared to contain information of mathematical interest. Many of today’s
English language editions claim (or leave implied) that this led to Leibnitz’s
“discovery” of binary numbers. This was not the case. Leibnitz had published his
De Progressione Dyadica in 1679, thirty years earlier. This was an independent
discovery, and it had the further advantage of the use of the number zero, a tool
which Shao Yong lacked. In fact, while Shao Yong demonstrated a facility for
complex mathematical calculations in his methods of divination, it is likely that he
derived his binary or Xian Tian sequence of the Hexagrams using simple graphics
which required no particular mathematical knowledge or skill. What the famous
correspondence accomplished was the renewal of Leibnitz’s interest in the binary
system, and the publication of Explication de l’Arithmetique Binaire , in 1703, in
which Shao Yong, and China’s Zhouyi authors, were given credit for discovering
the basis of the binary system.
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A Yijing Chronology, by Dynasty
* Dates prior to the 8th century BCE use the Bamboo Annals, 281 CE, as a benchmark
The reliability of this system of dating has not been established.
* Underlined numbers locate historical references found in the Zhouyi.
* Abbreviations (Han dynasty onward): XS: Xiang Shu trend; YL: Yi Li trend.
* Family names in Chinese are written first, titles are written second.
27th >1994 The Legendary Period
27th cent: Fu Xi, the legendary first sovereign, who (like Thoth, Hermes & Odin elsewhere)
created or discovered a magical alphabet in the Ba Gua.
1994>1523 The Xia Culture (The Still Unverified Xia Dynasty)
20th cent: Wang Hai (34.5, 56.6), an early legendary pioneer in animal (cattle) husbandry
who lost his success, his cattle, and perhaps his life, in the state of Yi, through the
overconfidence or heedlessness brought by success. A pun on the word Yi, meaning
changes and easy (i.e. sometimes too easy).
1523>1027 Shang (Yin) Dynasty
c.1523: Cheng Tang, Tang the Successful (49.T), the founding sovereign of the Shang, who
was perceived by the Zhou founders as wresting the Mandate of Heaven from a
sovereign (Jie Gui, last of the Xia) who, through acts of tyranny, forfeited the right to
rule.
c. 1400: The capital is moved to Yin (near Anyang). Divination is known to be in regular
use in the Shang palace and dynasty since the discovery of more than a hundred
thousand Oracle or Dragon Bones and shells.
r. 1229-1171: Wu Ding, aka Gao Zong (63.3, 64.4), the Illustrious Ancestor, subdued the
northern, barbarian Gui Fang (Devil’s Region) tribe in 1196 and symbolized the need
for competence and enduring persistence.
r.1096-1059: Di Yi (11.5, 54.5), a loved and respected sovereign who gave his sister
(daughter ?) in marriage to a lesser Zhou noble (Ji Chang, aka Wen Wang?). The bride
dressed humbly for the wedding to accord with her new and lower station, symbolizing
patience with growth.
r. 1059-1127: Zhou Xin, aka Di Xin (36.6), a tyrant who lost the Mandate of Heaven, and so
brought about the end of the Shang dynasty.
c. 1038: Ji Zi (36.5), a Chinese parallel to Shakespeare’s Hamlet, an aristocrat who tattooed
his body and feigned madness to avoid service and survive the dark era. Later, it is said,
he would not serve the house of Zhou either.
1081-1032: Ji Chang, aka Xi Bo, Earl of the West in the tribal state of Zhou in the Wei river
region and later, Wen Wang, A political prisoner for two or three years c. 1048.
The father of the Zhou dynasty, given his title posthumously by his son, Wu Wang.
c. 1048: The Gua Ci is said to have been first written down by Wen Wang while
imprisoned at Youli. There is reason neither to accept nor deny this claim of authorship.
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1027>771
Early Zhou (Western Zhou)
r. 1027-1025: Ji Fa, Wu Wang (49.T), the eldest son of Wen Wang, defeated Zhou Xin at
Muye in 1027 and became the first Zhou sovereign.
c. 1027: Kang Hou, aka Kangshou Feng (35.0) a younger brother of Ji Fa, and the first to
receive a fief (in Kang). The archer lord, or powerful prince, who seems to symbolize
an open economy and liberty.
r. 1025-1020: Ji Dan, aka Zhou Gong, the Duke of Zhou, who reigned as regent for his
nephew Cheng. By tradition, the author of the Yao Ci.
r. 1020-983: Cheng Wang (The Complete Sovereign), the heir to Wu Wang and the second
sovereign of the Zhou.
c.10th cent: Early layers of the Shu Jing, the Book of Documents or History, refer to
divination by shell (seven methods) and milfoil (two methods), chapters II, V, & IX.
c. 9th cent: Early layers of the Shi Jing, the Book of Odes or Songs, I.5, refer to divination
by shell and milfoil.
776: Accounts of a solar eclipse provide the first certain reference date in Chinese history.
771: The Gua Ci and Yao Ci are by this time edited into approximately their present form
and content. This may have been done before 800.
770>476
Chun Qiu, Spring and Autumn (Eastern Zhou)
672: Date of Zuozhuan passage quoting from the Zhouyi in divinatory use.
602: Date of Zuozhuan passage quoting from the Zhouyi in philosophical use.
563: Lady Mu Jiang, first discusses Si De, the four qualities and connects them with Yuan,
Heng, Li & Zhen.
551-479: Kongfuzi (Confucius)
6th cent.: The Iron Age begins
c. 500: The Shi Jing, or Book of Odes, is compiled and edited.
c. 481: The Chun Qiu, or Spring and Autumn Annals, is compiled, giving a brief chronicle
of twelve dukes of the state of Lu, from 722 to 481.
475>221
Warring States (Eastern Zhou)
The Lunyu, The Analects of Kongfuzi, two questionable references to the Yi at VII.16 &
XIII.22, in some versions only.
fl. 4th cent: Zuo Qiuming, Zuozhuan, poss. Guoyu
c. 350: Zuozhuan (Zuo’s commentary), chronicles the Spring and Autumn Period, citing 16
examples of divination with the Zhouyi, using the term Zhi Gua to reference changing
lines. See Shchutskii, p.191.
c. 350: Guoyu (Discourse on the States), records important conversations of the Spring and
Autumn by state. Quotes portions of the Zhouyi. Introduces the terms Yin and Yang as
a polarity.
fl. 4th cent: Shi Zi, quotes Zhouyi
315-235: Xun Zi, quotes Zhouyi
3rd cent: The Yinyang Jia or Yin-Yang school begins.
305-240: Zou Yan combines the Yin and Yang tradition with the Wu Xing or 5 Agents
tradition, both of which date from the Spring and Autumn period.
529
c. 3rd to c. 2nd centuries: The Shi Yi or Ten Wings take final form, and incorporate some
materials from as early as the 6th century, certainly the 5th and 4th. The Tuan Zhuan,
the 1st & 2nd Wings; the Xiang Zhuan, the 3rd & 4th Wings; and the remaining
Wings: 5, 6, 7, 8, 9 & 10. These introduce Yin and Yang to the Yi (primarily as Rou and
Gang), but not the Wu Xing or 5 Agents.
d. 289: Xun Xu
d. 235: Lu Buwei, Lushi Chun Qiu, Wu Xing
221>207
Qin Dynasty
r. 221-207: Qin Shihuang ends the Warring States period. Cultural and geographic
unification, standardization of measures, linguistic reform, feudalism abolished.
Legalists gain influence, esp. Li Si, prime minister.
221-187: Fu Sheng, cai yi, divination by natural phenomena, esp. disasters
213: The Burning of the Books, and cultural purges. Private learning and teaching banned.
Private libraries seized and burned, but sparing many agricultural, husbandry, medicine
and divination texts.
213-168: Jia Yi, Xin Shu, helped to bring Confucian and Yinyang schools closer together,
broke trail for Dong Zhongshu
fl. 200: Lu Jia, Xin yu
202-143: Tian He, version of Zhouyi
206 BCE to 24 CE: Western Han
179-104: Dong Zhongshu, Chun Qiu Fanlu, combined Confucianism with Yinyang Jia,
proto-Xiang Shu and Jinwen (New Text) school. Instrumental in making Confucianism
the orthodox state philosophy.
r. 179-157: Wen Di, a Han emperor in the Confucian model
179-122: Liu An, work on Huainanzi, YL
168: Mawangdui manuscripts entombed
167-87: Dongfang Shuo, Ling qi jing
165: Bamboo text buried in a Fuyang tomb
2nd cent: The Xiang Shu Jia or Image and Number school begins, aka Xiang Shu Zhi
Xue, the learning of Image and Number, aka Jin Wen Jia, the New Text school, a branch
of Confucianism grounded in Yinyang ideology but adding Tai Yi, Si Xiang and Ba
Gua. The first entries of the Yiweishu, or Western Han Apocrypha. Dominant through
the 1st cent. CE
156-74: Kong Anguo, a Confucian who resisted the Yinyang influence, along with Mao
Heng and son Mao Chang (2nd cent.) and Wang Huang (1st cent.), and so protoGuwen.
fl. 150: Han Ying, Han shi Waizhuan, XS, YL
2nd cent: Ding Kong, XS
2nd cent: Ding Guan, YL
2nd cent: Ding Kuan, yinyang jia, cai yi, XS, YL
2nd cent: Xun Zi, XS
145-86: Sima Qian, Shi ji, Guwen
140-90: Cai Jingjun, Gua Bian
530
140-80: Jing Fang (the elder), may have written Jing Fang Yizhuan, but see 76-37 below.
r.140-87: Wu Di, Han ruler who, at the behest of Dong Zhongshu, instituted Confucianism
(as an umbrella for related schools) as orthodoxy. Ended revival in the Han of
feudalism by instituting the Examination System, allowing peasants with ability and
merit to rise to power and influence.
136: Confucianism is made the official school. The Yi and other works are canonized
(given the suffix -jing, Classic)
c. 120: Huainanzi compiled, various authors
1st. cent.: Li Ji, the Book of Rites written by Dai Sheng. Refers to Zhouyi.
1st cent.: Zhou Li compiled (record of Zhou rites). Refers to San Yi, the 3 Yi’s.
90-40: Meng Xi, gua qi, yinyang jia, Guwen version of Zhouyi, XS
76-37: Jing Fang, Jingshi yi zhuan, Yi za zhan tiaoli fa, Yi zhangchu, ba gong, gua qi,
yinyang jia, XS
79-8: Liu Xiang, collator of books in Han Imperial library, father of Liu Xin
fl. 70-10: Jiao Yangshou (Jiao Gan), Jiaoshi yi lin, gua bian, yinyang jia, XS
1st cent: The Guwen Jia or Old Text school begins, progenitors of Xuanxue.
53 BCE -18 CE: Yang Xiong, Taixuan jing, Guwen
50 BCE -10 CE: Fei Zhi, poss. Guwen version of Zhouyi, XS
46 BCE -23 CE: Liu Xin, catalogued Imperial Library, Guwen.
1st cent: Gao Xiang
1st cent: Shi Chou, Guwen version of Zhouyi, YL
1st cent: Liang Qiuhe, Guwen version of Zhouyi, YL
1st cent: Wang Huang, Guwen
1st cent: Xiang Shu. XS
1st cent: Zheng Shi. XS
Han era: (West or East) no dates: Chao Shi, Cui Jing, Huan Tan, Zi Xia. Poss. all XS
25>220
Eastern Han
fl. 25: Chen Yuan, Guwen
27-100: Wang Chong, Guwen, began introduction of philosophical Daoism. An Eclectic
(Za Jia) who also used Yin-Yang.
1st cent: Zheng Zhong, Guwen
78-139: Zhang Heng, XS
79-166: Ma Rong, Ma Wang Yi yi, Yi zhuan, Guwen, XS
55-149: Xu Shen, Shuowen Jiezi (121 CE) a dictionary of the Chinese language, arranged
around 540 radicals or basic characters. This would be reduced to 214 radicals in 1644.
105: Cai Lun invents paper, the lasting alternative to silk and bamboo.
127-200: Zheng Xuan, Yizan & Yilun, Zhouyi Zheng zhu, Yiwei commentator, Guwen,
mentions Lianshan and Guizang, XS
128-190: Xun Shuang, rising and falling lines, Guwen
fl. 142-167: Wei Boyang, Zhouyi cantongqi, Daoist XS
164-233: Yu Fan, Yu shi yi hou, Yu shi yi yan, Yi tu tiaobian, Daoist XS These last two
Daoists are part of a largely underground stream known as Fang Shi, the Masters of
Prescription, or Adepts, which began as an offshoot of the Yinyang Jia, incorporated
531
Laozi and Zhuangzi, and began practicing alchemy by 133 BCE (but see Gua 50). This
would become very influential in the Song, beginning with Chen Tuan (906-989), see.
175-248: In this period, the Yijing is engraved at least twice on stone tablets, first in 175183 by Cai Yong, poss. based on text of Liang Qiuhe, W. Han.
176-208: Lu Ji, Yi shu, Lu shi Zhouyi shu
192-232: Cao Zhi
fl. 192: Song Zhang, Yi zhu
195-256: Wang Su, Yi zhu
208-255: Guan Lu
3rd cent.: Guan Lang (Ziming), Dongji zhenjing, Dongji cantongqi, Guan shi Yi zhuan
3rd cent: Dong Yu, Yi zhangju
3rd cent: Yao Xin, Yizhu
220>280
The Three Kingdoms
The Yi Li Jia or Meaning and Principle school begins. This is a Song dynasty term for
what is first called the Xuanxue, the Learning of the Mysteries; aka Qing Tan, Pure
Conversation; aka Neo-Daoism. Strong influence of philosophical Daoism but also
Confucian. This will dominate Yi scholarship until the early Song dynasty.
221-300: Xiang Xiu, Yi yi, YL
226-249: Wang Bi, Zhouyi zhu & Zhouyi lueli, YL
?-312: Guo Xiang, comments on Yijing, Laozi & Zhuangzi, YL
c. 250- c. 330: Ge Hong, Daoist
262-303: Lu Yun, YL
265>420
Jin Dynasties
276-324: Guo Pu, Yi dong lin
281: The Bamboo Annals are entombed, latest basis for ancient historical dates
fl. 317-322: Gan Bao, Yi jie
d. c. 385: Han Kangbo, comments on the Xi Ci Zhuan, Xu Gua, Za Gua, Shuo Gua.
Generally follows Wang Bi. YL
4th cent: Xu Miao, Yi yin zhu
4th cent: Wang Yi, Yi zhu
386>589
Northern & Southern Dynasties
398-445: Fan Ye, Hou Han shu, bibliography of Han sources
420-477: Yuan Can, YL
421-502: Fu Manrong, YL
5th cent: Liu Huan, Qian Kun yi, Xici shu
457-508: Yan Zhizhi, YL
474-546: Taishi Shuming, YL
b. 507: Bu Shang, Zi Xia Yi zhuan
6th cent: Wei Yuansong, Yuan bao jing zhuan
551-591: Yan Zhitui (Yan Jiaxun), YL
556-627: Lu Deming, Zhouyi yinyi, Jingdian shiwen (Glosses and Han commentaries)
532
574-648: Kong Yingda, Zhouyi zhengyi, closely follows Wang Bi. One of today’s
standard Yi texts. YL
579-648: Fang Xuanling, Jin shu
580-643: Wei Zheng, Sui shu
581>618
Sui Dynasty
584-617: Wang Tong, a lone Confucian voice in a Neo-Daoist context.
618>907
Tang Dynasty
Tang era: Xing Shou
Tang era: Guo Jing, Zhouyi ju zheng
fl 758: Li Dingzuo, Zhouyi jijie (includes a collection of 35 Han commentators). One of
today’s standard Yi texts. YL
fl. 8th cent: Qu Tan Xi Da, Kaiyuan Zhanjing
768-824: Han Yu, a Confucian beginning the comeback. Resistant to the influence of
Buddhism.
d. 844: Li Ao, a Confucian continuing the comeback, incorporating aspects of Buddhism
d. 905: Lu Xisheng, Yi zhuan
903-989: Chen Bo, Ma Yi Dao Zhe zhengyi xinfa
907>960
The Five Dynasties
906-989: Chen Tuan, Wujitu. Luo Shu & He Tu, The Writing from the River Luo
(described verbally in the Xi Ci Zhuan) and The Yellow River Map. Transmitted Xian
Tian Tu to Chong Fang (d. 1014). Daoist XS
d. 1014 Chong Fang, source for Shao Yong (through Mu Xiu and Li Zhicai) and Zhou
Dunyi (through Li Gai, Xu Jian, Fang Echang and Liu Mu). XS
916>1125
Liao Dynasty (Tartar)
960>1127
Northern Song Dynasty
c. 960: The Dao Xue Jia begins, the School of Study of the Dao, but better known as NeoConfucianism. Also incorporated Buddhist ideas.
993-1059: Hu Yuan, Zhouyi kou yi
11th cent.: Xu Fu. XS
d. 1045: Li Zhicai, Shao Yong’s teacher. Daoist XS
1007-1072: Ouyang Xiu, Yi tongzi wen. The first to call Confucian authorship of the Wings
into question. YL
1009-1066: Su Xun, discusses crack-making, see Shchutskii, p. 232.
1011-1064: Liu Mu, Yishu Gouyin Tu, Zhou Dunyi’s teacher. Daoist XS
1011-1077: Shao Yong, Huangji jingshi shu, Meihua Yi shu XS
1017-1073: Zhou Dunyi, Taijitu shuo, Tongshu. XS + YL
1019-1086: Sima Guang, Qian xu, (Gouchu) Yi shuo, Tai xuan jing ji ju
1020-1077: Zhang Zai, Zhengmeng, Yishou. XS + YL
1032-1085: Cheng Hao, YL, and his brother, next:
1033-1107: Cheng Yi, Yichuan Yizhuan. YL
533
1036-1101: Su Shi, a poet. Su shi Yi zhuan, Dong Bo Yi jie. See Shchutskii, pp. 214 &
229. Thought the classics should be grasped by intent and an understanding of the
whole. YL
1047-1113: Ouyang Fei, XS
1057-1134: Shao Bowen, Yixue bian huo
1062-1126: Chen Guan, Liao zhai Yi shuo
1072-1138: Zhu Zhen, Han shang Yi zhuan, Gua Tu, Cong shuo. A classical scholar who
traced line of Xian Tian Tu transmission from Chen Tuan to Shao Yong and Zhou
Dunyi.
fl. 1074-1158: Li Guang, Du Yi xiang shuo
1088-1154: Zheng Gangzhong, Zhouyi kuiyu
1091-1187: Guo Yong, Guoshi chuan jia Yi shuo. XS
1100-1178: Li Heng, Zhouyi Yi hai zuoyao
1115>1234 Jin Dynasty (Tartar)
1123-1195: Cheng Dachang, Yi yuan
1127>1279 Southern Song Dynasty
1127-1206: Yang Wanli, Cheng Zhai Yi zhuan
1130-1200: Zhu Xi, Zhouyi benyi, Yixue qimeng, Zhouyi Canton qi kaoyi. Preserves
some of Shao Yong’s work in Song Yuan Xucan, ch. 10. Argued Taiji and Wuji as
complements. Called the Great Synthesizer. XS +YL
1137-1181: Lu Zuqian, Gu Zhouyi, Zhouyi Xici jingyi, Gu yi congshu, Yi shuo, Zhouyi
yin xun.
1139-1192: Lu Jiuyuan (Lu Xiangshan), Xinxue school
1140-1226: Yang Jian, Ji Yi, Yang shi Yi zhuan. YL
fl. 1142: Lin Yi, Zhou Yijing juan ji jie
1148-1236: Cai Yuan, Yi xiang Yi yan
1166-1234: Li Xinchuan, Binzi xue Yi bian
fl. 1162: Li Shi, Fang Zhou jing shuo
d. 1208: Xiang Anshi, Zhouyi wan ci
fl. 1165: Zhang Xingcheng, Huang ji jing she
1167-1230: Cai Chen, Jingshi Zhiyao. XS
1178-1237: Wei Liaoweng, Zhouyi yao yi
fl. 1181: Guo Yong, Guoshi chuan jia Yi shuo
1189-1256: Zhao Yifu, Yi tong
fl. 1198: Li Guo, Xue Yi cong jian, Xi Xi Yi shuo
1209-1281: Xu Heng, Du Yi siyan
1223-1296: Wang Yinglin, Zheng shi Zhouyi
1249-1333: Wu Cheng, Yi zuan yan, Yi zuan wai yi. YL
13th cent: Ding Yidong, Da yan suoyin, Yi xiang yi
1258-1314: Yu Yan, Zhouyi Cantonqi Fahui, Yi ji shuo, Du Yi ju yao. Alchemical Daoist
XS
1271-1368: Ma Duanlin, Wen Xian tongkao
534
1280>1367 Yuan Dynasty (Mongol)
1319-1369: Zhao Fang, Zhouyi wenquan
1368>1643 Ming Dynasty
1370-1418: Hu Guang, Zhouyi zhuan da chuan
fl. 1378: Ye Ziqi, Tai xuan benzhi
1416-1508: Wang Shu, Wan Yi yi jian
1434-1484: Hu Juren, Yi xiang chao
1472-1529: Wang Yangming, aka Wang Shouren, Da Xue Wen. Eclectic
1478-1541: Cui Xian, Du Yi yu yan
1493-1549: Yang Jue, Zhouyi bian lu
fl. 1517: Lin Xiyuan, Yijing cun yi
1518-1593: Li Shizhen, Bencao gangmu
1525-1604: Lai Zhide, Yijing Lai zhu tujie, Bagua fen ye tu, Zhouyi ji ju, Yijing Jizhu. XS
fl. 1531: Wang Wenlu, Zhouyi Can Tong
1537-1600: Pan Shizao, Tu Yi shu
1558-1639: Hao Jing, Yi ling
1561-1626: Gao Panlong
1579-1634: Chen Rengxi, imperial academician
1585-1646: Huang Daozhou, Yi xiang zheng, Sanyi dong ji
1585-1675: Sun Qifeng, Du Yi da zhi
17th cent: The Hanxue Jia begins, the School of Han Learning. This begins a period of
classical scholarship, seeking to isolate Han-and-earlier studies from later influences,
especially from Songxue, the Song learning. They did not succeed well in separating
the Zhouyi from the Yinyang Jia, Shi Yi and Xiang Shu Jia. Jinwen (New Text)
regained prominence over Guwen.
1603-1699: Diao Bao, Yizhuo
fl. 1604: Wei Jun, Yi yi gu xiang tong
1609-1665: Fu Yijian, Yijing tongzhu
1610-1695: Huang Zongxi, Yixue xiang shu lun. With brother Zongyan (below)
questioned the antiquity of the Luo Shu & He Tu. Hanxue
1611-1671: Fang Yizhi
1612-1693: Qian Chengzhi, Tian jian Yixue
1613-1682: Gu Yanwu, Yiyin, Rizhi lu, essays on the Lianshan and Guicang. Hanxue
1616-1686: Huang Zongyan, Zhouyi xiang ci, Zhouyi xun men yu lun. Scholar of Chen
Tuan transmission.
1619-1692: Wang Fuzhi, Zhouyi neizhuan, Zhouyi waizhuan, Zhouyi daxiang jie, Zhou
Yi baishu, Zhouyi kao yi
1623-1716: Mao Qiling, Zhongshi yi, Taiji Tushuo Yiyi
1629-1709: Zhu Yizun, Jing Yikao, scholar of Chen Tuan transmission.
1633-1714: Hu Wei, Yi tu mingbian, Hanxue
1635-1704: Yan Yuan, Hanxue
1638-1700: Zhang Ying, Yijing zhong lun
1642-1718: Li Guangdi, the editor of Zhouyi zhezhong
535
1644>1911 Qing Dynasty (Manchu)
Qing, no dates: Jiang Yougao, Wang Yinzhi, Yu Yue, Zhang Erqi (Hanxue), Zhu Junsheng
1651-1723: Chen Menglai, Zhouyi qian shu
1654-1727: Hu Fang, Zhouyi Benyi
1655-1723: Kang Xi, Emperor, r. 1662-1722, patron of literature
1655-1736: Hu Xu, Zhouyi han shu yue cun
1656-1738: Wang Xinjing, Feng Chuan Yi shuo
1659-1733: Li Gong, Zhouyi zhuan zhu. Hanxue
1665-1736: Zhu Shi, Zhouyi zhuan yi heding
fl. 1670: Zhang Lie, Du Yi ri chao
1670-1744: Ren Qiyun, Zhouyi xixin
1671-1741: Hui Shiji, Yi shuo, father of Hui Dong. Hanxue
1679: Gottfried Wilhelm Leibnitz (1656-1730), a German mathematician, publishes De
Progressione Dyadica
1681-1760: Wang Youpu, Yi yi shu lin
fl. 1684: Wu Yueshen, Zhouyi benyi yao zheng
1685-1752: Pan Siju, Zhouyi qian shi
1685-1763: Shen Qiyuan, Zhouyi Kong yi ji shuo
fl. 1685: Wei Litong, Da Yi tong jie
1697-1702: Correspondence between Joachim Bouvet (1646-1716), a Jesuit in China, and
Leibnitz, regarding the Yijing and Shao Yong’s work.
1697-1758: Hui Dong, Zhouyi shu, Yi Hanxue, Yili, Yi dayi, Zhouyi guyi, Yi benyi
bianzheng, Yi wei yan. Hanxue
1703: Leibnitz publishes Explication de l’Arithmetique Binaire, referring to the Yijing in
the subtitle.
c. 1706: Hu Wei, Yi Tu Ming Bian, Chen Tuan information.
1715: Zhouyi zhezhong, Correct Arrangement of the Yijing, completed
1723-1777: Dai Zhen, Dai Dongyuan. Hanxue
1735-1801: Jin Bang, Zhouyi kao zhan
1736: Yijing translated into Latin by P. Regis, a Jesuit
1753-1818: Sun Xingyan, Zhouyi jijie, Sun shi Zhouyi ji jie. A Han collection. Hanxue
1761-1802: Zhang Huiyan, Zhouyi yushi, Yushi Yi shi, Zhouyi xiangyi, Yi zhengshi yi,
Xunshi jiujia yi. Fourteen Han masters. Hanxue
1763-1820: Jiao Xun, Yi zhangju, Huang Qing jingjie, Yi ti lue, Yi tongshi, Jiao shi
congshu, Diao gu lou Yixue, Yi yu yue lu. Hanxue
1764-1849: Ruan Yuan, Jingji zuangu, Zhouyi jiaokan ji, Huang Qing jingjie Yi lei hui
bian. Hanxue
1794-1857: Ma Guohan, Huang hua guan shu ju Jinan ke ben. 64 Volumes. Hanxue
1794-1875: Ding Yan, Yi lin shiwen, Zhouyi jiegu
1865-1898: Tan Sitong, eclectic
1899-1903: Oracle or Dragon Bones were discovered and made public.
536
1912>1949 The Republic of China
1930's The Modernist tradition begins in China
b 1900: Gao Heng, commentary on the full Zhouyi text Zhouyi gujing jinzhu, Modern
Annotations to the Ancient Classic Zhouyi, pub 1947; Zhouyi gujing tongshuo pub
1958
1926 through1930's A series of essays: Gushibian, Debates Over Ancient History. Marks
the beginning of Context Criticism
1892-1978: Guo Moruo, to whom we owe Fu as 'captive,' 1928
1893-1980: Gu Jiegang, new-style scholar, first essay republished in Gushibian, 1931
1899-1946: Wen Yiduo Zhouyi jizheng leizuan (1941)
1907-1979: Qu Wanli
d1975: Li Jingchi Zhouy tongyi, Zhouyi tanyuan (1931)
20th Cent: Li Hansan Zhouyi Guayaoci shi yi
20the Cent: Dong Zuo Bin, oracle bones scholar
1933: Arthur Waley's influential article on omens and portents in the Yi
1949>21st
The People’s Republic
1973: Mawangdui manuscript discovered, unearthed in 1976.
1980's The Modernist tradition arrives in the western world with the doctoral theses of
Kunst and Shaugnessey, books by Whincup, Kerson & Rosemary Huang, and in the
1990's, Rutt and Gottshalk
537
Appendix One: Lessons for the Scholars
Appendix Two: Humor in the Zhouyi
Bibliography and Acknowledgements
Indexes and Keys
539
Appendix 1, Lessons for the Scholars
The following stories and parables, most borrowed from western traditions,
all have something to teach the modern student and Yixue scholar. The modern
academic traditions and fads are no more immune to the problems and fallacies
described here than were the Han Dynasty Yiweishu trends.
The Blind Men and the Elephant
by John Godfrey Saxe (1816-1887)
It was six men of Indostan, to learning much inclined,
Who went to see the elephant (though all of them were blind)
That each by observation might satisfy his mind.
The First approached the elephant, and happening to fall
Against his broad and sturdy side, at once began to bawl:
"God bless me! but the elephant is nothing but a wall!"
The second, feeling of the tusk, cried "Ho! what have we here
So very round and smooth and sharp? To me 'tis mighty clear:
This wonder of an elephant is very like a spear!"
The Third approached the animal, and, happening to take
The squirming trunk within his hands, thus boldly up and spake:
"I see," quoth he, "the elephant is very like a snake!"
The Fourth reached out his eager hand and felt about the knee:
"What most this wondrous beast is like is mighty plain," quoth he;
"'Tis clear enough the elephant is very like a tree!"
The Fifth, who chanced to touch the ear, said "E'en the blindest man
Can tell what this resembles most, deny the fact who can,
This marvel of an elephant is very like a fan!"
The Sixth no sooner had begun about the beast to grope
Than, seizing on the swinging tail that fell within his scope,
"I see," quoth he, "the elephant is very like a rope!"
And so these men of Indostan disputed loud and long,
Each in his own opinion exceeding stiff and strong,
Though each of them was partly right, and all were in the wrong!
So, oft in theologic wars the disputants, I ween,
Rail on in utter ignorance of what each other mean,
And prate about an elephant not one of them has seen!
540
The Emperor’s New Clothes
Hans Christian Andersen
(public domain version, translator is uncredited)
Many years ago there was an Emperor who was so excessively fond of
new clothes that he spent all his money in dress. He did not trouble himself in the
least about his soldiers; nor did he care to go either to the theatre or the chase,
except for the opportunities then afforded him for displaying his new clothes. He
had a different suit for each hour of the day; and as of any other king or emperor,
one is accustomed to say, "he is sitting in council," it was always said of him, "The
Emperor is sitting in his wardrobe."
Time passed merrily in the large town which was his capital; strangers
arrived every day at the court. One day, two rogues, calling themselves weavers,
made their appearance. They gave out that they knew how to weave stuffs of the
most beautiful colors and elaborate patterns, the clothes manufactured from
which should have the wonderful property of remaining invisible to everyone
who was unfit for the office he held, or who was extraordinarily simple in
character.
"These must, indeed, be splendid clothes!" thought the Emperor. "Had I
such a suit, I might at once find out what men in my realms are unfit for their
office, and also be able to distinguish the wise from the foolish! This stuff must be
woven for me immediately." And he caused large sums of money to be given to
both the weavers in order that they might begin their work directly.
So the two pretended weavers set up two looms, and affected to work
very busily, though in reality they did nothing at all. They asked for the most
delicate silk and the purest gold thread; put both into their own knapsacks; and
then continued their pretended work at the empty looms until late at night.
"I should like to know how the weavers are getting on with my cloth," said
the Emperor to himself, after some little time had elapsed; he was, however, rather
embarrassed, when he remembered that a simpleton, or one unfit for his office,
would be unable to see the manufacture. To be sure, he thought he had nothing
to risk in his own person; but yet, he would prefer sending somebody else, to
bring him intelligence about the weavers, and their work, before he troubled
himself in the affair. All the people throughout the city had heard of the
wonderful property the cloth was to possess; and all were anxious to learn how
wise, or how ignorant, their neighbors might prove to be.
"I will send my faithful old minister to the weavers," said the Emperor at
last, after some deliberation, "he will be best able to see how the cloth looks; for
he is a man of sense, and no one can be more suitable for his office than he is."
So the faithful old minister went into the hall, where the knaves were
working with all their might, at their empty looms. "What can be the meaning of
this?" thought the old man, opening his eyes very wide. "I cannot discover the
least bit of thread on the looms." However, he did not express his thoughts aloud.
The impostors requested him very courteously to be so good as to come
nearer their looms; and then asked him whether the design pleased him, and
541
whether the colors were not very beautiful; at the same time pointing to the
empty frames. The poor old minister looked and looked, he could not discover
anything on the looms, for a very good reason, viz: there was nothing there.
"What!" thought he again. "Is it possible that I am a simpleton? I have never
thought so myself; and no one must know it now if I am so. Can it be, that I am
unfit for my office? No, that must not be said either. I will never confess that I
could not see the stuff."
"Well, Sir Minister!" said one of the knaves, still pretending to work. "You
do not say whether the stuff pleases you."
"Oh, it is excellent!" replied the old minister, looking at the loom through
his spectacles. "This pattern, and the colors, yes, I will tell the Emperor without
delay, how very beautiful I think them."
"We shall be much obliged to you," said the impostors, and then they
named the different colors and described the pattern of the pretended stuff. The
old minister listened attentively to their words, in order that he might repeat them
to the Emperor; and then the knaves asked for more silk and gold, saying that it
was necessary to complete what they had begun. However, they put all that was
given them into their knapsacks; and continued to work with as much apparent
diligence as before at their empty looms.
The Emperor now sent another officer of his court to see how the men
were getting on, and to ascertain whether the cloth would soon be ready. It was
just the same with this gentleman as with the minister; he surveyed the looms on
all sides, but could see nothing at all but the empty frames.
"Does not the stuff appear as beautiful to you, as it did to my lord the
minister?" asked the impostors of the Emperor's second ambassador; at the same
time making the same gestures as before, and talking of the design and colors
which were not there.
"I certainly am not stupid!" thought the messenger. "It must be, that I am
not fit for my good, profitable office! That is very odd; however, no one shall
know anything about it." And accordingly he praised the stuff he could not see,
and declared that he was delighted with both colors and patterns. "Indeed, please
your Imperial Majesty," said he to his sovereign when he returned, "the cloth
which the weavers are preparing is extraordinarily magnificent."
The whole city was talking of the splendid cloth which the Emperor had
ordered to be woven at his own expense.
And now the Emperor himself wished to see the costly manufacture, while
it was still in the loom. Accompanied by a select number of officers of the court,
among whom were the two honest men who had already admired the cloth, he
went to the crafty impostors, who, as soon as they were aware of the Emperor's
approach, went on working more diligently than ever; although they still did not
pass a single thread through the looms.
"Is not the work absolutely magnificent?" said the two officers of the
crown, already mentioned. "If your Majesty will only be pleased to look at it!
What a splendid design! What glorious colors!" and at the same time they pointed
542
to the empty frames; for they imagined that everyone else could see this exquisite
piece of workmanship.
"How is this?" said the Emperor to himself. "I can see nothing! This is
indeed a terrible affair! Am I a simpleton, or am I unfit to be an Emperor? That
would be the worst thing that could happen--Oh! the cloth is charming," said he,
aloud. "It has my complete approbation." And he smiled most graciously, and
looked closely at the empty looms; for on no account would he say that he could
not see what two of the officers of his court had praised so much. All his retinue
now strained their eyes, hoping to discover something on the looms, but they
could see no more than the others; nevertheless, they all exclaimed, "Oh, how
beautiful!" and advised his majesty to have some new clothes made from this
splendid material, for the approaching procession.
"Magnificent! Charming! Excellent!" resounded on all sides; and everyone was uncommonly gay. The Emperor shared in the general satisfaction; and
presented the impostors with the riband of an order of knighthood, to be worn in
their button-holes, and the title of "Gentlemen Weavers."
The rogues sat up the whole of the night before the day on which the
procession was to take place, and had sixteen lights burning, so that everyone
might see how anxious they were to finish the Emperor's new suit. They pretended to roll the cloth off the looms; cut the air with their scissors; and sewed with
needles without any thread in them. "See!" cried they, at last. "The Emperor's new
clothes are ready!"
And now the Emperor, with all the grandees of his court, came to the
weavers; and the rogues raised their arms, as if in the act of holding something up,
saying, "Here are your Majesty's trousers! Here is the scarf! Here is the mantle!
The whole suit is as light as a cobweb; one might fancy one has nothing at all on,
when dressed in it; that, however, is the great virtue of this delicate cloth."
"Yes indeed!" said all the courtiers, although not one of them could see
anything of this exquisite manufacture.
"If your Imperial Majesty will be graciously pleased to take off your
clothes, we will fit on the new suit, in front of the looking glass."
The Emperor was accordingly undressed, and the rogues pretended to
array him in his new suit; the Emperor turning round, from side to side, before the
looking glass.
"How splendid his Majesty looks in his new clothes, and how well they
fit!" everyone cried out. "What a design! What colors! These are indeed royal
robes!"
"The canopy which is to be borne over your Majesty, in the procession, is
waiting," announced the chief master of the ceremonies.
"I am quite ready," answered the Emperor. "Do my new clothes fit well?"
asked he, turning himself round again before the looking glass, in order that he
might appear to be examining his handsome suit.
The lords of the bedchamber, who were to carry his Majesty's train felt
about on the ground, as if they were lifting up the ends of the mantle; and
543
pretended to be carrying something; for they would by no means betray anything
like simplicity, or unfitness for their office.
So now the Emperor walked under his high canopy in the midst of the
procession, through the streets of his capital; and all the people standing by, and
those at the windows, cried out, "Oh! How beautiful are our Emperor's new
clothes! What a magnificent train there is to the mantle; and how gracefully the
scarf hangs!" in short, no one would allow that he could not see these muchadmired clothes; because, in doing so, he would have declared himself either a
simpleton or unfit for his office. Certainly, none of the Emperor's various suits, had
ever made so great an impression, as these invisible ones.
"But the Emperor has nothing at all on!" said a little child.
"Listen to the voice of innocence!" exclaimed his father; and what the
child had said was whispered from one to another.
"But he has nothing at all on!" at last cried out all the people. The Emperor
was vexed, for he knew that the people were right; but he thought the procession
must go on now! And the lords of the bedchamber took greater pains than ever,
to appear holding up a train, although, in reality, there was no train to hold.
Body Ritual Among the Nacirema
by Horace Miner. American Anthropologist LVIII (1956), 503-7
reprinted by permission of the American Anthropological Association
One of the best examples of the extreme degree to which a culture may be
dominated by ritualized, magical treatments of illness is that of the Nacirema, here
described by Miner. The Nacirema focus considerable attention upon the body,
which is thought to be utterly fulsome to the eye and naturally liable to infirmity.
The result of this belief is an elaborate household shrine complex of charms,
magic, potions and holy ablutions which are intended to prevent physical
debility. Should the household shrine prove inadequate, medical specialists such
as “holy mouth men” and “listeners” may be consulted. Miner’s discussion of
the shock treatments which are accepted and regularly employed in the latipso
ceremony confirms the native’s surpassing faith in what, by modern standards,
must be deemed supernatural, even abhorrent, techniques. The presence of a ritual
torture theme in Nacirema therapy lends the author to suggest the possibility of
sado-masochistic personality structure. Despite the sundry magical elements in
the Nacirema approach to physical ills, it would be a mistake to assume these
people are “magic-ridden.” It is principally in the area of sickness and death,
where science and rationalism have yet to provide assurance, that the Nacirema
turn to the supernatural; in their mundane affairs magic and ritual are less
important.
The anthropologist has become so familiar with the diversity of ways in
which different peoples behave in similar situations that he is not apt to be
surprised by even the most exotic customs. In fact, if all of the logically possible
combinations of behavior have not been found somewhere in the world, he is apt
544
to suspect that they must be present in some as yet undescribed tribe. This point
has, in fact, been described with respect to clan organization by Murdock. In this
light the magical beliefs and practices of the Nacirema present such unusual
aspects that it seems desirable to describe them as an example of the extremes to
which human behavior can go.
Professor Linton first brought the ritual of the Nacerima to the attention of
anthropologists twenty years ago, but the culture of these people is still very
poorly understood. They are a North American group living in the territory
between the Canadian Cree, the Yaqui and Tarahumare of Mexico, and the Carib
and Arawak of the Antilles. Little is known of their origin, although tradition
states that they came from the east. According to Nacerima mythology, their
nation was originated by a culture hero, Notgnihsaw, who is otherwise known for
two great feats of strength- the throwing of a piece of Wampum across the river
Pa-To-Mac and the chopping down of a cherry tree in which the Spirit of Truth
resided.
Nacerima culture is characterized by a highly developed market economy
which has evolved in a rich natural habitat. While much of the people’s time is
devoted to economic pursuits, a large part of the fruits of these labors and a
considerable portion of the day are spent in ritual activity. The focus of this
activity is the human body, the appearance and health of which loom as a
dominant concern in the ethos of the people. While such a concern is certainly
not unusual, its ceremonial aspects and associated philosophy are unique.
The fundamental belief underlying the whole system appears to be that the
human body is ugly and that its natural tendency is to debility and disease.
Incarcerated in such a body, man’s only hope is to avert these characteristics
through the use of the powerful influences of ritual and ceremony. Every
household has one or more shrines devoted to this purpose. The more powerful
individuals in the society have several shrines in their houses and, in fact, the
opulence of a house is often referred to in terms of the number of such ritual
centers it possesses. Most houses are of wattle and daub construction, but the
shrine rooms of the more wealthy are lined with stone. Powerful families imitate
the rich by applying pottery plaques to their shrine walls.
While each family has at least one such shrine, the rituals associated with it
are not family ceremonies but are private and secret. The rites are normally only
discussed with children, and then only during the period when they are being
initiated into these mysteries. I was able, however, to establish sufficient rapport
with the natives to examine these shrines and to have the rituals described to me.
The focal point of the shrine is a box or chest which is built into the wall.
In this chest are kept the many charms and magical potions without which no
native believes he could live. These preparations are secured from a variety of
specialized practitioners. The most powerful of these are the medicine men, whose
assistance must be rewarded with substantial gifts. However, the medicine men do
not provide the curative potions for their clients, but decide what the ingredients
should be and then write them down in an ancient and secret language. This
545
writing is understood only by the medicine men and by the herbalists who, for
another gift, provide the required charm.
The charm is not disposed of after it has served its purpose, but is placed in
the charm-box of the household shrine. As these magical materials are specific for
certain ills, and the real or imagined maladies of the people are many, the charmbox is usually full to overflowing. The magical packets are so numerous that
people forget what their purposes were and fear to use them again. While the
natives are very vague on this point, we can only assume that the idea in
retaining all the old magical materials is that their presence in the charm-box,
before which the body rituals are conducted, will in some way protect the
worshipper.
Beneath the charm-box is a small font. Each day every member of the
family, in succession, enters the shrine room, bows his head before the charm-box,
mingles different sorts of holy water in the font, and proceeds with a brief rite of
ablution. The holy waters are secured from the Water Temple of the community,
where the priests conduct elaborate ceremonies to make the liquid ritually pure.
In the hierarchy of magical practitioners, and below the medicine men in
prestige, are specialists whose designation is best translated “holy mouth men.”
The Nacerima have an almost pathological horror of and fascination with the
mouth, the condition of which is believed to have supernatural influence on all
social relationships. Were it not for the rituals of the mouth, they believe that their
teeth would fall out, their gums bleed, their jaws shrink, their friends desert them,
and their lovers reject them. They also believe that a strong relationship exists
between oral and moral characteristics. For example, there is a ritual ablution of
the mouth for children which is supposed to improve their moral fiber.
The daily body ritual performed by everyone includes a mouth-rite.
Despite the fact that these people are so punctilious about care of the mouth, this
rite involves a practice which strikes the uninitiated stranger as revolting. It was
reported to me that the ritual consists of inserting a small bundle of hog hairs into
the mouth, along with certain magical powders, and then moving the bundle in a
highly formalized series of gestures.
In addition to the private mouth-rite, the people seek out a holy-mouthman once or twice a year. These practitioners have an impressive set of
paraphernalia, consisting of a variety of augurs, awls, probes and prods. The use
of these objects in the exorcism of the evils of the mouth involves almost
unbelievable ritual torture of the client. The holy-mouth-man opens the client’s
mouth and, using the above-mentioned tools, enlarges any holes which decay
might have created in the teeth. Magical materials are put into these holes. If there
are no naturally occurring holes in the teeth, large sections of one or more teeth
are gouged out so that the supernatural substance can be applied. In the client’s
view, the purpose of these ministrations is to arrest decay and to draw friends.
The extremely sacred and traditional character of the rite is evident in the fact that
the natives return to the holy-mouth-men year after year, despite the fact that
their teeth continue to decay.
546
It is hoped that, when a thorough study of the Nacerima is made, there will
be careful inquiry into the personality structure of these people. One has but to
watch the gleam in the eye of the holy-mouth-men, as he jabs an awl into an
exposed nerve, to suspect that a certain amount of sadism is involved. If this can
be established, a very interesting pattern emerges, for most of the population
shows definite masochistic tendencies. It was to these that Professor Linton
referred in discussing a distinctive part of the daily body ritual which is performed
only by men. This part of the rite involves scraping and lacerating the surface of
the face with a sharp instrument. Special women’s rites are performed only four
times during each lunar month, but what they lack in frequency is made up in
barbarity. As part of this ceremony, women bake their heads in small ovens for
about an hour. The theoretically interesting point is that what seems to be a
preponderantly masochistic people have developed sadistic specialists.
The medicine man have an imposing temple, or latipso, in every community
of any size. The more elaborate ceremonies required to treat very sick patients can
only be performed at this temple. These ceremonies involve not only the
thaumaturge but a permanent group of vestal maidens who move sedately about
the temple chambers in distinctive costumes and headdress.
The latipso ceremonies are so harsh that it is phenomenal that a fair
proportion of the really sick natives who enter the temple ever recover. Small
children whose indoctrination is still incomplete have been known to resist
attempts to take them to the temple because “that is where you go to die.”
Despite this fact, sick adults are not only willing but eager to undergo the
protracted ritual purification, if they can afford to do so. No matter how ill the
supplicant or how grave the emergency, the guardians of many temples will not
admit a client if he cannot give a rich gift to the custodian. Even after one has
gained admission and survived the ceremonies, the guardians will not permit the
neophyte to leave until he makes still another gift.
The supplicant entering the temple is first stripped of all his or her clothes.
In everyday life the Nacerima avoids exposure of his body and its natural
functions. Bathing and excretory acts are performed only in the secrecy of the
household shrine, where they are ritualized as part of the body-rites.
Psychological shock results from the fact that the body secrecy is suddenly lost
upon entry into the lapsito. A man, whose own wife has never seen him in the
excretory act, suddenly finds himself naked and assisted by a vestal maiden while
he performs his natural functions into a sacred vessel. This sort of ceremonial
treatment is necessitated by the fact that the excreta are used by a diviner to
ascertain the course and nature of the client’s sickness. Female clients, on the
other hand, find their bodies are subjected to the scrutiny, manipulation, and
prodding of the medicine men.
Few supplicants in the temple are well enough to do anything but lie on
their hard beds. The daily ceremonies, like the rites of the holy-mouth-men,
involve discomfort and torture. With ritual precision the vestal maidens awaken
their miserable charges each dawn and roll them about on their beds of pain while
performing ablutions, in the formal movements of which the maidens are highly
547
trained. At other times they insert magic wands into the supplicant’s mouth or
force him to eat substances which are supposed to be healing. From time to time
the medicine men come to their clients and jab magically treated needles into their
flesh. The fact that these temple ceremonies may not cure, and may even kill the
neophyte in no way decreases the people’s faith in the medicine man.
There remains another kind of practitioner, known as a “listener.” This
witch doctor has the power to exorcise the devils that lodge in the heads of the
people who have been bewitched. The Nacerima believe that parents bewitch
their own children. Mothers are particularly suspected of putting a curse on
children while teaching them the secret body rituals. The countermagic of the
witch doctor is unusual in its lack of ritual. The patient simply tells the “listener”
all his troubles and fears, beginning with the earliest difficulties he can remember.
The memory displayed by the Nacerima in these exorcism sessions is truly
remarkable. It is not uncommon for the patient to bemoan the rejection he felt
upon being weaned as a babe, and a few individuals even see their troubles going
back to the traumatic effects of their own birth.
In conclusion, mention must be made of certain practices which have their
base in native aesthetics but which depend upon the pervasive aversion to the
natural body and its functions. There are ritual fasts to make fat people thin and
ceremonial feasts to make thin people fat. Still other rites are used to make
women’s breasts larger if they are small, and smaller if they are large. General
dissatisfaction with breast shape is symbolized by the fact that the ideal form is
virtually outside the range of human variation. A few women afflicted with almost
inhuman hypermammary development are so idolized that they make a handsome
living going from village to village and permitting the natives to stare at them for
a fee.
Reference has already been made to the fact that excretory functions are
routinized and relegated to secrecy. Natural reproductive functions are similarly
distorted. Intercourse is taboo as a topic and scheduled as an act. Efforts are made
to avoid pregnancy by the use of magical materials or by limiting intercourse to
certain phases of the moon. Conception is actually infrequent. When pregnant,
women dress so as to hide their condition. Parturition takes place in secret,
without friends or relatives to assist, and the majority of women do not nurse their
infants.
Our review of the ritual life of the Nacerima has certainly shown them to be
a magic-ridden people. It is hard to imagine how they have managed to exist so
long under the burdens they have imposed upon themselves. But even such
exotic customs as these take on real meaning when they are reviewed with the
insight provided by Malinowski when he wrote:
Looking from far and above, from our high places of safety in the
developed civilization, it is easy to see all the cruelty and irrelevance of magic.
But without its power and guidance early man could not have mastered his
practical difficulties as he has done, nor could man have advanced to the higher
stages of civilization.
548
The Daoist Farmer
Adapted from the Huainanzi, circa 139 BCE
A farmer named Sei Weng owned a beautiful mare which was praised far
and wide. One day this wonderful horse disappeared. The people of his village
offered sympathy to Sei Weng for his great misfortune. Sei Weng said simply,
"What makes you think this is bad?"
A few days later the lost mare returned, followed by a whole herd of wild
horses, led by a beautiful wild stallion. The village congratulated Sei Weng for his
great good fortune. He said, "What makes you think this is good?"
Some time later, Sei Weng's only son, while riding the stallion, fell off and
broke his leg. The village people once again expressed their sympathy at Sei
Weng's misfortune. Sei Weng again said, "What makes you think this is bad?"
Soon after, a war broke out and all the young men of the village except Sei
Weng's lame son were drafted and sent into a horrible battle. The village people
were amazed as Sei Weng's good luck. But Sei Weng only replied, "What makes
you think this is good?"
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Appendix 2: Humor in the Zhouyi
In 1997, when I first proposed writing an article with this title, I wondered
what ideas others had already happened upon and so I posted an inquiry on
several newsgroups in search of some favorite examples. I was a little shocked to
learn that, while many long-time readers had had several humorous coincidences
and encounters with the Yijing, very few saw any intentional humor buried in the
text itself. A few, particularly those belonging to Modernist or twitching captives
school, were quite openly hostile to the idea.
Indeed, very few systems of thought or belief have acknowledged humor
as a special state of mind and made an honored place for it in their doctrines. Only
three of the world's "religions" come to mind: Daoism, Zen and Sufism. All three of
these seem to be deeply concerned with the resolution of paradox, of which
spontaneous laughter is often the consequence. Elsewhere, humor seems to be
more of a threat than a promise. When Abraham was called to test his faith in
YHVH he was asked to sacrifice his son Isaac as proof. Care to guess what the
name Isaac meant when the story was written? Laughter. The coexistence of
belief (or dedication) and humor is often the most difficult paradox of all to
resolve. Just ask anyone who has followed their love of the lighthearted lore of
Zen into a Zen monastery - this can be a bitter, cold shock, at least until you can
get the Roshi alone.
Humor was making its way into Greek art and literature by the 5th century
BCE and it was fully at home there by the time of Aristophanes. But humor had
appeared long before this, on cave walls and in Egyptian hieroglyphics. It cannot
be that people did not laugh yet. As to the China of the Early Zhou, it may be
argued that the serious matters faced by the royal court could not permit such
foolishness, especially where there were questions of war and such. But doesn't
this call to mind the royal courts of old Europe, where the court jester or fool had
the ability to make the king laugh at just the right moment? And how many lives
might this have saved? There would of course have been serious constraints on
the Zhouyi authors - it would not be at all wise to offend or insult the king or his
court. The authors, even in jest, were not pure fools - wherever such seeds were
to be planted, there would need to be a little ambiguity, a lot of subtlety, some
back doors to escape through and plenty of "plausible deniability." Otherwise the
work would face censorship whenever a king took offence. As such, it is always
very easy to see the serious side of even the funniest Zhouyi line.
I need to call upon my personal experience with the humor of shamans in
their more “primitive” versions of the societal role of counselor or mental health
worker. These people have cracked me up too often to ignore this. This proves
nothing, but it prepares me to accept humor as a deliberately applied treatment, or
a therapy. The Sufis have mastered this as well, and use it with a kind of surgical
precision to treat human ignorance (of the divine) as a disease. The understanding
of laughter as medicine has even gained a wide acceptance in professional circles
and claims of its effectiveness is backed up by a statistically significant number of
550
statistical studies. Humor will usually involve being jerked suddenly out of our
previous state of mind (more on this shortly). In anxiety or neurosis, it is the
"thing which we do not understand" which is obscured by our life within these
mindsets, expectations or frames of reference as mental confines. In subjects for
divination, the "thing that I am just not seeing" will often demand nothing more
than a new mindset, expectation or frame of reference. This is humor's home turf.
Before you say something that might offend another person, it is always a
good idea to first walk a mile in their shoes. That way, if they take offence to
what you say, you are already a mile away. Plus you have their shoes.
Most humor, whether rude and crude or refined and witty, seems to have
two key ingredients: 1) a buildup of something that might be called an emotional
charge, which is released suddenly into nowhere; and 2) the juxtaposition of two
frames of reference which are worlds apart, with the humoree's attention being
jerked suddenly from one to the other.
The source of the emotional charge that humor makes use of is often
something much less than noble: aggression, apprehension, fear, xenophobia,
racism, sexism, revulsion at deformity, negative or anti-sympathy, and so on. The
use of laughter, of course, goes way back in primitive society in its use as a
corrective social force, as a precursor to shame. You don't see much of this malice
in the Yi, but it may be that the frequency of malice in humor in general is the
source of so much reluctance to perceive humor as a device used by the Zhouyi
authors. In contrast, the emotional charge here, as it is in the teaching stories of
Daoism, Zen and Sufism, seems to use more of the reader's hope, expectation and
anticipation, and to rely heavily on the respect and reverence that the tradition is
accorded. The current theories of humor, of which Arthur Koestler is the best
known author, suggest that the process of humor involves emotion and intellect
traveling a while down the same track or line of reasoning. The intellect is then
made to jump suddenly and unexpectedly onto a different track, leaving emotion,
with its greater inertia or slower response to change, derailed with nowhere to go
and nothing to do but go Blooey.
The frames of reference, lines of reasoning or tracks to jump can come from
any two worlds which are unrelated and have their own sets of internal logic,
assumptions and rules. The two can be literary vs literal (walk a mile in their
shoes), one meaning vs another meaning (take my wife, please), general vs
specific (that was no lady, that was my wife), mental vs physical, specialized vs
common, sacred vs secular, trivial vs exalted, conscious vs automatic, part vs
whole, mental vs material, and so on. The simplest form, the pun, plays on the
homonym or polysemy, the assignment of two different meanings to the same
word or sound. The Yi seems to have much of this - the polysemous nature of the
Chinese language would, I suspect, make this play irresistible. Much of this, of
course, would be lost to us, lost on us, and even lost on the later Chinese scholars.
Some we can infer, like plays on Yi as Change, Easy and an ancient place name.
And some seem to carry between Chinese and English because they are the same
puns in both languages and both cultures.
551
But the notion of cultural differences brings up a much bigger problem. As
Koestler says, "Humor thrives only in its native climate, embedded in its native
logic; when one does not know what to expect, one cannot be cheated of one's
expectations." In other words, if one of the two juxtaposed frames of reference is
missing (or hard to reach, or poorly understood) in the cultural repertoire of the
hearer, both sides of the joke are lost. You could see how the mere existence of
cultural differences could be used to avoid looking for humor altogether. Even
the Chinese people do not exactly live in the Zhouyi's native climate. But look at
this statement closer: only in its native climate. This is oversimplified and there is a
much broader spectrum here. In its narrowest sense this points to the difficulty of
a native of rural Minnesota in "getting" a New Yorker's urban humor. A little
broader might be the difficulty that an American television viewer has in laughing
at a BBC comedy special. Then there is my own most embarrassing difficulty with
understanding sophisticated puns in Swahili. But there is also a sense in which
"native climate" can refer to the broader realms of human experience, and I have
already made my prejudices known regarding this issue - that technology and
complex cultural advances aside, we still have a great deal in common with the
Early Zhou Chinese as human beings living in human societies with more than a
hundred millennia as a single species in common. And in conjunction with this, an
argument can be made that the Zhouyi authors were keeping their famously keen
cognitive abilities alert to the existence of human universals. Assuming that they
were looking for common problems, this is what they wanted to write about. With
this possibility, we should not be too quick to assume that any or all Zhouyi
humor would necessarily be lost to our cultural differences.
It has been my admittedly unreachable objective to discover the intended
meanings of the Zhouyi authors. I have made no apologies or excuses for this,
and I will openly disagree with anyone who claims that this should not even be
attempted simply because it is doomed to failure. As a working hypothesis, and
not a theory in need of a proof, the value of the idea can be judged by its
conclusions as well as by its premises. And one of these conclusions is that the
hypothesis might be able to solve several long-standing and otherwise intractable
problems of interpretation. An inability to even look for humor may have left a
number of lines completely misunderstood and thus badly translated for all these
many centuries. I am, of course, too close to the task to be the judge of this, and
so I submit the following for your edification and amusement.
Below are several examples of what I consider to be intended humor, but
somewhat buried by the Zhouyi authors in what I have termed "layers of vertical
ambiguity". It has gradually become my opinion that humorous devices such as
these, particularly irony, used to illustrate a situational ethics, and caricature or
parody, using images depicting people "unclear on the concept", may be
characteristic of as much as a tenth of the Zhouyi text. Irony and parody are the
two most common forms, but there are others, some specific to the nature of the
Zhouyi itself, which will be discussed as they come up. All this is in addition to
the use of a still more frequent "simple light-heartedness." Even if some of these
nominations fall to more serious scrutiny I hope that enough survive to at least
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open a discussion on the topic, to which there seems to be a lot of resistance from
both believer and scholarly types. Two translations are given for each line, one of
the popular versions and my own. Admittedly mine puts a little spin on the line
translation to help to bring out the subtle ideas, but a look at the Matrix
translation and the Glossary will show that I have still not ventured very far at all
from a strictly literal translation.
01.4
* Leaping about on the brink of a chasm. He is not at fault. (Blofeld)
* Somehow to dance across the deep. With no mistakes.
This one is more of an example of simple lightheartedness than humor, and
it has a good reason for being so. It is generally assumed that the subject is still
the young dragon, finally ready to make that all-important rite of passage, the big
transition from aerodynamic theory to true flight, wherein the insubstantial wind
must be grabbed, used for support and climbed upon. (Wind is from the hui g ua
or upper Trigram in the zhi gua or resultant hexagram). Well, you may be a young
dragon, but standing there on the edge of that cliff for the first time, your mighty
knuckles are still really white. Just take hold of the wind - yeah, right. While the
very Gravity of the situation must be fully appreciated, it is also the thing that will
kill you. And so it is important to learn to "lighten up", giving up all but the most
necessary baggage. Lightening up could be just the key, just the thing to do
against gravity. I think the line is similar in implication to this quote from David
Lloyd George: “Don't be afraid to take a big step if one is indicated. One cannot
cross a chasm in two small jumps.” [Btw: this is translating Yue4, with its feather
radical, as a shamanic feather dance, a rite of passage from one world to another].
But here is an example where vertical ambiguity is necessary. At the same time,
another querent might be ready to hear exactly the opposite: “Look down. This
is a serious jump. Rethink this whole thing. Life or death. Nothing funny here.”
The authors, at least from my perspective, appear light-hearted and playful
much of the time. They loved to look at things and problems in novel ways, and
they loved to have fun with words and expressions. But I want to concentrate
here on lines which bear more of the structural properties of humor.
05.6
* The topmost line, divided, shows its subject entered into the cavern. But there
are three guests coming, without being urged, to his help. If he receive them
respectfully, there will be good fortune in the end. (Legge)
* Entering into a pit. With no invitations extended to visitors, three people arrive.
To attend to them will end in good fortune.
The authors use the term Xue2 (pit, hole, cave) in several places the same
way we do, as (also) a predicament, or an emotional state, or the dumps of despair,
and as a pun. The general idea of the Gua is to maximize the meantime, to get
ready for less humdrum experience to arrive, and to get worthy of its arrival. The
553
opportunity to have cleaned up one's pit, one's dump, has now passed and now
here come the guests. One can still salvage some dignity here by showing respect.
10.6
* The sixth line, undivided, tells us to look at the whole course that is trodden,
and examine the presage which that gives. If it be complete and without failure,
there will be great good fortune. (Legge)
* Studying the footsteps, examining the omens. (If) these come full circle, supreme
good fortune.
You have just finished treading on the tiger's tail. If you are still alive, this
can be taken as the primary measure of success. Ghosts do not leave footprints. If
your footprints to not lead all the way back to where you now stand, you must
have had bad luck somewhere. The omen is that you have already succeeded.
The natives of Fiji have a tongue in cheek peasant omen interpretation: if you are
walking through a coconut grove and a coconut lands on your head, this is an
omen that you had very bad luck.
13.5
* Men bound in fellowship first weep and lament, but afterwards they laugh.
After great struggles they succeed in meeting. b) That is, they are victorious.
(Wilhelm)
* Fellowship with others begins with wailing (and) weeping. But then follows
with laughter. Mighty armies can entertain each other. 13.5x Praising each others
abilities.
I hope the translation explained this one. There are other levels to meet on,
and the battlefields have better uses. The wordplay relies on the broad range of
meanings for Yu4 (7625), meet with, encounter, receive, entertain, engage, etc. to
show that there are other options in real life as well. Here is a fairly rare instance
where the Wing authors of the Xiao Xiang "got it" as well.
15.1
* The first line, divided, shows us the superior man who adds humility to humility.
Even the great stream may be crossed with this, and there will be good fortune.
(Legge)
* Authentic modesty in the noble young one (is) useful (in) crossing great
streams. Promising.
This line illustrates the simple, straightforward application of incongruity, a
device used many times in the Zhouyi. The Gua Ming of Qian1, at least when it is
glossed as Modesty (instead of Hamster Crunching) is fraught with a number of
connotations which are inconsistent with the ideas being set forth here. Modesty
can carry implications of false humility and self-effacement, or connote a toady or
a sycophant. The Zhouyi uses this device to dismantle these illusions. The very
554
idea that modesty can be applied to the achievement of great and ambitious ends
(and later, that modesty can even be used to set an army in motion) sets up a kind
of tension which is broken only with the understanding that something closer to
Honesty, Authenticity or Maturity is being portrayed here.
27.6
* The source of nourishment. Awareness of danger brings good fortune. It
furthers one to cross the great water. (Wilhelm)
* (At) the source of the appetites. Brutal (but) promising. Worthwhile to cross the
great stream.
For me this one calls up the image of two missionaries sitting in a big old
cannibal cookpot. But in any event, this far across the great water, the tables can
turn and predator can quickly become prey. The food chain is actually a nutrient
cycle. The corresponding line in the zhi gua is the one beyond hope of returning,
which was repeated in the west as Napoleon's winter march on Moscow.
28.1
* The first line, divided, shows one placing mats of the white mao grass under
things set on the ground. There will be no error. (Legge)
* (For) cushions, using white thatch grass. Make no mistakes.
This is an example of irony. While precaution is called for here, and this
behavior shows what is ordinarily admired as a civilized, aesthetic sense, what is
needed here and now is a heads-up brand of caution. Elsewhere else in the Gua
texts the roof is about to come down. These little woven white place mats are
seriously misplaced. The Zhouyi will frequently trap someone who has moved on
to the Yao Ci texts but has already lost sight of the theme of the Gua as a whole.
43.5
* In dealing with weeds, firm resolution is necessary. Walking in the middle
remains free of blame. b) The middle is not yet in the light. (Wilhelm)
* Wild greens (on) dry land. Determined to uproot. To balance the behavior is not
a mistake. 43.5x The center has not yet been honored.
This is irony again. Our dedicated gardener has too much force and not
enough sense. Not only is he destroying salad greens as weeds, they are growing
voluntarily on a hill, where no plowing or irrigation is necessary. Presumably he
will then replace them with something more delicate, which needs more weeding,
and will require that water be run uphill to meet its needs. This is not the world's
first permaculturist here, and not the path of least resistance. The character is
demonstrating the normally praiseworthy virtue of persistence, but without this
being in balance (Zhong1) it is not a virtue yet.
555
44.3
* His haunches have been flayed and he walks totteringly – trouble, but no great
error! 44.3x His walking totteringly implies being able to walk without being
dragged. (Blofeld)
* A rump with no skin. One’s progress (is) second-rate now. Brutal. (But) not a
complete mistake. 44.3x Advancing (but) now not being dragged.
The Gua text was right: the woman was powerful. It was not at all useful
to court that woman. Apparently little helmet-head has been demonstrating poor
leadership skills for some time now. This represents one of the forms of humor
specific to the Yi, preying upon the reader who has lost sight of the theme of the
Hexagram as a whole, in this case Restraint. However, ropes, chains and other
kinds of restraints may indeed have been involved. But he has learned his lesson,
and now he is no longer bound, leashed or tethered. Maybe some sweet nurse ... .
47.5
* His nose and feet are cut off. Oppression at the hands of the man with the
purple knee bands. Joy comes softly. It furthers one to make offerings and
libations. b) Thus one attains good fortune. (Wilhelm)
* Nose cut off, feet cut off. Oppressed by rouge-sashed (ministers). And then
gradually finding relief. Worthwhile (and) productive to sacrifice (this) sacrifice.
47.5x To suffer happiness.
Our subject here is a noble or a sovereign (line 5) with the ability to make
command decisions. But his life is being moved by forces outside his control
because he is being so purely passive in all things. He has adopted the victim
mentality. Maybe next time they bathe him they could use ice water. This is an
example of parody, satire or caricature, and this device may be found in every line
of this particular Hexagram. The Hexagram itself has being stuck in rut, a mindset,
an expectation, or a frame of reference, as a good portion of its central theme.
Given this, it is not surprising that the text attempts to get the reader outside
looking in and laughing at the victim's approach to life.
50.3
* The third line, undivided, shows the caldron with the places of its ears changed.
The progress of its subject is thus stopped. The fat flesh of the pheasant which is
in the caldron will not be eaten. But the (genial) rain will come, and the grounds
for repentance will disappear. There will be good fortune in the end. (Legge)
* The cauldron’s ears (have been) altered, its function (is) impaired. The
pheasant’s rich meat is not eaten. A sudden rain (would) diminish regrets. In the
end, an opportunity.
This is parody, satire or caricature again. This situation has been grossly
mishandled and you can’t get a grip. Here too is an example of common ideas
crossing cultural boundaries and used as images, metaphors and finally puns in
556
both cultures. If the cauldron represents, let us say, your philosophy of life, it
lacks practical application. The cauldron appears to have been redesigned either
by artists or by art critics. The most you can do now is pray for rain to put out the
fire, to salvage what's left of the fat, juicy pheasant. And rethink the relationship
between form and function. The Gua theme concerns pragmatism, the application
of reliable methods in the cultivation of merit and a superior culture. Empty ritual
and show do violence to this objective.
53.4
* The wild goose gradually draws near the tree. Perhaps it will find a flat branch.
No blame. Wilhelm says: “A tree is not a suitable place for a wild goose. But if it is
clever, it will find a flat branch on which it can get a footing.” p. 207. (Wilhelm)
* The wild goose advances by degrees to the trees. Perchance to find that flat
branch. No harm done.
A similar image appears in the Shijing at 1.10.8, with geese fighting for
balance in a Jujube tree, so this image was apparently known to the culture as a
whole and may have been proverbial. Geese, of course, have floppy webbed feet,
not mighty talons able grab hold of anything but mud and water. The call here is
for acceptance, patience and adaptability but the image is a caricature, or a Gary
Larson cartoon. The goose, if he fails, can always waddle around on the hill, with
a view almost as good as an eagle's.
57.6
* Crawling below the bed. He loses what is required for his traveling expenses.
Persistence brings misfortune. (Blofeld) [In line two, a rabble of diviners and
wizards are used]
* Subtleties happening under the bed. Losing some valuables (and) an axe.
Constancy has (its) pitfalls.
This happened only recently, down in Line 2. Our subject has now been
comforted, and laid all doubts to rest. His Wushi have assured him that this was
only a couple of spooks trying to wear him down. But this time the "spooks" are
really there, and run off with his money and his axe. The symptoms are the same,
but the disorder is entirely different: different kind of spirits this time, spiriting his
stuff away. As Xun4 doubled, this is the "thinking twice" Hexagram. Here of all
places it is not wise to generalize from single instances and go back to sleep on
your bed of complacency. Quick generalizations are most ill-suited to the shapeshifting world of the Gua Xun. Here again is a line of the type which plays with
the tendency to lose sight of the subject matter of the Gua as a whole, or to not
relate one line to what is happening in the others.
557
A Yijing Bibliography
The following entries each contributed in some way to the research for this
work. The entries highlighted in bold were the most useful or were sources for
important new ideas. A few of the Modernist scholars have been included in this
category for the detail of their scholarship and the number of interesting windows
they have opened onto old problems, but this does not constitute an endorsement
of their translations. Other entries may be noted for their strengths or weaknesses.
Articles and academic papers are not rated. Some newer books are listed in the
“Short List” at the end. See also Links on the website.
Acknowledgements: Much thanks and gratitude to those who have given
me valued feedback, constructive criticism and encouragement (even for the
advice I was too stubborn to take) and especially to Hilary Barrett, Pedro Batista,
Raul G’Acha, Angel Herrero, LiSe Heyboer, Denis Mair, Steve Marshall, Fred
Neeser, Lorraine Patsco, Mondo Secter, and the late Larry (Mo4) Moore.
Adler, Joseph A., trans; written by Zhuxi Introduction to the Study of the Classic
of Change (I-hsüeh ch'i-meng). NY: Global Scholarly Publications, 2002.
Albertson, Edward. The Complete I Ching for the Millions . Los Angeles, CA:
Sherbourne Press, 1969.
Anthony, Carol K. A Guide to the I Ching. Stow, MA: Anthony Publishing Co.,
1980. Revised and Enlarged 1988.
_____The Philosophy of the I Ching . Stow, MA: Anthony Publishing Co., 1981.
Arcarti, Kristyna. I Ching for Beginners. Great Britain: Hodder & Stoughton,
1994.
Baggot, Andy. Teach Yourself I Ching. Chicago, IL: NTC/Contemporary Pub.,
1999.
Balkin, Jack M. The Laws of Change: I Ching and the Philosophy of Life . NY:
Schocken Books, 2002.
Benjamin, William James. "System I Ching: Being an Essay on the Constitution
and Compositon of the Book of Changes." Wondo Publications, 1974.
Birdwhistell, Anne D. Transition to Neo-Confucianism: Shao Yung on
Knowledge and Symbols of Reality. Stanford, CA: Stanford University
Press, 1989.
Blofeld, John. I Ching, The Book of Change. NY: E.P. Dutton & Sons, 1965.
_____I Ching - O Livro das Transmutacoes . Tr. Ronaldo Sergio de Biasi. Rio
de Jaineiro, BR: Nova Era, 1996.
Bonnershaw, Asa. I Ching, The Book of Changes . Santa Barbara, CA: Bandanna
Books, 1986.
Brennan, J.H. The Magical I Ching. St Paul, MN: Llewellyn Pub., 2000.
Britto, Ely. I Ching: Um Novo Ponto De Vista. Sao Paulo: Editora Cultrix, 1994.
Bullock, Raymond R. Guide to I Ching. London: Caxton Editions, 2000.
559
Cammann, Schuyler. "Some Early Chinese Symbols of Duality." History of
Religions. 24:3 (1985): 215-254. Hetu & Loshu evolution.
_____"The Eight Trigrams: Variants and Their Uses." History of Religions.
29:4 (1990): 301-17.
Carus, Paul. Chinese Astrology: Early Chinese Occultism. LaSalle, IL: Open
Court, 1974.
Chan Chiu Ming. Book of Changes: An Interpretation for the Modern Age .
Singapore: Asiapac, 1997.
Chu, W.K. and W.A. Sherrill. The Astrology of I Ching. London: Arkana, 1976.
Chung, Chang-Soo. I Ching on Man and Society: An Exploration into Its
Theoretical Implications in Social Sciences . NY: University Press of
America, 2001.
Chung Wu. The Essentials of the Yi Jing: Translated, Annotated, and With an
Introduction and Notes. St. Paul, MN: Paragon House, 2003.
Cleary, Thomas. The Taoist I Ching. Boston: Shambhala, 1986. Translation of
commentary by Liu I-ming, 1796.
_____The Buddhist I Ching. Boston: Shambhala, 1987. Translation of commentary by Chih-hsu Ou-i, 1599-1655.
_____I Ching: The Tao of Organization . Boston: Shambhala, 1988. Translation
of commentary by Cheng I, 1033-1108.
_____I Ching Mandalas: A Program of Study for the Book of Changes . Boston:
Shambhala, 1989.
_____I Ching: The Book of Changes. Boston: Shambhala, 1992.
Covello, Edward M. "Symbolization of Conscious States in the I Ching: A
Quantitative Study." Journal of Altered States of Consciousness . 3:2
(1977-78): 111-129.
Crowley, Aleister. The Book of Changes. San Francisco: Level Press, 1972.
Mostly wide of the mark but an occasional good idea.
_____The Book of Thoth. Berkeley, CA: Shambhala, 1969.
_____The Qabalah of Aleister Crowley: Gematria, Seven Seven Seven, Sepher
Sephiroth. NY: Samuel Weiser, 1973.
Curzi, Valter. I Ching: El Oraculo Chino. Barcelona: Ediciones Martinez Roca,
1997.
Damian-Knight, Guy. Karma and Destiny in the I Ching . London: Arkana, 1987.
_____The I Ching on Business and Decision Making . London: Century, 1986.
_____The I Ching on Love. Poole, Dorset: Blanford Press, 1984.
Davis, Nan. "I Ching and the Eightfold Path: The Eight Essential Hexagrams
& the Buddhist Eightfold Path." I Ching Newsletter (Summer, 1980): 3-6.
Dhiegh, Khigh Alx. I Ching: Taoist Book of Days. NY: Ballantine Books, 1979.
Was published as an annual calendar 1975-1981.
_____The Eleventh Wing: An Exposition of the Dynamics of I Ching for Now .
NY: Dell Publishing Co., 1973.
Douglas, Alfred. How to Consult the I Ching. NY: Berkeley Medallion Books,
1971.
560
Eberhard, Wolfram. A Dictionary of Chinese Symbols. NY: Routledge & Kegan
Paul, 1986.
Fendos, George Jr. “Fei Chih’s Place in the Development of I-Ching
Studies.” Ph.D. dissertation in Chinese Studies: University of Wisconsin,
Madison, WI: 1988. History, Early Zhou through Early Han.
de Fancourt, William. Warp and Weft: In Search of the I Ching. UK: Capall
Bann Pub., 1997.
Feng, Gia-Fu and Jerome Kirk. Tai Chi, A Way of Centering and I Ching.
London: Collier, 1970. Groovy, has charisma. not a bad translation.
Fleming, Jess. "Philosophical Counseling and the I Ching." Journal of Chinese
Philosophy. 23:3 (September, 1996): 299-320.
Fu You-de. Yijing Text and Annotated Translation. Last known URL:
http://zhouyi.sdu.edu.cn/english/newsxitong/Yijing/200637183552.htm
Gardner, Martin. “Mathematical Games: The Combinatorial Basis of the I Ching,
the Chinese Book of Divination and Wisdom.” Scientific American. 230:1
(January, 1974): 109-13. Probabilities of divination methods.
Gill, Richard. I Ching: The Little Book That Tells The Truth . London: The
Aquarian Press, 1993.
Goodman, Howard. “Exegetes and Exegeses of the Book of Changes in the 3rd
Century AD: Historical and Scholastic Contexts for Wang Pi.” Ph.D.
Dissertation in East Asian Studies: Princeton University, 1985.
Gotshalk, Richard. Divination, Order and the Zhouyi. Lanham, MD: University
Press of America, 1999. Modernist; much too loose with emendations.
Govinda, Lama Anagarika. The Inner Structure of the I Ching, the Book of
Transformations. San Francisco: Wheelwright Press, 1981.
Graham, A.C. Yin-Yang and the Nature of Correlative Thinking. Singapore:
Institute of East Asian Philosophies (Occasional Paper and Monograph
Series No. 6), 1986.
Graham, Charles M. The Concept of Cycle in Modern Science, Astrology and I
Ching. Green Bay, WI: Cambridge Circle, Ltd., 1976. 59pp booklet.
Hacker, Edward. The I Ching Handbook. Brookline, MA: Paradigm
Publications, 1993.
Hacker, Edward, Steve Moore and Lorraine Patsco. I Ching: An Annotated
Bibliography. NY: Routledge, 2002. Much more comprehensive and
descriptive than this bibliography.
Hamerslough, Bruce F. The I Ching Manual. Self-published, 1985. Credit due
for noticing both the Zhi Gua and the Fan Yao dimensions.
Harvard-Yenching Institute. A Concordance to Yi Ching (Zhou Yi Yin De).
Sinological Index Series, Supplement No. 10. Peiping: HarvardYenching Institute, 1935. Reprint Taipei: Ch’eng-wen Pub. Co., 1966
Hatcher, Bradford. The Book of Changes (Yi Jing, I Ching, Zhou Yi) Word For
Word. Two Literal English Translations (One Basic, One Advanced) and
a Pinyin Transcription. 2 Volumes. Ridgway, CO: Self-published, 1999.
_____I Ching: The Rogue Commentaries . Self-published, 1977. Written back
when he still thought he could translate from the English.
561
Heyboer, LiSe. Yi Jing, Book of the Moon. A work in progress, translation and
commentary published online. Copyright 1999-2003. Last known URL:
http://www.yijing.nl/i_ching/index.html
Holden, Maxine. "The Ways of Therapy with the I Ching." M.A. Thesis, Antioch
University, 1983.
Hook, Diana ffarington. The I Ching and Mankind . Boston: Routledge & Kegan
Paul, 1975.
_____The I Ching and You . London: Arkana, 1988.
_____The I Ching and its Associations . Great Britain: Arkana, 1992.
Hsu, F.C. trans. Chow Tun Yi (Zhou Dunyi). The Book of Universality: A
Supplement to the Book of Changes . Pondicherry, India: Sri Aurobindo
Ashram Pub. Dept., 1979.
Huang, Alfred. The Complete I Ching. Rochester, VT: Inner Traditions, 1998.
_____The Numerology of the I Ching: A Sourcebook of Symbols, Structures
and Traditional Wisdom. Rochester, VT: Inner Traditions, 2000.
Huang, Kerson and Rosemary Huang. The I Ching. NY: Workman Publishing,
1987.
Hulse, David Allen. The Key of It All. St Paul, MN: Llewellyn Publications, 1993.
Javary, Cyrille. Understanding the I Ching. Boston: Shambhala, 1997.
Jou, Tsung Hua. The Tao of I Ching: Way to Divination . Taiwan: Tai Chi
Foundation, 1984.
Karcher, Stephen. The Elements of the I Ching. Rockport, MA: Element, 1995.
_____How To Use the I Ching. Rockport, MA: Element, 1997.
_____Ta Chuan: The Great Treatise. NY: St. Martin's Press, 2000.
_____Total I Ching: Myths for Change . London: Time-Warner Books, 2003.
Kaser, R.T. I Ching in Ten Minutes. NY: Avon, 1994.
Kegan, Frank R. I Ching Primer. Chicago: The Aries Press, 1979. Interesting
analysis of line position meanings.
Kleinjans, Everett. I Ching: Book of Symbolic Communication . Singapore:
Institute of East Asian Philosophies (Occasional Paper and Monograph
Series No. 16), 1989.
Koh Kok Kiang. The I Ching: An Illustrated Guide to the Chinese Art of
Divination. Singapore: Asiapac, 1993. Cartoon version.
Kunst, Richard Alan. “The Original Yijing: A Text, Phonetic Transcription,
Translation and Indexes, with Sample Glosses.” Ph.D. dissertation in
Oriental Languages: University of California at Berkeley, 1985. The most
useful of the modernists. His unpublished working notes may still be
available: see the Links section.
de Lacouperie, Terrien. The Oldest Book of the Chinese (The Yh King), and its
Authors. Vol.1: History and Method . London: D.Nutt, 1892. Available as a
pdf at Google Books.
Lee, Jung Young. The Principle of Changes: Understanding the I Ching . New
Hyde Park, NY: University Books, 1971.
_____The I Ching and Modern Man . Secaucus, NJ: University Books, 1975.
562
Legge, James, tr. The I Ching. NY: Dover, 1963.
_____I Ching: O Livro das Mutacoes. Tr. E. Peixoto de Souza e Maria Judith
Martins. Curitiba, Br: Hemus Livraria, 2000.
_____Chu and Winberg Chai, ed’s. I Ching: Book of Changes . NY: Bantam
Books, 1969.
_____Chu and Winberg Chai, ed’s. Li Chi, Book of Rites: An Encyclopedia of
Ancient Ceremonial Usages, Religious Creeds and Social Institutions .
New Hyde Park, NY: University Books, 1967. 2 Volumes.
_____Clae Waltham, ed. I Ching, the Chinese Book of Changes . NY: Ace
Publishing Corporation, 1969.
_____Clae Waltham, ed. Shu Jing: Book of History . A Modernized Edition of
the Translations of James Legge . Chicago: Henry Regnery Co., 1971.
_____The Book of Poetry [Shijing]: Chinese Text with English Translation.
Shanghai: The Chinese Book Co., 1931. I cannot recommend this
translation, nor Ezra Pound's. Both sacrifice too much of the original
images in adapting to English poetic forms. But the Chinese text is here.
_____The Shoo King or The Book of Historical Documents, with minor text
corrections and a Concordance Table. Hong Kong University Press,
1960, 1970. Chinese Classics series, v3. PL 2461 R43 1970 v.3. Bilingual.
This is the set to have, in spite of difficult organization and archaic
transcription. The series also contains Mengzi and Kongzi's Analects, but it
does not contain the whole of the Li Ji, (only the Great Learning and the
Doctrine of the Mean ) or the Yi Jing.
_____The She King or The Book of Poetry, with minor text corrections and
Concordance Tables. Hong Kong University Press, 1960, 1970. Chinese
Classics series, v4. PL 2461 R43 1970 v.4. Bilingual. A much more literal
translation than The Book of Poetry above.
_____The Ch'un Ts'ew, with the Tso Chuen [Chunqiu & Zuozhuan], with
minor text corrections and a Concordance Table. Hong Kong University
Press, 1960, 1970. Chinese Classics series, v5. PL 2461 R43 1970 v.5.
Bilingual.
Lim, Kim-Anh. Practical Guide to the I Ching. Havelte, Holland: Binkey Kok
Publications, 1999. Good insights.
Liu, Da. Tai Chi Chuan and I Ching. NY: Harper & Row, 1972.
_____I Ching Coin Prediction . NY: Harper & Row, 1975.
_____I Ching Numerology. San Francisco: Harper & Row, 1975.
Lynn, Richard John. The Classic of Changes. NY: Columbia University
Press, 1994. Provides English translations of commentary by Wang Bi
(226-249), Han Kangbo (d. circa 385), Kong Yingda (574-648) and
portions from Cheng Yi (1033-1107) and Zhu Xi (1130-1200).
Lyons, Albert F. Predicting the Future: An Illustrated History and Guide to
the Techniques. NY: Harry N. Abrams, 1990. Nice coffee table book.
Marshall, S.J. The Mandate of Heaven: Hidden History in the I Ching. NY:
Columbia University Press, 2001. Good insights.
Metzner, Ralph. Maps of Consciousness. NY: Collier, 1971.
563
Moore, Steve. The Trigrams of Han: Inner Structures of the I Ching . Aquarian
Press, 1989.
Moore, Steve and William Fancourt, editors. The Oracle: The Journal of Yijing
Studies. 11 Volumes through Sept, 2000. Published London, England.
Moran, Elizabeth and Joseph Yu. The Complete Idiot’s Guide to I Ching . NY:
Alpha Books, 2001.
Needham, Joseph. Science and Civilization in China. Volume Two, History of
Scientific Thought. pp 304-345. Cambridge University Press, 1956.
Ni, Hua Ching. The Book of Changes and the Unchanging Truth . Santa
Monica, CA: Shrine of the Eternal Breath of Tao, 1990.
Oshiro, Hide. The Graphic I Ching. Philadelphia: Turtle Island Press, 1978.
Palmer, Martin, Kwok Man Ho and Joanne O’Brien. The Fortune Teller’s I
Ching. NY: Ballentine Books, 1986. Chinese text full of typos.
Plutschow, Herbert. "Archaic Chinese Sacrificial Practices in the Light of
Generative Anthropology." Anthropoetics I, no. 2 (December 1995)
Ponce, Charles. The Nature of the I Ching. NY: Award Books, 1970.
Powell, Neil. The Book of Change; How to Understand and Use the I Ching .
London: Macdonald & Co., 1988. Contains the same text found in Brian
Innes et al, Fate and Fortune; a passable synthesis of English translations.
Qin Ying, ed. Book of Changes. Chinese-English Bilingual Series of Chinese
Classics. Changshu: Hunan Pub. House, 1995. Ruan Yuan's Chinese text,
Zhouyi Zhengyi. Legge translation. ISBN 7-5438-0664-9.
Reifler, Sam. I Ching: A New Interpretation for Modern Times. NY: Bantam
Books, 1974.
Richmond, Nigel. Language of the Lines, the I Ching Oracle . London:
Wildwood House, 1977. Good insights.
_____ The I Ching Oracle. England: Self-Published, 1985.
Richter, Gregory C. I Ching / Yi Jing: Transcription, Gloss, Translation.
Last known URL: http://www2.truman.edu/~grichter/translations/
Riseman, Tom. Understanding the I Ching, London: Aquarian Press, 1990.
Ritsema, Rudolf and Stephen Karcher. I Ching, The Classic Chinese Oracle
of Change. Rockport, MA: Element, 1994. Recommended for glosses and
concordance, not for the translation.
Ritsema, Rudolf. "Notes for Differentiating Some Terms in the I Ching." Part
I. Spring. (1970): 111-25. Part II. Spring. (1971): 141-52.
_____and Shantena Sabbadini. "Images of the Unknown: The Eranos I Ching
Project 1989-1997." Eranos 66-1997, Gateways to Identity, pp 7-44.
Rutt, Richard. The Book of Changes (Zhouyi) A Bronze Age Document. Surrey,
GB: Curzon Press, 1996. Modernist; too loose with emendations.
Schoenholtz, Larry. New Directions in the I Ching: The Yellow River Legacy.
Seacaucus, NJ: University Books, 1975. On C list but for ch's 7 & 8.
Secter, Mondo. The I Ching Handbook: Decision-Making With and Without
Divination. Berkeley: North Atlantic Books, 2002. Reprint of I Ching
Clarified: a Practical Guide with new content. Useful ideas & tools.
564
Shaughnessy, Edward Louis. “The Composition of the Zhouyi.” Ph.D.
dissertation in Chinese Studies: Stanford University, 1983.
_____I Ching: The Classic of Changes. NY: Ballantine Books, 1996.
Contains Chinese Zhouyi text in both received and Mawangdui versions.
_____Before Confucius: Studies in the Creation of the Chinese Classics .
Albany, NY: SUNY Press, 1997.
Shchutskii, Iulian K. Translated by MacDonald, Hasegawa and Hellmut Wilhelm.
Researches on the I Ching. London: Routledge & Kegan Paul, 1979.
Sherrill, W.A. and W.K. Chu. The Astrology of the I Ching. NY: Samuel Weiser,
Inc., 1976.
_____An Anthology of I Ching . Great Britain: Arkana, 1989.
Shima, Miki. The Medical I Ching: Oracle of the Healer Within. Boulder, CO:
Blue Poppy Press, 1992.
Siu, R.G.H. The Man of Many Qualities: A Legacy of the I Ching . Cambridge,
MA: MIT Press, 1968. Republished as The Portable Dragon.
Smith, Kidder, et al. Sung Dynasty Uses of the I Ching. Princeton, NJ:
Princeton University Press, 1990. Omits Chen Tuan & Zhou Dunyi.
_____"The Difficulty of the Yijing." Chinese Literature: Essays, Articles,
Reviews. 15 (1993): 1-15.
_____"Zhouyi Interpretation from Accounts in the Zuozhuan." Harvard
Journal of Asiatic Studies . 49:2 (1989): 421-63.
Smith, Richard Furnald. Prelude to Science: An Exploration of Magic and
Divination. NY: Charles Scribner's Sons, 1975.
Smith, Richard J. Fortune-tellers and Philosophers: Divination in Traditional
Chinese Society. SF: Westview Press, 1991.
Sorrell, Roderic and Amy Max Sorrell. I Ching Made Easy. NY: Harper Collins,
1994. Simple but good insights.
Stambler, Morris and Chester Pearlman. “Supervision as Revelation of the
Pattern: I Ching Comments on ‘The Open Door.’”Family Process: A
Multidisciplinary Journal of Family Study Research and Treatment .
13:3 (1974): 371-84.
Sung, Z.D. The Symbols of the Yi King or The Symbols of the Chinese Logic of
Changes. NY: Paragon Book Reprint Corp., 1969.
_____The Text of the Yi King (And its Appendices) Chinese Oracle with
English Translation. NY: Paragon Book Reprint Corp., 1969.
Swanson, Gerald. “The Great Treatise: Commentary Tradition to the Book of
Changes.” Ph.D. Dissertation, University of Washington, 1974. Complete
translation of the Da Zhuan (Xi Ci Zhuan) with running commentary.
Trosper, Barry R. and Gin-Hua Leu. I Ching: The Illustrated Primer. San Jose,
CA: KGI Publications, 1986.
Tung, Gea. “Metaphor and Analogy in the I Ching.” Ph.D. dissertation:
Claremont Graduate School, 1975.
Waley, Arthur; “The Book of Changes,” Bulletin of the Museum of Far Eastern
Antiquities; 5: 121-142, 1933. First English language modernist.
565
Walker, Barbara G. The I Ching of the Goddess. San Francisco: Harper & Row,
1986.
Walls, J.W. "The I Ching as a Paradigm for Understanding Corresponding States
in Fundamentally Different Systems." Journal for Advances in Human
Factors/Ergonomics. 20/B (1995): 1047-1053.
Wang Wenfu. "Observing the Structures of Symbols from Chinese Yijing."
Semiotics Around the World: Synthesis in Diversity. Berkeley, 1994.
Vol. 2, pp 1247-1250.
Watson, Burton. Early Chinese Literature. NY: Columbia University Press, 1962.
Wei, Henry. The Authentic I Ching. North Hollywood: Newcastle Publishing,
1987. Worth finding.
Wei Tat. An Exposition of the I Ching or Book of Changes. Taipei: Institute of
Cultural Studies, 1970.
Whincup, Greg. Rediscovering the I Ching. Garden City, NY: Doubleday, 1986.
Wilhelm, Hellmut. Change: Eight Lectures on the I Ching. NY: Harper
Torchbooks, 1960.
_____Heaven, Earth and Man in the Book of Changes. Seattle: University of
Washington Press, 1977.
_____Parerga: The Book of Changes in the Western Tradition: A Selective
Bibliography. Seattle: Institute for Comparative and Foreign Area Studies,
University of Washington, 1975. A term paper length bibliography.
Wilhelm, Richard. Translated by C.F. Baynes. The I Ching or Book of
Changes. Princeton University Press, 1967.
_____I Ching - O Livro das Mutacaos . Tr. Alayde Mutzenbecher & Gustavo
Alberto Correa Pinto. Sao Paulo: Editora Pensamento, 1985.
_____"I-Ching Oracles in the Tso-Chuan and the Kuo-Yu." Journal of the
American Oriental Society . 79 (1959): 275-80.
_____Lectures on the I Ching. Princeton, NJ: Princeton University Press, 1979.
Wing, R.L. The I Ching Work Book. NY: Doubleday, 1979.
_____The Illustrated I Ching . NY: Doubleday, 1982.
Woo, Catherine Yi-Yu Cho. "Characters of the Hexagrams of the I Ching."
M.A. Thesis in Art History, Calif. State University, 1972.
Wu Jing-Nuan. Yi Jing. Honolulu: University of Hawaii Press, 1991.
Wu, Yi. I Ching: The Book of Changes and Virtues. SF: Great Learning Pub.
Co, 1998.
Yu, Titus. “The I Ching: An Etymological Perspective.” Ph.D. dissertation:
California Institute of Integral Studies, 1983.
Yun, Franklin Hum. The Centered Life: An Introduction to the Book of
Changes. Raleigh, NC: Pentland Press, 2001.
566
Yijing Bibliography C List
The following works were also studied within the scope of this research,
but were of little or no help in this translation. This does not mean they have no
value, only that they did not further an understanding of the Chinese text or a
scholarly study of the Yi.
Will Adcock, I Ching: A Practical Guide to Interpretation and Divination
Carol Anthony, Love, An Inner Connection: Based on Principles Drawn from
the I Ching and The Other Way: A Book of Experiences in Meditation
Based on the I Ching. These have little to do with the Yi — only scattered
references. Two more pertinent books are listed in the bibliography above.
Frits Blok, The I Ching: Landscapes of the Soul
Veolita Parker Boyle, The Fundamental Principles of Yi-King, Tao
Stephen Chang, The Great Tao
Chin Lee and Kay Wong, I Ching Book of Change
Mary Clark, I Ching
Roy Collins, The Fu Hsi I Ching
Louis T. Culling, The Pristine I Ching
Sarah Dening, The Everyday I Ching
Cassandra Eason, I Ching Divination for Today’s Woman
Angelika Hoefler, I Ching: New Systems, Methods and Revelations
Karen Holden, Book of Changes: Poems
Willard Johnson, I Ching, An Introduction to the Book of Changes
Rowena Pattee Kryder, Tiger and Dragon I Ching
Vijaya Kumar, All You Wanted to Know About I Ching
David LaChapelle, A Hymn of Changes: Contemplations of the I Ching
Robert R. Leichtman and Carl Japikse, Changing Lines; Healing Lines
Life Resources Institute (LRI). I Ching: The Prophetic Book of Changes
Li Yan, The Illustrated Book of Changes or I Ching (nice concept, wrong trans.)
Paul Lipari, The I Ching: A Guide to Your Destiny
Liu Dajun and Lin Zhongjun, The I Ching: Text and Annotated Translation
Frank J. MacHovec, I Ching: The Book of Changes
Christopher Markert, I Ching, The No. 1 Success Formula
Isabella and L.F. Mears, Creative Energy: A Study of the I-Ching
Dhiresha McCarver, The Photographic I Ching
Chris Marshall, I Ching: The Ancient Book of Chinese Wisdom for Divining the
Future. Distinguish this author from S(teven). J. Marshall.
Gary G. Melyan and Wen-kuang Chu, The Pocket I Ching
Joseph Murphy, Secrets of the I Ching
Rowena Pattee, Moving With Change: A Woman's Reintegration of the I Ching
Marshall Pease, The Aquarian I Ching
Lauren David Peden, I Ching
Oliver Perrottet, The Visual I Ching: A New Approach to the Ancient Chinese
Oracle
567
Roberta Peters, Elementary I Ching
James Nathan Post, 64 Keys: An Introductory Guide to the I Ching
Jill Richards, The I Ching Companion
William E. Sadler, The I Ching of Management
Denny Sargent, The Tao of Birthdays: Using the I Ching to Become Who You
Were Born to Be
Myles Seabrook, I Ching for Everyone
Jayme F. Simmons, I Ching: A Philosophical Prophesy
Paul Sneddon, Self-Development With the I Ching
Ken Spaulding and Lois Richards, The Simple I Ching
John R. Stahl, Patterns of Illusion and Change
Dianne Stein, The Kwan Yin Book of Changes ; A Woman’s I Ching
Marysol Gonzalez Sterling, I Ching and Transpersonal Psychology
Brandon Toropov, I Ching for Beginners
Martin Treon, The Tao of Onliness
Brian Walker, The I Ching or Book of Changes
Wu Wei, I Ching Wisdom
Ann Williams, Images from the I Ching: Visual Meditations on the Book of
Changes
Allie Woo, I Ching: Ancient Wisdom for the New Age
David Allen Young, Vision and Change
These were not helpful in translating but may interest Xiang Shu students:
Richard D. Grant: The I Ching, Images of Psychological Typology and
Development;
Dennis and Terence McKenna: The Invisible Landscape: Mind, Hallucinogens
and the I Ching .
Martin Schonberger: I Ching and the Genetic Code: The Hidden Key to Life
Johnson F. Yan: DNA and the I Ching
Misleading Titles, Not Yijing:
R.H.W. Dillard, The Book of Changes. A Novel
Lulla Rosenfeld, Death and the I Ching. A Novel, with Yijing readings.
Derek Walters, The Alternative I Ching. (Tai Xuan jing, tetragrams)
Tim Wynne-Jones, The Book of Changes. Stories
Other:
Concordances:
Harvard-Yenching Institute. A Concordance to Yi Ching (Zhou Yi Yin
De). Sinological Index Series, Supplement No. 10.
Kunst (Chinese, Zhouyi only)
Ritsema (English, by keyword).
Bibliographies:
Birdwhistell, Fendos, Hacker, Hacker-Moore-Patsco, Kunst, Lynn, Shaughnessy,
Shchutskii, H. Wilhelm (Parerga)
568
Chinese language version (The Kangxi Texts):
Li Guangdi, et al, ed’s. (Yuzuan) Zhouyi Zhezhong. 1715; Reprint, Taibei:
Chengwen, 1975. ISBN 957785313 or 669244007
Harvard-Yenching Institute. A Concordance to Yi Ching (Zhou Yi Yin De).
Sinological Index Series, Supplement No. 10.
Sung, Z.D.
Qin Ying
Histories:
Birdwhistell (Early Neo-Confucian line), deFancourt (General), Fendos (Zhouyi,
Wings, Han Yixue), Kunst (Zhouyi, early Han), Lynn (Neo-Taoist line), Marshall
(Early Zhou), Shaughnessy (Zhouyi, early Han), Shchutskii (General), and:
Fung Yulan. A History of Chinese Philosophy. Tr. Derk Bodde. 2 Vols.
Princeton: Princeton University Press, 1952-3. Very comprehensive,
but a little dated.
Loewe, Michael & Edward Shaughnessy. The Cambridge History of Ancient
China: From the Origins of Civilization to 221 B. C. Cambridge:
Cambridge University Press, 1999.
Shaughnessy, Edward L. Before Confucius: Studies in the Creation of the
Chinese Classics. NY: SUNY Press, 1997.
Wing-Tsit Chan. A Sourcebook in Chinese Philosophy. Princeton: Princeton
University Press, 1963.
Availability:
http://dogbert.abebooks.com/abe/IList
(used books, global search, includes Powells)
http://www.trussel.com/f_books.htm
http://www.amazon.com/exec/obidos/subst/books/misc/bibliofind.html
www.umi.com/hp/Products/Dissertations (hardcopy of dissertations)
569
Short List (Have not seen or acquired, or else more recently published):
Adler, Joseph A. “Divination and Philosophy: Chi Hsi’s Understanding of the I
Ching.” Ph.D. dissertation in Religious Studies: University of California at
Santa Barbara, 1984.
van der Blij, F. "Combinatorial Aspects of the Hexagrams in the Chinese Book of
Changes." Scripta Mathematica 28, no. 1 (1966): 37-49.
Bowart, Walter H, ed; tr. Daniel Lomaz. Essential Changes: The Essence of
I Ching. Tuscon: Omen Press, 1972.
Carroll, Thomas D. "The Hidden Significance of the I-ching Diagrams." Journal
of the China Society (Taipei) 2 (1962): 31-49.
Chang Chi-yun. "The Book of Changes (I Ching): A philosophical masterpiece
mirroring the Zeit-geist of the Western Chou Dynasty." Chinese Culture 6,
no. 4 (Oct., 1965): 1-41.
Conrady, August. “Yih-king Studien: Herausgegeben Eduard Erkes,” Asia
Major, VII, 1931. 409-468.
Deng Ming-Dao. The Living I Ching: Using Ancient Chinese Wisdom to Shape
Your Life. San Francisco: Harper San Francisco, 2006
Fox, Judy. An Illuminated I Ching. N.Y., Arco Pub Inc, 1982.
Granet, Marcel. La Pense Chinoise. Paris: 1934, 1950.
Hazel, Peter. Consulting the Coins: A New Age Interpretation of the I Ching.
Sidney, Aust: Lothian Pub. Co., 1990.
Henrotte, E.H. Delving for the Foundation of the I Ching . Holland, SelfPublished, 1984.
Jin Jingfang and Lu Shaogang (Editors). Dictionary of Terms Used in the Book
of Changes (Zhou Yi Ci Dian). Jilin University Press, PR China, 1992
Kingsmill, Thomas W. "The Construction of the Yih King." CR 21 (1894/95):
272-75.
Li Cheng-Kang. A Comprehensive Bibliography for the Study of the I-Ching .
Taipei: Chen Shan Mei Pub., 1969.
Liu, Da. I Ching and Human Affairs. T'ai-pei shih: Confucius Pub. Co., 1981.
McCaffree, Joseph. Divination and Historical Allegorical Sources of the I
Ching. LA: Miniverse Services, 1967.
_____Bible and I Ching Relationships . Seattle: South Sky Book Co., 1982.
McClatchie, The Reverend Canon. A Translation of the Confucian Yi-King .
Shanghai: American Presbyterian Mission Press., 1876.
McEvilly, Wayne. "Synchronicity and the I Ching." Philosophy East and West
18, no. 3 (July, 1968): 137-49.
Nielsen, Bent. A Companion to Yi jing Numerology and Cosmology: Chinese
Studies of Images and Numbers from Han 202 BCE–220 CE) to Song
(960–1279 CE). London: Routledge-Curzon, 2003.
Regis, P. Y-King: Antiquissimus Sinarum Liber quem ex Latina Interpretatione .
Stuttgart and Tubingen: Cotta, vol. 1 (1834); Vol. 2 (1839)
Russell, C.F. Book Chameleon: A New Version in Verse of the Yi King . L.A.,
CA: Self-Published, 1967.
570
Schorre, Jane and Carrin Dunne. Yijing: Wondering and Wandering . Houston,
TX: Arts of China Seminars, 2004.
Smith, Kidder. "Cheng Yi's Commentary on the Yijing." Ph.D. Dissertation in
History: University of California, 1979.
_____"Divinations on Wisdom: Yi Ching Interpretations of the Zuo Zhuan."
Paper: Program in Asian Civilization, University of Iowa, Oct, 1982.
Tien Cong, Ph.D. Tr. The Complete I Ching (Book of Change). Bloomington, IN:
Authorhouse, 2003.
Tong, Lik Kuen. "The Concept of Time in Whitehead and the I Ching." Journal
of Chinese Philosophy 1, no. 4/4 (Jun-Sep 1974): 373-93.
Tze-Ki Hon. The Yijing and Chinese Politics: Classical Commentary and
Literati Activism in the Northern Song Period, 960-1127 . NY: SUNY
Press, 2006.
West, Patricia. The Aquarian Book of Change. Wilmot, WI: Red Dragon Press,
1981.
Wong, S.Y. "The Book of Change: A New Interpretation." Eastern Horizon.
2:3 (1962): 11-18.
Wu Jyh Cherng. I Ching: a Alquimia dos Números . Brasil: Mauad, 2001
Wyatt, Don Juan. "Shao Yung: Champion of Philosophical Syncretism in Early
Sung China." Ph.D. Dissertation in East Asian Languages and Civilizations, Harvard University, 1984.
Yu, Titus and Douglas Flemons. I Ching: A New Translation. Self-Published,
1983. Translation in Dissertation, see main bibliography. The version here
is said to have more notes.
Zhou yi da ci dian (Big Dictionary of Zhou-Yi). Zhongshan da xue chu ban she;
Di 1 ban edition, 1993, 1546 pp.
571
Index Keys
Wai Guang Key: Scales of 3, 7, 10, 12, 16
Yijing: 2 Yao, 8 Ba Gua
O Rou, The Flexible, Yin
0 000, Kun, Accepting, Earth
7 111, Qian, Creating, Heaven
3 011, Xun, Adaptation, Wind
2 010, Kan, Exposure, Canyon
6 110, Dui, Satisfaction, Lake
1 001, Gen, Stillness, Mountain
4 100, Zhen, Arousal, Thunder
5 101, Li, Arising, Brightness
I Gang, The Firm, Yang
Yijing: 4 Xiang, 8 Gua
55 101 100, Feng, Abundance
R Mu, Wood, Shao Yang
59 010 011, Huan, Scattering
49 101 110, Ge, Seasonal Change
Y Huo, Fire, Tai Yang
04 010 001, Meng, Inexperience
37 101 011, Jia Ren, Family Members
W Shui, Water, Tai Yin
40 010 100, Jie, Release
22 101 001, Bi, Adornment
H Jin, Metal, Shao Yin
47 010 110, Kun, Exhaustion
Yijing: 16 Gua
51 100 100, Zhen, Arousal
17 100 110, Sui, Following
42 100 011, Yi, Increasing
27 100 001, Yi, Hungry Mouth
54 110 100, Gui Mei, Sister’s Mar.
58 110 110, Dui, Satisfaction
61 110 011, Zhong Fu, Truth Within
41 110 001, Sun, Decreasing
32 011 100, Heng, Continuity
28 011 110, Da Guo, Great. Excess
57 011 011, Xun, Adaptation
18 011 001, Gu, Detoxifying
62 001 100, Xiao Guo, Small. Excess
31 001 110, Xian, Reciprocity
53 001 011, Jian, Gradual Progress
52 001 001, Gen, Stillness
Qabalah: Paths (Mothers & Simples)
Aleph; Binah to Chokmah; Malkuth
Mem; Binah to Kether; Binah
Shin; Chokmah to Kether; Chokmah
Beth; Hod to Geburah; Hod
Gimel; Tipareth to Binah; Yesod
Daleth; Netzach to Chesed; Netzach
Kaph; Chesed to Chokmah; Chesed
Phe; Geburah to Binah; Geburah
Resh; Tipareth to Chokmah; Tipareth
Tau; Tipareth to Kether; Kether
Qabalah: Paths (Doubles)
He; Tipareth to Geburah
Vau; Malkuth to Netzach
Zain; Hod to Tipareth
Hheth; Yesod to Tipareth
Teth; Geburah to Chesed
Yod; Malkuth to Hod
Lamed; Netzach to Tipareth
Nun; Yesod to Hod
Samech; Tipareth to Chesed
Ayin; Malkuth to Yesod
Tzaddi; Hod to Netzach
Qoph; Yesod to Netzach
Qabalah: 4 Aspects of 4 Worlds
Atziluth of Atziluth
Briah of Atziluth
Yetzirah of Atziluth
Assiah of Atziluth
Atziluth of Briah
Briah of Briah
Yetzirah of Briah
Assiah of Briah
Atziluth of Yetzirah
Briah of Yetzirah
Yetzirah of Yetzirah
Assiah of Yetzirah
Atziluth of Assiah
Briah of Assiah
Yetzirah of Assiah
Assiah of Assiah
572
Wai Guang Key: Scales of 3, 7, 10, 12, 16
Tarot: 3 Trumps, 7 Trumps
0 The Fool
12 The Hanged Man
20 Judgment
1 The Magician
2 The High Priestess
3 The Empress
10 The Wheel of Fortune
16 The Blasted Tower
19 The Sun
21 The Universe
Tarot: 12 Trumps
4 The Emperor
5 The Hierophant
6 The Lovers
7 The Chariot
8 Strength
9 The Hermit
11 Justice
13 Death
14 Tempering
15 The Devil
17 The Star
18 The Moon
Tarot: 16 Court Cards
King of Wands
Queen of Wands
Prince of Wands
Princess of Wands
King of Cups
Queen of Cups
Prince of Cups
Princess of Cups
King of Swords
Queen of Swords
Prince of Swords
Princess of Swords
King of Pentacles
Queen of Pentacles
Prince of Pentacles
Princess of Pentacles
Astrology: Planets
Gaia, Pluto
Neptune
Uranus
Mercury
Luna
Venus
Jupiter
Mars
Sol
Saturn
Astrology: 3 X 4, Signs, Houses
Cardinal Fire, Aries, 1st House
Fixed Earth, Taurus, 2nd House
Mutable Air, Gemini, 3rd House
Cardinal Water, Cancer, 4th House
Fixed Fire, Leo, 5th House
Mutable Earth, Virgo, 6th House
Cardinal Air, Libra, 7th House
Fixed Water, Scorpio, 8th House
Mutable Fire, Sagittarius, 9th House
Cardinal Earth, Capricorn, 10th Hse.
Fixed Air, Aquarius, 11th House
Mutable Water, Pisces, 12th House
Astrology: C.D. & Rising Signs
Aries Rising
Sagittarius Rising
Leo Rising
Caput Draconis in Fire
Cancer Rising
Pisces Rising
Scorpio Rising
Caput Draconis inWater
Libra Rising
Gemini Rising
Aquarius Rising
Caput Draconis in Air
Capricorn Rising
Virgo Rising
Taurus Rising
Caput Draconis in Earth
573
Yi:
O
0
7
3
2
6
1
4
5
I
Yi:
55
R
59
49
Y
04
37
W
40
22
H
47
Yi:
51
17
42
27
54
58
61
41
32
28
57
18
62
31
53
52
Wai Guang Key: Scale of 40
Yijing: 10 Gua, Li and Zhen on top
16 000 100, Yu, Readiness
14 111 101, Da You, Big Domain
35 000 101, Jin, Expansion
56 001 101, Lu, The Wanderer
21 100 101, Shi He, Biting Through
30 101 101, Li, Arising
38 110 101, Kui, Estrangement
50 011 101, Ding, The Cauldron
64 010 101, Wei Ji, Not Yet Complete
34 111 100, Da Zhuang, Big & Strong
Yijing: 10 Gua, Kan and Dui on top
45 000 110, Cui, Collectedness
05 111 010, Xu, Anticipation
08 000 010, Bi, Belonging
39 001 010, Jian, Impasse
03 100 010, Zhun, Rallying
63 101 010, Ji Ji, Already Complete
60 110 010, Jie, Boundaries
48 011 010, Jing, The Well
29 010 010, Kan, Exposure
43 111 110, Guai, Decisiveness
Yijing: 10 Gua, Qian and Xun on top
20 000 011, Guan, Perspective
01 111 111, Qian, Creating
12 000 111, Pi, Separating
33 001 111, Dun, Distancing
25 100 111, Wu Wang, W/o Pretense
13 101 111, Tong Ren, Fellowship ...
10 110 111, Lu, Respectful Conduct
44 011 111, Gou, Dissipation
06 010 111, Song, Contention
09 111 011, Xiao Chu, R. Sm. Beasts
Yijing: 10 Gua, Kun and Gen on top
23 000 001, Bo, Decomposing
11 111 000, Tai, Interplay
02 000 000, Kun, Accepting
15 001 000, Qian, Authenticity
24 100 000, Fu, Returning
36 101 000, Ming Yi, Bright. Obsc.
19 110 000, Lin, Taking Charge
46 011 000, Sheng, Advancement
07 010 000, Shi, The Militia
26 111 001, Da Chu, R. Gr. Beasts
Qabalah: Sephiroth in Atziluth
Kether in Atziluth
Chokmah in Atziluth
Binah in Atziluth
Chesed in Atziluth
Geburah in Atziluth
Tipareth in Atziluth
Netzach in Atziluth
Hod in Atziluth
Yesod in Atziluth
Malkuth in Atziluth
Qabalah: Sephiroth in Briah
Kether in Briah
Chokmah in Briah
Binah in Briah
Chesed in Briah
Geburah in Briah
Tipareth in Briah
Netzach in Briah
Hod in Briah
Yesod in Briah
Malkuth in Briah
Qabalah: Sephiroth in Yetzirah
Kether in Yetzirah
Chokmah in Yetzirah
Binah in Yetzirah
Cheded in Yetzirah
Geburah in Yetzirah
Tipareth in Yetzirah
Netzach in Yetzirah
Hod in Yetzirah
Yesod in Yetzirah
Malkuth in Yetzirah
Qabalah: Sephiroth in Assiah
Kether in Assiah
Chokmah in Assiah
Binah in Assiah
Chesed in Assiah
Geburah in Assiah
Tipareth in Assiah
Netzach in Assiah
Hod in Assiah
Yesod in Assiah
Malkuth in Assiah
574
Wai Guang Key: Scale of 40
Tarot: 10 Wands
Ace of Wands
Two of Wands
Three of Wands
Four of Wands
Five of Wands
Six of Wands
Seven of Wands
Eight of Wands
Nine of Wands
Ten of Wands
Tarot: 10 Cups
Ace of Cups
Two of Cups
Three of Cups
Four of Cups
Five of Cups
Six of Cups
Seven of Cups
Eight of Cups
Nine of Cups
Ten of Cups
Tarot: 10 Swords
Ace of Swords
Two of Swords
Three of Swords
Four of Swords
Five of Swords
Six of Swords
Seven of Swords
Eight of Swords
Nine of Swords
Ten of Swords
Tarot: 10 Pentacles
Ace of Pentacles
Two of Pentacles
Three of Pentacles
Four of Pentacles
Five of Pentacles
Six of Pentacles
Seven of Pentacles
Eight of Pentacles
Nine of Pentacles
Ten of Pentacles
Astrology: Planets in Fire
Saturn in Fire
Uranus in Fire
Neptune in Fire
Jupiter in Fire
Mars in Fire
Sol in Fire
Venus in Fire
Mercury in Fire
Luna in Fire
Pluto in Fire
Astrology: Planets in Water
Saturn in Water
Uranus in Water
Neptune in Water
Jupiter in Water
Mars in Water
Sol in Water
Venus in Water
Mercury in Water
Luna in Water
Pluto in Water
Astrology: Planets in Air
Saturn in Air
Uranus in Air
Neptune in Air
Jupiter in Air
Mars in Air
Sol in Air
Venus in Air
Mercury in Air
Luna in Air
Pluto in Air
Astrology: Planets in Earth
Saturn in Earth
Uranus in Earth
Neptune in Earth
Jupiter in Earth
Mars in Earth
Sol in Earth
Venus in Earth
Mercury in Earth
Luna in Earth
Pluto in Earth
575
Yi:
16
14
35
56
21
30
38
50
64
34
Yi:
45
05
08
39
03
63
60
48
29
43
Yi:
20
01
12
33
25
13
10
44
06
09
Yi:
23
11
02
15
24
36
19
46
07
26
Wai Guang Key to the Hexagrams
Top Line: Qabalah Middle Line: Tarot
Bold: Scale of 12 Italic: Scale of 16
3
4
5
6
7
Earth Water
Air
Fire
Fire
Water
Air
3’s, A’s
Bn-As
3-P
Nep-E
Kt-As
A-P
Sat-E
Kt-Yt
A-S
Sat-A
Kt-At
A-W
Sat-F
Bn-At
3-W
Nep-F
Kt-Br
A-C
Sat-W
Bn-Yt
3-S
Nep-A
4’s, E
Cd-As
4-P
Jup-E
As/As Cd-Br
Pss-P
4-C
CD-E Jup-W
Yt/As At/As Cd-At Br/As
Pce-P
K-P
4-W
Q-P
Tau-R Cap-R Jup-F Vir-R
Cd-Yt
4-S
Jup-A
Upper →
0
Lower ↓ Earth
1
2
Bottom Line: Astrology
Regular: Scale of 40
Bn-Br
3-C
Nep-W
Ys-As Mk:Hd Ys-Br Hd:Tp Tp:Cd Ys-At Ys:Nt Ys-Yt
9-P
Herm.
9-C
Lovs. Temp. 9-W Moon
9-S
9’s, Mut Lun-E 6 Hse Lun-W 3 Hse 9 Hse Lun-F 12 Hse Lun-A
8’s, A
Hd-As
8-P
Mer-E
As/Yt
Pss-S
CD-E
Hd-Br
8-C
Mer-W
Yt/Yt
Pce-S
Aqs-R
At/Yt
K-S
Lib-R
Hd-At Br/Yt Hd-Yt
8-W
Q-S
8-S
Mer-F Gem-R Mer-A
5’s, F
Gb-As
5-P
Mar-E
As/At
Pss-W
CD-F
Gb-Br Yt/At
5-C
Pce-W
Mar-W Leo-R
At/At
K-W
Ars-R
Gb-At
5-W
Mar-F
Br-At Gb-Yt
Q-W
5-S
Sag-R Mar-A
6’s, Crd
Tp-As Mk:Ys Tp-Br
6-P
Dev.
6-C
Sol-E 10 Hse Sol-W
Tp:Gb Tp-At
Emp.
6-W
1 Hse Sol-F
Ys:Tp Tp-Yt
Char.
6-S
4 Hse Sol-A
7’s, W
Nt-As As/Br
7-P
Pss-C
Ven-E CD-W
2’s, 10’s
Cm-As Mk-As Cm-Br Mk-Yt
2-P
10-P
2-C
10-S
Urs-E
Plu-E Urs-W Plu-A
Abbreviations:
Kt ... Kether
Cm ... Chokmah
Bn ... Binah
Cd ... Chesed
Gb ... Geburah
Tp ... Tipareth
Hd ... Hod
Nt ... Netzach
Nt:Tp
Just.
7 Hse
Nt-Br
Yt/Br At/Br Nt-At
7-C
Pce-C
K-C
7-W
Ven-W Sco-R Can-R Ven-F
Qabala:
Ys ... Yesod
Mk ... Malkuth
: ...
Path
/ ...
Aspect of
As ... Assiah
Yt ... Yetzirah
At ... Atziluth
Br ... Briah
Nt-Yt
7-S
Ven-A
Mk-At Cm-At Mk-Br Cm-Yt
10-W
2-W
10-C
2-S
Plu-F Urs-F Plu-W Urs-A
Tarot:
P ... Pentacles
S ... Swords
W ... Wands
C ... Cups
Pss ... Princess
Pce ... Prince
K ... King
Q ... Queen
576
Br/Br
Q-C
Pis-R
Astrology:
E ... Earth
A ... Air
F ... Fire
W ... Water
CD ... Caput Drac.
R ... Rising
Mut ...Mutable
Crd ... Cardinal
Xian Tian Key to the Hexagrams
Upper Number: The Xian Tian (Primal Heaven) Sequence
Lower Number: The Hou Tian (Later Heaven) Sequence
0
1
2
3
4
5
6
7
00+
00
02
01
23
02
08
03
20
04
16
05
35
06
45
07
12
08+
08
15
09
52
10
39
11
53
12
62
13
56
14
31
15
33
16+
16
07
17
04
18
29
19
59
20
40
21
64
22
47
23
06
24+
24
46
25
18
26
48
27
57
28
32
29
50
30
28
31
44
32+
32
24
33
27
34
03
35
42
36
51
37
21
38
17
39
25
40+
40
36
41
22
42
63
43
37
44
55
45
30
46
49
47
13
48+
48
19
49
41
50
60
51
61
52
54
53
38
54
58
55
10
56+
56
11
57
26
58
05
59
09
60
34
61
14
62
43
63
01
Upper →
Lower ↓
577
Simple Key to the Hexagrams
Cross indexing the upper and lower three lines or Trigrams
gives the chapter or Hexagram number:
Upper →
0
1
2
3
4
5
6
7
02
23
08
20
16
35
45
12
15
52
39
53
62
56
31
33
07
04
29
59
40
64
47
06
46
18
48
57
32
50
28
44
24
27
03
42
51
21
17
25
36
22
63
37
55
30
49
13
19
41
60
61
54
38
58
10
11
26
05
09
34
14
43
01
Lower ↓
578
Volume Two
THE BOOK OF CHANGES
Yijing, Word By Word
Two Literal English Translations
One Simple, One Complex,
The Chinese Text and a Pinyin Transcription
Translation and Commentary by
Bradford Hatcher
Copyright © 2009, Bradford Hatcher, All Rights Reserved
1st Edition, Published in Nucla, CO: Hermetica.info, 2009
Find Current Information at http://www.hermetica.info
DDCS 299.51…. BOO V1
LCCN PL2464 Z7…. or PL2478 D….
ISBN 978-0-9824191-2-0
Volume One, Sold Separately - ISBN 978-0-9824191-1-3
Table of Contents
Volume One
Introduction
The Seventy-Eight Diagrams (2+4+8+64)
Preface
Notes on this Translation
Problems with Academia
The Structure of the Diagrams
Methods of Divination
List of Abbreviations
Part One: Translation and Commentary
Introductory Notes
The Zhouyi and the First Four Wings
In Simple, Literal Translation
With the Rogue River Commentaries
And Miscellaneous Notes
Part Two: Xiao Gua, The Fourteen Small Symbols
Introduction to Scales
Er Yao, The Two Changing Lines
Si Xiang, The Four Emblems
Ba Gua, The Eight Trigrams
Part Three: The History of the Yijing
The Zhouyi and Yijing
The Nature of the Yijing
The Dragon’s Journey
A Yijing Chronology, by Dynasty
Appendix 1: Lessons for the Scholars
The Blind Men and the Elephant
The Emperor's New Clothes
Body Ritual Among the Nacerima
The Daoist Farmer
Appendix 2: Humor in the Zhouyi
Bibliography
Index Keys
1
3
16
43
45
50
51
52
57
443
444
450
454
462
487
488
503
514
528
539
540
541
544
549
550
559
572-8
Volume Two
Part Four: The Dimensions
Introduction
Correlative Thought
Gua Ming, The Hexagram Names
Gua Bian, The Hexagram Changes
Gua Xu, The Hexagram Sequences
Qian Gua, The Inverse Pairs
Pang Tong Gua, The Opposite Pairs
Jiao Gua, The Reverse Pairs
Hu Gua, The Nuclear Hexagrams
Shi Er Di Zhi, The Twelve Earthly Branches
Gua Xiang, The Hexagram Image
Ban Xiang, The Half-Images
San Cai, The Three Powers
Yao Wei, The Line Positions
Yao De, Line Character
The Patterns of the Xian Tian
Figures One through Forty
Part Five: The Matrix, A Translator’s Manual
Introductory Notes
The Zhouyi and the First Four Wings
In Matrix Translation
Footnotes
Part Six: Glossary
Introduction
Words
Phrases
Characters Not in the Glossary
Most Common Words
Pronouncing Pinyin Chinese
Pinyin to Wade-Giles Conversion
Bibliography
Index Keys
1
2
4
8
12
14
16
17
18
19
20
21
22
24
25
28
31
49
50
53
409
415
416
417
463
464
481
484
486
487
502-8
The Seventy-Eight Diagram Names
O
Er Yao, The Two Lines:
Rou, The Flexible; [Yin, Shadow] I Gang, The Firm; [Yang, Light]
Si Xiang, The Four Emblems:
W Shui, Water; Tai Yin, Six
H Jin, Metal; Shao Yin, Eight
R Mu, Wood; Shao Yang, Seven
Y Huo, Fire; Tai Yang, Nine
0
1
2
3
Ba Gua, The Eight Trigrams:
Kun, Accepting; Di, Earth
4 Zhen, Arousal; Lei, Thunder
Gen, Stillness; Shan, Mountain
5 Li, Arising; Ming, Brightness
Kan, Exposure; Xian, Canyon
6 Dui, Satisfaction; Zhe, Lake
Xun, Adaptation; Feng, Wind
7 Qian, Creating; Tian, Sky
01
02
03
04
05
06
07
08
09
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
Liu Shi Si Gua, The Sixty-Four Hexagrams:
Qian, Creating, Chong Gua
33 Dun, Distancing
Kun, Accepting, Chong Gua
34 Da Zhuang, Big and Strong
Zhun (Tun), Rallying
35 Jin, Expansion
Meng, Inexperience
36 Ming Yi, Brightness Obscured
Xu, Anticipation
37 Jia Ren, Family Members
Song, Contention
38 Kui, Estrangement
Shi, The Militia
39 Jian, Impasse
Bi, Belonging
40 Jie, Release
Xiao Chu, Raising Small Beasts
41 Sun, Decreasing
Lu, Respectful Conduct
42 Yi, Increasing
Tai, Interplay
43 Guai, Decisiveness
Pi, Separating
44 Gou, Dissipation
Tong Ren, Fellowship With Others 45 Cui, Collectedness
Da You, Big Domain
46 Sheng, Advancement
Qian, Authenticity
47 Kun, Exhaustion
Yu, Readiness
48 Jing, The Well
Sui, Following
49 Ge, Seasonal Change
Gu, Detoxifying
50 Ding, The Cauldron
Lin, Taking Charge
51 Zhen, Arousal, Chong Gua
Guan, Perspective
52 Gen, Stillness, Chong Gua
Shi He, Biting Through
53 Jian, Gradual Progress
Bi, Adornment
54 Gui Mei, Little Sister’s Marriage
Bo, Decomposing
55 Feng, Abundance
Fu, Returning
56 Lu, The Wanderer
Wu Wang, Without Pretense
57 Xun (Sun), Adaptation, Chong Gua
Da Chu, Raising Great Beasts
58 Dui, Satisfaction, Chong Gua
Yi, Hungry Mouth
59 Huan, Scattering
Da Guo, Greatness in Excess
60 Jie, Boundaries
Kan, Exposure, Chong Gua
61 Zhong Fu, The Truth Within
Li, Arising, Chong Gua
62 Xiao Guo, Smallness in Excess
Xian, Reciprocity
63 Ji Ji, Already Complete
Heng, Continuity
64 Wei Ji, Not Yet Complete
The Seventy-Eight Diagrams
O
W
R
H
Y
I
0
1
2
3
4
5
6
7
00, 02
01, 23
02. 08
03, 20
04, 16
05, 35
06, 45
07, 12
08, 15
09, 52
10, 39
11, 53
12, 62
13, 56
14, 31
15, 33
16, 07
17, 04
18, 29
19, 59
20, 40
21, 64
22, 47
23, 06
24, 46
25, 18
26, 48
27, 57
28, 32
29, 50
30, 28
31, 44
32, 24
33, 27
34, 03
35, 42
36, 51
37, 21
38, 17
39, 25
40, 36
41, 22
42, 63
43, 37
44, 55
45, 30
46, 49
47, 13
48, 19
49, 41
50, 60
51, 61
52, 54
53, 38
54, 58
55, 10
56, 11
57, 26
58, 05
59, 09
60, 34
61, 14
62, 43
63, 01
Two different numbering systems are used for the sixty-four larger diagrams.
The sequence numbers on the right are the chapter numbers of the book, which
most readers will use here. This sequence, called the Hou Tian, will require either a
key like this or memory to move from the raw diagram to the number of its chapter. The sequence numbers on the left, called the Xian Tian, represent the most
useful order, sequence and arrangement of the diagrams. These are the diagrams
as the binary numbers from zero to sixty-three and no key is needed.
The Dimensions
Introduction
Correlative Thought
Gua Ming, The Hexagram Names
Gua Bian, The Hexagram Changes
Gua Xu, The Hexagram Sequences
Qian Gua, The Inverse Pairs
Pang Tong Gua, The Opposite Pairs
Jiao Gua, The Reverse Pairs
Hu Gua, The Nuclear Hexagrams
Shi Er Di Zhi, The Twelve Earthly Branches
Gua Xiang, The Hexagram Image
Ban Xiang, The Half-Images
San Cai, The Three Powers
Yao Wei, The Line Positions
Yao De, Line Character
The Patterns of the Xian Tian
Figures One through Forty
1
Introduction
Except for a few forays into the role of structure in generating metaphors in the
original Zhouyi, a discussion of the role of number in the form of scales in the Introduction
to Xiao Gua, the Small Symbols and the statement of an hypothesis that the Yijing is,
perhaps even ultimately, a systematic counseling language about changing attitudes, this
book has so far concerned itself with the words and phrases of the Book of Changes, or
with the Yi Li (Meaning and Principle) school of interpretation. This section concentrates on
the “third half” of the puzzle, the Xiang Shu or the Image and Number school. The focus
here will be on the images and their structure.
The many structural dimensions of the Yi’s images may be divided into four historical categories: a) the Zhouyi dimensions, or those which were evidently a part of the thought
processes of the original authors, b) the Wing dimensions, or those which make their first
appearance in the Ten Appendices, either as conjecture about the original authors’ thought
processes or as freshly minted algorithms and new exigetical techniques, c) the Yiweishu
dimensions, or those which first appear in the Han dynasty apocryphal works, and d) PostHan analyses and speculations, particularly in the Song, Ming and Qing dynasties. These
categories will be pointed out as dimensions are discussed, although many placements can
only be guessed at. The first set was partly obscured and partly just unmentioned by the
original Zhouyi editors. The Wing set is often far wide of the real Zhouyi, although even its
wilder speculations offer interesting structural refinements and insights. But most of all
these “elements [simply] function as a commentary starting point.” (Fendos. p. 132). In
the Yiweishu set, according to Shaughnessy’s thesis:
The two centuries of the Eastern Han marked the first documented fluorescence of
Yijing scholarship. The works of [Ma Rong, Zheng Xuan, Xun Shuang, Lu Ji and Yu Fan]
fully developed the exigetical techniques of trigram symbolism (ba gua), line position (yao
wei) and line virtue (yao de ) already incipient in the Tuan [Zhuan] and Xiang canonical
commentaries. In addition, such new principles as ‘rising and falling lines’ (sheng jiang),
hexagrammatic changes (gua bian), internal forms (hu ti) and semi-images (ban xiang) gave
to the basic hexagram structure a virtually infinite malleability by which these scholiasts
could reconcile every aspect of the Yijing with a systematically integrated view of the world.
p. 4 [Here Shaughnessy refers the reader to further study: Qu Wanli, Xianqin Han Wei Yili
shuping, 1969, pp. 77-149 and Gao Huaimin, Liang-Han Yixue shi, 1970].
A large number of the Yiweishu and the Post-Han dimensions are omitted here,
many simply from my own ignorance of their existence and some for their irrelevance, not
to Chinese culture, but to the historical construction of the Yijing. Among the latter are the
Five Agents (Wu Xing ), the Ten Celestial Stems (Shi Tian G an), the Twelve Earthly
Branches (Shi Er Di Zhi, touched upon here), the Twenty Eight Houses or Constellations
(Er Shi Ba Gong or Xiu), the Luo River Diagram (Luo Shu, though anticipated in the XCZ),
the Yellow River Map (He Tu), the Five Notes (Wu Y in), the Twelve Pipe Pitches (Shi E r
Lu) and the Xiang Shu auguristic systems of Cai Yi (concerning natural phenomena) and
Gua Qi (concerning cyclical patterns in Time and Nature, especially calendars).
2
The traditional linear sequence of the chapters (Gua Xu), called the Hou Tian, Wen
Wang or the Later Heaven Sequence, is practically useless in structural analysis and, as
suggested earlier, this uselessness may have been deliberate. Far more useful here is the
Xian Tian or the Primal Heaven Sequence, which was probably never even seen until Shao
Yong (1011-1077) of the Song dynasty. Even this sequence does not display the beauty of
the Yi’s structure until it is arranged in its Ba Gong or Eight House Arrangement. This is
because the Yi, even from the beginning, never was a lineal sequence: it was a geometry, one
which sought, however unconsciously, whatever could be read into the formula:
(A + B) + (A+B)2 + (A+B)3 + (A+B)6 =
A + B + A2 + 2AB + B2 + A3 + 3A2B + 3AB2 + B3
+ A6 + 6A5B + 15A4B2 + 20A3B3 + 15A2B4 + 6AB5+ B6
or into the binary matrix:
ox
oxox
ooxx
oxoxoxox
ooxxooxx
ooooxxxx
oxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxoxox
ooxxooxxooxxooxxooxxooxxooxxooxxooxxooxxooxxooxxooxxooxxooxxooxx
ooooxxxxooooxxxxooooxxxxooooxxxxooooxxxxooooxxxxooooxxxxooooxxxx
ooooooooxxxxxxxxooooooooxxxxxxxxooooooooxxxxxxxxooooooooxxxxxxxx
ooooooooooooooooxxxxxxxxxxxxxxxxooooooooooooooooxxxxxxxxxxxxxxxx
oooooooooooooooooooooooooooooxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
These two expressions contain, by implication, the entire skeletal superstructure of the
Yijing and its many dimensions (in this analogy, the Yi Li dimensions may be seen as the
flesh). They also contain the grammatical structure of the Yijing as a language. Iulian
Shchutskii had an interesting take on looking backwards at the structures of the Yijing with
more modern understanding:
If we speak of beehives, then we must mention that their cells are in hexagonal
sections. This is a concept of geometry, but no one will suspect us of an inclination to
ascribe to the bees a knowledge of geometry. If the representatives of a culturally backward
people know how to construct huts out of logs, this still does not mean that they have a
knowledge of such engineering science as the statics of wooden structures or strength of
materials. However, if we were to study their technique, we could not avoid these scientific
terms to make the results of our studies understandable to contemporary readers. Finally,
how many millions of people have played various musical instruments without the slightest
knowledge of the laws of acoustics and the theory of music? ... . Thus, in studying the
techniques of thinking reflected in the Book of Changes , we must use our present day
techniques of thinking. p. 166
3
Correlative Thought
There are a number of ways to view the role of superstructure in analyzing the Yijing.
Joseph Needham, in Science and Civilization in China , Vol. 2, summarized early thought
about what he called correlative thinking (at p. 331):
A number of modern students, H. Wilhelm, Eberhard, Jablonski, and above all Granet,
have named the kind of thinking with which we have here to do ‘coordinative thinking’ or
‘associative thinking.’ This intuitive-associative system has its own causality and its own
logic. It is ... a characteristic thought form of its own. H. Wilhelm contrasts it with the
‘subordinative’ thinking of European science, which laid such emphasis on external
causation. In coordinative thinking, conceptions are not subsumed under one another, but
placed side by side in a pattern, and things influence one another not by acts of mechanical
causation, but by a kind of ‘inductance’ ... . The key word in Chinese thought is Order and
above all Pattern (and, if I may whisper it for the first time, Organism). The symbolic
correlations or correspondences all formed part of one colossal pattern. Things behaved in
particular ways not necessarily because of prior actions or impulsions of other things, but
because their position in the ever-moving cyclical universe was such that they were endowed
with intrinsic natures which made that behavior inevitable for them. If they did not behave in
those particular ways they would lose their relational positions in the whole (which made
them what they were), and turn into something other than themselves. They were thus parts
in existential dependence upon the whole world-organism. And they reacted upon one
another not so much by mechanical impulsion or causation as by a kind of mysterious
resonance. [pp. 280-281]
The more abstract the explanations became the more the system as a whole assumed
the character of a repository of concepts, to which all concrete phenomena in Nature could
be referred. [p. 310]
[Citing Eitel]: There is underlying these diagrams a recognition of the truth that things
are groups of relations ... . Causation is here represented as imminent change ... in the
activity of which divergence and direction are inherent. [p. 325]
[With regard to scientific thought]: the elaborated symbolic system of the Book of
Changes was almost from the start a mischievous handicap. It tempted those who were
interested in Nature to rest in explanations which were no explanations at all. The Book of
Changes was a system for pigeon-holing novelty and then doing nothing more about it. Its
universal system of symbolism constituted a stupendous filing system. It led to a stylization
of concepts almost analogous to the stylizations which have in some ages occurred in art
forms, and which finally prevented painters from looking at Nature at all. [p. 336]
[Developing a cultural analog]: The Book of Changes might almost be said to have
constituted an organization for ‘routing ideas through the right channels to the right
departments.’ ... Perhaps the entire system of organismic thinking was in one sense the
mirror image of Chinese bureaucratic society. Not only the tremendous filing system of the
[Yijing], but also the symbolic correlations in the stratified matrix world might be so
described. Both human society and the picture of Nature involved a system of coordinates, a
4
tabulation framework, a stratified matrix in which everything had its position, connected by
the ‘proper channels’ with everything else. [p. 337-8]
In his doctoral thesis, George Fendos, adds a few more pieces:
[Summarizing “Analogy, Mysticism and the Structure of Culture,” Current
Anthropology, Apr, 1983]: Sheldon Klein “sees the hexagrams of the [Yijing] as part of a
metasystem for generating relational data base structures that supplies the rules for
qualifying abstract images and guides the computation of metaphors. The rules consist of
equivalence sets of abstract and concrete terms that are markers of classification categories
covering the whole range of traditional Chinese world knowledge. ... [R]ules are encoded in
this system as analogical operators that relate situational state descriptions and allow for
quick response.” [p. 118]
[Of the XCZ]: Organism refers to a vital whole the properties and functions of which
are determined not only by the properties and relations of its individual parts (mechanical
view), but by the character of the whole which they compose and by the relations of the
parts to the whole. The philosophy of organism entails an analogy wherein properties and
relations within an entity not a vital whole are seen as correlating to those in an organism ... .
In the [Yijing] the analogy at work implies that the nature and processes operating in the
[Yijing] are the same as those operating in the real world. [p. 185]
Gerald Swanson [The Great Treatise: Commentary Tradition to the Book of Changes,
PhD Thesis, Univ. of WA, 1974] asserts that the doctrine of macrosm / microsm [sic] is
only one of four forms of argument from analogy in the [XCZ]. The other three are socialpolitical, technological, vitalistic. [p. 278]
The above lays the groundwork for what I will term the linguistic model (note that I do
not use the term analogy). The fourteen Xiao G ua can behave as combinatory radicals, as
vocabulary elements or as subjects, following rules of lexemics. The sixty four Gua are
combinations of subject and adverbial predicate. The sets of two, three and six Places (Wei)
are transitive prepositional predicates. The dimensional rules for the quasi-algebraic
combination of symbols constitute the morphology. The operations of change are a syntax.
The sum of the valid Xiang Shu dimensions within the superstructure itself (which defines
the parts of speech) is the Yijing’s grammar. The Yi Li aspects are vocabulary elements, and
are the dimensions most subject to change (but not elimination) by accretion and deletion.
And yet the structure of the system as a whole holds the changes in vocabulary in check.
The vocabulary elements, being finite in number and “defined” in contrast with each
other’s boundaries within the context of larger geometrical patterns (parts of speech), are all
subordinate to the larger structures. This function was hinted at in a comment on the
“compare counterparts” sections in Xiao Gua, the Small Symbols Thus is the summed
vocabulary development herein more akin to a thesaurus or a taxonomy than a dictionary.
The Xiang S hu elements, in contrast, change by invention and discovery according t o
implicit structural and mathematical rules.
This last comment is important. And here an analogy to DNA is appropriate. It is this
set of rules which allows the Dragon to travel in Time, to undergo the multitude of changes
made by commentators and scribes and even self-correct the corresponding multitude of
errors. The Yijing’s structure is its negative entropy, its means of self-rectification and
5
continuance (heng) regardless of the non-viable mutations and freaks (which our atomic era
is so full of). The book can introduce itself to archaeologists. It can carry itself through both
overgrowth and overpruning.
Perhaps our unfamiliarity with the language model stems from comparison with our
more familiar spoken languages, which tend to develop more spontaneously and to develop
grammatical structures which are largely subliminal until studied in retrospect. But there
exists a number of close examples of other, consciously designed languages which also tend
to exhibit finitude of vocabulary, economy of structure and mathematical symmetry. The
most familiar of these is mathematics itself. Chemistry, with its periodic table of elements, is
another. Music is such a language. And so too are the Yijing’s distant cousins: Qabalah,
Tarot, Astrology, Alchemy, etc. to which the linguistic model (to this scowler at least) is
vastly more appropriate (and more useful in counseling) than the metaphysical models.
It is within the individual patterns, usually as matrix grids which chart the dimensions
(morphology) of each part of speech, where lies the dimension of Correlative Thought
which Needham, Shchutskii, Fendos and others speak of. The dimensions of the matrix
grids are the Numbers, the Shu of Xiang Shu, the Scales discussed at some length in Xiao
Gua, the Small Symbols. For example, the Signs of western Astrology are in part or in one
dimension functions of the multiplication of the Three Qualities (Cardinal, Fixed and
Mutable) by the Four Elements (Fire, Earth, Air and Water) so that each of the twelve
represents a unique combination in this matrix and all combinations are exhausted. The
eight-by-eight Ba Gong grids of the Yi’s Xian Tian and other, more original arrangements
are similarly exhaustive matrices. These grids are used as templates, which we then
superimpose onto the subjects of our various investigations, or whatever we would like to
think of as reality. Think now of Carl Jung’s “mission of psychology” to map and reclaim
territory from the unconscious mind. The grid has become the system of latitudes and
longitudes with which we chart this terrain and draw our maps. We also have choices here
in the grids we use. We need only to substitute scales to see yet another aspect of the
terrain, much as geology maps give us one kind of data and topographic maps another. Or,
more suited to our mental dimension, the same equation in analytic geometry can often be
graphed using either rectangular or polar coordinates and this process will offer quite
different pictures of our object of inquiry. This also helps to remind us that the map is a tool
and not the terrain.
Needham had few reservations about expressing the shortcomings of the Yijing’s
particular matrices when it came to the applied physical sciences: the Periodic Table was a
much more useful matrix for making things happen. But he was ultimately just pointing out
the error of the Chinese heirs to the Yijing in mistaking this document for a physical and
metaphysical model. He called these Xiang Shu busybodies mutationists. Others have said
numerologists. The picture changes completely when we look at the Yi as a philosophy and
a psychology and the subjects of investigation become the human mind, the human attitude
and the human experience.
Recall now the Scales discussed in Xiao Gua, and that these Scales are tested across
time for both their relevance to and resonance with the human experience. They do not
survive if they fail these tests. It is these tested Scales which become the sides or the
dimensions of the matrix. These are developed prior to the matrix itself, and in their
development accrue associations or correspondences which span a wide range of fields of
6
inquiry. For example, the Greek Elements of Fire, Earth, Air and Water were correlated by
Carl Jung with his Intuiting, Sensing, Thinking and Feeling types, respectively. The Scales,
in other words, contain correlated and nested sets of analogs. The “chessboard” of the
matrix has just become three and four dimensional.
When such a matrix is then superimposed upon a spectrum of accumulated life
experiences one begins to see that some of these little squares (more correctly, tessellated
cubes and hypercubes) are plenty full already, some are still relatively empty and some are
terra incognita, just begging to be explored and mapped out, or filled with invention if
necessary. The matrix has become a creative act as well as an exploratory aid. As said
before, although argument from analogy remains a logical fallacy, exploration and
investigation which makes fruitful use of analogy tends toward enrichment. The advent of
fractal geometry in chaos theory is beginning to make nested analogs both more promising
and more respectable. For example, if I want to understand why human governments tend
over generations to lose their sense of constitutional limits and overgrow their place into
parasitism, I can learn a great deal about this by investigating the smaller-scale behavior of
cancer cells in metastasis. This mode of thought was deftly demonstrated in Daniel
Goleman’s Vital Lies, Simple Truths: The Psychology of Self-Deception, and allowed his
theory to range from cellular to global scales of organization. This thought process may
have been first discussed by Herman Hesse in Magister Ludi or The Glass Bead Game.
Moving between disciplines with structural analogs is a key to interdisciplinary thinking.
Three other aspects of Correlative or Matrix Thinking bear mention here:
1) A matrix which is based upon scales intricate enough to contain a sequential order
or pattern of their own will tend to develop geometrical patterns of relationships between
spatially related elements within the matrix itself. The Ba Gong arrangement of the Xian
Tian is definitely one of these. In fact, every single Xiang Shu dimension discussed in this
section displays bilateral symmetry when plotted onto this grid. This property will be amply,
though not completely, demonstrated in the Patterns of the Xian Tian.
2) A matrix has a mnemonic function. The “missing” content of a square may often
be deduced either from the content of the squares around it or by recourse to the higher
order of the structure which contains it (tertium non datur ). This is akin to the matrix’s
creative function but it also applies to the recall of forgotten associations.
3) A matrix gives simultaneous access to a number of concepts with a variety of
interrelationships: it offers choices within a single image. In the example of the Yijing as a
language of attitudes, the larger grid may be seen as a catalog or wardrobe of attitudes. If
being headstrong (Da Zhuang ) is cautioned against, look across the grid to one of its
resonant partners, its Inverse, Distancing (Dun) and add some “big-picture” perspective to
the attitude.
7
The Gua Ming or Hexagram Names
It may require a number of analogies to appreciate the differences between defining a
simple term and charting the full range of meanings and connotations of a Hexagram’s
Name. Ming, the word for Name, also means reputation. Old Chinese is already much more
of a connotative than a denotative or definitive language. Its smaller vocabulary is only due
to its words embodying a greater range of connections, perceptions and applications. The
set of Gua Names is like this but much more so (so some of the principles given here may
also be helpful in better understanding other examples of the Yijing’s important words and
concepts). Each name is meant to cover one part in sixty-four of the human experience. The
(fictitious) image was offered earlier of a large set of jars to contain the Zhouyi authors’
working notes. Needham, Crowley and others have already suggested the filing system
metaphor. The notion that these names are operationally defined abstracts, which was
brought up earlier in revisiting the Lacouperie/Conrady lexical theory, is not a new idea here
either. Helmut Wilhem calls the purpose of this “to establish collectively valid images.”
(Heaven, Earth & Man, p. 201) and writes:
It is an interesting phenomenon that many of these conceptual names of hexagrams are socalled hapax legomena; they do not occur in the earlier literature at places other than these
names, and a number of them have never been used in the later literature except in passages
directly derivative from these hexagrams. What we observe here is apparently an attempt to
create and formulate concepts for specific purposes, if not to define them. We stand witness
here to the first manifestation of a new stage in the self-realization of the human mind in
which the faculty of judgment is first exercised and leads to abstractions distinct from
images ... . It would be a fallacy ... to reduce these concepts to their image antecedents and
to deny the authors of these early texts the faculty of abstraction that is reflected in these
terms ... . p. 200
Once conceived, the term then took on a life of its own, feeding on and being fed by
those regions of the human mind that are given to abstractions ... . In the course of this
development, the origin of the term has become more and more meaningless and eventually
entirely forgotten. [p. 204] [I have underlined origin for the benefit of the modern context
critics and etymologists who seem so reluctant to observe this process and insist upon using
“Piglet” as a translation for Dun and “Elephant Dance” for Yu, though these make no
sense at all].
Another analogy might view these Gua Ming terms as ‘gravitational centers’ within the
imagination, attracting meanings to themselves in proportion both to their own mass and a
potential new meaning’s proximity, and forming a system out of chaotic clouds much as
our own solar system formed. Particles too distant, or with too much mass or inertia of their
own, would escape this attraction. These particles array or cluster themselves into an open
set of Key Words, wherein ‘A’ is seldom equal to ‘B.’ These are correspondence sets, not
equivalence sets. The weak spot in this analogy is that there is frequently no single, perfect
8
word or association which occupies the exact center, or the whole periphery, of the meaning.
Often the most useful name is one which bridges the broadest gaps between the meanings.
Or: think of staking out a new territory. No single stake will cover the range (unless
that range be too small to graze or farm). And the more stakes one sets, the fewer are the
subsequent boundary disputes. The neighbors’ versions of the boundaries are given equal
weight when one goes to the higher order. Such ‘definition’ of a wide range of meanings
by connotative Key Words is common to all languages with a closed or finite number of
vocabulary elements. Here the analogy’s weak spots are that stakes are as often placed at
landmarks within the terrain and that these terms are often not defined entirely by
circumscription or definition: they also take on meanings according to their abilities to
combine and interrelate, or to be permuted or extrapolated from. And they are often defined
by references points far outside of their own domain, by their position in an overall pattern.
The boundaries here define starting points, or places to return to. Their intent is not the
compression of meaning but rather its expansion into the remaining dimensions: to open the
mind, not to fill it up. The words are meant to be stimuli, not merely responses. They
describe, they do not determine. They are names for perspectives, but what is viewed from
these perspectives remains a moving pageant and hopefully a surprise.
Wang Bi (226-249) of the Yi Li school (long before it was named Yi Li ) was
concerned with the process of getting to the core meanings of the names through the evergrowing clusters of words, a process known as Zheng Ming or Rectification of Names.
Shaughnessy (1983) translates Wang’s Zhouyi lueli on the subject of Sao Xiang (Sweeping
Out the Images) at some length and this warrants inclusion here:
Images are that which express ideas and language is that which illuminates images.
There is nothing like images for understanding ideas and nothing like language for
understanding images. Because language is born of images, it is possible to follow language
in order to see the images. And because images are born of ideas, it is possible to follow
images in order to see the ideas. Ideas are understood through images, images made clear
through language.
Therefore, since language is what is used to explicate images, when you have gotten the
image, forget the language; since images are what is used to fix ideas, when you have gotten
the idea, forget the image. ... If the meaning is ‘strength,’ what need is there for ‘horse?’ If
the category is ‘obedience,’ what need is there for ‘cow?’ If the line corresponds to
‘obedience,’ what need is there for Kun to be ‘cow;’ and if the line corresponds with
‘strength,’ what need is there for Qian then to be ‘horse?’
And yet, there are those who establish Qian as ‘horse.’ If correlating the text with the
hexagram, there is ‘horse’ but no Qian, then artificial theories propagate and it is difficult to
draw lines. If the ‘internal form’ is insufficient, they follow it with the ‘hexagram change.’
And if the changed text is insufficient, they push it further with the ‘five phases.’ Once the
source has been lost, the cleverness becomes ever more intricate. If [such cleverness] is
allowed to go unchecked, there is no place to get the meaning, and this is all because of
9
concentrating on the image while forgetting the idea. Forget the images and seek the ideas;
the meaning will then be apparent. [p. 5.]
This approach has its strengths in terms of finding the center of the territory, or the
gravitational center of a cluster of meanings. But it has two problems as well: 1) If one is
premature in dismissing the words and the images one runs the risk of being stuck with a
wrong or peripheral idea as a core meaning. Wang Bi himself can often be found in this
predicament. And, 2) To confine oneself to the center misses the whole point of being in the
center. Focus, in the Yijing, is not the same thing as narrow mindedness or tunnel vision.
Concentration shares an etymological root with concentric: a plurality which shares a
center, much as nested sets do. The center (zhong) has its greatest value in its being the
locus which is nearest to all of the options. This makes right and left more handy, not things
to be avoided. To be stuck in the center is to forgo a richness and diversity: thereby does
one’s path become a rut. Or imagine a gem with only one facet. Only a mobius strip does
this and these useless things go nowhere. On a gem the facets face apart, and no two face
the same direction. Yet most face also into the center.
The Yijing is meant to teach wisdom, and there is much more to the getting of wisdom
than the getting of the lingo, but this is where to start in a book. And so it is a good thing to
look for the center in the midst of a cluster of words. Two other images may help, and both
of these are related to probability laws: In certain athletic competitions where individual
performances are rated by a number of judges, the high and low scores are often eliminated
before an average of the remaining scores is taken. Prejudice, or premature judgment, is one
of the reasons for this. In collecting the Key Words for this edition and editing them to a
manageable number, it served a purpose to eliminate a great number of peripheral ideas,
especially those where aspects or other meanings are shared by other terms. Deferred
gratification, for instance, is a theme common to many a Gua. But this does not mean that
peripheral ideas do not belong within the territory. The Key Word study is meant to help
one to get the mind around the entire center. But expansion from here is still necessary.
Second image: In the learning of archery, in the truing of one’s aim, one might first shoot a
whole quiver full of arrows and only then assess the pattern. Not all shots are equidistant.
Usually it will be the approximate center of the pattern which locates the center of one’s
aim. This will probably not be the arrow found in the neighbor’s yard or cow (the rooster
was something different). The next step is to fine tune the stance, and the follow through,
and the point of focus, moving this point of aim eventually towards the center of the target.
This process is also zhong, depicting a bullseye and meaning both true and center.
As described earlier in the hypothetical history, the known range of a term’s meanings
both grows and shrinks over time, and it does so according to both deductive and inductive
logic, both theoretical and empirical input. This process is much like life - now divergent
and diastolic, now convergent and systolic. The word meanings are grown first and then
pruned back, added to whenever one gets a bright idea or deleted from whenever an idea
fails to pass its tests against big Substance. “Turning and returning is the Dao.” In the
broader context of Yixue, the Yijing’s vocabulary elements are far less fixed than its various
10
structural elements. To the extent that the Yi is a language, its thesaurus is a loose-leafed
notebook rather than a scripture. Yixue is an evolving tradition.
The range of the Xiao G ua (Small Symbol) meanings is fairly well scoped in the
Glossary and in Xiao Gua. Perhaps the best place to begin to learn the Gua Ming is in the
Glossary. All of the Gua Names, or at least all of their components, may be found here. The
Key Words section in the Translation is a little more adventurous, liberal and anachronistic.
In Xiao Gua, under the Ba Gua, Glosses From the Text, the Zhouyi and Wing texts have
been combed for Chinese glosses and synonyms to the Trigram meanings. The bulk of
these came from the Chong (Repeated Trigram) Gua, discussed later. But in all of the more
complex Gua the same thing can be done as an exercise: the text of every Gua (with its
Wing commentaries) offers at least a few of these glosses and synonyms. This exercise will
prove especially valuable in cases where the Gua Ming is used only once, in the Gua Ci, or
is not repeated in the Yao Ci in a variety of contexts (this happens at Gua 02, 09, 11, 14, 26,
61, 63 & 64). Normally the Gua Ming is introduced as a word (or a word combination)
which stands alone out of context. It is only at Gua 10, 12, 13 & 52 where a Name makes
its entry embedded in textual syntax. In Old Chinese, having syntax and a context to work
with is almost as useful as having a dictionary.
Dichotomy, in a couple of its many forms, was used by the Zhouyi authors to help
define a Gua Ming against, or in contrast with, that of a structurally resonant partner. The
structures used here were most often the dimensions of Inverse Hexagrams (Qian Gua) and
Opposite Hexagrams (Pang Tong Gua) elaborated upon later. Some of these are obvious.
Among the many Inverse pairs, look at: 41, Sun, Decreasing and 42, Yi, Increasing; or 51,
Zhen, as motion and 52, Gen, as rest; or 57, Xun, as mental and 58, Dui, as emotional.
Among the Opposite pairs, look at 01, Qian, Creating and 02, Kun, Accepting (this is the
courage to change what I can, along with the serenity to accept the rest); or 11, Tai, as
interactive and 12, Pi as alienated; or 29, Kan, as water and 30, Li, as fire; or 51, Zhen, as
force and 57, Xun, as finesse; or 52, Gen, as satiety and 58, Dui as need. Note here that, in
the above examples, 51, Zhen; 52, Gen; 57, Xun and 58, Dui were all paired and contrasted
along two different dimensional axes.
The polarities that are exhibited on the face of the hexagram names themselves are by
no means the end of this. The mere presence of a dimension can often assist the
understanding. Take, for example, the Opposite pair of 61, Zhong Fu, The Truth Within and
62, Xiao Guo, Smallness in Excess. The first concerns how big and important we feel when
we are contained inside of ourselves, the second concerns how small and insignificant we
feel when we are alone in the outer world. This calls to mind a dichotomy in a Leonard
Cohen song: “We are so small between the stars, so large against the sky ... .” The
juxtaposition and contraposition of ideas is important throughout the Yijing, but this has a
higher order and purpose too: in the internal resolution of paradox as a path to wisdom.
11
The Gua Bian or Hexagram Changes
The ability of one Diagram to change into another according to operational rules was a
part of the original Zhouyi conception. But it is difficult to say with any certainty how many
of these rules existed from the beginning. The Zhouyi, as it has come down to us through an
editing process in the early Zhou dynasty, contains no introduction or instructions and
appears to have had most of its set of original structural elements deliberately obscured or
omitted. There is not even much hard evidence left that the Trigrams antedated or coevolved
with the Hexagrams. Systems elaborated later demonstrate change by way of: 1) Evolution
or derivation (yao into xiang into Ba Gua into Gua, or one into two into three into six line
figures); 2) Combination (e.g. two Ba Gua make up a Gua); 3) Sequence (e.g. gua x u,
discussed later); 4) Cycle (e.g. qua q i, omitted here); 5) Substitution (e.g. ba gong ,
discussed later); 6) Transposition (e.g. jiao gua, discussed later); 7) Permutation (e.g. shi er
di zhi, discussed later); and 8) Interpolation (this section). According to Fendos, among the
many systems of hexagram changes developed in the Western Han were those by Cai
Jingjun (140-90), Men Xi (90-40), and Jing Fang (77-37). Cai’s system passed to Yu Fan
(164-233) in the Eastern Han. Jiao Yanshou (fl. 70-10), in the surviving work Jiaoshi Yi lin,
appears to have been the earliest [Yijing] scholar to apply the principle of Liushi si gua bian
or one hexagram changing into all 63 other hexagrams (Fendos p. 346). This last system
contains the full range of single-response Hexagram possibilities which we have today,
wherein any number from zero to six lines may change into their opposites (making 2 12 or
4096 possibilities). This is called the Yilin or Forest of Changes, and it is still available.
At an absolute minimum, the Zhouyi has always contained a 448-possibility system,
wherein either nothing at all changes (64 cases) or only one line changes (384 cases). The
former is described by the Gua Ci texts, the latter by the Yao Ci texts. The interpretation of
the extra Yao Ci at 01.7 and 02.7 as meaning “if all six lines change” is conjecture. The
theory that the Yao C i represents an interpolation in meaning between the Original
Hexagram (known as the Ben or Root Gua) and the Final Hexagram (known as the Zhi or
Resultant Gua) has already been described twice in the Introduction. Also mentioned was
the observation that this Zhouyi structural dimension has been largely overlooked by
scholars, certainly in English, with the exception of Hellmut Wilhelm, who develops the idea
at some length in interpreting Qian’s Yao Ci (in Eight Lectures, pp 53-57).
In today’s versions the Yao C i are introduced by line type (Six or Nine) and Line
Position (Yao Wei), that is: 1st 9, 6 2nd, 9 3rd, 6 4th, 9 5th, Top 6. This seems to be a later
simplification. The character zhi, either in its meaning of “goes to,” “leads to” or “results
in,” or else as a simple possessive (... 's), was used prior to this system, at least in the preWing, 4th cent. BCE Zuozhuan and Guoyu and probably earlier. In the Zuozhuan, the
nomenclature “Da Zhuang Zhi Tai”, for example, would refer to that line in Da Zhuang
which, upon changing, would result in Tai, that is, Line Four. In other words, built in to both
the nomenclature and the thinking was the destination of the Change. The simplification in
the later system has all but eliminated this important thought process from later Yao C i
interpretation. This simplification may have occurred prior to the writing of the Wings in the
Late Zhou, Qin and Early Han. This was a great loss since the Zhi G ua was at least as
important a Zhouyi dimension as the better known Yao Wei or Line Positions. Much of the
reasoning behind the Yao Ci's metaphorical constructions was rendered invisible. This in
12
turn led to much wild speculation in the Wings and Yiweishu about the Yao Ci's rationale,
about the structural roots which sprouted the words of the text.
Once again, one of the major Zhouyi dimensions of a Changing Line Text is that it is
an interpolation in meaning between a Root and a Final Hexagram, a Ben G ua and a Zhi
Gua, in the direction from the former to the latter. This dimension is not always important
or useful to the interpretation of the received Yao Ci text. But in every case it is important to
the complete understanding of the Changing Line as a deeper Idea. The best way to
understand this further is to begin by looking at some of the more obvious examples as an
exercise. Offered below is an incomplete list of relatively clear Zhi G ua references; the
underlined Yao Ci numbers refer to brief explanations in the footnotes in this Translation:
01.1; 02.3; 03.2; 05.2; 06.3; 06.6; 08.3; 08.5; 09.3; 10.4; 10.6; 12.3; 14.4; 15.2; 15.5;
16.5; 17.1; 17.6; 18.1; 19.1; 19.5; 20.3; 21.2; 22.2; 23.3; 23.6; 24.6; 25.6; 26.6; 27.4;
28.3; 29.1; 30.2; 30.4; 30.6; 31.5; 32.2; 32.4; 33.2; 34.2; 35.1; 37.6; 38.1; 38.2; 38.5;
40.4; 40.6; 41.1; 41.5; 42.2; 43.5; 44.2; 44.3; 45.1; 45.4; 45.5; 46.2; 46.3; 46.4; 47.6;
48.2; 49.3; 49.4; 50.1; 50.3; 51.3; 51.5; 51.6; 52.2; 52.6; 53.2; 54.2; 55.1; 55.4; 56.2;
57.1; 57.3; 57.5; 58.4; 59.1; 59.3; 60.1; 60.5; 60.6; 61.2; 61.3; 61.4; 62.2; 62.3; 62.4;
63.2; 63.4; 63.5; 64.3; 64.6.
16.4;
28.2;
39.1;
48.1;
56.4;
63.1;
Zhi Gua is the second most overlooked of the original Yao Ci dimensions. The most
overlooked is that two Yao Ci form a resonant pair when they have a reciprocal Zhi G ua
relationship, that is, they meet on a path while moving in opposite directions, with each one
coming from the other’s destination. This dimension is so neglected that I have had to coin
a term for it: Fan Yao (Reverse Line, or Line-Coming-Back) Pairs. These pairs will often
share vocabulary elements, cross-references, subjects, or grammatical tone, voice and mood.
As with Zhi Gua above, here are some of the clearest examples, offered as an exercise, with
the locations of explanatory footnotes underlined:
01.6, 43.6; 02.3, 15.3; 03.3, 63.3; 05.3, 60.3; 05.4, 43.4; 06.4, 59.4; 07.5, 29.5; 09.2,
10.2, 25.2; 10.5, 38.5; 11.2, 36.2; 12.3, 33.3; 12.5, 35.5; 13.3, 25.3;13.5, 30.5; 14.4,
15.1, 36.1; 17.2, 58.2; 18.1, 26.1; 18.4, 50.4; 9.4, 54.4; 20.2, 59.2; 21.6, 51.6; 22.1,
22.3, 27.3; 23.4, 35.4; 24.3, 36.3; 25.4, 42.4; 27.2, 41.2; 28.1, 43.1; 28.5, 32.5; 29.6,
30.1, 56.1; 31.4, 39.4; 32.1, 34.1; 32.3, 40.3; 34.3, 54.3; 35.2, 64.2; 36.4, 55.4; 37.1,
37.3, 42.3; 38.6, 54.6; 40.1, 54.1; 40.5, 47.5; 43.2, 49.2; 44.4, 57.4; 49.5, 55.5; 54.5,
56.6, 62.6.
37.2;
26.4;
52.1;
59.6;
53.1;
58.5;
While the neglected importance of these two fundamental dimensions might be
considered one of main theses of this dissertation, the proof of this importance must be in
that they solve persistent, intractable Yao Ci problems of translation and interpretation, that
they eliminate some of the need for the more far-fetched speculations.
13
The Gua Xu or Hexagram Sequences
In an English dictionary the words are alphabetized for convenience of reference. The
alphabet itself remains in its familiar sequence strictly for mnemonic reasons, even though it
would make a lot more sense if it were organized geometrically according to phoneme type.
Chinese dictionaries are usually organized around enumerated radicals, with enumeration
based upon the number of strokes used in writing the radical. None of these alphabetic or
numerical organizing principles bear any consistent relationship to lexical meaning. On a
slightly higher scale of order, the way in which we number our months has meaning in its
reference to sequence, but both the number of months used and the point of origin on the
circle is essentially arbitrary: the only “real” anchors for the seasonal cycle as a calendar
would be one of the equinoxes or solstices (which also suggests that the number four be a
factor in the number of months). Numerologists tend to make a big real deal about these
arbitrary constructs. As I write this, the western year 2000 is fast approaching, as billions
wait anxiously, believing that this arbitrary number will somehow “do” something to them.
In the middle ages there were riots when a calendar reform led to an eleven-day adjustment:
the people believed that eleven days were being stolen from their lives. Most traditional
Qabalists assign great significance to the sequence of the Hebrew alphabet, all the while
ignoring this alphabet’s much higher geometrical order (still not phoneme based). At least
the Tarot card readers know better: they can simply shuffle their decks.
The Sequence of the Hexagrams in the received Yijing text is known as the Hou Tian
Xu (Later Heaven) or Wen Wang Xu (King Wen) Sequence. This is a good example of a
little order into which far too much has been read. The algorithm for the little order is: Every
even numbered Gua is the Inverse of the Gua which precedes it, except in cases where a
Gua is its own Inverse - then the preceding Gua is an Opposite. This gives thirty two
structurally meaningful pairs which were then placed in random sequence. As suggested
earlier, I have had a difficult time imagining that this was the original chapter sequence,
preferring to think that this legacy was an editor’s tactic, one which was designed to leave
only a single clue that other dimensions existed, and leave novices unintimidated.
The Mawangdui manuscript, entombed in 168 BCE and uncovered in the twentieth
century, arranges the chapters in a different sequence, one which clearly demonstrates an
awareness of the Ba Gua as components of the Gua [this sequence and its full text may be
found in both Kunst and Shaughnessy (1996)]. But I am not inclined to give this much
weight as a candidate for the original sequence either. The text of Laozi' Daodejing was
found rearranged in this package as well. Rather, this appears to be one of the several
unique Guwen texts which made their appearance after the Qin book burnings, at a time
when the fear for the loss of one’s contributions came to be common among scholars. But
neither do I suspect this of being one of the deliberate forgeries from this era. It might
simply have been one scholar’s creative interpretation and legacy.
14
The original order may have been geometrical. It almost certainly would have been if
the Ba Gua preceded the conception of the Gua (for which there is no evidence). But even
here it is not likely that the Ba Gua would be sequenced as binary numbers. A Trigram
sequence might have followed any one of a number of lineal arrangements based upon
associations with the family, such as Jing Fang’s (77-37) Dui, Li, Xun, Kun (Youngest,
Middle, Eldest Daughter & Mother); Gen, Kan, Zhen, Qian (as above, for the boys). There
do exist good hints in the Zhouyi that Zhen was already thought of as the eldest son and
Dui the youngest daughter.
The true and final chapter sequence is not known to history prior to Shao Yong (10111077) of the Song. True and final are not in quotes: this is the proper sequence, regardless
of the history. Known as the Xian Tian (Primal Heaven) Xu, this is the sequence of the
sixty four Gua as the six-digit binary numbers from decimal 00 thru 63. Not many English
commentators have numbered these correctly, exceptions being Needham, Kaser, Secter and
Hacker. No table is needed to look up these numbers: they are numbers. Yin is a zero in
any position, Yang is a 32, 16, 08, 04, 02, or 01, depending on whether it occurs in the 1st
through Top positions, respectively. But one aspect of this sequence is poorly understood
even today: it is much more useful to the understanding if it is read in both directions. Read
“forwards” the sequence tells the story of the accumulation of the Yang force in
increasingly fundamental positions. One might call this the launching of the dragon, the
Vama Marg, the Left Hand Path or the way of the sorcerer. When it is read “backwards”
the story is then about the accumulation of the Yin's forceless adaptability in increasingly
fundamental positions. This could be called the slaying of the dragon, the Dakshina Marg
the Right Hand Path or the way of the mystic. Carlos Castaneda’s Don Juan calls this
“losing self-importance.” But above all it should be understood that, all appearances to the
contrary, these are not mutually exclusive paths but a paradox of wisdom.
While the Xian Tian, taken in two directions, is the perfect sequence of the Gua, it is
not the final or most useful arrangement: this is a geometry, based upon this sequence,
called the Xian Tian Ba Gong, the Eight Houses of the Primal Heaven (See Figure 1 &
more on this at Ban Xiang). On this grid every single structural dimension of the Yijing
plots out with mathematical symmetry, as is partially demonstrated in the Figures. For
example, the Middle Path, the Gua with a balance of Yang and Yin (the Wing dimension of
Fen) lights up on this grid (See Fig. 28). This is the path from Separating to Interplay
which integrates the sorcerer(ss) and the mystic [it even holds a mystery, for the student’s
further puzzlement, at Xun and Zhen, the finesse-and-force dichotomy, the De]. It also lights
up the Yi’s other fractional sequences, such as sevenths and ninths (Figs. 25 & 26). The
term Ba Gong (Eight Houses) is also used in a broader sense to refer to a number of
alternative eight-by-eight grids, especially those developed in the Yiweishu speculations. The
original Zhouyi arrangement might have been a Ba Gong grid in this broader sense. This
certainly would have made the conception of the whole a simpler task for the authors. But if
this was so this pattern was lost long ago.
15
The Qian Gua or Inverse Pairs
This is the set of twenty eight Gua pairs with their line sequences reversed or their
figures turned upside down. Qian (0918) means hidden, latent or subliminal. The pairs are
also called Fu (1993), overturned, or Dian (6337), inverted. Since these form the basis of
much of the Yi’s Hou Tian lineal sequence, the Xu G ua’s (Wing Nine's) attempt to explain
(or justify) the sequence may help in contrasting pair meanings. These glosses are given in
the Matrix section (##.xg). Gua pairs 41&42, 51&52 and 57&58 were given as examples
of dichotomy in the Gua Ming section above. To the extent that this dimension was on the
minds of the Zhouyi authors, contrasts or dichotomies will be found in the pairs as Ideas, as
a form of complements which exist at different times on a cycle (syzygy). To the extent that
the Gua positions map the time or time’s unfolding, a Gua’s Invert shows this unfolding in
a turned around rhythm or cadence. To turn structurally expressed ideas upside down will
also often contrast essentialist and existential points of view: Plato’s metaphysics becomes
an epistemology, the Qabalah’s Tree of Life as a sequence of creation becomes instead a
scheme for spiritual evolution.
See Qian Gua Pairs, Figure 4. The eight Symmetrical Gua (Fig. 27) are missing.
Underlined numbers are also Reverse pairs; Bold numbers are also Opposite pairs
23
08
20
16
35
45
12
52
39
53
56
31
33
04
59
64
47
06
18
57
50
44
42
21
25
37
13
10
Bo, Decomposing
Bi, Belonging
Guan, Perspective
Yu, Readiness
Jin, Expansion
Cui, Collectedness
Pi, Separating
Gen, Stillness
Jian, Impasse
Jian, Gradual Progress
Lu, The Wanderer
Xian, Reciprocity
Dun, Distancing
Meng, Inexperience
Huan, Scattering
Wei Ji, Not Yet Complete
Kun, Exhaustion
Song, Contention
Gu, Detoxifying
Xun, Adaptation
Ding, The Cauldron
Gou, Dissipation
Yi, Increasing
Shi He, Biting Through
Wu Wang, Without Pretense
Jia Ren, Family Members
Tong Ren, Fellowship With Others
Lu, Respectful Conduct
24
07
19
15
36
46
11
51
40
54
55
32
34
03
60
63
48
05
17
58
49
43
41
22
26
38
14
09
16
Fu, Returning
Shi, The Militia
Lin, Taking Charge
Qian, Authenticity
Ming Yi, Brightness Obscured
Sheng, Advancement
Tai, Interplay
Zhen, Arousal
Jie, Release
Gui Mei, Little Sister’s Marriage
Feng, Abundance
Heng, Continuity
Da Zhuang, Big and Strong
Zhun, Rallying
Jie, Boundaries
Ji Ji, Already Complete
Jing, The Well
Xu, Anticipation
Sui, Following
Dui, Satisfaction
Ge, Seasonal Change
Guai, Decisiveness
Sun, Decreasing
Bi, Adornment
Da Chu, Raising Great Beasts
Kui, Estrangement
Da You, Big Domain
Xiao Chu, Raising Small Beasts
The Pang Tong Gua or Opposite Pairs
This is the set of thirty two Gua pairs with all six lines changed. Pang Tong means
paired together. These pairs are also called Bian (5245), transformed or changed. Unlike
Inverse and Reverse, all sixty four Gua have Opposites. In the Xian Tian binary sequence
all pair numbers add to 63, i.e. they are mathematical complements. Also mathematically, a
Gua’s opposite is it’s least likely Zhi Gua. Gua pairs 01&02, 11&12, 29&30, 51&57 and
52&58 were given as examples of dichotomy in the Gua Ming section above. In Shao
Yong’s circular arrangement of the Gua these pairs oppose each other on the circle. Taking
a cue from later Yin-Yang theory, it will be helpful to see these pairs as complementary
opposites, as insights and attitudes which are fulfilling to the larger goal of wholeness and
the personal integration of paradox - they should not be seen as mutually exclusive.
See Pang Tong Gua Pairs, Figure 5. Gua Ming in bold are the symmetrical Gua,
used in the Hou Tian Sequence and glossed as pairs in the Xu Gua, Wing 9. Underlined
numbers are also Reverse pairs; Bold numbers are also Inverse pairs.
02
23
08
20
16
35
45
12
15
52
39
53
62
56
31
33
07
04
29
59
40
64
47
06
46
18
48
57
32
50
28
44
Kun, Accepting
Bo, Decomposing
Bi, Belonging
Guan, Perspective
Yu, Readiness
Jin, Expansion
Cui, Collectedness
Pi, Separating
Qian, Authenticity
Gen, Stillness
Jian, Impasse
Jian, Gradual Progress
Xiao Guo, Smallness in Excess
Lu, The Wanderer
Xian, Reciprocity
Dun, Distancing
Shi, The Militia
Meng, Inexperience
Kan, Exposure
Huan, Scattering
Jie, Release
Wei Ji, Not Yet Complete
Kun, Exhaustion
Song, Contention
Sheng, Advancement
Gu, Detoxifying
Jing, The Well
Xun, Adaptation
Heng, Continuity
Ding, The Cauldron
Da Guo, Greatness in Excess
Gou, Dissipation
01
43
14
34
09
05
26
11
10
58
38
54
61
60
41
19
13
49
30
55
37
63
22
36
25
17
21
51
42
03
27
24
17
Qian, Creating
Guai, Decisiveness
Da You, Big Domain
Da Zhuan, Big and Strong
Xiao Chu, Raising Small Beasts
Xu, Anticipation
Da Chu, Raising Great Beasts
Tai, Interplay
Lu, Respectful Conduct
Dui, Satisfaction
Kui, Estrangement
Gui Mei, Little Sister’s Marriage
Zhong Fu, The Truth Within
Jie, Boundaries
Sun, Decreasing
Lin, Taking Charge
Tong Ren, Fellowship With Others
Ge, Seasonal Change
Li, Arising
Feng, Abundance
Jia Ren, Family Members
Ji Ji, Already Complete
Bi, Adornment
Ming Yi, Brightness Obscured
Wu Wang, Without Pretense
Sui, Following
Shi He, Biting Through
Zhen, Arousal
Yi, Increasing
Zhun, Rallying
Yi, Hungry Mouth
Fu, Returning
The Jiao Gua or Reverse Pairs
This is the set of twenty eight Gua pairs which have the same component Ba Gua or
Trigrams but in the Reverse positions. Jiao (0702) means exchanged or interchanged. The
eight Chong Gua or Repeated Trigram Gua are their own Jiao G ua. While the Inverse and
Opposite sets are arguably Zhouyi dimensions which were later elaborated in the Wings (Xu
Gua), the Jiao G ua did not make an appearance as an explicit dimension until the Han
Yiweishu, following further development and elaboration of the Wings’ Ban Xiang or HalfImages, discussed later. Yu Fan (164-233), who called these Fan (Reversed) Gua is
mentioned in this context. Once given a clearer conception of the meanings of lower and
upper, inner and outer, subjective and objective, Zhen and Hui places in the Gua, it became
useful to examine the differing roles of the Ba Gua as they operated in the two distinct
places and to examine how the lessons from one could be used in the other. Thus one might
look at a Reverse Gua for insights into: 1) the objective applicability of more intimate
subjective experience (inner to outer) or 2) the internalization of an objective experience in
composing an optimum attitude (outer to inner). Logically speaking, Reverse is a Converse,
a reversal of subject and predicate.
See Jiao Gua Pairs, Figure 6. The Chong Gua (Fig. 23) are missing. Underlined
numbers are also Inverse pairs; Bold numbers are also Opposite pairs
23
08
20
16
35
45
12
39
53
62
56
31
33
59
40
64
47
06
32
50
28
44
21
17
25
49
13
10
Bo, Decomposing
Bi, Belonging
Guan, Perspective
Yu, Readiness
Jin, Expansion
Cui, Collectedness
Pi, Separating
Jian, Impasse
Jian, Gradual Progress
Xiao Guo, Smallness in Excess
Lu, The Wanderer
Xian, Reciprocity
Dun, Distancing
Huan, Scattering
Jie, Release
Wei Ji, Not Yet Complete
Kun, Exhaustion
Song, Contention
Heng, Continuity
Ding, The Cauldron
Da Guo, Greatness in Excess
Gou, Dissipation
Shi He, Biting Through
Sui, Following
Wu Wang, Without Pretense
Ge, Seasonal Change
Tong Ren, Fellowship with Others
Lu, Respectful Conduct
15
07
46
24
36
19
11
04
18
27
22
41
26
48
03
63
60
05
42
37
61
09
55
54
34
38
14
43
18
Qian, Authenticity
Shi, The Militia
Sheng, Advancement
Fu, Returning
Ming Yi, Brightness Obscured
Lin, Taking Charge
Tai, Interplay
Meng, Inexperience
Gu, Detoxifying
Yi, Hungry Mouth
Bi, Adornment
Sun, Decreasing
Da Chu, Raising Great Beasts
Jing, The Well
Zhun, Rallying
Ji Ji, Already Complete
Jie, Boundaries
Xu, Anticipation
Yi, Increasing
Jia Ren, Family Members
Zhong Fu, The Truth Within
Xiao Chu, Raising Small Beasts
Feng, Abundance
Gui Mei, Little Sister’s Marriage
Da Zhuang, Big and Strong
Kui, Estrangement
Da You, Big Domain
Guai, Decisiveness
The Hu Gua or Nuclear Diagrams
In addition to the Lower and Upper Trigrams in the Hexagram, two other Trigrams
may be found: one composed of Lines 2, 3 & 4 and one of Lines 3, 4 & 5. These are
known as the Lower and Upper Hu Ti (2152, 6246), Overlapping or Interwoven / Bodies or
Forms. Their interpretive meanings are discussed briefly under Ban Xiang, below. When
these two Trigrams are then combined into a new Hexagram the result is the Hu Gua, the
Overlapping Hexagram. These are better known to English readers as the Nuclear Trigrams
and the Nuclear Hexagrams. Lynn (at p. 44n39) cites Wang Yinglin (1223-1296) in the
preface to Zheng shi Zhouyi:
[Zheng Xuan (127-200)] emulated [Fei Zhi (50 BCE -10 CE] and made an annotated
edition of the Changes in nine scrolls, which often frames its discussion in terms of
overlapping trigrams. This practice of using overlapping trigrams to seek the meaning of the
Changes has existed since Mr. Zuo [4th cent. BCE]. In all hexagrams, sets of the second,
third and fourth lines and sets of the third, fourth and fifth lines mingle together but each set
separately forms a trigram. This is what is meant in this practice by “one hexagram
contains four trigrams.”
So apparently the Hu Ti may antedate the Wing dimensions, and yet no reason
exists to call this a Zhouyi dimension. The Zhouyi authors, to the extent which they were
perceiving Trigrams, might indeed have seen and used a hidden one on occasion while
hunting for explanatory metaphors. But there seems to have been no rigorous or systematic
application of this principle. Fendos (at p. 320) cites Gao Huaimin (Liang H an, p. 164):
“The main objective in creating nuclear trigrams seems to have been to bring about an
increase in hexagram images that could be used to augment interpreting a hexagram or parts
of the hexagram texts.” The Hu Ti, as structural basis for commentary, developed among
the Yiweishu dimensions, perhaps as early as Jing Fang (77-37). The Hu Gua seem to have
appeared much later and might be called a Post-Han dimension.
In the Hu Gua, the lower and upper Hu Ti are combined into a Gua. Only sixteen
Gua can be so constructed. Each of these sixteen acts as a nucleus in four others. 00 and 63
are their own Hu Gua. The function is seen by some as akin to a latent idea or matrix, a
potential or tendency, like a seed within a fruit; by others as a contextual matrix within
which the change occurs. The Hu Gua studies have (of course) been taken one step further
into the Second Nuclear Hexagrams of the Sixteen Nuclear Hexagrams. There are only four
of these, which on the binary grid are the third-points: 0/3, 1/3, 2/3 & 3/3 (see Fig. 26).
See The Hu or Nuclear Gua and their Domains, Figures 7 & 8. In Bold are
the 2nd Nuclear Gua and their Domains:
02
23
39
53
40
64
28
44
Kun: 02, 23, 24, 27
Bo: 08, 20, 03, 42
Jian (Impasse): 16, 35, 51, 21
Jian (Progress): 45, 12, 17, 25
Jie: 15, 52, 36, 22
Wei Ji: 39, 53, 63, 37
Da Guo: 62, 56, 55, 30
Gou: 31, 33, 49, 13
24
27
63
37
54
38
43
01
19
Fu: 07, 04, 19, 41
Yi: 19, 59, 60, 61
Ji Ji: 40, 64, 54, 38
Jia Ren: 47, 06, 58, 10
Gui Mei: 46, 18, 11, 26
Kui: 48, 57, 05, 09
Guai: 32, 50, 34, 14
Qian: 28, 44, 43, 01
The Shi Er Di Zhi or Twelve Earthly Branches
Most of the elaborate associations of the Yi with the Chinese calendar first appeared
in the Yiweishu in the Early Han. The development of the Shi Er Yue Gua, in the order of
the 12 Moons (see Fig. 15), is attributed to Meng Xi (90-40) by Yu Fan (164-233) (Fendos,
p. 406). The pairing of the 12 Branches to the 12 Lines of Qian and Kun and a system
known as “Internalizing the 12 Branches” is attributed to Jing Fang (77-37) (ib, p. 370).
However, the Chinese had developed their 12-month calendar long before the Zhouyi was
composed. Further, the references to the coming of the 8th Moon at Gua Ci 19.0 (Lin is the
12th Moon, the 8th’s Inverse), the reference to the coming of solid ice at Yao Ci 02.1 (Zhi
Gua 24) and the association of Gua 24 to the Winter Solstice in Da Xiang 24.X all suggest
that a system of assignments was both in place and a part of both the Zhouyi and Wing
composers’ thought processes.
The Sovereign Gua of the 12 Moons are derived by a method of permuting any
given Gua through eleven others and back to itself. This came to be known later as the “ 1 2
Earthly Branches Method” (this is distinguished from the earlier 12 Earthly Branches
themselves). Beginning with any base Gua, the first line is changed into its opposite.
Allowing the change to remain, the second line is then changed, then the third, etc. When the
top is reached, the Gua has become the original’s Opposite. The six steps are then repeated
from the bottom up to return the Gua to original form. The base Gua used in deriving the
Families (see Figs. 15-18) are the Chong Gua (Doubled Trigrams) paired with their
Opposites. Of these the best known family is Kun-Qian, more commonly called the
Sovereign Gua of the 12 Moons. The No Family Gua are left out of this particular series
even though each of these may also be permuted by the 12 Branch Method. The first two
columns below give the 12 Moons, the 12 (approximate) western months and the Sovereign
Gua of the Moons. The remaining columns are later attributions.
Moon
1 Feb
2 Mar
3 Apr
4 May
5 Jun
6 Jul
7 Aug
8 Sep
9 Oct
10 Nov
11 Dec
12 Jan
Gua
11 Tai
34 Da Zh.
43 Guai
01 Qian
44 Gou
33 Dun
12 Pi
20 Guan
23 B
00 Kun
24 Fu
19 Lin
Branch
Zi
Chou
Yin
Mao
Chen
Si
Wu
Wei
Shen
You
Xu
Hai
Zodiac
Rat
Ox
Tiger
Hare
Dragon
Serpent
Horse
Goat
Monkey
Cock
Dog
Boar
***
Aries
Taurus
Gemini
Cancer
Leo
Virgo
Libra
Scorpio
Sagit.
Capr.
Aquarius
Pisces
Seasons
Spring Begins; The rain
Insects Awaken; V. Equinox
Clear & Bright; Grain Rain
Summer Begins; Grain Buds
Grain in Ear; Summer Solstice
Slight Heat; Great Heat
Autumn Begins; Heat Stops
White Dews; A. Equinox
Cold Dews; Hoarfrost Falls
Winter Begins; Light Snow
Heavy Snow; Winter Solstice
Slight Cold; Great Cold
*** Note: This is not the position of the Sun in the Western Zodiac Signs. With
Precession considered (astronomy), it is roughly the Ascendant Sign at 11 AM (equinox,
standard time); without (non-sidereal western astrology), about 9 AM.
20
The Gua Xiang or Hexagram Images
The Zhouyi authors made use of a number of overall Gua characteristics, not
respective of the meanings assigned to the individual Lines or Trigrams, in their search for
illustrative metaphors and extended analogies. These are a few:
The Shape (Xiang4, 2568 or Xing2, 2759) of the Gua became a significant factor
when it resembled a familiar object. Gua 02 was wide open or accepting, like a ploughed
furrow; 23 was a too-tall mountain; 20 was an observation tower; 62 was a bird in flight; 50
was a ding cauldron; 44 was an undermining; 24 was a seed deep in the earth, or the road
home; 27 was an open mouth; 61 was a window into a private space; 34 had horns; 43 was a
too tall lake or something about to burst; 28 was something overloaded; and 01 was whole
and full. This dimension could stand as an argument for the early existence of the two
graphically distinct whole and broken lines depicting the Gua as an image, but it does not
follow that this implies any binary cosmology or Yin-Yang theory later associated with the
pair. This may only have been a simple graphic device.
None of these examples rely upon an assumption that the Zhouyi authors were
using Trigrams as a more fundamental element. However, the use of both words and
metaphors in the Chong Gua (Repeated Trigrams, Fig. 23) contradicts the theory that the
Trigrams were not in use or on the minds of the Zhouyi authors. Too much of the
construction of the Gua C i and Yao C i texts can be explained by assuming the use of
smaller, more elemental forms. Gua 52 is like a multiple mountain range, resembling a
spine. Gua 29 uses Xi (Repeated) in the Gua Ming at 29.0 and 29.1, and reiteratives at 29.3.
Gua 51 uses reiteratives at 51.0, 51.1, 51.3 & 51.6. Yao C i 01.3 reiterates its own Gua
Ming. Many of the Chong G ua use dichotomies such as going and coming (wang l ai),
advance and retreat (jin tui) and before and after (xian hou) to point to the duplication of
Trigram forms. The use of ru and ruo (like, as if) at Yao C i 30.4 and 30.5, to indicate
discrepancy between the real and the perceived, suggests the reflected images. But it was not
until later that this dimension was fully developed, in the Wings’ Tuan Zhuan and in the Da
Xiang.
The above opens the door to Ba Gua Xiang (Trigram Images) which combine a
pair of Trigram elements into a Natural image. The clearest of these are Sun over Earth at
Gua 35 and Sun under Earth at Gua 36; the position of Heaven in relation to Earth at Gua
11 & 12; and the position of Fire in relation to Water at Gua 63 & 64. Once again, too
much of the Zhouyi’s construction is explained by the assumption of an early development
of Trigram Images. Remember too that the Zhouyi editors may have gone to some lengths
to conceal many of the text’s structural complexities. And they left the book without an
introduction.
Gua Symmetry appears to have played a part in the explanation of the eight Gua
which have this property (see Fig. 16), especially in the Pang Tong Gua (Opposite Pairs)
61 & 62 and 27 & 28, the half of the Symmetrical Gua which are not also Chong Gua. The
Dominance or Balance of Rou and Gang Lines (see Figs. 11, 12 & 28) colored some
interpretations, especially among the twelve cases where one type would dominate the other
by five-to-one (see Fig. 12) or the two types would alternate perfectly (Gua 63 & 64). The
Clustering or Clumping of Lines was also a factor, especially where three or more lines
were grouped together, e.g. at Gua pairs 31 & 32 and 41 & 42, in addition to those
mentioned above in other contexts (see Figs. 11 & 12).
21
The Ban Xiang or Half-Images
Analysis of the Hexagram both in terms of its constituent Trigrams and in terms of
the meanings assigned to the Places occupied by these Trigrams began prior to the Wings.
These dimensions are mentioned in the Zuozhuan (and maybe even in the Shujing as Zhen
and Hui) and, as suggested earlier, there are ample reasons to suspect that they were at least
incipient in the Zhouyi. The meanings and symbolic assignments of the Ba Gua themselves
have already been scoped in the Xiao G ua. The Ban Xiang or the Half-Image dimension
concerns the meanings assigned to the Lower and Upper Places which the Trigrams occupy
in the Hexagram. By extension, this dimension also refers to the Two Places occupied by
Rou or Gang Lines in the Si Xiang, the Four Emblems. It may be best to use the term Liang
(3953) Wei or Two Positions to distinguish this dimension from Er W ei, the Second
Changing Line Place in the Hexagram. Related or corollary to the Liang W ei is a less
developed set of meanings and assignments for the two places occupied by the Hu Ti, the
Nuclear, Overlapping or Interwoven Trigrams.
The Ban Xiang dimension is the basis of the 3rd and 4th Wings’ Da Xiang or the
Overall Image text, which will normally use prepositions to indicate their positional
relationship. It is also examined frequently in the 1st and 2nd Wings, the Tuan Zhuan,
where the two are often tied together only by a simple conjunction (e.g. Er : and, and yet,
but), but sometimes by Yi, here meaning behind or uses as in Thunder (below) behind
Flame (above) or Thunder uses Flame. In this last sense, the relationship is instrumental,
wherein the actor is in the lower position or within and the acted upon is above, ahead or
without. This is consistent with the later development of the Liang W ei meanings. The
names for these Two Places, as used most commonly here, are Zhen and Hui in Chinese
and Lower and Upper in English. These are a few of the Chinese words used in describing
this polarity or dichotomy (all are given in the Glossary with many more meanings):
Zhen
Xia
Nei
Ru
Lai
Xian
Shi
Sheng
Ti
Persistent; Focus
Lower, Below
Inner [Subjective]
Entering; Going Into
Coming (to)
Earlier; Preliminary
Beginning; Origination
Growing
Formal
Hui
Shang
Wai
Chu
Wang
Hou
Zhong
Xiao
Yong
Changing; Regret
Upper, Above
Outer [Objective]
Exiting; Emerging
Going (through)
Later; Consequent
Ending; Eventuality
Dissipating
Functional
At least along the dimensional axis of Ban Xiang, the Hexagram is thus a function of one
force operating in the lower position combining with another in the upper. As discussed in
the Introduction to the Translation, and there termed Portmanteau Analysis (after Marc
Edmund Jones), there are close analogs to this quasi-algebraic combination of symbols in
22
the Yi's “sister languages” of Qabalah, Tarot and Astrology. In these systems the linguistic
subject is the analog of the lower position and the adverbial predicate that of the upper. For
partial examples, in the Qabalah this might take the form of a Sephiroth operating in one of
the Four Worlds; in the Tarot, one of the Numbers operating in one of the Suits; and in
Astrology, one of the Planets acting through a particular Sign. In the simplest terms, the
Lower is Subjective, the Who; the Upper is Objective, the How. Or: the Lower is the
“coming to” a situation while the Upper is the “going through” (Lai Wang).
To extend the above a little further: The Zhen or Lower (Ba) Gua describes the
converging forces of the situation, the coming together of its vectors, one’s personal
momentum or reasons for being there, bases, motives, needs, hopes and potentials: the past
arriving at presence. Zhen is persistence, commitment or focus and might be glossed as
Heng, Continuity (Gua 32), that which persists (or tries to). In contrast, the Hui or Upper
(Ba) Gua describes the diverging possibilities of the situation, the choices or alternatives
and the subsequent directions, one’s potential for growth and change, what the inner needs
to adjust to, the positions of others, what is offered, the skills, tools and raw materials of
one’s art: the present arriving at the new. This is Hui, regret, problems or trouble, a
delightfully tongue-in-cheek piece of nomenclature, perhaps even designed to lighten one’s
anxieties about the future: here’s the trouble you’re in. Etymologically, the word Hui is to
be many-hearted, to have regret for the choices forgone, or for what might have been.
Now recall the earlier discussion under Gua X u, the Hexagram Sequences, of the
Xian Tian Ba Gong, the Eight Houses of the Primal Heaven. This eight-by-eight matrix grid
is dimensioned or cross-referenced by the Lower and Upper Trigrams. Recall too, in the
Xiao Gua about Ba Gua, that the Trigrams can be seen or nuanced differently in the Lower
and Upper Places, as Zhen or Hui (Ba) G ua. This Eight House grid offers sixty-four
unique permutations, or different relationships of Subjective to Objective, or positions of
self with respect to the world. And what is this, if not an attitude? The grid is thus a catalog
of attitudes and has the meaning and purpose of a catalog: it describes the available options
as an aid to the making of choices. Or, setting aside the connotations of superficiality, the
options might also be likened to a wardrobe, even unto upper and lower garments.
The Lower and Upper Places of the Hu Ti, the Nuclear, Overlapping or Interwoven
Trigrams, also lend themselves to this kind of binary structural analysis, but here the
meanings and associations are a little more complex as they begin to involve the dimensions
of the individual Line Positions, the Yao Wei, discussed below. The very beginning of the
situation or time, represented by Line One, has already been left behind in the Lower Hu Ti .
The commitment of Zhen has begun. The subject’s attitude begins to be modified according
to the real or non-theoretical dynamics of the objective encounter. The choices of skills and
tools required are already becoming apparent. The outcome of the situation or time,
represented by Line Six, has not yet been touched by the Upper Hu Ti . The consequences
or Hui are still inconclusive. The objective is still subject to mid-course adjustments, but
most of the possibilities are already known.
23
The San Cai or Three Powers
There is no evidence at all that the Chinese cultural conception of San Cai, the Three
Powers or Talents, of Heaven, Humanity and Earth, was at work in the Zhouyi composition:
this is probably a Wing dimension. The Shuo Gua (Section Two), nevertheless, speaks of
its role here:
Xi zhe sheng ren zuo Yi ye. Jiang yi shun xing ming zhi li, Shi yi li tian zhi dao, y ue
yin yu yang; Li di zhi dao, yue rou yu gang; Li ren zhi dao, yue ren y u yi. Jian San Cai er
liang zhi, gu Yi liu hua er cheng Gua: In ancient times the wise ones composed the Yi. To
convey, for the sake of compliance, the principles of inner nature and higher order, it was
thus, in establishing Heaven’s way, spoken of yin along with yang; in establishing Earth’s
way, spoken of flexibility along with firmness; in establishing Humanity’s way, spoken of
compassion along with right conduct. Connecting (these) Three Powers, and then doubling
them, resulted in the Yi’s six pictures and (its) completed Gua.
The Xi Ci Zhuan (II.10) also makes this claim. The Tuan Zhuan uses the Three Powers
frequently. Sometimes this is to scope the range of a Gua’s applicability: Heaven is like
this, Earth is like that, Humanity follows in its own way. Sometimes only the first two are
certain, and therefore humans should do their own version.
While it is claimed that the meanings of the Ba Gua or Trigrams are derived from
the San Wei, or Three Places, it is difficult to see how. It is said that the lowest position is
Earth’s, the middle, Humanity’s and the highest, Heaven’s. The Wings are not helpful here.
Little is said of Ba Gua structure other than that their gender (as a Family) is derived here:
where there are two masters (gang) and one subject (rou), this is a daughter; with one
master and two subjects, a son. The Trigram is the same gender as the Line type with the
odd number. The Three Places represent the ages of the children: lowest is eldest, highest is
youngest. See Introduction to Scales, Scales of Three in the Xiao Gua section. There may
instead be an ancient Temporal Scale of Three involved in the development of the Ba Gua.
As used in the broader Chinese culture, the Three Powers are what may be termed a
Synchronic or Spatial Scale of Three (Xiao Gua, Introduction to Scales). In this Scale, an
equally weighted or valued intermediate is placed in between two other, contrasting forces.
The border between Earth below and Heaven above is Humanity’s domain. This is the
fertile place, and we share this with the Wan W u, the Myriad Beings or Ten Thousand
Things. Heaven begins at our feet, even when we stand in pits. The Earth ends at the tops of
our heads, even when we stand on mountains. So we have some room to move about in.
This Scale of Three is often taken by westerners to be a metaphysics about the human
integration of divine form with material substance, but the Chinese do not think this way
until they are “saved” by the western missionaries. Heaven does suggest a moral and
conscious order. And Earth, as substance, suggests an ability to learn, develop and, at last, to
return. Heaven is the realm of day and night, sun and moon, Humanity is the realm of
movement and stillness, Earth is the realm of hardness and softness, dryness and moisture.
Heaven is mental, Humanity is social, and Earth is natural, but not inert.
Da Ba Gua or Great Trigrams are formed when Tai Yin and Tai Yang Si Xiang
occupy the three two-line pairs (1-2, 3-4 & 5-6) of Gua places (see Fig. 13).
24
The Yao Wei or Line Positions
The Liu Yao Wei or Six Changing Line Positions are an evolving dimension. While
there is no explicit definition of individual Line meanings or associations in the Zhouyi
itself, even the crudest of word frequency counts will demonstrate the priority of this
dimension: heads are not seen in Line One, feet are not seen in Line Six. The Zhouyi text
embodies several sets of associations to the Six Line Places. Chief among these is the Gua
as a map of the Time, from the first stages at the Bottom to the outcome (or past it) at the
Top. The body is used frequently as an analogy, so too are familial, social, class and
political structures. And each of these sets carries its own set of implications into Line
interpretation. A number of these are offered under the scoping of individual Line meanings
below.
The Wen Yan Zhuan, Wing 7, in a discussion of Qian, the first Gua (text “d”),
says: liu yao fa hui, pang tong qing: The Six Changing Lines express a distribution: of
facets (sides or aspects) to communicate tendencies (inclinations or movements). The Xi Ci
Zhuan, in Wing 6, Section II.9, elaborates:
Yi zhi wei shu: Yuan shi, yao zhong, yi wei zhi. Liu yao xiang z a, wei qi shi wu. Qi c hu
nan zhi, qi shang yi zhi: ben mo. Chu ci ni zhi, zu cheng zhi zhong. Ruo fu za wu zhuan de,
bian shi yu fei. Ze fei qi zhong yao bu bei. Yi: yi yao cun wang, ji xiong, ze chu k e zhi y i.
Zhi zhe, guan qi xiang ci, ze si, guo ban yi. Er yu si, tong gong er y i wei; qi shan bu tong.
Er duo yu; si duo ju- jin. Rou zhi wei dao, bu l i yuan zhe: q i yao wu jiu; qi yong r ou
zhong. San yu wu, tong gong er yi wei; san duo xiong; wu duo gong. Gui jian zhi deng. Qi
rou wei, qi gang sheng xie (punctuation added): (How) the Changes come to work through
the book: Sources and beginnings, necessities and conclusions, (are) used as (the) working
material. The six changing lines intertwine with each other, (and) answer to one’s timing
and circumstances. The first line is difficult to know, the top line is easy to know: (these are)
the roots and branch tips. The first line expresses the intent of it, the last follows through
and comes to conclusions. It seems that a diversity of circumstances compose the character,
the discrimination of right in relation to wrong. The pattern would not be (complete) (were)
the middle lines not provided for. So: to further address retaining and letting go, the
promising and the unfortunate, patterns of life’s course may be comprehended here. To
grasp this, studying these diagrams and texts, patterns and thoughts, (is) more than halfway
done. Line two (is) related to line four, similar in merit but different in position; their skills
are not the same. Line two is frequently praised; line four is frequently cautioned - for
immediacy. (As) the flexible comes to managing the way, it is not advantageous to be distant
in this: one’s necessity is not to make mistakes; one’s aptitude (is) flexibility in the center.
Line three is related to line five, similar in merit but different in position; line three is
frequently adverse; line five is frequently effective. The honored and the mean are as ranks.
One’s flexibility is perilous, one’s firmness overcomes the perverse.
The Yiweishu analysts began to add the dimensions of Ban Xiang, the Half-Images
discussed above, together with the Yao D e, the Wing and Yiweishu Line Characteristics,
discussed below, to compose the bulk of the Line interpretation system we have today.
Iulian Shchutskii’s editors, at p. xxxii, offer Shchutskii’s concise summary of this system:
25
... the texts to individual lines narrate the sequence of the situation’s development.
The first position characterizes only the very beginning of the given process, when it still
has not appeared with all its typicality. The second position characterizes the apogee of the
internal development of a given situation, just as the fifth position is the maximum exposure
of it on the outside. The third position characterizes the moment of crisis, the transition from
internal to external.
... The fourth position characterized the beginning of the appearance of the given
situation in the outside. Thus it is as little typical as the first. However, it is favorably
influenced by the proximity of the fifth position. Thus the aphorisms to the fourth are not as
gloomy as the preceding. The fifth position has already been mentioned in connection with
the second position. The sixth position is the completion or over development of the process
of the given situation, in which it either loses its typicality or turns into its opposite.
This view incorporates the assumption of Ban Xiang, which to many scholars is still
open to dispute as a Zhouyi dimension, and it relies heavily upon the Wing's Yao De
dimension of Ying, the Resonance between the corresponding lines in Upper and Lower
Trigrams (1-4, 2-5 & 3-6), which is not a Zhouyi dimension.
Each of the Six Line Places is featured four times in the Zhouyi text by virtue of its
uniqueness in comparison to the remaining five. In the first two Hexagrams, Qian and Kun,
the Yao Ci carry implications of these Line meanings. These are the first twelve clues. The
second twelve are in the Zhi Gua and Fan Yao of these Lines. For example, in Fu, 24.1, the
Fan Yao of Kun, 02.1, Line One is the only Gang Line in the company of five Rou Lines.
The meaning of the Line One Position is thus highlighted here (see Fig. 12 for all twelve
examples).
The relative optimism of the Yao Ci texts, when viewed as prognostications, bears at
least some witness to a notion of inherent Line propitiousness in the Zhouyi thought
process. A statistical analysis will show, for instance, that Ji, Promising, occurs much more
frequently in Lines 5 and 2 and the least frequently in Line 3. Xiong, Unfortunate, occurs
most often in Lines 6 and 3 and is rarest in Lines 5 and 4. This supports the claim in
XCII.9, translated above. However, it should be remembered that every Yao Ci text may be
seen as offering a choice between two attitudes, whether the second one is stated explicitly
or merely implied. Thus, the poor subject in Line 3 might be in a complex or difficult
Position, one which perhaps demands clear and quick thinking, but this is in the nature of
the Position itself, one which demands sterner, more urgent advice, rather than simple
predictions of doom. It is claimed frequently in the Wings, especially in the Xiao Xiang, that
propitiousness is due to other Yao De (Line Character) dimensions, particularly of Dang,
Appropriateness, and Zheng, Correctness, but I doubt seriously that a thorough statistical
analysis would bear this out. This is not to say that these Yao De dimensions did not
provide frequent and sometimes good excuses for apt comments.
Below are some of the meanings which the Six Line Positions either began with or
acquired in later analysis. The associations are general, and many are not supported by
actual words and references within the Zhouyi text. The effects of multiple dimensions and
extended metaphors make these approximate.
26
The Time Of:
Line 6: Outcome, Transcendence, Excesses, Retirement, Anticlimax, Denouement
Line 5: Manifestation, Mastery, Control, Authority, Achievement, Finesse, Optima
Line 4: Practice, Execution, Establishment, Advance with Purpose, Maneuvering
Line 3: Immersion, Exposure, Risk, Thorny Details, Transition, Insecurity, Focus
Line 2: Internal Development, Scoping, Grouping, Preparation, Small Advances
Line 1: Entrance, Beginnings, Potential, Impressions, Explorations, Tentativeness
Parts of the Body: (There are some exceptions to these)
Line 6: Head, Ears, Crown, Topknot, Tongue, Jowls, Horns
Line 5: Shoulders, Neck, Arms, Jawbones
Line 4: Trunk, Torso, Heart, Belly, Abdomen
Line 3: Thighs, Hips, Loins, Waist, Rump
Line 2: Calves, Legs, Knees
Line 1: Feet, Toes, Sandals; Hooves, Tail; Ground, Grass, Roots
People and Positions: (Many exceptions. Wife does not occur at Lines 1, 4 & 6)
Line 6: Sage, Climber, Refugee, Retiree, Extremist, Diehard, Elder, Advisor
Line 5: Sovereign, Authority, Executor, Leader, Husband, Father; Man at Work
Line 4: Chief or Sovereign’s Minister, Officer, Duke, Son, Empowered Delegate
Line 3: Lower Official, Subordinate, Subject, Worker, Journeyman, Local Leader
Line 2: Assistant, Subordinate, Servant, Mother, Maiden, Woman in the Home
Line 1: Newcomer, Apprentice, Innocent, Youth (Lines 1, 2 &3); Common People
Situations and Suggested Approaches:
Line 6: The best time to know when to stop, reflect, wrap up, integrate and enjoy. An
obsession, compulsion, or even too much momentum, can be embarrassing.
Line 5: The time bears its fruit. Subsequent decay is still not apparent. A time for the
moderation and balance suited to mastery and nobility. The merit shows.
Line 4: A time of familiarity, if not mastery. Niches are occupied, if not adapted to. Effects
of diligence, reliability, talent, skill and effectiveness begin to appear.
Line 3: A time of complexity, details and many responsibilities. Little mastery of the
environment yet. Getting a grip or finding the right quantum of boldness.
Line 2: A time for Zhen: persistence, commitment, loyalty, focus or thoroughness.
Situations broaden, some limits are learned, skills and resources are called on.
Line 1: Seeds are planted, embryos grow. Premature action presents problems. A time to
prepare the basics and learn: there are many unknowns. Care needed.
Places in the Four Ba Gua: (Note the relative complexity of the middle Lines)
Line 6: Top of Upper Trigram
Line 5: Center of Upper Trigram, Top of Upper Hu Ti
Line 4: Bottom of Upper Trigram, Center of Upper Hu Ti, Top of Lower Hu Ti
Line 3: Top of Lower Trigram, Bottom of Upper Hu Ti, Center of Lower Hu Ti
Line 2: Center of Lower Trigram, Bottom of Lower Hu Ti
Line 1: Bottom of Lower Trigram
Binary Value if Gang: 1=25=32; 2=24=16; 3=23=8; 4=22=4; 5=21=2; 6=20=1
27
The Yao De or Line Characteristics
The term Yao De refers to a set of interrelationships of individual Lines both to their
Places and to other Lines. All, except for Ruling Lines, are geometrically expressible on the
Xian Tian Ba Gong grid. As with the Yao Wei, there is no explicit reference to the Yao De
set of dimensions in the Zhouyi text. But, unlike Line Positions, there is very little in terms
of vocabulary usage to validate any of the Line Characteristics as true Zhouyi dimensions.
Statistical analysis, even of relative optimism in prognostication, does not support any use of
these prior to the Wings. One would, for instance, expect the Lines in their Appropriate
Positions to be described a little more cheerfully than those considered “out of place.” This
is not the case, and this is obscured by the fact that the Wings, especially in the Xiao Xiang,
point only to the occurrences where pointing is useful. There is nothing in the Zhouyi
outside of chance probability which cannot be explained by a simpler combination of Yao
Wei, Zhi Gua, Fan Y ao and (the still-embryonic) Ban Xiang dimensions. The want of
congruity between the Zhouyi text and the performance of these dimensions in analysis is
normally ascribed to the vagaries of “The Time,” a truly nebulous dimension which takes
the place of a suspicion that the Yao De do not explain the use of the words and metaphors
in the text.
The Wings’ authors reveal little or no comprehension of the Zhi G ua or the Fan
Yao dimensions. In many obvious cases, the fact of their being overlooked for so long is
striking. Absent these tools, the Wings’ school of commentators became quite creative (and
often insightful) in the construction of their new sets of interpretive methods. And,
consequently, these several Yao De dimensions are very important to an understanding of
the Wings themselves, even while confusing the corresponding Yao Ci interpretation.
Worthy of note here is that the terms Rou and Gang, Flexible and Firm, do not
appear in the Zhouyi. Neither does Yang, and Yin is used only in its ancient sense of shade
or shadow. These pairs make their first appearances in the Ten Wings.
Zhong or Centrality. Any Line, whether Rou or Gang, is said to be Central or In Balance if
it occupies the middle of either the Lower or Upper Trigrams, i.e., if it occupies Line 2 or 5.
This is supposed to account for the statistically good auspice of these Lines and for the
corresponding warnings given to the less balanced Lines 3 and 6. But bear in mind that
balance or equilibrium is usually a good idea, and always safe advice. (Assuming a choice
between static and dynamic balance, according to the time: one wanteth not “static” when
the Tiger giveth chase).
Dang or Appropriateness. A Broken or Rou Line is called Appropriate or Suited in the
even-numbered Line Positions (2, 4 & 6), a Whole or Gang Line in the Odd (1, 3 & 5).
However, Wang Bi observes that, in the Wings’ Xiao Xiang, wei b u dang (the position is
not appropriate) is not used at all for the 1st 6 and that the concept is only used
inappropriately for the gang lines at 01.6wy.a (gui er wu wei) and at 05.6x (sui bu dang
wei), indicating that the dimension of appropriateness is not applicable to Lines 1 & 6 (see
Lynn, p. 32-33). Gua 63, Already Complete, is completely Dang and Gua 64, Not Yet
Complete, is completely Bu (Not) Dang. (The titles might be as easily explained by the
relationships of Fire to Water).
28
Zheng or Correctness is a subset of Dang, reserved for use (in this sense) at 9 5th.
Ying or Resonance. Lines in analogous places in the upper and lower Ba Gua, i.e. the line
pairs 1-4, 2-5, and 3-6, where one is Rou and the other Gang, are said to resonate, correlate
or correspond. Wang Bi (tr. Lynn, p. 29-30) observes that: “Resonance provides an image
of shared purpose ... . Thus the fact that, although distant, a line indicates that one can make
a move is due to its having acquired a resonant partner.” The Eight Gua which are
composed of Trigrams paired with their Opposites (see Fig. 24) are fully Ying. The Chong
(Repeated) (Ba) Gua (see Fig. 23) are completely Bu (Not) Ying.
Fen or Even Apportionment. This refers to Lines in a Gua which has an equal number of
Rou and Gang Lines (see Fig. 28). Where balance is wanted, this is assumed auspicious.
Bi or Holding Together. Adjacent Lines, if one is Rou and the other Gang, are sometimes
observed as Holding Together. This is said to be more auspicious if the Line in question
(meaning both Lines of the pair) is Dang or Appropriate, and Most auspicious in the sixteen
cases where the pair is 6 4th / 9 5th. The lower Line of the pair is said to be Carrying or
Receiving (Cheng) the upper. The upper Line is said to be Riding or Availing Of (also
pronounced Cheng) the lower. According to Wang Bi (tr. Lynn, p. 29): “Carrying and
riding provide images of incongruity or congruity.” But observe the most auspicious pair
of 6 4th / 9 5th. From the longer view all that this says is that the Hui (Ba) Gua is either
Kan or Xun.
Lin or Neighborhood. The presence of these interrelating or interconnecting dimensions,
especially where more than one is present, establishes a kind of Neighborhood, from which
helpers come, friends arrive, gifts are sent, etc., and this is said to help explain the use of
these images in the Changing Line Texts.
Sheng Jiang Yao or Rising and Falling Lines. Gang Lines are often said to be rising or
going, Rou lines to be falling, sinking, resting or coming back, both in the context of the
Gua as a map of the time and as extended spatial metaphor.
Ruling Lines. Certain lines in each Gua are said to capture the essence of the meaning or
to be dominant in influence over the other lines. Sometimes this is a function of the Gua
Xiang (Hexagram Image) or the Yao W ei association of 'ruler' and 'sovereign' with Line 5.
But where these are lacking, the assignment of ruling lines is strictly a Yiweishu
construction. These assignments are given below. Lines numbers in bold are termed
Governing Rulers, the others are called Constituting rulers:
01: 5; 02: 2; 03: 1,5; 04: 2,6; 05: 5; 06: 5; 07: 2,5; 08: 5; 09: 4,5; 10: 3,5; 11: 2,5; 12: 2,5; 13:
2,5; 14: 5; 15: 3; 16: 4; 17: 1,5; 18: 5; 19: 1,2; 20: 5,6; 21: 5; 22: 2,6; 23: 6; 24: 1; 25: 1,5;
26: 5,6; 27: 5,6; 28: 2,4; 29: 2,5; 30: 2,5; 31: 4,5; 32: 2; 33: 1,2,5; 34: 4; 35: 5; 36: 2,5,6; 37:
2,5; 38: 2,5; 39: 5; 40: 2,5; 41: 3,5,6; 42: 1,2,4,5; 43: 5,6; 44: 1,2,5; 46: 1,5; 47: 2,5; 48:5; 49:
5; 50: 5,6; 51: 1; 52: 6; 53: 2,5; 54: 3,5,6; 55: 5; 56: 5; 57: 1,4,5; 58: 2,3,5,6; 59: 2,4,5; 60:
3,4,5; 61: 5; 62: 2,5; 63: 2; 64: 5
29
The Patterns of the Xian Tian
The Xian Tian or Primal Heaven Arrangement
in the Ba Gong or Eight House Matrix
Fig. 2
The Six Lines and their Binary Values
Fig. 3
The Pairs of the Hou Tian Xu or Later Heaven Sequence
Fig. 4
The Qian Gua or Inverse Pairs
Fig. 5
The Pang Tong Gua or Opposite Pairs
Fig. 6
The Jiao Gua or Reverse Pairs
Fig. 7
The Hu or Nuclear Gua
Fig. 8
The Hu Gua Domains
Fig. 9
Lower Nuclear Ba Gua
Fig. 10
Upper Nuclear Ba Gua
Fig. 11
Clustered Lines
Fig. 12
Singletons
Fig. 13
Da Ba Gua
Fig. 14
The Twelve Moons of the Sovereign Gua
Fig. 15
Twelve Branches, the Kun-Qian Family
Fig. 16
Twelve Branches, the Kan-Li Family
Fig. 17
Twelve Branches, the Gen-Dui Family
Fig. 18
Twelve Branches, the Xun-Zhen Family
Fig. 19
Twelve Branches, No Family
Fig. 20
The Xiang in Tian Wei
Fig. 21
The Xiang in Ren Wei
Fig. 22
The Xiang in Di Wei
Fig. 23
The Chong Gua, No Correspondence
Fig. 24
The Ba Gua Paired with their Opposites, All Correspondence
Fig. 25
Sevenths of the Xian Tian Sequence
Fig. 26
Ninths of the Xian Tian Sequence
Fig. 27
Vertical Symmetry, No Inverse
Fig. 28
Fen, Equal Rou and Gang
Fig. 29
Symmetry in 3 or More Gua Dimensions
Fig. 30
Symmetry in 2 or More Gua Dimensions
Fig. 31
Wai Guang, Scale of Ten
Fig. 32 Wai
Guang, Scale of Twelve
Fig. 33 Wai
Guang, Scale of Sixteen
Fig. 34 Wai
Guang, Scale of Forty
Fig. 35
Work Sheet
Fig. 36
Work Sheet
Fig. 37
Work Sheet
Fig. 38
Work Sheet
Fig. 39
Wujitu, Chen Tuan
Fig. 40
Taijitu, Zhou Dunyi
Fig. 1
31
O
W
R
H
Y
I
0
1
2
3
4
5
6
7
00, 02
01, 23
02, 08
03, 20
04, 16
05, 35
06, 45
07, 12
08, 15
09, 52
10, 39
11, 53
12, 62
13, 56
14, 31
15, 33
16, 07
17, 04
18, 29
19, 59
20, 40
21, 64
22, 47
23, 06
24, 46
25, 18
26, 48
27, 57
28, 32
29, 50
30, 28
31, 44
32, 24
33, 27
34, 03
35, 42
36, 51
37, 21
38, 17
39, 25
40, 36
41, 22
42, 63
43, 37
44, 55
45, 30
46, 49
47, 13
48, 19
49, 41
50, 60
51, 61
52, 54
53, 38
54, 58
55, 10
56, 11
57, 26
58, 05
59, 09
60, 34
61, 14
62, 43
63, 01
Fig. 1: The Xian Tian or Primal Heaven Arrangement
In the Ba Gong or Eight House Matrix
32
Shang Jiu, Top Nine, Value: 1
Jiu San, Nine Third, Value: 8
Jiu Wu, Nine Fifth, Value: 2
Jiu Er, Nine Second, Value: 16
Jiu Si, Nine Fourth, Value: 4
Chu Jiu, First Nine, Value: 32
Fig. 2: The Six Lines and Their Binary Values
33
Fig. 3: The Pairs of the Hou Tian Xu or Later Heaven Sequence
34
Fig. 4: The Qian Gua or Inverse Pairs
35
Fig. 5: The Pang Tong Gua or Opposite Pairs
36
Fig. 6: The Jiao Gua or Reverse Pairs
37
02 23
02 02 23 23 39 39 53 53
40 40 64 64 28 28 44 44
39 53
24 24 27 27 63 63 37 37
40 64
54 54 38 38 43 43 01 01
28 44
24 27
02 02 23 23 39 39 53 53
40 40 64 64 28 28 44 44
63 37
24 24 27 27 63 63 37 37
54 38
54 54 38 38 43 43 01 01
43 01
Fig. 7: The Hu or Nuclear Gua
Hou Tian Numbers
Fig. 8: The Hu Gua Domains
Hou Tian Numbers
0
0
0
0
1
1
1
1
0
0
1
1
2
2
3
3
2
2
2
2
3
3
3
3
4
4
5
5
6
6
7
7
4
4
4
4
5
5
5
5
0
0
1
1
2
2
3
3
6
6
6
6
7
7
7
7
4
4
5
5
6
6
7
7
0
0
0
0
1
1
1
1
0
0
1
1
2
2
3
3
2
2
2
2
3
3
3
3
4
4
5
5
6
6
7
7
4
4
4
4
5
5
5
5
0
0
1
1
2
2
3
3
6
6
6
6
7
7
7
7
4
4
5
5
6
6
7
7
Fig. 9: Lower Nuclear Ba Gua
Binary Numbers
Fig. 10: Upper Nuclear Ba Gua
Binary Numbers
38
6
5
4
4
3
4
3
2
3
3
4
3
3
3
3
3
3
3
3
4
3
3
2
4
3
3
2
3
3
6
4
4
5
1
4
2
3
3
6
4
5
6
Fig. 12: Singletons
Same as 5:1, Line # shown
1
10 9
2
4
1
Fig. 11: Clustered Lines
0
5
5
3
0
4
3
0
3
5
3
8
7
3
6
5
11
4
5
12
6
7
1
Fig. 13: Da Ba Gua: Tai Yin and
Tai Yang in Tian, Ren & Di We
2
3
Fig. 14: The 12 Moons of the
Sovereign Gua
First Moon is February/March
39
4
Fig. 15: Twelve Branches
The Kun-Qian Family
Sovereign Gua of the 12 Moons
Fig. 16: Twelve Branches
The Kan-Li Family
Fig. 17: Twelve Branches
The Gen-Dui Family
Fig. 18: Twelve Branches
The Xun-Zhen Family
40
W R
H
Y W R
H
Y
W R
H
Y W R
H
Y
W R
H
Y W R
H
Y
W R
H
Y W R
H
Y
W R
H
Y W R
H
Y
W R
H
Y W R
H
Y
W R
H
Y W R
H
Y
W R
H
Y W R
H
Y
Fig. 20: The Xiang in Tian Wei
Fig. 19: Twelve Branches
No Family
W W W W
R
R R
R
W W W W W W W W
H
H
Y
Y
Y
Y
W W W W W W W W
W W W W
R
R
R
R
R
R
R
R
R
R
R
R
H
H
Y
Y
Y
Y
R
R
R
R
R
R
R
R
W W W W
R
R
R
R
H
H H
H
H
H
H H
H
Y
Y
Y
Y
H
H H
H
H H
H
H
W W W W R
R
R
R
Y
Y
Y
Y
Y
Y
Y
Y
H
Y
Y
Y
Y
Y
Y
Y
Y
Y
Y
Y
H
H
H
H
H
H
H H
H
H
Y
Fig. 21: The Xiang in Ren Wei
Fig. 22: The Xiang in Di Wei
41
Fig. 23: The Chong Gua
Or Repeated Trigrams
No Ying or Correspondence
Fig. 24: The Ba Gua Paired
With Their Opposites
All Ying or Correspondence
0/7
0/9
1/9
1/7
2/9
2/7
1/3
3/7
4/9
4/7
5/9
5/7
2/3
6/7
7/9
7/7
8/9
Fig. 25: Sevenths of the
Xian Tian Sequence
Fig. 26: Ninths of the
Xian Tian Sequence
42
9/9
O
I
O
I
Fig. 27: Vertical Symmetry
No Inverse
Fig. 28: Fen, 3 Sixes, 3 Nines
Fig. 29: Symmetry in 3 or More
Gua Dimensions (Opposite,
Inverse, Reverse and Nuclear)
Fig. 30: Symmetry in 2 or More
Gua Dimensions
43
Fig. 31: Wai Guang
The Scale of Ten
Fig. 32: Wai Guang
The Scale of Twelve
Fig. 33: Wai Guang
The Scale of Sixteen
Fig. 34: Wai Guang
The Scale of Forty
44
Fig. 35:
Fig. 36:
Fig. 37:
Fig. 38:
Work Sheet
45
46
47
The Matrix
A Translator’s Manual
Introductory Notes
The Zhouyi and the First Four Wings of the Yijing
In Matrix Translation
With the Chinese Text
Footnotes
49
Introductory Notes
This version of the Yi gives one line of information for each heading and each word
in the Chinese text. It reads from top to bottom, like the Chinese original. The sequence of
the headings is a little different from that in the Simple Translation. The Da Xiang resumes
its place as a later commentary. Since the Tuan Zhuan often quotes from the Gua Ci and the
Xiao Xiang from the Yao Ci, these pairs were placed adjacent to each other for easy crossreference.
This is a more advanced and difficult text. It is intended for more careful and slower
study of the Chinese text’s broader meanings, deliberate ambiguities, and choices between
translations. Even then it is only meant to be read a few paragraphs at a time.
The idea for a multidimensional translation grew out of a recommendation made to a
friend that he not try to grasp Laozi by reading one favorite translation but to pick at least
three and "add them together" to "broaden" the words. The "one word, one line" idea,
forming a two-dimensional tapestry of potential meanings, came later and seemed to allow
for an adequate breadth.
The information in this Matrix translation is organized into seven columns with the
alternative English words occupying the sixth. Following is a guide to the various kinds of
information given in each of the columns (refer to the beginning of the Matrix itself, to see
the columns numbered):
1) Far left. The bold numbers indicate a new heading, by Hexagram or Gua number,
followed by a section code:
.M Gua Ming, the Hexagram Name or Title.
.0 Gua Ci, the original or Zhouyi Hexagram Text.
.# Yao Ci, the original or Zhouyi Changing Line Text, line number, top last.
.T Tuan Zhuan, or the Commentary on the Judgment, a later commentary on the Gua
Ci, comprising the Yijing’s First and Second Wings or Appendices.
.X Da Xiang, or the Overall Image, a later commentary which looks at the Hexagram or
the Gua itself as a composite of two Ba Gua, or Trigrams (aka Ban Xiang or half-images)
and then derives lessons for living. This is a part of the Yijing’s Third and Fourth Wings or
Appendices.
.x Xiao Xiang, or the Little Images, a later commentary on the Yao Ci, comprising the
remainder of the Third and Fourth Wings. Despite being included in the same Wing as the
Da Xiang, the authors are entirely different.
Within the area between headings are asterisks. These indicate a "parsing," or the
separation of the text into groups of words. These were not found in the original text but
were added later for clarity. They will sometimes act like periods, commas, colons, semicolons, or breaks in a line of poetry: there is no certain rule. With only one exception (at
02.0), I have followed fairly traditional parsing, usually as given in Z.D. Sung’s text. For
50
more information on variants see the Footnotes below. In the Tuan Zhuan and Xiao Xiang
sections, a "harder" parsing is given for paragraphs by the letter "P," and for sentences by
the letter "S". These will often take the place of the Chinese particle ye, which indicates the
completion of a thought. Ye is the only Chinese word which has been left out of the Matrix.
2) This column gives the Pinyin transliteration of the Chinese character. Many of the
characters have alternate pronunciations, according to their intended meanings, so two
different spellings here may refer to the same character. This happens at the Yi’s first word,
qian2, to create, which is also gan1, to dry. Be aware also that the same Pinyin word and
Chinese character can carry wildly different meanings. The word xu1 (2847), for example,
means "beard" at 22.2, "female bondservant" at 54.3 and "necessity" at 05.T. The Pinyin
system only recently replaced the Wade-Giles system as the standard for transcription. This
was the transition where Peking became Beijing and Taoism became Daoism. For readers
unfamiliar with Pinyin, the two systems are compared at the end of the Glossary. The four
pronunciation tones sometimes represent choices between optional pronunciations. Here I
would generally follow Karlgren unless there was a significant preponderance of
disagreement shared by Mathews, Schuessler, Kunst, Ulving and Wieger.
3) This four-digit number is the character’s entry number in Harvard’s Mathew’s
Chinese English Dictionary, 1993, which is organized alphabetically but in the Wade-Giles
system. Only eleven of the words used in the Yijing, all of them in the Zhouyi, were left out
of this dictionary. I have assigned these eleven reference numbers in the 8000’s. Where the
four-digit number is omitted from this column the character is a quoted citation from the
section immediately preceding, in the Gua Ci or the Yao Ci . These are the words which are
italicized in Part One. Where the number is underlined this is the first occurrence of a
character which is described in more detail in the main part of the Glossary. Use this number
to search for characters.
4) This column contains one of two kinds of numbers. If this is the first appearance of
the character in the text, this number will contain a plus (+) sign (e.g. 109+13). The number
found before the plus sign gives the conventional number of this character’s "radical" or
root component. The number after the sign gives the number of additional strokes added to
the radical (plus or minus a stroke since some people count differently). This is the way
many Chinese dictionaries are accessed. This will not work in a "modern" dictionary with
simplified characters, and where some of the classical characters were edited out of the
language itself. If this character has already appeared in the text, the number in this column
will contain a decimal point (e.g 08.1 or 08.X). This gives the location of the character’s
first entry or appearance historically in the Yijing, that is, first in the Zhouyi, and then in the
Wings. For example, if a character’s first appearance is at 01.1x (in the Xiao Xiang or the
Third Wing) one may infer that the character did not appear at all in the Zhouyi. This word,
by the way, is the familiar yang, as in yin and yang, which many people wrongly assume has
been with the Yi from the beginning.
51
5) This column gives the location of the character’s next appearance in the Yi, once
again, first in the Zhouyi and then in the Wings. This feature is meant to take the place of a
concordance, so that the use of a word can be traced throughout the remaining book. In
cases where a word is used frequently, this space is simply left blank after the first few
occurences. But these words will be found in the Glossary, where there is given a range of
alternative English translations greater than that of the sum of their Matrix occurrences. If
you are using an electronic version of the Matrix you will find it easier to use the Find
command and the four-digit Mathews number to track the occurrences of a word. The letter
"F" in this column means that this is the Final occurrence of the word. The letters "HL"
indicate that the word is an Hapax Legomenon (in a lesser sense of the term), a word used
only once in the Yijing.
6) This column offers an average of three or four alternative English translations of
the Chinese word as the word i s shaped by this specific context. Commas here usually
separate interchangeable alternatives, while the semicolons separate slightly different
syntactic or grammatical options. Words in parentheses are either alternative modifiers, or
optional in an English rendering, or strictly inferred English grammar, or indicators of a
specific facet of an English word. A word in brackets indicates an anachronistic English
translation, not suitable for use in translation, but still informative, or an explanatory
comment. Up and Down pointers (^v) indicate that the word order may be reversed in the
English translation. This is most often the case with the post-positioning of the Chinese
prepositions. A plus sign (+) in this column means that you will find more notes and glosses
on this character in the Glossary segment oddly titled "Characters not in the Glossary."
7) At the far right, in cases where a phrase is repeated elsewhere in the Yi, a number
will give the location of the phrase’s next occurrence, with ditto marks below to indicate
the extent of the phrase. The last occurrence of a phrase points cyclically back to the first.
The versatile and oft-repeated wu jiu (no blame, not bad, nothing wrong, without a mistake,
not a mistake, make no mistakes, no harm done, etc.) may be tracked through the Zhouyi by
following jiu in column 5, from its first occurrence at 01.3.
At the end of the Matrix section for each of the Gua there are miscellaneous sections:
##.xc gives further glosses and insights on the Gua Ming, excerpted from the Xi Ci Zhuan,
the Commentary on the Appended Phrases, a.k.a. Da Zhuan, the Great Commentary,
Wings 5 and 6. The Xi Ci Zhuan only examines nine of the Gua.
##.xg does the same for the Xu Gua, the Sequence of the Hexagrams, Wing 9.
##.zg does the same for the Za Gua, the Assorted or Miscellaneous Hexagrams, Wing 10.
##.m gives the Hexagram Name as found in the Mawangdui manuscript. This is treated here
as a simply another gloss of the Gua Ming in the received version. These names differ
in thirty-two of the sixty-four cases. In several, the differences are significant.
##.#wy offers selected quotations from the Wen Yan Zhuan, the Commentary on Words of
the Text, Wing 7, which expands and expounds on only the first two Gua.
52
Col.1 Col.2
Col.3
Col.4
Col.5 Column 6
01.M
QIAN2 (3233): CREATING
01.0 Gua Ci (Hexagram Text)
*
qian2
3233 5+10
01.3
*
01.T
P
*
*
P
*
P
*
yuan2
heng1
li4
zhen1
da4
zai1
qian2
yuan2
wan4
wu4
zi1
shi3
nai3
tong3
tian1
yun2
xing2
yu3
shi1
pin3
wu4
liu2
xing2
da4
ming2
zhong1
shi3
liu4
wei4
shi2
cheng2
Col.7
Binary 111 111, Decimal 63
creating, initiative, author-ity, mastery
7707 10+2
02.0 first-rate, supreme, the finest, greatest
19.0
2099 8+5
02.0 fulfillment, satisfaction, success
"
3867 18+5
01.2 (is) worth, the harvest of; merits, rewards
"
0346 154+2 02.0 persistence, determination, resolve, loyalty "
Tuan Zhuan (Commentary on the Judgment)
5943 01.2
(^) complete, great, grand, enormous, vast
6650 30+6
how, so (very) v; indeed
(is) create (-ing’s, -ivity’s, -ion’s), mastery’s
source, beginning, basis, origin (!)
7030 140+9
(the) myriad, ten thousand; all of
02.T
7209 93+4
beings, creatures, things (are); creation (is) "
6927 56.2
02.T endowed with, provided; (en)rich(ed) in, at
5772 38+5
01.T beginnings, birth; (the) origin, source, start
4612 03.2
along with, as well as, and so is, as is
6641 120+6 HL
the whole of, all of
6361 01.5
heaven [higher nature]; the sky, firmament
7750 09.0
03.X (as) (the) clouds
2754 11.2
advance, proceed, move (on), pass
7662 09.0
03.T (the) rain
5768 70+5
01.2x (is) bestowed, granted, extended; falls
5281 57.4
02.T (the) varieties of, orders of, various
7209 01.T
beings, (living) creatures, entities, things
4080 85+7
15.T flow into, assume, permeate, fulfill (their)
2759 50.4
F
form, shape, embodiment, manifestation (s)
5943 01.2
(a, the) complete, full, great, noble, strong
4534 17.4
clarity, light, intelligence, vision
1500 01.3
ends, concludes, completes; (is) complete
5772 01.T
02.1x (then) begins, renews; (and yet) new, fresh
4189 12+2
01.T (the) six
7116 45.5
places, positions, degrees, dignities
5780 54.4
(are) by season, in time
0379
02.3
completed, fulfilled, accomplished
53
*
shi2
cheng2
liu4
long2
yi3
yu4
P
*
*
*
P
*
01.X
*
*
tian1
qian2
dao4
bian4
hua4
ge4
zheng4
xing4
ming4
bao3
he2
tai4
he2
nai3
li4
zhen1
shou3
chu1
shu4
wu4
wan4
guo2
xian2
ning2
tian1
xing2
jian4
jun1
zi3
yi3
5780
0398
4189
4258
2932
54.4
03.2
01.T
01.1
04.1
seasons, times, opportunities, occasions
16.5x to mount, ride, avail of, ascend on
F
(the) six
F
dragons
(and) thereby, with these; in order
7664
6361
60+8
01.5
HL
2932
04.1
to master, manage, negotiate, navigate
heaven, the sky(ies), celestial; higher nature
creating’s, creativity’s, creation’s
6136 09.1
way, course, truth, principle, nature, process
5245 49.5
15.T (is) becoming, emergence, change
32.T
2211 21+2
20.T (and) transformation, metamorphosis
"
3368 30+3
HL
each being, individual; every thing
0351 25.0
true to, obeying, upholding, confirming
2771 61+5
HL
(its) natural disposition, inner spirit, nature
4537 06.4
(and) higher law, higher order, destiny
4946 9+7
19.X security, safety, protection, insurance
2117 30+3
02.T (is) to join, share, accord, concur (in, with)
6020 37+1
HL
(the) highest, overall, ultimate, greatest
2115 58.1
31.T harrmony, resonance, peace, attunement
4612 03.2
this, then, this then, it is this that
rewards
persistence
5839 01.7
F
(as, when) leaders(hip), chiefs, priorities
1409 05.4
emerge, proceed, arise(s) (from); come out of
5874 35.0
22.X (the) multitude of, numerous, numberless
7209 01.T
beings, creatures, entities
7030 01.T
(the) myriad, ten thousand, countless; all the
3738 07.6
08.X domains, realms, lands, regions, (e)states
2666 19.1
02.T (are) joined, united; come together, share
4725 08.0
03.T (in) peace, tranquility, serenity, repose
Da Xiang (Overall Image)
6361 01.5
heaven; the sky; celestial; higher nature
18.T
2754 11.2
moves, advances, proceeds, acts, behaves
"
0854 9+9
05.T (in, with) lasting vigor; inexhaustibly
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
accordingly, therefore, thus
54
zi4
qiang2
bu4
xi1
01.1
*
qian2
long2
wu4
yong4
01.1x
S
qian2
long2
wu4
yong4
*
yang2
zai4
xia4
01.2
*
jian4
long2
zai4
tian2
*
li4
jian4
da4
ren2
01.2x
S
jian4
long2
zai4
tian2
*
de2
shi1
pu3
01.3
*
jun1
zi3
6960 05.4
(is) naturally, inherently, intrinsically
0668 57+9
HL
invigorated, energetic, empowered, strong +
5379 02.2
without, with no
^ (and)
2495 46.6
17.X ceasing, relaxing, rest(ing), pause; } restless
Chu Jiu , 1st 9 (Zhi Gua 44: Gou, Dissipation) (see Part Five, Zhi Gua)
0918 85+12 HL
concealed, submerged, lurking, hidden
4258 212+0 01.2 dragon
7208 20+2
03.0 (is) not at all; not to be; do not
7567 101+0 03.0 useful; used, employed; use, apply, engage
Xiao Xiang (Fan Yao 44.1: secured by metal brake, weak swine stuggles)
lurking
[^see Part Four, Fan Yao]
dragon,
not at all
useful
7265 170+9 11.T (the) light, energy; active, positive principle
6657 01.2
remains, dwells, lies, stays, is
2520 57.2
below, beneath, within; lowly, subordinate
Jiu Er , 9 2nd (Zhi Gua 13: Tong Ren, Fellowship With Others)
0860 147+0 01.2 see, encounter, meet (with); ^ appears
4258 01.1
01.5 (a, the) dragon (v)
6657 32+3
01.4 in, here in, across; on
6362 102+0 07.5 (a, the) field;
(a, the) hunt
3867 01.0
01.5 worthwhile, rewarding, productive
0860 01.2
01.5 to see, encounter, meet with, consult
5943 37+0
01.5 (a, the) mature, complete, realized, great*
3097 9+0
01.5 human being, character, one, person, man*
Xiao Xiang (Fan Yao 13.2: fellowship only inside the clan, embarrassing)
^
appears
(a, the) dragon v
in
(the) field
6162 06.3
merit, character, worth, quality, virtue ('s)
5768 01.T
03.5x reach(es), extent(ds), spread(s), influence(s)
5384 72+8
HL
(is) everywhere, throughout, extensive
Jiu San , 9 3rd (Zhi Gua 10: Lu, Respectful Conduct)
1715 30+4
02.0 (a, the) noble, worthy, honored
6939
39+0
02.0
young one, heir, disciple
55
03.0
"
01.5
"
"
"
*
zhong1
ri4
qian2
qian2
xi4
ti4
1500
3124
3233
3233
2485
120+5
72+0
01.0
01.0
36+0
02.3
16.2
01.3
10.T
HL
throughout; ends, completes, finishes; all
(the) day(light)
creating(ively); dynamically, doubly
(and) creating; energetic
(at, by) night(fall), dark, twilight, evening
6263 61+8
06.0 ^anxious, alarmed, frightful, careworn +
3126 140+5 20.0 seeming, looking, appearing
v
*
3906 27+13 06.3 (a) struggle, adversity, hardship (s); stressful
*
7180 71+0
01.4 (but) no; (is, but) not, nothing;
no ^ done
1192 30+5
01.4 blame; (is) wrong, a mistake, error; v harm v
01.3x
Xiao Xiang (Fan Yao 10.3: one eyed see, lame take steps, and get bitten)
S
zhong1
throughout
ri4
(the) day
qian2
creating,
qian2
creating
*
fan3
1781 09.3
03.2x turning, turning around, revising; revision
fu4
1992 06.4
F
(and) returning (to); coming back;& renewal
dao4
6136 09.1
(is) (the) way, path, principle, process
01.4
Jiu Si , 9 4th (Zhi Gua 09: Xiao Chu, Raising Small Beasts)
*
huo4
2402 62+4
02.3 somehow, perhaps, perchance, maybe
yue4
7504 157+14 HL
to dance, gambol, hop, cavort, leap +
zai4
6657 01.2
01.5 across, on, upon, over, above; in, within
yuan1
7723 85+8
06.T (the, this) deep, depth, abyss, chasm
*
wu2
7180 01.3
01.7 (and) avoid; not, nothing; without, with no
jiu4
1192 01.3
02.4 wrong; (a) mistake, (an) error (s)
01.4x
Xiao Xiang (Fan Yao 09.4: be true, the bleeding stops, anxiety leaves)
S
huo4
somehow
yue4
to dance
zai4
across
yuan1
(the) deep
*
jin4
1091 20.3
35.T to make progress, go forward, advance
wu2
is not
jiu4
(a) mistake
01.5
Jiu Wu , 9 5th (Zhi Gua 14: Da You, Big Domain)
*
fei1
1850 183+0 36.1 ^in flight, on the wing; flying, soaring
long2
4258 01.1
01.6 (a, the) dragon
v; dragon
zai4
6657 01.2
07.2 across, in, within
ruo4
li4
wu2
jiu4
tian1
6361
37+1
14.3
heaven; the sky(ies), heavens
56
16.2
"
*
li4
jian4
da4
ren2
01.5x
S
fei1
*
01.6
*
long2
zai4
tian1
da4
ren2
zao4
kang4
long2
you3
hui3
01.6x
S
kang4
long2
you3
hui3
*
ying2
bu4
ke3
jiu3
01.7
*
jian4
qun2
long2
wu2
shou3
*
ji2
01.7x
S
yong4
jiu3
3867 01.0
02.0 worthwhile, rewarding, productive
0860 01.2
01.7 to see, encounter, meet with, consult
5943 01.2
02.2 (a, the) mature, complete, realized, great
3097 01.2
04.1 human being, character, one, person, man
Xiao Xiang (Fan Yao 14.5: truths like commerce; with dignity, promising)
^in flight
dragon v
across
(the) sky
(a, the) mature
human being
6730 162+7 03.T creates, advances; at work, in action
Shang Jiu , Top 9 (Zhi Gua 43: Decisiveness)
3273 8+2
62.6x (a, the) arrogant, excessive, pretentious, proud
4258 01.1
01.7 dragon
7533 74+2
02.0 has, will have; learns, will learn
2336 61+7
13.6 regret(s), remorse; to regret, repent
Xiao Xiang (Fan Yao 43.6: no cry for help, the outcome will be tragic)
arrogant
dragon
will have
regrets
7474 08.1
excess(iveness), overfullness, too much
5379 02.2
is not, un-, ill-;
does not
3381 02.3
suited, conducive to; invite, call for
1188 4+2
19.T longevity, enduring, continuing
Yong Jiu , Using Nines
0860 01.2
04.3 observe, see, witness, watch
1737 123+7 59.4 (a, the) group, company, crowd, flock, host
4258 01.1
02.6 (of) dragons
7180 01.3
02.2 without, lacking, with no, having no; no, none
5839 185+0 08.6 (a) leader, head, chief, foremost, one superior
0476 30+3
02.0 promising, auspicious; good fortune
Xiao Xiang
using
nines
57
06.0
"
"
"
*
tian1
de2
bu4
ke3
wei2
shou3
6361
6162
5379
3381
7059
01.5
06.3
02.2
02.3
04.6
heaven’s; (the) celestial, heavenly
character, nature, virtue, spirit, power
is not;
does not, is no
suited, conducive to; about; call for
serving, adopting, assuming, playing parts of
(the) leader
01.m jian4
0859
167+9 key, note; linch-pin; perhaps u.f. jian 0854, (glossary)
01.xg none
01.zg gang1 3268
03.T
firmness, strength, resolution, persistence
01.1wy a. ... long de er yin zhe.: (of) dragon nature and yet concealed here. bu yi hu shi: not
changing along with the epoch; bu cheng hu ming: not achieving through reputation; dun shi wu
men ...: withdrawn from the age without melancholy
d. jun zi yi cheng de wei xing ...: the noble young one, by perfecting character, develops
conduct; ...xing er wei cheng ...: conduct is, then, not yet perfected
01.2wy a. ... yong yan zhi xin: ordinary words have credibility; yong xing zhi jin ...: ordinary deeds
have respect; ...shan shi er bu fa: an example to the era but with no exaggeration; de fu er hua ...:
(by) character, influential, and so (one) transforms
b. shi she.: a time to bestow.
d. jun zi xue yi ju zhi: the noble young one studies to assemble things; wen yi bian zhi ...:
investigates to discriminate things
01.3wy a. ... xiu ci li qi shi: at work on expression to establish one’s discipline; suo yi ju ye.:
purposeful for the sake of enduring work. zhi zhi zhi zhi: knowing the end and ending here; ke yu ji ....
calling for work with the subtle.; ... shi gu ju shang wei er bu jiao: being, therefore, the occupant of a
lofty position, yet without haughtiness; zai xia wei er bu you ...: (or) in a humble position, yet without
mournfulness
c. yu shi jie xing: coordinating the time to accompany action
d. ... shang bu zai tian: lofty but not in heaven; xia bu zai tian ...: humble but not in the field
01.4wy a. ... shang xia wu chang: ascent and descent are not what endures; fei wei xie.: (which is) to
do no wrong.; jin tui wu heng: advance and retreat are not the steady course; fei li qun: (which is) to not
abandon society.
b. zi shi.: a personal trial.
c. qian dao nai ge: Creating’s way leads to transformation
d. ... zhong bu zai ren: centered, but not in humankind; gu huo zhi: (there are) reasons that
something results in this; huo zhi zhe: (and) something results in that; yi zhi.: question the results.; gu
wu jiu: consequently avoid mistakes
01.5wy a. ... tong sheng xiang ying: like tones respond to each other; tong qi xiang qiu ...: like forces
seek each other out; ... ze ge cong qi lei.: in due order, each follows its kindred spirit.
d. ... xian tian er tian fei wei: taking the lead of heaven while heaven does not oppose; hou
tian er feng tian shi ...: following after heaven while serving heaven’s timing
58
01.6wy a. ... gui er wu wei: honored but without position; gao er wu min: lofty but without the
people; xian ren zai xia wei wu fu: talented people in subordinate positions will not give support
b. qiong zhi zai.: extremity comes to disaster.
c. yu shi jie ji: along with the time, company to the end
d. ... zhi jin er bu zhi tui: knowing to advance but not knowing to retreat; zhi cun er bu zhi
wang: knowing to retain but not knowing to move on; shi de er bu shi sang: knowing to gain but not
knowing to surrender
59
02.M
KUN1 (3684):
02.0 Gua Ci
*
kun1
3684
*
yuan2
7707
heng1
2099
*
li4
3867
*
*
(-)
[*]
*
*
02.T
P
*
pin4
ma3
zhi1
zhen1
jun1
zi3
you3
you1
wang3
xian1
mi2
hou4
de2
zhu3
li4
xi1
nan2
de2
peng2
dong1
bei3
sang4
peng2
an1
zhen1
ji2
zhi4
zai1
kun1
yuan2
wan4
wu4
ACCEPTING
32+5
01.0
01.0
01.0
5280 93+2
4310 187+0
0935 4+3
0346 01.0
1715 01.3
6939 01.3
7533 01.6
7519 66+3
7050 60+5
2702 10+4
4450 162+6
2143 60+6
6161 60+8
1336 3+4
3867 01.0
2460 146+0
4620 24+7
6161 02.0
5054 74+4
6605 75+4
4974 21+3
5429 30+9
5054 02.0
0026 40+3
0346 01.0
0476 01.7
Tuan Zhuan
0982 02.1
6650 01.T
7030
7209
01.T
01.T
HL
02.5
03.0
Binary 000 000, Decimal 00 = 64
accepting, receiving; acceptance, tolerance
first-rate, basic, fundamental, supreme
fulfillment, satisfaction, success
02.0
30.0
03.2
05.6
02.3
03.3
03.2
02.3
03.0
03.0
12.6
24.6
08.0
02.0
36.1
02.2
09.0
36.3
11.2
02.0
39.0
39.0
34.5
11.2
06.4
02.3
02.5
worth, the harvest of; meriting, rewarding
(a, the) female; ^
horse;
} (a, the) mare’s
...’s;
v
persistence, stead(fastness, -iness), loyalty
(a, the) noble, worthy, honored
young one, heir, disciple
has, will have; finds, will find
somewhere; (a) place, direction, purpose
to go; to move towards; in going, en route
at first, initially; to lead, go first, initiate (is)
(in) confusion, amazement, bewilderment
(and) then, later, at last; to follow, succeed
(is) to gain, find, learn, acquire, receive
mastery, command, authority, control
worthwhile, rewarding, productive
(from) west
(and, to) south*
find, gain, meet, acquire
companions, friends, allies, associates
(from) east
(and, to) north*
forgo, do without, fail to find, lose, forget
companions, friends, allies, associates
secure, confirm, be content with; peaceful
(a, the) certain, true, genuine; persistence
good fortune; (is) promising, opportune
03.0
"
03.0
"
"
39.0
"
"
39.0
"
06.4
"
"
(^) consummate, complete, perfect, realized
how, so (very) v; indeed
(is) accepting’s, receptivity’s, acceptance’s
source, beginning, basis, origin (!)
(the) myriad, ten thousand; all of
beings, creatures, things (are); creation (is)
60
11.T
"
*
P
*
*
*
P
*
*
*
zi1
sheng1
nai3
shun4
cheng2
tian1
kun1
hou4
zai4
wu4
de2
he2
wu2
jiang1
han2
hong2
guang1
da4
pin3
wu4
xian2
heng1
pin4
ma3
di4
lei4
xing2
di4
wu2
jiang1
rou2
shun4
li4
zhen1
jun1
zi3
you1
xing2
6927
5738
4612
5935
0386
56.2
20.3
03.2
181+3
07.6
6361
01.5
2147
6653
7209
6162
2117
7180
0643
2017
2380
3583
5943
5281
7209
2666
6198
4244
2754
6198
7180
0643
3133
5935
2754
F
03.T
02.T
7.2x
endowed, provided; (en)rich(ed) in, with
life, vitality, existence, development
and so, (and) then, after this
(in, by) response, acceptance, compliance
inherit, receive, enjoy, uphold (s)
heaven, higher nature; the sky, firmament
accepting
27+7
02.X (with) tolerance, generosity (ly); genuinely
09.6
02.X carries, upholds, sustains, bears, conveys
01.T
the outer world, all things, reality, substance
06.3
(the) virtue, merit, character, integrity, nature, spirit
01.T
09.4x (of) harmony; accommodates, concurs, unites
01.3
without, with no, regardless of
102+14 02.T (drawing) limits, boundaries, borders, lines
02.3
F
containing, embracing, comprehending
57+2
HL
(the) vast(ness), expanse(s), breadth, space
05.0
(and) revealing, illuminating, exemplifying
01.2
(the) wholeness, completeness, greatness
57.4
44.T (the) varieties of, orders of, various
01.T
beings, (living) creatures, entities, things
19.1
44.T (are) joined in; share, unite, converge in
(the) fulfillment
^ [fem]
} (a, the) mare
36.6
(is) (the) earth’s, world’s, land’s;^earth’s ^
181+10 02.T kindred spirit, relation;
shares v qualities
11.2
(and) travel, wander, move (-s, -ing) (about)
36.6
(a, an, the) Earth, world, land, fields
01.3
without, with no, regardless of
02.T
02.T limits, boundaries, borders, lines
75+5
03.T flexible(ility), gentle(ness), yielding (and)
02.T
acceptance, compliance, responsiveness
reward
persistence
(the) noble
young one’s
11.2
purpose
in going
61
P
*
P
*
*
*
P
*
02.X
*
*
xian1
mi2
shi1
dao4
hou4
shun4
de2
chang2
xi1
nan2
de2
peng2
nai3
yu3
lei4
xing2
dong1
bei3
sang4
peng2
nai3
zhong1
you3
qing4
an1
zhen1
zhi1
ji2
ying4
di4
wu2
jiang1
di4
shi4
kun1
jun1
zi3
yi3
5806
6136
08.5
09.1
5935
02.T
0221
50+8
4612
7615
4244
2754
03.2
61.2
02.T
11.2
4612
1500
7533
1167
03.2
01.3
01.6
55.5
0935
02.0
7477 61+13
6198 36.6
7180 01.3
0643 02.T
Da Xiang
6198 36.6
5799 19+11
3684 02.0
1715
6939
2932
01.3
01.3
04.1
to initiate
confusion
(is) to lose, forget, neglect, stray from
(the) way, course, path, principle, truth
to follow
(and) accept, comply, respond (ing)
(is) to learn
03.2x (the) principle, constant, norm, rule (s)
west
(to) south
find
companions
then, and so, and then
(along) with (the help of), accompanied by
13.X like kind, one’s kind, kindred spirits, peers
make progress, advance, act, move (on)
east
(to) north
forgo
companions
but, however, although, nevertheless, then
in the end, at last, eventually, finally, after all
there are, will be; one has, will have; claim
10.6x reward(s), satisfaction, happiness
securing
(the) certain
has, holds, leads to
promise
(a, the, in) response, reply to; in tune with
(an) earth, (a) world, land, field
without, with no
19.X boundaries, borders, limits, lines, edge, end
HL
(the) earth’s, world’s, land’s
capacity, forte, (special) strength, disposition
(is) acceptance
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus; with
62
hou4
de2
zai4
wu4
02.1
*
2147 02.T
23.X (a) tolerant, generous, genuine; tolerance
6162 06.3
(of) character, nature, temperament, spirit
6653 09.6
23.6x upholds, sustains, carries, bears, honors
7209 01.T
(the outer) world, all things, creation, reality
Chu Liu , 1st 6 (Zhi Gua 24: Fu, Returning)
lu3
3893 44+12 10.0 footsteps, treading, stepping, walking on
shuang1
5919 173+9 HL
(the) frost, hoarfrost, frozen dew
jian1
0825 32+8
HL
solid, firm, hard, hardened, solidified
bing1
5283 15+4
HL
ice
zhi4
0982 133+0 05.3 results, arrives; (is) realize(d); (the) outcome
02.1x
Xiao Xiang (Fan Yao 24.1: not far to return, nothing worthy of regret)
S
lu3
walking on
shuang1
frost,
jian1
hardening
bing1
(to) ice
*
yin1
7444 61.2
11.T (the) shadow, darkness, matter, material
shi3
5772 01.T
03.T begins, starts (to)
ning2
4732 15+14 50.X consolidate, harden, solidify. manifest, realize
S
xun2
2929 187+3 HL
gradual, gentle, natural, compliant, mild (ly)
zhi4
0984 05.3
45.T bringing about, carrying out, fulfilling
qi2
0525 02.6
its (own), this
dao4
6136 09.1
nature, way, course, path, principle, truth
*
zhi4
to realize
jian1
solid
bing1
ice
02.2
Liu Er , 6 2nd (Zhi Gua 07: Shi, The Militia)
*
zhi2
1006 109+3 13.5x straight*(forward), upright, to the point
fang1
1802 70+0
08.0 square*, direct, definite, methodical, prompt
da4
5943 01.2
03.5 (&) complete*, full, whole, great, solid
*
bu4
5379 1+3
02.2 without; there is no; instead of, rather than
xi2
2499 124+5 29.0 practice, rehearsal, repetition, duplication
wu2
7180 01.3
02,3 without; (there is) nothing
03.4
bu4
5379 02.2
03.2 doubt; (that) (is) not; (which) cannot be
"
li4
3867 01.0
02.7 worthwhile, (turned to) advantage(ous)
"
02.2x
Xiao Xiang (Fan Yao 07.2: at the heart of the militia, thrice commissioned)
S
liu4
six
er4
second
zhi1
dong4
0935
6611
02.0
47.6
...’s
movement, action, energy, impetus
63
*
S
zhi2
yi3
fang1
bu4
xi2
wu2
2932
04.1
straight
(is) the way, means to; extends to; from this
square
without
repetition
nothing
cannot be
turned to advantage
*
6198 36.6
(the) earth’s, earthly, world’s
6136 09.1
nature, way, course, process, principle
3583 05.0
(is) revealed, illustrated, shown, exemplified
02.3
Liu San , 6 3rd (Zhi Gua 15: Qian, Authenticity)
*
han2
2017 30+4
44.5 (a) restrain, contain, withold, reserve (ed, ing)
zhang1
0182 117+6 44.5 (in, of) display, composition, order, elegance
ke3
3381 30+2
18.2 (is) suited, conducive to; permits, allows
zhen1
0346 01.0
02.7 persistence, resolution, resolve, focus
*
huo4
2402 01.4
06.3 (as/but) (for/with) someone, sometimes
cong2
6919 60+8
06.3 pursuing, following, attending, engaged in
wang2
7037 95+0
06.3 sovereign; (a, the) sovereign’s, royal
shi4
5787 6+7
06.1 affairs, business, tasks, matters, service
*
wu2
7180 01.3
02.4 no
cheng2
0379 62+2
06.3 achievement, accomplishment, outcome
you3
7533 01.6
03.0 has, attains, achieves, brings (about), reaches
zhong1
1500 01.3
05.2 closure, finality; a conclusion, finish; an end
02.3x
Xiao Xiang (Fan Yao 15.3: diligent modesty, will have closure, promising)
S
han2
restraining
zhang1
display
ke3
(is) suited to
zhen1
persistence
*
yi3
2932 04.1
for the sake of; the way, means to; to have
shi2
5780 54.4
(a) timely, well-timed; (an) opportune
fa1
1768 04.1
14.5x development, issue, expression, delivery
S
huo4
someone
cong2
engaged in
wang2
(the) royal
shi4
service
*
zhi1
0932 19.5
39.T knows, perceives; (is) informed, aware of
bu4
li4
di4
dao4
guang1
guang1
da4
3583
5943
05.0
01.2
44.5
"
25.4
"
06.3
"
"
"
(and) distinguishes, honors; (is) shown
(the, its) importance; the whole, [the big picture]
64
02.4
*
*
kuo4
nang2
wu2
jiu4
wu2
Liu Si , 6 4th (Zhi Gua 16: Yu, Readiness)
3519 64+6
HL
(a) tied up; (en)closed, bound in; tying up
4627 30+19 HL
(a, the) bag, sack, pouch, skin
7180 01.3
02.4 no, without, with no; nothing
1192 01.3
05.1 (to) blame, fault
7180 01.3
03.3 no, without, with no; nothing
7617 149+14 18.5 (to) praise, honor, glory, fame
02.4x
Xiao Xiang (Fan Yao 16.4: at springs of readiness, gather companions in)
S
kuo4
tied up in
nang2
(a) bag
wu2
no
jiu4
blame
*
shen4
5734 61+10 05.3x care, discretion, prudence, caution
bu4
5379 02.2
avoids; does no, without; not
hai4
2015 14.1
14.3x trouble, harm, suffering, damage
02.5
Liu Wu , 6 5th (Zhi Gua 08: Bi, Belonging)
*
huang2
2297 201+0 02.6 golden, yellow-brown, harvest gold
chang2
5671 145+8 HL
dress, lower garment, skirt, clothing
*
yuan2
7707 01.0
03.0 most, supremely; excellent, outstanding
ji2
0476 01.7
03.4 promising, fortunate; promise, opportunity
02.5x
Xiao Xiang (Fan Yao 08.5: exemplary, three sided hunt, without coercion)
S
huang2
golden
chang2
dress
yuan2
(is) most
ji2
promising
*
wen2
7129 67+0
(the) refinement, style, culture, cultivation
zai4
6657 01.2
lives, dwells, resides, lies, belongs; is
zhong1
1504 03.3
within, inside; in (the) balance, middle, heart
02.6
Shang Liu , Top 6 (Zhi Gua 23: Bo, Decomposing)
*
long2
4258 01.1
F
(the) dragons
zhan4
0147 62+12 HL
(at) war; do, join battle, combat; fight
yu2
7592 7+1
03.3 in, on
ye3
7314 166+4 13.0 (the) wild(s), waste(land)(s), open country
*
qi2
0525 12+6
03.5 their; they
xue4
2901 143+0 03.6 blood; bleed
xuan2
2881 95+0
HL
(is, in) indigo, blue-black, black
huang2
2297 02.5
21.5 (and) golden, gold, yellow, harvest gold
yu4
65
28.5
"
"
"
06.5
"
02.6x
Xiao Xiang (Fan Yao 23.6: the ripest fruit not eaten, noblity gains ground)
S
long2
dragons
zhan4
at war
yu2
in
ye3
the wild
*
qi2
their
dao4
qiong2
6136 09.1
1247 116+10
02.7
Yong Liu , Using Sixes
*
li4
3867 01.0
03.0
yong3
7589 85+1
06.1
zhen1
0346 01.0
03.0
02.7x
Xiao Xiang
S
yong4
liu4
yong3
zhen1
*
yi3
2932 04.1
da4
5943 01.2
zhong1
1500 01.3
way, course, path; principle, truth
(is) exhausted, over; (dead) ends, runs out
08.T
"
"
worth, meriting, warranting; profit by
lasting, prolonged, enduring, sustained
persistence, determination, resolve
52.1
"
"
using
six
(with) enduring
persistence
(a, the) way, means, thus to; for the sake of
(a) complete, full, mature, ripe, great, noble (er)
conclusion, end, outcome, closure (s)
02.m chuan1 1439
05.0
river, stream, current, flow
02.xg none
02.zg rou2
3133
02.T
flexibility, gentleness, accommodation
02.1wy e. ... fei yi zhao yi xi zhi gu: it is not (in) one morning (or) one evening of causes; qi suo you
lai zhe jian yi: these purposes and causes come to this by degrees alone; you bian zhi bu zao bian.: the
cause of argument (is) the want of early discrimination.
02.2wy e. ... jun zi jing yi zhi nei: the noble young one is respectful in order to be upright within; yi yi
fang wai: (is) principled in order to be foursquare without; jing yi li er de bu gu ...: respect and
principle are established and so character is no orphan; ... ze bu yi qi suo xing.: (this) warrants no
doubts about one’s purpose and conduct.
02.3wy e. yin sui you mei han zhi ...: the Yin, although beautiful, contains this; di dao.: the earth’s
way.; fu dao.: the wife’s way.; chen dao.: the subject’s way.; di dao wu cheng er dai you zhong.: the
earthly way is without claim to success and yet successively brings about conclusions.
02.4wy e. ... xian ren yin ...: worthy people in seclusion; ... gai yan jin.: guarded expression and
heedfulness
02.5wy e. jun zi huang zhong tong li ...: the noble young one’s golden center communicates the
principle; ... mei zai qi zhong: (there is) a beauty in one’s balance; er chang yu si zhi: and so (this)
extends through the four limbs; fa yu shi ye: manifesting through service and profession; mei zhi zhi.:
beauty comes to (its) best.
66
02.6wy e. yin yi yu yang xin zhan: Yin’s doubt in Yang’s heart (is a) struggle; wei qi xian yu tian
yang.: (of) action upon this distrust of heavenly Yang.; gu cheng long yan: therefore it is styled a
dragon here; you wei li qi lei.: while still not apart from its kind.; gu chengxue yan: therefore there is
mention of blood here; fu xuan huang zhe: and so of indigo and gold here; tian di zhi za.: the bleeding
together of heaven and earth.; tian xuan er di huang: heaven is indigo and earth golden.
67
03.M
ZHUN1 (6592): RALLYING
03.0 Gua Ci
*
zhun1
6592 45+1
03.2
*
yuan2
7707 01.0
06.5
heng1
2099 01.0
04.0
*
li4
3867 01.0
03.0
*
*
03.T
P
*
P
*
P
zhen1
wu4
yong4
you3
you1
wang3
li4
jian4
hou2
zhun1
gang1
rou2
shi3
jiao1
er2
nan2
sheng1
dong4
hu1
xian3
zhong1
da4
heng1
zhen1
lei2
yu3
zhi1
dong4
man3
ying2
0346 01.0
7208 01.1
7567 01.1
7533 01.6
7519 02.0
7050 02.0
3867 01.0
0853 54+6
2135 9+7
Tuan Zhuan
3268
3133
5772
0702
1756
4625
5738
6611
2154
2689
1504
5943
18+8
02.T
01.T
14.1
06.2
172+11
20.3
47.6
4+4
29.2
03.3
01.2
4236
7662
0935
6611
4326
173+5
09.0
02.0
47.6
85+11
7474
08.1
03.1
04.3
04.1
04.3
04.3
03.3
03.1
03.1
03.1
(Also pronounced Tun2)
Binary 100 010, Decimal 34
rallying, needing assistance, early trials
first-rate, basic, fundamental, supreme
fulfillment, satisfaction, success
14.0
"
(it is) worthwhile, warranted, rewarding
to be persistent, determined, resolved
not at all; it is not;
no
useful, practical, helpful, productive; use
to have; (in) having
somewhere; (a) place, direction, purpose
to go; in going; ahead, beyond
(it is, will be) worthwhile, rewarding
to enlist, appoint, install, establish, set up
delegates, chiefs, (lord) archers; [priorities]
04.0
"
11.6
"
14.2
"
"
03.1
"
"
(in, with) rallying
03.2x the firm, strong, resolute; firmness, strength
04.2x (and) the flexible, gentle, yielding; flexibility
06.X begin, start; first
(to) interact, unite, engage, interrelate, entwine
but (with); and (so) (come); along with
03.2x (the) difficulties, problems, struggles, trials
31.T (of) birth, new life, growth, development
(to) move, act (ing); movement, action
through, in, into, within, at
^(of) peril, risk, hazard, danger, crisis
the middle, midst, center, heart, core v
great, complete, full, much
fulfillment
(is, means) persistence
(the) thunder
40.T (and) (the) rain
...’s
activity, movement, excitement, energy
HL
satisfies, completes, abounds, suffices; is full
to excess, surfeit, overflowing; too much
68
*
*
tian1
zao4
cao3
mei4
yi2
jian4
6361
6730
6739
4411
2993
01.5
01.5x
140+6
72+5
19.5
F
30.T
HL
11.X
heaven; the sky, celestial
creates, accomplishes, works; sets to, forth
in haste, carelessness; with roughness
(and) obscurity, darkness, confusion; blindly
(it is) appropriate, fitting, necessary
to enlist
delegates
and, but
not
(in order) to relax, rest; to be settled, serene
hou2
er2
bu4
ning2
1756 06.2
5379 02.2
4725 08.0
F
03.X
Da Xiang
*
yun2
7750 09.0
05.X (the) clouds
lei2
4236 03.T
(and) (the) thunder
*
zhun1
6592 03.0
rallying
*
jun1
1715 01.3
(a, the) noble, worthy, honored
zi3
6939 01.3
young one, heir, disciple
yi3
2932 04.1
accordingly, therefore, thus
jing1
1123 27.2
F
sorts, arranges, distinguishes (warp)
lun2
4252 120+8 HL
(from, and) weft, woof; the lines, threads +
03.1
Chu Jiu , 1st 9 (Zhi Gua 08: Bi, Belonging)
*
pan2
4904 112+10 53.2 cliffs, crags, big rocks, obstacles, difficulties
huan2
2236 75+6
HL
(all) around, surrounding, encirling, delaying
*
li4
3867 01.0
03.1 worthwhile, rewarding; warranting
17.3
ju1
1535 44+5
17.3 to stay, abide in, maintain, practice; abiding "
zhen1
0346 01.0
03.2 persistence, determination, resolve, focus
"
*
li4
3867 01.0
03.4 (it is, will be) worthwhile, rewarding
16.0
jian4
0853 03.0
16.0 to enlist, appoint, install, establish, set up
"
hou2
2135 03.0
16.0 delegates, chiefs, (lord) archers; [priorities] "
03.1x
Xiao Xiang (Fan Yao 08.1: being true overtops vessel, even more promise)
S
sui1
5519 55.1
05.2x even with; even though, although there are
pan2
cliffs
huan2
all around
*
zhi4
0971 61+3
04.T (the) will, aim, intention, objective (is)
19.1x
xing2
2754 11.2
(to) act, advance, move, (make) progress, proceed "
zheng4
0351 25.0
(is) correct, right, proper, appropriate (ly)
"
S
yi3
2932 04.1
by (way, means of), through, for in
gui4
3636 154+5 27.1x honoring, respecting, valuing, esteeming (&)
xia4
jian4
2520
0868
57.2
154+8
HL
(the) low(ly), humble, subordinate; submitting to
(and) (the) disregarded, undervalued, base, mean
69
*
03.2
*
da4
de2
min2
zhun1
ru2
5943 01.2
(the) great, mature, noble, strong
6161 02.0
gain, receive, grasp, secure, find
4508 83+1
humanity; the people, multitude, public
Liu Er , 6 2nd (Zhi Gua 60: Jie, Boundaries)
6592 03.0
03.5 ^summoning help; needing assistance, help
3137 38+3
03.2 it (may) seem(s), appear that, like, as if v
8010 162+13 HL
^turning around, back; giving up, quitting +
3137 03.2
03.2 is the same as, like, equal to, equivalent of v
*
0398 4+9
03.4 a team of four; a harnessed team of
4310 02.0
03.4 horses
4889 96+6
03.4 arrayed, ordered, graded, costumed
3137 03.2
03.3 alike, the same, uniformly
*
1820 22+8
04.0 (it, this is) not
3444 40+8
04.6 (a, an) assailant, adversary, enemy, robber
2360 38+8
03.4 (but) a marital, marriage-minded
3426 38+10 03.4 suitor, prospect, groom*
*
4776 38+0
04.3 (a, the) (^) lady, maiden, girl, woman
6939 01.3
03.2 young (v); (still) of tender years, a child
0346 01.0
03.5 (is, has) determined, resolved; firm, steadfast
5379 02.2
03.3 no; to do, be without; to avoid, not have
6942 39+3
03.2 babies, offspring, pregnancy; betrothal
*
5807 24+0
24.6 ten (more)
4711 51+3
24.6 years, seasons, harvests
4612 4+1
17.6 (and, only) then; before; after this, that
6942 03.2
F
babies, offspring, pregnancy; betrothal
03.2x
Xiao Xiang (Fan Yao 60.2: not beyond courtyard gate, disappointing)
S
liu4
six
er4
second
zhi1
0935 02.0
has, comes to (have), will have (a)
nan2
4625 03.T
05.1x difficulty, problem, trial, struggle, trouble (s)
*
cheng2
overcoming
gang1
3268 03.T
04.T firmness, strength, resolve, persistence
S
shi2
ten
nian2
years
nai3
then
zi4
babies
*
fan3
1781 09.3
13.4x reverse, revise (ing); abnormal, wild
zhan1
ru2
cheng2
ma3
ban1
ru2
fei3
kou4
hun1
gou4
nu3
zi3
zhen1
bu4
zi4
shi2
nian2
nai3
zi4
chang2
0221
02.T
05.1x (the) rules, principles, standards
70
03.4
"
"
"
22.4
"
"
"
16.5x
"
03.3
*
*
ji2
lu4
wu2
yu2
wei2
Liu San , 6 3rd (Zhi Gua 63: Ji Ji, Already Complete)
0495 26+7
06.4 pursue, chase, hunt, stalk (ing); in pursuit of
4203 198+0 HL
(a, the) deer, doe, stag, antelope, hind
7180 01.3
03.4 without, with no, lacking, devoid of (a, any)
7648 141+7 61.1 preparation, provision, readiness; forester+*
7066 61+8
HL
(all) alone, by oneself; thinking about; simply
3152 11+0
05.6 entering, going (into)
7592 02.6
05.1 into, within, inside, towards, through
4022 75+4
HL
(the) forest(’s); (the) ^ (the) forest, woods
1504 2+3
06.0 interior, center; heart, middle, midst of v
*
1715 01.3
07.6 (a, the) noble, worthy, honored
6939 01.3
04.2 young one, heir, disciple
0409 52+9
09.6 (is) discerning, aware; reads the subtle signs
*
5379 02.2
03.4 (this, which is) not
3137 03.2
03.4 the same (thing) as, about, like, equivalent to
5699 135+2 22.1 giving up, quitting, surrender, sacrifice, losing
*
7050 02.0
03.4 to go, proceed, continue on
4040 30+4
04.1 (is, would be) embarrassing, humiliating
03.3x
Xiao Xiang (Fan Yao 63.3: three years to conquer, lesser people useless)
S
ji2
pursuing
lu4
(the) deer
wu2
without
lu2
preparation (or forester)
*
yi3
2932 04.1
in order, thinking, thereby
cong2
6919 02.3
to follow, pursue, seek, chase, go after
qin2
1100 07.5
F
(the) game, quarry, prey; birds, animals
S
jun1
(a, the) noble
zi3
young one
she3
gives ^ up
zhi1
0935 02.0
v it, this v
*
wang3
to proceed
lin4
(is) embarrassment
qiong2
1247 02.6x
(and) exhaustion, futility, frustration
03.4
Liu Si , 6 4th (Zhi Gua 17: Sui, Following)
*
cheng2
0398 03.2
03.6 a team of four; a harnessed team of
03.6
ma3
4310 02.0
03.6 horses
"
ban1
4889 03.2
03.6 arrayed, ordered, graded, costumed
"
ru4
yu2
lin2
zhong1
jun1
zi3
ji1
bu4
ru2
she3
wang3
lin4
ru2
3137
03.2
03.6
alike, the same, uniformly
71
"
*
*
*
qiu2
hun1
gou4
wang3
ji2
wu2
1217
2360
3426
7050
0476
85+2
03.2
03.2
02.0
01.7
04.0
22.4
22.4
04.1
03.5
(a, the) quest, search, asking, seeking
(of a) marital, marriage-minded
suitor, prospect, groom
to go (forward, ahead), advance, proceed
(is) promising, fortunate, auspicious, timely
7180 01.3
04.3 without; (there is) nothing
14.6
5379 02.2
04.0 doubt; (that) (is) not; (which) cannot be
"
3867 01.0
04.0 worthwhile, (turned to) advantage(ous)
"
03.4x
Xiao Xiang (Fan Yao 17.4: following to have success, persistence has pitfalls)
S
qiu2
to ask
er2
1756 06.2
and then
wang3
to proceed
*
ming2
4534 17.4
(is, means, shows) clarity, perception; bright
03.5
Jiu Wu , 9 5th (Zhi Gua 24: Fu, Returning)
*
zhun1
6592 03.0
F
pulling together, collecting, banking, storing
qi2
0525 02.6
06.2 one’s, their (own); these, those
gao1
3296 130+10 50.3 riches, favors, treasures; oils, fat, cream
*
xiao3
2605 42+0
05.2 modest, small, minor, ordinary, a little
zhen1
0346 01.0
persistence, determination, resolve, focus
ji2
0476 01.7
04.2 (is) promising, auspicious, opportune, timely
*
da4
5943 01.2
05.0 much, great, big, major, a lot of
zhen1
0346 01.0
persistence, determination, resolve
07.5
xiong1
2808 17+2
06.0 (is) unfortunate, foreboding; (has) pitfalls
"
03.5x
Xiao Xiang (Fan Yao 24.5: honest return, with no regrets)
S
zhun1
collecting
qi2
one’s
gao1
riches
*
shi1
5768 01.T
09.T (the) extent, reach, ramifications, scope
wei4
7114 48.0
(is, are) not yet, still not, incompletely
21.4x
guang1
3583 05.0
revealed, known, obvious, distinct
"
03.6
Shang Liu , Top 6 (Zhi Gua 42: Yi, Increasing)
*
cheng2
0398 03.2
13.4 a team of four; a harnessed team of
03.2
ma3
4310 02.0
22.4 horses
"
ban1
4889 03.2
F
arrayed, ordered, graded, costumed
"
ru2
3137 03.2
03.6 alike, the same, uniformly
"
*
qi4
0563 85+5
61.3 tears; weeping
xue4
2901 02.6
05.4 (of) blood
bu4
li4
lian2
ru2
4012
3137
85+11
03.2
HL
09.5
flowing, running ^ water; ^in (a) stream(s)
v
as (if), like v; as if, though v
72
03.6x
S
qi4
xue4
lian2
ru2
*
he2
Xiao Xiang (Fan Yao 42.6: none increase, someone assaults: fickle heart)
tears
(of) blood
flowing ^ water
v
like v
2109
3381
0213
ke3
chang2
03.xg ying2
*
wu4
zhi1
shi3
sheng1
03.zg jian4
er2
bu4
shi1
qi2
ju1
7474
7209
0935
5772
5738
0860
1756
5379
5806
0525
1535
how, why ^
this
v can, could, should v
continue, last; be sustained, continued?
09.1
02.3
07.5
07.T
08.1
01.T
02.0
01.T
20.3
01.2
06.2
02.2
08.5
02.6
03.1
excessive, overmuch, too much, surfeit
a being, creature; an entity
...’s
beginning, start(ing)
of life, growth, development; to live, grow
to manifest, appear, encounter, experience
(and) yet, but
not; without; avoid
to lose, forget, neglect; losing, giving up
one’s
place, abode, station
73
12.6x
"
"
04.M
04.0
*
*
*
*
*
*
*
*
04.T
P
*
*
*
P
MENG2 (4437): INEXPERIENCE
Gua Ci
Binary 010 001, Decimal 17
meng2
4437 144+10 04.0 inexperience, immaturity, untrained vines
heng1
2099 01.0
05.0 fulfillment, satisfaction, success, completion
fei3
1820 03.2
08.3 (it, this is) not
wo3
4778 62+3
04.0 I, me; we, us
qiu2
tong2
meng2
tong2
meng2
qiu2
wo3
chu1
shi4
gao4
zai4
san1
du2
du2
ze2
bu4
gao4
li4
zhen1
meng2
shan1
xia4
you3
xian3
xian3
er2
zhi3
meng2
meng2
heng1
1217 03.4
6626 117+7
4437 04.0
6626 04.0
4437 04.0
1217 03.4
4778 04.0
1390 18+5
5763 118+7
3287 30+4
6658 13+4
5415 1+2
6515 85+15
6515 04.0
6746 18+7
5379 02.2
3287 04.0
3867 01.0
0346 01.0
Tuan Zhuan
5630
2520
7533
2689
2689
1756
0939
17.6
57.2
01.6
29.2
29.2
06.2
77+0
04.0
04.0
04.0
04.5
04.1
17.3
09.0
36.6
08.0
04.0
HL
05.6
04.0
F
14.1
04.3
11.6
04.1
05.0
(who) ask, seek(s, ing) (after), soliciting
(the) young, youth(ful), naive, childlike
(and) inexperience(d), untaught, uninformed
(the) young, youth(ful), naive, childlike
(and) inexperience(d), untaught, uninformed
ask, seek (s)(after), solicit, entreat, ask from
me, us
(at, in, during) (the) first, initial, original
divining, consultation, oracle, inquiry +
(is) advice, an explanation; informs, explains
(to ask) two, twice; again; (the) second
(or, and) three times; third (time) (is, shows)
disrespect(ful); impertinent(nce), contempt
disrespect, impertinence, contempt; rudeness
warrants, deserves, merits; is due
no, not much
advice, explanation(s), information, answer
(but) (it is) worthwhile, rewarding, beneficial 17.0
to be persistent, loyal, dedicated, steadfast
"
inexperience
^
(a, the) mountain
below, beneath; at the base, foot of v
is, are; there is, are
risk, hazard, peril (s); (a) canyon, chasm
(to be) at risk, a crux; in peril, danger, crisis
and (yet), yet, but
to remain, keep still; be still, settled, satisfied
(is, shows) inexperience
inexperience
(is) fulfilled
74
*
S
*
*
S
*
S
*
*
P
*
yi3
heng1
xing2
shi2
zhong1
fei3
wo3
qiu2
tong2
meng2
tong2
meng3
qiu3
wo3
zhi4
ying4
chu1
shi4
gao4
yi3
gang1
zhong1
zai4
san1
du2
du2
ze2
bu4
gao4
du2
meng2
meng2
yi3
yang3
zheng4
sheng4
gong1
2932
04.1
2754
5780
1504
11.2
54.4
03.3
0971
7477
03.1x
02.T
2932
3268
1504
04.1
03.T
03.3
2932
7254
0351
5753
04.1
184+6
25.0
128+7
3698
17.1
due to, with; by way, means of; according to
fulfillment’s
movement, action, behavior, conduct
^ the time, timing, moment, opportunity
true to; at the right, heart, center (of) v
it is not
I
(who) seeks
(the) young
(and) inexperienced
(the) young
(and) inexperienced
seek
me
09.T (the) purposes, intentions, objectives, aims
correspond; (are) complementary, reciprocal
(the) first
consultation
informs
due, according to; by way, means of
08.T
04.2x (the) firmness, strength, resolve, resolution "
inside, within; in the middle, heart; & aim
"
(the) second
(and) third
(show) disrespect
disrespect
deserves
no
information
disrespect
(shows) immaturity
inexperience
(is) (a, the) way, means; useful, employed
26.T to foster, nourish, nurture, cultivate, develop
uprightness, principle, truth, integrity
16.T (this is) (a, the) sacred, holy; wisdom’s
task, service, work, endeavor; merit, honor
75
04.X
*
*
shan1
xia4
chu1
quan2
meng2
Da Xiang
5630 17.6
2520 57.2
1409 05.4
1674 48.5
F
^
(a, the) mountain
below, beneath, at the base, foot of v
(there) emerges, appears, arises; out comes
(a, the) spring, fountain
4437 04.0
inexperience
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
3732 23.6
40.T ^with thoroughness; (to) fruition, maturity
2754 11.2
proceeds, advances, takes steps, sets forth v
7687 53.3
18.X (in, by) fostering, nourishing, developing
6162 06.3
character, merit, virtue, quality, ability, nature
04.1
Chu Liu , 1st 6 (Zhi Gua 41: Sun, Decreasing)
*
fa1
1768 105+7 55.2 educating, developing, delivering, inspiring
meng2
4437 04.0
04.2 (the) inexperienced, immature, entangled
*
li4
3867 01.0
04.3 (it is) worthwhile, beneficial, gainful
05.1
yong4
7567 01.1
04.1 (and) useful, productive, practical
"
xing2
2755 18+4
16.T to sanction, discipline, punish, penalize
ren2
3097 01.2
05.6 another, someone, a person, an individual
*
yong4
7567 01.1
04.3 (if) used, employed, tried, practiced
shuo1
5939 149+7 09.3 to remove, release; cast, throw, take off
zhi4
0993 75+6
HL
(the) shackles, hobbles, fetters,(impediments)
gu4
3484 75+7
HL
(and) (hand)cuffs, manacles, (restraints)
*
yi3
2932 9+3
07.1 (but) for this; as a way, means; although
wang3
7050 02.0
10.1 to continue, advance; to go on, forward
lin4
4040 03.3
04.4 (is) (a) disgrace, embarrassment, humiliation
04.1x
Xiao Xiang (Fan Yao 41.1: one’s own affairs are rushed, ponder decreasing this)
S
li4
worthwhile
yong4
(and) useful
xing2
to discipline
ren2
another
*
yi3
for the sake of
zheng4
0351 25.0
valid, principled, just, ethical, consistent
fa3
1762 85+5
21.X standard, example, statute, law, rule, model (s)
04.2
Jiu Er , 9 2nd (Zhi Gua 23: Bo, Decomposing)
*
bao1
4937 20+3
11.2 including, embracing, accepting, protecting
*
jun1
zi3
yi3
guo3
xing2
yu4
de2
meng2
ji2
4437
0476
04.0
01.7
04.4
04.2
(the) inexperienced, immature, undeveloped
(is) promising, auspicious, opportune, timely
76
*
*
na4
fu4
ji2
zi3
ke4
4607
1963
0476
6939
3320
120+4
38+8
01.7
01.3
10+5
29.4
09.6
04.5
07.5
06.2
accepting, admitting, involving, bringing in
(a, the) woman, wife; women, ladies
(is) promising, auspicious, opportune, timely
(a, the) young one, child, heir (s), offspring
can manage, master, do, sustain
jia1
0594 40+7
07.6 (a, the) family, household, domestic (affairs)
04.2x
Xiao Xiang (Fan Yao 23.2: depriving bed of frame, dismissing persistence)
S
zi3
(the) young one
ke4
can manage
jia1
(the) household
*
gang1
3268 03.T
05.T the firm, strong, resolute; firmness
rou2
3133 02.T
09.T (and) the flexible, gentle, yielding; flexibility
jie1
0800 35.0
F
meet, connect, interrelate
04.3
Liu San , 6 3rd (Zhi Gua 18: Gu, Detoxifyiung)
*
wu4
7208 01.1
07.6 (it is) not at all; do not;
^
yong4
7567 01.1
05.1 useful, productive; engage, offer; } useless
qu3
1615 29+6
31.0 to pair, mate with; to choose, court, seek, take
nu3
4776 03.2
20.2 (a, the) maiden, girl, (young) woman, lady
*
jian4
0860 01.2
06.0 (who) sees, encounters, meets, spies
jin1
1057 167+0 21.4 ^(of, with) money, wealth; (a, the) wealthy
fu1
1908 37+1
08.0 (a, the) (gentle)man
v; (gentle)man
*
bu4
5379 02.2
04.6 (and) does not, fails to; without; loses
you3
7533 01.6
05.0 own, hold, contain (ing); (^) possession
gong1
3704 158+3 39.2 (her, a sense of) self (v)(worth); (her) honor
*
wu2
7180 01.3
05.1 (this is) no, not; (this) lacks, has no
you1
7519 02.0
14.2 (a) direction, purpose; an aim, orientation
li4
3867 01.0
with merit, of value, with rewards
04.3x
Xiao Xiang (Fan Yao 18.3: correcting father’s fixations, a little regret)
S
wu4
not at all
yong4
useful
qu3
to court
nu3
(this) woman
*
xing2
2754 11.2
(the, this, her) conduct, behavior; advances
bu4
5379 02.2
(is, are) not, dis-, un-, im-, non-; less than
shun4
5935 02.T
agreeable, suitable, responsive, accepting
04.4
Liu Si , 6 4th (Zhi Gua 64: Wei Ji, Not Yet Complete)
*
kun4
3688 31+4
47.0 surrounded, afflicted, belabored, beset (by)
meng2
4437 04.0
04.5 immaturity, ignorance, foolishness, folly
*
lin4
4040 03.3
11.6 embarrassment, wretchedness; (a) shame
77
44.0
"
"
"
19.3
"
"
04.4x
Xiao Xiang (Fan Yao 64.4: shock to subjugate, three years to big domains)
S
kun4
(the) affliction
meng2
(of) ignorance
zhi1
0935 02.0
has, will have; comes, leads to
lin4
shame
*
du2
6512 24.4
09.5x (all) alone, stranded, isolated, abandoned
yuan3
shi2
7734 24.1
33.X (and) far, remote, distant from; alien to
5821 27.0
11.4x reality, facts, substance, content, fruition
04.5
Liu Wu , 6 5th (Zhi Gua 59: Huan, Scattering)
*
tong2
6626 04.0
20.1 youthful, young, childlike
meng2
4437 04.0
04.6 inexperience, innocence, [questioning]
*
ji2
0476 01.7
05.0 promising, auspicious, opportune, hopeful
04.5x
Xiao Xiang (Fan Yao 59.5: evanescent as sweat, cries; scatter stockpiles)
S
tong2
youthful
meng2
inexperience
zhi1
0935 02.0
has, holds, leads to
ji2
opportunity
*
shun4
5935 02.T
accepting; compliant, agreeable (ing)
37.2x
yi3
2932 04.1
in order, (is) the way; thus, thereby
"
xun4
5550 41.0
09.T to adapt, penetrate, gain entry, access
"
04.6
Shang Jiu , Top 9 (Zhi Gua 07: Shi, The Militia)
*
ji1
0481 64+13 42.6 smiting, striking, beating, assaulting, hitting
meng2
4437 04.0
36.T (the) inexperienced, ignorant, fool, halfwit
*
bu4
5379 02.2
05.6 (it is) not, less than; no
li4
3867 01.0
worthwhile, rewarding, productive; profit
wei2
7059 87+8
10.3 to act out, perform, do, practice
kou4
3444 03.2
04.6 transgression(s), invasiveness, offenses
*
li4
3867 01.0
(it is) worthwhile, rewarding, gainful (to)
53.3
yu4
7665 113+11 53.3 oppose; defend, protect, guard against, from "
kou4
3444 03.2
05.3 transgression(ors), invasion, offenders
"
04.6x
Xiao Xiang (Fan Yao 07.6: seasoned noble assumes mandate, lessers not used)
S
li4
worthwhile
yong4
7567 01.1
(and) useful, productive, practical
yu4
to defend from
kou4
transgression
*
shang4
5669 40.6
(those) above; high, superior
08.T
xia4
2520 57.2
(and) (those) below; low, subordinate
"
shun4
5935
02.T
reach (an) agreement, accord; make peace
78
04.xg zhi4
04.zg za2
er2
zhu4
0969
6646
1756
1361
115+10
172+10
06.2
140+9
young, tender, delicate, recent, childish
confused, mixed up, random
and then
clear, known, obvious, manifest
79
05.M
XU1 (2844): ANTICIPATION
05.0 Gua Ci
Binary 111 010, Decimal 58
*
xu1
2844 173+6 05.1 anticipation, (a)waiting, biding time
*
you3
7533 01.6
05.2 be, stay;
have, find; remember
fu2
1936 39+4
06.0 true, sincere; confidence; to trust
*
*
*
05.T
P
*
S
S
*
P
*
*
guang1
heng1
zhen1
ji2
li4
she4
da4
chuan1
xu1
xu1
xian3
zai4
qian2
gang1
jian4
er2
bu4
xian4
qi2
yi4
bu4
kun4
qiong2
yi3
xu1
you3
fu2
guang1
heng1
zhen1
ji2
3583 10+4
2099 01.0
0346 01.0
0476 01.7
3867 01.0
5707 85+7
5943 01.2
1439 47+0
Tuan Zhuan
2847
2689
6657
0919
3268
0854
1756
5379
2694
0525
3002
5379
3688
1247
2938
22.2
29.2
01.2
08.5
03.T
01.X
06.2
02.2
170+8
02.6
123+7
02.2
04.4
02.6x
111+2
20.4
09.0
05,5
05.2
06.0
06.0
06.0
exemplify, illustrate, regard, (do) honor (to)
(and) fulfillment, satisfaction; the offering
persistence, determination, resolve, focus
(is) promising, auspicious, opportune, timely
(it is) worthwhile, rewarding, favorable
to cross, ford, ferry, venture, experience
(the) great, big, major
stream, river, current, water (s)
anticipation (is, means)
necessity, patience, waiting; essential
risk, hazard, peril, danger (s), difficulties
is, are (here); lie, exist (s)
26.X ahead, forward, in front, before
(be) firm, resolute, constant, steady
06.T (and) strong, persevering, lasting
and (so);
(and) then
be without, avoid, escape; there are no
HL
entrapment, entanglement, complication (s)
this;
it is, one is
means, suggests; advised
to avoid, escape, do without
13.4x affliction, distress, oppression, entanglement
(and) exhaustion, impoverishment, extremity
especially; completely, entirely
anticipation
to be
true
honoring
fulfillment
persistence
F
(is) timely
80
06.0
"
6.0
"
"
"
*
*
S
*
05.X
*
*
*
05.1
*
*
*
wei4
hu1
tian1
wei4
yi3
zheng4
zhong1
li4
she4
da4
chuan1
wang3
you3
gong1
yun2
shang4
yu2
tian1
xu1
jun1
zi3
yi3
yin3
shi2
yan4
le4
xu1
yu2
jiao1
li4
yong4
heng2
wu2
jiu4
05.1x
S
xu1
yu2
jiao1
7116
2154
6361
7116
2932
45.5
03.T
01.5
45.5
04.1
(be) poised, seated, stationed, positioned
in, with, within
heaven’s, the sky’s; heavenly, celestial
place, position; attitude, disposition, dignity
(and) thereby, thus, accordingly; with, using
0351
1504
25.0
03.3
upright, correct (ness); principle, integrity
(and) centered, balanced; the mean, balance
worthwhile
to cross
(the) great
stream
to go, advance, proceed, make progress
29.T
will be;
has, holds "
(an) accomplishment, achievement; merit
"
7050 02.0
7533 01.6
3698 17.1
Da Xiang
7750 09.0
F
(the) clouds
5669 40.6
rise, ascend, climb; (are) above, (on) high
7643 70+4
08.4x into; in
6361 01.5
heaven, the sky
2844 05.0
anticipation
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
7454 53.2
27.X drinks;
takes refreshment
5810 05.5
(and) dines, eats, feasts; food, sustenance
7364 40+7
17.X relaxed; at leisure, (with) peace of mind, rest
4129 75+11 16.X (and) happy; (with) pleasure, cheer, rejoicing
Chu Jiu , 1st 9 (Zhi Gua 48: Jing, The Well)
2844 05.0
05.2 waiting, biding time, suspended
7592 02.6
05.2 on, by, at
0714 163+6 09.0 (the) outskirts, periphery, horizon, frontier
3867 01.0
(the) worthwhile, rewarding, gainful
15.5
7567 01.1
07.6 (and) useful, productive, practical; to use
"
2107 61+6
16.5 (what) endures, survives, lasts; constancy
7180 01.3
06.2 no; not; nothing; (and) avoid; without
1192 01.3
07.0 blame; (is) wrong; (a) mistake, (an) error (s)
Xiao Xiang (Fan Yao 48.1: well’s mud not consumed, old, nothing to take)
waiting
on
(the) outskirts
81
*
S
bu4
fan4
nan2
xing2
li4
yong4
5379
1779
4625
2754
02.2
94+2
03.T
11.2
not, without, avoid
26.1x confronting; rushing, charging into
12.X difficult(ies), troubles(ome), contention(ous)
(of) advance, action, movement, endeavor (s)
worthwhile
to use
(what) endures
(and) avoid
error
*
7114 48.0
not ready; before, not yet; before
5806 08.5
to give up; relinquishing, giving up, losing
0221 02.T
07.4x (the) enduring, constant, lasting; principle
05.2
Jiu Er , 9 2nd (Zhi Gua 63: Ji Ji, Already Complete)
*
xu1
2844 05.0
05.3 waiting, biding time, suspended
yu2
7592 02.6
05.3 on, upon, in, by
sha1
5606 85+4
HL
(the) sand, sandbank, beach
*
xiao3
2605 03.5
06.1 the small, petty, mediocre; for a moment
you3
7533 01.6
05.6 have;
will;
there will be
yan2
7334 149+0 06.1 things to say; talk, gossip, chatter
*
zhong1
1500 01.3
05.6 in the end, eventually; (the) outcome
ji2
0476 01.7
05.5 (is) auspicious, promising, hopeful
05.2x
Xiao Xiang (Fan Yao 63.2: matron loses veil, do not pursue, 7 days to gain)
S
xu1
waiting
yu2
on
sha1
(the) sand
*
yan3
7402 144+3 HL
(a, the) abundance, fullness (of flow), flow
zai4
6657 01.2
is, exists, resides, remains, belongs (to), lies
zhong1
1504 03.3
(in) the center, middle, balance
S
sui1
5519 55.1
05.6x even if, though; although
xiao3
(the) small
you3
will
yan2
talk
*
yi3
2932 04.1
consider, think of; use, apply (the)
ji2
promising
zhong1
outcome
05.3
Jiu San , 9 3rd (Zhi Gua 60: Jie, Boundaries)
*
xu1
2844 05.0
05.4 waiting, biding time, suspended
heng2
wu2
jiu4
wei4
shi1
chang2
yu2
ni2
7592
4660
02.6
85+5
05.4
48.1
in
(the) mud, mire, ooze, sludge, (a, the) bog
82
06.1
"
"
05.6
"
*
zhi4
kou4
zhi4
05.3x
S
xu1
yu2
0984 133+3 40.3 inviting, encouraging, permitting, bringing on 40.3
3444 03.2
22.4 thieves, robbers, plunderers, predators ('s)
"
0982 02.1
19.0 (to) approach, arrive, come (up)
"
Xiao Xiang (Fan Yao 60.3: such a lack of restraint, and so, such lament)
waiting
in
mud
*
6652 24.6
23.4x calamity, disaster, adversity, misfortune
6657 01.2
lies, exists, dwells, waits, awaits, is
7001 08.4
beyond, outside, without
S
6960 05.4
of ^own accord; by ^self(ves)
40.3x
4778 04.0
40.3x v my, our
v; v my, our v
"
to invite
"
predators
*
1138 05.6
06.6x (due) regard, respect, attention
5734 02.4x
27.X (and) discretion, care, prudence, mindfulness
5379 02.2
avoid, escape; rather than
4866 24.6
14.2x ruin, defeat, destruction
05.4
Liu Si , 6 4th (Zhi Gua 43: Guai, Decisiveness)
*
xu1
2844 05.0
05.5 waiting, biding time, suspended
yu2
7592 02.6
05.5 in
xue4
2901 02.6
09.4 blood, [emotional intensity, resentment]
*
chu1
1409 17+3
07.1 emerge; get out, come out, depart, arise; ^
zi4
6960 132+0 08.2 from ; of;
}leave
xue2
2899 116+0 05.6 (the, that, this) pit, hole, cave, tomb, cavern
05.4x
Xiao Xiang (Fan Yao 43.4: rump with no skin, inferior progress now, be led)
S
xu1
waiting
yu2
in
xue4
blood
*
shun4
5935 02.T
agree, accept, obey, comply, yield, submit
yi3
2932 04.1
in order to; for the sake; on the way to
ting1
6402 128+16 52.2x listen, hear, understand, comprehend (ing)
05.5
Jiu Wu , 9 5th (Zhi Gua 11: Tai, Interplay)
*
xu1
2844 05.0
F
waiting, biding time, suspended
yu2
7592 02.6
05.6 amidst, at, with, by
jiu3
1208 164+3 29.4 wine, drink, spirits, refreshment
shi2
5810 184+0 06.3 (and) food, sustenance
ni2
zai1
zai4
wai4
zi4
wo3
zhi4
kou4
jing4
shen4
bu4
bai4
*
zhen1
ji2
0346
0476
01.0
01.7
05.6
persistence, determination, commitment
(is) promising, auspicious, timely, opportune
83
05.5x
Xiao Xiang (Fan Yao 11.5: Lord Yi’s daughter married, the way to happiness)
S
jiu3
(at) wine
shi2
(and) food
zhen1
persistence
ji2
(is) promising
*
yi3
2932 04.1
using, applying; making use of
06.5x
zhong1
zheng4
1504 03.3
the middle, center, balance, mean(while)
0351 25.0
correctly, properly, obediently, rightly
05.6
Shang Liu , Top 6 (Zhi Gua 09: Xiao Chu, Raising Small Beasts)
*
ru4
3152 03.3
24.0 entering, going (into); admit, receive (d, ing)
yu2
7592 02.6
10.3 into; inside, within
xue2
2899 05.4
62.5 (a, the) pit, hole, cave
*
you3
7533 01.6
06.0 with; having, possessing, holding
bu4
5379 02.2
06.0 no; -out
su4
5505 162+7 HL
invitation(s); invitation, summons, call
zhi1
0935 02.0
06.6 extended to; to
ke4
3324 40+6
HL
visitors, guests, callers; visit
san1
5415 04.0
06.2 three
ren2
3097 01.2
06.0 people, persons, individuals, characters
lai2
3768 9+6
08.0 arrive, come, appear, show up, approach
*
jing4
1138 66+9
30.1 (to) respect, honor, regard, attend(ing)
zhi1
0935 02.0
06.6 (to) them, these
zhong1
1500 01.3
06.0 will end in; in the end, eventually
ji2
0476 01.7
good fortune; promising, auspicious
05.6x
Xiao Xiang (Fan Yao 09.6: rain at last, respect qualities already achieved)
S
bu4
with no
su4
invitations
zhi1
extended,
ke4
visitors
lai2
arrive
*
jing4
to attend to
zhi1
them
zhong1
will end in
ji2
good fortune
*
sui1
5519 55.1
06.1x although; even if, though
bu4
5379 02.2
(it is) not; (an) im-, indang1
6087 102+8 7.5x (a, an, the) proper, appropriate, convenient
wei4
7116
45.5
position, situation, context, circumstances
84
"
"
30.1
"
06.1
"
21.T
"
"
"
*
wei4
da4
shi1
05.m ru2
05.xg yang3
*
yin3
shi2
05.zg bu4
jin4
7114
5943
5806
3150
7254
7454
5810
5379
1091
48.0
01.2
08.5
63.4
04.T
53.2
05.5
02.2
20.3
(it, this is) still not, less than; short, shy of
(a) great, big, major, complete; an important
loss, mishap, omission, negligence
short coat, perhaps u.f. ru 3149, wet (gloss.)
(providing) nourishment, nurture; provision
drink, wine, spirits, refreshment
(and) food, sustenance
no, with no, without; a lack of; instead of
progress, advance, forward movement, gains
85
06.M
SONG4 (5558): CONTENTION
06.0 Gua Ci
Binary 010 111, Decimal 23
*
song4
5558 149+4 06.2 contention, conflict, dispute, dissent, contest
*
you3
7533 01.6
06.1 being, holding, staying; having, finding
08.1
fu2
1936 05.0
08.1 true, sincere, confident, assured; truth, etc.
"
zhi4
0994 116+6 41.X (is, yet) resisted, obstructed, stifled, opposed
*
*
*
*
06.T
P
*
*
*
P
*
*
*
ti4
zhong1
ji2
zhong1
xiong1
li4
jian4
da4
ren2
bu4
li4
she4
da4
chuan1
song4
shang4
gang1
xia4
xian3
xian3
er2
jian4
song4
song4
you3
fu2
zhi4
ti4
zhong1
ji2
gang1
lai2
er2
6263 01.3
1504 03.3
0476 01.7
1500 01.3
2808 03.5
3867 01.0
0860 01.2
5943 01.2
3097 01.2
5379 02.2
3867 01.0
5707 05.0
5943 01.2
1439 05.0
Tuan Zhuan
5669
3268
2520
2689
2689
1756
0854
3268
3768
1756
40.6
03.T
57.2
29.2
29.2
06.2
01.X
03.T
05.6
06.2
09.4
07.2
06.1
07.1
18.4
06.0
06.2
06.1
13.0
07.6
13.0
09.T
wary, alert (ness); vigilance, concern, caution
(in, with) the middle, balance, [in progress]
(is) promising, timely, opportune, hopeful
(at, with) the end, outcome, conclusion (s)
unfortunate, adverse, disappointing, too late
worthwhile, rewarding, productive
to see, encounter, meet with, consult
(a, the) mature, complete, realized, great
human being, character, one, person, man
(it, but) (is) not, will not be
worthwhile, rewarding, favorable
to cross, ford, ferry, venture, experience
(the) great, big, major
stream, river, current, water (s)
39.0
"
"
"
13.0
"
"
"
contention
above, on top, foremost, elevated
(is) firmness, strength, resolve, (the) constant
below, beneath, at bottom, subordinated
(is) (the) risk, crisis, hazard, peril, danger
at risk; in crisis, hazard, peril, danger
and yet, but, but still, while
strong, vigorous, ardent, tenacious
(is, means) contention
contention
being
true
(yet) opposed
wariness
in the middle
(is) promising
the firm; firmness, strength, resolve
comes (forward), arrives, appears, arises
and (so, then)
86
17.T
"
S
*
S
*
S
*
06.X
*
*
*
de2
zhong1
zhong1
xiong1
song4
bu4
ke3
cheng2
li4
jian4
da4
ren2
shang4
zhong1
zheng4
bu4
li4
she4
da4
chuan1
ru4
yu2
yuan1
tian1
yu3
shui3
wei2
xing2
song4
jun1
zi3
yi3
zuo4
shi4
mou2
shi3
6161
1504
02.0
03.3
gain, secure, find, occupy, claim (s)
the center, middle, mean, balance
at the end
unfortunate
contention
5379
3381
0379
02.2
02.3
02.3
5670
1504
0351
09.6
03.3
25.0
is not, un-, ill-;
does not
suited, conducive to; invite, call for
accomplishment, achievement, completion
(it is) worthwhile
to meet
(a, the) mature
human being
to value, honor, respect; (who) values, etc.
the center, middle, mean, balance(d); central 10.T
with principle; correctly; (as, and) truth, true "
(it is) not
worthwhile
to cross
(the) great
stream
(this is) to enter, go; (this) goes, leads
to, into, inside, within, to, in the direction of
(a, an, the) abyss, gulf, chasm, deep, depths
3152 03.3
7592 02.6
7723 01.4
Da Xiang
6361 01.5
7615 61.2
5922 85+0
7093 41.5
2754 11.2
5558 06.0
1715 01.3
6939 01.3
2932 04.1
6780 42.1
5787 02.3
4578 149+9
5772
01.T
F
heaven; the sky, celestial
along, together with; in relation to
water
15.4x (is) contradiction, opposition; contradictory
(in) movement, motion, action, behavior
contention
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
16.X (in) conducting, transacting, undertaking
affairs, business; (the) work, task (s, at hand)
HL
considers, ponders, plans, appraises, consults
18.T
(the) beginning, source, origin (s)
87
13.T
"
06.1
*
*
bu4
yong3
suo3
shi4
xiao3
Chu Liu , 1st 6 (Zhi Gua 10: Lu, Respectful Conduct)
5379 02.
06.2 (to) avoid, not, without; to lack, without
7589 02.7
08.0 prolong, perpetuate, sustain (ing); a lasting
5465 63+4
40.0 certain, specific; cause, purpose, reason
5787 02.3
06.3 affairs, endeavors, engagements; to serve
2605 03.5
07.6 the small, petty, mediocre; for a moment
05.2
7533 01.6
have;
will;
there will be
"
7334 05.2
07.5 things to say; talk, gossip, chatter
"
*
1500 01.3
06.3 in the end, eventually; the outcome
10.4
0476 01.7
(is) auspicious, promising, hopeful
"
06.1x
Xiao Xiang (Fan Yao 10.1: simply treading forward, nothing wrong)
S
bu4
not
yong3
prolonging
suo3
certain
shi4
endeavors
*
song4
contention
bu4
5379 02.2
is not, un-, ill-;
does not
ke3
3381 02.3
suited, conducive to, about; invite, call for
chang2
0213 07.5
longevity, endurance, continuance; being prolonged
S
sui1
5519 55.1
21.T even if, though; although
xiao3
the small
you3
will
yan2
talk
*
qi2
0525 02.6
one’s (own), this, these
bian4
5242 160+14 10.X distinction(s), argument(s), difference(s)
ming2
4534 17.4
(is, are) clear, explicit; lucid, perceptive
06.2
Jiu Er , 9 2nd (Zhi Gua: 12, Pi, Separating)
*
bu4
5379 02.2
06.4 not (being); in-; un-; im06.4
ke4
3320 04.2
06.4 capable of; adequate, able, possible
"
song4
5558 06.0
06.4 contending; to contend, compete, dispute
"
*
gui1
3617 77+14 11.5 (one) capitulate(s), turn(s) back, give(s) in
er2
1756 126+0 13.5 and (so, then), but (only)
bu1
5373 162+7 HL
takes refuge; to retreat, flee, hide, escape
*
qi2
0525 02.6
09.1 one’s (own)
yi4
3037 163+0 08.5 (home) town, village, community (‘s)
ren2
3097 01.2
07.0 population; (and) people (,)
san1
5415 04.0
06.6 (is, of) three
you3
yan2
zhong1
ji2
bai3
hu4
4976
2180
106+1
63+0
51.0
55.6
hundred
households, families
88
*
wu2
sheng3
06.2x
S
bu4
ke4
song4
7180 01.3
06.3 avoid, escape (s); do not; will not
5741 109+5 24.6 suffer(ing), calamity(ies), evil consequence
Xiao Xiang (Fan Yao 12.2: embracing servitude, only a common one’s promise)
not
capable of
contending
capitulate
(and) take refuge
6852 116+13 HL
(or) (even) flee, sneak away, run away, hide
S
6960 05.4
from, out of
2520 57.2
below; (a) lowly place, humble position
to contend (with)
5669 40.6
(those) above, on high; superiors
*
2240 61+7
63.X suffering, calamity, misery, affliction, grief
0982 02.1
comes, arrives (as); will have
6436 64+8
HL
to collect, harvest, gather, reap (a, the) harvest)
06.3
Liu San , 6 3rd (Zhi Gua 44: Gou, Dissipation)
*
shi2
5810 05.5
11.3 incorporating, subsisting on, sustained by
jiu4
1205 134+12 48.1 long-standing, conventional, familiar, classic
de2
6162 60+12 09.6 virtues, qualities, characteristics
*
zhen1
0346 01.0
(in order)(to) persist; (to be) steadfast; persistence
*
li4
3906 01.3
09.6 difficult, distressing, strict, hard to do
18.1
zhong1
1500 01.3
06.6 (but) in the end, eventually; the outcome
"
ji2
0476 01.7
(is) auspicious, promising, hopeful
"
*
huo4
2402 01.4
06.6 (as, but, yet) (for) someone; (but) sometimes 02.3
cong2
6919 02.3
17.6 pursuing, following, attending, engaged in "
wang2
7037 02.3
07.2 sovereign; the sovereign’s, royal
"
shi4
5787 02.3
18.6 affairs, business, tasks, matters, service
"
*
wu2
7180 01.3
07.0 no, (is) without; has no; there is no
cheng2
0379 02.3
16.6 achievement, accomplishment, completion
06.3x
Xiao Xiang (Fan Yao 44.3: rump without skin, inferior progress, brutal)
S
shi2
incorporating
jiu4
long-standing
de2
virtues
*
cong2
following, obeying, enduring behind
8.4x
shang4
5669 40.6
(a, the) superior; one above, a foremost
"
ji2
(is) promising
*
gui1
bu1
cuan4
zi4
xia4
song4
shang4
huan4
zhi4
duo2
89
06.4
*
*
bu4
ke4
song4
fu4
Jiu Si , 9 4th (Zhi Gua 59: Huan, Scattering)
5379 02.2
not (being); in-; un-; im06.2
3320 04.2
13.4 capable of ; adequate, able, possible
"
5558 06.0
06.5 contending; to contend, compete, dispute
"
1992 60+9
09.1 returning, coming back, revising, recovering
ji2
ming4
yu2
an1
zhen1
ji2
0495 03.3
43.0 to approach, pursue, take up, face
4537 30+5
07.2 (a) higher law, order, purpose, calling, lot
*
7635 85+9
16.6 withdraw, amend, retract; change (ing) (to, in))
0026 02.0
60.4 to secure, settle for, be content with; peaceful 02.0
0346 01.0
(the) certain, genuine, true; persistence
"
*
0476 01.7
good fortune; promising, auspicious, timely "
06.4x
Xiao Xiang (Fan Yao 59.4: scattering those groups, claim the high ground)
S
fu4
returning
ji3
to take up
ming4
(a) higher purpose
*
yu2
withdrawing
an1
to secure
zhen1
(the) certain
*
bu4
5379 02.2
nothing; no, this is not; this is no
shi1
5806 08.5
(is) lost; (a) loss, failure; straying, negligence
06.5
Jiu Wu , 9 5th (Zhi Gua 64: Wei Ji, Not Yet Complete)
*
song4
5558 06.0
F
(the) contest, conflict, dispute; dissent
yuan2
7707 01.0
08.0 (is) most, supremely, extremely
10.6
ji2
0476 01.7
promising, auspicious, fortunate, timely
"
06.5x
Xiao Xiang (Fan Yao 64.5: persist despite regrets, noble one has examples)
S
song4
(the) contest
yuan2
(is) most
ji2
promising
*
yi3
2932 04.1
use, make use of; using, making use of
16.2x
zhong1
1504 03.3
the middle, mean, center; (the) balance
"
zheng4
0351 25.0
correctly, properly; principle; of truth
"
06.6
Shang Jiu , Top 9 (Zhi Gua 47: Kun, Exhaustion)
*
huo4
2402 01.4
07.3 somebody, someone; if perhaps, somehow
xi1
2505 167+8 07.2 awards, confers, grants; ^awarded, granted
zhi1
0935 02.0
06.6 one; the, this, one’s; one is
v
pan2
8005 177+10 HL
(the) leather (big, champion’s) belt
dai4
6005 50+8
HL
(and) ribbons, girdle, (victory) sashes
90
*
zhong1
zhao1
san1
chi3
zhi1
06.6x
S
*
yi3
song4
shou4
fu2
yi4
bu4
zu2
jing4
06.xg none
06.zg bu4
qin1
1500
0233
5415
1028
0935
01.3
74+8
04.0
145+10
02.0
08.1
HL
07.2
HL
08.1
(by) the end of, throughout
(the) morning
(one will be) three times; ^three times
stripped, deprived;
^stripped away, off
of them;
they will be v
Xiao Xiang (Fan Yao 47.6: oppressed by creepers, have regrets and move on)
2932 04.1
using, by, through; by way, means of
contention
5840 35.2
31.X to be given, subjected to; to accept, suffer
1999 74+4
15.3x burdens, servitude, suffering, a harness
3021 48.0
8.3x truly, plainly, really; indeed, in truth
27.1x
5379 02.2
(this is) no, not, without
"
6824 23.1
10.3x a basis, foundation for; sufficient, enough
"
1138 05.6
F
(of) honor(s); respect, regard, veneration
5379
1107
02.2
08.X
without, lacking; not
affection, affinity; to love
91
07.M
07.0
*
*
*
*
07.T
P
*
S
*
S
*
P
*
*
*
SHI1 (5760): THE MILITIA
Gua Ci
shi1
5760 50+7
07.1
zhen1
0346 01.0
zhang4
0200 1+2
17.2
ren2
3097 01.2
ji2
0476 01.7
wu2
7180 01.3
07.2
jiu4
1192 01.3
07.2
Tuan Zhuan
shi1
zhong4
1517 35.3
07.T
zhen1
zheng4
0351 25.0
neng2
4648 10.3
yi3
2932 04.1
zhong4
1517 35.3
07.X
zheng4
0351 25.0
ke3
3381 02.3
yi3
2932 04.1
wang2
7037 02.3
yi3
2938 05.T
gang1
3268 03.T
zhong1
1504 03.3
er2
1756 06.2
ying4
7477 02.T
xing2
2754 11.2
xian3
2689 29.2
er2
1756 06.2
shun4
5935 02.T
yi3
2932 04.1
ci3
6972 77+2
HL
du2
6509 21.3
F
tian1
6361 01.5
xia4
2520 57.2
er2
1756 06.2
min2
4508 03.1x
cong2
zhi1
ji2
6919
0935
02.3
02.0
Binary 010 000, Decimal 16
the militia,* reserves, preparedness, training
persistence, firmness, resolve, commitment
(a, the) mature, elder. responsible, respectable
one’s, man’s, person’s
good fortune, promise, hope, opportunity
no; not, nothing; avoid
blame; wrong;
error(s), mistake(s)
the militia
(is, means) (a, the) multitude, masses, many
persistence
(is, means) uprightness, correctness, integrity
(the) skill, competence, expertise, ability
to employ, use, utilize, lead, serve
(the) multitude, masses, many
(with) uprightness, correctness, integrity
(is) (^) suited, proper, fit, appropriate to
(^) use, employment by, the purposes of
(^) (a, the) sovereign, ruler, king
especially, only, alone, entirely, indeed (v)
the firm; firmness, strength, resolve
19.T
(is) central, balanced, in the middle
"
and (also)
"
(cor)responds(ive), resonates(ant)
"
(the) movement, action, behavior, practice
(is) risky, hazardous, perilous, dangerous
but (also), (and) yet
compliant, responsive, accordant
using; to use, employ, apply, practice
this is, such is
toxic, noxious, poison(ous), pernicious to
heaven; ^
heaven, the sky
12.T
below; (all) (things) under, beneath v
"
but, (and) yet, nevertheless, still, but still
humanity; (a, the) people, society, citizens
pursue(s), follow(s), endure(s) behind
it, this
(for their) welfare:
92
*
07.X
*
you4
he2
jiu4
yi3
7539
2109
29+0
09.1
2938 05.T
Da Xiang
13.1x given, assuming this; if so
12.6x where is, what is; how is there
(the) blame, error, wrong
?, here? in this?
6198 36.6
^
(the) earth, ground
1504 03.3
in, within, in the midst of v
7533 01.6
is, there is
5922 06.X
water
*
5760 07.0
the militia [reserves]
*
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus (is)
7560 40+7
19.X tolerant, accepting (towards, of); embraces
4508 03.1x
humanity; (a, the) people, society, citizens
1412 09.0
F
(and) cares for, attends to, takes care of
1517 35.3
36.X (the) multitude, masses, many
07.1
Chu Liu , 1st 6 (Zhi Gua 19: Lin, Taking Charge)
*
shi1
5760 07.0
07.2 the militia, reserves
chu1
1409 05.4
09.4 set(s) out, go(es) forth, proceed(s), depart(s)
yi3
2932 04.1
09.5 by, with, by means of, using, according to
lu4
4297 60+6
HL
code, order, rule, regulation (s); a tune +
*
pi3
1902 30+4
12.0 (if) not, no; (if) out of; to deny, dismiss
zang1
6704 131+8 HL
right; good order; secret, classified, strategic
xiong1
2808 03.5
(is) unfortunate, ominous, foreboding
07.1x
Xiao Xiang (Fan Yao 19.1: united in commitment, persistence is promising)
S
shi1
the militia
chu1
sets out
yi3
according to
lu4
codes
*
shi1
5806 08.5
to forget, neglect, dismiss, lose, stray from
lu4
(the) codes
xiong1
(is) unfortunate
07.2
Jiu Er , 9 2nd (Zhi Gua 02: Kun, Accepting)
*
zai4
6657 01.2
17.4 at, in;
within
shi1
5760 07.0
07.3 ^
he militia; the militia’s
zhong1
1504 03.3
11.2 the center, heart of v; midst
di4
zhong1
you3
shui3
shi1
jun1
zi3
yi3
rong2
min2
chu4
zhong4
*
*
ji2
wu2
jiu4
0476
7180
1192
01.7
01.3
01.3
07.4
07.4
promising, auspicious, opportune
nothing; not; no
blame; (is) wrong; (a) mistake, (an) error
93
17.4
"
*
wang2
san1
xi1
ming4
07.2x
S
zai4
7037 02.3
08.5 (the) sovereign, ruler, king
5415 04.0
08.5 three times
2505 06.6
35.0 grants, confers, presents, awards, bestows
4537 06.4
07.6 decrees, charges, (com)missions, directives
Xiao Xiang (Fan Yao 02.2: straight, square, complete, without repetition)
at
^ the militia
the heart of v
(is) promise
*
0386 07.6
18.1x undertaking, receiving, enjoying, upholding
6361 01.5
heaven’s, heavenly, divine, imperial
1534 23.5
F
sponsorship, endorsement, favor, esteem
S
(the) sovereign
three times
grants
commissions
*
2233 56.2
F
embracing, holding closely, cherishing
7030 01.T
(a, the) myriad, many; all of the
4910 163+4 07.6x realms, domains, dominions, states, regions
07.3
Liu San . 6 3rd (Zhi Gua 46: Sheng, Advancement)
*
shi1
5760 07.0
07.4 (a, the) militia, reserves
huo4
2402 01.4
25.3 may, might be; likely; perhaps, perchance
yu2
7618 159+10 07.5 (to) transport, haul, carry, cart, sustain (ing)
shi1
5756 44+0
07.5 (dead) bodies, corpses, fatalities, casualties
*
xiong1
2808 03.5
unfortunate, unhappy, brutal
07.3x
Xiao Xiang (Fan Yao 46.3: advancing upon an empty town)
S
shi1
(a) militia
huo4
likely to
yu2
transport
shi1
fatalities
*
da4
5943 01.2
(a) great, whole, entire, complete (ly)
32.6x
wu2
7180 01.3
without, void of, lacking in; want of
"
gong1
3698 17.1
merit, excellence, distinction, benefit; success "
07.4
Liu Si , 6 4th (Zhi Gua 40: Jie, Release)
*
shi1
5760 07.0
07.5 (a, the) militia(’s), reserves(’)
zuo3
6774 48+2
36.2 (in) (a) fallback, secondary, backup, (left hand)
ci4
6980 76+2
43.4 encampment, camp, bivouac, (i.e. retreat)
shi1
zhong1
ji2
cheng2
tian1
chong3
wang2
san1
xi1
ming4
huai2
wan4
bang1
*
wu2
jiu4
7180
1192
01.3
01.3
07.5
07.5
no;
not;
no ^done
blame, error; wrong, a mistake; v harm v
94
07.4x
S
zuo3
ci4
wu2
jiu4
*
wei4
Xiao Xiang (Fan Yao 40.4: release your big toe, trust companions)
(a) fallback
encampment
is not
(a) mistake
7114 48.0
short of, shy of, not yet, still not
5806 08.5
losing, neglecting, forgetting, straying from
0221 2.T
29.X (the) principle, standard, rule, order (s)
07.5
Liu Wu , 6 5th (Zhi Gua 29: Kan, Exposure)
*
tian2
6362 01.2
32.4 (the) field(s);
(a, the) hunt
you3
7533 01.6
hold(s), has; finds, captures, claims, takes
qin2
1100 114+8 08.5 game, prey, birds, animals; quarry, captives
*
li4
3867 01.0
(it is) worthwhile, productive, rewarding
zhi2
0996 32+8
31.3 to control, manage, contain, restrain
yan2
7334 05.2
36.1 (the) talk(ing), word(s), speech, rumors, gossip
*
wu2
7180 01.3
08.0 no; avoid; not;
^ no
^
jiu4
1192 01.3
08.0 blame; wrong; (an) error(s); make v mistakes
*
zhang3
0213 168+0
(the) elder, eldest, senior, experienced
zi3
6939 01.3
07.5 son, brother, officer
shuai4
5909 50+6
HL
captains, commands, leads, governs, directs
shi1
5760 07.0
11.6 the militia, reserves
*
di4
6201 57+4
37.T (the) younger, youngest, junior
zi3
6939 01.3
09.6 son, brother, officer
yu2
7618 07.3
09.3 (would) (only) transport, haul, carry, cart (s)
shi1
5756 07.3
F
(the) corpses, bodies, fatalities, casualties
*
zhen1
0346 01.0
persistence, firmness, predictability, resolve 17.4
xiong1
2808 03.5
(is) unfortunate, inauspicious; has pitfalls
"
07.5x
Xiao Xiang (Fan Yao 29.5: pit not flowing over, appreciate level attained)
S
zhang3
(the) elder
zi4
son
shuai4
captains
shi1
the militia
*
yi3
2932 04.1
by way, means of, using, according to
zhong1
1504 03.3
tempered, balanced, correct, intermediate
xing2
2754 11.2
action, steps, conduct, behavior, procedure
S
di4
(the) younger
zi3
son
shi1
chang2
yu2
shi1
transports
fatalities
95
*
07.6
*
shi3
bu4
dang1
da4
jun1
5770 41.4
08.5x (a, an, this) commission, charge, assignment
5379 02.2
would not be, is not, is in-, is less than
6087 05.6x
10.3x appropriate, proper, satisfactory, fitting
Shang Liu , Top 6 (Zhi Gua 04: Meng, Inexperience)
5943 01.2
(a, the) great, successful, seasoned, mature
1715 01.3
noble, ruler, leader, chief (poss. Zhou Gong)
you3
7533 01.6
assumes, takes, gains, claims, seizes, acquires
ming4
4537 06.4
11.6 (full) command; (a, the) mandate, charter
*
kai1
3204 169+4 HL
establish, found, proclaim, institute, open (s)
guo2
3738 31+8
15.6 (the) domains, dominions, realms, states
cheng2
0386 64+4
12.2 (and) recognizes, accepts, adopts, upholds
jia1
0594 04.2
26.0 (the) clans, (ruling) families, households
*
xiao3
2605 03.5
(the) lesser, common, mediocre, petty
63.3
ren2
3097 01.2
people, persons, folk [as recently tested]
"
wu4
7208 01.1
(are) not at all; will not be; (are) denied
"
yong4
7567 01.1
useful; used, employed; employment
"
07.6x
Xiao Xiang (Fan Yao 04.6: smiting the halfwit, defend from transgressions)
S
da4
(the) seasoned
jun1
noble
you3
assumes
ming4
(a, the) mandate
*
yi3
2932 04.1
by, through, with, according to
zheng4
0351 25.0
right, principle; exacting, upright, consistent
gong1
3698 17.1
(of) merit, achievement, accomplishment
S
xiao3
lesser
ren2
people
wu4
will not be
yong4
used
*
bi4
5109 62.4
F
(these, they would) certain, sure (ly)
luan4
4220 45.1
10.2x (to) confuse, perplex, distract
bang1
4910 07.2x
12.T (the) realm, domain, state
07.xg zhong4 1517
07.zg you1 7508
35.3
19.3
the multitude, masses, many
a cause for mourning, grief, suffering
96
08.M
08.0
*
*
*
*
*
*
08.T
P
*
S
*
S
P
*
S
BI3 (5077): BELONGING
Gua Ci
bi3
5077 81+0
08.1
ji2
0476 01.7
yuan2
7725 27+8
HL
shi4
5763 04.0
F
yuan2
yong3
zhen1
wu2
jiu4
bu4
ning2
fang1
lai2
hou4
fu1
xiong1
bi3
ji2
bi3
fu3
xia4
shun4
cong2
yuan2
shi4
yuan2
yong3
zhen1
wu2
jiu4
yi3
gang1
zhong1
bu4
ning2
fang1
lai2
7707 01.0
7589 02.7
0346 01.0
7180 01.3
1192 01.3
5379 02.2
4725 40+11
1802 02.2
3768 05.6
2143 02.0
1908 04.3
2808 03.5
Tuan Zhuan
1945
2520
5935
6919
31.6
57.2
02.T
02.3
2932
3268
1504
04.1
03.T
03.3
22.3
08.1
08.1
58.4
47.2
08.1
12.6
09.3
11.X
Binary 000 010, Decimal 02
belonging, affiilation, association; join, unite
promising, fortunate, hopeful, auspicious
(if, for) (a, an, the) early, first, original, natural
divining, consultation, oracle, inquiry
first-rate, supreme, fundamental, essential
(and) lasting, enduring, sustained, continued
persistence, resolve, loyalty, commitment
no; not; nothing; without, with no
blame; (is) wrong; (a) mistake, (an) error (s)
lacking, wanting; without, with no; if ^-less
peace, tranquility, serenity, rest, (settledness)
^directly, promptly, honestly, squarely
47.2
approach, come (forward)
v
"
(it is) (the) tardy, late(r) (to come, in coming)
who; one(s) who; (are) the ^ ones
(is, are) (v) unhappy, unfortunate, unlucky (v)
belonging
(is, means) promise
belonging
(is, means) assistance, support, confirmation
those below; the lowly, humble, subordinate
agree, respond, comply, accept, make peace
to follow; (and) follow, attend, conform
(for) a first
consultation
supreme
(and) enduring
loyalty
(and) not
(a) mistake
due, according to; with, by way of
47.T
firmness, strength, resolve
"
within, inside, in the center, middle
"
wanting
peace
^ directly
approach v
97
*
S
*
08.X
*
*
*
08.1
*
*
*
*
shang4
xia4
ying4
hou4
fu1
xiong1
qi2
dao4
qiong2
di4
shang4
you3
shui3
bi3
xian1
wang2
yi3
jian4
wan4
guo2
qin1
zhu1
hou2
you3
fu2
bi3
zhi1
wu2
jiu4
you3
fu2
ying2
fou3
zhong1
lai2
you3
ta1
ji2
5669
2520
7477
40.6
57.2
02.T
(those) above; high, superior
(and) (those) below; low, subordinate
(cor)respond, resonate; (are) resonant
(the) late
one who: are the ^ ones
09.T
"
v unfortunate v
0525 02.6
this, one’s, this one’s
39.T
6136 09.1
way, course, path; principle, truth
"
1247 02.6x
(is) exhausted, over; (dead) ends, runs out "
Da Xiang
6198 36.6
^ (the) earth, land, ground
5669 40.6
over, above, atop, across v
7533 01.6
is, are, there is
5922 06.X
(the) water(s)
5077 08.0
belonging
2702 02.0
the ancient, early, original, former, [founding] 16.X
7037 02.3
sovereigns, kings, rulers, [fathers]
"
2932 04.1
accordingly, therefore, thus
"
0853 03.0
F
organized, established, set up, confirmed
7030 01.T
(a, the) myriad, many, numerous
3738 07.6
29.T realms, domains, dominions, states
1107 147+9 HL
to relate, affiliate, make relatives/kinsmen of
1362 149+9 52.4x every; all of the; the many, numerous
2135 03.0
F
chief, leader, noble, delegate, governor (s)
Chu Liu , 1st 6 (Zhi Gua 03: Zhun, Rallying)
7533 01.6
be, stay;
have, find; remember to
08.1
1936 05.0
true, sincere; confidence; trust
"
5077 08.0
(in) belonging, joining, uniting (with, to)
0935 02.0
this, them, these
7180 01.3
08.6 no, not a;
nothing; ^ no
^
1192 01.3
09.1 error, mistake(s); wrong; make v mistake
7533 01.6
being, holding, staying; having, finding
09.4
1936 05.0
true, sincere, confident, assured; truth, etc.
"
7474 108+4 29.5 replenishes, fills (up), overflows, more than fills
1905 121+0 29.4 (the, this) (earthen, plain clay) vessel, bowl
1500 01.3
10.4 (the, this) end, outcome, completion, whole
3768
7533
5961
0476
05.6
01.6
9+3
01.7
11.0
61.1
(will) come, arrive, appear, approach (s)
holding, having, with; to hold, have
additional, added, extra, even more, other
promise, hope, good luck, happiness
98
08.1x
Xiao Xiang (Fan Yao 03.1: cliffs all around, resolve, establish delegates)
S
bi3
joining with
zhi1
them
chu1
(at) first
liu4
six
*
you3
holds
ta1
ji2
even more
promise
08.2
Liu Er , 6 2nd (Zhi Gua 29: Kan, Exposure)
*
bi3
5077 08.0
08.3 belong, affiliate, associate, join (ing) with
zhi1
0935 02.0
08.3 this, them, these
zi4
6960 05.4
09.0 (comes) from; begins, starts, originates from
nei4
4766 11+2
within, inside
*
zhen1
0346 01.0
persistence, resolve, loyalty, commitment
ji2
0476 01.7
(is) promising, auspicious, hopeful
08.2x
Xiao Xiang (Fan Yao 29.2: canyon holds risks, seek modest gains)
S
bi3
joining with
zhi1
them
zi4
comes from
nei4
within
*
bu4
5379 02.2
nothing
09.2x
zi4
of one’s own
"
shi1
5806 08.5
(is) lost, neglected, forgone, given up
"
08.3
Liu San , 6 3rd (Zhi Gua 39: Jian, Impasse)
*
bi3
5077 08.0
08.4 belong, affiliate, associate, join (ing) with, to
zhi1
0935 02.0
08.4 this, them, these, such
fei3
1820 03.2
12.0 (a, an) inferior, bad, negative, wrong
ren2
3097 01.2
people, group; person, individual, [crowd]
08.3x
Xiao Xiang (Fan Yao 39.3: if going is impassable, coming is turning around)
S
bi3
joining with
zhi1
such
fei3
inferior
ren2
people
*
bu4
5379 02.2
(is this) not
yi4
3021 48.0
09.2x truly, really, especially, sufficiently
shang1
5666 9+11
56.3x harmful, painful, distressing, damaging
hu1
2154 03.T
...?
99
08.4
*
*
wai4
bi3
zhi1
zhen1
ji2
Liu Si , 6 4th (Zhi Gua 45: Cui, Collectedness)
7001 36+2
outward, external, open (ly), on the outside
5077 08.0
08.5 belong, affiliate, associate, join (ing) with
0935 02.0
08.6 this, them, these
0346 01.0
persistence, resolve, loyalty, commitment
0476 01.7
(is) promising, auspicious, hopeful
08.4x
Xiao Xiang (Fan Yao 45.4: a lot of promise, avoid mistakes)
S
wai4
outwardly
bi3
belonging
yu2
7643 05.X
23.X among, with
xian2
2671 154+8 26.T the worthy, meritorious, able, good, virtuous
*
yi3
2932 04.1
in order; a way, means; serving
27.5x
cong2
6919 02.3
to follow, pursue, seek, attend to
"
shang4
5669 40.6
(a, the) superior, uplifting, summit, best
"
08.5
Jiu Wu , 9 5th (Zhi Gua 02: Kun, Accepting)
*
xian3
2692 181+14 HL
evident, (^) exemplified, illustrated, manifest
bi3
5077 08.0
08.6 belonging, affiliation, association
(v)
*
wang2
7037 02.3
17.6 (a, the) sovereign, ruler, king
yong4
7567 01.1
11.2 employs, uses, makes use of, works with
san1
5415 04.0
13.3 (only) three
qu1
1602 187+11 HL
(mounted) game flushers, chasers, drivers
*
shi1
5806 37+2
17.2 forgoing, giving up, letting go (of)
qian2
0919 18+7
43.1 (the) leading, advance, foremost, forward/first
qin2
1100 07.5
32.4 (of the) quarry, game, prey; birds, animals
*
yi4
3037 06.2
11.6 (the, his) town’s, community’s, district’s
ren2
3097 01.2
people, population, inhabitants, citizens
bu4
5379 02.2
(is, are) not, will not be; free (of, from) ^-ion
jie4
0628 149+7 HL
coerced, enjoined, conscripted, compelled
*
ji2
0476 01.7
promising, auspicious, hopeful
08.5x
Xiao Xiang (Fan Yao 02.5: golden dress, most promising)
S
xian3
^exemplified
bi3
belonging v
zhi1
0935 02.0
...’s; has, holds
ji2
promise
*
wei4
7116 45.5
(the) place, position, attitude, dignity
17.5x
zheng4
0351 25.0
(is) correct, proper, just, (up)right
"
zhong1
1504 03.3
(and) central, balanced, tempered
"
100
S
*
she3
ni4
qu3
shun4
shi1
qian2
5699
4677
1615
5935
03.3
162+6
04.3
02.T
17.3x (to) abandon, give up, let go, release (ing)
62.T (the) resistant, contrary, refractory, unwilling
F
(and) seek, select, take, choose, court (ing)
(the) compliant, accepting, agreeable, willing
(is) letting go (of)
(the) forward
game
S
(his) district’s
inhabitants
will not be
coerced
*
5669 40.6
(a, the) superior, noble, highest, eminent
5770 41.4
F
employs, applies, commands, commits to
1504 03.3
the center, middle, mean, balance
08.6
Shang Liu , Top 6 (Zhi Gua 20: Guan, Perspective)
*
bi3
5077 08.0
F
belong, affiliate, associate, join (ing) with
zhi1
0935 02.0
12.0 this, them, these
wu2
7180 01.3
09.4 without, with no, regardless of
shou3
5839 01.7
30.6 priorities, leadership, (first) principles, head
*
xiong1
2808 03.5
09.6 unfortunate, ill-omened; trouble, pitfalls
08.6x
Xiao Xiang (Fan Yao 20.6: observing others’ lives, a noble does no harm)
S
bi3
joining with
zhi1
them
wu2
with no
shou3
priorities
*
wu2
without
suo3
5465 06.1
(a) direction, purpose, cause, reason, place
zhong1
1500 01.3
(or) end, result, outcome; in the end
qin2
yi4
ren2
bu4
jie4
shang4
shi3
zhong1
08.xg suo3
bi3
08.zg le4
5465
5077
4129
06.1
08.0
05.X
(a, the) purpose, cause, reason, place
to belong, affiliate, associate, join
happiness, pleasure, cheer, gladness
101
09.M
09.0 Gua Ci
*
xiao3
chu4
*
heng1
*
mi4
*
09.T
P
*
*
P
*
*
yun2
bu4
yu3
zi4
wo3
xi1
jiao1
xiao3
chu4
rou2
de2
wei4
er2
shang4
xia4
ying4
zhi1
yue1
xiao3
chu4
jian4
er2
xun4
gang1
zhong1
er2
zhi4
xing2
nai3
heng1
XIAO3 CHU4 (2605, 1412): RAISING SMALL BEASTS
Binary 111 011, Decimal 59
2605 03.5
^small, little ^; small, little, minor
1412 102+5 26.0 raising v beasts; concerns, cares
2099 01.0
10.0 fulfillment, satisfaction, success, completion
4464 40+8
7750 173+4
5379 02.2
7662 173+0
6960 05.4
4778 04.0
2460 02.0
0714 05.1
Tuan Zhuan
3133
6161
7116
1756
5669
2520
7477
0935
7694
02.T
02.0
45.5
06.2
40.6
57.2
02.T
02.0
47.6
0854
1756
5550
3268
1504
1756
0971
2754
4612
01.X
06.2
57.0
03.T
03.3
06.2
03.1x
11.2
03.2
62.5
62.5
09.6
09.1
20.3
17.6
13.6
thick, dense, plump, plenty(-ful, of); close
clouds
(but, yet, still) no; without, with no
rain
(coming) from, out of
our, my
western
horizon, frontier, border, outskirts
^ small
^
raising v beasts
10.T the flexible, gentle, yielding; flexibility
gains, acquires, attains, finds, occupies
(a special) place, position, attitude, dignity
and, while, as
(those) above; high, superior
(and) (those) below; low, subordinate
(cor)respond, complement, resonate with
(to) it, this
13.T (so, thus) (it, this) is (said, called, named)
minor
concerns
11.T strong, vigorous, dynamic, ardent
and yet, and also, while also, but also
18.T adaptive, accommodating, versatile, [plastic]
the firm, strong, resolute; firmness
(is) central, within; in the middle, center
and so, and thus, with this
09.4x (the) aim, intention, purpose (s); will
(is, are) carried out, advanced, furthered
(and, only) then; after this
fulfillment
102
62.5
"
"
"
62.5
"
"
"
13.T
"
"
10.X
"
10.4x
"
P
*
S
*
mi4
yun2
bu4
yu3
shang4
wang3
5670
09.6
7050
02.0
thick
clouds
(but) no
rain
appreciate, honor, respect, value
34.4x
zi4
wo3
xi1
jiao1
shi1
wei4
xing2
the process, (any)(forward) progress(ion)
"
from
our
western
horizon
(the) gift, grant, influence; full extent, reach
(has) not yet, still not, incompletely; is not yet
come to pass, developed, occurred; in motion
dao4
path
5768 01.T
15.X
7114 48.0
2754 11.2
09.X
Da Xiang
*
feng1
1890 182+0
(the) wind
xing2
2754 11.2
moves, advances, passes, journeys, travels
tian1
6361 01.5
^heaven; the sky, heavens
shang4
5669 40.6
over, across, up in, high in v
*
xiao3
2605 03.5
^ small
^
chu4
1412 09.0
raising v beasts
*
jun1
1715 01.3
(a, the) noble, worthy, honored
zi3
6939 01.3
young one, heir, disciple
yi3
2932 04.1
accordingly, therefore, thus
yi4
2999 61+18 HL
restrains, disciplines, trains; improves
wen2
7129 02.5x
(and) refines, cultivates, articulates
de2
6162 06.3
(the) character, integrity, merit, virtue
09.1
Chu Jiu , 1st 9 (Zhi Gua 57: Xun, Adaptation)
*
fu4
1992 06.4
09.2 returning, coming back to; recovering
zi4
6960 05.4
11.6 one’s own; (a, the) personal, natural, original
dao4
6136 162+9 10.2 path, way, course, truth, nature
*
he2
2109 9+5
17.4 where, how, why, what [pron he4 in places]
qi2
0525 02.6
09.5 (is) one’s, the; (is) this, that
jiu4
1192 01.3
09.4 (an) error ?; (a) mistake?; harmful? wrong?
*
ji2
0476 01.7
promising, auspicious, timely; good fortune
09.1x
Xiao Xiang (Fan Yao 57.1: advancing, retreating, worth a warrior’s resolve)
S
fu4
returning to
zi4
one’s own
103
*
09.2
*
qi2
yi4
ji2
qian1
fu4
this;
one
ought to, should be, suggests; deserves
promising;
good fortune
Jiu Er , 9 2nd (Zhi Gua 37: Jia Ren, Family Members)
0881 93+7
43.4 drawn, pulled, led, attracted, persuaded
3002
05.T
1992 06.4
11.3 to return, come back, recover (ing)
*
ji2
0476 01.7
promising, auspicious, timely; good fortune
09.2x
Xiao Xiang (Fan Yao 37.2: having no other goals, inside preparing meals)
S
qian1
drawn to
fu4
returning
zai4
6657 01.2
(is) in, here in, situated in, belongs in; on
zhong1
1504 03.3
within; the center, middle; the inside
*
yi4
3021 48.0
20.2x (and) so, truly, really
bu4
5379 02.2
nothing
zi4
6960 05.4
intrinsic, of one’s own
shi1
5806 08.5
is lost, surrendered, forgone, given up
09.3
Jiu San , 9 3rd (Zhi Gua 61: Zhong Fu, The Truth Within)
*
yu2
7618 07.3
23.6 the carriage, wagon, cart
shuo1
5939 04.1
26.2 throws off, loses; (is) deprived, relieved of
fu2
1980 159+9 HL
(its) wheel(’s) spokes
*
fu1
1908 04.3
17.2 husband, man
qi1
0555 38+5
28.2 (and) wife, woman
fan3
1781 29+2
24.0 (are) wild-; roll;
^
wildly
mu4
4596 109+0 50.T eyed;
(their) eyes; glare, stare v
09.3x
Xiao Xiang (Fan Yao 61.3: find counterpart, beat drum, quit, weep, sing)
S
fu1
husband
qi1
(and) wife
fan3
(are) wildmu4
eyed
*
bu4
5379 02.2
not, un-, in-;
no
neng2
4648 10.3
able, competent, adequate; ability, power
zheng4
0351 25.0
to rectify, straighten (out), correct, resolve
shi4
5820 40+6
HL
(their) domestic affairs, household, home
09.4
Liu Si , 6 4th (Zhi Gua 01: Qian, Creating)
*
you3
7533 01.6
09.5 be, stay;
have, find; remember
fu2
1936 05.0
09.5 true, sincere; confidence; to trust
*
xue4
2901 02.6
54.6 (the) bleeding, hemorraging
qu4
ti4
chu1
1594
6263
1409
28+3
01.3
05.4
59.6
43.2
17.1
stops, goes away, passes
(and) anxiety, care, worry, concern (s)
depart, leave, exit, quit (s); (are) spent
104
08.2x
"
"
09.5
"
*
wu2
jiu4
09.4x
S
you3
fu2
ti4
7180 01.3
10.1 nothing; no;
no ^ (is) done
1192 01.3
10.1 (is) wrong; blame, error; v harm
v
Xiao Xiang (Fan Yao 01.4: somehow to dance across the deep, no errors)
be
true,
anxiety
leaves
*
5669 40.6
(a) higher, superior;
(the) one above 26.3x
2117 01.T
21.T (and) unifying, harmonizing; concurs with "
0971 03.1x
10.X aim, purpose, intention;
the aim, purpose"
09.5
Jiu Wu , 9 5th (Zhi Gua 26: Da Chu, Raising Great Beasts)
*
you3
7533 01.6
being, holding, staying; remembering
17.4
fu2
1936 05.0
11.3 true, sincere; good faith, promises, trust "
luan2
4300 64+19 61.5 ^
(a) bond, contract
61.5
ru2
3137 03.2
14.5 (is) like, as good as, quite v
"
*
fu4
1952 40+9
11.4 enrichment, wealth, prosperity
11.4
yi3
2932 04.1
11.1 makes use of, uses; (is) due to, by way of
"
qi2
0525 02.6
10.6 one’s, its (own), this, these
"
lin2
4033 163+12 11.4 neighbors, neighborhood, connections
"
09.5x
Xiao Xiang (Fan Yao 26.5: a gelded boar’s tusks, promising)
S
you3
being
fu2
true
luan2
^
(a) bond
ru2
(is) as good as v
*
bu4
5379 02.2
there is no, not much; instead of, rather than
du2
6512 24.4
10.1x isolated, solitary, separate, lonely; ^alone
fu4
enrichment (v)
09.6
Shang Jiu , Top 9 (Zhi Gua 05: Xu, Anticipation)
*
ji4
0453 71+7
09.6 at last ; (it has) already
yu3
7662 09.0
38.6 (it) rains; rained
ji4
0453 09.6
19.3 at last ; (it has/is) already
chu3
1407 141+5 56.4 (it is, has) settled, stilled, disposed, resolved
*
shang4
5670 42+5
11.2 appreciate, value, respect, honor
de2
6162 06.3
32.3 (the) merit, quality, virtue, nature (s) (of)
zai4
6653 159+6 14.2 (already) contained, conveyed, achieved
*
fu4
1963 04.2
28.5 (to) (a, the) woman(’s), wife(’s), lady(’s)
zhen1
0346 01.0
persistence, consistency, firmness, focus
10.5
chu1
shang4
he2
zhi4
li4
3906
01.3
10.5
(is) difficult, adverse, brutal; (a) hardship
105
"
*
*
yue4
ji1
wang4
jun1
zi3
zheng1
7696
0409
7043
1715
6939
74+0
03.3
74+7
01.3
01.3
19.0
54.5
54.5
(as, when) (a, the) moon
(is) almost, nearly; approaches
full;
fullness
(a, the) noble, worthy, honored
young one(’s), heir(’s), disciple(’s)
0352 60+5
11.1 expedition, venture, initiative; presses
2808 03.5
10.3 fails; (is) unlucky, ill-omened; misfortune
09.6x
Xiao Xiang (Fan Yao 05.6: three uninvited guests enter pit, respect them)
S
ji4
(it has) already
yu3
rained
ji4
(it is) already
chu3
settled
*
de2
(the) merits (already)
ji1
0500 115+11 14.2x (is) collected, gathered, accumulated
zai4
(and) conveyed
S
jun1
(a, the) noble
zi3
young one’s
zheng1
expedition
xiong1
fails
*
you3
7533 01.6
there is, are; one has; assume, learn
suo3
5465 06.1
(a, the) (proper) place, cause, reason (for)
yi2
2940 16.4
22.4x (to) doubt, question (s); (be) uncertain(ty)
xiong1
09.m shao3
shu2
09.xg suo3
chu4
09.zg gua3
5675
obs.
5465
1412
3517
42+1
140+11
06.1
09.0
15.X
small; little
harvest; to reap, harvest
(a) place, reason, role, function (of, for)
nurture, caring, management
few, scarce, lessening, diminishing [returns]
106
54.5
"
"
27.2
"
63.4x
"
"
10.M
LU3 (3893): RESPECTFUL CONDUCT
10.0 Gua Ci
Binary 110 111, Decimal 55
*
lu3
3893 02.1
10.1 taking (proper) steps; treading on, upon
hu3
2161 141+2 10.3 (a, the) tiger(’s)
wei3
7109 44+4
10.3 tail
*
*
10.T
P
*
P
*
*
P
*
*
bu4
die2
ren2
heng1
lu3
rou2
lu3
gang1
yue4
er2
ying4
hu1
qian2
shi4
yi3
lu3
hu3
wei3
bu4
die2
ren2
heng1
gang1
zhong1
zheng4
lu3
di4
wei4
er2
bu4
jiu4
guang1
ming2
5379 02.2
2456 03+6
3097 01.2
2099 01.0
Tuan Zhuan
10.3
3133
02.T
3268
5939
1756
7477
2154
3233
5794
2932
03.T
149+7
06.2
02.T
03.T
01.0
62.6
04.1
3268
1504
0351
03.T
03.3
25.0
6204
7116
1756
5379
11.5
45.5
06.2
02.2
16.X
1190
3583
4534
104+3
05.0
17.4
HL
17.T
13.T
11.T
without (it); (if, that when) (it) does not, fails
(to) bite, eat; gnaw, chew (ing) on
one; (a, the) person, participant, performer
(is) fulfillment, satisfaction, success
respectful conduct, taking (proper) steps
the flexible, gentle, yielding; flexibility
takes steps; treads on, upon
the firm, strong, resolute; firmness
pleasure, enjoyment, satisfaction, stimulation
and, but (also), (along, together, but) with
response, resonance; (at)tune(d, ment)
with, in, to
(the) creative, enduring; creation, heaven
(and) so it is; this is
that
how
treading upon
(a, the) tiger’s
tail
without
(it) biting
one
(is) success
the firm, strong, resolute; firmness(is)
central; in the center, middle, balance(d)
(and) correct, proper, true, upright
taking steps
^(a, an, the) divine, deity’s, imperial ^
in v
place, position, context
(and) yet, while, but
without, with no, not, avoiding, escaping
suffering, distress, remorse
shows, reveals, displays, illustrates, honors
awareness, clarity, intelligence, light, wisdom
107
13.T
"
"
14.T
"
13.T
"
10.X
*
*
*
*
10.1
*
*
shang4
tian1
xia4
ze2
lu3
jun1
zi3
yi3
bian4
shang4
xia4
ding4
min2
zhi4
su4
lu3
wang3
wu2
jiu4
10.1x
S
su4
lu3
zhi1
wang3
*
du2
xing2
yuan4
10.2
*
lu3
dao4
tan3
tan3
*
you1
ren2
zhen1
ji2
Da Xiang
5669 40.6
6361 01.5
2520 57.2
0277 85+13
(^)
above
(is) heaven, the sky (v)
(^)
below
(is) (a, the) lake, pond, pool, marsh (v)
3893 02.1
respectful conduct
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
5242 06.1x
F
articulates, distinguishes, discusses
5669 40.6
above, high, lofty, superior
11.T
2520 57.2
(and) below, low, lowly, subordinate
"
6393 40+5
37.T (to) resolve, steady, settle, secure, fix (ing)
4508 03.1x
humanity’s; (the) human, people’s
0971 03.1x
direction, focus, will, purpose, ambition (s)
Chu Jiu , 1st 9 (Zhi Gua 06: Song, Contention)
5490 120+4 53.2x (^) simple, plain, authentic, basic (ly)
3893 02.1
10.2 treading, stepping (v)
7050 02.0
11.0 forward, onward, ahead, beyond
7180 01.3
11.3 nothing; no, not; without, with no
1192 01.3
11.3 (is) wrong; (a) mistake, (an) error
Xiao Xiang (Fan Yao 06.1: not prolonging certain affairs, small will talk)
simple
treading
0935 02.0
...’s
progress
6512 24.4
28.X (all) alone, solitary, by oneself, lonely
35.1x
2754 11.2
(but) go (forward), advance, act (ing)
"
7729 181+10 11.4x (with, in) hope, aspiration, promise (s)
Jiu Er , 9 2nd (Zhi Gua 25: Wu Wang, Without Pretense)
3893 02.1
10.3 tread, step, walk, track (ing) (on, upon)
6136 09.1
17.4 (a, the) way, course, path, trail, road
6057 32+5
10.2 (that, which is) level, plain, flat; in peace
6057 10.2
F
(and) smooth, easy; (and) contentment, composure
7505 52+6
47.1 (an, the) obscure, secluded, solitary; ^
54.2
3097 01.2
one’s, person’s;
} hermit’s, recluse’s"
0346
0476
01.0
01.7
persistence, determination, resolve, focus
(is) promising, fortunate, opportune, timely
108
"
10.2x
Xiao Xiang (Fan Yao 25.2: not ploughing to harvest, still have direction)
S
you1
(the) secluded
ren2
one’s
zhen1
persistence
ji2
(is) promising
*
zhong1
1504 03.3
the center, middle; balance, concentration
bu4
zi4
luan4
5379 02.2
avoids, escapes; is without, free (of, from)
6960 05.4
(the) source, origin, ground, root (s) of
4220 45.1
11.6x confusion, distraction, disorder, perplexity
10.3
Liu San , 6 3rd (Zhi Gua 01: Qian, Creating)
*
miao3
4476 109+4 54.2 (the) one-eyed; weak, feeble-sighted
neng2
4648 130+6 10.3 can; (are) (still) able, capable of
shi4
5789 147+5 10.6 (to) see, watch, look, observe, regard (ing)
*
bo3
5317 157+5 54.1 (the) lame, limping
neng2
4648 10.3
34.6 can; (are) (still) able, capable of
lu3
3893 02.1
10.3 (to) walk(ing), tread (ing), take(ing) steps
*
lu3
3893 02.1
10.4 treading, stepping, walking (on, upon)
hu3
2161 10.0
10.4 (a, the) tiger’s
wei3
7109 10.0
10.4 tail
*
die2
2456 10.0
F
(is) (a, the) bitten, eaten
ren2
3097 01.2
one’s, person’s
xiong1
2808 03.5
misfortune, bad luck, failure, disappointment
*
wu3
7195 77+4
57.1 (a, the) military, martial; ^
ren2
3097 01.2
one, person, man;
} (a, the) warrior
wei2
7059 04.6
42.1 acts, serves, performs, plays the part, works
yu2
7592 02.6
11.2 in (the) place of, with respect to, under; for
da4
5943 01.2
(a, the) great(er), mighty(ier)
jun1
1715 01.3
superior, noble, chief, leader, prince
10.3x
Xiao Xiang (Fan Yao 01.3: noble one, all day creating, looking frightful)
S
miao3
(the) one-eyed
neng2
(are) (still) able
shi4
to see
*
bu4
5379 02.2
not; no, without, lacking; not having
zu2
6824 23.1
10.3x well enough, sufficient; (a) basis, foundation
yi3
2932 04.1
to, for (making, the purpose of)
you3
7533 01.6
possess, claim (ing); claims (of, on, to)
ming2
4534 17.4
clarity, lucidity, perception, vision
S
bo3
neng2
lu3
(the) lame
(are) (still) able
to take steps
109
54.2
"
"
54.1
"
"
57.1
"
*
S
bu4
zu2
yi3
yu3
xing2
die2
5379
6824
2932
7615
2754
02.2
23.1
04.1
61.2
11.2
(but) not
27.1x well enough, sufficient; (a) basis, foundation
to, for (making, the purpose of)
coordinate; concerted, shared; ^ along(side) with
advance, progress, travel; endeavor, step (s)
(the) bitten
one
0935 02.0
...’s
misfortune
*
7116 45.5
(the) place, position, attitude, dignity
12.3x
5379 02.2
(is, was) not, in-, im-, less than; [mal-]
"
6087 05.6x
10.5x appropriate, proper, suited; [adaptive]
"
S
(a, the) military
man
works
for
(a, the) greater
noble
*
0971 03.1x
(the, his) aim, intent, objective, purpose, will
3268 03.T
(is) firm(ness), resolute(ion); set, constant
10.4
Jiu Si , 9 4th (Zhi Gua 61: Zhong Fu, The Truth Within)
*
lu3
3893 02.1
10.5 treading, stepping, walking (on, upon)
hu3
2161 10.0
27.4 (a, the) tiger’s
wei3
7109 10.0
33.1 tail
*
su4
5494 61+10 10.4 pleading, appealing;
caution; please (oh)
su4
5494 10.4
F
(and) pleading, appealing; prudence; please
zhong1
1500 01.3
(will) end, conclude, result (s) (in, with)
22.5
ji2
0476 01.7
promise, hope, good fortune; happily
"
10.4x
Xiao Xiang (Fan Yao 61.4: moon approaches full, the team horse runs away)
S
su4
pleading
su4
(and) appealing
zhong1
will end in
ji2
good fortune
*
zhi4
0971 03.1x
(the) aim, intention, purpose (s)
12.4x
xing2
2754 11.2
(is, are) carried out, advanced
"
10.5
Jiu Wu , 9 5th (Zhi Gua 38: Kui, Estrangement)
*
guai4
3535 37+1
43.0 determined; decisive, resolute, serious (ly)
ren2
zhi1
xiong1
wei4
bu4
dang1
wu3
ren2
wei2
yu2
da4
jun1
zhi4
gang1
*
lu3
zhen1
li4
3893
0346
3906
02.1
01.0
01.3
10.6
18.1
tread, steps; treading, stepping
persistence, firmness, focus; to persist
(is) stressful, dangerous, rigorous, difficult
110
21.5
"
10.5x
Xiao Xiang (Fan Yao 38.5: their kind eats flesh, in going what error?)
S
guai4
decisive
lu3
steps,
zhen1
persistence
li4
(is) stressful
*
wei4
7116 45.5
(the) place, position, attitude, dignity
zheng4
dang1
0351 25.0
(is) correct, (up)right, valid
6087 05.6x
12.3x (and) appropriate, proper, suited
10.6
Shang Jiu , Top 9 (Zhi Gua 58: Dui, Satisfaction)
*
shi4
5789 10.3
27.4 study, examine, look at, observe (ing)
lu3
3893 02.1
30.1 (the) (foot)steps, conduct, performance
kao3
3299 125+2 18.1 (and) examine, investigate, inspect (ing)
xiang2
2577 113+6 47.3x (the) omens, signs, portents, forms, patterns
*
qi2
0525 02.6
11.1 (if, when, where) they, these, one has
xuan2
2894 70+7
HL
come full circle; (make, made) a circuit
yuan2
7707 01.0
supreme, extreme; most, supremely
ji2
0476 01.7
good fortune;
promising, auspicious
10.6x
Xiao Xiang (Fan Yao 58.6: drawn by satisfaction)
S
yuan2
supreme
ji2
good fortune
zai4
6657 01.2
at, on
shang4
(the) top
*
da4
5943 01.2
(a) (success)fully, well-; great
you3
7533 01.6
earned, claimed;
gains
qing4
1167 55.5
26.5x reward;
(and) rewards, congratulations
10.m li3
10.xc de2
zhi1
ji1
*
he2
er2
zhi4
*
yi3
he2
xing2
10.xg li3
10.zg bu4
chu3
3886
6162
0935
0399
2115
1756
0982
2932
2115
2754
3886
5379
1407
34.X
06.3
02.0
32+8
58.1
06.2
02.1
04.1
58.1
11.2
34.X
02.2
09.6
propriety, manners, courtesy, respect
character, virtue
...’s
basis, foundation, ground, settlement
harmony, responsiveness, concordance
and
consummation, attainment
uses; the use, application of
harmonious, responsive, concordant
conduct, behavior, action, movement
propriety, manners, courtesy, respect
does not
rest, abide, settle, stay, relax, keep still
111
12.5x
"
"
11.5
"
27.6x
"
"
11.M
TAI4 (6023): INTERPLAY
11.0 Gua Ci
*
tai4
6023 85+5
11.X
*
xiao3
2605 03.5
12.0
wang3
7050 02.0
11.3
da4
5943 01.2
lai2
3768 05.6
12.0
*
ji2
0476 01.7
heng1
2099 01.0
11.T
Tuan Zhuan
P
tai4
*
xiao3
wang3
da4
lai2
ji2
heng1
*
ze2
6746 04.0
shi4
5794 62.6
12.T
tian1
6361 01.5
di4
6198 36.6
jiao1
0702 14.1
er2
1756 06.2
wan4
7030 01.T
wu4
7209 01.T
tong1
6638 162+7 12.T
S
shang4
5669 40.6
xia4
2520 57.2
jiao1
0702 14.1
er2
1756 06.2
qi2
0525 02.6
zhi4
0971 03.1x
tong2
6615 13.0
38.T
S
nei4
4766 08.2
yang2
7265 01.1x
12.T
er2
1756 06.2
wai4
7001 08.4
yin1
7444
61.2
12.T
Binary 111 000, Decimal 56
interplay, harmony; harmonizing, flourishing
smallness, the small, common, mediocre
depart, go, leave (s); move, pass (es) on
(while, as) greatness, the great, important
arrive, come, approach, emerge (s)
promise, good fortune, opportunity
(and, of, for) fulfillment, satisfaction, success
interplay
smallness
departs,
greatness
arrives,
(with) promise
(and) fulfillment
(as, when) ^occurs; (the) order here(in)
v
this
v; is that, is (so, this):
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
interact, unite, (inter)relate, combine, mingle
and (so, then, thus)
(the) myriad, ten thousand; all of
beings, creatures, things; creation
communicate, circulate, interconnect (s)
(those) above; high, superior
(and) (those) below; low, subordinate
interact, unite, (inter)relate, combine, mingle
and (so, then, thus)
their, these
dispositions, destinations; aims, purposes
converge, concur, come together
within, inside, inward
(is) (the) light; the known
and, while
without, outside, outward
(is) (the) shadow, the mystery
112
12.T
"
12.T
"
12.T
"
*
*
*
*
11.X
*
*
*
*
nei4
jian4
er2
wai4
shun4
nei4
jun1
zi3
er2
wai4
xiao3
ren2
jun1
zi3
dao4
chang2
xiao3
ren2
dao4
xiao1
tian1
di4
jiao1
tai4
hou4
yi3
cai2
cheng2
tian1
di4
zhi1
dao4
fu3
xiang1
tian1
di4
zhi1
yi2
4766
0854
1756
7001
5935
08.2
01.X
06.2
08.4
02.T
4766 08.2
1715 01.3
6939 01.3
1756 06.2
7001 08.4
2605 03.5
3097 01.2
1715 01.3
6939 01.3
6136 09.1
0213 07.5
2605 03.5
3097 01.2
6136 09.1
2607a 85+7
Da Xiang
6361 01.5
6198 36.6
0702 14.1
6023 11.0
2144 30+3
2932 04.1
6662 154+3
0379 02.3
6361 01.5
6198 36.6
0935 02.0
6136 09.1
1945 31.6
2562 13.5
6361 01.5
6198
0935
2993
36.6
02.0
19.5
13.T
12.T
within, inside, inward
(is) strength, vigor, health; dynamic, robust
and, while
without, outside, outward
(is) acceptance, compliance; responsive, fair
within, inside, inward
(is) (a, the) noble, worthy, honored
young one, heir, disciple
and, while
without, outside, outward
(is, are) (the) common, ordinary, small
one(s), person, people
(a, the) noble, worthy, honored
young one’s, heir’s, disciple’s
nature, course, path, way(s), principle(s)
wax, survive, persist, develop, prevail, (s)
(the) common, ordinary, average
one’s, ones,’ person’s, people’s
nature, course, path, way(s), principle(s)
wane, fade, decay, deteriorate, dissipate (s)
heaven, the sky, celestial
(and) (the) earth, ground, land, terrestrial
interact, unite, (inter)relate, combine, mingle
F
interplay
24.X (the, their) heirs, offspring [of this union]
accordingly, therefore, thus
60.T enrich, enhance, endow, add to [the worth of]
(and) complete, fulfill, bring about, develop
heaven(’s), the sky(’s)
(and) earth(’s), the world(’s), land(’s)
...’s; (^)
way, course, nature, truth, principle (s)
28.3x confirming, affirming, supporting, upholding
28.2x (and) reciprocating; reciprocity, mutuality
(as) heaven(’s), the sky(’s)
(and) earth(’s), the world(’s), land(’s)
...’s, (^)
39.1x proper, due order; good, rightness, necessity
113
11.T
"
12.T
"
*
11.1
*
yi3
zuo3
you4
min2
2932 04.1
(and) the way; thus; serving ^(the people)
6774 07.4
F
(to) aid, assist, support (ing); ^(to the) left
7541 55.3
F
(and) protect(ing), defend(ing); ^(and) right
4508 03.1x
(the) people, public, multitude, masses v
Chu Jiu , 1st 9 (Zhi Gua 46: Sheng, Advancement)
ba2
4848 64+5
12.1 pulling, drawing (up, out), extracting
4364 140+5 12.1 thatch, mao grass; reeds
3139 140+6 12.1 (by the) roots
*
2932 04.1
11.4 (and) thereby, thus, with this
0525 02.6
11.3 (uprooting) its, the, another
2349 58+10 12.1 (whole) cluster, group, bunch; kindred, sort
*
0352 09.6
15.6 to expedite, advance, go boldly (forward)
0476 01.7
(is) promising, auspicious, opportune, timely
11.1x
Xiao Xiang (Fan Yao 46.1: well-favored advance, great opportunity)
S
ba2
pulling up
mao2
thatch grass,
zheng1
to expedite
ji2
(is) promising
*
zhi4
0971 03.1x
(the) purpose, objective, intention (s)
zai4
6657 01.2
lie, remain, stay, belong (s); is, are
wai4
7001 08.4
beyond, elsewhere, outside, external
11.2
Jiu Er , 9 2nd (Zhi Gua 36: Ming Yi, Brightness Obscured)
*
bao1
4937 04.2
12.2 embrace, accept, cherish;
pack
huang1
2271 140+6 HL
(the) wild(erness), uncultivated; sparingly +
*
yong4
7567 01.1
(it is) practical, useful; so as, thus to
ping2
1895 187+2 HL
(to, when) cross, ford(ing) ^without a boat
he2
2111 85+5
HL
v
(a, the) river(s)
v
*
bu4
5379 02.2
avoid, without, with no
xia2
2517 162+9 HL
aloofness, remoteness, distancing
yi2
2995 162+12 62.0 (and, or) neglect, abandonment, withdrawal
*
peng2
5054 02.0
16.4 companions, friends; friendships, alliances
wang2
7034 8+1
12.5 (are) impermanent, fleeting; pass, move on
*
de2
6161 02.0
16.4 learn, secure, take, claim, find, accept
shang4
5670 09.6
18.6 (the) value, worth, respect, honor, merit
yu2
7592 02.6
11.3 in, of; by, through
zhong1
1504 03.3
24.4 balanced, centered, tempered, mediated
xing2
2754 144+0 15.6 action, movement, behavior, conduct
mao2
ru2
yi3
qi2
hui4
zheng1
ji2
114
12.1
"
"
12.1
"
"
31.1x
"
"
24.4
"
11.2x
Xiao Xiang (Fan Yao 36.2: wounded in left leg, rely on horse’s strength)
S
bao1
embrace
huang1
(the) wilderness
de2
(and) learn
shang4
(the) value
yu2
in
*
11.3
*
*
*
*
*
zhong1
xing2
yi3
guang1
da4
wu2
ping2
bu4
pi2
wu2
wang3
bu4
fu4
jian1
zhen1
wu2
jiu4
wu4
xu4
qi2
fu2
yu2
shi2
you3
fu2
11.3x
S
wu2
wang3
bu4
fu4
*
tian1
di4
ji4
balanced
action
2932 04.1
(a, the) way, means; thereby, with this
3583 05.0
to illuminate, exemplify, (do) honor (to)
5943 01.2
(the) important; wholeness, completeness
Jiu San , 9 3rd (Zhi Gua 19: Lin, Taking Charge)
7180 01.3
(there is) not, no
5303 51+2
29.5 (a) level, plain
5379 02.2
without
5345 170+5 HL
(a) slope, hill, climb, incline
7180 01.3
(there is) no
7050 02.0
going, departure, progress
5379 02.2
without
1992 06.4
11.6 (a) return; coming back
0834 138+10 14.1 (it is) difficult, hard; (a) problem, hardship
0346 01.0
to persist, keep going; to be steady, resolved
7180 01.3
12.4 without, with no
1192 01.3
12.4 mistake, error, fault, flaw (s)
7208 01.1
11.6 do not, don’t
35.5
2862 61+6
35.5 worry, suffer; be anxious, concerned
"
0525 02.6
11.4 these, such
1936 05.0
11.4 (are) certainties, promises; certain, sure
7592 02.6
in, with, through, by
5810 05.5
23.6 nourishment, sustenance, [sufficiency]
7533 01.6
find, learn, take, claim, own; lies; there is, are
1978 113+9 35.2 happiness; blessing, enrichment (s)
Xiao Xiang (Fan Yao 19.3: sweet commitment, be concerned, avoid error)
no
going
without
6361
6198
0467
(a) return
01.5
heaven(’s), the sky(’s)
36.6
(and) (the) earth(’s), ground(’s), land(’s)
170+11 29.4x meet here, interface; (common) boundary
115
11.4
*
*
pian1
pian1
bu4
fu4
yi3
Liu Si , 6 4th (Zhi Gua 34: Da Zhuang, Big and Strong)
5249 124+9 11.4 fluttering, flighty;
flying, flapping
5249 11.4
F
(and) fluttering, fussing; to and fro
5379 02.2
no, not much; without, with no; lacking
1952 09.5
15.5 (the) enrichment, wealth, prosperity
15.5
"
2932 04.1
11.4 (of) making use of, due to, by way of
"
0525 02.6
one’s, this, these
"
4033 09.5
15.5 neighbors, neighborhood, connection(s)
"
*
5379 02.2
avoid, (do) not; no, without, with no; lacking
0627 62+3
62.4 limit, guard, defend (ing); defenses, vigilance
2932 04.1
11.5 (is) (the) way(s), means; use, extend, employ
1936 05.0
14.5 (to, of) (the) trust, sincerity, truth, good faith
11.4x
Xiao Xiang (Fan Yao 34.4: hedge opens, power of the cart in the axle mount)
S
pian1
fluttering
pian1
(and) fussing,
bu4
not much
fu4
enrichment
*
jie1
0620 106+4 32.T completely, entirely, altogether; all (of them)
shi1
5806 08.5
neglecting, losing, disregarding, missing
shi2
5821 27.0
26.T (the) substance, content, real(ity), genuine
S
bu4
not
jie4
guarding
yi3
(the) way
fu2
to truth
*
zhong1
1504 03.3
in, within, inside; at the center, core of
xin1
2735 29.0
(the) heart, affection(s), desire(s)
yuan4
7729 10.1x
11.5x (is) (the) hope, aspiration, promise
11.5
Liu Wu , 6 5th (Zhi Gua 05: Xu, Anticipation)
*
di4
6204 50+6
42.2 (as) Lord; Emperor; the divine
54.5
yi3
3017 5+0
54.5 Yi(’s) [next to the last Shang Emperor]
"
gui1
3617 06.2
53.0 giving; gift of; gave ^in marriage
"
mei4
4410 38+5
54.0 v (his) little sister, maiden daughter v *
"
*
yi3
2932 04.1
12.1 meant, led to; (showed, was) (the) way to
zhi3
0942 113+4 12.4 happiness, blessings (as footprints of spirits)
yuan2
7707 01.0
(and) first-rate, sublime, supreme
24.1
ji2
0476 01.7
good fortune, promise, well-being
"
qi2
lin2
bu4
jie4
yi3
fu2
116
11.5x
Xiao Xiang (Fan Yao 05.5: waiting at wine and food, persistence promising)
S
yi3
(showing) the way to
zhi3
happiness
yuan2
(and) supreme
ji2
good fortune
*
zhong1
1504 03.3
(in) the center, mean, middle, heart, balance
yi3
xing2
yuan4
(is) the way to
2754 11.2
to advance, further, bring about, carry out
7729 10.1x
53.5x (the) hope, aspiration, promise
11.6
Shang Liu , Top 6 (Zhi Gua 26: Da Chu, Raising Great Beasts)
*
cheng2
0380 32+6
HL
(the) (city) wall(s), battlements, ramparts
fu4
1992 06.4
24.0 fall(s) back, overturns; returns
yu2
7592 02.6
02.6 into;
to
huang2
2295 170+9 HL
(the) moat [a dry ditch at the base of a wall]
*
wu4
7208 01.1
do not, don’t
yong4
7567 01.1
engage, use, employ, send, advance
shi1
5760 07.0
13.5 (the) military, militia, army, troops, legions
*
zi4
6960 05.4
14.6 (in, from) (within) one’s (own)
yi4
3037 06.2
15.6 (home) town, village, community, district
gao4
3287 04.0
42.3 announce, explain, proclaim, declare, issue
ming4
4537 06.4
12.4 (the) decree, directives, commands, order(s)
*
zhen1
0346 01.0
to persist, keep going; focus, resolve
lin4
4040 03.3
13.2 (is) embarrassing, humiliating, disgraceful
11.6x
Xiao Xia ng (Fan Yao 26.6: undertaking heaven’s course, fulfillment)
S
cheng2
(the) city wall
fu4
falls back
yu2
into
huang2
(the) moat
*
qi2
0525 02.6
the, these, one’s (own)
ming4
orders
luan4
4220 45.1
12.2x (are) confused, in disarray, out of place
11.xg an1
*
tong1
11.zg pi3
fan3
qi2
lei4
0026
6638
1902
1781
0525
4244
02.0
11.T
07.1
09.3
02.6
02.T
peace, security, confirmation, affirmation
communication, interaction, comprehension
separating, denial, negation, stagnation
(is the) opposite, inverse, reverse
of this
theme, relationship, standard, characterstic
117
27.3
"
43.0
"
43.0
32.3
"
12.M
PI3 (1902): SEPARATING
12.0 Gua Ci
*
pi3
1902 07.1
12.2
zhi1
0935 02.0
14.6
fei3
1820 03.2
14.1
ren2
3097 01.2
*
*
12.T
P
*
*
*
bu4
li4
jun1
zi3
zhen1
da4
wang3
xiao3
lai2
pi3
zhi1
fei3
ren2
bu4
li4
jun1
zi3
zhen1
da4
wang3
xiao3
lai2
ze2
shi4
tian1
di4
bu4
jiao1
er2
wan4
wu4
bu4
tong1
5379 02.2
3867 01.0
1715 01.3
6939 01.3
0346 01.0
5943 01.2
7050 02.0
2605 03.5
3768 05.6
Tuan Zhuan
12.2
24.0
Binary 000 111, Decimal 07
separating ^ from*; denial, negation
v
oneself
v; refers to, is about
(the) inferior, bad, negative, wrong *;
in-
(in) people, human beings, individuals*; humanity
(who are, those) not, of no; (who) do not
worth (to), of value to; merit, profit, reward
(a, the) noble, worthy, honored
young one’s, heir’s, disciples
persistence, focus, loyalty, integrity, resolve
greatness, the great, important
depart, go, leave (s); move, pass (es) on
(while, and) smallness, the small, mediocre
arrive, come, approach, emerge (s)
6746
5794
6361
6198
5379
0702
1756
04.0
62.6
01.5
36.6
02.2
14.1
06.2
separating ^from
v oneself v
inferior
people
(who) are not
worth
(a, the) noble
young one’s
loyalty
greatness
departs,
smallness
arrives
(as, when) ^occurs; (the) order here(in)
11.T
v
this
v; is, that, is (so, this):
"
heaven, the sky
(and) (the) earth, ground, land
do not, fail to
interact, unite, (inter)relate, combine, mingle
and (so, thus, then), while
7030
7209
5379
6638
01.T
01.T
02.2
11.T
(the) myriad, ten thousand; all of
beings, creatures, things; creation
do(es) not; fail(s) to
communicate, circulate, interconnect
13.T
118
25.X
"
S
S
*
*
*
*
12.X
*
shang4
xia4
bu4
jiao1
er2
tian1
xia4
wu2
bang1
nei4
yin1
er2
wai4
yang2
nei4
rou2
er2
wai4
gang1
nei4
xiao3
ren2
er2
wai4
jun1
zi3
xiao3
ren2
dao4
chang2
jun1
zi3
dao4
xiao1
tian1
di4
bu4
jiao1
5669
2520
5379
0702
1756
40.6
57.2
02.2
14.1
06.2
6361 01.5
2520 57.2
7180 01.3
4910 07.2x
4766 08.2
7444 61.2
1756 06.2
7001 08.4
7265 01.1x
4766 08.2
3133 02.T
1756 06.2
7001 08.4
3268 03.T
4766 08.2
2605 03.5
3097 01.2
1756 06.2
7001 08.4
1715 01.3
6939 01.3
2605 03.5
3097 01.2
6136 09.1
0213 07.5
1715 01.3
6939 01.3
6136 09.1
2607a 11.T
Da Xiang
6361 01.5
6198
5379
0702
36.6
02.2
14.1
(those) above; high, superior
14.T
(and) (those) below; low, subordinate
"
do not, fail to
interact, unite, inter(relate), combine, mingle
and (so, thus, then), while
heaven; ^
heaven, the sky
below; (all) (things) under, beneath v
(is, are) without; lack, want (s)
30.6x jurisdiction, government, sovereignty
within, inside, inward
F
(is) (the) shadow, the unknown, darkness
and, while
without, outside, outward
F
(is) (the) light, the known, brightness
within, inside, inward
(is) softness, weakness, flexibility
and, while
without, outside, outward
(is) firmness, strength, endurance
within, inside, inward
(is, are) (the) common, ordinary, small
one(s), person, people
and, while
without, outside, outward
(is) (a, the) noble, worthy, honored
young one, heir, disciple
(the) common, ordinary, average, small
one’s, ones,’ person’s, peoples’
nature, course, path, way (s), principle(s)
wax, survive, persist, develop, prevail (s)
(a, the) noble, worthy, honored
young one’s, heir’s, disciple’s
way, course, path, nature, principle (s)
19.T wane, fade, decay, deteriorate, dissipate (s)
heaven, the sky
(and) (the) earth, ground, land
do not, fail to
interact, unite, (inter)relate, combine, mingle
119
13.T
"
12.T
"
23.T
"
*
*
pi3
jun1
zi3
yi3
jian3
de2
1902
1715
6939
2932
0848
07.1
01.3
01.3
04.1
9+13
62.X
separating
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
(is) restrained, frugal; conserves, reserves
6162 06.3
(in) character, virtue, power, worth, integrity
5172 160+6 30.1x (and, to) avoid, shun; withdraw (s) from
4625 03.T
36.T difficulty, trouble, hardship, affliction (s)
*
5379 02.2
without; avoiding, not (even)
3381 02.3
accepting, allowing, permitting, approving
7582 75+10 HL
(himself) honor(s), esteem, distinction, luxury
2932 04.1
as, in, for, by way/means of, in the form of
4196 113+8 43.X payment, compensation, credit, recompense
12.1
Chu Liu , 1st 6 (Zhi Gua 25: Wu Wang, Without Pretense)
*
ba2
4848 11.1
F
pulling, drawing (up, out), extracting
11.1
mao2
4364 11.1
28.1 thatch, mao grass; reeds
"
ru2
3139 11.1
F
(by the) roots
"
*
yi3
2932 04.1
14.2 (and) thereby, thus, with this
"
qi2
0525 02.6
(uprooting) its, the, another
"
hui4
2349 11.1
F
(whole) cluster, group, bunch; kindred, sort "
*
zhen1
0346 01.0
persistence, determination, resolve, focus
ji2
0476 01.7
(is) promising, auspicious, timely, hopeful
heng1
2099 01.0
(and) fulfilling, satisfying, thorough
12.1x
Xiao Xiang (Fan Yao 25.1: with no pretense, to go forward is promising)
S
ba2
pulling up
mao2
thatch grass,
zhen1
persistence
ji2
(is) promising
*
zhi4
0971 03.1x
(the) purpose, objective, intention, aim (s)
zai4
6657 01.2
lie (within), remain, stay (s); belong(s) to; is in
jun1
1715 01.3
(in) (the) noble (ility), worthy, honorable, superior
12.2
Liu Er , 6 2nd (Zhi Gua 06: Song, Contention)
*
bao1
4937 04.2
12.3 embrace, accept, undertake, bear (ing) (with)
cheng2
0386 07.6
32.3 assignments, service; servitude, servility
*
xiao3
2605 03.5
(a, the) lesser, common, small, average
14.3
ren2
3097 01.2
one’s, person’s, man’s, people’s
"
ji2
0476 01.7
promise, good fortune, hope, opportunity
bi4
nan2
bu4
ke3
rong2
yi3
lu4
120
*
da4
ren2
pi3
heng1
12.2x
S
da4
*
12.3
*
ren4
pi3
heng1
bu4
luan4
qun2
bao1
xiu1
12.3x
S
bao1
xiu1
*
wei4
bu4
dang1
12.4
*
you3
ming4
*
wu2
jiu4
*
chou2
li2
zhi3
12.4x
S
you3
ming4
wu2
jiu4
*
zhi4
xing2
12.5
*
xiu1
pi3
5943 01.2
(is) (a, the) mature, complete, realized, great
3097 01.2
human being’s, character’s, one’s, person’s
1902 07.1
12.5 negated, denied, wrong, inferior, worthless
2099 01.0
fulfillment, satisfaction, success, triumph
Xiao Xiang (Fan Yao 06.2: unable to contend, village escapes suffering)
(the) mature
one’s
worthless
fulfillment
5379 02.2
not to be; without; avoid, escape (ing); no
4220 45.1
53.6x (^) confused, distracted (with, by); (-ions)
1737 01.7
38.6x (of) (the) herd, multitude, group (’s) (v)
Liu San , 6 3rd (Zhi Gua 33: Dun, Distancing)
4937 04.2
44.2 embracing, accepting, [tolerating]
2797 123+5 32.3 (the) shame, disgrace (ful), unworthy
Xiao Xiang (Fan Yao 33.3: tangled retreat, anxiety, distress, manage help)
embracing
(the) unworthy
7116 45.5
(the) place, position, attitude, dignity
5379 02.2
(is) not, in-, im-, less than; [mal-]
6087 05.6x
12.5x appropriate, proper, suited; [adaptive]
Jiu Si , 9 4th (Zhi Gua 20: Guan, Perspective)
7533 01.6
having, holding, assuming; there is
4537 06.4
49.4 (a) higher purpose, mandate; (a) higher law
7180 01.3
13.1 (is) no, without; make no; not
1192 01.3
13.1 wrong, (a) mistake, (an) error; blameworthy
1322 102+14 HL
(but) (a, this) category, class; kind of thing
3902 172+11 30.0 (is) distinct, separate, apart; differs (from)
0942 11.5
F
happiness, gratification, blessings, prosperity
Xiao Xiang (Fan Yao 20.4: observe country’s splendors, visit the sovereign)
having
(a) higher purpose
is not
(a) mistake
0971 03.1x
(the) aim, intention, purpose (s); will
2754 11.2
(is, are) carried out, advanced
16.3x
"
"
16.T
"
Jiu Wu , 9 4th (Zhi Gua 35: Jin, Expansion)
2786 9+4
24.2 retiring from, stopping, relaxing, easing out of
1902 07.1
12.6 (the) separation, denial, negation, standstill
121
*
*
da4
ren2
ji2
qi2
wang2
qi2
5943
3097
0476
0525
7034
01.2
01.2
01.7
02.6
11.2
12.5
(a, the) mature, complete, realized, great
human being, one, person, man (’s)
promise, opportunity, hope; promises(:)
(“)this
passes, will pass, moves on
0525 02.6
that
7034 11.2
31.4 passes, will pass, moves on(”)
*
2458 120+13 25.3 secured; (as) sure(ly), secure; bound
7592 02.6
with;
as;
to
4941 140+5 HL
(^) (the) seedlings, saplings, sprigs, sprouts
5424 75+6
HL
(of) mulberry (v)
12.5x
Xiao Xiang (Fan Yao 35.5: regrets pass, loss or gain, to go is promising)
S
da4
(the) mature
ren2
human being
zhi1
0935 02.0
...’s
ji2
promise
*
wei4
7116 45.5
(the) place, position, attitude, dignity
zheng4
0351 25.0
(is) correct, (up)right, valid, true
dang1
6087 05.6x
16.3x (and) appropriate, proper, suited, fitting
12.6
Shang Jiu , Top 9 (Zhi Gua 45: Cui, Collectedness)
*
qing1
1161 9+11
HL
overturn, reverse, overcome, upend (ing)
pi3
1902 07.1
12.6 (the) separation, denial, negation, standstill
*
xian1
2702 02.0
13.5 before, (at) first, earlier
pi3
1902 07.1
33.4 separation, denial, negation, standstill
hou4
2143 02.0
13.5 after, (and) then, later
xi3
2434 30+9
25.5 rejoicing, joy, happiness, gratification
12.6x
Xiao Xiang (Fan Yao 45.6: offering counsel, weeping, sniveling, no harm)
S
pi3
separation
zhong1
1500 01.3
(is) concluded, ended, finished; ends
ze2
6746 04.0
(and) (is, and) then
qing1
overcome
*
he2
2109 09.1
16.6x (but) how, why ^ it, this
ke3
3381 02.3
v can, could, should v
chang2
0213 07.5
continue, last; be sustained, continued?
wang2
xi4
yu2
bao1
sang1
122
58.5x
"
"
16.6x
"
"
12.m fu4
12.xg bu4
ke3
yi3
zhong1
tong1
12.zg tai4
fan3
qi2
lei4
1963
5379
3381
2932
1500
6638
6023
1781
0525
4244
04.2
02.2
02.3
04.1
01.3
11.T
11.0
09.3
02.6
02.T
(a, the) wife, matron, women
(things) are not; do not
suited, inclined; permit, allow
to; for
always; finish; conclusive, final, complete
communicate, interact (-ing, -ion)
interplay, harmonizing, flourishing
(is the) opposite, inverse, reverse
of this
theme, relationship, standard, characteristic
123
13.M
13.0 Gua Ci
*
tong2
ren2
yu2
ye3
*
*
*
13.T
P
*
*
P
*
heng1
li4
she4
da4
chuan1
li4
jun1
zi3
zhen1
tong2
ren2
rou2
de2
wei4
de2
zhong1
er2
ying4
hu1
qian2
yue1
tong2
ren2
tong2
ren2
yue1
tong2
ren2
yu2
ye3
heng1
TONG2 REN2 (6615,3097): FELLOWSHIP WITH OTHERS
Binary 101 111, Decimal 47
6615 30+3
13.1 fellowship with, community; ^fellowship
3097 01.2
(of) others, people, humanity; human v
7592 02.6
in, amidst; on (the)
7314 02.6
2099 01.0
3867 01.0
5707 05.0
5943 01.2
1439 05.0
3867 01.0
1715 01.3
6939 01.3
0346 01.0
Tuan Zhuan
F
15.1
15.1
3133
6161
7116
6161
1504
1756
7477
2154
3233
7694
02.T
02.0
45.5
02.0
03.3
06.2
02.T
03.T
01.0
47.6
13.T
13.T
7694
47.6
14.T
country(side), wild(s), uncultivated, frontier
fulfillment, satisfaction, success, completion
(it is) worthwhile, rewarding, favorable
to cross, ford, ferry, venture, experience
(the) great, big, major
stream, river, current, water (s)
(and) worth; rewarding, warranting, meriting
(a, the) noble, worthy, honored
young one’s, heir’s, disciple’s
persistence, determination, resolve, loyalty
fellowship with
others
(the) flexible, gentle, yielding; flexibility
gains, acquires, finds, attains, occupies
(a special) place, position, attitude, dignity
gain, secure, find, occupy, claim (s)
the center, middle, mean, balance, heart
and (so, then, thus)
(cor)responds, reciprocates, resonates
with, in, to
(the) creative, creativity, creation, heaven
(so, thus) (it, this) is (said, called, named)
fellowship with
others
fellowship with
others
says, reads (that)
fellowship with
others
on
(the) frontier
(is) fulfillment
124
18.0
15.1
"
"
14.T
"
"
21.T
"
10.T
"
"
*
*
S
*
*
S
13.X
*
*
*
li4
she4
da4
chuan1
qian2
xing2
wen2
ming2
yi3
jian4
zhong1
zheng4
er2
ying4
jun1
zi3
zheng4
wei2
jun1
zi3
wei2
neng2
tong1
tian1
xia4
zhi1
zhi4
tian1
yu3
huo3
tong2
ren2
jun1
zi3
yi3
lei4
zu2
bian4
wu4
3233
01.0
2754
7129
4534
2932
0854
1504
0351
1756
7477
11.2
02.5x
17.4
04.1
01.X
03.3
25.0
06.2
02.T
0351
7064
25.0
30+8
7059 04.6
4648 10.3
6638 11.T
6361 01.5
2520 57.2
0935 02.0
0971 03.1x
Da Xiang
6361 01.5
7615 61.2
2395 86+0
6615 13.0
3097 01.2
1715 01.3
6939 01.3
2932 04.1
4244
6830
5240
7209
02.T
70+7
23.2
01.T
F
14.T
47.T
38.T
(it is) worthwhile
to cross
(the) great
stream
(meaning) creative, dynamic, higher order
action, movement, progress, endeavor
refinement, articulation, enhancement
14.T
(and) clarity, intelligence, vision, light
"
with, behind; apply, use, make use of; for
strength, health, lasting vigor
(the) central, middle (lines)
20.T
(are) correct, right, appropriate
"
and (also)
(cor)respond; complementary, resonant
(the) noble
young one
(is) upright, principled, true, ethical
truly, indeed; but, only; in response, reply
(a, the) noble
young one
develops, practices, adopts, takes on
(a, the) competence, ability, capacity, range
to comprehend, interconnect, penetrate
^^ heaven; ^
heaven, the sky
17.T
^^ below; (all) (things) under, beneath v
"
(and, in) its, their vv
inclinations, dispositions; purpose, direction vv
heaven; the sky, celestial
accompanies; along, together with
(the) fire, flame
fellowship with
others
(a, the) noble, worthy, honored
young one, heir, disciple
according to; uses; with, by
27.2x kind, type, class, category, [species]
HL
(and) family, clan, tribe, relation, kin
14.4x (to) distinguish, identify, differentiate (s)
(the) beings, creatures, entities, things
125
13.1
*
*
tong2
ren2
yu2
men2
Chu Jiu , 1st 9 (Zhi Gua 33: Dun, Distancing)
6615 13.0
13.2 fellowship with, community; ^fellowship
3097 01.2
(of) others, people, humanity; human v
7592 02.6
at, by, before
4418 169+0 17.1 (the) gate, door, entrance (a school, like a jia?)
wu2
jiu4
7180 01.3
13.6 no; not; nothing; without, with no
1192 01.3
14.1 blame; (is) wrong; (a) mistake, (an) error (s)
13.1x
Xiao Xiang (Fan Yao 33.1:withdrawing tail in trouble, not useful to go)
S
chu1
1409 05.4
departing, leaving, going out of, going past
men2
(the) gate
tong2
(in) fellowship with
ren2
others
*
you4
7539 07.T
40.3x given, assuming this; if so
40.3x
shui2
5923 149+8 40.3x who is, which one (is);
whose ^ is it ? "
jiu4
mistaken?, in error?, wrong?, to blame?; fault "
13.2
Liu Er , 6 2nd (Zhi Gua 01: Qian, Creating)
*
tong2
6615 13.0
13.5 fellowship with, community; ^fellowship
ren2
3097 01.2
(of) others, people, humanity; human v
yu2
7592 02.6
(only) in, within, inside,
zong1
6896 40+5
38.5 (a, the) clan, sect, faction, [exclusive circle]
*
lin4
4040 03.3
18.4 embarrassment, humiliation (ing); poverty
13.2x
Xiao Xiang (Fan Yao 01.2: see a dragon in the field, meet a mature one)
S
tong2
fellowship with
ren2
others
yu2
(only) within
zong1
(the) clan
*
lin4
(an) embarrassiing
dao4
6136 09.1
way, course, path, road, principle, truth
13.3
Jiu San , 9 3rd (Zhi Gua 25: Wu Wang, Without Pretense)
*
fu2
1964 9+4
HL
cache, hide, conceal, crouch (ing) (with)
rong2
3181 62+2
43.0 weapons, arms; armed
yu2
7592 02.6
in, inside, within, amidst
mang3
4354 140+8 HL
(a, the) underbrush, thicket, bushes, weeds
*
sheng1
5745 24+2
46.0 (and) climbing (up), ascending (to)
qi2
0525 02.6
one’s, the, that
gao1
3290 189+0 18.6 high(est), prominent, lofty; highest
ling2
4067 170+8 51.2 hill(s), ridge, mound;
ground
126
*
san1
sui4
bu4
xing1
13.3x
S
fu2
5415 04.0
18.0 three
5538 77+9
29.6 years, seasons, harvests
5379 02.2
(of, with) no, not much, without
2753 134+9 22.2x exuberance, rising up, encouragement
Xiao Xiang (Fan Yao 25.3: tethered ox, drifter’s gain, townsfolks’ disaster)
caching
weapons
in
(the) underbrush
*
6221 61.3
52.T (the) rival(ry), counterpart, opponent(sition)
3268 03.T
(is) firm, strong, hard, persistent, resolute
S
three
years
with no
exuberance
*
0026 02.0
23.X (a) quiet, safe; secure(ity); how, where (to) ^ ?
2754 11.2
(in) action, conduct, behavior; (to) advance, proceed
13.4
Jiu Si , 9 4th (Zhi Gua 37: Jia Ren, Family Menbers)
*
cheng2
0398 03.2
40.3 mounting, climbing (up) (on), upon, astride
qi2
0525 02.6
one’s, the, that, those
yong1
7578 32+11 40.6 battlement, rampart (s); fortified wall
*
fu2
1981 57+2
14.3 (but) not, in-, un-; nowhere; ^
14.3
ke4
3320 04.2
13.5 capable of; able to;
} cannot
"
gong1
3699 66+3
HL
(to) attack, take the offensive; aggression
*
ji2
0476 01.7
promising, lucky, auspicious; good fortune
13.4x
Xiao Xiang (Fan Yao 37.4: enriching the family, full of promise)
S
cheng2
mounting
qi2
those
yong1
battlements
*
yi4
3002 05.T
means, signifies, suggests (that)
fu2
nothing
ke4
can be done
S
qi2
one’s
ji2
promise
*
ze2
6746 04.0
(is) due to, a consequence of; comes from
kun4
3688 04.4
F
being distressed, afflicted, beset, belabored
er2
1756 06.2
and (so, then), but then
rong2
yu2
mang3
di2
gang1
san1
sui4
bu4
xing1
an1
xing2
fan3
ze2
1781
6746
09.3
04.0
24.6x revising, reversing;
returning to
(the) principles, rules, order, model; normal
127
13.5
*
tong2
ren2
xian1
hao4
Jiu Wu , 9 5th (Zhi Gua 30: Li, Arising)
6615 13.0
13.6 fellowship with, community; ^ fellowship
3097 01.2
(of) others, people, humanity; human v
2702 02.0
18.0 begins, starts, leads (ing) (with, in)
2064 141+7 43.0 wailing, howling, crying out; outcry
tao2
er2
hou4
xiao4
da4
shi1
ke4
xiang1
yu4
56.6
6152 30+6
56.6 (and) weeping; lament, complaint, moaning "
1756 06.2
20.6 and (then), but (then), yet
2143 02.0
18.0 follows with, (is) followed by; afterwards
2615 118+4 45.1 laughter, good humor, mirth, merriment
*
5943 01.2
great, large, big, whole, complete, mighty
5760 07.0
15.6 armies, hosts, legions
3320 04.2
14.3 can (manage, master); (are) able
2562 109+4 11.X ^
each other
7625 162+9 21.3 (to) entertain, meet, receive, accept (ing) v
13.5x
Xiao Xiang (Fan Yao 30.5: tears streaming like water, grief, good fortune)
S
tong2
fellowship with
ren2
others
zhi1
0935 02.0
...’s; will have, has this (its); with such
xian1
(a) beginning
*
yi3
2932 04.1
by, with, through; by way of
zhong1
1504 03.3
the center, middle, balance, concentration
zhi2
1006 02.2
47.5x (is, comes) orientation, direction, directness
S
da4
mighty
shi1
armies
xiang1
^ each other
yu4
entertaining v
*
yan2
7334 05.2
(with) discuss, praise, talk, speak (ing) of, for
xiang1
each other’s; mutual, shared, cooperative
ke4
abilities, exploits, conquests, competence
13.6
Shang Jiu , Top 9 (Zhi Gua 49: Ge, Seasonal Change)
*
tong2
6615 13.0
11.T fellowship with, community; ^fellowship
ren2
3097 01.2
(of) others, people, humanity; human v
yu2
7592 02.6
in, on, at, before, facing, towards; enlarges
jiao1
0714 05.1
62.5 (the) outer districts, frontier, edge, horizon
*
wu2
7180 01.3
14.1 no, with no, without; nothing; not
24.1
hui3
2336 01.6
16.3 (to) regret(s), repent (of); remorse; sorry
"
128
13.6x
Xiao Xiang (Fan Yao 49.6: leopard transforms, common folk change masks)
S
tong2
fellowship with
ren2
others
yu2
on
jiao1
(the) frontier
*
zhi4
0971 03.1x
(the) aim, destination, goal, purpose (s)
15.6x
wei4
7114 48.0
(is, are) not yet, still not, have yet to be
"
de2
6161 02.0
gained, attained, achieved, secured
"
13.xg yu3
13.zg qin1
7615
1107
61.2
08.X
association, joining company, collaboration
relating, relationships, kinsmen, kindred
129
14.M
14.0 Gua Ci
*
da4
you3
*
yuan2
heng1
14.T
P
*
*
*
P
*
*
da4
you3
rou2
de2
zun1
wei4
da4
zhong1
er2
shang4
xia4
ying4
zhi1
yue1
da4
you3
qi2
de2
gang1
jian4
er2
wen2
ming2
ying4
hu1
tian1
er2
shi2
xing2
shi4
yi3
yuan2
heng1
DA4 YOU3 (5943, 7533): BIG DOMAIN
Binary 111 101, Decimal 61
5943 01.2
big, great, major, complete, vast, large
7533 01.6
domain, dominion, possession, attainment
7707 01.0
most
; first-rate, supreme, excellent
2099 01.0
Tuan Zhuan
3133
6161
6884
7116
5943
1504
1756
5669
2520
7477
0935
7694
02.T
02.0
41+9
45.5
01.2
03.3
06.2
40.6
57.2
02.T
02.0
47.6
0525
6162
3268
0854
1756
7129
4534
7477
2154
6361
1756
5780
2754
02.6
06.3
3.T
01.X
06.2
02.5x
17.4
02.T
03.T
01.5
06.2
54.4
11.2
5794
2932
62.6
04.1
fulfilling; fulfillment, satisfaction, success
15.T
21.T
25.T
big
domain
the flexible, gentle, yielding; flexibility
gains, acquires, attains, finds, occupies
(a, the) honored, eminent, distinguished
place, position, attitude, dignity
^ great, noble, big, crucial
^
(in) the v center, middle, balance
and (so, then, thus), then, while
(those) above; high, superior
(and) (those) below; low, subordinate
(cor)respond, reciprocate, resonate
(with, in, to) it, this
(so, thus) (it, this) is called, named, said
big
domain
its, one’s, such, these
character, nature; qualities, characteristics
(is, are) firm, constant; firmness, resolve
(and) robust, sturdy (ness); strength, vigor
and also, together with, while also
refined, articulate; refinement, style
(and) clear, perceptive; clarity, intelligence
(cor)responding, reciprocating, resonating
in, with, to, through
heaven, (higher) nature, the sky
and, while
^timeliness; the seasons(’); timely (in)
moving with v; movement(s); action
(and) so it, this is, this is
accordingly; therefore
supremely
fulfilling
130
17.0
"
09.T
"
"
23.3x
"
22.T
"
52.T
"
24.T
"
14.X
*
*
*
*
14.1
*
*
*
huo3
zai4
tian1
shang4
da4
you3
jun1
zi3
yi3
e4
e4
yang2
shan4
shun4
tian1
xiu1
ming4
wu2
jiao1
hai4
fei3
jiu4
jian1
ze2
wu2
jiu4
14.1x
S
da4
you3
chu1
jiu3
*
wu2
jiao1
hai4
Da Xiang
2395 13.X
6657 01.2
6361 01.5
5669 40.6
(the) fire, flame
in, within
heaven, the sky
above, on high
5943 01.2
big
7533 01.6
domain
1715 01.3
(a,the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
4812 162+9 HL
suppresses, represses, curtails, prevents (the)
4809 38.1
15.T evil; bad, wrong (ness); (the) repugnant, vile
7259 43.0
F
(and) promotes, advances, spreads, sows
5657 30+9
42.X goodness, virtue, excellence; (the) good
5935 02.T
accepting, obeying, complying with
6361 01.5
heaven’s, higher nature’s, celestial
2786 12.5
F
terms, ends; sufficiencies; favor, blessing (s)
4537 06.4
(and) (higher) law, higher order, charge (s)
Chu Jiu , 1st 9 (Zhi Gua 50: Ding, The Cauldron)
7180 01.3
14.1 (having, with) no; denying, avoiding
0702 8+4
14.5 interaction, exchange, commerce, business
2015 40+7
02.4x (with) trouble, harm, injury, suffering
1820 03.2
14.4 (to) never (to) be; do, have, make, no
1192 01.3
14.1 (in) error(s), wrong; mistake(s); faults, flaws
0834 11.3
21.4 (this) (is) difficult(y), (a) hard(ship); tedious
6746 04.0
25.2 (but) otherwise, beyond this; warrants
7180 01.3
14.2 no; without; not
no ^ (is) done
1192 01.3
14.2 blame; (a) mistake, (an) error; v harm
v
Xiao Xiang (Fan Yao 50.1: cauldron's upturned feet, expelling the stagnant)
(the) big
domain
(of) first
nine
(is) (a) lack of
commerce with
trouble
131
14.2
*
*
da4
che1
yi3
zai4
you3
Jiu Er , 9 2nd (Zhi Gua 30: Li, Arising)
5943 01.2
(a, the) great, big, mighty, heavy
0280 159+0 22.1 wagon, cart, vehicle, carriage
2932 04.1
17.4 (is) (used) for (the purpose of); (a) way to
6653 09.6
38.6 undertake, carry, transport, haul, load (ing)
7533 01.6
(to) have, find, take(ing) on; (if) there is
7519 02.0
19.3 somewhere; (a) place, direction, purpose
7050 02.0
to go, move towards; in going; ahead
*
7180 01.3
14.4 (is) not, no; nothing;
avoids
1192 01.3
14.4 (a) mistake, (an) error; (is) wrong; blame
14.2x
Xiao Xiang (Fan Yao 30.2: golden radiance, most promising)
S
da4
(a, the) great
che1
wagon
yi3
(is) for
zai4
loading
*
ji1
0500 09.6x
46.X to load (this), accumulate, collect, add (to)
zhong1
1504 03.3
(in) the middle, center, balance
bu4
5379 02.2
(is, means) no; to be without; to be unbai4
4866 24.6
F
loss, failure, damage, defeat; failing
14.3
Jiu San , 9 3rd (Zhi Gua 38: Kui, Estrangement)
*
gong1
3701 12+2
40.6 (a, the) high noble, duke, lord, prince
yong4
7567 01.1
presents, makes, consecrates, dedicates
heng1
2099 01.0
fulfillment, offering, sacrifice, tribute (s)
yu2
7592 02.6
to, for, with respect to
tian1
6361 01.5
14.6 ^ of heaven(’s); (the) imperial, celestial
zi3
6939 01.3
the son
v; heir, child
*
xiao3
2605 03.5
(the) common, ordinary, average
ren2
3097 01.2
folk, people, ones
fu2
1981 13.4
41.2 (are) not, un-, in-; ^
ke4
3320 04.2
24.6 able (to), capable; } cannot
14.3x
Xiao Xiang (Fan Yao 38.3: seeing wagon held up, no beginning, but an end)
S
gong1
(the) prince
yong4
presents
heng1
offerings
yu2
to
tian1
^ of heaven
zi3
the son v
you1
wang3
wu2
jiu4
*
xiao3
ren2
hai4
2015
14.1
15,T
(for) (the) common
people
suffer; harmful, injurious, damaging (ed)
132
33.1
"
"
17.6
"
20.1
"
41.5
"
14.4
*
*
fei3
qi2
peng2
wu2
jiu4
Jiu Si , 9 4th (Zhi Gua 26: Da Chu, Raising Great Beasts)
1820 03.2
22.4 (it, this) (is) not; not being
0525 02.6
(in) one’s (own)
5060 59+9
HL
(place of) dominion, domain, power, drumroll
7180 01.3
14.6 no; not; nothing; without, with no
1192 01.3
16.6 blame; (is) wrong; (a) mistake, (an) error (s)
14.4x
Xiao Xiang (Fan Yao 26.4: a young bull’s corral, most promising)
S
fei3
not being
qi2
(in) one’s own
peng2
domain,
wu2
no
jiu3
blame
*
ming2
4534 17.4
(it is) (a, the) clarity, perception, vision
bian4
5240 23.2
64.X (to) distinguish, discriminate, discern (s)
xi1
2490 72+8
HL
plainly, distinctly, (resolution of starlight)
14.5
Liu Wu , 6 5th (Zhi Gua 01: Qian, Creating)
*
jue2
1680 27+10 38.5 their, his, her, your
fu2
1936 05.0
trust, confidence, truth(s), assurance(s)
jiao1
0702 14.1
17.1 ^
commerce, business, (an) exchange
ru2
3137 03.2
14.5 resemble, seem, appear (s) to be; is, are like v
*
wei1
7051 38+6
37.6 ^ dignity; ^ dignified, majestic, noble
ru2
3137 03.2
22.3 assuming v; if (also)
v
ji2
0476 01.7
(is) promising, auspicious, hopeful, fortunate
14.5x
Xiao Xiang (Fan Yao 01.5: dragon in flight, rewarding to see a mature one)
S
jue2
their
fu2
truths
jiao1
^ commerce
ru2
resemble v
*
xin4
2748 43.4
29.T confidence, credit; believe, trust, rely (ing)
yi3
2932 04.1
serves; thereby; in order, thus
fa1
1768 04.1
F
to manifest, deliver, develop, express
zhi4
0971 03.1x
(a, an, the) aim, intention, purpose, goal (s)
S
wei1
(it is) ^dignity
ru2
assuming
v
zhi1
0935 02.0
(that, which) has, results in, comes, leads to
ji2
good fortune
*
yi4
2952 34.5
32.X easily, simply, naturally, spontaneously
er2
1756 06.2
and
wu2
7180 01.3
without, with no, there is no, avoiding
bei4
4997 9+10
HL
affectation, preparation, precaution, pretense
133
14.6
*
*
zi4
tian1
you4
zhi1
ji2
Shang Jiu , Top 9 (Zhi Gua 34: Da Zhuang, Big and Strong)
6960 05.4
27.0 (^) from, out of, by, through
6361 01.5
26.6 (^) heaven, the sky
7543 113+5 25.T (is) protection, succor, assistance, shelter (v)
0935 02.0
(is) extended; extends, arrives, comes
(v)
0476 01.7
promising, auspicious, hopeful, fortunate
7180 01.3
15.4 without; (there is) nothing
5379 02.2
doubt; (that) (is) not; (which) cannot be
3867 01.0
worthwhile, (turned to) advantage(ous)
14.6x
Xiao Xiang (Fan Yao 34.6: billy goat butts hedge, problem is opportunity)
S
da4
big
you3
domain
shang4
(at) the top
ji2
(is) promising
*
zi4
through
tian1
heaven’s
you4
assistance
*
wu2
bu4
li4
14.xg gui1
3617
yan2
7330
14.zg zhong4 1517
06.2
37.T
35.3
belonging, coming home, returning
here(in), within, in this situation; to this
abundance, a multitude; (is) everywhere
134
15.4
"
"
15.M
15.0
*
*
*
QIAN1 (0885):
Gua Ci
qian1
0885
heng1
2099
jun1
1715
zi3
6939
you3
zhong1
15.T
P
*
*
P
*
qian1
heng1
tian1
dao4
xia4
ji4
er2
guang1
ming2
di4
dao4
bei1
er2
shang4
xing2
tian1
dao4
kui1
ying2
er2
yi4
qian1
di4
dao4
bian4
ying2
er2
liu2
qian1
AUTHENTICITY
Binary 001 000, Decimal 08
149+10 15.1 authenticity*, modesty, respectfulness
01.0
fulfillment, satisfaction, success, completion
01.3
(a, the) noble, worthy, honored
01.3
7533 01.6
1500 01.3
Tuan Zhuan
young one, heir, disciple
has, finds, learns, attains, gets; is, will be 15.3
results, limits, ends, closure; finite, complete "
6361
6136
2520
0459
1756
3583
4534
6198
6136
4993
1756
5669
2754
6361
6136
3650
7474
1756
3052
01.5
09.1
57.2
63.0
06.2
05.0
17.4
36.6
09.1
24+6
06.2
40.6
11.2
01.5
09.1
50.3
08.1
06.2
41.2
6198
6136
5245
7474
1756
36.6
09.1
49.5
08.1
06.2
22.T
4080
01.T
29.T
F
15.T
F
authenticity
(is, means) fulfillment
heaven’s, higher nature’s, (the) heavenly
way, course, path, nature, principle, process
^
(the) lowly, basic, humble
(is) (to) complete, fulfill; assist, help (s) v
and (so); while;
with
exemplify, illustrate (s, ing); honor, regard
(and) clarity, lucidity, light, vision
(the) earth’s, world’s, earthly, worldly
way, course, path, nature, principle, process
(is) humble, basic, elementary, low, lowly
(even) while; and yet; but still, nevertheless
^
upwards; above
21.T
moves, advances, progresses, acts (ing) v
"
heaven’s, higher nature’s, (the) heavenly
way, course, path, nature, principle, process
diminishes, decreases, reduces, lessens
(the) (over, ly) full, overflowing, superfluous
and; while
fills up, adds to, increases, augments (ing)
(the) modest
(the) earth’s, world’s, earthly, worldly
way, course, path, nature, principle, process
transforms, alters, reforms, changes
(the) (over, ly) full, overflowing, superfluous
and; while
replenishes, flows (in)to, fulfills (ing)
(the) modest
135
*
*
*
*
*
15.X
*
*
*
gui3
shen2
hai4
ying2
er2
fu2
qian1
ren2
dao4
e4
ying2
er2
hao4
qian1
qian1
zun1
er2
guang1
bei1
er2
bu4
ke3
yu2
jun1
zi3
zhi1
zhong1
di4
zhong1
you3
shan1
qian1
jun1
zi3
yi3
shuai1
duo1
yi4
gua3
3634
5716
2015
7474
1756
38.6
113+5
14.1
08.1
06.2
55.T souls, ghosts, demons
20.T (and) spirits, divine forces (both)
31.2x trouble, harm, haunt, frighten
(the) (over, ly) full, overflowing, superfluous
and; while
1978
11.3
3097
6136
4809
7474
1756
2062
01.2
09.1
38.1
08.1
06.2
33.4
6884
1756
3583
4993
1756
5379
3381
7642
14.T
06.2
05.0
15.T
06.2
02.2
02.3
157+9
0935
02.0
47.5x enrich, favor, bless (ing)
(the) modest
humanity’s, mankind’s, (the) human
way, course, path, nature, principle, process
33.X (is) (to) resent, abhor, dislike, despise (s)
(the) (over, ly) full, overflowing, superfluous
and; while
F
(to) applaud, laud, praise, prefer, elect (s, ing)
(the) modest
authenticity
F
honors, distinguishes, dignifies, ennobles
and
regards, reveals, illuminates, exemplifies
15.1x (being) humble, basic, elementary, low, lowly
and yet
(is) not, ill-, un-;
does not
suited, fitted, inclined to; about; call for; easy
HL
excess(iveness), transgression; to exceed
(the) noble
young one
...’s, has, will have, comes to; gets, achieves
results
Da Xiang
6198 36.6
1504 03.3
7533 01.6
5630 17.6
0885 15.0
1715 01.3
6939 01.3
2932 04.1
5908
6416
3052
3517
145+4
36+3
41.2
40+11
^(the) earth, ground, land, world
within, inside
v
is, there is (held, contained)
(a, the) mountain
authenticity
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
HL
26.X
HL
diminishes, decreases, reduces, lessens
(the) plentiful, excessive; too much, many
(and) fills up, adds to, increases, augments
(the) deficient, insufficient, inadequate, few
136
*
15.1
*
cheng1
wu4
ping2
shi1
0383 115+9
7209 01.T
5303 11.3
5768 01.T
Chu Liu , 1st 6
HL
assessing, appraising, weighing, evaluating
beings, things, (the outer) world(ly) (affairs)
20.6x (with) fair, even, level, just, equitable
27.4x apportionment, distribution, allocation (s)*
(Zhi Gua 36: Ming Yi, Brightness Obscured)
qian1
0885 15.0
15.1 (a, an, the) authentic(ally), genuine(ly)
0885 15.0
15.2 (and, in) modest(y), respect(ful)(ness)
1715 01.3
(in, is) (a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
*
7567 01.1
(it, this) (is) useful, practical, helpful, reliable
5707 05.0
18.0 (to, in) cross, ford, ferry, venture (ing)
18.0
5943 01.2
(the) great, big, major
"
1439 05.0
18.0 stream, river, current, water (s)
"
*
0476 01.7
promising, auspicious, opportune, hopeful
15.1x
Xiao Xiang (Fan Yao 36.1: in flight, drag wing, fast, but go somewhere)
S
qian1
(the) authentic
qian1
modesty
jun1
(of the) noble
zi3
young one
*
bei1
4993 15.T
F
humility, lowliness, modesty
yi3
2932 04.1
for (the sake of); (is, as); (is) a way, means to
zi4
6960 05.4
self^ of oneself, of one’s own
mu4
4599 93+4
HL
mastery, rule; taking charge, control v
15.2
Liu Er , 6 2nd (Zhi Gua 46: Sheng, Advancement)
*
ming2
4535 196+3 15.6 proclaim, express, announce, call(ing); vocal
qian1
0885 15.0
15.3 authenticity, modesty
*
zhen1
0346 01.0
persistence, determination, resolve
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
15.2x
Xiao Xiang (Fan Yao 46.2: sincerity precedes the reward in spring sacrifice)
S
ming2
expressive
qian1
modesty,
zhen1
persistence
ji2
(is) promising
*
zhong1
1504 03.3
(the) inner, inmost; center, heart, core (of)
xin1
2735 29.0
(the) heart, mind; affections, desires, feelings
de2
6161 02.0
(is, are) learned, gained, found, met, claimed
qian1
jun1
zi3
yong4
she4
da4
chuan1
ji2
137
15.3
*
*
lao2
qian1
jun1
zi3
you3
zhong1
ji2
*
15.3x
S
lao2
qian1
jun1
zi3
*
wan4
min2
fu2
15.4
*
wu2
bu4
li4
hui1
qian1
15.4x
S
wu2
bu4
li4
hui1
qian1
*
bu4
wei2
ze2
15.5
*
bu4
fu4
yi3
qi2
lin2
Jiu San , 9 3rd (Zhi Gua 02: Kun, Accepting)
3826 19+10 48.X (a, the) diligent(ce), hard work(ing), labor
0885 15.0
15.4 (and, in) modest(y), respect(ful), authenticity
1715 01.3
(in, is) (a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
7533 01.6
have, find, learn, attain, get (s, ing); being
15.0
1500 01.3
results, limits, ends, closure; finite, complete "
0476 01.7
promising, auspicious, fortunate, hopeful
Xiao Xiang (Fan Yao 02.3: restraining display is suited to persistence)
(the) diligent
modesty
(of) (a, the) noble
young one
7030 01.T
ten thousand, (a, the) myriad, all of
4508 03.1x
(the) people, citizens, society
1999 06.6x
15.5x (will) serve, submit, consent, comply, concur (s)
Liu Si , 6 4th (Zhi Gua 62: Xiao Guo, Smallness In Excess)
7180 01.3
15.5 without; (there is) nothing
15.5
5379 02.2
doubt; (that) (is) not; (which) cannot be
"
3867 01.0
worthwhile, (turned to) advantage(ous)
"
2356 64+12 HL
(with, to) candid; wave, fly (ing) (the) banner
0885 15.0
15.6 (of) authenticity, modesty
Xiao Xiang (Fan Yao 62.4: not beyond greeting others, and heedfulness)
nothing
cannot be
turned to advantage
(with) candid
authenticity
5379 02.2
(it, this) (is) not (a), nothing, no
7093 41.5
F
against, contrary to, out of, departure from
6746 04.0
the rule(s), (good) principle(s), (due) order
Liu Wu , 6 5th (Zhi Gua 39: Jian, Impasse)
5379 02.2
(there is) no, not (much); without, with no
1952 09.5
37.4 enrichment, wealth, prosperity
09.5
2932 04.1
17.4 making use of, by way of, due to
"
0525 02.6
one’s, this, these
"
4033
09.5
51.6
neighbor(s), neighborhood, connection(s)
138
"
*
*
li4
yong4
qin1
fa1
wu2
bu4
3867
7567
1108
1765
7180
01.0
01.1
9+7
9+4
01.3
HL
35.6
16.6
(it is) worthwhile, beneficial, gainful
15.6
(and) useful, productive, practical
"
to occupy, appropriate, invade, raid, campaign against
(and) subjugate, subordinate, chastise, punish
without; (there is) nothing
19.2
5379 02.2
doubt; (that) (is) not; (which) cannot be
3867 01.0
worthwhile, (turned to) advantage(ous)
15.5x
Xiao Xiang (Fan Yao 39.5: at a major impasse, companions appear)
S
li4
worthwhile
yong4
(and) useful
qin1
to occupy
fa1
(and) subjugate
*
zheng1
0352 09.6
24.6 (to) expedite, assert, go boldly; to discipline
bu4
5379 02.2
without, with no, regardless of; the un-, disfu2
1999 06.6x
16.T consent, permission; willing(ness), obedient
15.6
Shang Liu , Top 6 (Zhi Gua 52: Gen, Stillness)
*
ming2
4535 15.2
16.1 proclaiming, expressing, announcing, calling
qian1
0885 15.0
F
authenticity, modesty
*
li4
3867 01.0
(it is) worthwhile, rewarding, gainful
yong4
7567 01.1
(and) useful, productive, practical
xing2
2754 11.2
16.0 to move, advance, mobilize, deploy
shi1
5760 07.0
16.0 (the) militia, military, reserves, army
*
zheng1
0352 09.6
24.6 to advance on, upon; discipline, subjugate
yi4
3037 06.2
25.3 (home) town, village, community, district
guo2
3738 07.6
20.4 (and) province, domain, realm, region
15.6x
Xiao Xiang (Fan Yao 52.6: authentic stillness is promising)
S
ming2
expressive
qian1
modesty
*
zhi4
0971 03.1x
(the) aim, destination, goal, purpose(s)
wei4
7114 48.0
(is, are) not yet, still not, have yet to be
de2
6161 02.0
gained, attained, achieved, secured
S
ke3
3381 02.3
(a, an) acceptable, appropriate, permitted
yong4
practice
xing2
to mobilize
shi1
(the) reserves
*
zheng1
to discipline
yi4
home town
li4
guo2
(and) province
139
"
"
20.4
"
16.0
"
47.5x
"
"
41.0
"
15.m qian1
15.xc de2
zhi1
bing4
*
zun1
er2
guang1
*
yi3
zhi4
li3
15.xg bu4
ke3
yi3
ying2
*
neng2
15.zg qing1
0883
6162
0935
5286
6884
1756
3583
2932
0986
3886
5379
3381
2932
7474
4648
1156
30+10
06.3
02.0
75+5
14.T
06.2
05.0
04.1
32.5x
34.X
02.2
02.3
04.1
08.1
10.3
159+7
deficient, unsatisfied, unworthy, lowly, unsatisfied
character, virtue
...’s
handle, grip
honors, distinguishes, dignifies, ennobles
and
regards, reveals, illuminates, exemplifies
uses
restraint, definition, paring, control
(and) respect, observance(s), regulation, courtesy
not
suited, inclined
to, for
excessiveness, superfluity, overflow
competence, ability, proficiency
easy, simple, light, basic, mean
140
16.M
YU4 (7603): READINESS
16.0 Gua Ci
*
yu4
7603 152+9 16.1
*
li4
3867 01.0
jian4
0853 03.0
08.X
hou2
2135 03.0
18.6
xing2
2754 11.2
24.4
shi1
5760 07.0
24.6
16.T
Tuan Zhuan
P
yu4
*
gang1
3268 03.T
ying4
7477 02.T
er2
1756 06.2
zhi4
0971 03.1x
xing2
2754 11.2
*
shun4
5935 02.T
yi3
2932 04.1
dong4
6611 47.6
*
yu4
P
yu4
shun4
5935 02.T
yi3
2932 04.1
dong4
6611 47.6
*
gu4
3455 39.2
16.T
tian1
6361 01.5
di4
6198 36.6
ru2
3137 03.2
zhi1
0935 02.0
*
er2
1756 06.2
kuang4
3603 85+5
55.T
jian4
hou2
xing2
shi1
hu1
2154 03.T
P
tian1
6361 01.5
di4
6198 36.6
yi3
shun4
dong4
2932
5935
6611
04.1
02.T
47.6
Binary 000 100, Decimal 04
readiness, willingness, responsive movement
worthwhile, rewarding, beneficial
03.0
to enlist, appoint, install, establish
"
delegates, chiefs, (lord) archers; priorities
(and) (to) move, advance, mobilize, deploy
(the) militia, military, reserves, army
"
24.6
"
readiness
the firm; firmness, strength, resolve
(cor)responds, resonates, reciprocates
and (so, then)
(the) aim, intention, purpose (s)
16.4x
(is, are) carried out, advanced
"
responsiveness, compliance, acceptance
uses, using, makes use of; with; for; serves
energy, movement, activity; to energize
readiness
readiness
responds, complies, follows, accepts, obeys
with, through, behind
energy, movement, action, arousal
since, because, as, given that
heaven; the sky, celestial
(and) (the) earth, ground, land, terrestrial
(are, seem, act, behave) like; accord with
this, such
then
55.T
(so, how) much more (so, true); compare
"
(this is) (should one) (in, for) establishing
delegates
(and) mobilizing
(the) reserves
...!
heaven, the sky, celestial
(and) (the) earth, ground, land, terrestrial
use, make use of; behave, act (in, by, with)
responsive, compliant, accepting, obedient
movement, action, energy
141
*
*
*
*
*
16.X
*
*
*
gu4
ri4
yue4
bu4
guo4
er2
si4
shi2
bu4
te4
sheng4
ren2
yi3
shun4
dong4
ze2
xing2
fa2
qing1
er2
min2
fu2
yu4
zhi1
shi2
yi4
da4
yi3
zai1
lei2
chu1
di4
fen4
yu4
xian1
wang2
yi3
3455
3124
7696
5379
3730
39.2
01.3
09.6
02.2
28.0
1756
5598
5780
5379
6163
5753
3097
2932
5935
6611
6746
2755
1769
1171
1756
4508
1999
06.2
31+2
54.4
02.2
61+3
04.T
01.2
04.1
02.T
47.6
04.0
04.1
122+9
85+8
06.2
03.1x
06.6x
0935 02.0
5780 54.4
3002 05.T
5943 01.2
2938 05.T
6650 01.T
Da Xiang
4236 03.T
1409 05.4
6198 36.6
1874 37+13
7603 16.0
2702 02.0
7037
2932
02.3
04.1
22.T
30.T
40.X
20.T
20.T
20.T
55.X
21.X
HL
20.T
HL
(and) consequently, so, therefore
(the) sun
(and) (the) moon
do not, will not, never
stray, transgress, err
and
(the) four
seasons
do not, will not, never
deviate, vary, stray, err
(a, the) wise, reverent, holy; ^
one, human being (s);
} sage(s)
use, make use of, behave (s) with, employs
responsive, compliant, accepting, obedient
movement, action, energy
(and) consequently, accordingly, as a result
(the) punishments, sanctions, discipline
(and) penalties, fines, exactions
(are) articulated, clear, specific, precise, lucid
and (so, thus); while
(the) people, citizens, public
concur, consent, comply, accept (s)
readiness
...’s
^
timing, timeliness, season
meaningful, apt, appropriate, proper v
(is) very, of great, crucial import(ant, ance)
indeed, now, at present, here
...!
20.T
"
"
"
"
20.T
"
33.T
"
"
"
"
"
(the) thunder
comes, proceeds from, comes out of, leaves
(the) earth, ground, land
aroused, with energy, energetically, excitedly
readiness
the ancient, early, original, former, [founding] 20.X
sovereigns, kings, rulers, [fathers]
accordingly, therefore, thus
142
"
"
*
zuo4
le4
chong2
de2
yin1
jian4
6780
4129
1528
6162
7423
42.1
05.X
46+8
06.3
79+6
40.X
F
HL
HL
made, composed, (under)wrote
music, song, odes, ballads
to honor, celebrate, dignify, exalt, venerate
merit, virtue, character, moral courage
generous, eager, enthusiastic, ardent (ly)
0872 20.0
F
(in) offering (^) (up) (^), presenting, giving
0935 02.0
(v) this (v) to; with respect to
5669 40.6
(the, their) highest*; supreme, most
50.T
6204 11.5
50.T divinity*; divine, sacred, celestial
"
*
2932 04.1
(in order) to, thereby to
5019 55.1
F
(be) worthy of, fit for; deserve, merit
6815 62.2
F
(the) ancestors’, progentitors’, founders’
3299 10.6
24.5x scrutiny, consideration, regard
16.1
Chu Liu , 1st 6 (Zhi Gua 51: Zhen, Arousal)
*
ming2
4535 15.2
61.2 proclaiming, expressing, announcing; vocal
yu4
7603 16.0
16.3 readiness, willingness, enthusiasm
*
xiong1
2808 03.5
disappointing, foreboding, inauspicious
16.1x
Xiao Xiang (Fan Yao 51.1: shock, fear and alarm, then mirth and laughter)
S
chu1
first
liu4
six
ming2
proclaims
yu4
readiness
*
zhi4
0971 03.1x
(the) resolve, focus, intent, purpose (s); will 56.1x
qiong2
1247 02.6x
(is, are) exhausted, frustrated; end(s)
"
xiong1
(in) disappointment
16.2
Liu Er , 6 2nd (Zhi Gua 40: Jie, Release)
*
jie4
0629 9+2
35.2 resolved, bound(ed), set, [inscribed] ; harder
yu2
7592 02.6
in, with, by, as; than
shi2
5813 112+0 47.3 stone, rock (s)
*
bu4
5379 02.2
(there will be) no, with no; ^ will not; (an) unzhong1
1500 01.3
end, close, conclusion to; ^ end;
ending 63.4
ri4
3124 03.3
18.0 (the, this) day (v)
"
*
zhen1
0346 01.0
persistence, steadiness, resolve, staying power
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
16.2x
Xiao Xiang (Fan Yao 40.2: hunt takes three foxes, claim golden arrow)
S
bu2
(an) unzhong1
ending
zhi1
shang4
di4
yi3
pei4
zu3
kao3
ri4
zhen1
ji2
day
persistence
(is) promising
143
*
16.3
*
yi3
zhong1
zheng4
xu1
yu4
2932 04.1
using, applying, making use of
1504 03.3
(a, the) middle, center, balance; central
0351 25.0
correctly, properly, rightly; principle, truth
Liu San , 6 3rd (Zhi Gua 62: Xiao Guo, Smallness In Excess)
2819 109+3 HL
wide-eyed, amazed, astonished, [bug-eyed]
7603 16.0
16.4 readiness, willingness, enthusiasm
2336 01.6
16.3 (is) regrettable, regretted; (will) repent
*
1024 162+12 54.4 (the) slow, late, tardy, hesitant, delayed
7533 01.6
(will) have, earn, learn; (one) has
2336 01.6
18.3 regret(s), remorse; to repent
16.3x
Xiao Xiang (Fan Yao 62.3: never beyond defense, maybe attack from behind)
S
xu1
wide-eyed
yu4
readiness
you3
will have
hui3
regrets
*
wei4
7116 45.5
(the) place, position, attitude, dignity
bu4
5379 02.2
is not, in-, im-, less than, [mal-]
dang1
6087 05.6x
19.3x appropriate, proper, suited, [adaptive]
16.4
Jiu Si , 9 4th (Zhi Gua 02: Kun, Accepting)
*
you2
7513 102+0 27.6 (at) (the) source, spring, beginning, cause (s)
yu4
7603 16.0
16.6 (of) readiness, willingness, enthusiasm
*
da4
5943 01.2
(there) (is) (with) much, a lot, great deal
you3
7533 01.6
to have, own, possess, take on, claim
de2
6161 02.0
(and) (to) gain, attain, acquire, accept, take
*
wu4
7208 01.1
do not; have, permit, allow no
yi2
2940 103+9 55.2 hesitate(ion); uncertainty, doubt, distrust (s)
*
peng2
5054 02.0
24.0 companions, friends, associates, allies
he2
2119 108+5 HL
(are) gather, unite, assemble, join (ed)
zan1
6679 118+12 HL
(as, like) hair (by a) clasp, ring, pin, snood
16.4x
Xiao Xiang (Fan Yao 02.4: tied up in a bag, no blame, no praise)
S
you2
(at) (the) springs
yu4
(of) readiness
da4
(with) much
you3
to have
de2
(and) to gain
*
zhi4
0971 03.1x
(the) aim, intention, purpose (s)
da4
(is, are) completely, greatly, fully, grandly
35.2x
"
"
hui3
chi2
you3
hui3
xing2
2754
11.2
carried out; advanced, developed, enacted
144
19.3x
"
"
38.4x
44.T
"
16.5
*
*
zhen1
ji2
heng2
bu4
si3
Liu Wu , 6 5th (Zhi Gua 45: Cui, Collectedness)
0346 01.0
(a) persistent, steady, constant; persisting
0492 104+5 24.0 (in) affliction, anxiety, distress, disease, illness (s)
2107 05.1
32.0 a long time, enduring, lasting; chronic
5379 02.2
without; avoiding; with no; but not
5589 78+2
30.4 dying; death, mortality;
fatal, terminal
16.5x
Xiao Xiang (Fan Yao 45.5: convening assumes position, not the confidence)
S
liu4
six
wu3
fifth’s
zhen1
persistent
ji2
affliction
*
cheng2
0398 03.2
21.2x (is) rely(ing) on, upon; avail(ing) of
21.2x
gang1
3268 03.T
the firm; firmness, strength, resolve
"
S
heng2
chronic
bu4
but not
si3
fatal
*
zhong1
1504 03.3
(the) middle, center, midpoint; halfway
wei4
7114 48.0
(is, has) not yet, still not, yet to be
wang2
7034 11.2
passed (away), past, lost, gone, extinguished
16.6
Shang Liu , Top 6 (Zhi Gua 35: Jin, Expansion)
*
ming2
4528 14+8
46.6 blind, dark, obscure; confused, deluded
yu4
7603 16.0
63.X readiness, willingness, enthusiasm, [faith]
*
cheng2
0379 02.3
01.T accomplish, achieve (ing, ment) success (s)
you3
7533 01.6
(while, but) (to) assume(ing); there will be
yu2
7635 06.4
17.1 (a) change (for worse), revision, setback (s)
*
wu2
7180 01.3
17.0 (is) no, not; avoids
jiu4
1192 01.3
17.0 blame, harm(ful); (a) mistake(s), (an) error (s)
16.6x
Xiao Xiang (Fan Yao 35.6: advancing antlers, limit to one's home town)
S
ming2
blind
yu4
readiness
zai4
6657 01.2
at, on; happening, occurring
shang4
(at) the top
*
he2
2109 09.1
25.T how, why ^
this
61.6x
ke3
3381 02.3
v can, could, should v
"
chang2
0213 07.5
continue, last; be sustained, continued?
"
145
16.m
*
16.xg
16.zg
yu2
yu2
none
dai4
7605
7608
9+5
184+7
the first person, I, me, we, us
surplus, excess, overflow, overabundance, remains
5989
61+5
carefree, idle, easy, relaxed, slack, negligent
146
17.M
SUI2 (5523): FOLLOWING
17.0 Gua Ci
*
sui2
5523 170+13 17.3
*
yuan2
7707 01.0
heng1
2099 01.0
*
li4
3867 01.0
zhen1
0346 01.0
*
wu2
7180 01.3
18.1
jiu4
1192 01.3
17.4
17.T
Tuan Zhuan
P
sui2
*
gang1
3268 03.T
lai2
3768 05.6
er2
1756 06.2
xia4
2520 57.2
rou2
3133 02.T
*
dong4
6611 47.6
er2
1756 06.2
yue4
5939 10.T
sui2
P
da4
5943 01.2
heng1
zhen1
wu2
jiu4
*
er2
1756 06.2
tian1
6361 01.5
xia4
2520 57.2
sui2
shi2
5780 54.4
P
sui2
shi2
5780 54.4
zhi1
0935 02.0
yi4
3002 05.T
da4
5943 01.2
yi3
2938 05.T
zai1
6650 01.T
Binary 100 110, Decimal 38
following; succeed, comply, go(ing) along
most;
first-rate, supreme, excellent
fulfilling; fulfillment, satisfaction, success
18.0
"
(it is) worthwhile, rewarding, beneficial
25.0
to be persistent, loyal, dedicated, steadfast
"
no; not; nothing; without, with no; avoid
blame; (is) wrong; (a) mistake, (an) error (s)
following
the firm; firmness, strength, resolve
59.T
comes (forward), arrives, appears, arises
"
and (so, then, thus); while
those below; the subordinate;
submits to
yield, submit, respond, acquiesce; the flexible
movement, action, energy, arousal
and (then); (along) with (this)
pleasure, satisfaction, enjoyment, release
(in, is) following
(it is) great, complete, full, vast, major
fulfillment,
to be dedicated
(is) not
(a) mistake
and, as, while
heaven; ^
heaven, the sky
18.T
below; (all) (things) under, beneath v
"
follow(s)
in (its, their) season(s); (the) seasons, time
(to) follow (ing)
(in) (the) season, time
has, ...’s
(a) meaning, significance, principle, aptness
(is) very, of great, crucial import(ant, ance)
indeed, now, at present, here
...!
147
17.X
*
*
ze2
zhong1
you3
lei2
sui2
Da Xiang
0277 10.X
1504 03.3
7533 01.6
4236 03.T
^
(a, the) lake, pool, pond, marsh
within, inside; in the middle, midst of v
is, there is
(the) thunder
5523 17.0
following
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
2561 30+16 HL
at, towards; approach, face, near (ing)
2337 36.6
36.T nightfall, dusk, dark, darkness, twilight
3152 03.3
goes in(doors), inside, within
7364 05.X
F
to dine, feast; (for) leisure, refreshment, quiet
2495 46.6
23.T (and) relax; rest; relaxation, repose, pause
17.1
Chu Jiu , 1st 9 (Zhi Gua 45: Cui, Collectedness)
*
guan1
3552 40+5
HL
(the) standards, objectives; authority, ruler (s)
you3
7533 01.6
will ; is, are
yu2
7635 06.4
F
change; changing; being revised, amended
*
zhen1
0346 01.0
persistence, resolve, loyalty, commitment
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
*
chu1
1409 05.4
24.0 leaving, departing; going out (of), beyond
men2
4418 13.1
36.4 (a, the) (outer) gate, door (way)
jiao1
0702 14.1
38.4 to communicate, interact, inter(relate), share
you3
7533 01.6
has, holds; will have, hold
gong1
3698 19+3
04.T merit, worth, effect, benefit, (tangible) value
17.1x
Xiao Xiang (Fan Yao 45.1: being true is no end, take hand, do not worry)
S
guan1
standards
you3
will
yu2
change
*
cong2
6919 02.3
(to) follow, pursue, seek, attend, adhere to
zheng4
0351 25.0
(the) true, correct, (up)right (ly)
ji2
(is) promising
S
chu1
leaving
men2
(the) gate
jiao1
to interact
you3
has
gong1
merit
*
jun1
zi3
yi3
xiang4
hui4
ru4
yan4
xi1
*
bu4
shi1
5379
5806
02.2
08.5
nothing, not much; not
(is) lost, missed, forgone; (a) loss, straying
148
17.2
*
*
xi4
xiao3
zi3
shi1
zhang4
Liu Er , 6 2nd (Zhi Gua 58: Dui, Satisfaction)
2424 9+7
17.3 attached, bound, tied, belonging to
2605 03.5
(a, the) little, small, young
6939 01.3
child, young one
5806 08.5
17.3 losing, neglecting, giving up, dismissing
0200 07.0
17.3 (the) senior, elder, older, grown; ^mature(ity)
1908 04.3
17.3 (gentle)man; (the) one, those (of, who) (is) v
17.2x
Xiao Xiang (Fan Yao 58.2: trusting joy, promising, regrets pass)
S
xi4
bound to
xiao3
(the) little
zi3
child
*
fu2
1981 13.4
cannot; rejecting; as against, opposed to
jian1
0830 12+8
52.X combine, unite, join (ed, ing), [integrating]
yu3
7615 61.2
(their) participation, company, [the two]
17.3
Liu San , 6 3rd (Zhi Gua 49: Ge, Seasonal Change)
*
xi4
2424 17.2
17.6 attached, bound, tied, belonging to
zhang4
0200 07.0
F
(the) senior elder, older, grown; ^ mature(ity)
fu1
1908 04.3
28.2 (gentle)man; (the) one, those (of, who) (is) v
*
shi1
5806 08.5
35.5 losing, neglecting, giving up, dismissing
xiao3
2605 03.5
(a, the) little, small, young
zi3
6939 01.3
child, young one
*
sui2
5523 17.0
17.4 follow, succeed, comply (ing); go(ing) along
you3
7533 01.6
assumes, becomes, will be(come); comes to be
qiu2
1217 03.4
27.0 (a, the) quest, search, desire (for); seeking of
de2
6161 02.0
gain, attainment, possession (s), security
*
li4
3867 01.0
(it is) worthwhile, gainful; warranting
03.1
ju1
1535 03.1
27.5 to abide in, maintain, practice; abiding
"
zhen1
0346 01.0
persistence, resolve, firmness, (the) truth
"
17.3x
Xiao Xiang (Fan Yao 49.3: when the talk has circled three times, be sure)
S
xi4
bound to
zhang4
^ maturity
fu1
one of v
*
zhi4
0971 03.1x
(an) intention; resolved; intending, willing
she3
5699 03.3
44.5x to give up, quit, dismiss, abandon, let go of
xia4
2520 57.2
(the) lowly, basic, humble, mean
17.4
Jiu Si , 9 4th (Zhi Gua 03: Zhun, Rallying)
*
sui2
5523 17.0
31.3 follow, succeed, comply (ing); go(ing) along
fu1
you3
huo4
7533
2412
01.6
94+14
30.6
has; to have; achieve, attain, gain, find (s)
success, gain, (a) prize(s) (seized in a hunt)
149
*
*
zhen1
xiong1
you3
fu2
zai4
dao4
0346
2808
7533
1936
6657
01.0
03.5
01.6
05.0
01.2
persistence, resolve, focus, constancy
(is) unfortunate, inauspicious, has pitfalls
be, stay (ing); have, find; remember
true, sincere (ly); confidence; to trust
on, in; to
6136 09.1
24.0 (a, the) way, course, path, principle, process
2932 04.1
(in order) to be; use(ing), with, through
4534 72+4
36.0 clear, lucid, aware; clarity, light, intelligence
*
2109 09.1
21.6 where is, what is; how is there
1192 01.3
18.1 (the) blame, error, wrong, harm?
17.4x
Xiao Xiang (Fan Yao 03.4: quest of marital suitor, going without doubt)
S
sui2
following
you3
to achieve
huo4
success
*
qi2
0525 02.6
this, that, such
yi4
3002 05.T
means, suggests, signifies, indicates
xiong1
pitfalls
S
you3
being
fu2
truly
zai4
on
dao4
the path
*
ming2
clarity
gong1
3698 17.1
(is the) achieve, accomplish (ment); success
17.5
Jiu Wu , 9 5th (Zhi Gua 51: Zhen, Arousal)
*
fu2
1936 05.0
trust, rely (ing); confidence, faith, belief
yu2
7592 02.6
in; on; with respect to
jia1
0592 30+11 30.6 excellence, quality; (the) excellent, credible
*
ji2
0476 01.7
promising, auspicious, opportune, timely
17.5x
Xiao Xiang (Fan Yao 51.5: shock going and coming, but work to be done)
S
fu2
trusting
yu2
in
jia1
excellence
ji2
(is) promising
*
wei4
7116 45.5
(the) place, position, attitude, dignity
zheng4
0351 25.0
(is) correct, proper, just, (up)right
zhong1
1504 03.3
(and) central, balanced, tempered
17.6
Shang Liu , Top 6 (Zhi Gua 25: Wu Wang, Without Pretense)
*
*
yi3
ming2
he2
jiu4
ju1
xi4
zhi1
1542
2424
0935
64+5
17.2
02.0
HL
29.6
seize, capture, catch, lay hold of, arrest (them)
(and) bind, restrain, tie; tie ^ up
them, these, this, it
v them v
150
23.1
"
20.0
"
38.5
"
57.5x
"
"
*
*
nai3
cong2
wei2
zhi1
wang2
yong4
4612
6919
7067
0935
7037
03.2
02.3
120+8
02.0
02.3
45.1
31.4
29.0
(and) then, now, after this
follow, attend, comply (by, with)
holding ^ fast, restrained; tight, secure(ly)
v them, these, this, it
v
the (S)sovereign*, king, ruler
7567 01.1
(will) make, present, offer, perform (s)
2099 01.0
fulfillment, offering, sacrifice, tribute (s)
7592 02.6
to, by, on, at, beside
2460 02.0
39.0 the Western (the site of the Zhou
5630 46+0
46.4 (M)mountain ancestral shrine)
17.6x
Xiao Xiang (Fan Yao 25.6: without pretense, but still suffering, no merit)
S
ju1
seize
xi3
(and) bind
zhi1
them
*
shang4
(at, on) (the) top, height; above
qiong2
1247 02.6x
(is) extreme(ity), exhaustion; (it) ends
heng1
yu2
xi1
shan1
17.xg xi3
17.zg bu4
gu4
2434
5379
3455
12.6
02.2
39.2
happiness, gladness, enjoyment; gratifying
without, with no, lacking, regardless of; not
purpose, pretext (s); leading, going before
151
46.4
"
"
"
57.6x
"
18.M
GU3 (3475): DETOXIFYING
18.0 Gua Ci
*
gu3
3475 142+17 18.1
*
yuan2
7707 01.0
heng1
2099 01.0
*
li4
3867 01.0
*
*
18.T
P
*
*
*
P
*
S
she4
da4
chuan1
xian1
jia3
san1
ri4
hou4
jia3
san1
ri4
gu3
gang1
shang4
er2
rou2
xia4
xun4
er2
zhi3
gu3
gu3
yuan2
heng1
er2
tian1
xia4
zhi4
li4
she4
da4
chuan1
5707 05.0
5943 01.2
1439 05.0
2702 02.0
0610 102+0
5415 04.0
3124 01.3
2143 02.0
0610 18.0
5415 04.0
3124 01.3
Tuan Zhuan
3268
5669
1756
3133
2520
5550
1756
0939
03.T
40.6
06.2
02.T
57.2
57.0
06.2
04.T
1756
6361
2520
1021
06.2
01.5
57.2
85+5
26.0
26.0
38.6
18.0
18.0
36.6
40.T
24.0
20.T
49.X
Binary 011 001, Decimal 25
detoxifying; bad medicine*, toxins, fixations
most;
first-rate, supreme, excellent
25.0
fulfilling; fulfillment, satisfaction, success
"
(it is) worthwhile, rewarding, favorable
to cross, ford, ferry, venture, experience
(the) great, big, major
stream, river, current, water (s)
before, prior to, ahead of
(the) beginning, start, new cycle, departure +
three
days
after, subsequent to, following
(the) beginning, start, new cycle, departure
three
days
[i.e. put things back in context]
26.0
"
"
"
detoxifying
the firm, strong, resolute; firmness, strength
(is) above, elevated, superior; rises
and, while
the flexible, gentle, yielding; flexibility
(is) below, beneath, subordinate; descends
adapt, conform, penetrate (ing); adaptive
and (yet), but (also)
stop, keep still, remain (ing); motionless
(means) toxin, fixation (s); corruption, decay
detoxifying
(is) most
fulfilling
as, and (so), while, with this
heaven; ^
heaven, the sky
20.T
below; (all) (things) under, beneath v
"
(is, are) healed, cured, set right, ordered
worthwhile
to cross
(the) great
stream
152
*
S
*
*
*
18.X
*
*
*
18.1
*
*
*
wang3
you3
shi4
xian1
jia3
san1
ri4
hou4
jia3
san1
ri4
zhong1
ze2
you3
shi3
tian1
xing2
shan1
xia4
you3
feng1
gu3
jun1
zi3
yi3
zhen4
min2
yu4
de2
gan4
fu4
zhi1
gu3
you3
zi3
kao3
wu2
jiu4
7050
7533
5787
02.0
01.6
02.3
(in) moving (on), going (ahead), progress
(is, are) there is, will be; one has, will have
work to do; service, endeavor, project (s)
before
(the) beginning
three
days
after
(the) beginning
three
days
(in, at) the end, last; finally, eventually
therefore, accordingly, then, in due order
there is, will be; one has, will have
(a) beginning, (fresh) start, (re)birth
(as) heaven; the sky, celestial
behave, act, move, progress, advance (s)
1500 01.3
6746 04.0
7533 01.6
5772 01.T
32.T
6361 01.5
2754 11.2
Da Xiang
5630 17.6
^
(a, the) mountain
2520 57.2
below, beneath; at the base, foot of v
7533 01.6
is, there is, was
1890 09.X
wind, [air not in motion is no longer wind]
3475 18.0
detoxifying; fixation; decaying, stagnating
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
0313 32.6
F
stimulates, (a)rouses, stirs up, quickens
4508 03.1x
(the) people, public; society, humanity
7687 53.3
25.X to nourish, foster, fortify, raise, bring up
6162 06.3
character, virtue, merit, spirit, ability
Chu Liu , 1st 6 (Zhi Gua 26: Da Chu, Raising Great Beasts)
3235 51+10 18.2 correct, attend to, repair, rectify (ing)
1933 88+0
18.3 father; ^
0935 02.0
...’s; } paternal(istic)
3475 18.0
18.2 fixations, toxins, decadence, bad medicine
7533 01.6
(if, where) there is, one has; to be, have
6939
3299
7180
1192
01.3
10.6
01.3
01.3
16.X
18.3
18.3
32.T
"
"
"
23.T
"
(a, the) young one, child, heir
(to) examine, investigate, (in) question (ing)
no; not; is not; there is no;
no ^ (is) done
blame; (is) wrong; (a) mistake (s); v harm
v
153
*
*
li4
zhong1
ji2
18.1x
S
gan4
fu4
3906 01.3
21.5 difficult(y), hard(ship) (s); distress(ing)
1500 01.3
(but) (at, by, in) the end; eventually, at last
0476 01.7
(is) promising, auspicious, hopeful
Xiao Xiang (Fan Yao 26.1: this will get harsh, worthwhile to quit)
correcting
father
...’s
fixations
*
2960 51.5
36.4x intending, meaning, thinking; with the idea
0386 07.6
18.5x to inherit, undertake, take up; undergo
(the) examined; quest(ion); scrutiny, study
18.2
Jiu Er , 9 2nd (Zhi Gua 52: Gen, Stillness)
*
gan4
3235 18.1
18.3 correct, attend to, repair, rectify (ing)
mu3
4582 80+1
35.2 mother; ^
zhi1
0935 02.0
...’s; } maternal(istic)
gu3
3475 18.0
18.3 fixations, toxins, decadence, bad medicine
*
bu4
5379 02.2
no, not (a); un-; illke3
3381 02.3
25.4 call(ing), acceptable for; suited, fitted to
zhen1
0346 01.0
persistence, determination, resolve, firmness
18.2x
Xiao Xiang (Fan Yao 52.2: stilling those legs, not helpful in pursuits)
S
gan4
correcting
mu3
mother
zhi1
...’s
gu3
fixations
*
de2
6161 02.0
find, get, take, gain, learn, accept
zhong1
1504 03.3
(a, the) middle, balanced, tempered, true
dao4
6136 09.1
way, course, path, road, principle, truth
18.3
Jiu San , 9 3rd (Zhi Gua 04: Meng, Inexperience)
*
gan4
3235 18.0
18.5 correct, attend to, repair, rectify (ing)
fu4
1933 18.1
18.4 father; ^
zhi1
0935 02.0
...’s; } paternal(istic)
gu3
3475 18.0
18.4 fixations, toxins, decadence, bad medicine
*
xiao3
2605 03.5
(the) small, petty, mediocre; ^ a little
you3
7533 01.6
(there) will (be); one has, (will) have (v)
hui3
2336 01.6
regret(s), remorse, repentance
*
wu2
7180 01.3
19.2 (but) no, not, without, with no
da4
5943 01.2
great, big, important, major, critical
27.6
27.6
zhi1
gu3
yi4
cheng2
kao3
jiu4
1192
01.3
19.3
error, mistake (s); blame, harm, wrong
154
30.2x
"
"
05.2
"
18.3x
Xiao Xiang (Fan Yao 04.3: useless to court woman losing self to wealth)
S
gan4
correcting
fu4
father’s
zhi1
...’s
gu3
fixations
*
zhong1
1500 01.3
(at, by, in) the end, eventually, at last
wu2
jiu4
18.4
*
*
yu4
fu4
zhi1
gu3
wang3
jian4
lin4
18.4x
S
yu4
fu4
zhi1
gu3
*
wang3
wei4
de2
18.5
*
gan4
fu4
zhi1
gu3
*
yong4
yu4
18.5x
S
gan4
fu4
yong4
yu4
*
cheng2
yi3
de2
not
(a) mistake
Liu Si , 6 4th (Zhi Gua 50: Ding, The Cauldron)
7667 145+7 35.1 tolerating, indulging, accepting, condoning
1933 18.1
18.5 father; ^
0935 02.0
...’s; } paternal(istic)
3475 18.0
18.5 fixations, toxins, decadence, bad medicine
7050 02.0
(to) continue (thus), go (on), proceed (ing)
0860 01.2
38.1 meets (with), sees, encounters
4040 03.3
20.1 disgrace, embarrassment, shame, humiliation
Xiao Xiang (Fan Yao 50.4: cauldron’s broken leg, spilling the duke’s meal)
indulging
father
...’s
fixations
continuing
7114 48.0
(is) less than, still not; (falls) short, shy of
6161 02.0
gainful, satisfying, secure; gain, attainment
Liu Wu , 6 5th (Zhi Gua 57: Xun, Adaptation)
3235 18.1
F
correct, attend to, repair, rectify (ing)
1933 18.1
37.T father; ^
0935 02.0
...’s; } paternal(istic)
3475 18.0
F
fixations, toxins, decadence, bad medicine
7567 01.0
use, apply, employ, practice, offer, try
7617 02.4
28.5 praise, respect, honor, recognition (as due)
Xiao Xiang (Fan Yao 57.5: before reforming, three days, after, three days)
correcting
father
using
praise
0386
2932
6162
07.6
04.1
06.3
54.1x recognition, acknowledgement; undertaken
for; using; due, according to; for the sake of
character, virtue, merit, worth, ability
155
18.6
*
*
Shang Jiu , Top 9 (Zhi Gua 46: Sheng, Advancement)
5379 02.2
(does, will, would) not (the); without; no
5787 02.3
18.6 serve, work (ing) for; work, business, affair
7037 02.3
20.4 (of) sovereign, king, ruler
2135 03.0
35.0 (or) noble, delegate, governor, chief
bu4
shi4
wang2
hou2
gao1
3290 13.3
40.6 (of) noble, lofty, high (er); exalted, superior
5670 09.6
29.0 worth, value, credit, honor
0525 02.6
(is) one’s (own), this, such
5787 02.3
30.0 service, work, concern, business, affair, task
18.6x
Xiao Xiang (Fan Yao 46.6: blind ascent, advantage not relaxing the resolve)
S
bu4
not
shi4
serving
wang2
sovereign
hou2
(or) noble
*
zhi4
0971 03.1x
(the) intention, aim, goal, end, objective (s)
ke3
3381 02.3
could be; (is, are) (a) proper, suitable, fitting
ze2
6746 04.0
(a) model, standard, guideline, criterion
shang4
qi2
shi4
18.m ge4
18.xg shi4
18.zg ze2
chi4
3366
5787
6746
1049
118+8
02.3
04.0
184+4
identity, individuality, personality, ego
work, task (to be done), service, duty
models, standards, guidelines, criteria
(are) adjusted, rectified, made ready
156
19.M
LIN2 (4027): TAKING CHARGE
19.0 Gua Ci
Binary 110 000, Decimal 48
*
lin2
4027 131+11 19.1 taking charge, commitment, accession
*
yuan2
7707 01.0
first-rate, supreme, priority, the finest
49.0
heng1
2099 01.0
fulfillment, satisfaction, success, offering
"
li4
3867 01.0
(is) worth, the harvest of; merits, rewards
"
zhen1
0346 01.0
persistence, determination, resolve, loyalty "
*
zhi4
0982 02.1
19.4 to arrive, approach, come, near; arrrival,
yu2
7592 02.6
in, at, during, by
ba1
4845 12+0
HL
(the) eighth
(approx. September, Gua 20;
yue4
7696 09.6
54.5 month, moon*; Gua 19 is 12th moon, Jan.)
you3
7533 01.6
is; will, would, could be
xiong1
2808 03.5
unfortunate, inauspicious, disappointing
19.T
Tuan Zhuan
P
lin2
taking charge
*
gang1
3268 03.T
the firm, strong, resolute; firmness, strength
jin4
1092 85+7
33.T penetrates, saturates, pools; sinks, soaks in 33.T
er2
1756 06.2
and (so, then, thus)
"
chang2
0213 07.5
prevail, endure, continue, persist, grow (s)
"
P
yue4
5939 17.T
satisfaction, pleasure, enjoyment, influence
er2
1756 06.2
and (then), (along, together) with
shun4
5935 02.T
acceptance, compliance, accord, agreement
*
gang1
3268 03.T
the firm, strong, resolute; firmness
25.T
zhong1
1504 03.3
(is) central, balanced, in the middle
"
er2
1756 06.2
and (also)
"
ying4
7477 02.T
(cor)responds (ive), resonates (ant)
"
P
da4
5943 01.2
great, major, important, complete
25.T
heng1
fulfillment
"
yi3
2932 04.1
(is, comes) by way of; due, according to
"
zheng4
0351 25.0
correctness, uprightness, integrity; the true "
*
tian1
6361 01.5
(it is, as is) (the) heaven; the sky, celestial
zhi1
0935 02.0
...’s; -ly
dao4
6136 09.1
way, course, path, nature, principle, process
P
zhi4
to arrive
yu2
in
ba1
(the) eighth
yue4
month
you3
xiong1
would be
unfortunate
157
*
19.X
*
xiao1
bu4
jiu3
ze2
shang4
2607a 11.T
5379 02.2
1188 01.6x
Da Xiang
0277 10.X
23.T
decay, dissolution, waning, diminishing
(is, does, will, would) not
28.5x take long, last; (be) prolonged, protracted
^
(a, the) lake, pool, pond, marsh
5669 40.6
above, over, atop, across, on top of v
7533 01.6
is, there is
6198 36.6
(the) earth, ground, land, soil
*
4027 19.0
taking charge
*
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
0719 66+7
20.T instructs, teaches, directs, guides (and)
5580 31.4
52.X thinks, ponders, reflects, plans, considers
7180 01.3
without, with no, regardless of
1247 02.6x
exhaustion, frustration; being diminished
*
7560 07.X
30.4x accept, receive, tolerate, bear (s, ing) with
4946 01.T
53.3x (and) protect, safeguard, secure (s, ing)
4508 03.1x
(the) people, public, multitude; humanity
7180 01.3
without, with no, regardless of
0643 02.T
42.T (drawing) boundaries, borders, limits, lines
19.1
Chu Jiu , 1st 9 (Zhi Gua 07: Shi, The Militia)
*
xian2
2666 30+6
19.2 united, joined (in); shared, collective; full
lin2
4027 19.0
19.2 taking charge, commitment, accession
*
zhen1
0346 01.0
persistence, determination, resolve, focus
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
19.1x
Xiao Xiang (Fan Yao 07.1: setting out to codes, to deny order unfortunate)
S
xian2
united
lin2
commitment’s
zhen1
persistence
ji2
(is) promising
*
zhi4
0971 03.1x
(the) will, aim, intention (ing) objective (is) 03.1x
xing2
2754 11.2
(to) act, advance, move, (make) progress, proceed "
zheng4
0351 25.0
(is) correct, right, proper, appropriate (ly)
"
19.2
Jiu Er , 9 2nd (Zhi Gua 24: Fu, Returning)
*
xian2
2666 19.1
31.0 united, joined (in); shared, collective; full
lin2
4027 19.0
19.3 taking charge, commitment, accession
you3
di4
lin2
jun1
zi3
yi3
jiao1
si1
wu2
qiong2
rong2
bao3
min2
wu2
jiang1
*
ji2
0476
01.7
promising, auspicious, opportune, timely
158
*
wu2
bu4
li4
7180 01.3
without; (there is) nothing
5379 02.2
doubt; (that) (is) not; (which) cannot be
3867 01.0
worthwhile, (turned to) advantage(ous)
19.2x
Xiao Xiang (Fan Yao 24.2: content to return, promising)
S
xian2
united
lin2
commitment
ji2
wu2
bu4
li4
wei4
shun4
ming4
23.5
"
"
(is) promising
(and) without
doubt
worthwhile
*
7114 48.0
before, not yet, still not, not ready to
5935 02.T
submit, yield to; comply with; accept (ing)
4537 06.4
fate, destiny; higher law, order, purpose
19.3
Liu San , 6 3rd (Zhi Gua 11: Tai, Interplay)
*
gan1
3223 99+0
60.5 sweet, (too) easy; complacent, indulgent (ly)
lin2
4027 19.0
19.4 taking charge, commitment, accession
*
wu2
7180 01.3
19.3 (this is) no, not; (this) lacks, has no
25.6
you1
7519 02.0
22.0 (a) direction, purpose; an aim, orientation
"
li4
3867 01.0
with merit, of value, with rewards
"
*
ji4
0453 09.6
29.5 (when, to) finish(ed), complete; following; after
you1
7508 61+11 55.0 indulge (in), worry (ing) (about); (being) concern(ed)
zhi1
0935 02.0
this, that, it, such, thus;
about this
*
wu2
7180 01.3
19.4 no; nothing; (is) no, not; avoid(s)
jiu4
1192 01.3
19.4 blame; (is) wrong; (a) mistake, (an) error (s)
19.3x
Xiao Xiang (Fan Yao 11.3: don’t worry the certainties, sustain happiness)
S
gan1
sweet
lin2
commitment
*
wei4
7116 45.5
(the) place, position, attitude, dignity
21.3x
bu4
5379 02.2
is not, in-, im-, less than, [mal-]
"
dang1
6087 05.6x
19.4x appropriate, proper, suited [adaptive]
"
S
ji4
(when) finished
you1
indulging in
zhi1
this
*
jiu4
(the) error(s)
bu4
5379 02.2
(is, are) not; will not be
; do(es) not
chang2
0213 07.5
sustained, lasting, continued; endure, persist
19.4
Liu Si , 6 4th (Zhi Gua 54: Gui Mei, Little Sister’s Marriage)
*
zhi4
lin2
0982
4027
02.1
19.0
24.6
19.5
complete, fulfilled, thorough, accomplished
taking charge, commitment, accession
159
*
wu2
jiu4
19.4x
S
zhi4
lin2
wu2
7180 01.3
19.6 no; not; nothing; without, with no
1192 01.3
19.6 blame; (is) wrong; (a) mistake, (an) error (s)
Xiao Xiang (Fan Yao 54.4: marriage delayed beyond term, late is timely)
complete
commitment
without
mistakes
*
7116 45.5
(the) place, position, attitude, dignity
6087 05.6x
21.T (is) appropriate, proper, suited, fit, right
19.5
Liu Wu , 6 5th (Zhi Gua 60: Jie, Boundaries)
*
zhi1
0932 111+3 02.3x informed, knowing, aware, prudent
lin2
4027 19.0
19.6 taking charge, commitment, accession
*
da4
5943 01.2
(a, the) great, mature, important, successful
jun1
1715 01.3
noble, chief, leader, ruler
zhi1
0935 02.0
...'s; resorts to, has this; ^
in, for, to this
yi2
2993 40+5
55.0 necessity;
(is) adjusted, suited, fitted v
*
ji2
0476 01.7
promising, auspicious, opportune, timely
19.5x
Xiao Xiang (Fan Yao 60.5: sweet limitation, promising, merit to continue)
S
da4
(a) great
jun1
noble
zhi1
has this
yi2
necessity
*
xing2
2754 11.2
action, advance; acting, advancing, going
zhong1
1504 03.3
in the middle, center; in balance
zhi1
0935 02.0
...’s; has (this, such); is, has (this, his, one’s)
wei4
7079 62.6
37.T (a, the) style, meaning, distinction, signature
19.6
Shang Liu , Top 6 (Zhi Gua 41: Sun, Decreasing)
*
dun1
6571 66+8
24.5 authentic, honest, genuine, earnest, solid (ly)
lin2
4027 19.0
F
taking charge, commitment, accession
*
ji2
0476 01.7
promising, auspicious, opportune, timely
*
wu2
7180 01.3
20.1 no; not; nothing; without, with no
jiu4
1192 01.3
20.1 (is) wrong; (a) mistake, (an) error (s)
19.6x
Xiao Xiang (Fan Yao 41.6: avoiding decrease increases, get help not family)
S
dun1
authentic
lin2
commitment
zhi1
0935 02.0
...’s; has, holds
ji2
promise
jiu4
wei4
dang1
*
zhi4
zai4
nei4
0971
6657
4766
03.1x
01.2
08.2
(the) aim, intention, objective, purpose
dwells, lies, is, lives, remains, belongs
within, inside; internal
160
39.6x
"
"
19.m lin2
19.xg da4
19.zg yu3
4022
5943
7615
03.3
01.2
61.2
woods, forest; forester, manager of a group
(the) important, crucial, critical, ripe (time)
concerted, collaborative, coordinated (ing)
161
20.M
GUAN1 (3575): PERSPECTIVE
20.0 Gua Ci
Binary 000 011, Decimal 03
*
guan1
3575 147+18 20.1 perspective; observing, comprehending
*
guan4
3569 108+11 HL
(a, the) cleansing, purification, hand ablution
er2
1756 06.2
22.1 but (still), and (then, yet); still, then, yet
bu4
5379 02.2
not, no, without, with no
*
20.T
P
*
*
P
*
*
*
jian4
you3
fu2
yong2
ruo4
da4
guan1
zai4
shang4
shun4
er2
xun4
zhong1
zheng4
yi3
guan1
tian1
xia4
guan1
guan4
er2
bu4
jian4
you3
fu2
yong2
ruo4
xia4
guan1
er2
hua4
0872 140+13 16.X
7533 01.6
1936 05.0
8008 181+9 HL
3126 01.3
30.5
Tuan Zhuan
5943 01.2
6657
5669
5935
1756
5550
1504
0351
2932
01.2
40.6
02.T
06.2
57.0
03.3
25.0
04.1
6361
2520
01.5
57.2
2520
57.2
1756
2211
06.2
01.T
28.T
22.T
(a, the) sacrifice, offering, worship, reverence
being, holding, staying; remembering
29.0
true, sincere; good faith, promises, trust
"
^ dignity(fied), majesty(estic); imposing, great
assumes; is as good as; seems, looks like v
(a, the) great, big, overall, mature, extensive
perspective
is, lies, remains, stays, belongs, happens; up
above, on top; preeminent; (a) summit, peak
acceptance, compliance, responsiveness
and (also), (along, together) with
adaptability, versatility, accommodation
balance, concentration; the center
(and) uprightness, integrity, the true
for; (are) used (in), applied to; thus, thereby
(to) observe(ing)
heaven; ^
heaven, the sky
below; (all) (things) under, beneath v
observing
(a) cleansing
but
not
(a) sacrifice
being
true
^
dignified
is as good as v
(the) lowly, those below, subordinates
observe
and (so, then, thus)
(are) transformed, transfigured, altered
162
30.T
"
20.T
"
P
*
*
20.X
*
*
*
*
20.1
*
guan1
tian1
zhi1
shen2
dao4
er2
si4
shi2
bu4
te4
sheng4
ren2
yi3
shen2
dao4
she4
jiao4
er2
tian1
xia4
fu2
yi3
feng1
xing2
di4
shang4
guan1
xian1
wang2
yi3
xing3
fang1
guan1
min2
she4
jiao4
tong2
guan1
6361
0935
5716
6136
01.5
02.0
15.T
09.1
1756 06.2
5598 16.T
5780 54.4
5379 02.2
6163 16.T
5753 04.T
3097 01.2
2932 04.1
5716 15.T
6136 09.1
5711 149+4
0719 19.X
1756 06.2
6361 01.5
2520 57.2
1999 06.6x
2938 05.T
Da Xiang
1890 09.X
2754 11.2
6198 36.6
5669 40.6
3575 20.0
2702 02.0
7037 02.3
2932 04.1
5744 109+4
1802 02.2
3575 20.0
4508 03.1x
5711 20.T
20.T
30.X
27.T
55.T
20.X
20.X
F
24.X
24.X
29.T
observing
heaven; the sky, celestial
...’s; in, with its
sacred, spirit-, divine, wonderful
way, course, path, truth, principle, process(es)
and (also, then); (along, together) with
(the) four
season(’s)
absence, lack, want of; without, with no
deviation, variance, variation, error
(a, the) wise, reverent, holy; ^
one, human being (s);
} sage(s)
use, make use of, apply, employ, consider (s)
(the, these) sacred, spirit-, divine, wonderful
way, course, path, truth, principle, process(s)
to found, establish, base, set up, devise
(the, -ir) teaching, instruction, doctrine (s)
and (then, so, thus); with this; then, so, thus
heaven; ^
heaven, the sky
below; (all) (things) under, beneath v
^ agree, accept, concur, assent, consent (s)
simply, just, plainly, really, merely
v
16.T
"
"
"
27.T
"
20.X
"
22.T
"
"
(the) wind
moves, travels, wanders, goes, passes
^ (the) earth, ground, land
over, across, above
v
perspective; observing, comprehending
the ancient, early, original, former, [founding] 21.X
sovereigns, kings, rulers, [fathers]
"
accordingly, therefore, thus
"
visit; study, examine, inspect, watch (ed)
(the) regions, domains; bearings, four directions
(and) perceived, observed, comprehended
(the, their) people, society, citizen (s)
to found, establish, base, set up, devise
20.T
0719 19.X
29.X (the, -ir) teaching, instruction, doctrine (s)
Chu Liu , 1st 6 (Zhi Gua 42: Yi, Increasing)
6615 04.0
26.4 (a, the) child(’s, -like, -ish), youthful, naive
3575 20.0
20.2 perspective, observation, comprehension
163
"
*
*
xiao3
ren2
wu2
jiu4
jun1
zi3
2605
3097
7180
1192
1715
03.5
01.2
01.3
01.3
01.3
20.5
(for) little, small, common, average
23.6
people, folk, persons, ones, individuals
"
no; not; nothing; (are) without; no ^done
blame; (is) wrong; (a) mistake (s); v harm v
(but) (for) (a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple (‘s)
4040 03.3
(an) embarrassment, humiliation, disgrace
20.1x
Xiao Xiang (Fan Yao 42.1: worthwhile and productive to perform great deeds)
S
chu1
first
liu4
six’s
tong2
childlike
guan1
perspective
*
xiao3
(is) (a, the) little
ren2
one’s
dao4
6136 09.1
way, course, path, nature, principle, truth
20.2
Liu Er , 6 2nd (Zhi Gua 59: Huan, Scattering)
*
kui1
3649 169+11 55.6 (a) pry, spy, peep (ing) (as thru door cracks)
guan1
3575 20.0
20.3 perspective, observation, comprehension
*
li4
3867 01.0
reward, serve, profit, favor (s, ing)
nu3
4776 03.2
28.2 (a, the) young lady, maiden, girl, woman (’s)
zhen1
0346 01.0
persistence, determination, resolve, truth
20.2x
Xiao Xiang (Fan Yao 59.2: hurrying to what supports one, regrets pass)
S
kui1
(with) prying
guan1
perspective
nu3
(a, the) young woman
zhen1
persists
*
yi4
3021 48.0
27.1x nevertheless, and so; (but) still, truly
28.5x
ke3
3381 02.3
invite, call for, deserve (of), suggest(s, ing) "
chou3
1327 30.6
28.5x shame, derision, condemnation, disgrace
"
20.3
Liu San , 6 3rd (Zhi Gua 53: Jian, Gradual Progress)
*
guan1
3575 20.0
20.4 perceiving, observing, comprehending
20.5
wo3
4778 04.0
20.5 our, my (own)
"
sheng1
5738 100+0 20.5 lives, existence(s); life’s course(s), growth "
jin4
1091 162+8 57.1 (as, in, to) advance, going forth (s, ing)
57.1
tui4
6568 162+6 34.6 (and, or) retreat; draw, pull back (s, ing)
"
20.3x
Xiao Xiang (Fan Yao 53.3: advancing, but no return, eggs but no goslings)
S
guan1
observing
lin4
wo3
sheng1
our (own)
lives
164
*
jin4
tui4
wei4
shi1
dao4
7114
5806
6136
(in) advances
(and) retreats
still not, not yet, as yet not, before
losing, neglecting; straying from, off
(the) way, course, path, track, process
48.0
08.5
09.1
38.2x
"
"
20.4
Liu Si , 6 4th (Zhi Gua 12: Pi, Separating)
3575 20.0
20.5 perceiving, observing, comprehending
3738 07.6
24.6 (a, the) country, domain, realm, state (s)
0935 02.0
...’s; in, with its, their
3583 05.0
64.5 glory, splendor, distinction, wonder (s)
*
3867 01.0
(it is) worthwhile, beneficial, gainful
7567 01.1
(and) useful, productive, practical
5259 154+7 44.2 (being, to be) guest, visitor; to visit; to call
7592 02.6
to; with; upon
7037 02.3
(its, their, the) sovereign, king, ruler (s)
20.4x
Xiao Xiang (Fan Yao 12.4: higher purpose not a mistake, but not happiness)
S
guan1
observing
guo2
(a) country
zhi1
...’s
guang1
splendors
*
shang4
5670 09.6
(be) (a) valued, worthy, honored, respected
bin1
guest
20.5
Jiu Wu , 9 5th (Zhi Gua 23: Bo, Decomposing)
*
guan1
3575 20.0
20.6 perceiving, observing, comprehending
wo3
4778 04.0
27.1 our, my (own)
sheng1
5738 20.3
20.6 lives, existence(s); life’s course(s), growth
*
jun1
1715 01.3
20.6 (a, the) noble, worthy, honored
zi3
6939 01.3
20.6 young one, heir, disciple
wu2
7180 01.3
20.6 avoids, escapes; is without; does, makes no
jiu4
1192 01.3
20.6 blame; wrong; harm; mistake, error (s)
20.5x
Xiao Xiang (Fan Yao 23.5: a line of fishes, and palace inhabitants’ favor)
S
guan1
observing
wo3
our (own)
sheng1
lives
*
guan1
(is, means) observing
min2
4508 03.1x
(the) people, society, humanity, humankind
20.6
Shang Jiu , Top 9 (Zhi Gua 08: Bi, Belonging)
*
*
guan1
guo2
zhi1
guang1
li4
yong4
bin1
yu2
wang2
guan1
qi2
sheng1
3575
0525
5738
20.0
02.6
20.3
27.0
28.2
perceiving, observing, comprehending
another’s, their, others’
lives, existence(s); life’s course(s), growth
165
21.0
"
20.3
"
"
*
jun1
zi3
wu2
jiu4
20.6x
S
guan1
*
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
7180 01.3
21.1 avoids, escapes; is without; does no
1192 01.3
21.1 blame; wrong; harm; mistake, error (s)
Xiao Xiang (Fan Yao 08.6: joining them with no priorities, unfortunate)
qi2
sheng1
zhi4
wei4
ping2
20.xg ke3
guan1
20.zg qiu2
0971
7114
5303
3381
3575
1217
observing
others’
lives
(a, an, the) objective, aim, intent(ion), focus
is still not, not yet, less than, short of
impartial, objective, even, equitable, level; satisfied
03.1x
48.0
11.3
31.T
02.3
20.0
03.4
fitting, due, suited, proper, appropriate
perspective; observation, comprehension
seeking, searching, quest(ion)ing
166
21.M
21.0 Gua Ci
*
shi4
he2
*
heng1
*
li4
yong4
yu4
21.T
P
*
P
*
*
*
*
yi2
zhong1
you3
wu4
yue1
shi4
he2
shi4
he2
er2
heng1
gang1
rou2
fen1
dong4
er2
ming2
lei2
dian4
he2
er2
zhang1
rou2
de2
zhong1
er2
shang4
xing2
SHI4 HE2 (5764,2120): BITING THROUGH
Binary 100 101, Decimal 37
5764 30+13 21.2 biting, chewing, gnawing, [cutting]
2120 30+10 21.X through, closed, (sound of teeth) together
2099 01.0
fulfillment, satisfaction, success; satisfying
3867 01.0
7567 01.1
7685 94+10
Tuan Zhuan
2969 27.0
1504 03.3
7533 01.6
7209 01.T
7694 47.6
1756
06.2
3268
3133
1851
6611
1756
4534
4236
6358
2117
1756
0182
3133
6161
1504
1756
5669
03.T
02.T
18+2
47.6
06.2
17.4
03.T
173+5
01.T
06.2
02.3
02.T
02.0
03.3
06.2
40.6
2754
11.2
22.X
worthwhile, rewarding, productive
to use, utilize, apply, avail of; execute
legal process, (en)force(ment); justice +
^(the) (open) jaws; ^
(the mouth)
between
v; in, within, inside v
is, there is
(a, some) thing, matter; (an) item, object
49.T (so, thus) (it, this) is (called, named, said)
biting
through
biting
through
and (so, then, thus), with this
satisfaction
the firm, strong, resolute; firmness
(and) the flexible, gentle, yielding
22.T (are) (evenly) apportioned, proportionate
movement, action, energy, excitement
and (also); (along, together) with (this)
clarity, intelligence, vision, lucidity, evidence
(the) thunder
21.X (and) (the) lightning
26.3x come together, converge, combine, unite
and (so, then, thus); with this
44.T (are, make) manifest, clear, known, distinct
the flexible, gentle, yielding; flexibility
gain, secure, find, occupy, claim (s)
the center, middle, mean, balance, heart
and (so, then, thus); with this, while
(a, the) superior; ^upwards; ^above
42.1
"
F
acts, prevails;
167
moves v; acts v
60.T
"
"
38.T
"
35.T
"
*
*
sui1
bu4
dang1
wei4
li4
yong4
5519
5379
6087
7116
55.1
02.2
05.6x
45.5
31.2x even if, though; although
(it, this is) not, less than
appropriately, suitably, properly, rightly
placed, positioned, situated, dignified
(it is) worthwhile
to execute
justice
yu4
21.X
*
*
21.1
*
*
lei2
dian4
shi4
he2
xian1
wang2
yi3
ming2
fa2
lai2
fa3
ju4
xiao4
mie4
zhi3
wu2
jiu4
21.1x
S
ju4
xiao4
mie4
zhi3
*
bu4
xing2
21.2
*
shi4
fu1
mie4
*
bi2
wu2
jiu4
47.4x
"
"
"
Da Xiang
4236 03.T
(the) thunder
6358 21.T
55.X (and) (the) lightning
5764 21.0
bite
2120 21.0
F
through
2702 02.0
the ancient, early, original, former [founding] 24.X
7037 02.3
sovereigns, kings, rulers, [fathers]
"
2932 04.1
accordingly, therefore, thus
"
4534 17.4
clarified, elucidated; made clear, [emphatic]
1769 16.T
F
(the) penalties, punishments, fines
3769 60+8
HL
(in, when) declare, pronounce, ordain (ing)
1762 04.1x
F
(the) law, statutes, standards, rule, code (s)
Chu Jiu , 1st 9 (Zhi Gua 35: Jin, Expansion)
1572 44+14 HL
sandaled feet; poor shoes, footwear
0706 75+6
21.6 fettered, imprisoned, shackled (in stocks)
4483 85+10 21.2 (&) miss; hide, bury, cover (ing); deprived of
0944 157+4 22.1 (the) toes, feet
7180 01.3
21.2 no; (this is) not
1192 01.3
21.2 blame; wrong; (a) mistake, (an) error (s)
Xiao Xiang (Fan Yao 35.1: advance frustrated, wits for confidence, tolerate)
sandaled feet,
shackled in stocks,
(and) hiding
(the) toes
5379 02.2
(with) no, without; instead of; not (much)
2754 11.2
advance(ing), progress(ing), going forth
Liu Er , 6 2nd (Zhi Gua 38: Kui, Estrangement)
5764 21.0
21.3 biting, chewing, gnawing (on, into)
1958 130+11 23.4 tender meat, flesh, pork, skin
4483
5100
7180
1192
21.1
209+0
01.3
01.3
21.6
HL
21.3
21.3
(and) burying, hiding, immersing, missing
(the) nose, snout
(but) no; not; nothing
no ^ (is) done
blame; (is) wrong; (a) mistake; v harm
v
168
21.2x
Xiao Xiang (Fan Yao 38.2: meeting with master in the alley, not wrong)
S
shi4
biting (into)
fu1
tender meat,
mie4
burying
bi2
(the) nose
*
cheng2
0398 03.2
22.1x relying on, upon; avail(ing) of, riding
43.T
3268 03.T
the firm; firmness, strength, resolution
"
21.3
Liu San , 6 3rd (Zhi Gua 30: Li, Arising)
*
shi4
5764 21.0
21.4 biting, chewing, gnawing (on, upon, into)
xi1
3763 130+8 HL
preserved, dried & salted, seasoned, jerked
rou4
3153 130+0 21.5 meat, flesh
yu4
7625 13.5
38.2 (and) encounter, meet, happen (ing) upon
du2
6509 80+4
07.T decay, rot; the putrid; toxins, poison
*
xiao3
2605 03.5
(a, some) small, minor; a little
lin4
4040 03.3
embarrassment, chagrin; embarrassing
*
wu2
7180 01.3
21.5 (but) no; not
no ^ (is) done
jiu4
1192 01.3
21.5 blame; wrong; (a) mistake; v harm
v
21.3x
Xiao Xiang (Fan Yao 30.3: sun declines, no drums, songs: moans & laments)
S
yu4
encountering
du2
decay
*
wei4
7116 45.5
(the) place, position, attitude, dignity
34.5x
bu4
5379 02.2
(is, was) not, in-, im-, less than
"
dang1
6087 05.6x
appropriate, proper, suited, fit, right
"
21.4
Jiu Si , 9 4th (Zhi Gua 27: Yi, Hungry Mouth)
*
shi4
5764 21.0
21.5 biting, chewing, gnawing (on, upon)
gan1
3233 5+10
21.5 dry, dried [same character as Qian2, 01.M]
zi3
6950 130+5 HL
bony meat, meat on the bone, meat bones
*
de2
6161 02.0
acquiring, securing, getting (pledges of)
jin1
1057 04.3
21.5 money, funds, funding, metal
shi3
5784 111+0 40.2 (and) arrows
*
li4
3867 01.0
worth, meriting, warranting, rewarding
26.3
jian1
0834 11.3
26.3 difficult, hard, laborious, wearying, trying
"
zhen1
0346 01.0
persistence, determination, resolve, focus
"
*
ji2
0476 01.7
promising, auspicious, opportune, timely
21.4x
Xiao Xiang (Fan Yao 27.4: tiger's search, staring, glaring, passion to hunt)
S
li4
rewarding
jian1
difficult
gang1
zhen1
ji2
persistence
(with) promise
169
*
21.5
*
wei4
guang1
7114 48.0
(the extent is) not yet; still not, an un3583 05.0
revealed, distinct, conspicuous, (a) known
Liu Wu , 6 5th (Zhi Gua 25: Wu Wang, Without Pretense)
5764 21.0
38.5 biting, chewing, gnawing (on, upon, into)
3233 21.4
F
dry, dried
shi4
gan1
rou4
31.4x
"
3153 21.3
F
meat, flesh
6161 02.0
finding, encountering, getting
2297 02.5
30.2 yellow, bronze, golden; ^
1057 04.3
44.1 metal;
[the arrowhead]
*
0346 01.0
persistence, determination, firmness
34.3
3906 01.3
24.3 (is) difficult, harsh, stressful; trouble
"
*
7180 01.3
22.6 (but) no; not; avoid
1192 01.3
22.6 blame; wrong; (a) mistake, (an) error (s)
21.5x
Xiao Xiang (Fan Yao 25.5: afflictions, do not medicate to bring well-being)
S
zhen1
persistence
li4
(is) trouble,
wu2
avoid
jiu4
mistakes
*
de2
find
dang1
6087 05.6x
(a, the) appropriate, right, proper response
21.6
Shang Jiu , Top 9 (Zhi Gua 51: Zhen, Arousal)
*
he4
2109 09.1
26.6 wearing, bearing, carrying
xiao4
0706 21.1
F
(a, the) cangue, yoke (punitive headgear)
mie4
4483 21.1
28.6 (&) miss; hide, bury, cover (ing); deprived of
er3
1744 128+0 50.3 (the) ears
*
xiong1
2808 03.5
unfortunate, inauspicious, ominous, brutal
21.6x
Xiao Xiang (Fan Yao 51.6: shock and confusion, learn from neighborhood
S
he4
wearing
xiao4
(a, the) cangue,
mie4
hiding
er3
(the) ears
*
cong1
6916 128+11 43.4x (quick at, to) hear(ing); astute, clever(ness) 43.4x
bu4
5379 02.2
(but) without; not much; devoid of; not
"
ming2
4534 17.4
(with) clarity, intelligence, vision; clearly
"
*
de2
huang2
jin1
zhen1
li4
wu2
jiu4
21.xg he2
21.zg shi2
2117
5810
01.T
05.5
convergence, coming together, closing, closure
consuming, devouring, eating, feeding
170
22.M
22.0
*
*
*
BI4 (5027): ADORNMENT
Gua Ci
bi4
5027 154+5 22.1
heng1
2099 01.0
xiao3
2605 03.5
li4
3867 01.0
you3
you1
wang3
22.T
P
P
*
*
*
*
P
*
bi4
heng1
rou2
lai2
er2
wen2
gang1
gu4
heng1
fen1
gang1
shang4
er2
wen2
rou2
gu4
xiao3
li4
you3
you1
wang3
tian1
wen2
wen2
ming2
yi3
zhi3
ren2
wen2
7533 01.6
7519 02.0
7050 02.0
Tuan Zhuan
23.0
Binary 101 001, Decimal 41
adorn, embellish (ment); dressing up; ornate
fulfillment, satisfaction, success; satisfying
(a, of) little, (some) small, minor
worth(while), reward(ing), benefit(icial)
(to, in) have, find, take (ing) on; (if) there is
somewhere; (a) place, direction, purpose
to go, move towards; in going; ahead
23.0
"
"
"
3133
3768
1756
7129
3268
3455
02.T
05.6
06.2
02.5x
03.T
39.2
1851
3268
5669
1756
7129
3133
3455
21.T
03.T
40.6
06.2
02.5x
02.T
39.2
6361
7129
7129
4534
2932
01.5
02.5x
02.5x
17.4
04.1
adornment
satisfies
the flexible, gentle, yielding; flexibility
comes (forward), arrives, appears, arises
and (so, then, thus); while
refine, enhance, stylize (s, ing)
the firm, strong, resolute; firmness
consequently, therefore, hence, and so
satisfaction
alternately, in turn, reciprocally
the firm, strong, resolute; firmness
ascends, arises, rises (up, upwards)
and (so, then, thus); while
refine, enhance, stylize (s, ing)
the flexible, gentle, yielding; flexibility
consequently, therefore, hence, and so
a little
worthwhile
to have
somewhere
to go
(even) heaven, the sky, celestial (is, has)
refine, enhance (ed, ment); (a) pattern, style (ed)
refinement, enhancement, pattern, style
36.T
(and, with) clarity, vision, light, intelligence "
lead to, mean, serve, (are) useful to; behind
0939
3097
7129
04.T
01.2
02.5x
stability, equilibrium, poise, stillness
(such is) (in, to) human(ity) beings (are, have)
refine, enhance (ed, ment); (a) style(ed); culture
22.T
60.T
30.T
171
P
*
S
*
22.X
*
*
*
*
22.1
*
guan1
hu1
tian1
wen2
yi3
cha2
shi2
bian4
guan1
hu1
ren2
wen2
yi3
hua4
cheng2
tian1
xia4
shan1
xia4
you3
huo3
bi4
jun1
zi3
yi3
ming2
shu4
zheng4
wu2
gan3
zhe2
yu4
bi4
qi2
zhi3
3575
2154
6361
7129
2932
20.0
03.T
01.5
02.5x
04.1
22.T
look, attend, gaze, examine, study
at, to, into, within, upon
heaven’s, the sky’s, celestial(’s)
refinement, enhancement, pattern, style (s)
thereby, thus, in order; as a way, means
0111 40+11 HL
to discover, examine, investigate, discern
5780 54.4
(a, the) time’s, season’s, seasons’, seasonal
5245 49.5
23.T change, variation, emergence (s)
3575 20.0
23.T look, attend, gaze, examine, study
2154 03.T
at, to, into, within, upon
3097 01.2
human beings’, society’s, humanity’s
7129 02.5x
refinement, enhancements, pattern, style (s)
2932 04.1
thereby, thus, in order; as a way, means
2211 01.T
30.T to transform, transfigure, transmute
0379 02.3
(and) complete, fulfill, perfect, develop
6361 01.5
(the) heaven; ^
heaven, the sky
2520 57.2
below; (all) (things) under, beneath v
Da Xiang
5630 17.6
^
(a, the) mountain
2520 57.2
below, beneath; at the base, foot of v
7533 01.6
is, there is
2395 13.X
(a, the) fire, flame
5027 22.0
adornment
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
4534 17.4
clarifies, elucidates, explains, makes evident
5874 35.0
F
(a) (great) many, multitude of; numerous
0355 66+5
HL
policies, regulations, rules, legal measures
7180 01.3
without; but (does) not, (has) no; avoids
3229 66+8
HL
presume(ption)(s), dare, make (ing) bold
0267 30.6
55.X (to, in, when) execute, decide (ing); cutting
7685 21.0
55.X legal recourse, process; force of law, justice
Chu Jiu , 1st 9 (Zhi Gua 52: Gen, Stillness)
5027 22.0
22.2 adorn, dress up, decorate, beautify (ing)
0525 02.6
the, these, those, their, one’s (own)
0944
21.1
34.1
feet
172
30.T
"
30.T
"
*
she3
che1
er2
tu2
22.1x
S
she3
5699 03.3
27.1 dismiss, release, forsake, abandon (ing)
0280 14.2
38.6 (the) carriage, cart, wagon, vehicle
1756 06.2
30.3 and (so, then, thus); then; while
6536 60+7
HL
go on foot, walk (ing)
Xiao Xiang (Fan Yao 52.1: still toes, no mistakes, prolonged persistence)
dismissing
(the) carriage
and
walking
*
3002 05.T
(for) (a, on) principle, reason; suggesting
1981 13.4
refuse, dismiss, decline (ing); opposed; not
0398 03.2
43.T (a, the, to) take advantage, avail of, ride (ing)
22.2
Liu Er , 6 2nd (Zhi Gua 26: Da Chu, Raising Great Beasts)
*
bi4
5027 22.0
22.3 adorn, dress up, decorate, beautify (ing)
qi2
0525 02.6
the, one’s (own), that, his
xu1
2847 181+3 54.3 beard, whiskers
22.2x
Xiao Xiang (Fan Yao 26.2: the carriage is relieved of its axle mounts)
S
bi4
adorning
qi2
his
xu1
beard
*
yu3
7615 61.2
to share, partake, take part, participate in
shang4
5669 40.6
(a) higher, superior, better; uplifting
xing1
2753 13.3
54.T prosperity, increase; pleasures, enjoyments
22.3
Jiu San , 9 3rd (Zhi Gua 27: Yi, Hungry Mouth)
*
bi4
5027 22.0
22.4 ^ elegant, fancy, sumptuous ^
ru2
3137 03.2
22.3 so v looking, in appearance, -like
ru2
3149 85+14 43.3 ^ dripping (wet); to drip; drippy, moist
ru2
3137 03.2
22.4 so; as if, though; apparently, seeming v
*
yong3
7589 02.7
42.2 (with) last, prolong, endure, sustain (ed, ing)
zhen1
0346 01.0
persistence, resolve, commitment, firmness
ji2
0476 01.7
(is) promising, auspicious; good fortune
22.3x
Xiao Xiang (Fan Yao 27.3: dismissing appetites, ten years not functional)
S
yong3
(an) enduring
zhen1
persistence
zhi1
0935 02.0
...’s; has, holds
ji2
promise
*
zhong1
1500 01.3
in, by the end; at last, finally, eventually
che1
er2
tu2
yi4
fu2
cheng2
mo4
zhi1
ling2
4557
0935
4067
33.2
02.0
13.3
56.6x nobody, no one, none
^
one, this, him
29.T insult, degrade, deride, demean, mock (s) v
173
22.4
*
*
bi4
ru2
po2
ru2
bai2
Liu Si , 6 4th (Zhi Gua 30: Li, Arising)
5027 22.0
22.5 ^ elegant, fancy, sumptuous ^
3137 03.2
22.4 so v looking, in appearance, -like
5351 106+12 HL
^ (to be) (of) pure, clear, fair, silver white
3137 03.2
22.4 so; as if, though; apparently, seeming v
4975 106+0 22.6 (and, on) (a) white
4310 02.0
26.3 horse(man), steed, stallion
2042 124+10 61.6 ^winged, (to be) on wings, soaring, in flight
3137 03.2
30.4 as if, though; apparently, seeming
v
*
1820 03.2
25.0 (it, this) is not
38.6
3444 03.2
38.6 (a, an) assailant, adversary, enemy, robber
"
2360 03.2
38.6 (but) (a) marital, marriage-minded
"
3426 03.2
38.6 suitor, prospect, groom
"
22.4x
Xiao Xiang (Fan Yao 30.4: so suddenly, what a blaze, an ending, a waste)
S
liu4
six
si4
fourth
dang1
6087 05.6x
(is) appropriately, suitably, properly, rightly
wei4
7116 45.5
placed, positioned, situated, dignified
*
yi2
2940 16.4
33.6x (but) doubted, questioned; suspect
S
fei3
not
kou4
(an) adversary
hun1
(but) (a) marital
gou4
suitor
*
zhong1
1500 01.3
in, by the end; finally, eventually
23.5x
wu2
7180 01.3
(there is, are, will be) no
"
you2
7511 43+1
23.5x question, complaint, murmuring (s)
"
22.5
Liu Wu , 6 5th (Zhi Gua 37: Jia Ren, Family Members)
*
bi4
5027 22.0
22.6 adorned, dressed up, decorated, beautified
yu2
7592 02.6
amidst, among, in, beside; on
qiu1
1213 1+4
27.2 (the) hill(sides, tops), mounds, high places
yuan2
7731 31+10 HL
(and) (in) gardens, parks, orchards
*
shu4
5891 75+3
HL
(a, the, one’s) gift (bundle), present, offering
bo2
4979 50+5
HL
(of) silk(s)
jian1
0866 62+4
22.5 (is) (a, but a) meager, shabby, pitiful, scanty
jian1
0866 22.5
F
remnant, scrap; (and) insignificant, etc.
*
lin4
4040 03.3
embarrass, humiliate (ing, ed, ment, ion); ashamed
*
zhong1
1500 01.3
(but) in, by the end; at last, eventually
37.6
ma3
han4
ru2
fei3
kou4
hun1
gou4
ji2
0476
01.7
promising, auspicious, fortunate, hopeful
174
"
22.5x
Xiao Xiang (Fan Yao 37.5: sovereign draws near to family, do not worry)
S
liu4
six
wu3
fifth
zhi1
0935 02.0
...’s; has, holds
ji2
promise
*
you3
7533 01.6
there is, will be; (of) attain, find (ing)
26.4x
2434 12.6
26.4x enjoyment, rejoicing, happiness, joy
"
22.6
Shang Jiu , Top 9 (Zhi Gua 36: Ming Yi, Brightness Obscured)
*
bai2
4975 22.4
28.1 (plain) white; plain, simple, naked, easy
bi4
5027 22.0
F
adornment, dress, elegance
*
wu2
7180 01.3
23.3 (is) no; nothing; (is) not; without, with no
jiu4
1192 01.3
23.3 blame; (is) wrong; (a) mistake, (an) error) (s)
22.6x
Xiao Xiang (Fan Yao 36.6: not light, darkness, rise to sky, fall to earth)
S
bai2
plain white
bi4
elegance
wu2
is no
jiu4
mistake
*
shang4
the top
de2
6161 02.0
gains, attains, finds, achieves, grasps, learns
zhi4
0971 03.1x
(the, its) destination, goal, purpose, objective
xi3
22.m fan2
22.xg shi4
22.zg bu4
se4
1788
5812
5379
5445
120+11
184+5
02.2
139+0
complicated, intricate, prolific, troublesome, numerous
embellishment, adornment; pretense; false
without, no; instead of, rather than, lacking
worldly substance, body, sense, expression, countenance
175
23.M
BO1 (5337): DECOMPOSING
23.0 Gua Ci
Binary 000 001, Decimal 01
*
bo1
5337 18+8
23.1 decompose, break down, strip (ing) away
*
bu4
5379 02.2
(it) (is) not (much); will not be; nothing
li4
3867 01.0
worth(while), reward(ing), benefit(icial)
you3
7533 01.6
(to, in) have, find, take (ing) (on)
you1
wang3
23.T
P
*
*
P
*
S
*
S
*
bo1
bo1
rou2
bian4
gang1
bu4
li4
you3
you1
wang3
xiao3
ren2
chang2
shun4
er2
zhi3
zhi1
guan1
xiang4
jun1
zi3
shang4
xiao1
xi1
ying2
xu1
tian1
xing2
7519 02.0
7050 02.0
Tuan Zhuan
3133
5245
3268
02.T
49.5
03.T
2605
3097
0213
5935
1756
0939
0935
3575
2568
1715
6939
5670
2607a
2495
7474
2821
6361
03.5
01.2
07.5
02.T
06.2
04.T
02.0
20.0
152+5
01.3
01.3
09.6
11.T
46.6
08.1
46.3
01.5
2754
11.2
somewhere; (a) place, direction, purpose
to go, move towards; in going; ahead
decomposing
(is, means) stripping away
the flexible, gentle, yielding; flexibility
32.T changes, alters, transforms
the firm, strong, resolute; firmness
not
worthwhile
to have
somewhere
to go
(the) average, common, ordinary, lesser
ones, people, folk
prevail, grow, prosper, persist
comply, accept, respond, allow (ing, ance)
and (so, then); (along, together) with
stop, be still, remain, pause, check (ing)
them; (in, at, with) this; here
31.T look at, contemplate, study, examine
50.T (the) image, figure, symbol, sign, picture
(a, the) noble, worthy, honored
young one, heir, disciple
respects, values, appreciates, honors
46.6x dissolution, waning, decay, deterioration
36.5x (and) new growth, waxing, proliferation
(as) (over-) fullness, flow; surplus
31.X (and) emptiness, vacancy, lack, want
(and as) heaven’s, the sky’s, celestial
behavior, action, movement, progression
176
24.0
"
"
"
12.2
"
23.X
*
*
shan1
fu4
yu2
di4
bo1
Da Xiang
5630 17.6
1924 170+5
7643 05.X
6198 36.6
HL
25.T
(a, the) mountain
added, in addition; depends, (is) contingent
to; on, upon
(the) earth, ground, land
5337 23.0
decomposing
5669 40.6
(a, the) superior(s), lofty; those above
2932 04.1
accordingly, therefore, thus
2147 02.T
42.1x (is, are) generous, tolerant, genuine (to, with)
2520 57.2
(a, the) subordinate(s), lowly, those below
0026 02.0
32.4x (in, to) secure, ensure, confirm, settle (ing)
0275 40+3
HL
(a, their) place, position, base; dwelling (s)
23.1
Chu Liu , 1st 6 (Zhi Gua 27: Yi, Hungry Mouth)
*
bo1
5337 23.0
23.2 depriving, stripping, abridging, reducing
chuang2
1459 90+4
23.2 (the) bed, couch, divan, platform +
yi3
2932 04.1
of (the use of); by (taking)
zu2
6824 157+0 50.4 (the, its) legs, support, basis, stand, footing
*
mie4
4485 140+11 23.2 (to) dismiss, disregard, ignore, disdain (such) 23.2
zhen1
0346 01.0
persistence, loyalty, steadfastness, truth
23.2
xiong1
2808 03.5
(is) unfortunate, ill-omened; has pitfalls
"
23.1x
Xiao Xiang (Fan Yao 27.1: forsake spirit tortoise, look at me, hang mouth)
S
bo1
depriving
chuang2
(the) bed
yi3
of
zu4
(its) legs
*
yi3
2932 04.1
thereby, in order; (as) (a, the) way, means
mie4
4483 21.1
28.X to cover (up), hide, bury, do away with
xia4
2520 57.2
the lowly, humble, subordinate, inferior
23.2
Liu Er , 6 2nd (Zhi Gua 04: Meng, Inexperience)
*
bo1
5337 23.0
23.3 depriving, stripping, abridging, reducing
chuang2
1459 23.1
23.4 (the) bed, couch, divan, platform +
yi3
2932 04.1
of (the use of); by (taking)
bian4
5240 160+9 13.X (the, its) frame, context, distinction(-iveness)
*
mie4
4485 23.1
F
(to) dismiss, ignore, disdain (ing) (such)
23.2
zhen1
0346 01.0
persistence, loyalty, steadfastness, truth
27.3
xiong1
2808 03.5
(is) unfortunate, ill-omened; has pitfalls
"
*
shang4
yi3
hou4
xia4
an1
zhai2
177
23.2x
Xiao Xiang (Fan Yao 04.2: embrace inexperience, involve women, household)
S
bo1
depriving
chuang2
(the) bed
yi3
of
bian4
(its) frame
*
wei4
7114 48.0
still not, short of, shy of, without, before
you3
yu3
7533 01.6
finding, having, achieving, given; being
7615 61.2
cooperation, backing; help, support (ed)
23.3
Liu San , 6 3rd (Zhi Gua 52: Gen, Stillness)
*
bo1
5337 23.0
23.4 depriving, curtailing, abridging, cutting back
zhi1
0935 02.0
itself; oneself, one’s own; here; this
wu2
7180 01.3
23.5 is not, no; is without; avoids, escapes
jiu4
1192 01.3
24.0 blame; wrong; (a) mistake, (an) error (s)
23.3x
Xiao Xiang (Fan Yao 52.3: setting those restrictions, rigors choke the heart)
S
bo1
curtailing
zhi1
itself
wu2
is not
jiu4
(a) mistake
*
shi1
5806 08.5
let go of, forgo, give up, relinquish (ing)
shang4
5669 40.6
(the) high, superior, above
52.T
xia4
2520 57.2
(and) (the) low, subordinate, below
"
23.4
Liu Si , 6 4th (Zhi Gua 35: Jin, Expansion)
*
bo1
5337 23.0
23.6 depriving, stripping, abridging, reducing
chuang2
1459 23.1
57.2 (the) bed, couch, divan [of complacency]
yi3
2932 04.1
of (the use of); by (taking); for
fu1
1958 21.2
38.5 (the, its) flesh, skin, meat [its occupant]
*
xiong1
2808 03.5
unfortunate, ill-omened, ominous, brutal
23.4x
Xiao Xiang (Fan Yao 35.4: advance like a rodent, persistence is dangerous)
S
bo1
stripping
chuang2
(the) bed
yi3
for
fu1
(its) flesh
*
qie4
0811 18+2
HL
carving, cutting, slicing; pressing; urgently
jin4
1061 162+4 HL
near, close (to, by)
zai1
6652 24.6
25.6x disaster, calamity, crisis, injury, suffering
23.5
Liu Wu , 6 5th (Zhi Gua 20: Guan, Perspective)
*
guan4
3566 154+5 HL
(a) string(line), line, thread; [suc-, pro- cession]
yu2
7668
195+0
44.2
of fish(es); [prosperous, contented people]
178
*
*
yi3
gong1
ren2
chong3
wu2
bu4
2932
3705
3097
1534
7180
04.1
40+7
01.2
40+16
01.3
by (way, means) of; through, with; due to
(the) palace, (large, upper class) household
occupants’, inhabitants’, personnel’s, staff’s
07.2x sponsorship, kindness, favor, esteem*+
24.0 without; (there is) nothing
28.2
47.3
5379 02.2
doubt; (that) (is) not; (which) cannot be
"
3867 01.0
worthwhile, (turned to) advantage(ous)
"
23.5x
Xiao Xiang (Fan Yao 20.5: observing our own lives, noble does no harm)
S
yi3
by way of
gong1
(the) palace
ren2
inhabitants’
chong3
sponsorship
*
zhong1
1500 01.3
in, at, the end; an end(ing), outcome
39.2x
wu2
7180 01.3
no; without, with no
"
you2
7511 22.4x
26.2x complaints; flaws, faults; errors, mistakes
"
23.6
Shang Jiu , Top 9 (Zhi Gua 02: Kun, Accepting)
*
shuo4
5815 112+9 39.6 (the) ripe, plump, large (est); (over)ripe
guo3
3732 75+4
04.X fruit (realization, conclusion, outcome, result)
bu4
5379 02.2
is not; will not be; avoids, escapes; goes unshi2
5810 05.5
26.0 (being) eaten, consumed, fed upon; food
*
jun1
1715 01.3
(a, the) noble, worthy, honored
zi3
6939 01.3
young one, heir, disciple
de2
6161 02.0
gains, finds, occupies, receives, claims
yu2
7618 07.3
26.2 support, basis, ground, transport, carriage
*
xiao3
2605 03.5
(as, while) (the) average, common, petty
33.4
ren2
3097 01.2
ones, folk, people
"
bo1
5337 23.0
58.5 (are) deprived of; tear down, scavenge, loot
lu2
4158 53+16 HL
(their)(own) hovels, shacks, shanties, slums*
23.6x
Xiao Xiang (Fan Yao 02.6: dragons war in wilds, bleeding indigo and golden)
S
jun1
(a, the) noble
zi3
young one
de2
gains
yu2
ground
*
min2
4508 03.1x
(the) people, public, multitude; humanity
suo3
5465 06.1
(are) those who; (is) that which; serve (to, as)
zai4
6653 09.6
F
convey, uphold (s) (one) ; (the) conveyance
S
xiao3
(as) (the) common
li4
ren2
bo1
lu2
people
tear down
(their own) shacks
179
*
zhong1
bu4
ke3
yong4
23.xg heng1
ze2
jin4
*
qiong2
23.zg lan4
1500
5379
3381
7567
2099
6746
1082
1247
3794
01.3
02.2
02.3
01.1
01.0
04.0
108+9
02.6x
86+17
in, at, by the end; eventually, finally
(they, these) (are) not, un-. illfit, suited, adapted (to, for); calling for
(be) use, employ(ment) (ed); helpful
fulfillment, satisfaction, success, completion
and consequent; and then, as a result
extremity, exhaustion, an end(ing); used up
exhaustion, extremity; (a, the) far, upper limit
overripeness, rot, decay, compost; overcooked
180
55.3x
"
"
"
24.M
24.0
*
*
*
*
*
*
*
24.T
P
*
P
*
FU4 (1992): RETURNING
Gua Ci
fu4
1992 06.4
24.0
heng1
2099 01.0
chu1
1409 05.4
ru4
3152 03.3
wu2
7180 01.3
24.0
ji2
0492 16.5
peng2
5054 02.0
31.4
lai2
3768 05.6
wu2
7180 01.3
24.1
jiu4
1192 01.3
24.3
fan3
1781 09.3
fu4
1992 06.4
24.0
qi2
0525 02.6
dao4
6136 09.1
01.T
qi1
0579 1+1
51.2
ri4
3124 01.3
30.3
lai2
3768 05.6
29.3
fu4
1992 06.4
24.1
li4
3867 01.0
you3
7533 01.6
you1
7519 02.0
wang3
7050 02.0
Tuan Zhuan
fu4
heng1
gang1
3268 03.T
fan3
dong4
6611 47.6
er2
1756 06.2
yi3
2932 04.1
shun4
5935 02.T
xing2
2754 11.2
shi4
5794 62.6
yi3
2932 04.1
chu1
ru4
wu2
ji2
Binary 100 000, Decimal 32
returning, resuming, renewal, coming back
fulfillment, satisfaction, success, completion
exit, depart, go (ing) out
(and, or) enter, arrive, come (ing) in
without, with no, have(ing) no, regardless of
anxiety, affliction, distress; urgency, haste
(a, the) companion, friend, ally, associate (s)
arrive, come (forward), approach, appear
without, with no; (and) nothing
blame, fail(ure); (is) wrong
turn, come (ing) around; reversal, revision (s)
(and, to) return; renewal; come (ing) back
(is, to, for) the, one’s (own)
way, course, path, process, principle, truth
(on) (the) seventh
day
brings (about), prompts, invites; comes
return, renewal, recovery
worth(while), reward(ing), benefit(icial)
25.0
(to) have, find, take (ing) on; (if) there is
"
somewhere; (a) place, direction, purpose
"
to go, move towards; in going; ahead
"
returning
(is, means) fulfillment
the firm, strong, resolute; firmness
comes back around
(being) active, energetic, moving, dynamic
and (then), while
using, utilizing, making use of
response, compliance, acceptance
to proceed, advance, (make) progress
(and) so it is; this is
that;
how, why
exiting
(and) entering
(are) without
anxiety
181
30.T
"
*
P
*
*
P
*
P
24.X
*
*
*
peng2
lai2
wu2
jiu4
fan3
fu4
qi2
dao4
qi1
ri4
lai2
fu4
tian1
xing2
li4
you3
you1
wang3
gang1
chang2
fu4
qi2
jian4
tian1
di4
zhi1
xin1
hu1
lei2
zai4
di4
zhong1
fu4
xian1
wang2
yi3
(and) (that) companions
arrive
without
fail
turning around
6361
2754
01.5
11.2
3268
0213
03.T
07.5
0525 02.6
0860 01.2
6361 01.5
6198 36.6
0935 02.0
2735 29.0
2154 03.T
Da Xiang
4236 03.T
6657 01.2
6198 36.6
1504 03.3
1992 06.4
2702 02.0
7037 02.3
2932
04.1
(and) returning
is the
way
(the) seventh
day
brings
return
(as) heaven, higher nature, the sky
behave, act, move, progress, advance (s)
worthwhile
to have
somewhere
to go
the firm, strong, resolute; firmness
prevails, endures, persists, prospers, grows
(in) returning
one; (there) is, may be, might be; one may
see(n), perceive(d) (s); observe, meet
heaven, the sky;
^^heaven
(and) (the) earth, ground; ^^(and) earth
...’s;
^
of v
heart, center, core, nature; (the) heart v v
...!
01.X
"
(the) thunder
is, dwells, lives, resides, lies
^
(the) earth, ground, land
inside, within, in the midst of v
(to) return
the ancient, early, original, former [founding] 25.X
sovereigns, kings, rulers, [fathers]
"
accordingly, therefore, thus
182
"
*
*
24.1
*
*
*
zhi4
ri4
bi4
guan1
shang1
lu3
bu4
xing2
hou4
bu4
xing3
fang1
bu4
yuan3
fu4
wu2
zhi1
hui3
yuan2
ji2
24.1x
S
bu4
yuan3
zhi1
fu4
*
yi3
xiu1
shen1
24.2
*
xiu1
fu4
*
ji2
24.2x
S
xiu1
fu4
zhi1
ji2
0982
3124
5092
3571
5673
02.1
01.3
169+3 HL
169+11 HL
58.4
F
^(the) (winter) solstice (most extreme day)
(on) (the) day (of) v
closed, shut, locked, barred, blocked (up)
(the) frontier (,) pass gates
(the) merchants, traders, dealers
4286 56.0
F
(and) (the) travelers, wanderers, strangers
5379 02.2
did, could, would not
2754 11.2
move, go, travel, wander (about); proceed
2144 11.X
44.X rulers, sovereigns, leaders
5379 02.2
did, would not
5744 20.X
51.X study, examine, inspect, visit
1802 02.2
30.X (the) quarters, regions, domains, boundaries
Chu Jiu , 1st 9 (Zhi Gua 02: Kun, Accepting)
5379 02.2
(it is) not (being); no
7734 162+10 04.4x far; (a) distant; far (away, removed) from
1992 06.4
24.2 (to) return(ing); renewal, recovery
7180 01.3
24.3 (there is) nothing; (with) no, without
24.5
0952 113+5 29.5 worthy (of);
respectable; need for
2336 01.6
24.5 regret(s); remorse, contrition; repenting
24.5
7707 01.0
most, supremely; excellent, outstanding
26.4
0476 01.7
promising, fortunate; promise, opportunity "
Xiao Xiang (Fan Yao 02.1: walking on frost, hardened ice is the outcome)
nothing
distant
0935 02.0
(in, about, to, with) this, such
(a) return
2932 04.1
(a, the) way, means; use, apply; how
2795 130+7 39.X to restore, refine, regulate, trim, cultivate
5718 52.0
37.6x (a, one’s) life, self, being, living, person
Liu Er , 6 2nd (Zhi Gua 19: Lin, Taking Charge)
2786 12.5
14.X (be) content, resigned; happy, glad, quiet (ly)
1992 06.4
24.3 to return, come (ing) back, home; for renewal
0476 01.7
promising, auspicious, timely, hopeful
Xiao Xiang (Fan Yao 19.2: united in commitment, promising in every way)
contentment
(in) return
0935
02.0
has, holds, leads to
promise
183
*
24.3
*
yi3
xia4
ren2
pin2
fu4
2932 04.1
with, through; using, applying; for (the)
2520 57.2
humble, lowly; those below, subordinates
3099 9+2
HL
compassion, fellow-feeling, humanity, love
Liu San , 6 3rd (Zhi Gua 36: Ming Yi, Brightness Obscured)
5275 181+7 57.3 repeated, frequent (ly); insistent, pressing
1992 06.4
24.4 return(s, ing), renewal, recovery
3906 03.3
difficult(y), hard, harsh, troublesome; a grind
7180 01.3
24.5 (but) no; not; nothing;
no ^ (is) done
1192 01.3
25.4 blame; (is) wrong; (a) mistake(s); v harm v
24.3x
Xiao Xiang (Fan Yao 36.3: hunt captures great leader, no call for haste)
S
pin2
repeated
fu4
returns
zhi1
0935 02.0
...’s; has (its); holds
li4
(its) difficulties
*
yi4
3002 05.2
deserving, warranting, meriting, due
wu2
no
jiu4
blame
24.4
Liu Si , 6 4th (Zhi Gua 51: Zhen, Arousal)
*
zhong1
1504 03.3
37.2 balanced (in); ^ in the middle; mid/half(way)
xing2
2754 11.2
24.6 action, conduct; go, walk (ing)
v
du2
6512 94+13 43.3 (^) (all) alone, solitary, separate, by oneself
fu4
1992 06.4
24.5 (to, in) return(ing) (v) ; renewal, recovery
24.4x
Xiao Xiang (Fan Yao 51.4: the shock is followed by muddledness)
S
zhong1
^ in the middle
xing2
walking
v
du2
(all) alone
fu3
(in) return
*
yi3
2932 04.1
in order, thus, thereby, so as to, in this way
cong2
6919 02.3
to follow, pursue; attend, adhere to
dao4
6136 09.1
(a, the) way, course, path, principle, truth
24.5
Liu Wu , 6 5th (Zhi Gua 03: Zhun, Rallying)
*
dun1
6571 19.6
52.6 honest, authentic, genuine, earnest (ly)
fu4
1992 06.4
24.6 return(ing), coming back; renewal, recovery
*
wu2
7180 01.3
25.0 no; without, with no; regardless of
hui3
2336 01.6
31.4 regret(s), remorse, repentance
24.5x
Xiao Xiang (Fan Yao 03.5: collecting one’s riches, persist in right amount)
S
dun1
honest
*
*
li4
wu2
jiu4
fu4
wu2
hui3
return
with no
regrets
184
42.3
"
31.5
"
*
24.6
*
zhong1
yi3
zi4
kao3
1504 03.3
concentrating, centered, balanced, tempered
2932 04.1
in order, thus, thereby; for the sake, purpose
6960 05.4
^ oneself; (of) self3299 10.6
F
to examine v; examination, scrutiny, study
Shang Liu , Top 6 (Zhi Gua 27: Yi, Hungry Mouth)
mi2
4450 02.0
F
(a, too) lost, missed, confused, deluded
1992 06.4
38.1 (to) return, come back; renewal, recovery
*
2808 03.5
unfortunate, ominous; misfortune, failure
*
7533 01.6
there is, will be; one has, will have
6652 86+3
25.3 calamity, disaster, misery, suffering
62.6
5741 06.2
25.0 (and) injury, grave error, blunder (s); suffering "
*
7567 01.1
(if, where, when) used. applied; trying
2754 11.2
25.3 to move, advance, march, conduct, deploy
15.6
5760 07.0
F
(a, an, the) militia, army, military; militarily "
*
1500 01.3
(then) in the end, eventually, ultimately
7533 01.6
there will be; one will have
5943 01.2
(a) great, major, complete, crucial
4866 66+7
05.3x defeat, destruction, ruin, failure
*
2932 04.1
for, (extending) to; reaching (both); visiting
0525 02.6
one’s (own)
3738 07.6
42.4 domain, country, state, territory
1715 01.3
(and) (its) nobility, leaders, sovereign(ty)
2808 03.5
(with) misfortune, adversity, failure, misery
*
0982 02.1
40.3 even;
reaching, extending; as long, much
7592 02.6
in, for, after; across, over;
as
5807 03.2
27.3 ten
4711 03.2
27.3 years, harvests
5379 02.2
without, with no; no; not; (of) in-, un3320 04.2
41.5 ability; able, capable, competent
0352 09.6
27.2 (to, of) campaign, go boldly, advance (ing)*
24.6x
Xiao Xiang (Fan Yao 27.6: at the source of appetite, brutal but promising)
S
mi2
(a, the) lost
fu4
return
zhi1
0935 02.0
...’s; has; comes, leads to
xiong1
misfortune
*
fan3
1781 09.3
37.6x the opposite, reverse (of), perverting; against
jun1
(a, the) noble, worthy, honorable; leader’s
fu4
xiong1
you3
zai1
sheng3
yong4
xing2
shi1
zhong1
you3
da4
bai4
yi3
qi2
guo2
jun1
xiong1
zhi4
yu2
shi2
nian2
bu4
ke4
zheng1
dao4
6136
09.1
way, course, path, principle, truth
185
24.xc de2
zhi1
ben3
*
xiao3
er2
bian4
yu2
wu4
*
yi3
zi4
zhi1
24.xg fan3
24.zg fan3
6162
0935
5025
2605
1756
5240
7643
7209
2932
6960
0932
1781
1781
06.3
02.0
28.T
03.5
06.2
23.2
05.X
01.T
04.1
05.4
19.5
09.3
09.3
character, virtue
...’s
root, source, beginning, foundation
small, little, modest [seed-like]
and yet; but also
distinguished, distinct; discerning
among, amidst; with respect to
things, creatures, entities, beings, matters
uses, makes use of, employs
inherent, natural, spontaneous, original
wisdom, understanding, knowing
turning around, reversal, reversion
turning around, reversal, reversion
186
25.M
25.0 Gua Ci
*
wu2
wang4
*
yuan2
heng1
*
*
*
25.T
P
*
*
*
li4
zhen1
qi2
fei3
zheng4
you3
sheng3
bu4
li4
you3
you1
wang3
wu2
wang4
gang1
zi4
wai4
lai2
er2
wei2
zhu3
yu2
nei4
dong4
er2
jian4
gang1
zhong1
er2
ying4
WU2 WANG4 (7180,7035): WITHOUT PRETENSE
Binary 100 111, Decimal 39
7180 01.3
25.1 without, with no, having no
7035 38+3
25.1 pretense, presumption; falseness, guile
7707 01.0
most; first-rate, supreme, excellent
2099 01.0
3867 01.0
0346 01.0
0525 02.6
1820 03.2
0351 77+1
7533 01.6
5741 06.2
5379 02.2
3867 01.0
7533 01.6
7519 02.0
7050 02.0
Tuan Zhuan
3268
6960
7001
3768
1756
7059
1336
7643
4766
6611
1756
0854
3268
1504
1756
03.T
05.4
08.4
05.6
06.2
04.6
02.0
05.X
08.2
47.6
06.2
01.X
03.T
03.3
06.2
7477
02.T
30.6
01.T
25.6
51.T
32.T
26.T
46.0
fulfilling; fulfillment, satisfaction, success
"
(it is) worthwhile, rewarding, beneficial
26.0
(to) persist, (be) loyal, dedicated, steadfast "
(if, for) one (who), those, someone
(is) without, devoid of; not (being); never
uprightness, integrity, ethics; upright, true
(there) will (be); has, have; will find
suffering, distress, injury; grave error, consequences*
(and) (it is) not (much); will not be; nothing
worth(while), reward(ing), benefit(icial)
25.2
(to, in) have, find, take (ing) on
"
somewhere; (a) place, direction, purpose
"
to go, move towards; in going; ahead
"
without
pretense
the firm, strong, resolute; firmness
^ from, out of
^ (the) beyond, outside; without
come, arrive, arise, approach, appear (s) v
and (so, thus, then), then, while
assume, adopt, become, effect, act (s, ing) as
mastery, command, authority; master, leader
on, over, of, within, with respect to
(the) inside, internal, inner, interior
energy, movement, action, impetus
and, (along, together) with
lasting vigor, strength, ardor, robustness
the firm, strong, resolute; firmness
(is) central, balanced, in the middle
and (also)
(cor)responds(ive), resonates(ant)
187
42.2x
"
"
45.T
"
"
"
*
*
S
*
*
*
*
*
25.X
*
*
da4
heng1
yi3
zheng4
tian1
zhi1
ming4
qi2
fei3
zheng4
you3
sheng3
bu4
li4
you3
you1
wang3
wu2
wang4
zhi1
wang3
he2
zhi1
yi3
tian1
ming4
bu4
you4
xing2
yi3
zai1
tian1
xia4
lei2
xing2
wu4
yu3
wu2
wang4
5943
01.2
2932
04.1
6361
01.5
0935
4537
02.0
06.4
0935
02.0
2109 09.1
0935 02.0
2938 05.T
6361 01.5
4537 06.4
5379 02.2
7543 14.6
2754 11.2
2938 05.T
6650 01.T
Da Xiang
6361 01.5
2520 57.2
4236 03.T
2754 11.2
7209
7615
7180
7035
01.T
61.2
01.3
25.0
great, major, complete, much
fulfillment
(is, comes) by way of, according to, serves
integrity
heaven, the sky, celestial
...’s; has (its)
(a, the) higher law, order; charge, mandate
for one
without
integrity
there will be
suffering
(and) not much
reward
in having
somewhere
to go
(while) without
pretense
...’s, has (its); there is, will be; leads to
(forward) progress
28.5x (and) how, why, what
is this, is it
so?; ...?
heaven’s, the sky’s, the celestial
higher law, order; charge, mandate
is not; does not; cannot be
41.5x assist(ance), protect(ion); succor, a shield
(but, it is) movement, progression, conduct
itself, alone, as such, in truth, period
...!
^
heaven, the sky
below, beneath, under v
(^) (the) thunder
moves (v); acts, sets forth, (is) on the move
(the) beings, creatures, entities; creation
collaborate, interact, take part, participate
without
pretense
188
49.T
"
"
"
*
xian1
wang2
yi3
mao4
dui4
shi2
yu4
wan4
wu4
25.1
*
wu2
wang4
wang3
ji2
25.1x
S
wu2
wang4
zhi1
wang3
*
de2
zhi4
25.2
*
bu4
geng1
huo4
*
bu4
zi1
yu2
*
ze2
li4
you3
you1
wang3
25.2x
S
bu4
geng1
huo4
*
wei4
fu4
2702
7037
2932
4580
6562
02.0
02.3
04.1
140+5
41+11
HL
HL
the ancient, early, original, former, [founding] 59.X
sovereigns, kings, rulers, [fathers]
"
accordingly, therefore, thus
"
prospered, flourished, thrived, developed
according to, consistent with, by, as befit
5780 54.4
(the) season, time, occasion, opportunity
7687 53.3
F
(and) nurtured, nourished, fostered
7030 01.T
(the) myriad, ten thousand; all of
27.T
7209 01.T
beings, creatures, things; creation
"
Chu Jiu , 1st 9 (Zhi Gua 12: Pi, Separating)
7180 01.3
25.3 without, with no, having no
7035 25.0
25.3 pretense, presumption; falseness, guile
7050 02.0
to go (forth, forward), advance, proceed
0476 01.7
(is) promising, auspicious, opportune, timely
Xiao Xiang (Fan Yao 12.1: pulling up grass roots, with another cluster)
without
pretense
0935 02.0
...’s; has; leads, comes to
advance
6161 02.0
find, learn, discover, gain, get, attain (ing)
0971 03.1x
(is) (a, the) purpose, intent(ion), focus, aim, will
Liu Er , 6 2nd (Zhi Gua 10: Lu, Respectful Conduct)
5379 02.2
(when, where, if) not, without, there is no
3343 127+4 HL
ploughing, tilling
2207 115+14 HL
(to, the) harvest, reap, yield, cut
5379 02.2
(and) (when, where, if) not, without
6932 140+8 HL
clearing, breaking new ground, soil
7606 102+7 HL
(in, for) established, cultivated (third year) fields
6746 04.0
30.3 then; in due order, consequently (it is)
3867 01.0
worth(while), reward(ing), benefit(icial)
26.3
7533 01.6
(to) have, find, take (ing) on; (if) there is
"
7519 02.0
somewhere; (a) place, direction, purpose
"
7050 02.0
to go, move towards; in going; ahead
"
Xiao Xiang (Fan Yao 10.2: treading level, easy path, obscure one persists)
not
ploughing
7114
1952
48.0
09.5
to harvest
no ^ now, yet;
not yet, still not
46.6x v riches, abundance, prosperity v; wealthy
189
25.3
*
*
wu2
wang4
zhi1
zai1
huo4
Liu San , 6 3rd (Zhi Gua 13: Tong Ren, Fellowship With Others)
7180 01.3
25.4 (one) without, with no, having no
7035 25.0
25.5 pretense, presumption; falseness, guile
0935 02.0
(still, yet) has, holds (its); comes to
6652 24.6
25.3 misfortune, calamity, adversity, accident (s)
2402 01.4
32.2 (as) (when) somebody, someone; sometimes
2458 12.5
44.1 tethers, ties up; tethering, tying up
0935 02.0
one’s, that; his, her, their
4737 93+0
26.4 ox, cow, cattle (and)
*
2754 11.2
25.6 ^on the move; ^
3097 01.2
(the) one v; } (is, means) (a, the) drifter
0935 02.0
has; ...’s
6161 02.0
(a, an, the) find, gain, catch, acquisition
*
3037 06.2
35.6 (and) (is) (a, the) town, village, community
3097 01.2
inhabitant, member, resident (s); people, folk
0935 02.0
...’s; ... s’; has, have; come to
6652 24.6
56.1 (a, the) calamity, misfortune, adversity, crisis
25.3x
Xiao Xiang (Fan Yao 13.3: caching weapons, climbing hills, 3 years without)
S
xing2
^
ren2
} (the) drifter’s
de2
gaining
niu2
(the) ox
*
yi4
(is) (the) town
ren2
folk’s
zai1
disaster
25.4
Jiu Si , 9 4th (Zhi Gua 42: Yi, Increasing)
*
ke3
3381 02.3
27.5 inviting; asking, calling for; may there be
41.0
zhen1
0346 01.0
persistence, determination, loyalty, truth
"
*
wu2
7180 01.3
25.5 (is) no, not, nothing; avoids
jiu4
1192 01.3
27.4 wrong; (a) mistake, (an) error (s)
25.4x
Xiao Xiang (Fan Yao 42.4: advise prince to follow, perform reliably)
S
ke3
prescribing
zhen1
loyalty
wu2
is not
jiu4
(a) mistake
*
gu4
3450 31+5
33.2x certainly, firmly, surely, decidedly
42.3x
you3
7533 01.6
assume, presume; take ^for granted
"
xi4
zhi1
niu2
xing2
ren2
zhi1
de2
yi4
ren2
zhi1
zai1
zhi1
0935
02.0
this;
190
v this
v
"
25.5
*
*
Jiu Wu , 9 5th (Zhi Gua 21: Shi He, Biting Through)
7180 01.3
25.6 (one) without, with no, having no
7035 25.0
25.6 pretense, presumption; falseness, guile
0935 02.0
(still, yet) has, gets, holds (its); comes to
0492 16.5
33.3 illness, dis-ease, ill, ailment, affliction (s); ill
wu2
wang4
zhi1
ji2
wu4
7208 01.1
do not, don’t, never; avoid; permit no
7501 140+15 HL
medicate, drug; medicine(s), medication
7533 01.6
to attain, find, bring (about), gain
41.4
2434 12.6
41.4 happiness, enjoyment, well-being
"
25.5x
Xiao Xiang (Fan Yao 21.5: biting into dried meat, finding yellow metal)
S
wu2
lack of
wang4
pretense
zhi1
(is) itself
yao4
(is) (the) medicine
*
bu4
5379 02.2
(it, this) (does) not (even); is no; not much
ke3
3381 02.3
ask, call(ing) for; invite; indicate, [prescribe]
shi4
5798 149+6 HL
(an) experiment, test, trial (s); testing, proving
25.6
Shang Jiu , Top 9 (Zhi Gua 17: Sui, Following)
*
wu2
7180 01.3
25.6 (even, when) without, with no, having no
wang4
7035 25.0
F
pretense(tions), presumption; falseness, guile
xing2
2754 11.2
(but, yet) advance, progress, activity, going
you3
7533 01.6
brings (about), becomes, has, finds
sheng3
5741 06.2
51.3 suffering, distress, error, injury, evil consequence
*
wu2
7180 01.3
27.3 (this is) no, not; (this) lacks, has no
27.3
you1
7519 02.0
(a) direction, purpose; an aim, orientation
"
li4
3867 01.0
with merit, of value, with rewards
"
25.6x
Xiao Xiang (Fan Yao 17.6: seize and bind them, sovereign offers sacrifice)
S
wu2
without
wang4
pretense
zhi1
0935 02.0
...’s
xing2
behavior
*
qiong2
1247 02.6x
extremity, going to the limit, going too far
zhi1
0935 02.0
has, holds; comes, leads, extends to
zai1
6652 24.6
26.1x disaster, crisis, calamity, suffering, injury
yao4
you3
xi3
25.m wu2
meng4
25.xg ke3
chu4
25.zg zai1
7180
4428
3381
1412
6652
01.3
39+5
02.3
09.0
24.6
with no, without, not
leading, pressing forward; first; being rude, rough
inviting, welcoming, suggesting, calling for
cultivation, nurture, care; restraint
accident, crises, adversity, divine judgment
191
26.M
26.0 Gua Ci
*
da4
chu4
*
li4
zhen1
*
*
*
26.T
P
*
*
*
P
*
*
bu4
jia1
shi2
ji2
li4
she4
da4
chuan1
da4
chu4
gang1
jian4
du3
shi2
hui1
guang1
ri4
xin1
qi2
de2
gang1
shang4
er2
shang4
xian2
neng2
zhi3
jian4
da4
zheng4
DA4 CHU4 (5943,1412): RAISING GREAT BEASTS
Binary 111 001, Decimal 57
5943 01.2
^ great, large ^; large, big, major
1412 09.0
30.0 raising v beasts; concerns, cares
3867 01.0
(it is) worthwhile, rewarding, beneficial
0346 01.0
5379 02.2
0594 04.2
5810 05.5
0476 01.7
3867 01.0
5707 05.0
5943 01.2
1439 05.0
Tuan Zhuan
3268
0854
6514
5821
2323
3583
3124
2737
0525
6162
3268
5669
1756
5670
2671
4648
0939
0854
0351
37.0
36.1
27.5
27.5
30.0
to be persistent, determined, resolved, resolute "
(but) no, less; avoid, (doing) without; to not
^ at home; family, home, household
dine, eat (ing); meals, fare (v)
(is) promising, auspicious, opportune, timely
(it is) worthwhile, rewarding favorable
27.6
to cross, ford, ferry, venture, experience
27.5
(the) great, big, major
"
stream, river, current, water (s)
"
^ great
^
raising v beasts
03.T
the firm, strong, resolute; firmness
01.X
26.T (is) persevering, tenacious, strong, dynamic
118+10 HL
reliable, solid, staunch; established, serious
27.0
39.4x (and) substantial, genuine, real, honest
159+8 HL
resplendent, splendid, glowing, bright, light
05.0
(and) exemplary, honorable, distinguished
01.3
(a, the) daily; each, every day
69+9
HL
improvement, renewal, upgrades (ing)
02.6
(of) the, such; one’s, its (own)
06.3
character, virtue, merit, worth
03.T
the firm, strong, resolute; firmness
40.6
(a)rises, ascends; (is) raised, elevated, lifted
06.2
and (so, thus, then)
09.6
honors, respects, values, exalts, esteems
08.4x
26.T excellence, merit, skill; (the) worth(y), able
10.3
(cap)ability, competence, skill; (the) ability, power
04.T
(and) restraint, poise, stability; to stop, rest
01.X
43.T persevere, empower; (with) strength, vigor, power
greatness
25.0
(is, means) uprightness, integrity, rectitude
192
P
*
P
*
26.X
*
*
*
*
26.1
*
*
bu4
jia1
shi2
ji2
yang3
xian2
li4
she4
da4
chuan1
ying4
hu1
tian1
tian1
zai4
shan1
zhong1
da4
chu4
jun1
zi3
yi3
duo1
shi2
qian2
yan2
wang3
xing2
yi3
chu4
qi2
de2
you3
li4
li4
yi3
7254
04.T
27.T
2671
08.4x
27.T
to not
^ at home
dine v
(is) promising
to nourish, foster, cultivate, nurture, develop
excellence, merit, skill; (the) worth(y), able
(it is) worthwhile
to cross
(the) great
stream
to (cor)respond, reciprocate, resonate
with, in, to
heaven, higher nature; the sky, celestial
7477 02.T
2154 03.T
6361 01.5
Da Xiang
6361 01.5
heaven, the sky
6657 01.2
(is, dwells, lies) in, inside, within, present
5630 17.6
^
(a, the) mountain
1504 03.3
(in) the center, middle, midst, heart, core of v
5943 01.2
^ great
^
1412 09.0
raising v beasts
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
makes use of, utilizes, applies, considers
6416 15.X
F
(a, an) plentiful, abundant, large store of
5825 149+12 HL
(recorded) knowledge, learning, experience +
0919 08.5
39.T (of) early, prior, precedent, previous
7334 05.2
word, idea, speech, discussion, argument (s)
7050 02.0
(and) former, bygone, past, previous, prior
2754 11.2
progress, conduct; endeavor, practice, act, deed (s)
2932 04.1
with which, therewith, thereby, in order
1412 09.0
to train, develop, cultivate, attend to, nurture
0525 02.6
the, this, such; one’s (own), his, her,
6162 06.3
character, virtue, merit, worth, quality, power
Chu Jiu , 1st 9 (Zhi Gua 18: Gu, Detoxifying)
7533 01.6
(this, things) will get, become; there will be
3906 01.3
hard(ship), harsh(ness), severe(ity); serious
3867
2930
01.0
49+0
49.0
worthwhile, rewarding, beneficial, better
(to) desist; end, stop, quit (doing) (this)
193
26.1x
S
you3
li4
li4
yi3
*
bu4
Xiao Xiang (Fan Yao 18.1: correcting father, the young one questions)
(this) will get
harsh,
worthwhile
to quit
5379 02.2
(and) not; to not; to avoid; instead of
1779 05.1x
58.T charge, crash, rush into; provoke (ing)
6652 24.6
33.1x (a) calamity, crisis, disaster; adversity
26.2
Jiu Er , 9 2nd (Zhi Gua 22: Bi, Adornment)
*
yu2
7618 07.3
26.3 (a, the) carriage, wagon, sedan
shuo1
5939 04.1
33.2 (is) relieved, deprived of; (with) ^ removed
fu4
1997 159+9 34.4 (its) axle strut, housing, bracket, mount (s) (v)
26.2x
Xiao Xiang (Fan Yao 22.2: adorning his beard)
S
yu2
(a) carriage
shuo1
relieved of
fu4
(its) axle mounts
*
zhong1
1504 03.3
(in) the middle, center, balance
wu2
7180 01.3
(is, &) not, without; (there is, would be) no
you2
7511 22.4x
39.2x to be blamed, at fault, in error; blame, fault
26.3
Jiu San , 9 3rd (Zhi Gua 41: Sun, Decreasing)
*
liang2
3941 138+1 54.5 (a) fine, good, desirable; (an) excellent
ma3
4310 02.0
35.0 horse, steed
zhu2
1383 162+7 27.4 gives chase, follows a lead, pushes, pursues
*
li4
3867 01.0
worth, meriting, warranting, rewarding
36.0
jian1
0834 11.3
34.6 difficult, hard, laborious, wearying
"
zhen1
0346 01.0
persistence, determination, resolve, focus
"
*
ri4
3124 01.3
30.3 daily, each day, every day (see Source Text notes)
xian2
2679 169+4 37.1 training, discipline; (more) versed, familiar
yu2
7618 07.3
34.4 (in, with) (at) chariot; basics, fundamentals
wei4
7089 144+10 HL
(and, of) defense, protection, martial arts
*
li4
3867 01.0
worth(while), reward(ing), benefit(icial)
28.0
you3
7533 01.6
(to) have, find, take on; (if) there is
"
you1
7519 02.0
somewhere; (a) place, direction, purpose
"
wang3
7050 02.0
to go, move towards; in going; ahead
"
26.3x
Xiao Xiang (Fan Yao 41.3: three set out, lose one, one finds companion)
S
li4
worthwhile
you3
to have
fan4
zai1
you1
wang3
somewhere
to go
194
*
26.4
*
*
shang4
he2
zhi4
tong2
niu2
zhi1
gu4
yuan2
ji2
26.4x
S
liu4
si4
yuan2
ji2
*
you3
xi3
26.5
*
fen2
shi3
zhi1
ya2
*
ji2
26.5x
S
liu4
wu3
zhi1
ji2
*
you3
qing4
26.6
*
he2
tian1
zhi1
qu2
*
heng1
5669 40.6
(a) higher, superior, nobler
2117 01.T
41.1x (and) unifying, integrating, convergent
0971 03.1x
purpose, goal, objective, direction, focus
Liu Si , 6 4th (Zhi Gua 14: Da You, Big Domain)
6626 04.0
56.2 (a, the) young, youthful, juvenile
46.1x
"
"
4737 25.3
30.0 bull
0935 02.0
...’s; has
8003 93+7
HL
(a) pen, corral, stable, enclosure; confinement
7707 01.0
most, supremely; excellent, outstanding
30.2
0476 01.7
promising, fortunate; promise, opportunity "
Xiao Xiang (Fan Yao 14.4: this is not one’s own domain, no blame)
six
fourth
(is) most
fortunate
7533 01.6
to (still) have, possess, retain (his)
46.2x
2434 12.6
39.3x happiness, joy, enjoyment(s), well-being, nuts"
Liu Wu , 6 5th (Zhi Gua 09: Xiao Chu, Raising Small Beasts)
1873 152+12 HL
(a, the) gelded, castrated
5766 152+0 38.6 boar, hog, pig, swine
0935 02.0
...’s
7214 92+0
HL
tusks, teeth, ivories, fangs, [smile, grin]
0476 01.7
promising, auspicious, opportune, timely
Xiao Xiang (Fan Yao 09.5: being true like bond, wealth uses neighbors)
six
fifth
0935 02.0
...’s; has, holds
promise
7533 01.6
to claim; there will (still) be
1167 55.5
27.6x rewards, satisfaction, [lots to eat, of food]
Shang Jiu , Top 9 (Zhi Gua 11: Tai, Interplay)
2109 09.1
38.5 what, where is; undertake, submit (ing) to
6361 01.5
36.6 heaven, higher nature; the sky, celestial
0935 02.0
...’s
1611 144+18 HL
way, course, thoroughfare, (cross)roads; ...?
2099 01.0
(through) fulfillment, satisfaction, success
195
26.6x
S
he2
tian1
zhi1
qu2
*
dao4
Xiao Xiang (Fan Yao 11.6: city wall falls back into moat, explain orders)
what is
heaven
^
...’s
thoroughfare? } tian qu now the Milky Way
6136
5943
2754
da4
xing2
26.m tai4
chu4
26.xg wu4
chu4
26.zg shi2
6020
1412
7209
1412
5780
09.1
01.2
11.2
11.0
09.0
01.T
09.0
54.4
the way, course, path, principle, truth
(of, the) great, mature, whole, strong, noble
advance, go forward; behave(ior); conduct
^ great ^; large, big, major, extensive
raising v beasts; concerns, cares
(the) beings, creatures, entities, things
(are) cared for, raised, nourished, managed
(in, with) time, season; opportunity
196
27.M
YI2 (2969): HUNGRY MOUTH
27.0 Gua Ci
Binary 100 001, Decimal 33
*
yi2
2969 181+6 27.0 hungry, open mouth; appetite; nourishment
*
zhen1
0346 01.0
persistence, determination, resolve, survival
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
*
guan1
3575 20.0
27.1 watch, observe, behold, study; look at, to
yi2
2969 27.0
27.1 (the) hungry mouth, jaws, [oral behavior]
*
zi4
6960 05.4
29.4 (starting, beginning) from (original), with
qiu2
1217 03.4
29.2 (a, the) search, quest, seek, hunt, crave (ing)
kou3
3434 30+0
31.6x (to) (the) mouth [the length of food chain]
shi2
5821 40+11 50.2 (to)(the) substance, incorporation, feed(ing)
27.T
Tuan Zhuan
P
yi2
nourishment
*
zhen1
persistence
ji2
(is) promising
*
yang3
7254 04.T
27.T nourish, feed, sustain, foster (ing)
zheng4
0351 25.0
uprightness, integrity; (the) valid, true
ze2
6746 04.0
(and) then, as a result, in due order; after this
ji2
good fortune
S
guan1
study
yi2
(the) hungry mouth
*
guan1
study
qi2
0525 02.6
what, that which is
; this, one’s
suo3
5465 06.1
purpose(fully), meant to be; function (of, in)
yang3
7254 04.T
27.T nourished, fed, sustained; (in) nourishment
S
zi4
from
qiu2
(the) searching
kou3
mouth
shi2
(to the) feeding
*
guan1
study
qi2
0525 02.6
what are; the, these, one’s (own); others’
zi4
6960 05.4
beginning, origin, source(s); natural, intrinsic
yang3
7254 04.T
27.T (of) nourishment, food, sustenance
P
tian1
6361 01.5
heaven, the sky, celestial
di4
6198 36.6
(and) (the) earth, ground, land, terrestrial
yang3
7254 04.T
27.T nourish, feed, sustain, foster
wan4
7030 01.T
(the) myriad, ten thousand; all of
wu4
7209
01.T
beings, creatures, things; creation
197
31.T
"
"
31.T
"
*
*
27.X
*
*
*
*
27.1
*
*
*
sheng4
ren2
yang3
xian2
yi3
ji2
wan4
min2
yi2
zhi1
shi2
da4
yi3
zai1
shan1
xia4
you3
lei2
yi2
jun1
zi3
yi3
shen4
yan2
yu3
jie2
yin3
shi2
she3
er3
ling2
gui1
guan1
wo3
duo3
yi2
xiong1
5753
3097
7254
2671
2932
04.T
01.2
04.T
08.4x
04.1
0468
7030
4508
62.2
01.T
03.1x
31.T
48.T
50.T
43.X
(a, the) wise, reverent, holy; ^
one, human being (s);
} sages
nourish, feed, sustain, foster (s)
excellence, merit; (the) worthy, able, ethical
(and) thereby, in this way, by these means
extend, reach (out to), connect (s) with
(a, the) myriad, ten thousand; the whole of
(the) people, multitude; mankind, humanity
nourishment
...’s
(opportune) timing, timeliness, season
(is) very, of great crucial, import(ant, ance)
indeed, now, at present, here
...!
0935 02.0
5780 54.4
5943 01.2
2938 05.T
6650 01.T
Da Xiang
5630 17.6
^
(a, the) mountain
2520 57.2
below, beneath; at the base, foot of v
7533 01.6
is, there is
4236 03.T
(the) thunder
2969 27.0
hungry mouth
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
5734 02.4x
50.2x (is) mindful of, careful with, prudent in
7334 05.2
words, talk, speech, language
7651 149+7 HL
(and) expression, discourse, discussion (s)
0795 60.0
37.3x (and) restrained, moderate, temperate
7454 53.2
F
(in) drinking; (with) drink
5810 05.5
(and) eating; food, nourishment
Chu Jiu , 1st 9 (Zhi Gua 23: Bo, Decomposing)
5699 03.3
08.5x forsake, abandon, give up, let (ing) go (of)
1754 89+10 31.4 your
4071 173+16 HL
spirit, medicine, magic, mystery, divine
3621 213+0 41.5 tortoise, turtle
3575 20.0
22.T (and, while) looking (at, to), watching
4778 04.0
42.5 me, us
6419
2969
2808
75+2
27.0
03.5
HL
27.2
^ hanging open, down; (with) hang down
(with) hungry mouth v; mouth
unfortunate, disappointing, unlucky, sad
198
31.T
"
28.T
"
"
"
"
27.1x
Xiao Xiang (Fan Yao 23.1: deprive bed of legs, don’t dismiss persistence)
S
guan1
looking at
wo3
me
duo3
^
hanging open
yi2
(with) hungry mouth v
*
yi4
3021 48.0
28.5x truly, really, especially
06.6x
5379 02.2
no, not a; without; lacking, wanting
"
6824 23.1
F
(as a) footing, basis, foundation for; enough "
3636 03.1x
39.6x respect, dignity, honor, esteem, worth
27.2
Liu Er , 6 2nd (Zhi Gua 41: Sun, Decreasing)
*
dian1
6337 181+10 27.4 abnormal, overwhelming, disproportionate
yi2
2969 27.0
27.2 appetite, hunger, feeding, sustenance
*
fu2
1986 64+5
27.3 dismiss, reject; shake, brush (ing) off, aside
jing1
1123 120+7 27.5 (the) norm(s, al), standards; usual, customary
*
yu2
7592 02.6
(and) (going) to, into, up to, among, amidst
qiu1
1213 22.5
59.4 (the) hill(sides, tops), mounds, high places
yi2
2969 27.0
27.3 (with) hungry mouth, appetites; hungry(ing)
*
zheng1
0352 09.6
30.6 pressing; venturing, going boldly (into)
34.1
xiong1
2808 03.5
(is) misfortune, unfortunate; failure, pitfalls "
27.2x
Xiao Xiang (Fan Yao 41.2: hold, don’t push, avoid decrease to increase)
S
liu4
six
er4
second
zheng1
goes boldly
xiong1
(into) failure
*
xing2
2754 11.2
(such, this) action, behavior, conduct
shi1
5806 08.5
(that) neglect, forget, disregard, stray (s) from
lei4
4244 02.T
38.T (its) species, kind(ship, red), relations, class
27.3
Liu San , 6 3rd (Zhi Gua 22: Bi, Adornment)
*
fu2
1986 27.2
27.5 dismissing, rejecting; brushing off, aside
yi2
2969 27.0
27.4 (the) hungry mouth, appetite(s), hunger(ing)
*
zhen1
0346 01.0
persistence, determination, resolve
32.1
xiong1
2808 03.5
(is) unfortunate, unlikely, has pitfalls
"
*
shi2
5807 03.2
41.5 (for) ten
nian2
4711 03.2
63.3 years, harvests
wu4
7208 01.1
not to be, (to be, of being) not at all
29.3
yong4
7567 01.1
useful, practical, functional, available
"
*
wu2
7180 01.3
27.4 (this) (is) no, not; (this) lacks, has no
32.1
bu4
zu2
gui4
you1
li4
7519
3867
02.0
01.0
(a) direction, purpose; an aim, orientation
with merit, of value, with rewards
199
"
"
27.3x
Xiao Xiang (Fan Yao 22.3: so elegant, as if to drip, enduring persistence)
S
shi2
(for) ten
nian2
years
wu4
not to be
yong4
functional
*
dao4
6136 09.1
(a, the) way, course, path, principle, truth
da4
bei4
5943 01.2
(is) completely, very, greatly, much, way
5003 61+7
40.6x sideways, contrary, perverse, off to the side
27.4
Liu Si , 6 4th (Zhi Gua 21: Shi He, Biting Through)
*
dian1
6337 27.2
50.1 abnormal, overwhelming, disproportionate
yi2
2969 27.0
27.6 appetite, hunger
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
*
hu3
2161 10.0
49.5 (a, the) tiger
shi4
5789 10.3
51.6 looks, watches, observes, studies, searches
dan1
6028 109+4 27.4 staring, glaring
dan1
6028 27.4
F
(and) staring, glaring; with fixed gaze
*
qi2
0525 02.6
(with) its (own); it, this is a
yu4
7671 76+7
41.X passion, desire, longing, lust, hunger, want
zhu2
1383 26.3
27.4 (is) to hunt, pursue
zhu2
1383 26.3
38.1 (and) give chase, run wild
*
wu2
7180 01.3
28.1 (but) no; not; nothing; without, with no
jiu4
1192 01.3
28.1 blame; (is) wrong; (a) mistake, (an) error (s)
27.4x
Xiao Xiang (Fan Yao 21.4: biting on dry, bony meat, get funding, arrows)
S
dian1
(the) topheavy
yi2
appetite
zhi1
0935 02.0
...’s; has, holds
ji2
promise
*
shang4
5669 40.6
(the) summit, heights; rising (up), ascending
shi1
5768 01.T
42,T extends, expands, spreads out
guang1
3583 05.0
(the, what is) known, revealed, displayed
27.5
Liu Wu , 6 5th (Zhi Gua 42: Yi, Increasing)
*
fu2
1986 27.2
F
dismissing, rejecting; brushing off, aside
jing1
1123 27.2
03.X (the) norms, standards, usual, customary
*
ju1
1535 03.1
31.2 to practice; abide, dwell in; abiding
49.6
zhen1
0346 01.0
persistence, determination, resolve, truth
"
ji2
0476 01.7
(is) promising, auspicious, hopeful, timely "
200
*
bu4
ke3
she4
da4
chuan1
5379
3381
5707
5943
1439
02.2
02.3
05.0
01.2
05.0
36.3
27.6
(but) (one is) not, less (than), ill-, un-, dissuited, likely, fit, inclined
(to, for) cross, ford, ferry, venture (ing)
(the) great, big, major
stream, river, current, water (s)
27.6
"
"
27.5x
Xiao Xiang (Fan Yao 42.5: be true, kind, no question, kindness is worth)
to abide in
persistence
0935 02.0
has, holds
promise
*
5935 02.T
compliant; complying, agreeing, accepting
2932 04.1
in order; thereby; (as) (a, the) way
6919 02.3
(to) follow, obey, attend, adhere to
5669 40.6
(a, the) superior, one above, priorities
27.6
Shang Jiu , Top 9 (Zhi Gua 24: Fu, Returning)
*
you2
7513 16.4
F
(at, as) (a, the) source, origin, beginning of
yi2
2969 27.0
21.T (the) appetite(s), hunger(ing), [as food itself]
*
li4
3906 01.3
distress; difficult, harsh, brutal, serious
ji2
0476 01.7
(but) promising, hopeful, positive
*
li4
3867 01.0
(it is) worthwhile, rewarding, favorable
she4
5707 05.0
28.6 to cross, ford, ferry, venture, experience
da4
5943 01.2
(the) great, big, major
chuan1
1439 05.0
stream, river, current, water (s)
27.6x
Xiao Xiang (Fan Yao 24.6: lost return, major defeat, ten years no recovery)
S
you2
(at) the source of
yi2
(the) appetites
li4
(with a) brutal
ji2
promise
*
da4
5943 01.2
(there is, are) full, great (ly); big, wellyou3
7533 01.6
earned, achieved, gained, taken, claimed
qing4
1167 55.5
35.5x reward, satisfaction, gratification (s)
S
ju1
zhen1
zhi1
ji2
shun4
yi3
cong2
shang4
27.xg yang3 7254
27.zg yang3 7254
zheng4 0351
04.T
04.T
25.0
nourishment, sustenance, food, nurture
nourishing, feeding, sustaining, fostering
uprightness, integrity, the true
201
06.3x
"
35.6
"
42.0
"
"
"
10.6x
"
"
28.M
28.0 Gua Ci
*
da4
guo4
*
dong4
nao2
*
*
28.T
P
*
P
*
P
*
*
*
li4
you3
you1
wang3
heng1
da4
guo4
da4
zhe3
guo4
dong4
nao2
ben3
mo4
ruo4
gang1
guo4
er2
zhong1
xun4
er2
yue4
xing2
li4
you3
you1
wang3
nai3
heng1
DA4 GUO4 (5943,3730): GREATNESS IN EXCESS
Binary 011 110, Decimal 30
5943 01.2
greatness, importance, growth; (the) great
3730 162+9 28.6 in, to excess, extreme; surpasses; inundation
6607 75+8
28.3 (the) ridgepole; main, ridge beam, board
3087 75+12
3867 01.0
7533 01.6
7519 02.0
7050 02.0
2099 01.0
Tuan Zhuan
0263
125+5
5025
4546
3128
3268
75+1
75+1
57+7
03.T
1756
1504
5550
1756
5939
2754
06.2
03.3
57.0
06.2
17.T
11.2
4612
03.2
28.3
bends, flexes, yields, deflects, sags
worth(while), reward(ing), benefit(icial)
(to) have, find, take on; (if) there is
somewhere; (a) place, direction, purpose
to go, move towards; in going; ahead
fulfillment, satisfaction, success, completion
greatness
in excess
greatness
34.T is what, is that which
exceeds
(the) ridgepole
bends
HL
(the) beginning, root, first (line)
31.5x (and) (the) end, tip, last (line)
HL
(are) weak, yielding, vulnerable, soft, infirm
the firm, strong, resolute; firmness, strength
(is) excessive
but (also, still), while, (and) yet; though
central(ered); in the center, middle, balance
32.T (be) adaptable, versatile(ility); accommodate
and (also, then), (along, together) with
persuasion persua(ded, sive); glad, moved
(to, in) move(ing, ment), act(ion, ivity); go
worthwhile
to have
somewhere
to go
(and, only) then; after this, that; preceding
fulfillment
202
32.0
"
"
"
P
da4
guo4
zhi1
shi2
da4
yi3
zai1
28.X
*
*
*
*
28.1
*
*
ze2
mie4
mu4
da4
guo4
jun1
zi3
yi3
du2
li4
bu4
ju4
dun4
shi4
wu2
men4
jie4
yong4
bai2
mao2
wu2
jiu4
28.1x
S
jie4
yong4
bai2
mao2
*
rou2
zai4
xia4
0935
5780
02.0
54.4
greatness
in excess
...’s
(opportune) timing, timeliness, season
(is) very, of great, crucial import(ant, ance)
40.T
"
"
2938 05.T
indeed, now, at present, here
"
6650 01.T
...!
"
Da Xiang
0277 10.X
(a, the) lake, pond, pool, marsh
4483 21.1
F
covers, hides, buries, rises over, submerges
4593 47.1
(the) trees, woods
5943 01.2
greatness
3730 28.0
40.X in excess
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
6512 24.4
35.1x ^ (all) alone, in solitude; ^ lonely ^
3921 42.6
32.X stands; takes, makes a (v) stand v
5379 02.2
without, with no, regardless of; (and) un1560 61+18 51.T fear, dread, apprehension, alarm; daunted
6586 33.0
F
(and) withdraws, retreats, steps back from
5790 1+4
HL
(the, this) world, age, time, epoch, generation
7180 01.3
without, with no, regardless of; free of
4420 61+8
HL
sorrow, sadness, grief, mourning +
Chu Liu , 1st 6 (Zhi Gua 43: Guai, Decisiveness)
0767 140+14 HL
(for, the) cushion(s, ing), (offering) mats +
7567 01.1
use(ing), try(ing); make(ing) use of; with, of
4975 22.4
F
white, plain, simple
4364 11.1
F
thatch, mao grass, reeds
7180 01.3
28.2 no; not;
^ no
^
1192 01.3
28.5 blame; wrong; make v mistake(s), error(s) *
Xiao Xiang (Fan Yao 43.1: vigorously advancing toes, going not successful)
cushioning
with
white
thatch grass
3133
6657
2520
02.T
01,2
57.2
the flexible, gentle, yielding, soft; flexibility
is on, at
; lies
(the) bottom; below
203
28.2
*
*
ku1
yang2
sheng1
ti2
lao3
Jiu Er , 9 2nd (Zhi Gua 31: Xian, Reciprocity)
3492 75+5
28.5 (a, the) withered, dried up, tired (old)
7261 75+9
28.5 poplar, willow
5738 20.3
28.5 sends out, brings forth, grows, sprouts
6252 115+7 HL
(a) (new, green) shoot, sucker, sprout
3833 125+0 28.5 (an, the) old, older, aged, aging, elder, senior
1908 04.3
28.5 gentleman, man, master
6161 02.0
finds, gets, gains
0525 02.6
his (own), (for) himself
4776 03.2
31.0 (a) maiden; young lady, girl, woman
0555 09.3
47.3 companion, consort; to marry
*
7180 01.3
28.5 without; (there is) nothing
5379 02.2
doubt; (that) (is) not; (which) cannot be
3867 01.0
worthwhile; (turned to) advantage(ous)
28.2x
Xiao Xiang (Fan Yao 31.2: persuaded in one's legs, to abide is timely)
S
lao3
(an) older
fu1
gentleman
nu3
(and) maiden
qi1
companion
*
guo4
3730 28.0
exceeding, surpassing, going beyond
yi3
2932 04.1
with, through;
by, in
xiang1
2562 13.5
31.T each other’s, mutual; ^each other
yu3
7615 61.2
support, assistance; supporting v
28.3
Jiu San , 9 3rd (Zhi Gua 47: Kun, Exhaustion)
*
dong4
6607 28.0
28.4 (the) ridgepole; ridge beam, board, spine
nao2
3087 28.0
28.4x (is) deformed, crooked, warped; buckles
*
xiong1
2808 03.5
ominous, unfortunate, ill-omened, trouble
28.3x
Xiao Xiang (Fan Yao 47.3: oppressed by stone, grab thorns, do not see wife)
S
dong4
(the) ridgepole’s
nao2
deformity
zhi1
0935 02.0
will be, has; becomes; comes, leads to
xiong1
trouble
*
bu4
5379 02.2
(it is) not; un-, in-; less than; not being
ke3
3381 02.3
sufficient, adequate; enough, acceptable
yi3
2932 04.1
to, for
you3
7533 01.6
assume, presume (ing); take ^ for granted
fu3
1945 31.6
F
reinforcement, help, support, confirmation
fu1
de2
qi2
nu3
qi1
wu2
bu4
li4
28.4
*
dong4
long2
Jiu Si , 9 4th (Zhi Gua 48: Jing, The Well)
6607 28.0
F
(the) ridgepole; ridge beam, board, spine
4255 170+9 HL
holds, bears, curves up(ward); (is) ample +
204
33.6
"
"
31.T
"
*
*
ji2
you3
tuo1
lin4
28.4x
S
dong4
0476 01.7
promising, fortunate, auspicious, hopeful
7533 01.6
(if) it, there was, were (there); to have, take
6439 40+2
HL
(any, added, much) more; additional, added
4040 03.3
(then) inadequate(acy); too little; deficiency
Xiao Xiang (Fan Yao 48.4: the well is being relined, nothing is wrong)
(the) ridgepole’s
holding up
0935 02.0
has, holds
promise
*
5379 02.2
not;
no
3087 28.0
F
defective, failing, a failure; defect, failure
2154 03.T
for, to, towards, upon, onto; ^
2520 57.2
those below, beneath
} underneath
28.5
Jiu Wu , 9 5th (Zhi Gua 32: Heng, Continuity)
*
ku1
3492 28.2
F
(a, the) withered, dried up, tired (old)
yang2
7261 28.2
F
poplar, willow
sheng1
5738 20.3
02.T sends out, brings forth, bears
hua2
2217 140+8 HL
flowers, blossoms
*
lao3
3833 28.2
F
(an, the) old, older, aged, aging, elder, senior
fu4
1963 04.2
32.5 woman, lady, matron
de2
6161 02.0
finds, gets, gains
qi2
0525 02.6
her (own), (for) herself
shi4
5776 33+0
54.6 (a) young (gentle)man, male; bachelor
fu1
1908 04.3
32.5 (as) husband, companion, consort; to marry
*
wu2
7180 01.3
28.5 no, without, with no; nothing
jiu4
1192 01.3
28.6 (to) blame, fault
wu2
7180 01.3
28.6 no, without, with no; nothing
yu4
7617 02.4
39.1 (to) praise, acclaim
28.5x
Xiao Xiang (Fan Yao 32.5: continue character, her promise, his problem)
S
ku1
(the) withered
yang2
poplar
sheng1
bears
hua2
flowers
*
he2
2109 09.1
30.3x (but) how, why ^ it, this
ke3
3381 02.3
v can, could, would v
jiu3
1188 01.6x
30,3x continue, endure, survive, last?
S
lao3
(an) older
long2
zhi1
ji2
bu4
nao2
hu1
xia4
fu4
shi4
fu1
lady
(and) young male
companion
205
02.4
"
"
"
30.3x
"
"
*
28.6
*
yi4
ke3
chou3
3021 48.0
31.3x (and) further, also, so; but also; while
20.2x
3381 02.3
(to) bear with, allow, incur, invite (ing) (to) "
1327 30.6
40.3x condemnation, derision, (the) ugly (gossip) "
Shang Liu , Top 6 (Zhi Gua 44: Gou, Dissipation)
3730 28.0
62.0 too much (of); (an) excessive, inundated
guo4
she4
5707 05.0
42.0 (a, to) cross(ing), ford, wade into; experience
4483 21.1
23.1x covering, hiding, rising over, immersing
6390 181+2 HL
(the, one’s) head, topknot, crown, scalp
*
2808 03.5
unfortunate, ominous, brutal, unlucky
*
7180 01.3
29.4 (but) no; not; without, with no: ^ no
^
1192 01.3
29.4 blame; wrong; (an) error; make v mistake(s)
28.6x
Xiao Xiang (Fan Yao 44.6: encountering with those horns, embarrassing)
S
guo4
too much
she4
to wade into
zhi1
0935 02.0
has, comes, leads to, into
xiong1
bad luck
*
bu4
5379 02.2
(but) not (much); without, with no
ke3
3381 02.3
call(ing) for, inviting, indicating, deserving
jiu4
blame
mie4
ding3
xiong1
wu2
jiu4
28.m tai4
guo4
28.xg dong4
28.zg dian1
6020
3730
6611
6337
11.0
28.0
47.6
27.2
great, large, big, extensive
excess, extremity, surpassing, inundation
excitement, energy, movement, impetus
abnormality, abnormally so; upsetting
206
29.M
KAN3
29.0 Gua Ci
*
xi2
kan3
*
you3
fu2
*
*
29.T
P
*
P
*
P
*
S
wei2
xin1
heng1
xing2
you3
shang4
xi2
kan3
chong2
xian3
shui3
liu2
er2
bu4
ying2
xing2
xian3
er2
bu4
shi1
qi2
xin4
wei2
xin1
heng1
nai3
yi3
gang1
zhong1
xing2
you3
shang4
(3245): EXPOSURE
2499
3245
7533
02.2
32+4
01.6
1936 05.0
7067 17.6
2735 61+0
2099 01.0
2754 11.2
7533 01.6
5670 09.6
Tuan Zhuan
1509
2689
5922
4080
1756
5379
7474
166+2
29.2
06.X
01.T
06.2
02.2
08.1
2689
1756
5379
5806
0525
2748
29.2
06.2
02.2
08.5
02.6
43.4
4612
2932
3268
1504
03.2
04.1
03.T
03.3
29.1
29.1
35.6
36.4
55.1
30.T
F
49.T
Binary 010 010, Decimal 18
repeated, double, multiple; familiar, practiced
risk, crisis, exposure (s); pit, canyon, chasm
be, stay;
have, find; remember
34.1
true, sincere; confidence; to trust
"
to hold, keep (^) fast, safe(guard), secure(ly)
v the heart, mind, conscience v; (the) heart
(is) fulfillment, satisfaction, success, triumph
advance, movement, conduct, progress
has, will have, is; takes on, acquires; will be
worth, merit; value, honor, respect (ed, able)
repeated
exposure
(is, means) double, twice
(the) risk, hazard, danger, crisis, peril (s)
(the) water(s)
flow(s) (in, on, through); replenish (es)
and (so); but, yet
do(es) not; not to; cannot (be); never
pile(s) up; surplus, excess, more than full
(making) progress (at, in, through)
(a, the) risk, hazard, danger, crisis, peril (s)
and (still), but, (and) yet, while
not, without, never; avoiding
lose, give up, let (slip, go of), fail (ing)
(in) one’s; this, that, its
confidence, assurance, trust, conviction
to keep ^ secure
v the heart
v
(is) fulfillment
and so, then; when, this (is)
use, make (s, ing) use of; by way of; due to
(the) firmness, strength, resolve
within; in the middle, center, balance
progress
has
value
207
*
P
S
S
*
29.X
*
*
*
wang3
you3
gong1
tian1
xian3
bu4
ke3
sheng1
di4
xian3
shan1
chuan1
qiu1
ling2
wang2
gong1
she4
xian3
yi3
shou3
qi2
guo2
xian3
zhi1
shi2
yong4
da4
yi3
zai1
shui3
jian4
zhi4
xi2
kan3
jun1
zi3
yi3
7050
02.0
3698
6361
2689
17.1
01.5
29.2
5379 02.2
3381 02.3
5745 13.3
6198 36.6
2689 29.2
5630 17.6
1439 05.0
1213 22.5
4067 13.3
7037 02.3
3701 14.3
5711 20.T
2689 29.2
2932 04.1
5844 40+3
0525 02.6
3738 07.6
2689 29.2
0935 02.0
5780 54.4
7567 01.1
5943 01.2
2938 05.T
6650 01.T
Da Xiang
5922 06.X
0880 85+6
0982 02.1
2499 02.2
3245 29.0
1715 01.3
6939
2932
01.3
04.1
to go (ahead, forward), continue (on)
will be (an)
accomplishment, achievememt; effective
heaven’s, the sky’s, heavenly, celestial
risk, hazard, danger, crisis, peril (s)
do not, is to not, will not; are not
allow, permit, admit, invite; conducive to
F
ascent, climbing, rising above
(the) earth’s, land’s; earthly, terrestrial
risk, hazard, danger, crisis, peril (s)
(are) (its, her, the) mountains
F
(and) (the) rivers, streams, currents
F
(the) hills(ides, tops), mounds
F
(and) (the) ridges, heights, high places
(the) sovereigns, kings, rulers
30.5x (and) dukes, princes, patriarchs, lords
F
devise, arrange, set up, form, establish
risk, hazard, danger, crisis, peril (s)
in order; as a way, means; with which
51.T to guard, protect, defend, maintain, keep
the, their (own)
36.6x domains, realms, territories, realms, states
risk, hazard, danger, crisis, peril (s)
...’s
timely, opportunely-timed, well-timed
application, use, operation, practice
(is) very, of great, crucial import(ant, ance)
indeed, now, at present, here
...!
51.X
29.X
(the) water(s)
(is, are) ever, always, continuously (flowing)
arrive, come, reach, succeed, fulfill (ing)
repeated
exposure
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
208
39.T
"
"
30.5x
"
38.T
"
"
"
"
"
*
chang2
de2
xing2
xi2
jiao1
shi4
0221
6162
2754
2499
0719
02.T
06.3
11.2
02.2
19.X
54.2x continues, endures, persists, lasts, prevails
(in, with) character, virtue, merit; spirit (ed)
(and) action, behavior, conduct, movement
58.X practicing, familiar(izing) with, repeatedly
F
teaching(s); instructing, directing, [dharma]
5787 02.3
(and) serving, working; (the) service, work
Chu Liu , 1st 6 (Zhi Gua 60: Jie, Boundaries)
xi2
2499 02.2
29.X twice, double(y); repeated, familiar
kan3
3245 29.0
29.1 exposed; (the) exposure, crisis
*
ru4
3152 03.3
29.3 entering, going (into)
yu2
7592 02.6
into, within, inside, towards, through
kan3
3245 29.0
29.2 (a, the) pit’s, canyon’s, chasm’s
dan4
8002 116+8 29.3 hidden, inner chamber, recess(es), pitfall, cave
*
xiong1
2808 03.5
ominous, ill-omened, foreboding
29.1x
Xiao Xiang (Fan Yao 60.1: not going past the courtyard door, no blame)
S
xi2
twice
kan3
(the) exposure
ru4
going into
kan3
(the) canyon
*
shi1
5806 08.5
(to) lose, stray from, forget, miss (ing)
dao4
6136 09.1
(the) way, course, path, principle, truth
xiong1
(is) foreboding
29.2
Jiu Er , 9 2nd (Zhi Gua 08: Bi, Belonging)
*
kan3
3245 29.0
29.3 (a, the) pit, canyon, chasm; risk, exposure
you3
7533 01.6
has, holds, contains; will have
xian3
2689 170+13 29.3 risk, hazard, danger, peril; narrow (l)edge (s)
*
qiu2
1217 03.4
32.1x seek, search (out, for); ask, try, strive for
xiao3
2605 03.5
small, little, minor, modest, humble, ordinary
de2
6161 02.0
gains, results, attainments, achievements
29.2x
Xiao Xiang (Fan Yao 08.2: joining with them comes from within, commit)
S
qiu2
seek
xiao3
modest
de2
gains
*
wei4
7114 48.0
(one, this) (is, has) not yet, still not, yet to
chu1
1409 05.4
(come) out of, beyond, past; pass(ed)
zhong1
1504 03.3
(the) middle, center, midst, balance, interior
29.1
*
209
29.3
*
*
lai2
zhi1
kan3
kan3
xian3
Liu San , 6 3rd (Zhi Gua 48: Jing, The Well)
3768 05.6
coming, arriving, approaching
0935 02.0
(and) going, leaving, proceeding
3245 29.0
29.3 pit, canyon, chasm; risk, crisis, exposure
3245 29.0
29.3 (after) pit, canyon; risk, crisis. exposure
2689 29.2
03.T (a, the) narrow (l)edge, crevice, crack (s)
0803 1+4
38.3 (is, are) also, (for) now, temporary(ily) +
0308 75+4
HL
(a) resting place (to rest), pillow, headrest (s)
*
3152 03.3
36.4 (to) enter, go (ing) (into)
7592 02.6
into, within, inside, towards, through
3245 29.0
29.5 (the) canyon’s, pit’s, chasm’s
8002 29.1
F
hidden, inner chamber, recess(es), pitfall
*
7208 01.1
(is, means) not at all; (not) to (not) be
33.1
7567 01.1
useful, practical, functional
"
29.3x
Xiao Xiang (Fan Yao 48.3: well cleaned but nothing consumed, show ruler)
S
lai2
coming
zhi1
(and) going
kan3
canyon
kan3
(after) canyon
*
zhong1
1500 01.3
(at, in) the end; finally, eventually, ultimately
wu2
7180 01.3
(there is) nothing, not much; no; without
gong1
3698 17.1
(is) accomplished, achieved (ment); results
29.4
Liu Si , 6 4th (Zhi Gua 47: Kun, Exhaustion)
*
zun1
6886 75+12 HL
(a) jug, jar, flask, bottle, vessel, flagon
jiu3
1208 05.5
47.2 (of) wine, spirits, drink
gui3
3633 108+12 41.0 (a) (simple bamboo) basket, tureen of rice
er4
1752 154+5 HL
(or) two; (and) (a) spare, seconds
yong4
7567 01.1
(and) utensils, implements, vessels
fou3
1905 08.1
30.3 (of) clay; earth(en), stone (ware)
*
na4
4607 04.2
F
handed, passed, taken, brought in; accepted
yue1
7493 120+3 HL
simply, expediently, expeditiously, quickly
zi4
6960 05.4
38.1 through, by (way of), from
you3
7507 91+11 HL
(a, the) window, hole in the wall
*
zhong1
1500 01.3
in the end; (is) finally, ultimately, at last
wu2
7180 01.3
29.5 no; not, nothing; without, with no
jiu4
1192 01.3
29.5 blame; (is) wrong; (a) mistake, (an) error (s)
qie3
zhen3
ru4
yu2
kan3
dan4
wu4
yong4
210
29.4x
Xiao Xiang (Fan Yao 47.4: grave approach, oppressed in a gilded chariot)
S
zun1
(a) jug
jiu3
(of) wine
gui3
(and) (a) basket of rice
er4
(or) two
*
gang1
3268 03.T
the firm, strong, resolute; firmness
40.1x
3133 02.T
(and) the flexible, yielding; flexibility (’s)
"
0467 11.3x
40.1x meet here, interface; common boundary
"
29.5
Jiu Wu , 9 5th (Zhi Gua 07: Shi, The Militia)
*
kan3
3245 29.0
F
(the) pit, canyon, chasm, gorge, hole, depth
bu4
5379 02.2
is not; is less than; does not
ying2
7474 08.1
01.6x over(ly) full, filled up; run, flow (ing) over
*
zhi1
0952 24.1
F
(to) respect, accept, appreciate, receive (ing)
ji4
0453 09.6
63.0 ^ attained, reached; as is, (already) complete
ping2
5303 11.3
15.X (the, its) level, plane (v)
*
wu2
7180 01.3
30.1 no; (is) not; nothing; avoids
jiu4
1192 01.3
30.1 blame; (is) wrong; (a) mistake, (an) error (s)
29.5x
Xiao Xiang (Fan Yao 07.5: avoid errors, elder son captains, not younger)
S
kan3
(the) pit
bu4
is not
ying2
flowing over
*
zhong1
1504 03.3
(the) middle, center, balance, interior, inside
wei4
7114 48.0
(is) not yet, less than, still not; short, shy of
da4
5943 01.2
complete, full, great, whole, mature
29.6
Shang Liu . Top 6 (Zhi Gua 59: Huan, Scattering)
*
xi4
2424 17.2
33.3 bound, tied up; restrained, held fast
yong4
7567 01.1
with, using, by
hui1
2354 60+14 HL
(braided, three-stranded, good, strong) rope
mo4
4387 120+15 HL
(and) (stranded, black) cord
*
zhi4
0976 40+10 HL
(&) put aside, away; placed; cast, abandoned
yu2
7592 02.6
in, inside, within; into
cong2
6921 29+16 HL
(a) thicket, clump, hedge, grove, patch (of)
ji2
0486 75+8
HL
thorny brambles, briars, thorns, [detention]
*
san1
5415 04.0
(for) three
sui4
5538 13.3
47.1 years, harvests
bu4
5379 02.2
(of) no, without, with no; (with) nothing
de2
6161 02.0
gain, attain(ment) (s, ed); satisfaction(s)
rou2
ji4
*
xiong1
2808
03.5
(is) unfortunate, inauspicious, disappointing
211
29.6x
Xiao Xiang (Fan Yao 59.6: dispersing hot-bloodedness, getting distance)
S
shang4
top
liu4
six
shi1
5806 08.5
loses, misses, neglects, strays from
dao4
6136 09.1
(the) way, course, path, principle, truth
*
xiong1
(an) unfortunate
san1
sui4
29.m gan4
29.xg xian4
29.zg xia4
three
years
3239
2694
2520
154+15 from a Gan River gorge (Jiangxi Province) ?
05.T
entrapment, involvement, falling, capture
57.2
descends, falls, drops, sinks
212
30.M
LI2 (3902): ARISING
30.0 Gua Ci
*
li2
3902 12.4
30.2
*
li4
3867 01.0
zhen1
0346 01.0
*
heng1
2099 01.0
*
*
30.T
P
*
*
*
*
*
chu4
pin4
niu2
ji2
li2
li4
ri4
yue4
li4
hu1
tian1
bai3
gu3
cao3
mu4
li4
hu1
tu3
chong2
ming2
yi3
li4
hu1
zheng4
nai3
hua4
cheng2
tian1
xia4
1412 09.0
5280 02.0
4737 25.3
0476 01.1
Tuan Zhuan
3914
3124
7696
3914
2154
6361
4976
3490
6739
4593
3914
2154
6532
1509
4534
2932
3914
2154
0351
4612
2211
0379
6361
2520
198+8
01.3
09.6
30.T
03.T
01.5
06.2
115+10
03.T
47.1
30.T
03.T
32+0
29.T
17.4
04.1
30.T
03.T
25.0
03.2
01.T
02.3
01.5
57.2
33.3
F
33.2
30.T
32.T
30.T
40.T
HL
40.T
30.T
HL
57.T
30.T
31.T
Binary 101 101, Decimal 45
arising, radiating, diverging, distinguishing
worth; rewarding, meriting, warranting
(the) persistence, determination, resolve
31.0
"
fulfillment, satisfaction, success, completion
(to) care for, take care of, (at)tend to, keep
^;
female
} (the) cow(s); bovine
(is) promising, auspicious, timely, hopeful
arising (is, means)
(to be) conditioned, (inter)dependent
(the) sun, day
(and) (the) moon, month
(are) conditioned, dependent, conjoined
on, upon, by, with
heaven; the sky, celestial
(a, the) hundred(s) (of)
grains, grasses, cereals
(and) (the) herbs, plants
(and) (the) trees, forests
(are) conditioned, dependent, conjoined
on, upon, by, with
(the) earth, ground, soil, land, place, terrestrial
double(d), repeated, twofold, layers of
clarity, light, brightness, intelligence, vision
accordingly, therefore, thus, consequently
(is, are) conditioned, dependent, conjoined
on, upon, by, with
(the) true, valid, upright; principle, truth
(and) then, so (too); after this, now
(is) the transformation, metamorphosis
32.T
(is) perfect, complete (d, s); (and) completion "
(in, of) heaven; ^
heaven, the sky 31.T
below;
(all) (things) under, beneath v
"
213
P
*
*
30.X
*
rou2
li4
hu1
zhong1
zheng4
gu4
heng1
shi4
yi3
chu4
pin4
niu2
ji2
3133
3914
2154
1504
0351
02.T
30.T
03.T
03.3
25.0
3455
39.2
5794
2932
62.6
04.1
35.T
34.T
the flexible, gentle, yielding; flexibility
(is, are) conditioned, dependent, conjoined
on, upon, by, with
(the) central; concentration, balance
(and) correct; (and) uprightness, truth
given this, consequently, therefore, hence
fulfillment
(and) so it is (too); this is
that;
how, why
to care for
^
} the cow(s)
(is) promising
42.T
"
31.T
"
Da Xiang
4534 17.4
clarity, brightness, (the) light
3953 11+6
HL
^
twice, two times, again
6780 42.1
40.X manifests, appears, (a)rises, creates v
*
3902 12.4
arising
*
5943 01.2
(a, the) mature, complete, realized, great
3097 01.2
human being, character, one (s)
2932 04.1
accordingly, therefore, thus
0452 120+14 HL
(is, are) continuous, connected, coherent (ly)
4534 17.4
(in) clarifying, elucidating, perceiving
0238 86+9
32.T (and) illuminating, shining, radiating
7592 02.6
in, into, with respect to
5598 16.T
32.T (the, all) four
44.X
1802 02.2
32.X directions, quarter, domains, [dimensions] "
30.1
Chi Jiu . 1st 9 (Zhi Gua 56: Lu, The Wanderer)
*
lu3
3893 02.1
54.1 (taking) step(s); tread, walk (ing); conduct
cuo4
6793 167+8 HL
^ mixed up, confused; random; side, cross-+
ran2
3072 86+8
HL
(but) so, seeming(ly) v;
ly; ways; wise
*
jing4
1138 05.6
05.3x (to) respect, regard, honor, attend (ing)
05.6
zhi1
0935 02.0
(for, to) oneself, this, that; results, outcomes "
*
wu2
7180 01.3
30.6 (and) no; avoid(s);
no ^ (is) done
jiu4
1192 01.3
30.6 blame; mistake, error (s); v harm
v
30.1x
Xiao Xiang (Fan Yao 56.1: wanderer fussy, annoying, courting suffering)
S
lu3
taking steps
ming2
liang3
zuo4
li2
da4
ren2
yi3
ji4
ming2
zhao4
yu2
si4
fang1
cuo4
zhi2
jing3
in confusion
(but) ^ this
respecting v
214
*
30.2
*
yi3
bi4
jiu4
huang2
li2
2932
5172
04.1
12.X
in order, thereby, thus; (a, the) way, means
38.1x to avoid, withdraw from, exclude, (prevent)
errors
Liu Er , 6 2nd (Zhi Gua 14: Da You, Big Domain)
2297 02.5
33.2 golden, harvest gold, yellow
3902 12.4
30.3 radiance, arising, distinction, articulation
7707 01.0
most, supremely, extremely
0476 01.7
promising, fortunate, auspicious
30.2x
Xiao Xiang (Fan Yao 14.2: great wagon for loading, have somewhere to go)
S
huang2
golden
li2
radiance
yuan2
(is) most
ji2
promising
*
de2
6161 02.0
find, attain, gain, achieve, learn (ing)
zhong1
1504 03.3
(a, the) middle, central, balanced
dao4
6136 09.1
way, course, path, principle, truth
30.3
Jiu San , 9 3rd (Zhi Gua 21: Shi He, Biting Through)
*
ri4
3124 01.3
(the) sun, day
ze4
6755 72+4
55.T declines, goes down; after noon, in decline
zhi1
0935 02.0
in, with, has (its);
approaches, comes to
li2
3902 12.4
62.6 radiance, arising; departure, separation
*
bu4
5379 02.2
not; there is no; instead of, rather than
gu3
3479 207+0 61.3 drumming, beating, banging (on, upon)
fou3
1905 08.1
F
(clay, earthenware) pots, vessels
er2
1756 06.2
40.6 and, while
ge1
3364 76+10 61.3 singing
*
ze2
6746 04.0
34.6 leads to; as a result, in due order; due to
da4
5943 01.2
much, a lot (of); very
; great, ripe, old
die2
6314 125+6 HL
old age, the elderly (70-80 years); infirmity
zhi1
0935 02.0
...’s;
(and) its
jie1
0763 30+10 30.5 lament, complaint, sigh, groan, moan (s, ing)
*
xiong1
2808 03.5
unfortunate, sad, disappointing, bad luck
30.3x
Xiao Xiang (Fan Yao 21.3: biting into preserved meat, encounter decay)
S
ri4
(the) sun
ze4
declines
zhi1
with its
li2
radiance
*
*
yuan2
ji2
he2
ke3
jiu3
2109
3381
1188
09.1
02.3
01.6x
33.1x (but) how, why ^
it, this
v can, could, would, should v
32.T continue, endure, last, be prolonged?
215
41.0
"
40.2x
"
"
63.6x
"
"
30.4
*
tu1
ru2
qi2
lai2
ru2
Jiu Si , 9 4th (Zhi Gua 22: Bi, Adornment)
6540 116+4 HL
^ sudden, abrupt (ly); surprise, breakthrough
3137 03.2
30.4 so, quite, how; such, what (a)
v
0525 02.6
one’s, this, such (a, an)
3768 05.6
arrival, emergence; arise, appear, come (ing)
3137 03.2
30.4 seems; appears
1866 86+8
56.3 ^ (a) (a)blaze, (a)flame, on fire; burning
3137 03.2
30.4 so, quite, how; such, what (a)
v
*
5589 16.5
58.T ^ mortal, perishable; mortality, death, ending
3137 03.2
30.4 so, quite, how; such, what (a, an)
v
*
0550 75+8
HL
^ (soon) forgotten, cast aside, waste, discard
3137 03.2
35.1 so, quite, how; such, what (a)
v
30.4x
Xiao Xiang (Fan Yao 22.4: pure white, winged horse, a suitor, not a robber)
S
tu2
^ breakthrough
ru2
what (a) v
qi2
such an
lai2
arrival
ru
appears
*
wu2
7180 01.3
(but) without, with no; having no
32.3x
suo3
5465 06.1
(a) place, situation, cause, reason, purpose
"
rong2
7560 07.X
32.3x (to) belong, fit, be accepted (in, with, to)
"
30.5
Liu Wu , 6 5th (Zhi Gua 13: Tong Ren, Fellowship With Others)
*
chu1
1409 05.4
issuing, pouring out, discharging, gushing
ti4
6250 85+7
45.6 tears
tuo2
6442 85+5
HL
^ running water; streaming, flowing ^water
ruo4
3126 01.3
like, as
v;v
like, as v
*
qi1
0575 62+7
HL
^ grief;
^ grievous, pitiful
jie1
0763 30.3
45.3 ^ (and) lament; ^ (and) sad
ruo4
3126 01.3
such, what vv; how, so vv
*
ji2
0476 01.7
promising, lucky, auspicious; good fortune
30.5x
Xiao Xiang (Fan Yao 13.5: tears into laughter, armies entertain each other)
S
liu4
six
wu3
fifth
zhi1
0935 02.0
...’s; has (its)
ji2
good fortune
*
li2
3902 12.4
(a) departure; distinct; (a)rising (from)
wang2
7037 02.3
sovereign, king, ruler (s)
29.T
*
fen2
ru2
si3
ru2
qi4
ru2
gong1
3701
14.3
F
(and) duke, prince, patriarch, lord (s)
216
"
30.6
*
*
wang2
yong4
chu1
zheng1
you3
Shang Jiu , Top 9 (Zhi Gua 55: Feng, Abundance)
7037 02.0
(a, the) sovereign, king, ruler
7567 01.1
uses, utilizes; makes use, takes advantage of
1409 05.4
issues, outcomes, emergencies, [uprisings]
0352 09.6
to expedite; advance, go (boldly) forward
7533 01.6
there are, will be; abundant, plentiful
0592 17.5
33.5 commendations, awards, credit where due
*
0267 64+4
50.4 (and) severed; (and) broken, the breaking of
5839 01.7
36.3 heads
; leaders
*
2412 17.4
36.4 (the) captives, captured, prisoners
1820 03.2
38.6 are not; never were; were never
0525 02.6
of, in this, such
; his
1327 164+10 20.2x category, class, sort; disgrace; enemies
*
7180 01.3
31.5 no; not; nothing; without, with no
1192 01.3
32.0 blame; wrong; (a) mistake, (an) error (s)
30.6x
Xiao Xiang (Fan Yao 55.6: screening self and family, three years not seen)
S
wang2
(a, the) sovereign
yong4
takes advantage of
chu1
emergencies
zheng1
to expedite
*
yi3
2932 04.1
in order, thereby, thus; as a way, means
zheng4
0351 25.0
to correct, rectify, set right, straighten (out)
bang1
4910 07.2x
39.T (the) dominion, domain, realm, jurisdiction
jia1
zhe2
shou3
huo4
fei3
qi2
chou3
wu2
jiu4
30.m luo2
4099
30.xg li4
3914
30.zg shang4 5669
122+14 (bird) netting, sieve; to bestow, spread out
30.T
conditioned, dependent, connected
40.6
ascends, (a)rises (up)
217
49.2x
"
39.T
"
"
31.M
31.0
*
*
*
*
31.T
P
*
P
*
*
*
*
*
XIAN2 (2666):
Gua Ci
xian2
2666
heng1
2099
li4
3867
zhen1
0346
qu3
nu3
ji2
xian2
gan3
rou2
shang4
er2
gang1
xia4
er4
qi4
gan3
ying4
yi3
xiang1
yu3
zhi3
er2
yue4
nan2
xia4
nu3
shi4
yi3
heng1
li4
zhen1
qu3
nu3
ji2
RECIPROCITY
Binary 001 110, Decimal 14
19.1
31.1 reciprocity, mutuality; conjoined [symbiosis]
01.0
fulfillment, satisfaction; complete (ion, ness)
01.0
worthwhile, rewarding, beneficial
32.0
01.0
1615 04.3
4776 03.2
0476 01.7
Tuan Zhuan
3232
3133
5669
1756
3268
2520
1751
0554
3232
7477
2932
2562
7615
0939
1756
5939
4619
2520
4776
5794
2932
61+9
02.T
40.6
06.2
03.T
57.2
41.0
84+6
31.T
02.T
04.1
13.5
61.2
04.T
06.2
17.T
102+2
57.2
03.2
62.6
04.1
44.0
37.0
31.T
38.T
HL
31.T
32.T
37.T
(to) persist; (be) loyal, dedicated, in earnest "
to pair, mate with; choose, seek, court, marry
(a, the) maiden; (young) woman, lady
(is) promising, auspicious, hopeful, lucky
reciprocity (is, means)
attraction, stimulation, (being) moved, [eros]
the flexible, gentle, yielding, responsive
(is) above, elevated, on the top; rises
and, while, with
the firm, strong, resolute, constant
(is) below, humble, on the bottom; descends
(the, these) two
principles, energies, (vital) forces, spirits
(are) move, stir, attract, excite, stimulate (d)
in resonance, relationship; reciprocally
(and) accordingly, thus, thereby, with this
^
each other; (are) mutually
reinforce, support v; (ing, ive); conjoined
stillness, keeping still, equilibrium; stable
and (also), (along, together) with; (and) yet
enjoyment, pleasure, satisfaction; persuaded
(the) man, male, masculine
(is) below, beneath; submits, bows (to)
(the) woman, female, feminine
(and) so it is; this is
that;
how, why
fulfillment
rewards
persistence
(and) to court
(the) young woman
(is) promising
218
32.T
"
35.T
"
P
*
*
*
31.X
*
*
tian1
di4
gan3
er2
wan4
wu4
hua4
sheng1
sheng4
ren2
gan3
ren2
xin1
er2
tian1
xia4
he2
ping2
guan1
qi2
suo3
gan3
er2
tian1
di4
wan4
wu4
zhi1
qing2
ke3
jian4
yi3
shan1
shang4
you3
ze2
xian2
6361
6198
3232
1756
7030
01.5
36.6
31.T
06.2
01.T
7209 01.T
2211 01.T
5738 20.3
5753 04.T
3097 01.2
3232 31.T
3097 01.2
2735 29.0
1756 06.2
6361 01.5
2520 57.2
2115 58.1
5303 11.3
3575 20.0
0525 02.6
5465 06.1
3232 31.T
1756 06.2
6361 01.5
6198 36.6
7030 01.T
7209 01.T
0935 02.0
1170 61+8
3381 02.3
0860 01.2
2938 05.T
Da Xiang
5630 17.6
5669 40.6
7533 01.6
0277
2666
10.X
19.1
31.T
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
move, stir, excite, stimulate (each other)
and (so, then, thus); with this
(the) myriad, ten thousand; all of
beings, creatures, things: creation
(is, are) change, transform, transfigure (s, ed)
(and) live, come alive, to life; arise, procreate
(a, the) wise, reverent, holy; ^
one, human being (s);
} sage(s)
31.T move, stir, stimulate, touch, attract
(the) human, people’s, humanity’s
heart, mind, affections, conscience
and (so, then, thus); with this
heaven; ^
heaven, the sky
below; (all) (things) under, beneath v
43.T (is, are) harmonious; reply, respond (s) with
F
(and) peaceful, serene, calm; peace, serenity
32.T observe, look to, study, comprehend
this, one’s
; what is
function, role, place of; meant to be
31.4x (mutual) movement; touch, stimulation (ed)
and (then); with this; then
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
(and) (the) myriad, ten thousand; all of
beings, creatures, things;
creation
come(s) to have, arrive at; will now have
32.T quality, nature, tendency, inclination (s)
(which) can, may (then) be; permit, invite
seen, observed, met;
^sight, vision
plainly, simply, in simplicity; plain, simple v
32.T
42.T
32.T
^
(a, the) mountain
atop, up (on, at the) top of, high (up)on v
is, there is
(a, the) lake, pool, pond, marsh
reciprocity
219
31.T
"
32.T
"
32.T
"
32.T
"
"
32.T
"
32.T
"
"
"
"
*
jun1
zi3
yi3
xu1
shou4
ren2
1715
6939
2932
2821
5840
qi2
sui2
0525
5523
01.3
01.3
04.1
46.3
35.2
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
41.T (is) empty, open, un(pre)occupied; wants
35.1x (to) accept, receive, welcome, enjoy (ing)
3097 01.2
another, the other; humanity, others
Chu Liu , 1st 6 (Zhi Gua 49: Ge, Seasonal Change)
xian2
2666 19.1
31.2 moved(ing), persuaded, (in) touch(ed) (with)
qi2
0525 02.6
(in, by) the, one’s (own), that, those
mu3
4584 64+5
40.4 big toe(s)
31.1x
Xiao Xiang (Fan Yao 49.1: wrapped with golden rawhide)
S
xian2
persuaded
qi2
in one’s
mu3
big toe
*
zhi4
0971 03.1x
(the) destination, goal, objective, aim
59.3x
zai4
6657 01.2
is, lies, dwells, remains, belongs
"
wai4
7001 08.4
beyond, outside, without, elsewhere
"
31.2
Liu Er , 6 2nd (Zhi Gua 28: Da Guo, Greatness In Excess)
*
xian2
2666 19.1
31.3 moved(ing), persuaded, (in) touch(ed) (with)
qi2
0525 02.6
(in, by) the, one’s (own), those
fei2
1830 130+8 52.2 (lower) legs, calves
*
xiong1
2808 03.5
disappointing, unfortunate, unlucky
*
ju1
1535 03.1
49.6 to abide, maintain; remain, stay, sit still
ji2
0476 01.7
(is) promising, fortunate, timely; bodes well
31.2x
Xiao Xiang (Fan Yao 28.2: older gentleman finds a maiden to marry)
S
sui1
5519 55.1
47.4x even if, though; although
xiong1
disappointing
ju1
to abide
ji2
(is) timely
*
shun4
5935 02.T
(to) accept, agree, comply (ing, ance, ment)
bu4
5379 02.2
is not;
does no, avoids, escapes
hai4
2015 14.1
31.4x harm(ful), destructive; damage, suffering
31.3
Jiu San , 9 3rd (Zhi Gua 45: Cui, Collectedness)
*
xian2
2666 19.1
31.5 moved(ing), persuaded, (in) touch(ed) (with)
qi2
0525 02.6
(in, by) the, one’s (own), those
gu3
3467 130+4 36.2 thighs, loins, hips, haunches
*
zhi2
0996 07.5
33.2 manage, control, round up, contain (ing)
31.1
*
02.6
17.0
52.2
those, these, such, one’s; what, that which
consequences, pursuits; follows, comes after
220
*
wang3
lin4
7050 02.0
to go (ahead), proceed, continue (on, thus)
4040 03.3
(is) embarrassing, regrettable, wretchedness
31.3x
Xiao Xiang (Fan Yao 45.3: what a gathering, what complaints, embarrassing)
S
xian2
persuaded
qi2
in one’s
gu3
loins
*
yi4
bu4
chu3
zhi4
zai4
sui2
ren2
suo3
zhi2
xia4
3021
5379
1407
0971
6657
48.0
02.2
09.6
03.1x
01.2
40.3x but (still); (and) yet; while
not, un-, in-; less than
F
settled, secure, still, at rest; in place; abiding
S
(the) purpose, direction, aim, objective, mind
is that of; lies, consists in; is, dwells on
^ pursued; pursuing, chasing, following
3097 01.2
(the) one v; another, (the) other
*
5465 06.1
(the) (proper) place, position, cause [point]
holds onto
2520 57.2
(the) low, lowly, subordinate, inferior, basics
31.4
Jiu Si , 9 4th (Zhi Gua 39: Jian, Impasse)
*
zhen1
0346 01.0
persistence; steady, firm, steadfast (ness)
ji2
0476 01.7
(is) promising, auspicious, hopeful, timely
*
hui3
2336 01.6
regret(s), remorse; regret, repent (and)
32.2
wang2
7034 11.2
pass, disappear, dissolve (s); move on
"
*
chong1
1529 61+12 31.4 (if, where) unsettled, irresolute, distracted
chong1
1529 31.4
F
(and) ambivalent, wavering, undecided, vacillating
wang3
7050 02.0
(in) (whether) to go; in going(s)
lai2
3768 05.6
(or) (to) come
; (and) coming(s)
*
peng2
5054 02.0
39.5 (your) companions, associates; alliances
cong2
6919 02.3
42.4 (will) follow; attend to; conform to, be like
er3
1754 27.1
61.2 your
si1
5580 61+5
59.4 thoughts, thinking, train of thought, plan*
31.4x
Xiao Xiang (Fan Yao 39.4: if going is impassable, then coming is alliance)
S
zhen1
persistence
ji2
(is) promising
hui3
(while) regrets
wang2
pass
*
wei4
7114 48.0
(be, being) still not, not yet, less than
gan3
3232 31.T
F
moved, excited, stimulated, touched (by)
hai4
2015 14.1
59.6x harm, trouble, damage, suffering
221
S
*
chong1
chong1
wang3
lai2
wei4
guang1
da4
31.5
*
*
xian2
qi2
mei2
wu2
hui3
31.5x
S
xian2
qi2
mei2
*
zhi4
mo4
31.6
*
xian2
qi2
fu3
jia2
she2
31.6x
S
xian2
qi2
fu3
jia2
she2
*
teng2
kou3
yue4
7114
48.0
(to be) unsettled
(and) ambivalent
(in) (whether) to go
(or) (to) come
(is) less than, shy of; falls short of
35.6x
3583 05.0
shining, exemplary, distinguished (for))
"
5943 01.2
greatness, maturity, wholeness
Jiu Wu , 9 5th (Zhi Gua 62: Xiao Guo, Smallness In Excess)
2666 19.1
31.6 moved(ing), persuaded, (in) touch(ed) (with)
0525 02.6
(in, by) the, one’s (own), that
8004 130+7 HL
neck and shoulders, upper back, trapezius
7180 01.3
32.0 without, with no, avoiding; nothing
34.5
2336 01.6
regret(s), remorse;
to regret, repent "
Xiao Xiang (Fan Yao 62.5: prince hunts birds in cave, with tethered arrows)
persuaded
in one’s
neck and shoulders
0971 03.1x
(the) purpose, intention, goal, aim, objective
4546 28.T
F
(is) trivial, extraneous, petty, peripheral
Shang Liu , Top 6 (Zhi Gua 33: Dun, Distancing)
2666 19.1
01.T moved(ing), persuaded, (in) touch(ed) (with)
0525 02.6
(in, by) one’s (own), those
1945 159+7 52.5 ^
; maxilla
0614 181+7 HL
} jawbones: (and) mandible, jowls
5705 135+0 HL
(and) tongue
Xiao Xiang (Fan Yao 33.6: resourceful retreat, nothing not advantageous)
moved
in one’s
^
} jawbones
(and) tongue
6181 85+10 HL
gushing (with), spewing forth; a fountain of
3434 27.0
47.T oral, mouthy, verbal; ^speech(es), talk(ing)
5939 17.T
persuasion, stimuli; persuasive, stimulating v
222
31.m qin1
31.xg fu1
fu4
zhi1
dao4
31.zg su4
1095
1908
1963
0935
6136
5505
167+4
04.3
04.2
02.0
09.1
05.6
intense, attentive, respectful; to hope for
husband; man
(and) wife; woman
...’s
way, course, path, nature, principle, truth
by invitation; inviting, urging (on)
223
32.M
32.0
*
*
*
*
*
32.T
P
*
*
*
*
*
*
P
*
HENG2 (2107): CONTINUITY
Gua Ci
Binary 011 100, Decimal 28
heng2
2107 05.1
32.1 continuity, continuing; enduring (changes)
heng1
2099 01.0
fulfillment, satisfaction, success, completion
wu2
7180 01.3
32.1 no; nothing; without, with no; avoid
jiu4
1192 01.3
35.1 blame; (is) wrong; (a) mistake, (an) error (s)
li4
zhen1
li4
you3
you1
wang3
heng2
jiu3
gang1
shang4
er2
rou2
xia4
lei2
feng1
xiang1
yu3
xun4
er2
dong4
gang1
rou2
jie1
ying4
heng2
heng2
heng1
wu2
jiu4
li4
zhen1
3867 01.0
0346 01.0
3867 01.0
7533 01.6
7519 02.0
7050 02.0
Tuan Zhuan
1188
3268
5669
1756
3133
2520
4236
1890
2562
7615
5550
1756
6611
3268
3133
0620
7477
01.6x
03.T
40.6
06.2
02.T
57.2
03.T
09.X
13.5
61.2
57.0
06.2
47.6
03.T
02.T
11.4x
02.T
worthwhile, rewarding, beneficial
(to be) persistent, persevering, resolved
worth(while), reward(ing), benefit(icial)
(to) have, find, take (ing) on; (if) there is
somewhere; (a) place, direction, purpose
to go, move towards; in going; ahead
34.0
"
41.0
"
"
"
continuity
(is, means) to endure, survive, last, continue
the firm, strong, resolute; firmness
(is) above, elevated, on the top; rises
and, while, with
the flexible, gentle, yielding; flexibility
(is) below, humble, on the bottom; descends
(the) thunder
(and) (the) wind
37.5x ^
each other; (are) mutually
52.T
reinforce, support v; (ing, ive); conjoined
"
37.2x adaptability, subtlety, versatility; versatile
and (also); (along, together) with; (and) yet
energy, movement, excitement; energetic
the firm, strong, resolute; firmness
(and) the flexible, gentle, yielding; flexibility
40.T fully, completely, entirely, all, each
(cor)respond, resonate, reciprocate, correlate
continuity
continuity
fulfills
(and) nothing
(is) wrong
32.T
worthwhile
to be persistent
224
*
S
*
P
*
P
*
jiu3
yu2
qi2
dao4
tian1
di4
zhi1
dao4
heng2
jiu3
er2
bu4
yi3
li4
you3
you1
wang3
zhong1
ze2
you3
shi3
ri4
yue4
de2
tian1
er2
neng2
jiu3
zhao4
si4
shi2
bian4
hua4
er2
neng2
jiu3
cheng2
1188
7643
0525
6136
6361
01.6x
05.X
02.6
09.1
01.5
6198
0935
6136
36.6
02.0
09.1
1188
1756
5379
2930
01.6x
06.2
02.2
26.1
1500
6746
7533
5772
3124
7696
6161
6361
1756
4648
1188
0238
5598
5780
5245
2211
1756
4648
1188
01.3
04.0
01.6
01.T
01.3
09.6
02.0
01.5
06.2
10.3
01.6x
30.X
16.T
54.4
49.5
01.T
06.2
10.3
01.6x
0379
02.3
32.T
32.T
32.T
62.5x
32.1x
55.T
32.T
36.6x
36.6x
37.1x
32.T
32.T
(to) endure, survive, last, continue (ing)
(is) on, upon, in, through, with respect to
one’s (own), this
way, course, path, nature, principle, truth
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
...’s
way, course, path, nature, principle, truth (s)
continue
(to) endure, survive, last, persist, go (ing) on
and (on); and (still, yet); but still; even while
without, with no; (there is) no; regardless of
end, rest, finish, culmination, conclusion
worthwhile
to have
somewhere
to go
(at, by, in) the end; the outcome, at last
then, consequently, in due order
(there) is, will be; (one) has, will have
(a) (new, fresh) beginning, start
(the) sun
(and) (the) moon
secure, accept, possess, occupy, claim, take
heaven; the sky, firmament, celestial
and (so, then, thus)
(are) able; have (the) power; (are) capable of
to endure, last, continue;
continuous
(in) brilliance; to shine;
radiance, light
(the) four
seasons
become, emerge, change, vary, evolve
(and) transform, transfigure, turn
and (so, then, thus, yet)
(are) able; have (the) power; (are) capable of
to endure, continue (in); enduring, lasting
achieve, accomplish (ing, ments); completion
225
18.T
"
"
"
01.T
"
*
*
*
32.X
*
*
*
sheng4
ren2
jiu3
yu2
qi2
dao4
er2
tian1
xia4
hua4
cheng2
guan1
qi2
suo3
heng2
er2
tian1
di4
wan4
wu4
zhi1
qing2
ke3
jian4
yi3
04.T
01.2
01.6x
43.x
02.6
6136
1756
6361
2520
2211
0379
3575
0525
5465
09.1
06.2
01.5
57.2
01.T
02.3
20.0
02.6
06.1
(a, the) wise, reverent, holy; ^
one, human being (s);
} sage(s)
32.2x endure, survive, last, continue (s)
on, upon, in, through, with respect to
the, this, his, her, their
50.T
61.T
45.T
way, course, path, nature, principle, truth (s)
and (so, then, thus)
heaven; ^
heaven, the sky
below; (all) (things) under, beneath v
(is, are) transformed, transfigured; turns
(and) completed, fulfilled; to completion
observe, look to, study, comprehend
this, one’s;
what is
function, role, place of; meant to be
continuity;
continued
and (then), with this, then
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
(and) (the) myriad, ten thousand; all of
beings, creatures, things;
creation
have, has, come(s) to have; will now have
quality, nature, tendency, inclination (s)
(which) can, may (then) be; permit, invite
seen, observed, met;
^ sight, vision
plainly, simply, in simplicity; plain, simple v
lei2
feng1
heng2
jun1
zi3
yi3
li4
bu4
yi4
fang1
1756 06.2
6361 01.5
6198 36.6
7030 01.T
7209 01.T
0935 02.0
1170 31.T
3381 02.3
0860 01.2
2938 05.T
Da Xiang
4236 03.T
1890 09.X
2107 05.1
1715 01.3
6939 01.3
2932 04.1
3921 42.6
5379 02.2
2952 34.5
1802 02.2
jun4
heng2
Chu Liu , 1st 6 (Zhi Gua 34: Da Zhuang, Big and Strong)
1729 85+7
HL
dig, jump, dive (ing) in, deep; entrenching
2107 05.1
32.3 (for, to) continue(inuity); endure, last, stay
32.1
*
5753
3097
1188
7643
0525
34.T
59.X
F
42.T
(the) thunder ; thundering
(and) (the) wind; winds
continuity
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus;
withmakes, takes a stand; (is) established; stands
without; with no; instead, regardless of
change (ing); changed, altered, moving
(in, of) direction(ive), bearing, method (s)
226
50.T
"
37.T
"
22.T
"
45.T
"
"
38.T
"
34.T
"
"
"
"
*
*
zhen1
xiong1
wu2
you1
li4
0346
2808
7180
7519
3867
01.0
03.5
01.3
02.0
01.0
32.4
persistence, determination, resolve
(is) disappointing, unlikely; has pitfalls
(this is) no, not; (this) lacks, has no
(a) direction, purpose; (an) aim, orientation
with merit, of value, with rewards
34.6
"
"
32.1x
Xiao Xiang (Fan Yao 34.1: powerful in toes, boldness bad for confidence)
digging in
(for) continuity
0935 02.0
has
pitfalls
*
5772 01.T
54.T (at, from, in) (the) start, beginning, first (and)
1217 03.4
48.3x (to) seek, search, ask, crave (ing) (for, after)
5719 85+8
HL
depth; the deep, profound, mysterious
32.2
Jiu Er , 9 2nd (Zhi Gua 62: Xiao Guo, Smallness in Excess)
*
hui3
2336 01.6
regret(s), remorse; regret, repent (and)
wang2
7034 11.2
pass, disappear, dissolve (s); move on
32.2x
Xiao Xiang (Fan Yao 62.2: pass ancestor, chief, meet grandmother, aide)
S
jiu3
nine
er4
second’s
hui3
regrets
wang2
pass
*
neng2
4648 10.3
(one) can, (is) able; (the) power, competence
jiu3
1188 01.6x
32.4x to continue, endure, last, survive
zhong1
1504 03.3
(is) in the middle, center, balance; within
32.3
Jiu San , 9 3rd (Zhi Gua 40: Jie, Release)
*
bu4
5379 02.2
lacking, wanting; without, with no; not
heng2
2107 05.1
32.5 continuity (uous, sistent,-cy); enduring
qi2
0525 02.6
(in, of, to, with) the, this, one’s (own)
de2
6162 06.3
32.5 character, virtue, merit, moral courage
*
huo4
2402 01.4
perhaps, maybe; somehow, sometimes
cheng2
0386 07.6
54.6 accept, inherit, enjoy, adopt, continue (ing)
zhi1
0935 02.0
(in, of, towards) such, this
xiu1
2797 12.3
F
unworthiness, inferiority, shame, disgrace
*
zhen1
0346 01.0
to persist; (what) persists; (is) constant
lin4
4040 03.3
(is) embarrassing(ment), humiliating(ion)
32.3x
Xiao Xiang (Fan Yao 40.3: shouldering baggage but riding, inviting robbers)
S
bu4
lacking
S
jun4
heng2
zhi1
xiong1
shi3
qiu2
shen1
heng2
qi2
de2
continuity
in one’s
character
227
34.4
"
32.5
"
"
35.6
"
*
32.4
*
wu2
suo3
rong2
tian2
wu2
7180 01.3
without, with no, having, being no(-)
5465 06.1
(a) place, situation, cause, purpose, -where
7560 07.X
F
(to) belong, fit (in); be, accepted, endured
Jiu Si , 9 4th (Zhi Gua 46: Sheng, Advancement)
6362 01.2
40.2 (a, the) field, hunt, land
30.4x
"
"
7180 01.3
33.6 (is) (nothing) without, with no; lacks, wants
1100 07.5
48.1 game, quarry, birds, animals; a catch, capture
32.4x
Xiao Xiang (Fan Yao 46.4: sovereign makes offerings at Mt. Chi; opportune)
S
jiu3
1188 01.6x
63.6x enduring, chronically; (a, so) long (a) time
fei1
1819 175+0 34.X out(side) of; to not be; (to be) wrong
qi2
0525 02.6
(in) one’s (own); this, such
wei4
7116 45.5
(a) place, position, dignity, context, situation
*
an1
0026 02.0
45.6x quiet, stillness, serenity; where, how is
de2
6161 02.0
(to) find(s); ^ (to be) found, taken, caught?
qin2
(the, there) game, quarry;
(v)
32.5
Liu Wu , 6 5th (Zhi Gua 28: Da Guo, Greatness in Excess)
*
heng2
2107 05.1
32.6 continuity; (to) continue, endure, last (ing)
qi2
0525 02.6
(in, of, to) one’s (own); in
de2
6162 06.3
42.5 character, virtue, merit, moral courage
zhen1
0346 01.0
(is, means) persistence, determination, focus
*
fu4
1963 04.2
37.3 (for) (a, the) (^) woman, wife(’s) (in, of)
ren2
3097 01.2
maturity, adult(hood); grown, mature (v)
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
*
fu1
1908 04.3
38.4 (for) (a, the) (^) man, husband(’s) (still in, of)
zi3
6939 01.3
youth, childhood; a boy; young (v)
xiong1
2808 03.5
(is, in) trouble, disappointment, adverse(ity)*
32.5x
Xiao Xiang (Fan Yao 28.5: older woman finds herself a young man to marry)
S
fu4
(for) (a) woman
ren2
(of) maturity
zhen1
persistence
ji2
(is) promising
*
cong2
6919 02.3
to follow, adhere, conform, seek (to, for)
yi1
3016 38.6
F
one (thing); once (more); integrity, unity
er2
1756 06.2
and (also, so, then); also; before; through to
zhong1
1500 01.3
(to) finish; complete, conclude (ing, sion) (it, this)
S
fu4
(for) (a) man
zi2
(in) youth
qin2
zhi4
yi4
0986
3002
18+6
05.T
60.T
restraint, constraint, control, definition (s)
(is, are) meant, indicated, advised, suggested
228
*
32.6
*
cong2
fu4
xiong1
6919
to follow, adhere, conform, pursue, chase
(a, the) woman, wife, matron; women
(is) unlucky; trouble; has (its) pitfalls
Shang Liu , Top 6 (Zhi Gua 50: Ding, The Cauldron)
0313 64+7
18.X (^) excited, stimulated, agitated, aroused
zhen4
heng2
02.3
2107 05.1
42.6 continuously, chronically, constantly (v)
*
xiong1
2808 03.5
unfortunate, foreboding, ill-omened
32.6x
Xiao Xiang (Fan Yao 50.6: cauldron’s jade grip, nothing not advantageous)
S
zhen4
^ stimulated
heng2
continuously v
zai4
6657 01.2
at, on
shang4
(the) top
*
da4
5943 01.2
wholly, greatly, completely, much
wu2
7180 01.3
without; lacking in; (de)void of
gong1
3698 17.1
merit, worth, value, benefit, achievement
32.xc de2
zhi1
gu4
*
za2
er2
bu4
yan4
*
yi3
yi1
de2
32.xg jiu3
32.zg jiu3
6162
0935
3450
6646
1756
5379
7387
2932
3016
6162
1188
1188
06.3
02.0
25.4x
172+10
06.2
02.2
27+12
04.1
38.6
06.3
01.6x
01.6x
character, virtue
...’s
sturdiness, steadiness, security, certainty
diversity, variety
and (also, so)
without, (with) no
satiety, weariness, boredom; contentment
uses (the)
integrity, unity(fied), singleness, singularity
(of) character, virtue, spirit, moral courage
(in, to) endure, survive, last, continue (ing)
(to) endure, survive, last, continue (ing)
229
07.3x
"
"
33.M
33.0
*
*
*
DUN4
Gua Ci
dun4
heng1
xiao3
li4
zhen1
33.T
P
*
S
*
P
*
P
33.X
*
dun4
heng1
dun4
er2
heng1
gang1
dang1
wei4
er2
ying4
yu3
shi2
xing2
xiao3
li4
zhen1
[rou2]
jin4
er2
chang2
dun4
zhi1
shi2
yi4
da4
yi3
zai1
tian1
xia4
you3
shan1
(6586): DISTANCING
6586
2099
2605
162+11 33.1
01.0
03.5
3867 01.0
0346 01.0
Tuan Zhuan
1756
06.2
3268
6087
7116
1756
7477
7615
5780
2754
03.T
05.6
45.5
06.2
02.T
61.2
54.4
11.2
3133
1092
1756
0213
02.T
19.T
06.2
07.5
0935 02.0
5780 54.4
3002 05.T
5943 01.2
2938 05.T
6650 01.T
Da Xiang
6361
2520
7533
5630
01.5
57.2
01.6
17.6
Binary 001 111, Decimal 15
distance, retreat, step back, withdraw (ing)
fulfillment, satisfaction, success, completion
(a, in, for, of) (the) little, small, minor (things)
(it is) worth(while), reward(ing); advantage (in)
(to) (be) persist(ent, ence); determined, focus(ed)
F
distancing
succeeds
get distance
and (then); but (then, nevertheless)
succeed
the firm, strong, resolute; firmness
(is) appropriately, properly, suitably, rightly
placed, positioned, situated, dignified
and, while (also)
(cor)responds(ing), resonates(ant)
to participate, take part, partake, join (in, with) 62.T
(the) (opportune) time(ing, liness), season "
(is) to move, take steps, act, (make) progress "
(of) little
worth
to persist
[the flexible, gentle, yielding; flexibility] emending
penetrates, saturates; sinks, soaks in
19.T
and (so, then, thus)
"
prevail, endure, continue, persist, grow (s)
"
distancing
...’s
44.T
^
timing, timeliness, season
"
meaningful, apt, appropriate, proper v
"
(is) very, greatly important, crucial
"
indeed, now, at present, here
"
...!
"
^
heaven, the sky
below, beneath, under(neath) v
(there) is, are
(a, the) mountain(s)
230
*
*
dun4
jun1
zi3
yi3
yuan3
xiao3
6586
1715
6939
2932
7734
33.0
01.3
01.3
04.1
24.1
distancing
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
44.4x (is) distant, far, remote, removed from
2605 03.5
(the) little, small, common, ordinary, average
3097 01.2
people, ones, folk, population, humanity
*
5379 02.2
not with, without, with no; (it, this) is not
4809 38.1
F
ill will, dislike, malice, hatred, repulsion
1756 06.2
but (with)
7347 30+17 37.T dignity, solemnity, gravity, reserve(ations)
33.1
Chu Liu , 1st 6 (Zhi Gua 13: Tong Ren, Fellowship With Others)
*
dun4
6586 33.0
33.3 withdrawing, hiding, concealing, [covering]
wei3
7109 10.0
63.1 (the, that, one’s) (own) tail, [loose ends, trail]
li4
3906 01.3
(in) distress, difficulty, trouble, danger
*
wu4
7208 01.1
not at all, it is not;
no
62.4
yong4
7567 01.1
useful, practical, helpful, productive; use
"
you3
7533 01.6
to have; (in) having
36.1
you1
7519 02.0
somewhere; (a) place, direction, purpose
"
wang3
7050 02.0
to go; in going; ahead, beyond
"
33.1x
Xiao Xiang (Fan Yao 13.1: fellowship with others at the gate, not a mistake)
S
dun4
withdrawing
wei3
(the) tail
zhi1
0935 02.0
...’s; has, having; comes to have; with, in
li4
troubles
*
bu4
5379 02.2
(if) not, without, with no
wang3
(in) motion
he2
2109 09.1
49.3x what, where is; why
zai1
6652 24.6
55.1x (the) crisis? calamity?, misfortune?, injury?
33.2
Liu Er , 6 2nd (Zhi Gua 44: Gou, Dissipation)
*
zhi2
0996 07.5
F
(to) bind, tie ^ up, hold; control, contain (ing)
zhi1
0935 02.0
it, this, them
yong4
7567 01.1
with, using; use, try
huang2
2297 02.5
40.2 yellow, yellow-brown, golden
49.1
niu2
4737 25.3
38.3 ^
; cow
"
zhi1
0935 02.0
^
; ...’s
"
ge2
3314 177+0 49.0 } rawhide; hide
"
ren2
bu4
e4
er2
yan2
231
*
mo4
zhi1
sheng4
shuo1
33.2x
S
zhi2
*
33.3
*
*
*
yong4
huang2
niu2
gu4
zhi4
xi4
dun4
you3
ji2
li4
chu4
chen2
qie4
ji2
33.3x
S
xi4
dun4
zhi1
li4
*
you3
ji2
bei4
S
chu4
chen2
qie4
ji2
*
bu4
ke3
da4
shi4
33.4
*
hao3
dun4
4557 140+7 42.6 none; nobody; not one, no one
53.5
0935 02.0
will; has, (will) have; of them; ^^ it
"
5754 19+10 43.1 success in; succeed in; can; (is, are) able to "
5939 04.1
38.6 get(ting) (v it) loose, free, untied; escape(ing)
Xiao Xiang (Fan Yao 44.2: creel holds fish, not wrong not serving guests)
bound
with
yellow
cow(hide)
3450 25.4x
42.3x firm, sure, stubborn (ness); secure, certain(ty)
0971 03.1x
(in, of) (the) purpose, intent, will, resolve, aim
Jiu San , 9 3rd (Zhi Gua 12: Pi, Separating)
2424 17.2
F
(en)tangled (up); complicated, involved
6586 33.0
33.4 retreat, withdrawal, retirement, escape
7533 01.6
there is, will be; being, having; becomes (ing)
0492 16.5
36.3 urgent; anxiety, haste(y); anxious, hurried
3906 01.3
(and) difficulty; distress, pressure (d); harsh
1412 09.0
07.X attending to, caring for; to manage, train
0327 131+0 39.2 (the, one’s) servant, retainer, subject, aide (s)
0814 38+5
50.1 (and) concubine, handmaiden, servant girl (s)
0476 01.7
(was, would have been) opportune, timely
Xiao Xiang (Fan Yao 12.3: embracing the unworthy)
entangled
retreat
0935 02.0
...’s; has, holds; comes, leads to
distress
there will be
anxiety
4998 61+12 63.3x (and) exhaustion, fatigue, weariness, debility
managing
(one’s) servants
(and) concubines
(would have been) timely
5379 02.2
(but) (it, this is) not; ill-, un-, in55.3x
3381 02.3
suited, fitted to; appropriate, fitting for
"
5943 01.2
great, big, major, important, critical, crucial "
5787 02.3
affairs, concerns, business, matters at hand "
Jiu Si , 9 4th (Zhi Gua 53: Jian, Gradual Progress)
2062 38+3
61.2 (a) voluntary, chosen, elective, discretionary +
6586 33.0
33.5 retreat, withdrawal, distance, retirement
232
*
*
jun1
zi3
ji2
xiao3
ren2
pi3
1715
6939
0476
2605
3097
01.3
01.3
01.7
03.5
01.2
(a, the) noble, worthy, honored
young one, heir, disciple (...’s)
good fortune, timing, luck; opportunity
(the) ordinary(ily), common(ly); small, lesser 34.3
people, ones, folk, individuals, humans
"
1902 07.1
50.1 deny, negate, disapprove; (are) in denial
33.4x
Xiao Xiang (Fan Yao 53.4: goose advances to trees, to find a flat branch)
S
jun1
(a, the) noble
zi3
young one
hao3
chooses
dun4
retreat
*
xiao3
(while) (the) common
ren2
people
pi3
deny
33.5
Jiu Wu , 9 5th (Zhi Gua 56: Lu, The Wanderer)
*
jia1
0592 17.5
49.2x commendable, praiseworthy, admirable
dun4
6586 33.0
33.6 retreat, withdrawal, distancing, reservation
*
zhen1
0346 01.0
persistence, determination, resolve, firmness
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
33.5x
Xiao Xiang (Fan Yao 56.5: hunt pheasant, an arrow for praise and office)
S
jia1
commendable
dun4
retreat’s
zhen1
persistence
ji2
(is) promising
*
yi3
2932 04.1
through, by, using; due, according to
zheng4
0351 45.5
staying true to; correctness, rectitude
zhi4
0971 03.1x
(of, the) purpose, intent, goal, objective (s)
33.6
Shang Jiu , Top 9 (Zhi Gua 31: Xian, Reciprocity)
*
fei2
1839 130+4 HL
healthy, sleek, fertile, resourceful, fruitful
dun4
6586 33.0
28.X retreat, withdrawal, distancing, reservation
*
wu2
7180 01.3
34.5 without; (there is) nothing
35.5
bu4
5379 02.2
doubt; (that) (is) not; (which) cannot be
"
li4
3867 01.0
worthwhile, (turned to) advantage(ous)
"
33.6x
Xiao Xiang (Fan Yao 31.6: moved in one’s jawbones and tongue)
S
fei2
resourceful
dun4
retreat,
wu2
(such that) nothing
bu4
li4
cannot be
turned to advantage
233
*
wu2
suo3
yi2
5465
2940
06.1
16.4
33.m yuan4
7740
64+9
33.xg tui4
33.zg ze2
tui4
6568
6746
6568
20.3
04.0
20.3
having no
place, cause, reason, purpose (for, to)
38.6x doubt, question; uncertainty, hestiation (s)
46.3x
"
"
an officer, a substitute; to wield. Perhaps u.f. yuan
7734, distance, to regard as distant or yuan 7737, rescue,
assist, lift, encourage
retire, withdraw, back up, step back, give up
due, warranted, justified, principled
retreat, withdrawal, retirement, escape
234
34.M
34.0 Gua Ci
*
da4
zhuang4
*
li4
zhen1
34.T
P
*
S
*
P
*
S
34.X
*
da4
zhuang4
da4
zhe3
zhuang4
gang1
yi3
dong4
gu4
zhuang4
da4
zhuang4
li4
zhen1
da4
zhe3
zheng4
zheng4
da4
er2
tian1
di4
zhi1
qing2
ke3
jian4
yi3
lei2
zai4
tian1
shang4
DA4 ZHUANG4 (5943,1453): BIG AND STRONG
Binary 111 100, Decimal 60
5943 01.2
big, very, mighty; great, much, a lot of
1453 33+4
34.1 (and) strong; strength, vigor, potency, force
3867 01.0
worthwhile, rewarding, productive
36.5
0346 01.0
Tuan Zhuan
0263
28.T
34.T
3268
2932
6611
3455
03.T
04.1
47.6
39.2
45.T
0263
0351
0351
28.T
25.0
25.0
1756 06.2
6361 01.5
6198 36.6
0935 02.0
1170 31.T
3381 02.3
0860 01.2
2938 05.T
Da Xiang
4236 03.T
6657
6361
5669
01.2
01.5
40.6
62.T
45.T
to persist, (be) determined, resolved, steady
"
big
(and) strong
great
means, implies, signifies; is what, that which
(is) strong
the firm, strong, resolute; firmness
uses, applies, employs; for, with; behind
movement, force, energy, momentum, action
consequently, therefore, hence, thus
strength
big
(and) strong
worthwhile
to persist
greatness
means, suggests, signifies, implies
uprightness; being true, correct, right
be right, correct in; do right by; stay true to
greatness
and (then)
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
have, come to have; will now have
quality, nature, tendency, inclination (s)
(which) can, may (then) be; permit, invite
seen, observed, met;
^ sight, vision
plainly, simply, in simplicity; plain, simple v
45.T
"
"
"
"
(the) thunder; ^ thunder ^
(is) in, across; there is v in
(the) heaven(s), sky(ies)
above, overhead
235
*
*
da4
zhuang4
jun1
zi3
yi3
fei1
5943
1453
1715
6939
2932
01.2
34.0
01.3
01.3
04.1
big
(and) strong
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus (when)
1819 32.4x
F
out(side) of; wrong (in); with (out, false)
3886 113+13 HL
respect, courtesy, reverence, (proper) order
1981 13.4
(does, may, might, will, would) not; avoids
3893 02.1
F
take(ing) (a) step(s); (the) behavior, conduct
34.1
Chu Jiu , 1st 9 (Zhi Gua 32: Heng, Continuity)
*
zhuang4
1453 34.0
34.3 strong, vigorous, potent; force, power (ful)
yu2
7592 02.6
(is) in, for, of, through, to, with
zhi3
0944 21.1
43.1 (the) toes, feet
*
zheng1
0352 09.6
(to) assert, aggress, go (ing) (boldly)
xiong1
2808 03.5
bodes ill; (is) unlucky, inauspicious (for)
you3
7533 01.6
have, hold (onto); be, stay; keeping (-ing)
fu2
1936 05.0
truth, sincerity, confidence; true, confident
34.1x
Xiao Xiang (Fan Yao 32.1: digging in to continue, no merit in direction)
S
zhuang4
powerful
yu2
in
zhi3
(the) toes
*
qi2
0525 02.6
one’s, the, this, such
fu2
confidence
qiong2
1247 02.6x
(is) (soon) exhausted, diminished; futile
34.2
Jiu Er , 9 2nd (Zhi Gua 55: Feng, Abundance)
*
zhen1
0346 01.0
persistence, determination, resolve, firmness
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
34.2x
Xiao Xiang (Fan Yao 55.2: in going, distrust, anxiety, be true, express it)
S
jiu3
nine
er4
second’s
zhen1
persistence
ji2
(is) promising
*
yi3
2932 04.1
due to, (through, by) using; with, by way of
zhong1
1504 03.3
the center, middle, balance; concentration
34.3
Jiu San , 9 3rd (Zhi Gua 54: Gui Mei, Little Sister’s Marriage)
*
xiao3
2605 03.5
(the) common, ordinary, average; small
ren2
3097 01.2
people, ones, individual(s), person(s)
li3
fu2
lu3
yong4
zhuang4
7567
1453
01.1
34.0
34.4
apply, employ, practice, rely on, try, use (s)
strength, force, power, vigor
236
41.2
"
37.6
"
40.5
"
*
*
jun1
zi3
yong4
wang3
zhen1
li4
1715
6939
7567
7045
0346
01.3
01.3
01.1
122+3
01.0
35.1
(a, the) noble, worthy, honored
young one, heir, disciple
applies, employs, relies on, tries, uses
nets, webs, snares, traps; (his) wits, subtlety
persistence, determination, firmness
35.4
3906 01.3
(is) difficult, harsh, stressful; trouble
6195 123+5 34.6 (a, the) billy; ^
7247 123+0 34.5 goat
; } ram
1416 148+13 34.6 (who) butts (against), attacks, rushes
1800 140+15 34.4 (a, the) hedge(row), fence
*
4240 123+13 34.4 (and) entangles(ing); (is) caught; damages
0525 02.6
(by) his, its (own)
1174 148+0 35.6 horns, [contentiousness, direction]
34.3x
Xiao Xiang (Fan Yao 54.3: marries as bondmaid, turnaround to be 2nd wife)
S
xiao3
ordinary
ren2
people
yong4
apply
zhuang4
force
*
jun1
(to) (the) noble
zi3
young one,
wang3
(a) trap
34.4
Jiu Si , 9 4th (Zhi Gua 11: Tai, Interplay)
*
zhen1
0346 01.0
persistence, determination, resolve, firmness
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
*
hui3
2336 01.6
(and, as, while) regret(s), remorse
wang2
7034 11.2
pass, disappear, dissolve (s)
*
fan1
1800 34.3
34.6 (a, the) hedge(row), fence
jue2
1697 85+4
43.T opens (up), ruptures, (is) broken through
bu4
5379 02.2
without, with no; there are no
lei2
4240 34.3
44.1 entanglement(s); getting caught; damage
*
zhuang4
1453 34.0
36.2 (the) power, strength
yu2
7592 02.6
(to go, proceed) in, of
da4
5943 01.2
(a, the) big, great, mighty
yu2
7618 07.3
38.3 cart, wagon, vehicle
zhi1
0935 02.0
(is) (with)in its; refers to its
fu4
1997 26.2
F
axle strut, housing, bracket, mount (s)
*
di1
yang2
chu4
fan1
lei2
qi2
jiao3
237
"
34.6
"
"
"
35.5
"
34.4x
Xiao Xiang (Fan Yao 11.4: fluttering, fussing, don't limit use of sincerity)
S
fan1
(the) hedge
jue2
opens up
bu4
with no
lei2
entanglements
*
shang4
5670 09.6
appreciate, honor, respect, value (ing)
wang3
34.5
*
*
sang4
yang2
yu2
yi4
wu2
hui3
34.5x
S
sang4
yang2
yu2
yi4
*
wei4
bu4
dang1
34.6
*
di1
yang2
chu4
fan1
*
bu4
neng2
tui4
*
bu4
neng2
sui4
*
wu2
you1
li4
*
jian1
ze2
ji2
7050 02.0
(the) advance, progress; going forward
Liu Wu , 6 5th (Zhi Gua 43: Guai, Decisiveness)
5429 02.0
38.1 losing, forfeiting, forgetting, giving up
7247 34.3
34.6 (a, the) goat, ram
7592 02.6
in
; with, at
2952 72+4
56.6 (the) exchange, changes; ease, leisure
7180 01.3
34.6 no, with no, without; nothing
2336 01.6
regret(s), remorse; to regret, repent (of)
Xiao Xiang (Fan Yao 43.5: wild greens, dry land, uproot or balance action)
losing
(the) goat
with
ease
7116 45.5
(the) place, position, attitude, dignity
5379 02.2
(is, was) not, in-; im-; less than, [mal-]
6087 05.6x
appropriate, proper, suited, [adaptive]
Shang Liu , Top 6 (Zhi Gua 14: Da You, Big Domain)
6195 34.3
F
(a, the) billy; ^
7247 34.3
43.4 goat
} ram
1416 34.3
F
butts (against), attacks, rushes, charges
1800 34.3
F
(a, the) hedge(row), fence
5379 02.2
not, un-; im-; no, without, with no
4648 10.3
34.6 able; possible; power, ability, capacity
6568 20.3
57.1 to retreat, withdraw, back up, pull back
5379 02.2
not, un-; im-; no, without, with no
4648 10.3
50.2 able; possible; power, ability, capacity
5530 162+9 37.2 to proceed, progress; push, follow through
7180 01.3
35.1 (this is) no, not; (this) lacks, has no
7519 02.0
(a) direction, purpose; an aim, orientation
3867 01.0
with merit, of value, with rewards
0834
6746
0476
11.3
04.0
01.7
36.0
38.6
(but, yet) difficulty, problem, trouble, trial (s)
give(s) rise to, lead(s) to; precede; and then
promise, hope; opportunities, good fortune
238
09.T
"
56.6
"
"
59.3
"
35.4x
"
"
34.3
"
"
"
45.3
"
"
34.6x
Xiao Xiang (Fan Yao 14.6: heaven assists, nothing not advantageous)
S
bu4
no
neng2
power
tui4
to pull back
*
bu4
no
neng2
power
*
S
*
sui4
bu4
xiang2
jian1
ze2
ji2
jiu4
bu4
chang2
34.m tai4
6020
zhuang4
34.xg none
34.zg ze2
6746
zhi3
0939
2579
149+6
1192
01.3
0213
07.5
HL
to follow through
not
examining details, particulars, circumstances
problems
give rise to
opportunities
(the) wrong, mistake, error, failure
is not;
does not, will not
long lasting, sustained; endure, last long
11.0
great, large, big, extensive
(and) strong; strength, vigor, potency, force
04.0
04.T
(a, the) principle, rule, result; merit(s)
(of) stillness; (the) pause(ing); inaction
239
35.M
JIN4 (1088): EXPANSION
35.0 Gua Ci
*
jin4
1088 72+6
35.1
*
kang1
3278 53+8
HL
hou2
2135 03.0
08.X
yong4
7567 01.1
*
35.T
P
*
P
*
*
*
xi1
ma3
fan2
shu4
zhou4
ri4
san1
jie1
jin4
jin4
ming2
chu1
di4
shang4
shun4
er2
li4
hu1
da4
ming2
rou2
jin4
er2
shang4
xing2
shi4
yi3
kang1
hou2
yong4
xi1
ma3
2505 06.6
4310 02.0
1798 140+12
5874 53+8
1302 72+7
3124 01.3
5415 04.0
0800 64+8
Tuan Zhuan
1091
4534
1409
6198
5669
5935
1756
3914
2154
5943
4534
3133
1091
1756
5669
2754
5794
2932
20.3
17.4
05.4
36.6
40.6
02.T
06.2
30.T
03.T
01.2
17.4
02.T
20.3
06.2
40.6
11.2
62.6
04.1
Binary 000 101, Decimal 05
expansion, progress, advance, development
(the) prosperous, exalted; ^Kang(shou Feng)
lord, governor, chief; Lord
v*
present, offer, send; use, utilize (s, ed)
grants, awards, rewards, gifts
(of) horses
(in, to) propagate, breed, multiply, increase (ing)
(a, the) multitude, large numbers; numbers
(and) (in, by) the light of
(a, one) day
three times
04.2x meet, receive, contact; grant(s, ed) audience(s)
F
36.2
HL
01.T
HL
36.1
35.T
38.T
38.T
expansion (is, means)
(to) progress, advance, develop, evolve
(the) light, clarity, intelligence, vision
rises, arises, emerges, comes out, appears
^(the) earth, ground, land
over, above, across
v
compliance, agreement, allowance, accord
and (also, then), (along, together) with (this)
dependence, reliance; interconnection
on, upon; with
(the) great, complete, full, developed, mature
light, clarity, intelligence, vision
the flexible, gentle, yielding; flexibility
progresses, advances, develops, evolves
and (so, then); (along, but, yet) with
^above; (the) superior, elevated
acts v; prevails; behavior, conduct
(and) so it is; this is
that;
how, why
(the) prosperous
lord
uses
grants
(of) horses
240
35.X
"
"
"
35.3x
"
38.T
"
*
fan1
shu4
zhou4
ri4
san1
jie1
to breed
(a) multitude
(and) (by) the light of
(a) day
three times
grants audience
Da Xiang
ming2
4534 17.4
(the) light clarity, intelligence, vision
35.T
chu1
1409 05.4
rises, arises emerges, comes out, appears
"
di4
6198 36.6
^ (the) earth, ground, land
"
shang4
5669 40.6
over, above, across
v
"
*
jin4
1088 35.0
expansion
*
jun1
1715 01.3
(a, the) noble, worthy, honored
zi3
6939 01.3
young one, heir, disciple
yi3
2932 04.1
accordingly, therefore, thus
zi4
6960 05.4
naturally, intrinsically, spontaneously
zhao1
0236 72+5
HL
show, display, illuminate, radiate, illustrate (s)
ming2
4534 17.4
(a, the) light, clarity, intelligence, vision
de2
6162 06.3
(and, of) character, virtue, merit, integrity
35.1
Chu Liu , 1st 6 (Zhi Gua 21: Shi He, Biting Through)
*
jin4
1088 35.0
35.2 ^expansion, advance; ^ far along, ahead
ru2
3137 03.2
35.1 it may seem that v; so, how (very) v
cui1
6866 64+11 HL
^
overwhelmed; ^ frustrated, pressed
ru2
3137 03.2
35.2 (is) to be, the same as v; (and yet, to be) so v
*
zhen1
0346 01.0
(but) persistence, dedication, commitment
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
*
wang3
7045 34.3
F
use wits; net, snare, trap, steal [by any means get]
fu2
1936 05.0
(for) trust, confidence, assurance, the true
*
yu4
7667 18.4
F
(and) be tolerant, accepting, generous
*
wu2
7180 01.3
35.5 no; (this is) not; nothing
jiu4
1192 01.3
35.6 blame; (is) wrong; (a) mistake, (an) error (s)
35.1x
Xiao Xiang (Fan Yao 21.1: feet shackled in stocks, hiding toes, no mistake)
S
jin4
^ far along
ru2
so
v
cui1
^ frustrated
ru2
(to be) so v
*
du2
6512 24.4
F
(all) alone, isolated, solitary, stranded
43.3x
35.X
*
xing2
zheng4
2754
0351
11.2
25.0
(but, in) acting, advancing, progressing
"
correctly, uprightly; with principle, integrity
241
S
*
yu4
wu2
jiu4
wei4
shou4
ming4
7114
5840
48.0
35.2
to be tolerant
is not
(a) mistake
(one has, having) not yet, still not; yet to
47.5x received, been given; receive, be given
4537 06.4
directives, instructions, orders, [papers]
Liu Er , 6 2nd (Zhi Gua 64: Wei Ji, Not Yet Complete)
jin4
1088 35.0
35.4 ^ expansion, advance; ^ far along, ahead
ru2
3137 03.2
35.2 it may seem that
v; so, how (very) v
chou2
1325 61+9
HL
^
anxious, worried; ^ fearful, gloomy
ru2
3137 03.3
35.4 (is) to be, the same as v; (and yet, to be) so v
*
zhen1
0346 01.0
(but) persistence, dedication, commitment
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
*
shou4
5840 29+6
48.3 accept, receive, take; be given; enjoy
zi1
6935 140+6 HL
(the, these) present, given; these this
jie4
0629 16.2
58.4 boundary, border, limitation, constraint (s)
fu2
1978 11.3
48.3 (as) (if, one would) (a) blessing, favor, gift
yu2
7592 02.6
from, by, of
qi2
0525 02.6
one’s (own)
wang2
7037 02.3
grandmu3
4582 18.2
F
mother [i.e. graciously and gratefully]
35.2x
Xiao Xiang (Fan Yao 64.2: braking those wheels, persistence is promising)
S
shou4
accepting
zi1
these present
jie4
constraints
fu2
(as if a) blessing
*
yi3
2932 04.1
using, applying, making use of
zhong1
1504 03.3
(the) middle, center, balance; central
zheng4
0351 25.0
correctly, properly, rightly; principle, truth
35.3
Liu San , 6 3rd (Zhi Gua 56: Lu, The Wanderer)
*
zhong4
1517 143+6 07.T many, numerous; much; a multitude of
yun3
7759 10+2
46.1 permission, allowance, grant, liberty (s) +
*
hui3
2336 01.6
regret(s), remorse
wang2
7034 11.2
pass, disappear, dissolve (s)
35.3x
Xiao Xiang (Fan Yao 56.3: burns their camp, fails helper, hard to persist)
S
zhong4
many
yun3
liberties
35.2
*
zhi1
0935
02.0
here; (for, in, to) this, them, these; extended
242
52.5x
"
"
35.5
"
*
35.4
*
*
zhi4
shang4
xing2
jin4
ru2
shi2
shu3
zhen1
li4
35.4x
S
shi2
shu3
zhen1
li4
*
wei4
bu4
dang1
35.5
*
hui3
wang2
*
shi1
de2
wu4
xu4
*
wang3
ji2
*
wu2
bu4
li4
35.5x
S
shi1
de2
wu4
xu4
*
wang3
you3
qing4
0971 03.1x
(for, to, with) (the) aim, goal, purpose, hope
5669 40.6
(of, for) superior, elevated, excellent
38.T
2754 11.2
conduct, behavior, action, advance (s)
"
Jiu Si , 9 4th (Zhi Gua 23: Bo, Decomposing)
1088 35.0
35.6 advancing, progressing, moving forward
3137 03.2
(just, much) like; as if, though
5816 208+5 HL
(a, the) squirrelly, long-tailed, skulking
5871 208+0 HL
rodent, rat
0346 01.0
persistence, determination, resolve
49.3
3906 01.3
(is) harsh, dangerous, difficult; trouble
"
Xiao Xiang (Fan Yao 23.4: stripping the bed for its flesh, ominous)
(the) squirrelly
rodent’s
persistence
(is) dangerous
7116 45.5
(the) place, position. attitude, dignity
38.3x
5379 02.2
(is) not; in-; im-; less than, [mal-]
"
6087 05.6x
appropriate, proper, suited, [adaptive]
"
Liu Wu , 6 5th (Zhi Gua 12: Pi, Separating)
2336 01.6
regret(s), remorse; regret, repent (and)
37.1
7034 11.2
pass, disappear, dissolve (s); move on
"
5806 08.5
64.6 (about, over) loss; giving up; failure
6161 02.0
(and) gain;
receiving; attainment
7208 01.1
(are) not to be; do not
37.5
2862 11.3
37.5 taken to heart; worry, be concerned
"
7050 02.0
(simply) to go, move on, advance, progress
0476 01.7
(is) promising, auspicious, opportune, timely
7180 01.3
35.6 without; (there is) nothing
40.6
5379 02.2
doubt; (that) (is) not; (which) cannot be
"
3867 01.0
worthwhile; (turned to) advantage(ous)
"
Xiao Xiang (Fan Yao 12.5: easing standstill, promise: this passes, that passes)
loss
(and) gain
(are) not to be
taken to heart
(simply) to go
38.5x
7533
1167
01.6
55.5
will be; will have, hold
38.5x (its) reward(s, ed, ing); satisfy(ing, actions)
243
"
"
35.6
*
*
Shang Jiu , Top 9 (Zhi Gua 16: Yu, Readiness)
1088 35.0
F
advancing, extending
0525 02.6
the, one’s, his, those
1174 34.3
44.6 horns, antlers
7067 17.6
40.5 limit, confine, constrain, restrain, hold
jin4
qi2
jiao3
wei2
yong4
7567 01.1
(the, this) practice, application, use, exploit
1765 15.5
63.3 (to) subjugate, subordinate, discipline (ing)
3037 06.2
43.0 (of) (the) home town, community; locally
*
3906 01.3
(that) harsh, stern, strict (ness); severity
0476 01.7
(is) promising, opportune, timely, positive
*
7180 01.3
37.2 (is) not; nothing
1192 01.3
38.1 to be blamed; wrong; (a) mistake, (an) error
*
0346 01.0
(but) persistence; to persist, continue
4040 03.3
(is) embarrassment; (a) disgrace, shame
35.6x
Xiao Xiang (Fan Yao 16.6: blind readiness, assume setbacks, avoid errors)
S
wei2
limit
yong4
(the) practice
fa2
(to) discipline
yi4
(of the) home town
*
dao4
6136 09.1
(the, this) way, course, path, principle
wei4
7114 48.0
(is) less than, not yet, still not, shy of
guang1
3583 05.0
bright, exemplary, enlightened, honorable
fa1
yi4
li4
ji2
wu2
jiu4
zhen1
lin4
35.m jin4
35.xg jin4
35.zg zhou4
obs.
1091
1302
85+10
20.3
35.0
to cross water (?) perhaps u.f. jin 1088
(to) advance, progress, develop, evolve (ing)
(the) day, daylight, daytime, sunshine
244
37.3
"
40.3
"
43.5x
"
36.M
36.0
Gua Ci
*
ming2
yi2
*
li4
jian1
zhen1
36.T
P
*
P
*
*
P
*
ming2
ru4
di4
zhong1
ming2
yi2
nei4
wen2
ming2
er2
wai4
rou2
shun4
yi3
meng2
da4
nan2
wen2
wang2
yi3
zhi1
li4
jian1
zhen1
hui4
qi2
ming2
MING2 YI2 (4534,2982): BRIGHTNESS OBSCURED
Binary 101 000, Decimal 40
4534 17.4
36.1 brightness, light, clarity, intelligence, vision
2982 37+3
36.1 obscured, repressed, covered, covert, wounded
3867 01.0
worth, meriting, warranting, rewarding
21.4
0834 11.3
0346 01.0
Tuan Zhuan
3152
6198
1504
03.3
36.6
03.3
4766
7129
08.2
02.5x
1756
7001
3133
5935
2932
4437
5943
4625
7129
7037
2932
0935
06.2
08.4
02.T
02.T
04.1
04.0
01.2
03.T
02.5x
02.3
04.1
02.0
2337
0525
36.6
02.6
F
F
36.T
36.X
difficult, hard, laborious, wearying
persistence, determination, resolve, focus
(the) light
enters; goes in, within; (has) gone into
^
(the) earth, ground, land
(to) the middle, midst, heart, core of v
brightness
(is) obscured
within, on the inside, internally, inwardly
(one) (is) refined, articulate, coherent
(and) bright, clear, intelligent, light
and (yet), while, but
without, outside, externally, outwardly
(one) (is) flexible, gentle, yielding, passive
(and) compliant, agreeable, accepting, docile
by, through, with; using; make(ing) use of
(the) cover, obscurity, ignorance, darkness
(of, in) great, major, important, crucial
difficulty, adversity; struggle, toil, trial (s)
^
Wen; the literate
The Sovereign v; king
used, applied, employed, made use of
this, it, such
warranting
difficult
persistence
darkening, obscuring, shading, shadowing
his, one’s (own), the, this, such
light
245
"
"
36.X
"
"
"
49.T
"
S
*
36.X
*
*
*
*
36.1
*
*
*
nei4
nan2
er2
neng2
zheng4
qi2
zhi4
ji1
zi3
yi3
zhi1
ming2
ru4
di4
zhong1
ming2
yi2
jun1
zi3
yi3
li4
zhong4
yong4
hui4
er2
ming2
ming2
yi2
yu2
fei1
chui2
qi2
yi4
jun1
zi3
yu2
xing2
4766
4625
1756
4648
0351
08.2
03.T
06.2
10.3
25.0
39.T
(while) within, inside, inwardly, internally
(there) (is) struggle(ing); toil, trial, adversity
while, and (also, yet), but (also, still)
able, competent, capable
(and) true, upright; to hold, stay true, correct
0525 02.6
(in, to) his, one’s (own), this, such
0971 03.1x
purpose, intention, ideal (s); will, resolve
0402 36.5
^ (of) Ji (ancient Shang state); ^
6939 01.3
(the) prince, son v;
} Jizi *
2932 04.1
used, applied, employed, made use of
0935 02.0
this, it, such
Da Xiang
4534 17.4
(the) brightness, light, clarity
36.T
3152 03.3
enters; goes in, within; (has) gone into
"
6198 36.6
^
(the) earth, ground, land
"
1504 03.3
(to) the middle, midst, heart, core of v
"
4534 17.4
brightness
2982 36.0
obscured
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
3912 140+7 HL
watches over, oversees, attends to, manages
1517 35.3
40.T (a, the) multitude, masses, many, crowd
7567 01.1
using, utilizing, employing, exploiting (both)
2337 36.6
F
(the) darkness, obscurity, the shadow(s)
1756 06.2
and, (along, but) with
; while
4534 17.4
clarity, light, intelligence, vision; clarifying
Chu Jiu , 1st 9 (Zhi Gua 15: Qian, Authenticity)
4534 17.4
36.2 brightness, light, clarity, intelligence, vision
2982 36.0
36.2 obscured, repressed, covered, covert, wounded
7592 02.6
in, during; on, while on
1850 01.5
62.0 flight
; the wing
1478 32+5
HL
(let) drag, drop, droop, hang, lower (ing)
0525 02.6
one, one’s, that
3051 124+11 HL
wing
1715 01.3
(a, the) noble, worthy, honored
6939
7592
2754
01.3
02.6
11.2
young one, heir, disciple
in, while, when
passing, going, traveling, moving (on)
246
*
*
san1
ri4
bu4
shi2
you3
you1
5415
3124
5379
5810
7533
04.0
01.3
02.2
05.5
01.6
(is, goes) (for) three
days
without; with no
eating; (a) meal; taking nourishment, food
having; (if, when, where) there is
40.0
7519 02.0
somewhere; (a) place, direction, purpose
"
7050 02.0
to go; in going; ahead, beyond
"
*
1336 02.0
38.2 ^(in) authority, charge, power; ^(the)
3097 01.2
those; (the) people, ones
v; } authorities
7533 01.6
will, would, could, might (have)
7334 05.2
talk, gossip; things, something to say
36.1x
Xiao Xiang (Fan Yao 15.1: authentic modesty, useful crossing great rivers)
S
jun1
(a, the) noble
zi3
young one
yu2
in
xing2
traveling
*
yi4
3002 05.T
on principle; (has) reason(s); (is) advised
bu4
does not ; not; to not; to avoid, [skip]
shi2
eat
; (to) eat; eating, meals, food
36.2
Liu Er , 6 2nd (Zhi Gua 11: Tai, Interplay)
*
ming2
4534 17.4
36.3 brightness, light, clarity, intelligence, vision
yi2
2982 36.0
36.2 obscured, repressed, covered, covert, wounded
*
yi2
2982 36.0
36.3 (and) wounded, injured, hurt
yu2
7592 02.6
in
zuo3
6774 07.4
36.4 (the) left, [spare, back up, auxiliary]
gu3
3467 31.3
F
thigh, leg
*
yong4
7567 01.1
(but) use, avail of, rely (ing) on, upon
59.1
zheng3
0360 64+6
52.2 relief, help, aid, assistance, a lift
"
*
ma3
4310 02.0
38.1 (a, the) horse
59.1
zhuang4
1453 34.0
43.1 (is) strong, mighty, powerful (enough)
"
*
ji2
0476 01.7
promising, auspicious, opportune, timely
36.2x
Xiao Xiang (Fan Yao 11.2: embrace the wild, cross without boat, balance)
S
liu4
six
er4
second
zhi1
0935 02.0
...’s; has, holds
ji2
promise
*
shun4
5935 02.T
accept, comply; patient, obedient (nce, ly)
wang3
zhu3
ren2
you3
yan2
yi3
ze2
2932
6746
04.1
04.0
utilize, (make) use (of); apply, employ (s, ing)
(the) givens, due (order), system, warranted
247
36.3
*
*
*
ming2
yi2
yu2
nan2
shou4
de2
qi2
da4
shou3
bu4
ke3
ji2
zhen1
36.3x
S
nan2
shou4
zhi1
zhi4
*
nai3
da4
de2
36.4
*
ru4
yu2
zuo3
fu4
*
huo4
ming2
yi2
zhi1
xin1
*
yu2
chu1
men2
ting2
Jiu San , 9 3rd (Zhi Gua 24: Fu, Returning)
4534 17.4
36.4 brightness, light, clarity, intelligence, vision
2982 36.0
36.4 obscured, repressed, covered, covert, wounded
7592 02.6
on, while on, during; while
4620 02.0
39.0 (the) southern;
(in the) south
5845 94+6
HL
(winter) hunt, inspection tour; hunting
6161 02.0
finding, capturing, catching, taking, seizing
0525 02.6
their; the others’
5943 01.2
great, big, important, major, mighty
5839 01.7
63.6 head, chief, leader
5379 02.2
(this) (is) no, (does) not
3381 02.3
(a, an, the) call(ing) for, invitation to; allow
0492 16.5
41.4 (a) hasty, hurried, rushed, urgent
0346 01.0
persistence, determination, resolution
Xiao Xiang (Fan Yao 24.3: repeated returns, difficulty, but no blame)
(the) southern
winter hunt
0935 02.0
...’s; has, had (its)
0971 03.1x
(a) purpose, focus, objective, goal, aim (s)
4612 03.2
then; after, when (this, that) (is fulfilled)
(a) great
gain(s)
Liu Si , 6 4th (Zhi Gua 55: Feng, Abundance)
3152 03.3
36.6 entering; penetrating; going
7592 02.6
by, through; within, into, inside
6774 07.4
11.X (the) left (side)
1994 130+9 HL
(of) (the) belly, gut, viscera
2412 17.4
40.2 seize, take, capture, gain, get, steal (ing)
4534 17.4
36.5 (a, the) intelligence, perception, vision (of)
2982 36.0
36.5 (a, an, the) obscure(ity), dark, hidden (ness)
0935 02.0
one’s; (in, of) its, their
2735 29.0
42.5 heart, mind (s); intentions, motives, desires
7592 02.6
before, besides; while, along with
1409 05.4
exit, leave, quit, depart; go, get (ing) out
4418 13.1
60.2 (by, through) (the) door, gate (way); ^ gate
6405 53+7
43.0 (and, of the) court(yard); (the) courtyard v
248
36.4x
Xiao Xiang (Fan Yao 55.4: abundant screens, finding their hidden leader)
S
ru4
entering
yu2
through
zuo3
(the) left (side)
fu4
(of) (the) gut
*
huo4
to capture
xin1
yi4
36.5
*
*
ji1
zi3
zhi1
ming2
yi2
li4
zhen1
36.5x
S
ji1
zi3
zhi1
zhen1
*
ming2
bu4
ke3
xi1
36.6
*
bu4
ming2
hui4
*
chu1
deng1
yu2
tian1
*
hou4
ru4
yu2
di4
(the) heart’s
2960 51.5
F
idea, intention, expectation, purpose (s)
Liu Wu , 6 5th (Zhi Gua 63: Ji Ji, Already Complete)
0402 118+8 36.T ^(of) Ji (ancient Shang state); ^
6939 01.3
the prince, son v;
} Jizi *
0935 02.0
held, kept his; in, with his; resorted to
4534 17.4
36.6 brightness, light, clarity, intelligence, vision
2982 36.0
55.4 obscured, hidden, repressed, covered, covert
3867 01.0
(it is, was) worth(while); (^) reward (ed, ing) 41.2
0346 01.0
to persist, be determined; (the) persistence (v) "
Xiao Xiang (Fan Yao 63.5: big cattle or modest sacrifice, genuine gains)
^
Ji
Prince v
...’s
persistence
(a) brightness, light, intelligence, vision
5379 02.2
not; (which) did, would, was not
3381 02.3
accept, permit, allow (ing); due, ready (for)
2495 46.6
49.T extinction, extinquishing; to quit, go out
Shang Liu , Top 6 (Zhi Gua 22: Bi, Adornment)
5379 02.2
not, no, without; instead of, rather than
4534 17.4
48.3 brightness, light, clarity, intelligence, vision
2337 72+7
17.X (but) darkness, obscurity, shadow, gloom
1390 04.0
38.3 at first; to begin (by, with)
6167 105+7 61.6 (to) rise, ascend, climb, scale (ing) (upwards)
7592 02.6
into, to, towards, before; to the place of
6361 01.5
38.3 heaven; the heavens, sky, skies
2143 02.0
38.6 (and, but) at last, then; (and) end (by, with)
3152 03.3
47.1 (to) enter, go (ing); received, admitted
7592 02.6
into, within, inside; by, in
6198
32+3
02.T
(the) earth, ground, land, soil
249
36.6x
Xiao Xiang (Fan Yao 22.6: plain white elegance, no mistake)
S
chu1
at first
deng1
rising
yu2
into
tian1
(the) sky
*
zhao4
0238 30.X
55.T to illumine(ate); give, shed light to, enlighten
S
*
si4
guo2
huo4
ru4
yu2
di4
shi1
ze2
36.xg shang1 5666
36.zg zhu1
1352
5598
3738
16.T
07.6
5806
6746
08.5
04.0
08.3x
149+6
44.X
F
(the, all) four
domains, dominions, regions, quarters, realms
(but) at last
going
into
(the) earth
disregard, dismiss; stray (ing) from
(the) consequences; (due) order (of things)
injury, wound; distress, harm, grief
[self-] censorship, proscription, denial, reproof
250
37.M
37.0 Gua Ci
*
jia1
ren2
*
li4
nu3
zhen1
37.T
P
*
*
*
*
P
*
jia1
ren2
nu3
zheng4
wei4
hu1
nei4
nan2
zheng4
wei4
hu1
wai4
nan2
nu3
zheng4
tian1
di4
zhi1
da4
yi4
jia1
ren2
you3
yan2
jun1
yan2
fu4
mu3
zhi1
wei4
JIA1 REN2 (0594,3097): FAMILY MEMBERS
Binary 101 011, Decimal 43
0594 04.2
37.1 family, familiar, home, living with, domestic
3097 01.2
members, people, folk, others, human beings
3867 01.0
worth; reward, merit, earn, optimize (s, ing)
4776 03.2
0346 01.0
Tuan Zhuan
0351
7116
2154
4766
4619
0351
7116
2154
7001
4619
25.0
45.5
03.T
08.2
31.T
25.0
45.5
03.T
08.4
31.T
0351
6361
6198
0935
5943
3002
25.0
01.5
36.6
02.0
01.2
05.T
7533
7347
1715
7330
1933
4582
01.6
33.X
01.3
86+7
18.1
18.2
0935
7079
02.0
62.6
44.0
37.T
38.T
F
62.T
37.T
(a, the) (young) woman’s, lady’s; feminine
persistence, resolve, loyalty, commitment
family
members
(a, the) woman’s
right(ful), appropriate, true(est), consistent
place, position, attitude, dignity, context
(is) on; lies; from; (is) achieved, reached
(on) (the) inside, within; internally
(a, the) man’s, male’s
right(ful), appropriate, true(est), consistent
place, position, attitude, dignity, context
(is) on; lies; from; (is) achieved, reached
(on) (the) outside, without; externally
(that) (the) masculine, man
(and) (the) feminine, woman
(are, as) principles, truths; be, hold, stay true
(is, are) heaven; the sky, celestial
(and) (the) earth, ground, land, terrestrial
...’s; have
great(er), grand, major, important, crucial
meaning, significance, idea, principle (s)
(the) family
members
(will) assume, have, hold, learn (their)
dignities; dignitaries, authorities
(and) nobilities; nobles, leaders
herein, therein; here, there, in that situation
(a, the) father
(and) (a, the) mother
have, hold this, these; are such, their, these
37.6x distinction, designation, title, style (s)
251
P
*
*
*
*
37.X
*
*
*
*
fu4
fu4
zi3
zi3
xiong1
xiong1
di4
di4
fu1
fu1
fu4
fu4
er2
jia1
dao4
zheng4
zheng4
jia1
er2
tian1
xia4
ding4
yi3
feng1
zi4
huo3
chu1
jia1
ren2
jun1
zi3
yi3
yan2
you3
wu4
er2
xing2
you3
heng2
1933
1933
6939
6939
2807
18.1
18.1
01.3
01.3
10+3
37.T
F
2807
6201
6201
1908
1908
1963
1963
1756
37.T
07.5
07.5
04.3
04.3
04.2
04.2
06.2
F
37.T
F
6136
0351
0351
09.1
25.0
25.0
1756 06.2
6361 01.5
2520 57.2
6393 10.X
2938 05.T
Da Xiang
1890 09.X
6960 05.4
2395 13.X
1409 05.4
0594 04.2
3097 01.2
1715 01.3
6939 01.3
2932 04.1
7334 05.2
7533 01.6
7209 01.T
1756
2754
7533
2107
06.2
11.2
01.6
05.1
37.T
F
(if, when, where) father
(is) father
(and) child
(is) child
(if, when, where) elder, senior brother
(is) elder, senior (brother)
(and) younger, junior (brother)
(is) younger, junior (brother)
(if, when, where) husband
(is) husband
(and) wife
(is) wife
then
(a, the) family’s
way, course, path, nature, principle, truth
(is) correct, right, rectified, upheld, confirmed
correct, set right, rectify, uphold, confirm
(the) family (home)
and (then)
heaven; ^
heaven, the sky
44.T
below; (all) (things) under, beneath v
"
resolve, settle, arrange; fix, steady, secure (s)
simply, plainly; in simplicity; (of, by) itself
(the) wind
^ from (within), out of
^ (the) fire, flame
emerges, originates; comes, goes (forth) v
family
members
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus; uses, applies
speaks; words, speech
with; which have
substance, content, reality
and
acts, behaves; action(s), behavior, conduct
with; which have
54.1x consistency, continuity, duration
252
37.1
*
*
xian2
you3
jia1
hui3
wang2
Chu Jiu , 1st 9 (Zhi Gua 53: Jian, Gradual Progress)
2679 26.3
F
discipline, restraint, control (s); boundaries
7533 01.6
hold, contain, maintain, retain (s)
0594 04.2
37.3 (a, the) family, home, household
2336 01.6
regret(s), remorse; regret, repent (and)
38.1
7034 11.2
pass, disappear, dissolve (s); move on
"
37.1x
Xiao Xiang (Fan Yao 53.1: geese to shore, fledgling struggling, criticized)
S
xian2
boundaries
you3
maintain
jia1
(the) family
*
zhi4
0971 03.1x
(the) purpose, goal, direction, ideal (s)
61.1x
wei4
7114 48.0
(are, has, have) yet to, not yet, still not
45.2x
bian4
5245 49.5
45.2x emerge, evolve, alter, vary, change (d)
"
37.2
Liu Er , 6 2nd (Zhi Gua 09: Xiao Chu, Raising Small Beasts)
*
wu2
7180 01.3
38.1 (having) no, without, with no (a, an-, other)
you1
7519 02.0
cause, purpose, direction, goal (s); special
sui4
5530 34.6
51.4 to pursue, follow, adopt, go after; pursuits
*
zai4
6657 01.2
remain, stay (ing); stationed (on the)
zhong1
1504 03.3
inside, within; in the center, middle
kui4
3669 184+12 HL
making, preparing food, meals; cooking
*
zhen1
0346 01.0
persistence, determination, resolve, loyalty
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
37.2x
Xiao Xiang (Fan Yao 09.2: drawn to returning, promising)
S
liu4
six
er4
second
zhi1
0935 02.0
...’s; has, holds
ji2
promise
*
shun4
5935 02.T
accept, agree, submit, comply (ing)
53.4x
yi3
2932 04.1
in order, thereby; for the sake, purpose of
"
xun4
5550 57.2
42.T to penetrate, adapt; (the) (subtle) influence "
37.3
Jiu San , 9 3rd (Zhi Gua 42: Yi, Increasing)
*
jia1
0594 04.2
37.4 (the) family, familiar, home
ren2
3097 01.2
members, people, folk
he4
2134 30+10 37.3 (are) sharply; (are) scolded; clamoring
he4
2134 37.3
F
rebuked
; severely
; (and) shouting
*
hui3
2336 01.6
(a) regrettable, repentable, thoughtless; regret
li4
3906 01.3
harshness, rigor, distress, severity; (&) stress 06.3
*
ji2
0476
01.7
(but, though, yet) opportune, timely
253
"
*
*
fu4
zi3
xi1
xi1
zhong1
lin4
1963
6939
2436
2436
1500
04.2
01.3
30+12
37.3
01.3
53.3
37.3
F
(but) wife
(and) child
(are) smirking, snickering, tittering
(and) mocking, frivolous, giggling
(this) concludes, results, ends in; leads to
4040 03.3
disgrace, humiliation, shame, embarrassment
37.3x
Xiao Xiang (Fan Yao 42.3: increased by unfortunate events, be true)
S
jia1
family
ren2
members
he4
scolded
he4
severely
*
wei4
7114 48.0
not yet, still not; short, shy of
shi1
5806 08.5
(a) loss, failure; lost; disregard, [disrespect]
S
fu4
wife
zi3
(and) child
xi1
smirking
xi1
(and) mocking
*
shi1
5806 08.5
(have)(ing) lost, let go of; (is) to lose
jia1
(the) family(’s)
jie2
0795 60.0
39.5x boundaries, restraint, discipline, proportion
37.4
Liu Si , 6 4th (Zhi Gua 13: Tong Ren, Fellowship With Others)
*
fu4
1952 09.5
25.2x enriching, providing for; (a, the) prosperous
jia1
0594 04.2
37.5 (the) family, home, household
*
da4
5943 01.2
much, great, full of, a lot of
ji2
0476 01.7
promise, hope, opportunity, well-being
37.4x
Xiao Xiang (Fan Yao 13.4: mounting battlements, not capable of attack)
S
fu4
enriching
jia1
(the) family
da4
(is) full of
ji2
promise
*
shun4
5935 02.T
accept(ance), agree(ment), comply (ing)
zai4
6657 01.2
within, inside, to; in this; here in; belongs in
wei4
7116 45.5
(the, this) place, position, situation, context
37.5
Jiu Wu , 9 5th (Zhi Gua 22: Bi, Adornment)
*
wang2
7037 02.3
(as, when) (the) sovereign, king, ruler
jia3
0599 9+9
45.0 comes, goes to, draws near to; approaches
you3
7533 01.6
his
jia1
0594 04.2
41.6 family, home, household
254
45.4
"
45.0
"
"
*
wu4
xu4
ji2
7208 01.1
do not, don’t (ever); never
43.2
2862 11.3
43.2 be anxious, concerned; worry(ied) (about) "
0476 01.7
(the) promise, hope, luck, opportunity, fortune
37.5x
Xiao Xiang (Fan Yao 22.5: dressed up in hills and gardens, shabby gift)
S
wang2
(the) sovereign
jia3
draws near to
you3
jia1
jiao1
xiang1
ai4
his
family
*
0702 14.1
(a) sharing, exchange of; interacting with
2562 13.5
44.T mutual, shared, reciprocated; each other’s
0009 61+9
HL
love, fondness, kindness, regard, affection(s)
37.6
Shang Jiu , Top 9 (Zhi Gua 63: Ji Ji, Already Complete)
*
you3
7533 01.6
being, holding, staying; having, finding
fu2
1936 05.0
true, sincere, confident, assured; truth, etc.
wei1
7051 14.5
F
^ dignified, majestic, impressive, imposing
ru2
3137 03.2
(is) like, as good as, quite (being)
v
*
zhong1
1500 01.3
(the) outcome, conclusion; in the end
ji2
0476 01.7
(is) (just as) promising, auspicious, hopeful
37.6x
Xiao Xiang (Fan Yao 63.6: soaking one’s head, serious)
S
wei1
^ being impressive
ru2
rather than
v
zhi1
0935 02.0
have, hold, retain, keep
ji2
(the) promise
*
fan3
1781 09.3
39.X return, come (ing) (back) (around) to
shen1
5718 52.0
39.X life, living; ^life’s, being’s, individual
zhi1
0935 02.0
...’s;
one’s (own), having
v
wei4
7079 62.6
F
meaning, significance, style, attributes
37.xg fan3
qi2
jia1
37.zg nei4
1781
0525
0594
4766
09.3
02.6
04.2
08.2
coming back around, returning, reverting to
one’s (own)
family, home, household
within, inside, internal, interior, intrinsic
255
40.5
"
50.3
"
39.X
"
38.M
KUI2 (3660): ESTRANGEMENT
38.0 Gua Ci
Binary 110 101, Decimal 53
*
kui2
3660 109+9 38.4 estrangement, divergence, polarization; odd
*
xiao3
2605 03.5
(in) little, small, minor, ordinary, common
shi4
5787 02.3
41.1 matters, concerns, affairs, endeavors (are)
ji2
0476 01.7
promising, auspicious, opportune, timely
38.T
Tuan Zhuan
P
kui2
estrangement
*
huo3
2395 13.X
(a, the) fire, flame
dong4
6611 47.6
acts, moves, excites, stimulates
er2
1756 06.2
but, yet (only)
shang4
5669 40.6
above, upwards; rises
*
ze2
0277 10.X
(a, the) lake, pool, pond, marsh
dong4
6611 47.6
acts, moves, excites, stimulates
er2
1756 06.2
but, yet (only)
xia4
2520 57.2
below, downwards; descends
*
er4
1751 41.0
49.T (the) two; a pair of
nu3
4776 03.2
(young) women, ladies
tong2
6615 13.0
38.T ^
together; share
ju1
1535 03.1
43.X live, dwell, reside v; (a) dwelling, home
*
qi2
0525 02.6
(but, yet) their
zhi4
0971 03.1x
aims, purposes, goals, objectives, intentions
bu4
5379 02.2
do not; are not, will not
tong2
6615 13.0
38.T ^
as one; share, converge, concur
xing2
2754 11.2
act, function, move v; (in) action, endeavors
P
yue4
5939 17.T
enjoyment, pleasure, satisfaction, persuasion
er2
1756 06.2
and; (along, together) with
li4
3914 30.T
56.T dependence, reliance, conditioning
hu1
2154 03.T
on, upon
ming2
4534 17.4
clarity, light, intelligence, vision
*
rou2
3133 02.T
the flexible, gentle, yielding; flexibility
jin4
1091 20.3
42.T advances, progresses, goes, moves forward
er2
1756 06.2
and (so, then)
shang4
5669 40.6
^ above, up; elevate, lift, improve (s)
xing2
2754 11.2
acts, moves; v; (its) behavior, conduct
256
49.T
"
"
"
49.T
"
"
41.T
"
*
de2
zhong1
er2
ying4
hu1
gang1
*
shi4
yi3
xiao3
shi4
ji2
tian1
di4
kui2
er2
qi2
shi4
tong2
nan2
nu3
kui2
er2
qi2
zhi4
tong1
wan4
wu4
kui2
er2
qi2
shi4
lei4
kui2
zhi1
shi2
yong4
da4
P
S
S
S
yi3
zai1
6161
1504
1756
7477
2154
02.0
03.3
06.2
02.T
03.T
3268
5794
2932
03.T
62.6
04.1
6361
6198
01.5
36.6
1756
0525
06.2
02.6
6615
4619
4776
13.0
31.T
03.2
1756
0525
0971
6638
7030
7209
06.2
02.6
03.1x
11.T
01.T
01.T
1756
0525
06.2
02.6
4244
02.T
0935
5780
7567
02.0
54.4
01.1
5943
2938
6650
01.2
05.T
01.T
gain, secure, find, occupy, claim (ing)
the center, middle, mean, balance
and (then); while
(cor)responding, reciprocating, resonating
with, in, to
the firm, strong, resolute; firmness
(and) so it is; this is
that;
how, why
ordinary
matters
(are) promising
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
(are) diverge(nt)
but (still), (and) yet; (even) as, while
their
affairs, concerns, endeavors, functions, tasks
38.X converge, come together, harmonize
F
(the) male, masculine, man
(and) (the) female, feminine, woman
(are) diverge(nt)
but (still); (and) yet; (even) as, while
their
aims, purposes, goals, objectives, intentions
60.T interconnect, interact, communicate
(the) myriad, ten thousand; all of
beings, creatures, things; creation
(is) diverges(ent)
but (still); (and) yet; (even) as, while
its, their
affairs, concerns, endeavors, functions, tasks
61.4x (are) (inter)related, akin; kindred in spirit
estrangement
...’s
timely, opportunely-timed, well-timed
application, use, operation, practice
(is) very, of great, crucial import(ant, ance)
indeed, now, at present, here
...!
257
39.T
"
50.T
"
"
"
46.T
"
45.T
"
39.T
"
"
"
"
"
38.X
*
*
shang4
huo3
xia4
ze2
kui2
Da Xiang
5669 40.6
2395 13.X
2520 57.2
0277 10.X
(up) above;
^
rises
(is) (a, the) fire, flame; (the) fire, flame v
(and, while) (down) below; ^descends
(is) (a, the) lake, pool, pond, marsh (v)
3660 38.0
estrangement
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
6615 13.0
49.T associate, join, converge, concur, affiliate (s)
1756 06.2
but (still), (and) yet (is also)
3009 102+6 HL
(is) unique, separate, different, (a) strange(r)
38.1
Chu Jiu , 1st 9 (Zhi Gua 64: Wei Ji, Not Yet Complete)
*
hui3
2336 01.6
regret(s), remorse; regret, repent (and)
wang2
7034 11.2
pass, disappear, dissolve (s); move on
*
sang4
5429 02.0
48.0 (a, the) lost, missing, vanished
ma3
4310 02.0
59.1 horse
*
wu4
7208 01.1
do not; is, must, should, ought not (to)
zhu2
1383 26.3
51.2 (be) pursue, follow, chase (d); run after
zi4
6960 05.4
43.0 (and) (^) of, on it’s own (accord); by itself
fu4
1992 06.4
53.3 (it) returns, comes back, home
(v)
*
jian4
0860 01.2
38.3 (to, upon) see, meet, observe, witness (ing)
e4
4809 61+8
14.X (the) evil, ugly, bad, wrong (ness); worst
ren2
3097 01.2
(in) people, others, someone
*
wu2
7180 01.3
38.2 is not; (simply) avoid; ^ no
^
jiu4
1192 01.3
38.2 to blame; (a) mistake(s); make v mistakes
38.1x
Xiao Xiang (Fan Yao 64.1: soaking one’s tail, embarrassing)
S
jian4
seeing
e4
(the) worst
ren2
(in) others
*
yi3
2932 04.1
in order; for the purpose of; (and) thereby
bi4
5172 12.X
F
(to) avoid, exclude, shun, prevent (ing)
jiu4
mistakes
38.2
Jiu Er , 9 2nd (Zhi Gua 21: Shi He, Biting Through)
*
yu4
7625 13.5
38.4 meeting (with), encountering, receiving
zhu3
1336 02.0
55.1 (a, the) master, leader, superior; [main man]
yu2
7592 02.6
in, on, along (the)
*
*
jun1
zi3
yi3
tong2
er2
yi4
xiang4
wu2
jiu4
2553
7180
1192
49+6
01.3
01.3
HL
38.3
38.4
alley; back, side street, road; narrow lane
no; not; nothing; without, with no; avoiding
blame; (is) wrong; (a) mistake, (an) error (s)
258
38.5
"
51.2
"
38.2x
Xiao Xiang (Fan Yao 21.2: biting tender meat, burying nose, no harm done)
S
yu4
meeting with
zhu3
(the) leader
yu2
in
xiang4
(the) alley
*
wei4
7114 48.0
(is, has) still not, not yet, yet to
20.3x
shi1
5806 08.5
lose, stray from, forget (ing); off; left
"
dao4
6136 09.1
(the) way, course, path, principle, truth
"
38.3
Liu San , 6 3rd (Zhi Gua 14: Da You, Big Domain)
*
jian4
0860 01.2
38.6 seeing, watching, witnessing
yu2
7618 07.3
F
(a, the) wagon, carriage, cart
yi4
3008 73+2
63.1 (being) held up; dragged, pulled back
*
qi2
0525 02.6
its, the
niu2
4737 25.3
49.1 oxen, cattle
che4
0282 64+8
HL
hindered, held up, reined in, restrained +
*
qi2
0525 02.6
its, the;
^
ren2
3097 01.2
occupant’s; } (its, the) driver’s
tian1
6361 01.5
44.5 head shaved (bald to heaven), branded
qie3
0803 29.3
40.3 and (even, also, further); as well as
yi4
3013 18+14 47.5 (his, the) nose cut off
*
wu2
7180 01.3
38.4 regardless of; not much of
57.5
chu1
1390 04.0
57.5 (a, the) beginning, start, first steps
"
you3
7533 01.6
(but) there is, will be; (it, this) has, will have "
zhong1
1500 01.3
(a, an) conclusion, end, outcome, limit
"
38.3x
Xiao Xiang (Fan Yao 14.3: prince offers to son of heaven, commoner cannot)
S
jian4
seeing
yu2
(a, the) wagon
yi4
help up
*
wei4
7116 45.5
(the) place, position, attitude, dignity
43.4x
bu4
5379 02.2
(is, was) not, in-; im-, less than, [mal-]
"
dang1
6087 05.6x
appropriate, proper, suited, [adaptive]
"
S
wu2
regardless of
chu1
beginning
you3
there will be
zhong1
(an) end
*
yu4
7625 13.5
find, encounter, meet, receive (ing)
gang1
3268 03.T
the firm, strong, resolute; firmness, strength
38.4
*
kui2
gu1
Jiu Si , 9 4th (Zhi Gua 41: Sun, Decreasing)
3660 38.0
38.6 estranged, separated, distant, alienated
3470 39+5
38.6 (and) (all) alone, isolated, solitary, lonely
259
*
*
*
*
yu4
yuan2
fu1
jiao1
fu2
li4
wu2
jiu4
38.4x
S
jiao1
fu2
wu2
jiu4
*
zhi4
xing2
38.5
*
hui3
wang2
*
jue2
zong1
shi4
fu1
*
wang3
he2
jiu4
38.5x
S
jue2
zong1
shi4
fu1
*
wang3
you3
qing4
38.6
*
kui2
gu1
*
jian4
shi3
fu4
tu2
7625
7707
1908
0702
1936
13.5
01.0
04.3
14.1
05.0
38.6
03.T
meet, encounter, fall (ing) in with
(^) (a, an) first-rate, superior, original, unique
(gentle)man, master; someone, one who is v
exchange, share, combine, interact (ing)
(in, with) trust, conviction, confidence (s)
3906 01.3
(the) difficulty, adversity, distress, hardship
7180 01.3
40.0 (is) not; no (longer)
1192 01.3
38.5 (a) wrong(ness); (a) mistake; (an) error
Xiao Xiang (Fan Yao 41.4: decreasing sufferings, take charge, expedite)
exchanging
confidences,
nothing
(is) wrong
0971 03.1x
(the) aim, intention, purpose, goal (s)
2754 11.2
(is, are) carried out, advanced, developed
Liu Wu , 6 5th (Zhi Gua 10: Lu, Respectful Conduct)
2336 01.6
regret(s), remorse; regret, repent (and)
7034 11.2
pass, disappear, dissolve (s); move on
1680 14.5
F
its, their, his, her, this, these
6896 13.2
63.3 kind, kindred, fellows, clan; ancestors *
5764 21.0
F
eat, bite; chew on, up (s); ate
1958 21.2
43.4 (soft, tender) meat, pork, flesh
7050 02.0
(in) going, continuing, moving (on, onward)
2109 09.1
03.6x where is, what is, how is there
1192 01.3
40.1 (the) blame, error, wrong, harm?
Xiao Xiang (Fan Yao 10.5: decisive steps, persistence is stressful)
their
kind
eats
tender flesh
moving on
7533 01.6
will be; will have
1167 55.5
42.T (its) reward (s, ed, ing); satisfy(ing, actions)
Shang Jiu , Top 9 (Zhi Gua 54: Gui Mei, Little Sister’s Marriage)
3660 38.0
38.T estranged, separated, distant, alienated
3470 38.4
F
(and) (all) alone, isolated, solitary, lonely
0860
5766
1956
6525
01.2
26.5
154+2
32+10
44.1
40.3
HL
seeing, watching, witnessing, observing
(a) pig, hog, swine, boar
covered, plastered, caked with, (wearing)
filth, mud, muck, mire
260
46.T
"
43.4
"
07.T
"
35.5x
"
"
*
*
zai4
gui3
yi1
che1
xian1
zhang1
6653
3634
3016
0280
2702
09.6
194+0
1+0
14.2
02.0
02.T
63.3
41.3
47.4
56.6
(^) haul, transport, convey, cart (s, ing)
(^) demons, devils, goblins, ghouls, ghosts
(and, in, with) (a) (single), one; once (v)
wagon, carriage, cart (v)
(at) first, initially, beginning (by)
0195 57+8
HL
stretch, tense, string, draw (ing)
0935 02.0
the, his, one’s, that
2184 57+5
38.6 (long)bow
*
2143 02.0
51.1 (and, but) then, later, after(wards, that)
5939 04.1
47.5 relaxing, loosening, unstringing
0935 02.0
the, his, one’s, that
2184 38.6
F
(long)bow
*
1820 03.2
39.2 it, (this is) not
3444 03.2
40.3 (a, an) assailant, adversary, enemy, robber
2360 03.2
51.6 (but) (a) marital, marriage-minded
3426 03.2
51.6 suitor, prospect, groom
*
7050 02.0
in going; continuing, moving on
7625 13.5
43.3 greet, meet, face, accept, encounter
7662 09.0
43.3 (the) rain
*
6746 04.0
41.3 (and, since) then; after, beyond this, that
0476 01.7
promising, lucky; good fortune; all is well
38.6x
Xiao Xiang (Fan Yao 54.6: empty basket, bloodless sacrifice, meritless)
S
yu4
greeting
yu3
(the) rain
zhi1
0935 02.0
has, holds
ji2
promise
*
qun2
1737 01.7
53.3x (a, the) multitude, flock, host, herd (of)
yi2
2940 16.4
41.3x doubts, questions, uncertainties, suspicions
wang2
7034 11.2
disappear, vanish, pass, dissolve, go away
zhi1
hu2
hou4
shuo1
zhi1
hu2
fei3
kou4
hun1
gou4
wang3
yu4
yu3
ze2
ji2
38.m guai1
38.xg jia1
dao4
qiong2
*
guai1
38.zg wai4
3532
0594
6136
1247
3532
7001
4+7
04.2
09.1
02.6x
4+7
08.4
strangeness, contradiction, oddness; crafty, perverse
(the) family’s, familiar, household
way, course, path, principle, truth, process
(is) exhausted, finished, over, ended
strangeness, contradiction, oddness
without, outside, external, exterior
261
03.2
"
"
"
39.M
JIAN3 (0843):
39.0 Gua Ci
*
jian3
0843
*
li4
3867
xi1
2460
nan2
4620
*
*
*
39.T
P
*
S
S
*
P
*
bu4
li4
dong1
bei3
li4
jian4
da4
ren2
zhen1
ji2
jian3
nan2
xian3
zai4
qian2
jian4
xian3
er2
neng2
zhi3
zhi1
yi3
zai1
jian3
li4
xi1
nan2
wang3
de2
zhong1
IMPASSE
157+10 39.1
01.0
02.0
40.0
02.0
5379 02.2
3867 01.0
6605 02.0
4974 02.0
3867 01.0
0860 01.2
5943 01.2
3097 01.2
0346 01.0
0476 01.7
Tuan Zhuan
40.0
63.5
F
Binary 001 010, Decimal 10
impasse; impediments, drawbacks; stumbling
worthwhile, rewarding, productive
40.0
(from) west
"
(and, to) south [see note at 02.0]
(and, while) (it is) not; less than
worthwhile, rewarding, productive
(from) east
(and, to) north [see note at 02.0]
worthwhile, rewarding, productive
to see, encounter, meet with, consult
(a, the) mature, complete, realized, great
human being, character, one, person, man
persistence, determination, resolve, focus
(is) promising, auspicious, opportune, timely
"
02.0
"
39.6
"
"
"
4625
2689
6657
0919
0860
2689
1756
4648
0939
0932
2938
6650
03.T
29.2
01.2
08.5
01.2
29.2
06.2
10.3
04.T
19.5
05.T
01.T
7050
6161
02.0
02.0
impasse (is, means)
difficulty, trouble, trial, problem, hardship (s)
risk, hazard, peril, difficulty, challenge (s)
are (up); exist, (a)wait, lie(s)
ahead, in front, foremost
to see, perceive, encounter, observe
(a, the) risk, hazard, peril, difficulty (s)
and (then, still, yet); but (still, then)
be (cap)able; have (the) ability, power
(to, of) stop, keep still, pause, resist (ing)
(is) wisdom, prudence, discretion
indeed, itself
...!
impasse
(is) worthwhile
west
(to) south
to go (that way), proceed, (make) progress
(is) to gain, secure, find, occupy, claim
40.T
1504
03.3
the center, middle, mean, balance, true
58.T
F
54.X
262
"
S
*
S
*
S
*
S
39.X
*
*
*
bu4
li4
dong1
bei3
qi2
dao4
qiong2
li4
jian4
da4
ren2
wang3
you3
gong1
dang1
wei4
zhen1
ji2
yi3
zheng4
bang1
jian3
zhi1
shi2
yong4
da4
yi3
zai1
shan1
shang4
you3
shui3
jian3
jun1
zi3
yi3
0525
02.6
6136
1247
09.1
02.6x
7050
7533
3698
6087
7116
02.0
01.6
17.1
05.6x
45.5
2932
0351
4910
04.1
25.0
07.2x
0935 02.0
5780 54.4
7567 01.0
5943 01.2
2938 05.T
6650 01.T
Da Xiang
5630 17.6
5669 40.6
7533 01.6
5922 06.X
0843 39.0
1715 01.3
6939 01.3
2932
04.1
it is not
worthwhile
east
(to) north
this, that, one’s, such (a)
53.T
way, course, path; principle, truth
(is) exhausted, over; (dead) ends, runs out
(it is) rewarding
to encounter
(a, the) mature
human being
going, proceeding, making progress
will be, have, hold, claim, earn, gain
(an) accomplish, achieve (ment); honor (s)
(in a, when) appropriate, suitable, proper (ly)
place, position, dignify, situation, poise (s, d)
persistence
(is) opportune
in order, thereby, with this, so as (to)
do right by, be true to, establish, ascertain
(the) territory, realm, domain, boundaries
impasse
...’s
timely, opportunely-timed, well-timed
application, use, operation, practice
(is) very, of great, crucial import(ant, ance)
indeed, now, at present, here
...!
^
(a, the) mountain
over, above, on top of, atop v
is, there is
water, (rain, a storm)
impasse
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
263
60.T
"
"
40.T
"
"
53.T
"
"
29.T
"
"
"
"
"
fan3
shen1
xiu1
de2
39.1
*
1781 09.3
F
turns (the, this) ^
around; reverses
37.6x
5718 52.0
F
v bodily; torso, body, life, self, person v
"
2795 24.1x
48.4x to work (up)on; cultivate, adjust, attend (ing)
6162 06.3
(the) character, merit, virtue, integrity, spirit
Chu Liu , 1st 6 (Zhi Gua 63: Ji Ji, Already Complete)
wang3
7050 02.0
(if, when, where) go, advance, progress (ing)
0843 39.0
39.2 (is) impassable, obstructed, halted, set back
*
3768 05.6
(then) coming (back), arriving (is, means)
7617 02.4
55.5 praise(worthy); respect, honor (able, ed)
39.1x
Xiao Xiang (Fan Yao 63.1: braking wheels, soaking tail, no harm done)
S
wang3
(if) going
jian3
(is) impassable
lai2
(then) coming back
yu4
(is) respectable
*
yi2
2993 19.5
F
(it is) right, fitting, proper, reasonable
dai4
6002 60+6
54.4x to wait, await, bide time
39.2
Liu Er , 6 2nd (Zhi Gua 48: Jing, The Well)
*
wang2
7037 02.3
(a, the) sovereign’s, king’s, ruler’s
chen2
0327 33.3
41.6 minister, servant, retainer, attendant
jian3
0843 39.0
39.2 (is, gets) set back, obstructed, held up
jian3
0843 39.0
39.3 (and) interrupted, detoured, deterred
*
fei3
1820 03.2
45.5 (but, yet) it, this is not, never was
gong1
3704 04.3
51.6 ^ person, individual, body, self ^; a personzhi1
0935 02.0
one v
...’s; -al
gu4
3455 66+5
16.T cause, reason, purpose; lead(ing)
39.2x
Xiao Xiang (Fan Yao 48.2: well down low, damaged bucket, shoot fish)
S
wang2
(a, the) sovereign’s
chen2
minister
jian3
(is) set back
jian3
(and) interrupted
*
zhong1
1500 01.3
at, in the end; ultimately, eventually
50.2x
wu2
7180 01.3
(there is, are) no; without, with no; free of
"
you2
7511 22.4x
50.2x blame, censure; reproach, complaint (s)
"
39.3
Jiu San , 9 3rd (Zhi Gua 08: Bi, Belonging)
*
wang3
7050 02.0
(if, when, where) go, advance progress (ing)
jian3
0843 39.0
39.4 (is) impassable, obstructed, halted, set back
lai2
3768 05.6
(then) coming (back), arriving (is, means)
jian3
lai2
yu4
fan3
1781
09.3
54.3
turning around, reversal, redirection, return
264
39.3x
Xiao Xiang (Fan Yao 08.3: joining with such inferior people)
S
wang3
(if) going
jian3
(is) impassable
lai2
(then) coming back
fan3
(means) turning around
*
nei4
4766 08.2
(those) within, inside; internal, inward (ly)
xi3
zhi1
2434 12.6
46.2x rejoice, exult (ing); happy, cheerful (ness)
0935 02.0
(in, with) this; (is) here
39.4
Liu Si , 6 4th (Zhi Gua 31: Xian, Reciprocity)
*
wang3
7050 02.0
(if, when, where) go, advance, progress (ing)
jian3
0843 39.0
39.5 (is) impassable, obstructed, halted, set back
lai2
3768 05.6
(then) coming (back), arriving (is, means)
lian2
4009 162+7 HL
alliance(s), allies, connections, continuity
39.4x
Xiao Xiang (Fan Yao 31.4: unsettled, ambivalent, going, coming, for allies)
S
wang3
(if) going
jian3
(is) impassable
lai2
(then) coming back
lian2
(means) alliance
*
dang1
6087 05.6x
(a, an, the) appropriate, proper, fitting, suited
wei4
7116 45.5
place, position, attitude, dignity, context
shi2
5821 27.0
50.5x (is) (in) content, reality, substance, fruition
39.5
Jiu Wu , 9 5th (Zhi Gua 15: Qian, Authenticity)
*
da4
5943 01.2
(at) (a) major, big, mighty, important, great
jian3
0843 39.0
39.6 impasse, obstruction, complication (s)
*
peng2
5054 02.0
40.4 companions, friends, allies, partners
lai2
3768 05.6
come, arrive, appear, show up, emerge
39.5x
Xiao Xiang (Fan Yao 15.5: worthless neighbors, occupy and subjugate)
S
da4
(at a) major
jian3
impasse
peng2
companions
lai2
appear
*
yi3
2932 04.1
due to; because, since; by, through, with
zhong1
1504 03.3
the center, middle, balance, core, focus
jie2
0795 60.0
50.6x (being, is) defined, definite, articulated
39.6
Shang Liu , Top 6 (Zhi Gua 53: Jian, Gradual Progress)
*
wang3
7050 02.0
(if, when, where) go, advance, progress (ing)
jian3
0843 39.0
F
(is) impassable, obstructed, halted, set back
lai2
shuo4
3768
5815
05.6
23.6
F
(then) coming (back), arriving (is, means)
ripeness, ripening, maturity, fruition
265
*
*
ji2
li4
jian4
da4
ren2
39.6x
S
*
S
*
wang3
jian3
lai2
shuo4
zhi4
zai4
nei4
li4
jian4
da4
ren2
yi3
cong2
gui4
39.xg nan2
39.zg nan2
0476
3867
0860
5943
3097
01.7
01.0
01.2
01.2
01.2
promising, auspicious, opportune, timely
worthwhile, rewarding, productive
to see, encounter, meet with, consult
(a, the) mature, complete, realized, great
human being, character, one, person, man
Xiao Xiang (Fan Yao 53.6: wild goose feathers, may use in sacred dance)
(if) going
(is) impassable
(then) coming back
(means) maturity
0971 03.1x
(the) aim, purpose, goal, destination
6657 01.2
dwells, lies, is, remains, resides, belongs
4766 08.2
(on the) inside; within, internal
(it is) rewarding
to encounter
(a, the) mature
human being
2932 04.1
in order; thus, thereby
6919 02.3
to follow, pursue, seek, attend to
3636 03.1x
50.1x (the) worthy, honorable, respectable, noble
4625
4625
03.T
03.T
difficulty, trouble, trial, problem, hardship (s)
difficulty, trouble, trial, problem, hardship (s)
266
45.0
"
"
"
19.6x
"
"
50.1x
"
"
40.M
JIE3 (0626): RELEASE
40.0 Gua Ci
*
jie3
0626 148+6 40.4
*
li4
3867 01.0
xi1
2460 02.0
62.5
nan2
4620 02.0
46.0
*
wu2
7180 01.3
40.1
suo3
5465 06.1
56.1
wang3
7050 02.0
*
qi2
0525 02.6
lai2
3768 05.6
fu4
1992 06.4
ji2
0476 01.7
*
you3
7533 01.6
you1
7519 02.0
wang3
7050 02.0
*
su4
5502 36+3
HL
ji2
0476 01.7
40.T
Tuan Zhuan
P
jie3
*
xian3
2689 29.2
yi3
2932 04.1
dong4
6611 47.6
*
dong4
6611 47.6
er2
1756 06.2
mian3
4492 10+5
HL
hu1
2154 03.T
xian3
2689 29.2
*
jie3
P
jie3
li4
xi1
nan2
*
wang3
de2
6161 02.0
zhong4
1517 35.3
F
S
qi2
lai2
fu4
ji2
Binary 010 100, Decimal 20
release, relieve, discharge, resolve, liberate
worthwhile, rewarding, productive
west
(and, to) south
without; (with, having) no; lacking; no(a) place, cause, reason, purpose; -where
to go, move towards; in going; ahead
one’s (own); the, this
(up)coming, approaching, arriving, next
(in) return, renewal, recovery, revision
(is) promising, fortunate, opportune, timely
(in, if) having; (if) there is, one has
somewhere; (a) place, direction, purpose
to go, move towards; in going; ahead
to be early, prompt; dispatch; soon
(is) promising, fortunate, opportune, timely
release
risk, hazard, crisis, peril; (the) crucial, critical
with, behind; leads to; (is) a way, means to
movement, energy, action, impetus
movement, energy, action, impetus
then, meanwhile, however
avoids, evades, escapes, gets free (of, from)
reaching; from, of; with regard to
(the, this) risk, hazard, crisis, peril, crux
released
release
favors
(the) west
(to) (the) south
to go
(is) to find, meet, gain, acquire, secure
(a, the) multitude, masses; abundance, much
one’s
coming
return
(is) promising
267
02.0
"
"
44.1
"
"
*
S
*
P
*
*
nai3
de2
zhong1
you3
you1
wang3
su4
ji2
wang3
you3
gong1
tian1
di4
jie3
er2
lei2
yu3
zuo4
lei2
yu3
zuo4
er2
bai3
guo3
cao3
mu4
jie1
jia3
che4
jie3
zhi1
shi2
da4
yi3
zai1
40.X
*
lei2
*
yu3
zuo4
jie3
4612
6161
1504
03.2
02.0
03.3
3698
6361
6198
17.1
01.5
36.6
1756
4236
7662
6780
4236
7662
6780
1756
4976
3732
6739
4593
0620
0610
0289
06.2
03.T
09.0
42.1
03.T
09.0
42.1
06.2
06.2
23.6
03.T
47.1
11.4x
18.0
32+5
then, here, and so
(to) gain, secure, find, occupy, claim
(the) center, middle, mean, balance
(in) having
somewhere
40.T
40.T
40.X
40.X
F
F
F
55.X
F
HL
0935 02.0
5780 54.4
5943 01.2
2938 05.T
6650 01.T
Da Xiang
4236
7662
6780
0626
03.T
09.0
42.1
40.0
F
F
43.2x
"
to go
to be prompt
(is) promising
(in) making progress
53.T
there will be
"
merit; (an) accomplishment, achievement
"
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
let loose
and (so, then, thus); as, when, while
(the) thunder
(and) (the) rain
set (in, to); do (their) work; create; get to work
(as) (the) thunder
(and) (the) rain
set (in, to); do (their) work; create; go to work
and, then, and then
(the) hundreds of
seed pods, fruits
(of) plants (grasses to shrubs)
(and) trees
each, all, together, as one
begin, start; bud
(to, and) burst, break, crack (open)
release
...’s
49.T
(opportune) timing, timeliness, season
"
(is) very, greatly important, crucial
"
indeed, now, at present, here
"
...!
"
(the) thunder
(and) (the) rain
set (in, to); do (their) work; create
release
268
*
jun1
zi3
yi3
she4
guo4
you4
1715
6939
2932
5702
3730
01.3
01.3
04.1
155+4
28.0
HL
42.X
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
forgives, pardons, lets go of
transgressions, excesses, extremes (and)
7536 40+6
HL
deals leniently; (is) broad-minded; excuses
6860 122+8 HL
(with, regarding) offenses, wrongs, violations
40.1
Chu Liu , 1st 6 (Zhi Gua 54: Gui Mei, Little Sister’s Marriage)
*
wu2
7180 01.3
40.6 no ; nothing; ^
no
^
jiu4
1192 01.3
41.0 blame; (is) wrong; making v mistakes
40.1x
Xiao Xiang (Fan Yao 54.1: marrying as a second wife, lame can take steps)
S
gang1
3268 03.T
the firm, strong, resolute; firmness
29.4x
rou2
3133 02.T
(and) the flexible, gentle, yielding; (ibility) "
zhi1
0935 02.0
...’s, come to (have) (a, an); have (a) ^ here
ji4
0467 11.3x
55.6x meet here, interface, v common boundary v "
*
yi4
3002 05.T
(in, the) meaning, principle (of); meriting
wu2
no
jiu4
blame
40.2
Jiu Er , 9 2nd (Zhi Gua 16: Yu, Readiness)
*
tian2
6362 01.2
57.4 (in) (a, the) field; (on) (a, the) hunt
57.4
huo4
2412 17.4
40.6 (and) take, trap, capture, catch (s, ing)
"
san1
5415 04.0
three; a third
"
hu2
2185 94+5
64.0 foxes; fox
*
de2
6161 02.0
earn, accept, receive, win, get, claim (ing)
huang2
2297 02.5
49.1 (a, the) golden, yellow
shi3
5784 21.4
56.5 arrow(s)
*
zhen1
0346 01.0
persistence, determination, resolve, focus
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
40.2x
Xiao Xiang (Fan Yao 16.2: resolved in stone, an unending day)
S
jiu3
nine
er4
second’s
zhen1
persistence
ji2
(is) timely
*
de2
find, gain, learn, attain, take (ing)
43.2x
zhong1
1504 03.3
the middle, central, balanced, true
"
dao4
6136 09.1
way, course, path, principle, truth
"
40.3
Liu San , 6 3rd (Zhi Gua 32: Heng, Continuity)
zui4
*
fu4
qie3
cheng2
1956
0803
0398
38.6
29.3
03.2
F
43.4
01.T
shouldering, carrying baggage, (a) burden
while, and yet, but (also, now), in addition to
mounted; riding (a horse, mount, carriage)
269
*
*
zhi4
kou4
zhi4
zhen1
lin4
0984
3444
0982
0346
4040
05.3
03.2
02.1
01.0
03.3
02.1x inviting, encouraging, permitting
53.3 thieves, robbers, plunderers, predators
40.4 to approach, arrive, come (up)
persistence; to persist, keep going
(is) embarrassing, humiliating, shameful
05.3
"
"
11.6
"
40.3x
Xiao Xiang (Fan Yao 32.3: lacking continuous character, continuing thus)
shouldering baggage
while
riding
*
3021 48.0
41.4x (and) moreover, further(more), also
3381 02.3
invite, permit, incur (ing); ask, call (ing) for
1327 30.6
53.3x derision, condemnation, (verbal) abuse
S
6960 05.4
of ^own accord; by ^ self(ves)
4778 04.0
F
v my, our
v; v my, our v
to encourage
3181 13.3
45.X enmity, aggression, hostility, violence
*
7539 07.T
49.3x given, assuming this; if so
5923 13.1x
60.3x who is, which one (is);
whose ^ is it
1192 01.3
mistaken?, in error?, wrong?, to blame?; fault
40.4
Jiu Si , 9 4th (Zhi Gua 07: Shi, The Militia)
S
jie3
0626 40.0
40.5 release, relax, let go, untangle, loosen
er2
1756 06.2
03.T your
mu3
4584 31.1
F
big toe
*
peng2
5054 02.0
41.5 (when) companion, ally, friend, associate (s)
zhi4
0982 02.1
48.0 approach, arrive, come (up)
si1
5574 69+8
56.1 ^
(in, on) them, this
fu2
1936 05.0
trust, believe, rely; have faith, confidence v
40.4x
Xiao Xiang (Fan Yao 07.4: militia’s fallback encampment, not a mistake)
S
jie3
release
er2
your
mu3
big toe
*
wei4
7114 48.0
not yet, still not; less than
dang1
6087 05.6x
(in) (the) right, proper, appropriate (ly)
wei4
7116 45.5
place(d), position(ed); posture, stance
40.5
Liu Wu , 6 5th (Zhi Gua 47: Kun, Exhaustion)
*
jun1
1715 01.3
(a, the) noble, worthy, honored
zi3
6939 01.3
young one, heir, disciple (even)
S
fu4
qie3
cheng2
yi4
ke3
chou3
zi4
wo3
zhi4
rong2
you4
shui2
jiu4
wei2
you3
jie3
7067
7533
0626
17.6
01.6
40.0
F
F
in bondage; restrained, confined, tied up
(still, yet) has, holds, possesses, owns, retains
freedom(s), liberty(ies), relief, solutions
270
05.3x
"
"
60.3x
"
"
*
*
ji2
you3
fu2
yu2
xiao3
ren2
0476
7533
1936
7592
2605
01.7
01.6
05.0
02.6
03.5
promising, auspicious, opportune, hopeful
being, hold(s, ing), staying; having, finding
true, sincere, confident, assured; truth, etc.
for; in, with, amidst, among, above
(the) small, ordinary, lesser, common
3097 01.2
ones, people, individuals, folk
40.5x
Xiao Xiang (Fan Yao 47.5: no nose or feet, rouge sashed help, slow relief)
S
jun1
(a, the) noble
zi3
young one
you3
(still) has
jie3
freedom(s)
*
xiao3
(which) (the) common
ren2
people
tui4
6568 20.3
52.2x retreat, escape, flee, run (from); give up
40.6
Shang Liu , Top 6 (Zhi Gua 64: Wei Ji, Not Yet Complete)
*
gong1
3701 14.3
42.3 (the) duke, prince, lord, patriarch, high noble
yong4
7567 01.1
takes, makes, tries
she4
5703 41+7
48.2 (his) aim at, (a) shot at
sun3
1487 172+2 HL
(a, the) bird of prey, raptor, hawk, falcon
yu2
7592 02.6
up on, upon, on, atop
gao1
3290 13.3
63.3 (a, the) high, tall, lofty
yong1
7578 13.4
F
battlement, rampart, (fortified) wall
zhi1
0935 02.0
...’s
shang4
5669 1+2
62.0 peak, top, summit, height, apex, pinnacle
*
huo4
2412 17.4
52.0 (to) succeed(ing); (a) success, capture, catch
zhi1
0935 02.0
(is) here; (at, in, with) this (is, means)
wu2
7180 01.3
41.0 without; (there is) nothing
bu4
5379 02.2
doubt; (that) (is) not; (which) cannot be
li4
3867 01.0
worthwhile, (turned to) advantage(ous)
40.6x
Xiao Xiang (Fan Yao 64.6: being confident, drinking wine, don’t soak head)
S
gong1
(the) duke
yong4
takes
she4
aim at
sun3
(the) raptor
*
yi3
2932 04.1
in order, thereby, therewith, in this way
jie3
to be free (of, from) (the)
bei4
5003 27.3x
50.1x rebellion, wrong, perversity, evil; obstinate
40.xg huan3
40.zg huan3
2242
2242
61.X
61.X
letting go, loosening, slackening, release
letting go, loosening, slackening, release
271
41.0
"
49.6
"
50.6
"
"
41.M
SUN3
41.0 Gua Ci
*
sun3
*
you3
fu2
*
yuan2
*
*
*
*
*
41.T
P
*
*
P
*
ji2
wu2
jiu4
ke3
zhen1
li4
you3
you1
wang3
he2
zhi1
yong4
er4
gui3
ke3
yong4
xiang3
sun3
sun3
xia4
yi4
shang4
qi2
dao4
shang4
xing2
sun3
er2
you3
fu2
yuan2
ji2
(5548): DECREASING
5548
7533
1936
64+10
01.6
05.0
7707 01.0
0476 01.7
7180 01.3
1192 01.3
3381 02.3
0346 01.0
3867 01.0
7533 01.6
7519 02.0
7050 02.0
2122 73+5
0935 02.0
7567 01.1
1751 7+0
3633 29.4
3381 02.3
7567 01.1
2552 8+6
Tuan Zhuan
2520
3052
5669
0525
6136
5669
2754
57.2
41.2
40.6
02.6
09.1
40.6
11.2
1756
06.2
41.1
41.1
41.1
41.0
HL
41.0
31.T
F
42.2
Binary 110 001, Decimal 49
decrease, diminish, reduce, economize (ing)
be, stay;
have, find; remember
42.3
true, sincere; confidence; to trust
"
most, supremely; excellent, outstanding
41.5
promising, fortunate; promise, opportunity "
no; nothing; (this is) not; without, with no
blame; (is) wrong; (a) mistake, (an) error (s)
(but it) call, ask (s) for; indicates (ing)
02.3
persistence, resolution, resolve, focus
"
worth(while), reward(ing), benefit(icial)
41.6
(to) have, find, take on; (if) there is
"
somewhere; (a) place, direction, purpose
"
to go, move towards; in going; ahead
"
how; what, when, where
is this; is, will be
(to be) applied? practiced? carried out?
two; a couple, pair of
(small, simple, plain) rice baskets; “gui” tureens
could, may, might be (sufficient)
48.3
presented, offered, consecrated, used
" 42.2
(as, for, in) (an, the) offering, sacrifice
" "
decreasing
decreasing
below; (the) low(ly), humble, subordinate
(and, while, to) increase(ing)
above; (the) high, superior, best
the, this, such a; one’s (own), its
way, course, path, nature, principle, process
^ upwards; elevate, lifts, improve (s)
acts, moves v; action, behavior, conduct
decreasing
and (also, still, yet); (even) while (also)
holding
true
(is) (an) outstanding
opportunity
272
50.T
"
*
*
*
*
*
*
*
*
*
41.X
*
wu2
jiu4
ke3
zhen1
li4
you3
you1
wang3
he2
zhi1
yong4
er4
gui3
ke3
yong4
xiang3
er4
gui3
ying4
you3
shi2
sun3
gang1
yi4
rou2
you3
shi2
sun3
yi4
ying2
xu1
yu3
shi2
jie1
xing2
shan1
xia4
you3
ze2
nothing
(is) wrong
(but it) calls for
persistence
worthwhile
7477
7533
5780
02.T
01.6
54.4
3268
3052
3133
7533
5780
03.T
41.2
02.T
01.6
54.4
3052 41.2
7474 08.1
2821 46.3
7615 61.2
5780 54.4
0621 9+9
2754 11.2
Da Xiang
5630
2520
7533
0277
17.6
57.2
01.6
10.X
to have
somewhere
to go
how
is this
applied?
two
(small) rice baskets
may be
used for
the offering
two
(small) rice baskets
^(cor)respond, correlate, resonate, agree ^
will, would v
with, to
(the) time (ing, liness), opportunity, season
decreasing
the firm, strong, resolute; firmness
to increase
the flexible, gentle, yielding; flexibility
presumes, assumes, takes
(opportune) timing, timeliness
decrease
(and) increase
(are, mean) excess, surplus, overflow
54.6x (and) want, lack, emptiness
sharing, in concert with, interacting in
42.T
(the) time, timing, season(s), opportunity
"
42.T ^ together, jointly, as a pair, in unison, accord "
(and) act, behave, move, function (ing) v
"
^
(a, the) mountain
below, beneath; at the base, foot of v
is, there is
(a, the) lake, pool, pond, wetland, marsh
273
*
*
sun3
jun1
zi3
yi3
cheng2
fen4
5548
1715
6939
2932
0384
41.0
01.3
01.3
04.1
61+15
HL
decreasing
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
corrects, curbs, rectifies, precludes, rules out
1854 61+4
HL
hard feeling, ill will, resentment, indignity (s)
0994 06.0
F
(and) controls, contains, resists, restrains
7671 27.4
F
desires, temptations, passions, cravings
41.1
Chu Jiu , 1st 9 (Zhi Gua 04: Meng, Inexperience)
*
ji3
0429 49+0
HL
one’s (own), personal, private
shi4
5787 02.3
affairs, concerns, tasks, endeavors, business
chuan2
1444 162+9 41.4 (are) rushed, hurried, cut short, abbreviated
wang3
7050 02.0
to go; in going, pass (ing, ed by); (and) left behind
*
wu2
7180 01.3
41.4 no; not, nothing; without;
no ^ (is) done
jiu4
1192 01.3
41.4 blame; (is) wrong; (a) mistake; v harm
v
*
zhuo2
1257 164+3 HL
(but) weigh, consider, think about, ponder
sun3
5548 41.0
41.2 decreasing, doing less; (the) losses; ^(a) loss
zhi1
0935 02.0
(of) this;
here;
this as v
41.1x
Xiao Xiang (Fan Yao 04.1: discipline to remove fetters, not to continue)
S
ji3
one’s (own)
shi4
affairs
chuan2
(are) rushed
wang3
(and) passed by
*
shang4
5670 06.T
value, respect, appreciate, prize, treasure
he2
2117 01.T
46.1x (a, an) join, combine, integrate (ing, ation)
zhi4
0971 03.1x
(of) purposes, aims, goals, objectives
41.2
Jiu Er , 9 2nd (Zhi Gua 27: Yi, Hungry Mouth)
*
li4
3867 01.0
(it is) worthwhile, rewarding, beneficial
45.0
zhen1
0346 01.0
to persist; be resolved, dedicated, steadfast "
*
zheng1
0352 09.6
(but) to expedite, assert, go(ing) boldly
47.2
xiong1
2808 03.5
(is) ill-omened, inauspicious; has pitfalls
"
*
fu2
1981 13.4
41.5 (there is) neither, nothing; avoid(ing)
41.6
sun3
5548 41.0
41.3 (of, to) decrease, loss; lose, diminish
"
yi4
3052 108+5 41.5 (nor, or) (of, to) increase; gain, add (s) to
"
zhi1
0935 02.0
here; in, with this; things; one(self)
"
41.2x
Xiao Xiang (Fan Yao 27.2: subverted appetite, dismiss norms, hunger in hills)
S
jiu3
nine
zhi4
yu4
er4
li4
zhen1
second
merits
steadfastness
274
*
41.3
*
zhong1
yi3
wei2
zhi4
1504 03.3
concentrate, balance, focus, mediate, center
2932 04.1
in order; (and) so, thus, thereby, therewith
7059 04.6
(to) effect, accomplish, manifest, develop
0971 03.1x
(the) purpose, aim, goal, objective (s); intent
Liu San , 6 3rd (Zhi Gua 26: Da Chu, Raising Great Beasts)
san1
5415 04.0
three, a trio of
3097 01.2
people, persons, individuals
2754 11.2
start, set forth, out; go forth, forward
*
6746 04.0
41.3 (and) then, in due order; consequently
5548 41.0
41.4 decrease, reduce, contract; lose
3016 38.6
41.3 (by) one
3097 01.2
person, member, participant, individual
*
3016 38.6
45.1 (this) one; (a, the) single
3097 01.2
person, individual; one
2754 11.2
starts, sets forth, out; goes forth, forward
*
6746 04.0
60.3 (and) then, in due order; consequently
6161 02.0
finds, acquires, gains, takes on, picks up
0525 02.6
a, the, his, her, another
7540 29+2
58.X companion, friend, partner, associate
41.3x
Xiao Xiang (Fan Yao 26.3: fine horse, daily training, having a place to go)
S
yi3
one
ren2
person
xing2
sets out
*
san1
(the) third
ze2
gives rise to
yi2
2940 16.4
46.3x doubt, uncertainty, question, suspicion (s)
41.4
Liu Si , 6 4th (Zhi Gua 38: Kui, Estrangement)
*
sun3
5548 41.0
41.6 decreasing, diminishing, lessening, losing
qi2
0525 02.6
the, these, those, one’s (own)
ji2
0492 16.5
50.2 afflictions, anxieties, stresses, ills, sufferings
*
shi3
5770 9+6
07.5x (to) take(ing) control, charge, command
chuan2
1444 41.1
F
expeditiously, with dispatch; (and) expedite
you3
7533 01.6
(and) be; find, have; becomes, brings
46.2x
xi3
2434 12.6
58.4 glad, happy, grateful; happiness, joy
"
*
wu2
7180 01.3
41.6 (this is) no; not; nothing; without, with no
jiu4
1192 01.3
41.6 wrong; (a) mistake, (an) error
41.4x
Xiao Xiang (Fan Yao 38.4: estranged, meet someone unique, share trust)
ren2
xing2
ze2
sun3
yi1
ren2
yi1
ren2
xing2
ze2
de2
qi2
you3
S
sun3
qi2
ji2
decreasing
those
sufferings
275
*
41.5
*
yi4
ke3
xi3
huo4
yi4
3021
3381
48.0
02.3
56.3x truly, really, surely; while
ask, call, allow (ing) for; invite, permit (ing)
happiness
Liu Wu , 6 5th (Zhi Gua 61: Zhong Fu, The Truth Within)
2402 01.4
somebody, someone
42.2
3052 41.2
41.6 increases, augments, grants, adds
0935 02.0
(to) (this) one, him, her; this
5807 03.2
42.2 (by) ten
5054 02.0
42.2 (matched) pairs
0935 02.0
of
3621 27.1
42.2 tortoise, turtle (s) (shells)
*
1981 13.4
41.6 (one) (is) not; un-; in-; ^ -not
3320 04.2
42.2 able; possible; capable; can- v
7093 162+9 42.2 (of, to) resist, refuse; oppose, offend (ing)
*
7707 01.0
most, supremely; excellent, outstanding
0476 01.7
promising, fortunate; promise, opportunity
41.5x
Xiao Xiang (Fan Yao 61.5: being true is as good as bond, make no mistakes)
S
liu4
six
wu3
fifth’s
yuan2
outstanding
ji2
opportunity
*
zi4
6960 05.4
^ (coming) from; by, through
shang4
5669 40.6
^ above, on high, (a, the) superior(s); the top
you4
7543 14.6
F
aid, assistance, succor, help (ed)
v
41.6
Shang Jiu , Top 9 (Zhi Gua 19: Lin, Taking Charge)
*
fu2
1981 13.4
42.2 (there is) neither, nothing; avoid(ing)
sun3
5548 41.0
42.T (of, to) decrease, loss; lose, diminish
yi4
3052 41.2
42.0 (nor, or) (of, to) increase, gain, add (s)
zhi1
0935 02.0
here; in, with, to this, one(self)
*
wu2
7180 01.3
41.6 (there is) nothing; (this is) no, not
jiu4
1192 01.3
42.1 (is) wrong; (a) mistake, (an) error
*
zhen1
0346 01.0
persistence, determination, resolve, focus
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
*
li4
3867 01.0
worth(while), reward(ing), benefit(icial)
you3
7533 01.6
(to) have, find, take on; (if) there is
you1
7519 02.0
somewhere; (a) place, direction, purpose
wang3
7050 02.0
to go, move towards; in going; ahead
zhi1
shi2
peng2
zhi1
gui1
fu2
ke4
wei2
yuan2
ji2
276
"
"
"
"
"
"
42.2
"
"
42.1
"
41.2
"
"
"
42.0
"
"
"
*
de2
chen2
wu2
jia1
41.6x
S
fu2
*
6161 02.0
(but) (one) accept, gain, acquire, find (s, ing)
0327 33.3
62.2 servants, retainers, subjects, subordinates
7180 01.3
42.1 (but) not; instead of, rather than
0594 04.2
55.6 family, familiars; (a) home
Xiao Xiang (Fan Yao 19.6: authentic commitment, promising, nothing wrong)
sun3
yi4
zhi1
da4
de2
zhi4
41.xc de2
zhi1
xiu1
*
xian1
nan2
er2
hou4
yi4
*
yi3
yuan3
hai4
41.xg shi1
41.zg sheng4
zhi1
shi3
6162
0935
2795
2702
4625
1756
2143
2952
2932
7734
2015
5806
5752
0935
5772
5943
01.2
0971
03.1x
06.3
02.0
24.1x
02.0
03.T
06.2
02.0
34.5
04.1
24.1
14.1
08.5
108+6
02.0
01.T
avoiding
decrease
increases
one
(a) great, complete, full; wellattainment, gain;
-achieved, -earned
(in, of) purpose, objective, aim, goal (s)
character, virtue
...’s
cultivation, restoration, preparation, work
at first, initially, in the beginning
difficult
and (yet), but
later, then, afterwards
simple, easy, natural, [second nature]
uses, makes use of
distance, removal, detachment from
(personal) harm, trouble, suffering
to lose, relinquish, forgo, let go
abundance, flourishing, plenty, prosperity, amplitude
...’s
beginning, origin, commencement, start
277
42.5x
"
"
42.M
YI4 (3052): INCREASING
42.0 Gua Ci
Binary 100 011, Decimal 35
*
yi4
3052 41.2
42.2 increase, expand, gain, add, augment (ing)
*
li4
3867 01.0
worth(while), reward(ing), benefit(icial)
you3
7533 01.6
(to) have, find, take on; (if) there is
you1
7519 02.0
somewhere; (a) place, direction, purpose
*
42.T
P
*
*
*
*
P
*
wang3
li4
she4
da4
chuan1
yi4
sun3
shang4
yi4
xia4
min2
yue4
wu2
jiang1
zi4
shang4
xia4
xia4
qi2
dao4
da4
guang1
li4
you3
you1
wang3
zhong1
zheng4
you3
qing4
7050 02.0
3867 01.0
5707 05.0
5943 01.2
1439 05.0
Tuan Zhuan
5548
5669
41.0
40.6
2520
4508
5939
7180
0643
6960
5669
2520
2520
0525
6136
5943
3583
57.2
03.1x
17.T
01.3
02.T
05.4
40.6
57.2
57.2
02.6
09.1
01.2
05.0
1504
0351
03.3
25.0
1167
55.5
59.0
F
42.T
46.T
to go, move towards; in going; ahead
(it is) worthwhile, rewarding, favorable
to cross, ford, ferry, venture, experience
(the) great, big, major
stream, river, current, water (s)
43.0
"
"
"
59.0
"
"
"
increasing
decreasing
above; the high, lofty, eminent
(and, while, to) increase(ing)
below; the low, lowly, humble
(a, the) people’s, public’s, multitude’s
satisfaction, satiety, pleasure, enjoyment
is not; (is) without
(a, the) limit(ation), constraint (ing factor)
from
(the) high(est), lofty, eminent
down to
(the) low(est), lowly, humble
its, this, such a, one’s (own)
way, course, path, nature, principle, process
(is) fully, wholly, completely; very, much, highly
revealed, illumined; exemplary, enlightened
worthwhile
to have
somewhere
to go
(the) central; concentration, balance(d)
44.T
(and) correct; (and) uprightness, integrity
"
will (be, have)
(a, the) reward(s, ed); satisfy, gratify (ing)
278
*
*
P
*
*
*
*
*
42.X
*
*
*
li4
she4
da4
chuan1
mu4
dao4
nai3
xing2
yi4
dong4
er2
xun4
ri4
jin4
wu2
jiang1
tian1
shi1
di4
sheng1
qi2
yi4
wu2
fang1
fan2
yi4
zhi1
dao4
yu3
shi2
jie1
xing2
feng1
lei2
yi4
jun1
zi3
yi3
4593
47.1
6136
4612
2754
09.1
03.2
11.2
6611
1756
5550
3124
1091
7180
0643
6361
5768
6198
5738
0525
47.6
06.2
57.0
01.3
20.3
01.3
02.T
01.5
01.T
36.6
20.3
02.6
7180
1802
1771
01.3
02.2
16+1
0935 02.0
6136 09.1
7615 61.2
5780 54.4
0621 41.T
2754 11.2
Da Xiang
1890 09.X
4236 03.T
3052 41.2
1715
6939
2932
01.3
01.3
04.1
worthwhile
to cross
(the) great
stream
wood’s; ^
(of) wood
(the) way, course, nature, principle v
leads to; is then, followed by; precedes
action, advance, movement, progress
increase
(is) movement, action; moves, acts, behaves
along with; as, when, while (it); and so, then
45.3x adapt, conform, penetrate (s, ing, ation)
(a, the) day’s; daily
50.T advance, progress, expansion, evolution
is not; (is) without
F
(a, the) limit(ation), constraint (ing factor)
heaven; the sky, celestial
43.X bestows, confers, gives, grants, extends
(and) (the) earth, land, ground, terrestrial
46.X brings forth, develops, grows, comes alive
the, this, their, one’s, such
increase
is without; is (in) no; has no
44.X bearing, definition, direction, directives
HL
(such) general, universal, encompassing; all
increase
is that of; is in, on, with, by
(the) way, course, path, nature, process
(a) sharing, concert with, interaction in
(the) time, timing, season(s), opportunity
F
^ together, jointly, as a pair; in, of unity
(and a) movement, action, function
v
(the) wind
(and, with) (the) thunder
increasing
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
279
41.T
"
"
"
*
jian4
shan4
ze2
qian1
you3
guo4
ze2
gai3
42.1
*
*
*
li4
yong4
wei2
da4
zuo4
yuan2
ji2
wu2
jiu4
42.1x
S
yuan2
ji2
wu2
jiu4
*
xia4
bu4
hou4
shi4
42.2
*
huo4
yi4
zhi1
shi2
peng2
zhi1
gui1
*
fu2
ke4
wei2
0860
5657
6746
0911
7533
01.2
14.X
04.0
42.4
01.6
53.X
F
01.6
(when, on, upon) see, meet, encounter (ing)
(the) good, virtue(ous), excellent(nce)
then, in due order, as a rule, consequently
makes additions, improvements; improves
(if, when, where) there is, are; having
3730 28.0
55.1x transgressed(ion), excess(eeded) (s); erred
6746 04.0
then, in due order, as a rule, consequently
3196 48.0
F
makes corrections, amendments; reforms
Chu Jiu , 1st 9 (Zhi Gua 20: Guan, Perspective)
3867 01.0
(it is) worthwhile, rewarding, beneficial
7567 01.1
(and) useful, productive, practical
7059 04.6
42.4 to do, perform, produce, undertake; make
5943 01.2
great, big, mighty, important, grand, major
6780 9+5
06.X work, deed, project, undertaking; effort (s)
7707 01.0
most, supremely; excellent, outstanding
0476 01.7
promising, fortunate; promise, opportunity
7180 01.3
42.3 not; nothing; without, with no; avoid(ing)
1192 01.3
42.3 (is) wrong; (a) mistake, (an) error (s)
Xiao Xiang (Fan Yao 20.1: childlike perspective, little people blameless)
(an) excellent
opportunity
(to be) without
errors
2520 57.2
(to) (be) lowly, humble; here, remain below
5379 02.2
regardless, in spite of; despite
2147 02.T
52.6x extensive, substantial, weighty, large
5787 02.3
affairs, concerns, matters, endeavors
Liu Er , 6 2nd (Zhi Gua 61: Zhong Fu, The Truth Within)
2402 01.4
somebody, someone
3052 41.4
42.3 increases, augments, grants, adds to
0935 02.0
(this) one, him, her
5807 03.2
F
(by) ten
5054 02.0
58.X (matched) pairs
0935 02.0
of
3621 27.1
F
tortoise, turtle (s) (shells)
1981 13.4
62.3 (one) (is) not; un-; in-; ^-not
3320
7093
04.2
41.5
63.3
06.X
able; possible; capable; can- v
(of, to) resist, refuse; oppose, offend(ing)
280
42.4
"
42.5
"
41.5
"
"
"
"
"
"
" 13.4
" "
"
*
*
yong3
zhen1
ji2
wang2
yong4
xiang3
7589
0346
0476
7037
7567
02.7
01.0
01.7
02.3
01.1
45.5
(with) last, endure, sustain, continue (d, ing)
persistence, resolve, loyalty, commitment
(is) promising, auspicious, opportune, timely
(the) sovereign, king, ruler
presents, offers, consecrates, dedicates
47.2
2552 41.0
47.2 offerings, sacrifices
"
7592 02.6
to, for, facing; with respect to
59.X
6204 11.5
54.5 (the) divine, divinity; emperor; Di*
"
*
0476 01.7
promising, auspicious, hopeful, fortunate
42.2x
Xiao Xiang (Fan Yao 61.2: call of crane in shadows, her young respond)
S
huo4
somebody
yi4
grants
zhi1
this
*
zi4
6960 05.4
^ from, out of, through (the)
42.6x
wai4
7001 08.4
^ beyond, outside, without, elsewhere
"
lai2
3768 05.6
(it, this) come, appear (s, ing); brought vv
"
42.3
Liu San , 6 3rd (Zhi Gua 37: Jia Ren, Family Members)
*
yi4
3052 41.2
42.6 increase, gain, advantage, benefit, profit
zhi1
0935 02.0
here; comes; for, to one(self)
yong4
7567 01.1
by way of, through; using, exploiting
xiong1
2808 03.5
unfortunate, unhappy, adverse
shi4
5787 02.3
affairs, business, events, matters, endeavors
*
wu2
7180 01.3
43.3 (but, yet) no; (this is) not; avoid
jiu4
1192 01.3
43.1 blame; wrong; (a) mistake, (an) error (s)
*
you3
7533 01.6
be, stay;
have, find; remember
42.5
fu2
1936 05.0
true, sincere; confidence; to trust
"
zhong1
1504 03.3
(and) balance, focus, concentration (d)
42.4
xing2
2754 11.2
(in) action, behavior, conduct, movement
"
*
gao4
3287 04.0
42.4 report, explain, announce (to); notify, tell
gong1
3701 14.3
42.4 (the) duke, prince; public, open, official (ly)
yong4
7567 01.1
with; (and) use, offer, present, rely (ing) on
gui1
3609 32+3
HL
(the, one’s) (jade) seal of office, credential (s) +
42.3x
Xiao Xiang (Fan Yao 37.3: familiar ones scolded, regrettable, opportune)
S
yi4
increased
yong4
by way of
xiong1
unfortunate
shi4
events
yu2
di4
ji2
*
gu4
you3
zhi1
3450
25.4x
0935
02.0
F
certainly, firmly, surely, decidedly
hold ^ (in mind)
v this, that v
281
25.4x
"
"
42.4
*
*
*
zhong1
xing2
gao4
gong1
cong2
li4
yong4
wei2
yi1
qian1
guo2
42.4x
S
gao4
gong1
cong2
*
yi3
yi4
zhi4
42.5
*
you3
fu2
hui4
xin1
*
wu4
wen4
yuan2
ji2
*
you3
fu2
hui4
wo3
de2
42.5x
S
you3
fu2
hui4
xin1
Liu Si , 6 4th (Zhi Gua 25: Wu Wang, Without Pretense)
1504 03.3
balanced, centered, concentrated, equilibrated 43.5
2754 11.2
in action, behavior, conduct, movement
"
3287 04.0
43.0 tell, advise, charge, inform; apply to
3701 14.3
50.4 (the) duke, prince, high noble; public
6919 02.3
62.3 to comply, adhere, follow, attend, go along
3867 01.0
(it is, will be) worthwhile, beneficial
45.2
7567 01.1
(and) useful, productive, practical
"
7059 04.6
43.1 to act, perform, play the part, practice
2990 9+6
HL
dependably, reliably, honorably, responsibly
0911 162+12 42.X (in) moving, relocating, transferring, shifting
3738 07.6
64.4 (the) capital, (government seat and wealth)
Xiao Xiang (Fan Yao 25.4: may there be loyalty, not a mistake)
advising
(the) prince
to comply
2932 04.1
in order; thereby, therewith; serving; use
to further
0971 03.1x
(the) purpose, aim, end, goal, objective (s)
Jiu Wu , 9 5th (Zhi Gua 27: Yi, Hungry Mouth)
7533 01.6
be, stay;
have, find; remember
42.5
1936 05.0
true, sincere; confidence; to trust
"
2339 61+8
42.5 (and) (be) kind-; kind, gracious, benevolent
2735 29.0
42.6 hearted;
(in, of) heart, mind, conscience
7208 01.1
do not; (one) ought, should not; avoid
7141 30+8
HL
question, interrogate, ask (ing) after
7707 01.0
sublime, supreme, excellent, unique
48.6
0476 01.7
promise, luck, good fortune opportunity
"
7533 01.6
be, stay, [rest] ; remember
45.1
1936 05.0
certain, confident, sure, assured; to trust
"
2339 42.5
F
(that) kindness, graciousness, benevolence
4778 04.0
48.3 (is) our
6162 06.3
01.2x nature, character, virtue, merit, worth, power
Xiao Xiang (Fan Yao 27.5: dismissing norms, not suited to great crossing)
be
true
(and) kindhearted
282
*
S
wu4
wen4
zhi1
yi3
hui4
wo3
0935
2938
02.0
05.T
do not
question
this; here
at all, period, especially
kindness
(is) our
worth
*
5943 01.2
(a) great, complete, full; well46.5x
6161 02.0
attainment, gain; achieved, earned, learned
"
0971 03.1x
(in, of) purpose, objective, aim, goal
"
42.6
Shang Jiu , Top 9 (Zhi Gua 03: Zhun, Rallying)
*
mo4
4557 33.2
43.2 nobody, no one, none, not one, nothing
yi4
3052 41.2
15.T increase, benefits, adds to, further (s)
zhi1
0935 02.0
this, that, such a one; here
*
huo4
2402 01.4
somebody, someone, some
ji1
0481 04.6
F
assault, attack, beat (up), strike, smite (s)
zhi1
0935 02.0
this, that, such a one; here
*
li4
3921 117+0 28.X establish, set up, found, erect, adopt (ing)
xin1
2735 29.0
48.3 (^^) (a, the) heart, mind, conscience, intent(ion)
wu4
7208 01.1
(that is) not at all; with(out) any, no; in-, un- (v)
heng2
2107 05.1
37.X consistent, constant (v) (ncy); enduring
*
xiong1
2808 03.5
unfortunate, disappointing, ill-omened
42.6x
Xiao Xiang (Fan Yao 03.6: four horses, tears of blood flowing like water)
S
mo4
nobody
yi4
increases
zhi1
this one
*
pian1
5246 9+9
HL
partial, selfish, one-sided; (is only) part, half
ci2
6984 160+12 HL
expression; (of the) statement, message, text
S
huo4
somebody
ji1
assaults
zhi1
this one
*
zi4
6960 05.4
^ from, out of, through (the)
25.T
wai4
7001 08.4
^ beyond, outside, without, elsewhere
"
lai2
3768 05.6
(it, this) come, appear (s, ing); brought vv
"
de2
da4
de2
zhi4
283
42.xc de2
zhi1
yu4
*
chang2
yu4
er2
bu4
she4
*
yi3
xing1
li4
42.xg sun3
er2
bu4
yi3
42.zg shuai1
zhi1
shi3
6162
0935
7667
0213
7667
1756
5379
5711
2932
2753
3867
5548
1756
5379
2930
5908
0935
5772
06.3
02.0
18.4
07.5
18.4
06.2
02.2
20.T
04.1
13.3
01.0
41.0
06.2
02.2
26.1
15.X
02.0
01.T
character, virtue
...’s
enrichment, abundance, acceptance, tolerance
sustained, enduring, lasting, continued
enrichment, abundance, acceptance
but
without
institution, establishment, devices
uses, makes use of
prosperity, flourishing, increase, open up (ing)
to advantage, profit, gain, benefit
decrease, diminish, reduce, economize (ing)
meanwhile, however
is not, never, cannot be
completed, concluded, finished, done, ended
decline, decrease, decay, diminution
...’s
beginning, start, birth, commencement
284
43.M
GUAI4 (3535): DECISIVENESS
43.0 Gua Ci
Binary 111 110, Decimal 62
*
guai4
3535 10.5
43.3 decisiveness, resolution, satiety; purging
*
yang2
7259 64+9
14.X (a) disclosure, announcement, proclamation
yu2
7592 02.6
at, to, in, for, before
wang2
7037 02.3
(the) sovereign’s, king’s, ruler’s; royal
*
*
*
*
*
43.T
P
*
S
S
*
P
ting2
fu2
hao4
you3
li4
gao4
zi4
yi4
bu4
li4
ji2
rong2
li4
you3
you1
wang3
guai4
jue2
gang1
jue2
rou2
jian4
er2
yue4
jue2
er2
he2
yang2
yu2
wang2
ting2
6405 36.4
1936 05.0
2064 13.5
7533 01.6
3906 01.3
3287 04.0
6960 05.4
3037 06.2
5379 02.2
3867 01.0
0495 03.3
3181 13.3
3867 01.0
7533 01.6
7519 02.0
7050 02.0
Tuan Zhuan
1697
3268
1697
3133
0854
1756
5939
1697
1756
2115
34.4
03.T
34.4
02.T
01.X
06.2
17.T
34.4
06.2
58.1
52.0
43.2
F
44.5
46.3
50.2
43.2
43.T
43.T
F
F
F
court, hall, chambers
(a) true, truthful, credible, confident, sincere
appeal, declaration, call, signal, complaint (s)
there are, will be; this is, will be; be
difficult(ies), serious(ness); rigorous, strict
tell, notify, address, inform; explain, report to
the, one’s (home, own, native); ^ of origin
(the) town, village, district, community v
(it is) not; (there is) nothing
worthwhile, rewarding, beneficial, profitable
(in, to) go(ing) to, resort(ing) to, take(ing) up
war, battle, hostility(ies), combat; arms
worth(while), reward(ing), benefit(icial)
(to) have, find, take on; (if) there is
somewhere; (a) place, direction, purpose
to go, move towards; in going; ahead
decisiveness (is, means)
to decide; open up, break through, cut off
the firm, strong, resolute; firmness
open(s) up, break(s) through, displace(s)
the flexible, gentle, yielding; flexibility
robust, dynamic, vigorous, ardent, tenacious
and (also, yet), but (also, then); while (also)
persuasive, satisfying, stimulating, pleasant
decisive; opening up, breaking through
and (also, yet), but (also, then); while (also)
harmonious, concordant, responsive
(a) disclosure
at
(the) royal
court
285
45.0
"
"
"
*
S
*
S
*
*
S
*
43.X
*
*
*
rou2
cheng2
wu3
gang1
fu2
hao4
you3
li4
qi2
wei2
nai3
guang1
gao4
zi4
yi4
bu4
li4
ji2
rong2
suo3
shang4
nai3
qiong2
li4
you3
you1
wang3
gang1
chang2
nai3
zhong1
ze2
shang4
yu2
tian1
guai4
jun1
zi3
yi3
3133
0398
7187
3268
02.T
03.2
7+2
03.T
0525
7056
4612
3583
02.6
26+4
03.2
05.0
5465
5670
4612
1247
06.1
09.6
03.2
02.6x
3268 03.T
0213 07.5
4612 03.2
1500 01.3
Da Xiang
0277 10.X
5669 40.6
7643 02.6
6361 01.5
3535
1715
6939
2932
10.5
01.3
01.3
04.1
the flexible, gentle, yielding; flexibility
47.3x relies, rides on, upon; avails (itself) of
HL
five
firm, strong, resolute (lines)
(a) truthful
appeal,
this will be
serious
the, this, one’s, such
51.5x (a) crisis, peril, danger, exposure; precipice
is now, then; will then be
revealed, made known, distinct; regarded
inform
(the) home
town
nothing
worthwhile
(in) resorting to
hostilities
that which is; what is; (the) cause, reason for
prized, treasured; value, esteem, respect (ed)
is then, thereby; (will, would) then be
exhaust, impoverish, waste, diminish (ed)
(it is) worthwhile
to have
somewhere
to go
the firm, strong, resolute; firmness
endures, persists, continues, grows
and (only) then, thereby, after this
completes, concludes, finishes; (it) ends
45.X
(a, the) lake, pool, pond, marsh
above, high; rises;
^high
in
; into, up to; is v
heaven, the sky;
sky v
decisiveness
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
286
47.3x
47.3x
*
shi1
lu4
ji2
xia4
ju1
de2
5768
4196
0468
2520
1535
01.T
12.X
62.2
57.2
03.1
44.X
F
61.T
49.T
distributes, extends, dispenses, passes down
credit, favor, reward (s); gifts, compensation
(until, to) reach, attain, connect (ing) with, to
humility; (the) lowly, humble; those below
dwelling, resting in, on, upon; stockpiling
6162 06.3
character, virtue, merit, authority
6746 04.0
(is) thereby, therefore, thus, consequently
0432 61+3
HL
avoided, shunned, kept distant, prevented
43.1
Chu Jiu , 1st 9 (Zhi Gua 28: Da Guo, Greatness in Excess)
*
zhuang4
1453 34.0
43.3 vigorous, potent, powerful, strong, forceful
yu2
7592 02.6
in, with, while
qian2
0919 08.5
05.T advancing, leading with, putting ^ forward
zhi3
0944 21.1
50.1 (the) toe(s), feet
v (the) toe(s) v
*
wang3
7050 02.0
going (forward), proceeding, continuing
bu4
5379 02.2
is not, less than; without; does, will not (be)
sheng4
5754 33.2
53.5 success(ful, eed), triumph(ant); overcome
*
wei2
7059 04.6
45.1 making, performing; ^ (will be) made, done
jiu4
1192 01.3
43.3 mistakes, errors; mistakes, errors; wrong (v)
43.1x
Xiao Xiang (Fan Yao 28.1: cushioning with white mats, make no mistakes)
S
bu4
without
sheng4
success
er2
1756 06.2
and yet, still, then; while
wang3
proceeding
*
jiu4
erroneous
43.2
Jiu Er , 9 2nd (Zhi Gua 49: Ge, Seasonal Change)
*
ti4
6263 01.3
F
anxious, worried, troubled, frightened(ful) +
hao4
2064 13.5
43.6 (and) complain, wail (ing); cry, call (ing) out
*
mo4
4557 33.2
53.5 this is not, in no way; (this is) nobody’s
ye4
7315 36+5
HL
(a, the) night, darkness
you3
7533 01.6
to have, hold; take on, up; for (somebody’s)
rong2
3181 13.3
40.3x (a) war, battle, hostility(ies), combat, arm (s)
*
wu4
7208 01.1
do not, don’t
45.1
xu4
2862 11.3
45.1 worry, suffer, fear; be anxious, concerned
"
43.2x
Xiao Xiang (Fan Yao 49.2: complete the day, as change comes, expedite)
S
you3
^ about
rong2
^ hostilities
wu4
do not v
ze2
ji4
xu4
worry v
287
*
43.3
*
de2
zhong1
dao4
zhuang4
yu2
6161 02.0
find, take, gain, learn, accept, secure
1504 03.3
(a, the) middle, balanced, intermediate
6136 09.1
way, course, path, road, principle, truth
Jiu San , 9 3rd (Zhi Gua 58: Dui, Satisfaction)
1453 34.0
44.0 vigorous, potent, powerful, strong, forceful
7592 02.6
in, with, across, of
8007 181+2 HL
(the) cheeks, cheekbones, face, [expression]
*
7533 01.6
assuming, presuming; taking (^) for granted
2808 03.5
misfortune, disappointment, woe, (the) worst
*
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
3535 10.5
43.3 (is) decided, resolved, committed, serious
3535 10.5
43.5 (in, about) indictment, purging; (and)
*
6512 24.4
04.4x (all) alone, solitary, isolated, lonely
2754 11.2
(but, in) acting, advancing, going forward
7625 13.5
55.1 (and, to) meet, greet, face, encounter (ing)
7662 09.0
50.3 (the) rain(s)
*
3126 01.3
45.1 as if, though; assuming, supposing
3149 22.3
63.1 getting wet, immersed, damp, soaked
*
7533 01.6
was, were, held; took (^) for granted
7766 61+10 HL
displeasure, indignity, vexation, irritation +
*
7180 01.3
43.4 (but) no; not; nothing; no ^ (is) done
1192 01.3
43.5 blame; (is) wrong;
v harm
v
43.3x
Xiao Xiang (Fan Yao 58.3: future joy, disappointing)
S
jun1
(the) noble
zi3
young one
guai4
(is) resolved
guai4
(and) decided
*
zhong1
1500 01.3
(at, by, in) the end, after all, ultimately
wu2
no ^ (is) done
jiu4
v harm
v
43.4
Jiu Si , 9 4th (Zhi Gua 05: Xu, Anticipation)
*
tun2
6602 130+13 44.3 (a, the) rump, buttocks, bottom, rear end
wu2
7180 01.3
43.5 without, with no; deprived of
fu1
1958 21.2
44.3 skin, flesh
*
qi2
0525 02.6
one’s
xing2
2754 11.2
walk(ing), advance, movement, progress
qiu2
you3
xiong1
jun1
zi3
guai4
guai4
du2
xing2
yu4
yu3
ruo4
ru2
you3
yun4
wu2
jiu4
ci4
qie3
6980
0803
07.4
29.3
44.3
44.3
(is) second-rate, inferior, halting
(for) now, the time being; here
288
50.T
63.2x
"
10.1x
"
44.3
"
"
44.3
"
"
"
*
*
qian1
yang2
hui3
wang2
wen2
yan2
0881
7247
2336
7034
7142
09.2
34.3
01.6
11.2
128+8
44.1x in tow, on a leash, to be led; ^(the) tethered
54.6 (as, like) (a, the) sheep, goat; sheep’s v
regret(s), remorse
(will, would) pass, disappear, dissolve (s)
56.6x (but) to hear; listen to
45.5
"
7334 05.2
47.0 (the, this, these) words, talk, theory; said
47.0
5379 02.2
is not, no; (still) wants
"
2748 9+7
47.0 to believe; assurance(ing), comprehension "
43.4x
Xiao Xiang (Fan Yao 05.4: waiting in blood, get out of the pit)
S
qi2
one’s
xing2
progress
ci4
(is) inferior
qie3
now
*
wei4
7116 45.5
(the) place, position, attitude, dignity
45.4x
bu4
5379 02.2
(is, was) not, in-; im-; less than, [mal-]
"
dang1
6087 05.6x
appropriate, proper, suited, [adaptive]
"
S
wen2
to hear
yan2
(the) words
bu4
is not
xin4
comprehension
*
cong1
6916 21.6x
50.T (quick at, to) hear(ing); clever(ness)
21.6x
bu4
5379 02.2
(but) without; with no; not much; not
"
ming2
4534 17.4
clarity, light, vision, intelligence; clearly
"
43.5
Jiu Wu , 9 5th (Zhi Gua 34: Da Zhuang, Big and Strong)
*
xian4
2686 140+7 HL
wild (edible) greens, herbs, spinach, purslane
lu4
4191 170+8 53.3 (on)(the) dry land, high ground, hilltop, slope
*
guai4
3535 10.5
43.5 resolved, determined, decided; serious about
guai4
3535 10.5
F
(to) purge, displace, uproot, eradicate (ing)
*
zhong1
1504 03.3
to balance, temper, true, mediate
11.2
xing2
2754 11.2
(the) action, behavior, conduct, endeavor
"
*
wu2
7180 01.3
43.6 is not; avoids
jiu4
1192 01.3
44.2 wrong; (a) mistake, (an) error (s)
43.5x
Xiao Xiang (Fan Yao 34.5: losing the goat with ease, no regrets)
S
zhong1
to balance
xing2
(the) behavior
wu2
is not
jiu4
(a) mistake
bu4
xin4
*
zhong1
wei4
guang1
7114
3583
48.0
05.0
(the, this) center
(is, has) not yet, still not (been)
bright, enlightened; honored, conspicuous
289
45.5x
"
43.6
*
*
Shang Liu , Top 6 (Zhi Gua 01: Qian, Creating)
7180 01.3
44.2 (there is, will be) no; without, with no
2064 13.5
45.1 (a) call, cry, signal, summons, plea (for help)
1500 01.3
(the) end, conclusion, outcome, finish, finale
7533 01.6
could, may, might, will be
wu2
hao4
zhong1
you3
xiong1
2808 03.5
unfortunate, disappointing, unhappy, brutal
43.6x
Xiao Xiang (Fan Yao 01.6: arrogant dragon will have regrets)
S
wu2
no
hao4
cry for help
zhi1
0935 02.0
approaches(ing); has, holds; comes, leads to
xiong1
misfortune
*
zhong1
in the end
bu4
5379 02.2
not, nothing; un-; ill; not very
ke3
3381 02.3
ask, call (ing); fit, conducive, suited to, for
chang2
0213 07.5
endure, last, survive, persist (ing); longevity
43.m jue2
43.xg jue2
43.zg gang1
jue2
rou2
1700
1697
3268
1697
3133
149+4
34.4
03.T
34.4
02.T
parting or dying words; farewell; secret, revelation
to decide; open up, break through, cut off
the firm, strong, resolute; firmness
break(s) through, displace(s)
the flexible, gentle, yielding; flexibility
290
44.M
GOU4 (3422):
44.0 Gua Ci
*
gou4
3422
*
nu3
4776
zhuang4
1453
*
wu4
7208
yong4
qu3
nu3
44.T
P
*
S
P
*
P
*
P
*
gou4
yu4
rou2
yu4
gang1
wu4
yong4
qu3
nu3
bu4
ke3
yu3
chang2
tian1
di4
xiang1
yu4
pin3
wu4
xian2
zhang1
gang1
yu4
zhong1
zheng4
tian1
xia4
da4
xing2
DISSIPATION
38+6
03.2
34.0
01.1
7567 01.1
1615 04.3
4776 03.2
Tuan Zhuan
7625
3133
7625
3268
13.5
02.T
13.5
03.T
5379
3381
7615
0213
6361
6198
2562
7625
5281
7209
2666
0182
3268
7625
1504
0351
6361
02.2
02.3
61.2
07.5
01.5
36.6
13.5
13.5
57.4
01.T
19.1
02.3
03.T
13.5
03.3
25.0
01.5
2520
5943
2754
57.2
01.2
11.2
44.6
59.1
56.1
48.X
F
F
F
Binary 011 111, Decimal 31
dissipation; chance encounter; meet, couple
(the) maiden, girl, (young) woman, lady
(is) powerful, potent, strong, forceful, fierce
(it is) not at all;
do not;
^
useful, productive; engage, offer; } useless
to pair, mate with; to choose, court, seek
(this) maiden, girl, (young) woman, lady
04.3
"
"
"
dissipation (is, means)
to happen upon; meet, encounter, fall in w/
the flexible, gentle, yielding; flexibility
happens upon, meets, encounters, falls in w/
the firm, strong, resolute; firmness
not at all
useful
to court
(this) woman
not (being); un-, ill-; less than
suited, conducive, fit(ted) to, for; calling for
^ teamwork, together; ^ (the) relationship
endure, last (ing) v; survive, sustain (ing) v
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
mutually, reciprocally; ^
each other
meet, encounter, happen upon, fall in with v
(and) (the) order, variety, kind, class, rank (s)
(of) (the) beings, creatures, entities; creation
join, share, embrace in; (are) joined, united
(the) composition, array, display, pattern
the firm, strong, resolute; firmness
encounter, meet, receive, greet, entertain (s)
(with) balance, concentration, focus
44.5x
(and) uprightness, correctness, integrity
"
(and) heaven; ^
heaven, the sky
55.T
below; (all) (things) under, beneath v
(is, are)(^) great (^) (ly), very, much, wellmoved (forward), make (v) advance (s, ed)
291
"
16.4x
"
P
gou4
zhi1
shi2
yi4
da4
yi3
zai1
44.X
*
*
*
44.1
*
*
*
*
*
tian1
xia4
you3
feng1
gou4
hou4
yi3
shi1
ming4
gao4
si4
fang1
xi4
yu2
jin1
ni3
zhen1
ji2
you3
you1
wang3
jian4
xiong1
lei2
shi3
fu2
zhi2
zhu2
0935
5780
3002
5943
02.0
54.4
05.T
01.2
chance encounter
...’s
^
timing, timeliness, season
meaningful, apt, appropriate, proper v
(is) very, greatly important, crucial
2938 05.T
indeed, now, at present, here
6650 01.T
...!
Da Xiang
6361 01.5
^
heaven, the sky
2520 57.2
beneath, below, under v
7533 01.6
is, there is
1890 09.X
(the) wind
3422 44.0
dissipation
2144 11.X
F
(the) ruler, sovereign (s); heirs, successors
2932 04.1
accordingly, therefore, thus
5768 01.T
F
issue, deliver, extend, broadcast, dispense (s)
4537 06.4
commands, directives, orders, mandates, laws
3288 149+7 HL
(and) decrees, proclamations, edicts, titles
5598 16.T
49.T (in, on, to) (all, the) four
1802 02.2
64.X directions, quarters, domains, regions, sides
Chu Liu , 1st 6 (Zhi Gua 01: Qian, Creating)
2458 12.5
F
secured, affixed, restrained, (held) fast(ened)
7592 02.6
by, with
1057 04.3
47.4 (a) metal, bronze
4659 75+5
HL
brake, chock, block, (wheel) stop
0346 01.0
persistence, resolve, concentration, focus
0476 01.7
(is) promising, auspicious, opportune, timely
7533 01.6
have, find; there is
7519 02.0
somewhere; (a) place, direction, purpose
7050 02.0
to go; to move towards; in going, en route
0860 01.2
look at, see, observe, study, witness (ing)
2808 03.5
(the) unfortunate, unlucky (one); pitfalls
4240 34.3
48.0 (a, the) tethered, tied up; poor (&) weak
5766 26.5
F
hog, pig, swine, boar
1936 05.0
(is) sure, certain; can be trusted
8000 157+11 HL
to kick; plant, dig in, stamp (the) feet, hooves
1388
157+13 HL
(and) falter, stumble, stagger; fight, struggle
292
56.T
"
"
"
"
"
30.X
"
02.0
"
"
44.1x
S
xi4
yu2
jin1
ni3
*
rou2
Xiao Xiang (Fan Yao 01.1: lurking dragon, not at all useful)
secured
by
(a) metal
brake
3133 02.T
(a, the) flexible, gentle, yielding; weakness’
6136 09.1
nature, truth;
way, course, path
0881 09.2
44.3x (is) led along; (is) to be led, pulled, drawn
44.2
Jiu Er , 9 2nd (Zhi Gua 33: Dun, Distancing)
*
bao1
4937 04.2
44.4 (a, the) creel, bag, tank, container
you3
7533 01.6
holds, has, contains, keeps
yu2
7668 23.5
44.4 (a, the) fish [oh, just think about it]
*
wu2
7180 01.3
44.3 no; not; nothing; avoid, make no
jiu4
1192 01.3
44.3 blame; (is) wrong; (a) mistake, (an) error (s)
*
bu4
5379 02.2
(but) no; nothing, not of; (it, this) will not
li4
3867 01.0
advantage; profit, benefit (to); serve
bin1
5259 20.4
F
(the, one’s) guests, visitors, callers, outsiders
44.2x
Xiao Xiang (Fan Yao 33.2: bind them with rawhide, not one gets loose)
S
bao1
(the) creel
you3
holds
yu2
(a) fish
*
yi4
3002 05.T
reasonable, understandable, right, correct (ly)
bu4
not
ji2
0468 62.2
extended to; reaching; getting as far as
bin1
(the) guests
44.3
Jiu San . 9 3rd (Zhi Gua 06: Song, Contention)
*
tun2
6602 43.4
47.1 (a, the) rump, buttocks, bottom, rear end
43.4
wu2
7180 01.3
44.3 without, with no; deprived of
"
fu1
1958 21.2
F
skin, flesh
"
*
qi2
0525 02.6
one’s
43.4
xing2
2754 11.2
walk(ing), advance, movement, progress
"
ci4
6980 07.4
56.2 (is) second-rate, inferior, halting
"
qie3
0803 29.3
F
(for) now, the time being; here
"
*
li4
3906 01.3
harsh, difficult, severe, brutal, wicked
*
wu2
7180 01.3
44.4 (but) no, not, without, with no
da4
5943 01.2
(a) great, major, complete, vast, mighty
jiu4
1192 01.3
44.6 blame; harm (done); wrong, mistake, error (s)
dao4
qian1
293
44.3x
Xiao Xiang (Fan Yao 06.3: incorporating long-standing virtue, steadfastness)
S
qi2
one’s
xing2
progress
ci4
(is) inferior
qie3
now
*
xing2
advancing
wei4
qian1
7114 48.0
(and, but) still not; shy of; now not, not now
0881 09.2
F
being led, dragged, drawn, pulled, [seduced]
44.4
Jiu Si , 9 4th (Zhi Gua 57: Xun, Adaptation)
*
bao1
4937 04.2
44.5 (a, the) creel, bag, tank, container
wu2
7180 01.3
44.6 without, with no; has, holds no; (de)void of
yu2
7668 23.5
61.0 (a, the) fish
*
qi3
0548 156+3 HL
dawning, rising, awakening, beginning(er’s)
xiong1
2808 03.5
unhappiness, woe, disappointment
44.4x
Xiao Xiang (Fan Yao 57.4: regrets pass, in field take three kinds of game)
S
wu2
wanting
yu2
(the) fish
zhi1
0935 02.0
has; comes, leads to; in, with one’s, this
xiong1
disappointment
*
yuan3
7734 24,1
51.T (so) distant, far (removed), remote from
min2
4508 03.1x
(the) other(s), people, humanity, society
44.5
Jiu Wu , 9 5th (Zhi Gua 50: Ding, The Cauldron)
*
yi3
2932 04.1
(^) using, in, with
qi3
0547 75+3
HL
(^) willow(s), medlar
bao1
4937 04.2
F
(to) wrap, pack, protect, safeguard (ing) (v)
gua1
3504 97+0
HL
(the) melons, gourds
(v)
*
han2
2017 02.3
02.T restraint (ed, ing); ^
of restraint
02.3
zhang1
0182 02.3
55.5 (is) (a, the) display(ed); show, sign of v
"
*
you3
7533 01.6
(these, they) will have;
something; about
yun3
7756 170+10 HL
dropped, fallen, tumbled; to drop, fall, tumble
zi4
6960 05.4
62.5 from, out of
tian1
6361 01.5
61.6 heaven, the sky
44.5x
Xiao Xiang (Fan Yao 50.5: cauldron’s golden ears, rewarding to persist)
S
jiu3
nine
wu3
fifth’s
han2
restraint
zhang1
(is) displayed
*
zhong1
zheng4
1504
0351
03.3
25.0
(of) balance, concentration, focus
(and) uprightness, correctness, integrity
294
48.5x
"
S
*
you3
yun3
zi4
tian1
zhi4
bu4
0971
03.1x
(these) will have
fallen
from
heaven
(the) intent(ion), aim, aspiration, plan (s)
5379 02.2
do(es) not, without; avoid
5699 03.3
48.1x forsake, forget, surrender, dismiss (ing)
4537 06.4
(the) destiny, fortune; higher order, purpose
44.6
Shang Jiu , Top 9 (Zhi Gua 28: Da Guo, Greatness in Excess)
*
gou4
3422 44.0
F
encountering, coupling, greeting, meeting
qi2
0525 02.6
on, with one’s, these, those
jiao3
1174 34.3
F
horns, antlers
*
lin4
4040 03.3
embarrassing, disgraceful, poor; (a) shame
*
wu2
7180 01.3
45.1 (though) no, not; without; no ^ (is) done
jiu4
1192 01.3
45.1 (to) blame; harm;
v harm
v
44.6x
Xiao Xiang (Fan Yao 28.6: too much to cross, over one’s head, blameless)
S
gou4
encountering
qi2
with those
jiao3
horns
*
shang4
the top
qiong2
1247 02.6x
(is) exhausted, diminished, frustrated, needy
lin4
(and) embarrassed
she3
ming4
44.m gou3
44.xg yu4
44.zg rou2
yu4
gang1
3413
7625
3133
7625
3268
94+5
13.5
02.T
13.5
03.T
the bitch, a dog; term of contempt; to hound
happening upon, meeting, encountering
the flexible, gentle, yielding; flexibility
happens upon, meets, encounters
the firm, strong, resolute; firmness
295
45.M
45.0
*
*
*
*
*
*
*
*
45.T
P
*
S
*
*
P
CUI4 (6880): COLLECTEDNESS
Gua Ci
Binary 000 110, Decimal 06
cui4
6880 140+8 45.1 collect(edness), assemble(ly); security
heng1
2099 01.0
fulfillment, satisfaction, success, completion
wang2
7037 02.3
(the) sovereign, king, ruler
jia3
0599 37.5
55.0 comes, draws near to; approaches, adopts
you3
7533 01.6
his
miao4
4473 53+12 59.0 (ancestral) temple, shrine
li4
3867 01.0
worthwhile, rewarding, productive
jian4
0860 01.2
to see, encounter, meet with, consult
da4
5943 01.2
(a, the) mature, complete, realized, great
ren2
3097 01.2
human being, character, one, person, man
heng1
2099 01.0
make (ing) (a, an, the) offering, sacrifice
li4
3867 01.0
worthwhile, rewarding, beneficial
zhen1
0346 01.0
to be persistent, loyal, dedicated, steadfast
yong4
7567 01.1
to use, try, dedicate, perform, present, offer
da4
5943 01.2
great, big, large, major, important
sheng1
5739 93+5
HL
sacrifices(ificial) beasts, animals (livestock)
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
li4
3867 01.0
worth(while), reward(ing), benefit(icial
you3
7533 01.6
(to) have, find, take on; (if) there is
you1
7519 02.0
somewhere; (a) place, direction, purpose
wang3
7050 02.0
to go, move towards; in going; ahead
Tuan Zhuan
cui4
collectedness
ju4
1581 128+8 45.T (is, means) to congregate, gather, collect
shun4
5935 02.T
agree(ment), accept, comply (ing, ance)
yi3
2932 04.1
with, behind, through; by way, means of
yue4
5939 17.T
satisfaction, enjoyment, pleasure, persuasion
gang1
3268 03.T
the firm, strong, resolute; firmness
zhong1
1504 03.3
(is) central, balanced, in the middle
er2
1756 06.2
and (also)
ying4
7477 02.T
(cor)responds (ive), resonates (ant)
gu4
3455 39.2
55.T consequently, therefore, thus, hence
ju4
1581 45.T
45.T congregation, gathering together, collecting
wang2
(the) sovereign
jia3
approaches
you3
miao4
his
temple
296
55.0
"
"
59.0
57.0
"
"
"
50.5
"
57.0
"
"
"
46.T
"
"
"
*
S
*
S
*
*
P
*
zhi4
xiao4
xiang3
li4
jian4
da4
ren2
heng1
ju4
yi3
zheng4
yong4
da4
sheng1
ji2
li4
you3
you1
wang3
shun4
tian1
ming4
guan1
qi2
suo3
ju4
er2
tian1
di4
wan4
wu4
zhi1
qing2
ke3
jian4
yi3
0984
2601
2552
05.3
39+4
41.0
1581
2932
0351
45.T
04.1
25.0
5935
6361
4537
3575
0525
5465
1581
1756
6361
6198
7030
7209
0935
1170
3381
0860
2938
02.T
01.5
06.4
20.0
02.6
06.1
45.T
06.2
01.5
36.6
01.T
01.T
02.0
31.T
02.3
01.2
05.T
47.X
HL
50.T
45.T
F
F
F
to carry out, transmit, convey, fulfill
(the) filial (to honor one’s parents)
offering, sacrifice
rewarding
to encounter
(a) mature
human being
making (an) offering
congregate(centrate); come (ing) together
with, through; by way, means of
uprightness, integrity, correctness, rectitude
to offer
great
sacrifices
(is) promising
worthwhile
to have
somewhere
to go
agree, comply with; accept, yield (ing) (to)
heaven’s, the sky’s, celestial
(higher) law, order, mandate, charge, course
observe, look to, study, comprehend
the, this, one’s
function, role, place of; reason to
congregate, gather, collect (ing) (together)
and (then); with this; then
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
(and) (the) myriad, ten thousand; all of
beings, creatures, things;
creation
come(s) to have, arrive at; will now have
quality, nature, tendency, inclination (s)
(which) can, may (then) be; permit, invite
seen, observed, met;
^ sight, vision
plainly, simply, in simplicity; plain, simple v
297
27.T
"
"
54.T
"
31.T
"
"
"
"
45.X
*
*
ze2
shang4
yu2
di4
cui4
Da Xiang
0277 10.X
5669 40.6
7643 05.X
6198 36.6
55.T
(a, the) lake, pool, pond, marsh
(is) raised, elevated, lifted, brought up
upon, over, above, atop, on top of
(the) earth, ground, land
6880 45.0
collectedness
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
1391 170+7 HL
sets, puts aside, away; makes ready, caches +
3181 13.3
F
weapons, weaponry, arms, armaments
0549 30+13 HL
(and) tools, implements, utensils, instruments
*
0627 11.4
51.6x (and, but) takes precaution, guard(s, ing) against
5379 02.2
lack, want of; being without; ill-; un7648 03.3
F
provision, preparedness(ation), readiness
45.1
Chu Liu , 1st 6 (Zhi Gua 17: Sui, Following)
*
you3
7533 01.6
being, holding, staying; having, finding
48.6
fu2
1936 05.0
true, sincere, confident, assured; trust, etc.
"
bu4
5379 02.2
is not, less than, never; will not be
zhong1
1500 01.3
all, the end, whole (of it); complete; finished
*
nai3
4612 03.2
45.1 if (first, now); first, now
luan4
4220 5+12
63.0 confused, perplexed, distracted, erratic
nai3
4612 03.2
45.2 (and) then, next, now
cui4
6880 45.0
45.3 gather, pull, come together; collected
*
ruo4
3126 01.3
55.2 seeming, as if; like; just, much as, like
hao4
2064 13.5
56.6 (a, to) call, cry (ing) out, for help; (an) outcry
*
yi1
3016 38.6
56.5 (and) one, (a, the) single
wo4
7161 64+9
HL
(helping) hand(clasp)(ed), held; firm grip +
wei2
7059 04.6
48.3 becomes, produces, makes (for); restore(s)
xiao4
2615 13.5
51.0 laughter, good humor, mirth, merriment
*
wu4
7208 01.1
do not, don’t
46.0
xu4
2862 11.3
46.0 worry, suffer; be anxious, concerned
"
*
wang3
7050 02.0
go
; in going ; progress
wu2
7180 01.3
45.2 without; nothing ; is not
jiu4
1192 01.3
45.2 guilt ; (is) wrong; (a) mistake, (an) error
45.1x
Xiao Xiang (Fan Yao 17.1: standards change, leave the gate to interact)
S
nai3
if
*
jun1
zi3
yi3
chu2
rong2
qi4
jie4
bu4
yu2
luan4
nai3
cui4
confused
then
pull together
298
*
45.2
*
qi2
zhi4
luan4
yin3
ji2
0525
0971
02.6
03.1x
one’s (own), the, these, those, someone’s
aim, intention, purpose, priority, direction (s)
(are) confused
Liu Er , 6 2nd (Zhi Gua 47: Kun, Exhausion)
7429 57+1
58.6 (to be)led, lured, attracted, enticed, drawn (by, to) +
0476 01.7
(is) (the) promise(s, ing); opportunity, fortune
7180 01.3
45.3 no; (this is) not; nothing [inherently]
1192 01.3
45.3 blame; harm; wrong; (a) mistake, (an) error
*
1936 05.0
(but) sincerity; confidence, trust
46.2
4612 03.2
46.2 (is, comes) before; precedes; first, & then
"
3867 01.0
(the) (real) worth, merit, reward, gain (s)
"
7567 01.1
(in, when) offering, presenting, dedicating
"
7498 113+17 46.2 (a, the) (modest, sparing) spring sacrifice + "
45.2x
Xiao Xiang (Fan Yao 47.2: oppressed at feast, red sashes, offer sacrifice)
S
yin3
(to be) drawn to
ji2
(the) promising
wu2
is not
jiu4
wrong
*
zhong1
1504 03.3
(the) center, balance, concentration, focus
wei4
7114 48.0
(is, has) yet to, not yet, still not
54.2x
bian4
5245 49.5
54.2x emerge, evolve, alter, vary, change (ed)
"
45.3
Liu San , 6 3rd (Zhi Gua 31: Xian, Reciprocity)
*
cui4
6880 45.0
45.5 ^ to congregate, gather; ^ (a) congregation
ru2
3137 03.2
45.3 it seems that, like, as if v; such what
v
jie1
0763 30.3
60.3 ^ (a) lament(ation), complaint; ^complaints
ru2
3137 03.2
is like, about, the same as v; & such, what v
*
wu2
7180 01.3
45.3 (this is) no, not; (this) lacks, has no
54.0
you1
7519 02.0
(a) direction, purpose; (an) aim, orientation "
li4
3867 01.0
with merit, of value, with rewards
"
*
wang3
7050 02.0
to go, proceed, continue (on, thus, in this)
wu2
7180 01.3
45.4 is not; will, would not be
jiu4
1192 01.3
45.4 blameworthy, harmful, wrong; (a) mistake
*
xiao3
2605 03.5
(but) (a) little, small, slight, minor
lin4
4040 03.3
embarrassment, humiliation (ing); shame(ful)
45.3x
Xiao Xiang (Fan Yao 31.3: persuaded in loins, managing consequences)
S
wang3
to continue (thus)
wu2
is not
*
*
wu2
jiu4
fu2
nai3
li4
yong4
yue4
jiu4
shang4
xun4
5669
5550
40.6
57.0
46.T
harmful
ascending, improving; (the) superior
(is) adaptable, opportunistic; accommodates
299
45.4
*
*
da4
ji2
wu2
jiu4
Jiu Si , 9 4th (Zhi Gua 08: Bi, Belonging)
5943 01.2
much, great, major; full of, a lot of
46.1
0476 01.7
promise, hope, opportunity, happiness
"
7180 01.3
45.5 no; not; nothing; without, with no; avoid
1192 01.3
45.5 blame; (is) wrong; (a) mistake, (an) error (s)
45.4x
Xiao Xiang (Fan Yao 08.4: outwardly joining, commitment promising)
a lot of
promise,
(but) avoid
mistakes
*
7116 45.5
(the) place, position, attitude, dignity
5379 02.2
(is) not, in-, im-, less than
6087 05.6x
appropriate, proper, suited
45.5
Jiu Wu , 9 5th (Zhi Gua 16: Yu, Readiness)
*
cui4
6880 45.0
F
assemble, convene; pull, bring (ing) together
you3
7533 01.6
with, has, finds, takes; assumes, presumes
wei4
7116 9+5
01.T (a) place, position, attitude, dignity, stature
*
wu2
7180 01.3
45.6 no; (this is) not; nothing
jiu4
1192 01.3
45.6 blame(worthy); (is) wrong; (a) mistake
*
fei3
1820 03.2
59.4 (but) (to be) with(out, no); an absence of
fu2
1936 05.0
assurance, confidence, trust, conviction
*
yuan2
7707 01.0
(means) (an) extremely, supremely, (a) most
yong3
7589 02.7
52.1 prolonged, enduring, constant, sustained
zhen1
0346 01.0
persistence, determination, resolve, focus
*
hui3
2336 01.6
(but, though) regret(s), remorse
wang2
7034 11.2
(will) pass, disappear, dissolve (s)
45.5x
Xiao Xiang (Fan Yao 16.5: persistent affliction, chronic but not fatal)
S
cui4
convening
you3
presumes
wei4
(a) position
*
zhi4
0971 03.1x
(the, one’s) objective, purpose, intention (s)
wei4
7114 48.0
(is, are) not yet, still not, incompletely
guang1
3583 05.0
known, conspicuous, obvious, revealed
45.6
Shang Liu , Top 6 (Zhi Gua 12: Pi, Separating)
*
ji1
0464 210+10 HL
offer (up), give, grant, bestow, furnish (ing)
zi1
6923 30+6
HL
counsel, proposals, plans, reports, advice +
ti4
6250 30.5
F
(but, while) weeping, sobbing, crying
S
*
da4
ji2
wu2
jiu4
wei4
bu4
dang1
yi2
wu2
jiu4
2986
7180
1192
85+6
01.3
01.3
HL
46.2
46.2
(and) sniveling, sniffling (nasal mucus)
(but, yet) no; not, nothing; no ^ (is) done
blame; (is) wrong;
v harm
v
300
51.3x
"
"
49.0
"
51.4x
"
45.6x
S
ji1
zi1
ti4
yi2
*
wei4
Xiao Xiang (Fan Yao 12.6: overcoming separation, denial, then rejoicing)
offering
counsel
(while) weeping
(and) sniveling
7114
0026
an1
shang4
45.m zu2
45.xg ju4
45.zg ju4
6827
1581
1581
48.0
02.0
F
less than, still not, not yet
tranquil, secure, serene, calm, settled
at the top
24+6
45.T
45.T
all together, altogether; group, community
to congregate, gather together, convene
to congregate, gather together, convene
301
46.M
SHENG1 (5745): ADVANCEMENT
46.0 Gua Ci
Binary 011 000, Decimal 24
*
sheng1
5745 13.3
46.1 advancement, ascent; step, climb up(wards)
*
yuan2
7707 01.0
most; first-rate, supreme, excellent
heng1
2099 01.0
fulfilling; fulfillment, satisfaction, success
*
yong4
7567 01.1
(it is) useful, practical, productive
*
*
46.T
P
P
*
*
*
*
*
jian4
da4
ren2
wu4
xu4
nan2
zheng1
ji2
rou2
yi3
shi2
sheng1
xun4
er2
shun4
gang1
zhong1
er2
ying4
shi4
yi3
da4
heng1
yong4
jian4
da4
ren2
wu4
xu4
you3
qing4
0860 01.2
5943 01.2
3097 01.2
7208 01.1
2862 11.3
4620 02.0
0352 09.6
0476 01.7
Tuan Zhuan
3133 02.T
2932 04.1
5780 54.4
F
F
02.0
"
to see, encounter, meet with, consult
(a, the) mature, complete, realized, great
human being, character, one, person, man
do not, don’t
11.3
worry, suffer; be anxious, concerned
"
(a, the) (^) south(ern, erly ward)*
expedition; to advance, (face), go boldly v
(is) promising, auspicious, opportune, timely
the flexible, gentle, yielding; flexibility
uses, applies, takes; avails, makes use of
(the) time, timing, season, opportunity
to advance
adapt(ing, ation, ability), penetrate(ing, ion)
and (also); (along, together) with; while
accept, comply (ing, ance); respond(ing, nse)
the firm, strong, resolute; firmness
(is) central, balanced, in the middle
and (also)
(cor)responds (ive), resonates (ant)
(and) so it is; this (is)
accordingly, (a, the) way to; means
greatly, very, vastly, enormously
fulfilling
(it is) productive
to encounter
(a) mature
human being
do not
worry
5550
1756
5935
3268
1504
1756
7477
5794
2932
5943
57.0
06.2
02.T
03.T
03.3
06.2
02.T
62.6
04.1
01.2
48.T
7533
1167
01.6
55.5
this will have; there will be; find, claim, own
47.2x (the) rewards(ing), satisfaction(fying)
302
07.T
"
"
"
48.T
"
S
*
nan2
zheng1
ji2
zhi4
xing2
0971
2754
(the) southern
expedition
(is) promising
(the) aim, intention, purpose (s), will
(is, are) carried out, advanced
03.1x
11.2
57.T
"
46.X
Da Xiang
6198 36.6
^
(the) earth, land, ground
1504 03.3
within, inside, amidst, in the midst of v
5738 20.3
F
(^) grows, develops, lives
4593 47.1
wood, (a, the) tree
(v)
*
5745 13.3
advancement
*
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
5935 02.T
(is) accepting, compliant, agreeable, patient
6162 06.3
(in, by) character, temperament, nature, spirit
*
0500 09.6x
F
add, build up; accumulate, collect (ing)
2605 03.5
(the) little, minor, ordinary, small (things)
2932 04.1
into; to make, reach; as (a) way, means to
3290 13.3
F
(the) high, eminent, prominent; noble(ity)
5943 01.2
(and) full, important; great(ness), maturity
46.1
Chu Liu , 1st 6 (Zhi Gua 11: Tai, Interplay)
*
yun3
7759 35.3
F
welcome, allowed, granted, well-favored
sheng1
5745 13.3
46.3 advance, ascent, promotion; to step up
*
da4
5943 01.2
much, great, full of, a lot of; very
ji2
0476 01.7
promise, hope, opportunity; promising
46.1x
Xiao Xiang (Fan Yao 11.1: pull up thatch grass roots, by cluster, expedite)
S
yun3
well-favored
sheng1
advance
da4
(is) (a) great
ji2
opportunity
*
shang4
5669 40.6
(a) higher, superior; those above
he2
2117 01.T
F
(and) unifying; agree, concur (in, with)
zhi4
0971 03.1x
(the) purpose, goal, objective, direction
46.2
Jiu Er , 9 2nd (Zhi Gua 15: Qian, Authenticity)
*
fu2
1936 05.0
sincerity; confidence, trust, assurance
nai3
4612 03.2
47.5 (is, comes) before, precedes; first, & then
*
di4
zhong1
sheng1
mu4
sheng1
jun1
zi3
yi3
shun4
de2
ji1
xiao3
yi3
gao1
da4
li4
yong4
yue4
3867
7567
7498
01.0
01.1
45.2
63.5
50.6
"
09.4x
"
"
45.2
"
(the) (real) worth, merit, reward, gain (s)
"
(in, when) offering, presenting, dedicating
"
(a, the) (modest, sparing) spring sacrifice + "
303
*
wu2
jiu4
46.2x
S
jiu3
er4
zhi1
7180 01.3
46.4 no; not; nothing; without, with no
1192 01.3
46.4 blame; (is) wrong; (a) mistake, (an) error (s)
Xiao Xiang (Fan Yao 15.2: expressing modesty, persistence is promising)
nine
second
0935
02.0
...’s
sincerity
*
7533 01.6
(will) attain, achieve, find, bring, gain (s)
2434 12.6
F
happiness, enjoyment, well-being
46.3
Jiu San , 9 3rd (Zhi Gua 07: Shi, The Militia)
*
sheng1
5745 13.3
46.5 advancing on, upon; acquiring
xu1
2821 141+6 23.T (a, an) empty, unoccupied, vacant, [ghost-]
yi4
3037 06.2
48.0 town, village, settlement, district
46.3x
Xiao Xiang (Fan Yao 07.3: militia likely to transport fatalities, misfortune)
S
shen1
advancing upon
xu1
(an) empty
yi4
town
*
wu2
7180 01.3
(having, this is) no; without, with no
suo3
5465 06.1
place, cause, reason, purpose (for, to)
yi2
2940 16.4
57.1x doubt, question; uncertainty, hesitation (s)
46.4
Liu Si , 6 4th (Zhi Gua 32: Heng, Continuity)
*
wang2
7037 02.3
(the) (S)sovereign, king, ruler
yong4
7567 01.1
(will) make, present, offer, perform (s)
heng1
2099 01.0
(an) offering(s), (a) sacrifice(s) (uf xiang)
yu2
7592 02.6
to, by, on, at, beside
qi2
0522 46+4
HL
Split, Forked, Twin; ^
Qi
shan1
5630 17.6
04.X Mountain(s)*;
Mount v
*
ji2
0476 01.7
promising, auspicious, opportune, timely
*
wu2
7180 01.3
47.0 not(hing) (is); ^no
^; ^ no
^
jiu4
1192 01.3
47.0 wrong; making v mistake(s); doing v wrong
46.4x
Xiao Xiang (Fan Yao 32.4: a hunt without game)
S
wang2
(the) sovereign
yong4
presents
heng1
offerings
yu2
at
qi2
Split
shan1
Mountain
fu2
you3
xi3
*
shun4
shi4
5935
5787
02.T
02.3
(in) accept, obey, comply (ance, ing) (with)
(and) serve(ice, ing), work; (the) assignment
304
25.5
"
33.6x
"
"
17.6
"
"
"
46.5
*
*
Liu Wu , 6 5th (Zhi Gua 48: Jing, The Well)
0346 01.0
persistence, determination, resolve, focus
0476 01.7
(is) promising, auspicious, opportune, timely
5745 13.3
46.6 (the) advance; move up, ascend, climb (ing)
0625 170+9 HL
(is) by, in steps, degrees, grades, stages
zhen1
ji2
sheng1
jie1
46.5x
Xiao Xiang (Fan Yao 48.5: the well has a clear, cold spring to drink from)
persistence
(is) promising
(in) advancing
by steps
*
5943 01.2
(a) great, complete, full; well41.6x
6161 02.0
attainment, gain;
- achieved, -earned "
0971 03.1x
(in, of) purpose, objective, aim, goal (s)
"
46.6
Shang Liu , Top 6 (Zhi Gua 18: Gu, Detoxifying)
*
ming2
4528 16.6
F
(a, an, the) blind, dark, obscure, dim (ly)
sheng1
5745 13.3
29.T advance, ascent, climb (ing)
*
li4
3867 01.0
worthwhile; advantage, profit, reward (s)
yu2
7592 02.6
to; in, by, when, through
bu4
5379 02.2
not (being); avoiding, doing without
xi1
2495 61+6
01.X lax(ity); relax(ed, ing, ation); quit, rest (ing)
zhi1
0935 02.0
(in, about) one’s, such, this, that
zhen1
0346 01.0
persistence, determination, resolve, focus
46.6x
Xiao Xiang (Fan Yao 18.6: not serving sovereign or noble, higher worth)
S
ming2
(a) blind
sheng1
ascent
zai4
6657 01.2
at, on, to
shang4
the top
*
xiao1
2607a 11.T
55.T (to) lessen, reduce, eliminate, expend (ing)
bu4
5379 02.2
(and) not, instead of, rather than
fu4
1952 09.5
F
(to) (get) prosperous; accrue, enrich (ing)
S
zhen1
ji2
sheng1
jie1
da4
de2
zhi4
46.m deng1
46.xg shang4
46.zg bu4
lai2
6167
5669
5379
3768
36.6
40.6
02.2
05.6
to rise, mount, step up, go up, commence
to rise, ascend, climb, move up(ward)
(does, will) not; without
approach; come (back); move (ing) towards
305
47.M
47.0
*
*
*
*
*
*
47.T
P
*
P
*
*
*
*
KUN4
Gua Ci
kun4
heng1
zhen1
da4
ren2
ji2
wu2
jiu4
you3
yan2
bu4
xin4
kun4
gang1
yan3
xian3
yi3
yue4
kun4
er2
bu4
shi1
qi2
suo3
heng1
qi2
wei2
jun1
zi3
hu1
zhen1
da4
ren2
ji2
yi3
gang1
zhong1
(3688): EXHAUSTION
3688
2099
0346
04.4
01.0
01.0
5943 01.2
3097 01.2
0476 01.7
7180 01.3
1192 01.3
7533 01.6
7334 05.2
5379 02.2
2748 43.4
Tuan Zhuan
3268
7380
2689
2932
5939
03.T
64+8
29.2
04.1
17.T
1756
5379
5806
0525
5465
06.2
02.2
08.5
02.6
06.1
0525
7064
1715
6939
2154
02.6
13.T
01.3
01.3
03.T
2932
3268
1504
04.1
03.T
03.3
47.1
Binary 010 110, Decimal 22
exhaustion, oppression; beset, afflicted, tired
fulfillment, satisfaction, success, completion
(and, with) persistence, determination, focus
(to, for) (a, the) mature, complete, full, great
human being, character, one, person (’s)
(a) promise, hope (s); (an) opportunity
47.2 no; not; without, with no
47.2 blame; wrong; (a) mistake, (an) error (s)
(but) (to) have, remember (ing); there will be
49.3 (the, this, these) words, talk, theory
43.4
(is, but) not, no; still wants, needs; without "
14.5x to believe; (the,ir) assurance, conviction (s) "
HL
F
exhaustion
the firm, strong, resolute; firmness
(is) covered over, enclosed; shut, penned in
(a, the, to) risk, hazard; peril, crisis, challenge
(is) the way to; leads to; for, with, behind
satisfaction, contentment, enjoyment
(to be) beset
and (still, yet); but, yet; while
not; without; avoid, escape (ing)
lose, let go of, give up, relinquish (ing)
one’s (own), the; that
cause, purpose, place, reason, direction; which
(is) fulfilling
(if) one, there is; one who is
truly, indeed; only; in response, reply
(a, the) noble, worthy, honored
young one, heir, disciple
here, herein, in this; reach, attain (s) this
persistence
(is) (the) mature
human being’s
promise
by way, means of; due to; using, with
(the) firmness, strength, resolve
inside; within; (in, of) the center, balance
306
48.T
"
"
S
*
you3
yan2
bu4
xin4
shang4
kou3
5670
09.6
there will be
words
but no
assurance(s)
to value, honor, credit, prize, exalt, treasure
3434 27.0
F
(the) mouth, oral, verbal
4612 03.2
precedes, leads to, is followed by
1247 02.6x
exhaustion, depletion, emptiness, futility
47.X
Da Xiang
*
ze2
0277 10.X
(a, the) lake, pool, pond, marsh
wu2
7180 01.3
without, with no; has no; lacks, wants
shui3
5922 06.X
water, flow
*
kun4
3688 04.4
exhaustion
*
jun1
1715 01.3
(a, the) noble, worthy, honored
zi3
6939 01.3
young one, heir, disciple
yi3
2932 04.1
accordingly, therefore, thus
zhi4
0984 05.3
51.T invokes, involves; calls for, upon
ming4
4537 06.4
(a) higher order, power, purpose; command
sui4
5530 34.6
F
to follow (through); succeed in, carry out
zhi4
0971 03.1x
(the) aim, intent(ion), objective (s); resolve
47.1
Chu Liu , 1st 6 (Zhi Gua 58: Dui, Satisfaction)
*
tun2
6602 43.4
F
(a, the, with) rump, buttocks, bottom, behind
kun4
3688 04.4
47.2 beset, distressed, afflicted, belabored
yu2
7592 02.6
by, with
zhu1
1348 75+6
HL
(a) (^) cane, stick, rod, staff, branch, stem
mu4
4593 75+0
53.4 (of) wood; wooden v
*
ru4
3152 03.3
47.3 entering; going;
^
yu2
7592 02.6
into; inside, through; } entering
you1
7505 10.2
54.2 (a, the) gloomy, dismal, dark; ^ (of) gloom
gu3
3483 150+0 48.2 valley, depression, rut, hollow; (the) valley v
*
san1
5415 04.0
(for) three
sui4
5538 13.3
53.5 years, harvests
bu4
5379 02.2
not; without being; without (an)
di2
6230 147+15 55.6 seen (face to face); (a) visitor; encounter
47.1x
Xiao Xiang (Fan Yao 58.1: responsive joy, promising)
S
ru4
going
yu2
into
nai3
qiong2
you1
gu3
^ (of) gloom
(the) valley v
307
55.6
"
"
"
*
47.2
*
you1
bu4
ming2
kun4
yu2
(the) gloom
5379 02.2
without, with no; has no; lacks; devoid of
4534 17.4
clarity, light, vision, intelligence
Jiu Er , 9 2nd (Zhi Gua 45: Cui, Collectedness)
3688 04.4
47.3 beset, oppressed, distressed, afflicted
55.4x
"
"
7592 02.6
amidst, at, before; by, with
1208 05.5
64.6 wine, drink, spirits, refreshment
5810 05.5
(and) food, sustenance, nourishment
*
1346 75+2
HL
(the) scarlet, red, vermillion
^(the)
1971 120+5 47.5 sashed (nobles); sashes, leggings; } gentry
1802 02.2
50.3 suddenly, directly; ^ with direction(s)
08.0
3768 05.6
arrive, appear; approach, come
(v)
"
*
3867 01.0
worthwhile, rewarding, beneficial
47.5
7567 01.1
(and) useful, practical, productive
" 41.0
2552 41.0
45.T to offer (up), present, consecrate, dedicate
" "
5592 113+3 47.5 (a, the) sacrifice + [to give up this "spirit"]
*
0352 09.6
initiative; to expedite, assert, go boldly
2808 03.5
(is, seems) foreboding, inauspicious, unlucky
*
7180 01.3
48.0 (but) (it, this) (is) not; avoids; ^ -less
1192 01.3
48.4 wrong, harmful; (a) mistake (s); harm- v
47.2x
Xiao Xiang (Fan Yao 45.2: drawn to the promising, sincerity before reward)
S
kun4
oppressed
yu2
before
jiu3
wine
shi2
(and) food
*
zhong1
1504 03.3
(in) (the) center, middle, balance
you3
7533 01.6
there is, are, will be; has, holds, will have (its)
qing4
1167 55.5
58.4x reward, blessing (s); happiness, celebration
47.3
Liu San , 6 3rd (Zhu Gua 28: Da Guo, Greatness in Excess)
*
kun4
3688 04.4
47.4 beset, oppressed, distressed, afflicted
yu2
7592 02.6
by, with, among, before
shi2
5813 16.2
F
stone, rock (s)
*
ju4
1563 64+13 HL
seize; grab, grasp, hold, take (ing) possesssion
yu2
7592 02.6
upon, on; at; onto, on to; of
ji2
0494 140+10 HL
thorny; thorns, thistles, caltrops
li2
3877 140+15 HL
brambles; (and) brambles, briars
*
ru4
3152 03.3
06.T entering; going;
^
jiu3
shi2
zhu1
fu2
fang1
lai2
li4
yong4
xiang3
si4
zheng1
xiong1
wu2
jiu4
yu2
qi2
gong1
7592
0525
3705
02.6
02.6
23.5
F
into, inside, within, through(out); } entering
his
house, home, chambers, dwelling
308
*
*
47.3x
bu4
jian4
qi2
qi1
xiong1
5379
0860
0525
0555
2808
02.2
01.2
02.6
09.3
03.5
F
(and, but) not, never, without; failing to
see, perceive, meet, encounter (ing)
his
wife
un- fortunate, lucky, happy; disappointing
Xiao Xiang (Fan Yao 28.3: the ridgepole is deformed, ominous)
grasping
at
thorny
brambles
*
0398 03.2
51.2x rely on, upon; avail (ing) of; riding
51.2x
3268 03.T
the firm, strong, resolute; firmness, strength "
S
going
into
his
house
*
(but) not
seeing
his
wife
*
not
2577 10.6
F
(a) (good, happy) sign, omen, portent
47.4
Jiu Si , 9 4th (Zhi Gua 29: Kan, Exposure)
*
lai2
3768 05.6
approaching, coming, arriving
xu2
2841 60+7
47.4 slowly; haltingly, hesitantly, carefully
xu2
2841 47.4
47.5 (so) slowly; (and) gravely
*
kun4
3688 04.4
47.5 beset, oppressed, distressed, afflicted
yu2
7592 02.6
in, inside, within
jin1
1057 04.3
50.5 (a) metal, gilded, bronze, [an expensive]
che1
0280 14.2
F
chariot, carriage
*
lin4
4040 03.3
(but) (the, this) embarrassment, humiliation
you3
7533 01.6
has; will have, attain, find
zhong1
1500 01.3
(a, an) end, outcome, conclusion, limit, finale
47.4x
Xiao Xiang (Fan Yao 29.4: necessities handed expediently through the window)
S
lai2
approaching
xu2
slowly
xu2
(and) gravely
S
ju4
yu2
ji2
li2
cheng2
gang1
ru4
yu2
qi2
gong1
bu4
jian4
qi2
qi1
bu4
xiang2
*
zhi4
zai4
xia4
0971
6657
2520
03.1x
01.2
57.2
(the) purpose, objective, intention, aim (s)
(here) is, are; remain, stay (s)
(down) below, sunken, subordinate(d)
309
S
*
sui1
bu4
dang1
wei4
you3
yu3
5519
5379
6087
7116
7533
55.1
02.2
05.6x
45.5
01.6
51.6x although; even if, though
(it, this is) not, less than
appropriately, properly, suitably, rightly
placed, positioned, situated, dignified
there is, will be; (one, this) will have, find
7615 61.2
assistance, support, help, company
Jiu Wu , 9 5th (Zhi Gua 40: Jie, Release)
yi4
3013 38.3
F
nose cut off; noseless
yue4
7697 18+4
HL
(and) feet cut off; footless; [defeeted]
*
kun4
3688 04.4
47.6 beset, oppressed, distressed, afflicted
yu2
7592 02.6
by, amidst, among, with
chi4
1048 155+0 HL
(the) blush, carnation, pink, rouge
fu2
1971 47.2
F
sashed (ministers); sashes, leggings
*
nai3
4612 03.2
49.0 (and) then, but (then); although, however
xu2
2841 47.4
F
slowly, gradually, carefully
you3
7533 01.6
getting, attaining, finding, claiming, learning
shuo1
5939 04.1
F
relief, release, freedom, abandon, escape
*
li4
3867 01.0
worthwhile, rewarding, beneficial
yong4
7567 01.1
(and) useful, practical, productive
ji4
0465 113+6 63.5 to give, offer up; worship; sacrifice
si4
5592 47.2
F
(and) (a, the, this) [big, generous] sacrifice
47.5x
Xiao Xiang (Fan Yao 40.5: noble in bondage still holds freedom, promise)
S
yi4
nose cut off
yue4
(and) feet cut off
*
zhi4
0971 03.1x
(the) aim, destination, goal, purpose (s)
wei4
7114 48.0
(is, are) not yet, still not; has, have yet to
de2
6161 02.0
(be) gain, attain, achieve, secure, learn (ed)
S
nai3
and then
xu2
gradually
you3
finding
shuo1
relief
*
yi3
2932 04.1
by way, means of; due to; using, with
zhong1
1504 03.3
(the) center, middle, balance (’s)
zhi2
1006 02.2
F
(being) correct, just, straight(forward) (ly)
S
li4
worthwhile
yong4
(and) productive
ji4
to sacrifice
64.T
"
"
"
47.5
*
*
si4
shou4
fu2
5840
1978
35.2
11.3
F
51.T
(this) sacrifice
to suffer, undergo, endure, be subjected to
(the) happiness, good fortune, blessings
310
04.6x
"
13.6x
"
"
47.6
*
*
Shang Liu , Top 6 (Zhi Gua 06: Song, Contention)
3688 04.4
05.T beset, oppressed, distressed, afflicted
7592 02.6
by, with, among, amidst
3377 140+9 HL
creeping, [creepy]; creepers, crawlers, kudzu
4235 140+15 HL
(and) vines, lianas
kun4
yu2
ge2
lei3
yu2
7592 02.6
proceeding, going (in, with)
4700 132+10 HL
unsteadily(iness); feebly, unstably, unevenly
7211 26+7
HL
(and) awkwardly(ness); uncomfortably
*
7694 73+0
09.T (and, while) saying, uttering, speaking
6611 19+9
02.2x (that) action, activity, movement, excitement
2336 01.6
47.6 (is, means, brings) regret(s), remorse
*
7533 01.6
to have, take, claim, earn, assume, presume, own
2336 01.6
(the) regret(s), remorse
0352 09.6
(and) expedite, press on, go boldly forward
0476 01.7
(is) promising, auspicious, opportune, timely
47.6x
Xiao Xiang (Fan Yao 06.6: winner is stripped of honor three times by noon)
S
kun4
oppressed
yu2
by
ge2
creeping
lei3
vines
*
wei4
7114 48.0
(a, still) less than; still not
dang1
6087 05.6x
(a, an, the) appropriate, fit, proper (response)
S
dong4
(if) movement
hui3
(is) regret,
you3
have
hui3
(the) regrets
*
ji2
(a) promising
xing2
2754 11.2
act(ion), move(ment), step
nie4
wu4
yue1
dong4
hui3
you3
hui3
zheng1
ji2
47.xc de2
zhi1
bian4
*
qiong2
er2
tong1
*
yi3
gua3
yuan1
6162
0935
5240
1247
1756
6638
2932
3517
7714
06.3
02.0
23.2
02.6x
06.2
11.T
04.1
15.X
61+5
character, virtue’s
...’s
discernment, identification, delineation
exhaustion, depletion, emptiness, futility
(and, but) then
comprehension, penetration, saturation
means; (is) used
to lessen, diminish, reduce, cull
ill will, resentment, rancor, bitterness, enmity
311
47.xg none
47.zg xiang1 2562
yu4
7625
13.5
13.5
reciprocal, cooperative; examines, appraises
acceptance, acknowledgement, receiving
312
48.M
JING3 (1143):
48.0 Gua Ci
*
jing3
1143
*
gai3
3196
yi4
3037
bu4
5379
*
*
*
*
*
*
48.T
P
*
*
gai3
jing3
wu2
sang4
wu2
de2
wang3
lai2
jing3
jing3
qi4
zhi4
yi4
wei4
yu4
jing3
lei2
qi2
ping2
xiong1
xun4
hu1
shui3
er2
shang4
shui3
jing3
jing3
yang3
er2
bu4
qiong2
THE WELL
7+2
66+3
06.2
02.2
3196 48.0
1143 48.0
7180 01.3
5429 02.0
7180 01.3
6161 02.0
7050 02.0
3768 05.6
1143 48.0
1143 48.0
8006 85+3
0982 02.1
3021 8+4
7114 75+1
8009 120+12
1143 48.0
4240 34.3
0525 02.6
5301 98+6
2808 03.5
Tuan Zhuan
5550 57.0
2154 03.T
5922 06.X
1756 06.2
5669 40.6
5922 06.X
7254
04.T
1756
5379
1247
06.2
02.2
02.6x
48.0
48.0
F
Binary 011 010, Decimal 26
(a, the) well, wellspring, spring [resource-ful]
(to) change, alter, rearrange, reorganize (ing)
(a, the) town, village, settlement, community
is not; does, will not; without; rather than
(to) change, alter; rearrange, reorganize (ing)
(a, the) well, wellspring, spring, [source]
neither ; regardless of; without; neither
losing ; loss; foregone; lost
nor
; regardless of; or; nor
gaining; gain; secured; found
(in, whether) going; leaving; departing
(or) coming; arriving; approaching
48.0 (the) well
48.0 (is) (the) well
64.0 (to) almost, nearly, just about, be about to
02.T reach, arrive, attain, succeed, consummate
06.6x (and, but) then; and (yet)
49.5 to fall, come up short (in, with)
HL
^
rope; (the) rope
48.1 (the) well(’s) v; (of) the well
F
(or) to break, damage, ruin; entangle, upset
its, the, that
HL
bucket, jug, jar, pitcher (is; could, would be)
unfortunate, disappointing, unlucky, sad
49.4
48.0
48.0
51.0
48.1
50.T
50.T
(to) penetrate, enter, go, reach (ing)
into, within, beneath, under
(the) water
and (also, so, thus, then; with this); while
(to) raise, bring up, lift (ing)
(the) water
(is, means) (a, the) well
(a, the) well
sustains, provides, nourishes, preserves
and (still, yet); but (still)
is not, will not be
exhausted, depleted, emptied, impoverished
313
P
*
S
*
S
*
48.X
*
*
*
gai3
yi4
bu4
gai3
jing3
nai3
yi3
gang1
zhong1
qi4
zhi4
yi4
wei4
yu4
jing3
wei4
you3
gong1
lei2
qi2
ping2
shi4
yi3
xiong1
mu4
shang4
you3
shui3
jing3
jun1
zi3
yi3
lao2
min2
quan4
xiang1
rearranging
(the) town
does not
change
(the) well
4612
2932
3268
1504
03.2
04.1
03.T
03.3
7533
3698
01.6
17.1
5794
2932
62.6
04.1
Da Xiang
4593 47.1
5669 40.6
7533 01.6
5922 06.X
1143 48.0
1715 01.3
6939 01.3
2932 04.1
3826 15.3
4508 03.1x
1662 19+18
2562
13.5
(for, since) this is; this then; now this
(is) due to, by way of, is using
(a, the) firmness, strength; constant(ncy)
(in, of the) center, middle; inside, within
(to) nearly
reach
but then
to fall short (with)
^
rope
(the) well v
(is) to fall short (of)
have, gain, find (ing); bringing about, up
(any) effect(iveness), achievement, result(s)
to damage
its
bucket
this (is) in truth, truly, indeed, such
50.T
(is) (a, the) way to; leads to; to have
"
disappointment
58.T
^
(the) wood
over, above, on top of v
is, there is
(the) water
(the) well
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
works, labors, toils (for, so that)
(a, the) people, others, multitude, humanity
(to) encourage; urging, encouraging
49.T
each other; reciprocity, cooperation
58.T
314
48.1
*
*
jing3
ni2
bu4
shi2
jiu4
jing3
wu2
qin2
48.1x
S
jing3
ni2
bu4
shi2
*
xia4
S
jiu4
jing3
wu2
qin2
*
shi2
she3
48.2
*
jing3
gu3
she4
fu4
*
weng4
bi4
lou4
48.2x
S
jing3
gu3
she4
fu4
*
wu2
yu3
Chu Liu , 1st 6 (Zhi Gua 05: Xu, Anticipation)
1143 48.0
48.1 (a, the) well(’s)
4660 05.3
51.4 mud; (is) muddy
5379 02.2
is not, less than; (and) not
5810 05.5
consumed; nourish, refresh (ing, ment)
1205 06.3
F
(an, the) old, ancient, classic
1143 48.0
48.2 well
7180 01.3
48.4 (with, having, has) nothing, not much
1100 07.5
03.3x to hunt (for), catch, capture, take (from)
Xiao Xiang (Fan Yao 05.1: waiting on the outskirts, using what endures)
(the) well’s
mud
is not
consumed
2520 57.2
(it is) at (the) bottom; (down) low (down)
(an) ancient
well
(with) nothing
to take
5780 54.4
(in, by) time; (an) opportunity
5699 03.3
F
forsaken, forgotten, abandoned, deserted
Jiu Er , 9 2nd (Zhi Gua 39: Jian, Impasse)
1143 48.0
48.3 (the) well
3483 47.1
F
(is) empty, down low; impractical +
5703 40.6
56.5 aim, shoot (ing) at, for
1927 195+5 HL
(the) fish, perch, carp
7151 98+13 HL
(the, its) (earthen) bucket, jar, urn, pitcher
5101 66+8
54.X (is) cracked, broken, worn out, damaged
4152 85+11 HL
(and) leaking, leaky, dripping, trickling
Xiao Xiang (Fan Yao 39.2: minister set back, interrupted, not one's cause)
(the) well
(is) down low:
shoot at
(the) fish
7180 01.3
(having, with) no, nothing; without
7615 61.2
assistance, cooperation; to offer, give
315
48.3
*
*
*
*
jing3
xie4
bu4
shi2
wei2
wo3
xin1
ce4
ke3
yong4
ji2
wang2
ming2
bing4
shou4
qi2
fu2
48.3x
S
jing3
xie4
bu4
shi2
*
xing2
ce4
S
qiu2
wang2
ming2
*
shou4
fu2
48.4
*
jing3
zhou4
*
wu2
jiu4
48.4x
S
jing3
zhou4
wu2
jiu4
Jiu San , 9 3rd (Zhi Gua 29: Kan, Exposure)
1143 48.0
48.4 (the) well (is, has been) (merely, only)
6318 85+9
HL
turbid, unsettled, muddy; cleaned, cleared
5379 02.2
(but) nothing; (there is) no
5810 05.5
(is) consumed; nourish, refresh (ing, ment)
7059 04.6
53.6 making; causing, producing, becoming
4778 04.0
50.2 our, my
2735 29.0
52.2 heart(s); hearts’, heart’s; feelings, affections
6758 61+9
HL
sad, sorry; sadness, sorrow, grief, pity, pain
3381 02.3
(it is) suitable, sufficient, fit, alright, tolerable
7567 01.1
to use, exploit, produce; (and) available
0472 85+4
HL
(and) (to) draw, gather, take from, upon
7037 02.3
(were) (the) sovereign, king, ruler
4534 17.4
01.T made clear, aware; enlightened, informed
5292 1+7
HL
all, many; all together (could, might, would)
5840 35.2
63.5 receive, enjoy, accept, inherit, be given
0525 02.6
(in, of, from) its, this; these
1978 11.3
63.5 enrichment, abundance; gifts, blessings
Xiao Xiang (Fan Yao 29.3: coming, going, canyons, ledge is also headrest)
(the) well
(is merely) turbid
(but) nothing
(is) consumed
2754 11.2
continuing, moving on; passing (it) (by)
(in) sorrow
1217 03.4
F
seek, solicit, ask, beg (after, for); entreat
(the) sovereign’s
enlightenment
to receive
(the) abundance
Liu Si , 6 4th (Zhi Gua 28: Da Guo, Greatness in Excess)
1143 48.0
48.5 (the) well (is being)
1305 98+9
HL
(re-) lined, tiled, bricked, furbished
7180 01.3
49.2 no; not; nothing; without, with no
1192 01.3
49.2 blame; (is) wrong; (a) mistake, (an) error
Xiao Xiang (Fan Yao 28.4: ridgepole holds up, to take more, deficiency)
(a, the) well’s
relining
is not
(a) mistake
316
*
48.5
*
xiu1
jing3
2795
restore, repair, renovate, work (ing) on
(the) well
Jiu Wu , 9 5th (Zhi Gua 46: Sheng, Advancement)
1143 48.0
48.6 (the) well
3987 85+6
HL
(is, has) (a) clear, clean, pure, limpid
jing3
lie4
han2
24.1x
51.X
2048 40+9
HL
cold, icy, cool, chilly
1674 85+5
04.X spring, fountain, source
5810 05.5
to drink, draw (from, upon); partake in
48.5x
Xiao Xiang (Fan Yao 46.5: persistence is promising, advance is by steps)
S
han2
(a, the) cold
quan2
spring
zhi1
0935 02.0
...’s; has, holds, extends; will (be)
shi2
refresh(ing, ment)
*
zhong1
1504 03.3
(it is) in, at the center, middle, on target
zheng4
0351 25.0
(and) correct, right, true, confirmed, upheld
48.6
Shang Liu , Top 6 (Zhi Gua 57: Xun, Adaptation)
*
jing3
1143 48.0
F
(as, when) (a, the) well
shou1
5837 66+2
HL
comes in, fills up; (is) received in full
wu4
7208 01.1
do not, don’t
mu4
4559 140+10 HL
cover, cap, restrict, hide, tent (it, this)
*
you3
7533 01.6
being, holding, staying; having, finding
fu2
1936 05.0
true, sincere, confident, assured; truth, etc.
yuan2
7707 01.0
(is) most, supremely, extremely
ji2
0476 01.7
promising, auspicious, fortunate, timely
48.6x
Xiao Xiang (Fan Yao 57.6: subtleties under the bed, losing valuables, axe)
S
yuan2
outstanding
ji2
promise
zai4
6657 01.2
at, on
shang4
the top
*
da4
5943 01.2
completely, fully
; (a) great, grand
cheng2
0379 02.3
accomplish, achieve (d); outcome, fulfillment
quan2
shi2
48.xc de2
zhi1
di4
*
ju1
qi2
suo3
er2
qian1
6162
0935
6198
1535
0525
5465
1756
0911
06.3
02.0
36.6
03.1
02.6
06.1
06.2
42.4
character, virtue’s
...’s
ground, place, soil
abides, stays, dwells in; inhabits, occupies
its (own)
place, position, location, purpose, reason
(even) with
change, movement
317
57.T
"
49.3
"
50.0
"
*
yi3
bian4
yi4
48.xg fan3
xia4
48.zg tong1
2932
5240
3002
1781
2520
6638
04.1
23.2
05.T
09.3
57.2
11.T
serves
to distinguish, discern, identify, delineate
significance, meaning; the due, warranted
reversion, reverting, (going) back to
(the) basics, humble, lowly
circulation, comprehension, communication
318
49.M
GE2 (3314): SEASONAL CHANGE
49.0 Gua Ci
Binary 101 110, Decimal 46
*
ge2
3314 33.2
49.1 (seasonal) change, divestment; (shed) skin
*
yi3
2930 26.1
49.2 complete, conclude, finish (ing)
ri4
3124 01.3
49.2 (a, the) (this, each) day
nai3
4612 03.2
49.2 (and, only) then; after this; precedes
fu2
1936 05.0
believe(f), trust; be sure; reliance, assurance
*
yuan2
7707 01.0
first-rate, supreme, priority, (the) finest
heng1
2099 01.0
fulfillment, satisfaction, success, offering
li4
3867 01.0
(is) worth, the harvest of; merits, rewards
zhen1
0346 01.0
persistence, determination, resolve, loyalty
*
hui3
2336 01.6
regret(s), remorse; regret, repent (and)
wang2
7034 11.2
(will) pass, disappear, dissolve (s); move on
49.T
Tuan Zhuan
P
ge2
seasonal change
*
shui3
5922 06.X
(the) water
huo3
2395 13.X
(and) (a, the) fire, flame
xiang1
2562 13.5
49.T ^
each other; (are) mutually
xi1
2495 46.6
55.T subdue, cancel, nullify v; extinguishing
*
er4
1751 41.0
F
(the) two; a pair of
nu3
4776 03.2
(young) women, ladies
tong2
6615 13.0
59.T ^
together; share
ju1
1535 03.1
53.X live, dwell, reside v; (a) dwelling, home
*
qi2
0525 02.6
(but, yet) their
zhi4
0971 03.1x
aims, purposes, goals, objectives, intentions
bu4
5379 02.2
are not (about, of, for, to, towards)
xiang1
2562 13.5
52.T mutual, shared, reciprocal, cooperative
de2
6161 02.0
gain, satisfaction, security, attainment
*
yue1
7694 47.6
F
(so, thus) (it, this) is called, named; hence
ge2
seasonal change
P
yi3
complete
ri4
(the) day
nai3
and then
fu2
be sure
*
ge2
change
er2
1756 06.2
and (so, then); and with this
xin4
2748 43.4
49.4x believe, trust; be sure, convinced, credible
zhi1
0935
02.0
(about, in, of) it, this; here
319
01.0
"
"
"
49.4
"
38.T
"
"
"
38.T
"
"
*
*
*
*
P
*
*
*
wen2
ming2
yi3
yue4
da4
heng1
7129
4534
2932
5939
5943
02.5x
17.4
04.1
17.T
01.2
yi3
zheng4
ge2
er2
dang1
qi2
hui3
nai3
wang2
tian1
di4
ge2
er2
si4
shi2
cheng2
tang1
wu3
ge2
ming4
shun4
hu1
tian1
er2
ying4
hu1
ren2
ge2
zhi1
shi2
da4
2932
0351
04.1
25.0
1756
6087
0525
06.2
05.6x
02.6
4612
03.2
6361
6198
01.5
36.6
1756
5598
5780
0379
6101
7195
06.2
16.T
54.4
02.3
85+9
10.3
4537
5935
2154
6361
1756
7477
2154
3097
06.4
02.T
03.T
01.5
06.2
02.T
03.T
01.2
0935
5780
5943
2938
6650
yi3
zai1
refinement, articulation, enhancement
13.T
(and) clarity, intelligence, vision, light
"
with, behind; lead to; use; (are) the way to
satisfaction, pleasure, enjoyment, persuasion
great, major, important, complete, much
19.T
"
"
"
02.0
54.4
fulfillment
(is, comes) by way of; due, according to
correctness, uprightness, integrity, the true
change
is then; when
appropriate, suitable, proper, fit, adapted
one’s (own); these, those
regrets
then, thereby, after this; on these grounds
pass
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
change
and (so, then, thus); with this
(the) four
seasons
(are) completed, fulfilled, accomplished
Tang (founder of the Shang dynasty)
(and) Wu (first ruler of the Zhou dynasty)
changed
(the) mandate(s); highest laws, charters
(by) comply, submit, obey, accord (ing)
with, to
heaven, the sky, celestial
and, while
resonate, (cor)respond, answer (ing)
with, in, to
humankind, humanity; (the) people, others
seasonal change
...’s
(opportune) timing, timeliness, season
01.2
05.T
01.T
(is) very, greatly important, crucial
indeed, now, at present, here
...!
"
"
"
60.T
HL
F
320
27.T
"
49.X
*
*
ze2
zhong1
you3
huo3
ge2
Da Xiang
0277 10.X
1504 03.3
7533 01.6
2395 13.X
(^) ^
(a, the) lake, pool, pond, marsh
(^) within, inside; in (the center, midst of) v
is, there is
(v)
(a, the) fire, flame (v)
3314 33.2
seasonal change
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
1021 18.T
57.1x organizes, arranges, constructs, puts in order
3930 72+12 HL
(the) calendar(s), signs of heaven, ephemeris
4534 17.4
(and, to) clarify, understand, explain (s)
5780 54.4
(the) time, season(s), opportunity(ies)
49.1
Chu Jiu , 1st 9 (Zhi Gua 31: Xian, Reciprocity)
*
gong3
3718 177+6 HL
bound, wrapped, secured, girded, affixed
yong4
7567 01.1
using, with, by (means of)
huang2
2297 02.5
50.5 yellow, yellow-brown, golden
niu2
4737 25.3
56.6 ^
; cow
zhi1
0935 02.0
^
; ...’s
ge2
3314 33.2
49.2 } rawhide; hide
49.1x
Xiao Xiang (Fan Yao 31.1: persuaded in one’s big toe)
S
gong3
wrapped
yong4
with
huang2
golden
niu2
rawhide
*
bu4
5379 02.2
not; less than; un-; illke3
3381 02.3
conducive, appropriate; suited, fitted
yi3
2932 04.1
to; for; as a way, means to
you3
7533 01.6
take(ing); being
wei2
7059 04.6
action; effect(ive); active
49.2
Liu Er , 6 2nd (Zhi Gua 43: Guai, Decisiveness)
*
yi3
2930 26.1
32.T complete, conclude, finish (ing)
ri4
3124 01.3
(a, the) (this, each) day
nai3
4612 03.2
01.T (and, only) then; after this; precedes
ge2
3314 33.2
49.3 (the) change, transformation, divestment (’s)
zhi1
0935 02.0
(has) arrive(al), come (s, ed, ing); (is) here
*
zheng1
0352 09.6
49.3 to expedite, assert, go boldly (forward)
*
*
jun1
zi3
yi3
zhi4
li4
ming2
shi2
ji2
wu2
jiu4
0476
7180
1192
01.7
01.3
01.3
50.1
50.1
(is) promising, auspicious, opportune, timely
no; not; nothing; without, with no
blame; (is) wrong; (a) mistake, (an) error (s)
321
33.2
"
"
"
"
49.2x
Xiao Xiang (Fan Yao 43.2: frightened outcries, not a night for battle)
S
yi3
complete
ri4
(the) day
ge2
(and) change
zhi1
arrives
*
xing2
2754 11.2
(in, to) go, advance; take (ing) steps, action
you3
jia1
7533 01.6
there is, will be; has (its); finds, earns
30.6
0592 17.5
F
(due) reward, commendation, praise, credit "
49.3
Jiu San , 9 3rd (Zhi Gua 17: Sui, Following)
*
zheng1
0352 09.6
(to) expedite, assert, go (ing) boldly
49.6
xiong1
2808 03.5
(is) ill-omened, inauspicious; has pitfalls
"
*
zhen1
0346 01.0
persistence, commitment, steadfastness
56.3
li4
3906 01.3
(is) difficult, stressful, rigorous, hard
"
*
ge2
3314 33.2
49.6 ^ (of) change, transformation, divestment
yan2
7334 05.2
(when) talk, word, discussion, proposal (s) v
san1
5415 04.0
^
three times, (a, for the) third time
jiu4
1210 43+9
HL
(has, have) gone, come around, circlulated v
*
you3
7533 01.6
(then) be; rest
have
49.4
fu2
1936 05.0
confident, sure; assured; confidence, faith
"
49.3x
Xiao Xiang (Fan Yao 17.3: bound to mature one, give up child for attainment)
S
ge2
(when) change
yan2
(is) discussed
san1
three times
jiu4
all around
*
you4
7539 07.T
60.3x assuming, given this, that; if so
he2
2109 09.1
50.4x where, what is
zhi1
0935 02.0
this, here [i.e. wait at the destination]
yi3
2938 05.T
...?
49.4
Jiu Si , 9 4th (Zhi Gua 63: Ji Ji, Already Complete)
*
hui3
2336 01.6
regret(s), remorse; regret, repent (and)
52.5
wang2
7034 11.2
pass, disappear, dissolve (s); move on
"
*
you3
7533 01.6
be, stay; rest
have, hold
49.5
fu2
1936 05.0
confident, sure, assured; confidence, faith
"
*
gai3
3196 48.0
42.X change, alter, rearrange, reorganize, revise
ming4
4537 06.4
56.5 (the) mandate, highest laws, charter(s)
*
ji2
0476 01.7
promising, auspicious, opportune, timely
322
49.4x
Xiao Xiang (Fan Yao 63.4: silk jacket will wear to rags, on guard all day)
S
gai3
changing
ming4
(the) mandate
zhi1
0935 02.0
has, holds
ji2
promise
*
xin4
2748 43.4
50.4x trust, believe in; rely, count on, upon
zhi4
0971 03.1x
(the) purpose, objective, goal, aim, ideal (s)
Jiu Wu , 9 5th (Zhi Gua 55: Feng, Abundance)
da4
5943 01.2
(a, the) mature, complete, realized, great
ren2
3097 01.2
human being, character, one, person (’s)
hu3
2161 10.0
F
tiger(-like)
bian4
5245 149+16 49.6 transformation, metamorphosis, evolution
*
wei4
7114 48.0
58.4 (even) before, prior to; without
zhan1
0125 25+3
HL
divining, casting lots, prognosticating
you3
7533 01.6
be, stay; rest
have
fu2
1936 05.0
confident, assured, sure; confidence, faith
49.5x
Xiao Xiang (Fan Yao 55.5: a pattern emerges, rewards and commendations)
S
da4
(the) mature
ren2
human being’s
hu3
tiger(-like)
bian4
transformation
*
qi2
0525 02.6
(this) one’s; this, such (a)
wen2
7129 02.5x
style, pattern, refinement, distinct(ion, ness)
bing3
5287 86+5
HL
(is) evident, distinct, obvious, unmistakable
49.6
Shang Liu , Top 6 (Zhi Gua 13: Tong Ren, Fellowship With Others)
*
jun1
1715 01.3
(a, the) noble, worthy, honored
zi3
6939 01.3
young one, heir, disciple (’s)
bao4
4954 153+3 HL
panther, leopard(-like)
bian4
5245 49.5
01.T transformation, metamorphosis, evolution
*
xiao3
2605 03.5
(the) lesser, common, ordinary, average
ren2
3097 01.2
people, ones, folk, human beings
ge2
3314 33.2
50.3 (merely) change, alter, amend, replace, shed
mian4
4497 176+0 HL
(leather) masks, faces, facades, personae
*
zheng1
0352 09.6
to expedite, assert, go boldly (forward)
xiong1
2808 03.5
(is) ill-omened, inauspicious; has pitfalls
*
ju1
1535 03.1
59.5 to practice, abide, dwell in; abiding
zhen1
0346 01.0
persistence, determimation, resolve, truth
49.5
*
ji2
0476
01.7
(is) promising, auspicious, hopeful, timely
323
55.2
"
11.T
"
51.6
"
27.5
"
"
49.6x
Xiao Xiang (Fan Yao 13.6: fellowship with others on frontier, no regrets)
S
jun1
(the) noble
zi3
young one’s
bao4
leopard(-like)
bian4
transformation
*
qi2
0525 02.6
(this) one’s; this, such (a)
S
*
wen2
wei4
xiao3
ren2
ge2
mian4
shun4
yi3
cong2
jun1
49.m le4
49.xg ge2
wu4
49.zg qu4
gu4
3841
3314
7209
1594
3455
7129
7113
02.5x
140+11 HL
5935
2932
6919
02.T
04.1
02.3
19+9
33.2
01.T
09.4
39.2
style, pattern, refinement, distinct(ion, ness)
(is) (rich in) subtle(ty), intricate, elegant, deep, rich
ordinary
people
(merely) change
masks
submit, comply, accept, obey, yield (ing)
in order; thinking; to profit by, benefit from
to follow, attend to; following, attending to
(a, the) noble
(leather) restraint, harness, bridle; to coerce
the changing, transformation of; the skins of
(the) beings, creatures, entities, things
doing away with, transcending, casting off
precedents, prior conditions, the old
324
50.M
DING3 (6392):
50.0 Gua Ci
*
ding3
6392
*
yuan2
7707
ji2
0476
heng1
2099
50.T
P
*
S
*
S
*
P
*
THE CAULDRON
Binary 011 101, Decimal 29
206+0 50.1 (a, the) cauldron, crucible, sacrificial vessel
01.0
first-rate, excellent;
(a, the) most
01.7
promise, opportunity
promising
01.0
Tuan Zhuan
ding3
xiang4
yi3
mu4
xun4
huo3
heng1
ren4
sheng4
ren2
heng1
yi3
xiang3
shang4
di4
er2
da4
heng1
yi3
yang3
sheng4
xian2
xun4
er2
er3
mu4
cong1
ming2
rou2
jin4
er2
shang4
xing2
59.4
"
(and) fulfillment, satisfaction; offering
2568
2932
4593
5550
2395
23.T
04.1
47.1
57.0
13.X
62.T
3108
5753
3097
184+4
04.T
01.2
HL
50.T
2932
2552
5669
6204
1756
5943
04.1
41.0
40.6
11.5
06.2
01.2
2932
7254
5753
2671
5550
1756
1744
4596
6916
4534
3133
04.1
04.T
04.T
08.4x
57.0
06.2
21.6
09.3
21.6x
17.4
02.T
1091
1756
5669
2754
20.3
06.2
40.6
11.2
50.T
59.X
59.X
F
F
53.X
53.T
F
F
F
53.T
(a, the) cauldron
(is) symbol(ism, ic); (a) sign, model, analogy
with; (by) using, means of
wood
(to) penetrate, enter (ing); submitted to
(a, the) fire, flame
(the) offerings
(are) (well-) prepare, transform, cook (ed)
(a, the) wise, reverent, holy: ^
16.T
one, human being (s);
} sage(s)
"
(is, are) fulfilled
through, with, by (using, way, means of)
offer, present, sacrifice, consecrate (s, ing) (to)
(the, their) highest; supreme, most
16.X
divinity; divine, sacred, celestial
"
and (then) (there is, are); with this is, are
great, major, important, noble, much
fulfillment(s)
through, with, by, of, in
nourishing, nurturing, fostering, feeding
wisdom, reverence, sagacity, sacredness
(and) excellence, worth, merit, competence
enter, reach in; penetrate, adapt (ing, ation)
(along, and, together) with
(the) ears, hearing
(and) (the) eyes, seeing (,)
alert, astute, keen, quick;
quickening
(and) clear, perceptive, lucid; clarifying
the flexible, gentle, yielding; flexibility
advance, (make) progress, evolve (s)
(along, and, but, together) with; and
superior, elevated, raised; ^ above
action, behavior, conduct; acts v
325
15.T
"
*
de2
zhong1
er2
ying4
hu1
gang1
*
shi4
yi3
yuan2
heng1
50.X
*
*
*
50.1
*
*
*
*
mu4
shang4
you3
huo3
ding3
jun1
zi3
yi3
zheng4
wei4
ning2
ming4
ding3
dian1
zhi3
li4
chu1
pi3
de2
qie4
yi3
qi2
zi3
wu2
jiu4
6161
1504
1756
7477
2154
02.0
03.3
06.2
02.T
03.T
gain, secure, find, occupy, claim (ing)
the center, middle, mean, balance
and (then); while
(cor)responding, reciprocating, resonating
with, in, to
53.T
"
38.T
"
"
3268
5794
2932
03.T
62.6
04.1
the firm, strong, resolute; firmness
(and) so it is; this is
that, accordingly, therefore; the way to
first-rate
fulfillment
"
52.T
"
Da Xiang
4593 47.1
^
(the) wood
5669 40.6
over, above, atop, on top of v
7533 01.6
is, there is
2395 13.X
(a, the) fire flame,
6392 50.0
(a, the) cauldron
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
according to; with, by; uses, applies
0351 25.0
(the) precise, correct, exact(ing); principle(s)
7116 45.5
(of) placement, position(ing), condition(s)
4732 02.1x
F
(to) realize, manifest, consolidate, coagulate
4537 06.4
(a, the) higher law, purpose, order, power
Chu Liu , 1st 6 (Zhi Gua 14: Da You, Big Domain)
6392 50.0
50.2 (a, the) cauldron(’s)
6337 27.2
F
(with) upended, (up)turned (up), inverted
0944 21.1
52.1 feet, legs, stand
3867 01.0
worthwhile, rewarding, beneficial, gainful
1409 05.4
to expel, remove; get, pour out; get rid of
1902 07.1
F
(the) stagnant(ating, ation), decay; inferior
6161 02.0
(to) accept, acquire, receive, take, find (ing)
0814 33.3
F
(a, the) concubine, mistress, handmaiden
2932 04.1
for (the sake of); in order, thereby (to have)
0525 02.6
her;
an, another
6939 01.3
(a) child, young one; heir
7180 01.3
50.6 no; (is) not; nothing; without, with no
1192
01.3
51.6
blame; (is) wrong; (a) mistake, (an) error
326
50.1x
Xiao Xiang (Fan Yao 14.1: no deal with harm, to never be wrong is hard)
S
ding3
(the) cauldron
dian1
(with) upended
zhi3
feet
*
wei4
7114 48.0
less than, short of; still, as yet not, nothing
bei4
5003 27.3x
F
improper, wrong, contrary, unreasonable
S
*
50.2
*
*
*
li4
chu1
pi3
yi3
cong2
gui4
ding3
you3
shi2
wo3
chou2
you3
ji2
bu4
wo3
neng2
ji2
ji2
*
50.2x
S
ding3
you3
shi2
*
shen4
suo3
zhi1
S
wo3
chou2
you3
ji2
*
zhong1
wu2
you2
worthwhile
to expel
(the) stagnating
2932 04.1
in order, thereby; (a) way, means to
39.6x
6919 02.3
to pursue, follow; adhere, attend to
"
3636 03.1x
54.5x (the, what is) worthy; honor, value(d, able) "
Jiu Er , 9 2nd (Zhi Gua 56: Lu, The Wanderer)
6392 50.0
50.3 (when) (a, the) cauldron
7533 01.6
has, holds, possesses, contains, retains; with
5821 27.0
54.6 content(s), substance; results; (the) genuine
4778 04.0
56.4 our, my
1332 9+2
HL
rival, adversary, counterpart, opponent (s)(’)
7533 01.6
(will) have, hold, possess, contain, retain (s)
0492 16.5
55.2 anxiety(ies), distress; affliction, ailment (s)
5379 02.2
(it, this is) not, outside of
4778 04.0
^
our, my
^
4648 10.3
54.1 (in, within) v power(s), range, scope; [^
0495 03.3
56.2 to pursue; (or) reach; of pursuit(s); }problem]
0476 01.7
promising, auspicious, opportune, timely
Xiao Xiang (Fan Yao 56.2: coming to camp, cherishing resources, get helper)
(a, the) cauldron
holds
substance
5734 02.4x
56.X be prudent, mindful, attentive, careful (in, of)
5465 06.1
where;
(the) function, purpose, place
0935 02.0
to go, it goes; in, of, with this; here
our
rivals’
holds
anxieties
1500
7180
7511
01.3
01.3
22.4x
(at, in) the end, ultimately, eventually
(there is, will be) no; without, with no
56.2x blame, reproach; resentment, question (s)
327
56.2x
"
"
50.3
*
*
ding3
er3
ge2
qi2
xing2
Jiu San , 9 3rd (Zhi Gua 64: Wei Ji, Not Yet Complete)
6392 50.0
50.4 (a, the) cauldron(’s, with)
1744 21.6
50.5 (^) ears, handles (are, have been)
3314 33.2
F
changed, altered, modified (v)
0525 02.6
its, one’s (own)
2754 11.2
function, action, movement (s); performance
5446 32+10 60.1x (is, are) impair, hinder, impede, hamper (ed)
*
0968 172+5 56.5 (a, the) pheasant’s
3296 03.5
F
(rich, fat, juicy, delicate) meat (gravy)
5379 02.2
is not; will not be; goes un5810 05.5
eaten, consumed, fed upon; food
*
1802 02.2
63.3 (a) sudden, quick; suddenly; right, just now
7662 09.0
62.5 rain
3650 141+11 15.T (would) diminish, decrease, lessen (s)
2336 01.6
(the) regret(s), remorse
*
1500 01.3
(at, in) the end, eventually, ultimately
05.2
0476 01.7
promising, fortuitous; (an) opportunity
"
50.3x
Xiao Xiang (Fan Yao 64.3: not yet across, either go boldly or go across)
S
ding3
(the) cauldon’s
er3
ears
ge2
(are, have been) altered
*
shi1
5806 08.5
losing, forgetting, disregarding, neglecting
qi2
0525 02.6
its, one’s (own); their
yi4
3002 05.T
meaning, significance, (proper) function
50.4
Jiu Si , 9 4th (Zhi Gua 18: Gu, Detoxifying)
*
ding3
6392 50.0
50.5 (a, the) cauldron(’s, with)
zhe2
0267 30.6
55.3 (a) broken, defective
zu2
6824 23.1
06.6x leg, stand, base, basis, support, footing
*
fu4
1993 146+12 HL
overturning, spilling, upsetting
gong1
3701 14.3
62.5 (a, the) duke’s, prince’s, lord’s, high noble’s
su4
5506 184+7 HL
(simple) meal, rice stew [w/ meat & veggies]
*
qi2
0525 02.6
his
xing2
2759 59+4
01.T person, form, visage, appearance, dignity
wo4
7162 85+9
HL
(is) soaked, soiled, smeared, stained
*
xiong1
2808 03.5
woe, trouble; unfortunate, disappointing
50.4x
Xiao Xiang (Fan Yao 18.4: indulging father’s fixations, ongoing disgrace)
S
fu4
overturning
se4
zhi4
gao1
bu4
shi2
fang1
yu3
kui1
hui3
zhong1
ji2
gong1
su4
(the) duke’s
meal
328
*
50.5
*
xin4
ru2
he4
ding3
huang2
2748 43.4
55.2x trust, confidence, assurance, belief, credit
3137 03.2
(is, was, seems) such; assumes, supposes
2109 09.1
61.6x (a) burden, load; holding up; responsibility
Liu Wu , 6 5th (Zhi Gua 44: Gou, Dissipation)
6392 50.0
50.6 (a, the) cauldron(’s, with)
2297 02.5
F
golden, yellow, harvest gold, earth yellow
1744 21.6
50.T ears, handles
*
1057 04.3
F
(and) metal, bronze, gilded
2886 167+5 50.6 grip, haft; carrying bar, pole
*
3867 01.0
(it is) worthwhile, rewarding, beneficial
0346 01.0
to persist; be loyal, dedicated, steadfast
50.5x
Xiao Xiang (Fan Yao 44.5: wrapping melons in willows, display of restraint)
S
ding3
(a, the) cauldron
huang2
(with) golden
er3
ears
*
zhong1
1504 03.3
in the center, middle; balance(d), central
yi3
2932 04.1
in order, thereby, therewith; with which
wei2
7059 04.6
to effect, accomplish, develop, serve
shi2
5821 27.0
F
(in) reality, realities; (the) real, substantial
50.6
Shang Liu , Top 6 (Zhi Gua 32: Heng, Continuity)
*
ding3
6392 50.0
F
(a, the) cauldron(’s, with)
yu4
7666 96+1
HL
(a) jade
xuan4
2886 50.5
F
grip, haft; carrying bar, pole
*
da4
5943 01.2
much, great, full of, a lot of; very
ji2
0476 01.7
promise, hope, opportunity; promising
*
wu2
7180 01.3
51.3 without; (there is) nothing
bu4
5379 02.2
doubt; (that) (is) not; (which) cannot be
li4
3867 01.0
worthwhile, (turned to) advantage(ous)
50.6x
Xiao Xiang (Fan Yao 32.6: continuously stimulated, unfortunate)
S
yu4
(a, the) jade
xuan4
grip
zai4
6657 01.2
(is, belongs) at, on, across
shang4
the top
*
gang1
3268 03.T
the firm, strong, resolute; firmness, hardness
rou2
3133 02.T
(and) the flexible, gentle, yielding; softness
jie2
0795 60.0
64.6x (are) (in) due proportion, proper balance
er3
jin1
xuan4
li4
zhen1
329
53.0
"
62.0
"
57.5
"
"
50.xg zhu3
qi4
50.zg qu3
xin1
1336
0549
1615
2737
02.0
45.X
04.3
26.T
to master, command; take charge, control of
(the) implements, vessels; abilities, capacities
taking, picking up; selecting, courting
(the) new, best; renewal, improvement
330
51.T
51.0
*
*
*
*
*
*
51.T
P
P
*
S
*
ZHEN4 (0315): AROUSAL
Gua Ci
zhen4
0315 173+7 51.0
heng1
2099 01.0
zhen4
0315 51.0
51.0
lai2
3768 05.6
xi4
xi4
xiao4
yan2
e4
e4
zhen4
jing1
bai3
li3
bu4
sang4
bi3
chang4
zhen4
heng1
zhen4
lai2
xi4
xi4
kong3
zhi4
fu2
xiao4
yan2
e4
e4
hou4
you3
ze2
2480 141+12
2480 51.0
2615 13.5
7334 05.2
7226 30+8
7226 51.0
0315 51.0
1140 187+13
4976 06.2
3857 166+0
5379 02.2
5429 02.0
5076 21+0
0232 192+0
Tuan Zhuan
51.0
51.1
51.1
51.0
51.1
51.1
HL
30.T
HL
51.2
HL
HL
Binary 100 100, Decimal 36
arousal, shock, excitement, (the) unexpected
fulfillment, satisfaction, success, completion
(a, the) shock, thunder, unexpected
51.1
brings (about); appears, comes with
"
fear, fright, terror, dread, alarm, anxiety
"
(and) terror, dread, alarm, anxiety
"
(and, then) mirthful, laughing, cheerful
51.1
words, talk(ing), speech, chatter
"
(and) echoing, sounds of; laughing
"
laughter;
(and) laughing
"
(a, the) thunder, shock, force, unexpected
terrify, startle, disturb, frighten, confuse (s) +
(for) (a) hundred; ^
li (around); villages ; } [50 km; 32 miles]
(but) do not; (one) does not
(let) drop; let go of; lose, forget, surrender
(the) ladle, spoon (full) (of)
(consecrated, sacramental, sacred) wine +
3721
0984
1978
61+6
05.3
11.3
2143
7533
02.0
01.6
arousal
(is, means) fulfillment
(a, the) shock
brings
fear
(and) alarm
51.X (^, the) fear, dread, anxiety, terror (^)
55.X leads to, invokes, involves; from v to, into
51.1x happiness, well-being, enrichment, favors
mirthful
words
(and) echoing
laughter
afterwards, later, then; after (this), that
there is, will be; (one) has, will have
6746
04.0
(a) rule, precedent, norm, standard, model
331
51.1x
"
"
51.1x
"
"
P
*
S
*
51.X
*
*
*
zhen4
jing1
bai3
li3
jing1
yuan3
er2
ju4
er3
bu4
sang4
bi3
chang4
chu1
ke3
yi3
shou3
zong1
miao4
she4
ji4
yi3
wei2
ji4
zhu3
jian4
lei2
zhen4
jun1
zi3
yi3
kong3
ju4
xiu1
xing3
(the) thunder
startles
(for) (a) hundred
li (around)
disturbing
7734
1756
1560
1755
24.1
59.6x (the) distant, far (away), remote
06.2
and, while
28.X
51.X alarming, frightening, terrifying
162+14 HL
(the) near, close (by, at hand)
do not
let drop
(the) ladle (of)
sacred wine
1409 05.4
emerge, arise (ing); come, stand out, forth
3381 02.3
fit, suited, adapted; worthy, deserving
2932 04.1
to, for (the purpose of); of
5844 29.T
F
guard, protect, defend, maintain, keep (ing)
6896 13.2
F
(the) ancestral, family
4473 45.0
59.X shrine, temple (s)
5701 113+3 HL
(the) altar(s) to land, soil, place, [genii loci]
0504 115+10 HL
(and) (the) (altar)(s) (to) grain, millet
2932 04.1
(and) so, thus, accordingly, thereby
7059 04.6
perform, make, serve, manage, accomplish
0465 47.5
F
(the) offering, sacrifice (s)
1336 02.0
F
(with) authority, command, mastery
Da Xiang
0880 29.X
F
continuous, echoing, resounding, rolling
4236 03.T
thunder
0315 51.0
arousal
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
with, by; uses, applies; makes use of
3721 51.T
51.1x fear, dread, anxiety, terror
1560 28.X
F
(and) alarm, fright, apprehension
2795 24.1x
F
(to) adjust, reorder, restore, repair, work (s)
5744 20.X
F
(and) examine, study, reflect, reconsider (s)
332
51.1
*
*
zhen4
lai2
xi4
xi4
hou4
xiao4
yan2
e4
e4
ji2
*
51.1x
S
zhen4
lai2
xi4
xi4
*
kong3
zhi4
fu2
S
xiao4
yan2
e4
e4
*
hou4
you3
ze2
51.2
*
zhen4
lai2
li4
*
yi4
sang4
bei4
*
ji1
yu2
jiu3
*
ling2
wu4
zhu2
Chu Jiu , 1st 9 (Zhi Gua 16: Yu, Readiness)
0315 51.0
51.2 (a, the) shock, thunder, unexpected
3768 05.6
brings (about); appears, comes with
2480 51.0
51.1 fear, fright, terror, dread, alarm, anxiety
2480 51.0
F
(and) terror, dread, alarm, anxiety
51.0
"
"
"
2143 02.0
56.6 (and) afterwards, later, then; after this, that
2615 13.5
56.6 mirthful, laughing, cheerful
51.0
7334 05.2
words, talk(ing), speech, chatter
"
7226 51.0
51.1 (and) echoing, sounds of; laughing
"
7226 51.0
F
laughter;
(and) laughing
"
0476 01.7
promising, auspicious, opportune, timely
Xiao Xiang (Fan Yao 16.1: proclaiming readiness, disappointing)
(a, the) shock
brings
fear
(and) alarm
3721 51.T
F
(^, the) fear, dread, anxiety, terror (^)
51.T
0984 05.3
leads to, invokes, involves; from v to, into
"
1978 11.3
F
happiness, well-being, enrichment, favors
"
mirthful
words
(and) echoing
laughter
afterwards
51.T
7533 01.6
there is, will be; (one) has, will have
"
6746 04.0
(a) rule, precedent, norm, standard, model
"
Liu Er , 6 2nd (Zhi Gua 54: Gui Mei, Little Sister’s Marriage)
0315 51.0
51.3 (a, the) thunder, shock, force, unexpected
3768 05.6
brings (about); appears, comes (with)
3906 01.3
difficulty, adversity, trouble (s); harshly
3042 9+13
HL
(a) hundred thousand, countless (times)
5429 02.0
51.5 lost; (one) loses; to lose, drop
5005 154+0 HL
belongings, valuables, possessions +
0461 157+14 HL
(and) climb, ascend, scale, scramble (s, ing)
7592 02.6
up, up on, upon, to (the, that, those)
1198 05+1
HL
nine, ninth
4067
7208
1383
13.3
01.1
26.3
53.5
63.2
hill, mound, ridge (s)
do not, don’t; to deny, avoid, not
pursue, (give) chase (them); press (ing)
333
63.2
"
*
qi1
ri4
de2
0579 24.0
63.2 (means) (there will be) seven
3124 01.3
days
6161 02.0
to gain, claim, [not otherwise wasted]
51.2x
Xiao Xiang (Fan Yao 54.2: one-eyed can see, rewarding recluse’s resolve)
S
zhen4
(a, the) shock
lai2
comes with
63.2
"
"
li4
cheng2
gang1
54.T
"
adversity
0398 03.2
54.T rely(ing) on, upon; avail(ing) of, riding
3268 03.T
the firm, strong, resolute; firmness, strength
51.3
Liu San , 6 3rd (Zhi Gua 55: Feng, Abundance)
*
zhen4
0315 51.0
51.3 (a, the) thunder, shock, force, unexpected
su1
5488 140+16 51.3 awakens, alerts, enlivens, stimulates
su1
5488 51.3
F
(and) revives, exhilarates, invigorates
*
zhen4
0315 51.0
51.4 be aroused, excited, moved, inspired
xing2
2754 11.2
(to) movement, action; take action, steps
wu2
7180 01.3
51.5 (and, but) not; without; instead of
sheng3
5741 06.2
62.6 (to) distress, suffering, harm, injury, mishap
51.3x
Xiao Xiang (Fan Yao 55.3: abundant banners, noon stardust, break arm)
S
zhen4
(a, the) shock
su1
awakens
su1
(and) revives
*
wei4
7116 45.5
(the) place, position, attitude, dignity
bu4
5379 02.2
(is, was) not, in-; im-; less than; [mal-]
dang1
6087 05.6x
appropriate, proper, suited; [adaptive]
51.4
Jiu Si , 9 4th (Zhi Gua 24: Fu, Returning)
*
zhen4
0315 51.0
51.5 (a, the) thunder, shock, force, unexpected
sui4
5530 34.6
47.X (is) followed by; (and) next, then; leading to
ni2
4660 05.3
F
mud, muddledness; (a, the) slump, bog
51.4x
Xiao Xiang (Fan Yao 24.4: walking in the middle, all alone in return)
S
zhen4
(a, the) shock
sui4
(is) followed by
ni2
muddledness
*
wei4
7114 48.0
still not, not yet, less than; short of
guang1
3583 05.0
exemplary, bright, enlightened, distinct
51.5
Liu Wu , 6 5th (Zhi Gua 17: Sui, Following)
*
zhen4
0315 51.0
51.6 (a, the) thunder, shock, force, unexpected
wang3
7050 02.0
(in, whether) going, leaving, departing
*
lai2
li4
3768
3906
05.6
01.3
(and, or) coming, arriving, approaching
(is) difficult, harsh, stressful; (with) trouble
334
54.T
"
"
58.6x
"
*
51.5x
S
*
S
*
51.6
*
*
*
*
*
*
yi4
wu2
sang4
you3
shi4
2960
7180
5429
7533
5787
61+9
01.3
02.0
01.6
02.3
18.1x (the) meaning, purpose, intention. See footnotes.
51.6 is not; will not be
56.3 lost, forgotten, let go, dropped; (a) loss
having, given, with; (if, where) there is, are
work to do, be done; tasks at hand; concern
Xiao Xiang (Fan Yao 17.5: trusting in excellence, promising)
(the) shock
(whether) going
(or) coming
(is) trouble
7056 43.T
52.3x exposure, crisis; peril(ous); exposed, critical
2754 11.2
(in, to) act(ion), move(ment), advance
0525 02.6
(if, where) one’s, the, this
work to be done
6657 01.2
is, lies, belongs (here) in; is that of
1504 03.3
(the) center, middle, balance, concentration
5943 01.2
entirely, wholly, completely, very much
without
loss
Shang Liu , Top 6 (Zhi Gua 21: Shi He, Biting Through)
zhen4
0315 51.0
51.6 (a, the) thunder, shock, force, unexpected
suo3
5459 120+4 51.6 startles, frightens, agitates
suo3
5459 51.6
F
(and) confuses, scatters, entangles
shi4
5789 10.3
54.2 looking, searching, glancing, watching
jue2
1704 109+15 51.6 (in) wild-eyed; right and left
jue2
1704 51.6
F
(in) terror, alarm, panic, fright
zheng1
0352 09.6
to expedite, assert, go boldly (forward)
54.0
xiong1
2808 03.5
(is) foreboding, ominous, unfortunate
"
zhen4
0315 51.0
64.4 (a, the) thunder, shock, force, unexpected
bu4
5379 02.2
is not; is outside
yu2
7592 02.6
in, within; of; that of
qi2
0525 02.6
one’s (own), this
gong1
3704 04.3
59.3 being, self, person, body
yu2
7592 02.6
(but) (merely) in, within; going through
qi2
0525 02.6
one’s (own), the, this
lin2
4033 09.5
63.5 neighborhood, vicinity, locality; neighbors
wu2
7180 01.3
52.0 (there is) no; ^ no
^; no ^ (is) done
zhen4
wang3
lai2
li4
wei2
xing2
qi2
shi4
zai4
zhong1
da4
wu2
sang4
jiu4
1192
01.3
52.0
blame;
335
make v mistake(s); v harm
v
*
hun1
gou4
you3
yan2
51.6x
S
zhen4
*
S
*
2360 03.2
F
(even) (a, the) marital, marriage-minded
3426 03.2
F
suitor, prospect, groom*
7533 01.6
will; has, (will, could, might, may) have
7334 05.2
talk, gossip; opinions; some(thing)(s) to say
Xiao Xiang (Fan Yao 21.6: wearing the cangue, hiding the ears, unfortunate)
suo3
suo3
zhong1
wei4
de2
sui1
xiong1
wu2
jiu4
wei4
lin2
jie4
51.m chen2
51.xg zhang3
zi3
*
dong4
51.zg qi3
0336
0213
6939
6611
0548
(a, the) shock
startles
(and) confuses
(a, the) center, balance, concentration, focus
(is) not yet, still not, less than, incompletely
(re)gained, secured, found, learned, achieved
even if, though; although
ominous
^ no
^
make v mistakes
heed, respect, revere; attend, pay heed to, fear
(the) neighbor(ing, hood, s’); local, nearby
warnings, precautions; vigilance; guardians
1504
7114
6161
5519
03.3
48.0
02.0
55.1
64.T
7069
102+4
HL
0627
11.4
F
161+0
07.5
01.3
47.6
44.4
daybreak, early morning; a herald; timely
the eldest, senior
son
movement, action, energy, arousal
arising, awakening, beginning
336
52.M
GEN4
52.0 Gua Ci
*
gen4
qi2
bei4
*
bu4
*
*
*
52.T
P
*
S
*
*
*
huo4
qi2
shen1
xing2
qi2
ting2
bu4
jian4
qi2
ren2
wu2
jiu4
gen4
zhi3
shi2
zhi3
ze2
zhi3
shi2
xing2
ze2
xing2
dong4
jing4
bu4
shi1
qi2
shi2
qi2
dao4
guang1
ming2
(3327): STILLNESS
3327
0525
4989
138+0
02.6
130+5
5379 02.2
2412 17.4
0525 02.6
5718 158+0
2754 11.2
0525 02.6
6405 36.4
5379 02.2
0860 01.2
0525 02.6
3097 01.2
7180 01.3
1192 01.3
Tuan Zhuan
0939
5780
0939
6746
0939
5780
04.T
54.4
04.T
04.0
04.T
54.4
6746
04.0
6611
1154
5379
5806
0525
5780
0525
47.6
174+8
02.2
08.5
02.6
54.4
02.6
6136
3583
4534
09.1
05.0
17.4
52.1
HL
57.4
50.4
60.1
52.1
52.1
HL
Binary 001 001, Decimal 09
(keep, hold)(ing) still, quiet, balance(d) (ing)
(about, in, with) one’s (own), that
back, spine
(there is) no; not (even), without, rather than
(a) grasp, sense, apprehension, involve (ing)
(by, for, in, of, on, with) one’s (own), this
self(hood), being, person, life(time), body
move, wander, pass, walk, go (ing)
(about, in, through) one’s (own), this, that
courtyard, court, chambers, hall
(but, yet) without; (and, but) not, never
see, perceive, encounter, meet, receive (ing)
one’s (own); (the, those) other
people; persons, individuals, occupants
(but) no; not; nothing;
no ^ (is) done
blame; (is) wrong; (a) mistake; v harm
v
stillness
(is, means) to stop, settle down; be, keep still
(when, in a, if) time, timely, opportune
to stop, settle down; be, keep still
then, accordingly, results in
stop(ping), settle down; be, keep still
(when, in a, if) time, timely, opportune
to move
then, accordingly
move
(when) movement, activity; move, act
(and, or) rest, stillness, calm; rest, be still +
do not;
without
lose, neglect, miss, forgo, relinquish (ing)
their, this, such;
one’s (own)
time, (opportune) timing, opportunity
their; the, this, one’s
way, course, path, principle, truth, process
(is) illuminated, revealed, known, distinct
(and) clear, clarified, lucid, evident, explicit
337
P
*
S
*
S
*
*
*
52.X
*
*
*
gen4
qi2
zhi3
zhi3
qi2
suo3
shang4
xia4
di2
ying4
bu4
xiang1
yu3
shi4
yi3
bu4
huo4
qi2
shen1
xing2
qi2
ting2
bu4
jian4
qi2
ren2
wu2
jiu4
jian1
shan1
gen4
jun1
zi3
yi3
si1
bu4
chu1
qi2
wei4
0525
0939
0939
0525
02.6
04.T
04.T
02.6
5465
5669
2520
6221
7477
5379
2562
7615
5794
2932
06.1
40.6
57.2
61.3
02.T
02.2
13.5
61.2
62.6
04.1
Xiao Xiang
0830 17.2x
5630 17.6
3327 52.0
1715 01.3
6939 01.3
2932 04.1
5580 31.4
5379
1409
0525
7116
02.2
05.4
02.6
45.5
stillness
(is, means) one’s (own); self-;
pause, stillness, cessation; restraint, control
pause, stillness, cessation; restraint, control
(is, means) (in, for, to, with) one’s (own)
F
53.3
F
63.X
place, cause, reason, purpose, direction (s)
(those) above; high, superior
(and) (those) below; low, subordinate
resist, oppose, counter; refuse, will not
(to) correspond, resonate (ing, nce); accord
there is no; without; having, with no(thing)
mutual, reciprocal;
^ each other
participation, collaboration; to do with v
(and) so it is;
this is
that, accordingly; how, why
having no
grasp
of one’s (own)
being
(and) moving through
one’s
courtyard
without
seeing
other
people
(is) without
blame
connected, adjoining, adjacent, combined
mountains
stillness
(a, the) noble, worthy, honored
young one, heir, disciple
accordingly, therefore, thus
thinks of, contemplates, considers, ponders
nothing;
no; without, with no
beyond, out(side) of; departure, exit from
this; its (own)
place, position, situation, context, conditions
338
04.6x
"
28.2x
"
56.T
"
52.1
*
*
gen4
qi2
zhi3
wu2
jiu4
Chu Liu , 1st 6 (Zhi Gua 22: Bi, Adornment)
3327 52.0
52.2 still(ness), rest, quiet; restrain, check (ing)
0525 02.6
(in) one’s (own); the, those
0944 21.1
F
toes, feet
7180 01.3
52.4 no; not; nothing(is); ^ no
^; no ^ done
1192 01.3
52.4 blame; wrong; making v mistakes; v harm v
3867 01.0
worth, meriting, warranting; profit by
02.7
7589 02.7
62.4 lasting, prolonged, enduring, sustained
"
0346 01.0
persistence, determination, resolve, focus
"
52.1x
Xiao Xiang (Fan Yao 22.1: adorning the feet, dismissing carriage, walking)
S
gen4
stilling
qi2
those
zhi3
toes
*
wei4
7114 48.0
still not, not yet, as yet not; before
shi1
5806 08.5
losing, neglecting; straying from, off
zheng4
0351 25.0
(the) correct, upright (ness); principle, true
52.2
Liu Er , 6 2nd (Zhi Gua 18: Gu, Detoxifying)
*
gen4
3327 52.0
52.3 still(ness), rest, quiet; restrain, check (ing)
qi2
0525 02.6
(in) one’s (own); the, those
fei2
1830 31.2
F
calves, legs [this word also meant to follow]
*
bu4
5379 02.2
(this) (does, will) not; (this is) no, not
zheng3
0360 36.2
59.1 help(ing); relief, aid, assistance; helpful
qi2
0525 02.6
(in, for, to) one’s (own); the, those
sui2
5523 17.0
57.X pursuit(s); response; succeeding, success
*
qi2
0525 02.6
(this) one’s; the
xin1
2735 29.0
52.3 heart, mind, conscience
56.4
bu4
5379 02.2
is not, without, less than; has no, not much "
kuai4
3547 61+4
56.4 happy, gratified, cheer(ful); (at) ease, peace + "
52.2x
Xiao Xiang (Fan Yao 18.2: correcting mother’s fixations, hard to persist)
S
bu4
not
zheng3
helpful
qi2
in one’s
sui2
pursuits
*
wei4
7114 48.0
(has, will) not yet, still not, yet to, not ready
tui4
6568 20.3
F
(to) (^) back off, up; pull back; retreat (ing)
ting1
6402 05.4x
F
(and, to) listen, understand(ing); hear (of) (v)
52.3
Jiu San , 9 3rd (Zhi Gua 23: Bo, Decomposing)
*
li4
yong3
zhen1
*
gen4
qi2
xian4
3327
0525
2696
52.0
02.6
170+6
52.4
HL
still; fix, set(ting, tle); re-, constrain (ing)
(in, on, with) one’s (own); the, that, those
boundaries, limits, restrictions, constraints +
339
*
*
lie4
qi2
yin2
li4
xun1
xin1
3984
0525
7427
3906
2906
18+4
02.6
36+11
01.3
86+10
HL
HL
HL
separate, divide; arrange, rank; line (d, ing) up
(up) (in, at) one’s (own); (at) the, those
loins, lower back, waist, area of kidneys +
harshness, severity, rigor(s), suppression
choke, smother, suffocate, (be)fog, fume (s)
2735 29.0
56.4 (a, the) heart, mind, affections, feelings
52.3x
Xiao Xiang (Fan Yao 23.3: curtailing itself is not a mistake)
S
gen4
setting
qi2
those
xian4
restrictions
*
wei2
7056 43.T
F
crisis, peril, exposure, danger, hazard (s)
xun1
choke(s)
xin1
(the) heart
52.4
Liu Si , 6 4th (Zhi Gua 56: Lu, The Wanderer)
*
gen4
3327 52.0
52.5 still(ness), rest, quiet; restrain, check (ing)
qi2
0525 02.6
(in, of, with) one’s (own); the, that
shen1
5718 52.0
24.1x self(hood), being, person, life(time), body
*
wu2
7180 01.3
53.1 no; not; nothing; without, with no
jiu4
1192 01.3
53.1 blame; (is) wrong; (a) mistake, (an) error (s)
52.4x
Xiao Xiang (Fan Yao 56.4: wanderer in shelter, money and axe but no peace)
S
gen4
stilling
qi2
one’s
shen1
being
*
zhi3
0939 04.T
still, stop, settle, rest, restrain (ing)
zhu1
1362 08.X
F
(the) entire, whole, all (of); at, in, within
gong1
3704 04.3
F
(the) person(al), (sense of) self, body, being
52.5
Liu Wu , 6 5th (Zhi Gua 53: Jian, Gradual Progress)
*
gen4
3327 52.0
52.6 still(ness), rest, quiet; restrain, check (ing)
qi2
0525 02.6
(in) one’s (own); the, those
fu3
1945 31.6
08.T jawbones, jaws, jowls
*
yan2
7334 05.2
speech, words, talk, expression
you3
7533 01.6
has, will have; take(s) on, possess, assume (s)
xu4
2851 53+4
HL
(meaningful) order, arrangement, sequence
*
hui3
2336 01.6
regret(s), remorse; regret, repent (and)
57.4
wang2
7034 11.2
pass, disappear, dissolve (s); move on
"
52.5x
Xiao Xiang (Fan Yao 53.5: geese to high ground, only three years, promising)
S
gen4
stilling
qi2
fu3
those
jawbones
340
*
52.6
*
yi3
zhong1
zheng4
2932 04.1
using, applying; making use of
1504 03.3
(a, the) middle, center, balance; central
0351 25.0
correctly, properly, rightly; principle, truth
Shang Jiu , Top 9 (Zhi Gua 15: Qian, Authenticity)
6571 19.6
F
authentic, genuine, real, true, honest, candid
dun1
gen4
3327 52.0
F
stillness, quiet, balance, equilibrium, restraint
*
ji2
0476 01.7
promising, auspicious, opportune, timely
52.6x
Xiao Xiang (Fan Yao 15.6: expressing modesty, deploying reserves at home)
S
dun1
authentic
gen4
stillness
zhi1
0935 02.0
...’s; has, holds
ji2
promise
*
yi3
2932 04.1
thus; (a, the) way, means to; with, to, for
hou4
2147 02.T
F
(a) substantial, extensive, secure, genuine
zhong1
1500 01.3
conclusion, completion, outcome, end, limit
52.m gen1
52.xg zhi3
52.zg zhi3
3328
0939
0939
75+6
04.T
04.T
root, base, foundation, trunk, beginning, cause
to stop, settle down; be, keep still
to stop, settle down; be, keep still
341
05.5x
"
"
53.M
JIAN4 (0878):
53.0 Gua Ci
*
jian4
0878
*
nu3
4776
gui1
3617
ji2
0476
*
53.T
P
S
P
*
S
*
P
*
P
*
li4
zhen1
jian4
zhi1
jin4
nu3
gui1
ji2
jin4
de2
wei4
wang3
you3
gong1
jin4
yi3
zheng4
ke3
yi3
zheng4
bang1
qi2
wei4
gang1
de2
zhong1
zhi3
er2
xun4
dong4
bu4
qiong2
GRADUAL PROGRESS
Binary 001 011, Decimal 11
85+11 53.1 gradual progress, advance by degrees
03.2
54.6 (a, the) (young) woman’s, lady’s, maiden’s
06.2
54.0 marriage, engagement, betrothal, new home
01.7
3867 01.0
0346 01.0
Tuan Zhuan
(is) promising, auspicious, opportune, timely
worth, rewarding; meriting, warranting
58.0
persistence, commitment, resolve, loyalty
"
0935
1091
02.0
20.3
1091
6161
7116
7050
7533
3698
1091
2932
0351
3381
2932
0351
4910
0525
7116
3268
6161
1504
0939
1756
5550
20.3
02.0
45.5
02.0
01.6
17.1
20.3
04.1
25.0
02.3
04.1
25.0
07.2x
02.6
45.5
03.T
02.0
03.3
04.T
06.2
57.0
gradual progress
has, holds; results in; leads, comes, refers to
53.T advance, progress; move (ing) forward
(the) young woman’s
engagement
(is) promising
53.T advancing, progressing, moving forward
(to) gain, attain, secure, claim, take (s, ing)
(a) place, position, situation, dignity, context
going, proceeding, making progress
there is, will be; (one) has, will have (an)
accomplishment, achievement, merit (s)
F
advancing, progressing, moving forward
with; by way, means of; according to
correctness, rectitude, integrity, principle
(is) (a) fitting, proper, appropriate, suitable
way, means; in order, therewith; to use
to correct, rectify, do right by, establish
61.T (a, the) dominion, realm, state, boundaries
(by, in, of, to, with) one’s (own); this, such
(a, an) place, position, attitude, context
the firm, strong, resolute; firmness
gain, secure, find, occupy, claim (s)
the center, middle, mean, balance
to be, hold, keep still; remain, pause, settle
and (also, then); but (also); when, while also
53.4x adapt; gain entry, access; penetrate (ing)
6611
5379
1247
47.6
02.0
02.6x
(is) activity, energy, movement; to move, act
and not; without, with no; free of, from; less
exhaustion, fatigue, weariness, futility, end
342
05.T
"
"
30.6x
"
"
56.T
"
53.X
*
*
*
53.1
*
*
*
*
shan1
shang4
you3
mu4
jian4
jun1
zi3
yi3
ju1
xian2
de2
shan4
su2
hong2
jian4
yu2
gan1
xiao3
zi3
li4
you3
yan2
wu2
jiu4
53.1x
S
xiao3
zi3
zhi1
li4
*
yi4
wu2
jiu4
53.2
*
hong2
jian4
yu2
pan2
Da Xiang
5630 17.6
5669 40.6
7533 01.6
4593 47.1
^
(a, the) mountain
upon, up on, atop, on top of v
is, there is
wood; (a, the) tree
0878 53.0
gradual progress
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
1535 03.1
60.5x abide, dwell, reside in; maintain, practice (s)
2671 08.4x
F
excellence, merit, worth, wisdom; exemplary
6162 06.3
(and, of) character, virtue, ethical courage
5657 14.X
F
(to) improve, elevate, raise, lift, educate
5497 9+7
HL
(the) common, unrefined; (social) norms
Chu Liu , 1st 6 (Zhi Gua 37: Jia Ren, Family Members)
2386 196+6 53.2 (the) wild geese, swans
0878 53.0
53.2 (gradually) advance, progress (by degrees)
7592 02.6
53.2 to, towards
3211 51+0
HL
(the) shore(line), (river)bank; shelter
2605 03.5
(the) little, small, young
6939 01.3
child, young one, fledgling*, novice (is)
3906 01.3
(having, in) difficulty, trouble (s); struggling
7533 01.6
there is, will be; have, hold
7334 05.2
(a) talk, discussion; criticism, critique (s)
7180 01.3
53.4 (but) no; not, nothing; without, with no
1192 01.3
53.4 blame, censure; (is) wrong
Xiao Xiang (Fan Yao 37.1: boundaries maintain the family, regrets pass)
(the) little
fledgling
0935 02.0
(is) having
difficulties
3002 05.T
deserving, meriting, warranting; due
no
blame
Liu Er , 6 2nd (Zhi Gua 57: Xun, Adaptation)
2386 53.1
53.3 (the) wild geese, swans
0878
7592
4904
53.0
02.6
03.1
53.3
53.3
F
(gradually) advance, progress (by degrees)
to, towards
(the) cliff, crag; large, big rock (s)
343
*
*
53.2x
yin3
shi2
kan4
kan4
ji2
7454
5810
3252
3252
0476
184+4
05.5
144+3
53.2
01.7
64.6
53.2
F
(and, with; they) drink, imbibe (ing); drink
(and) eat, feast, feed, dine (ing); food
(and) honk(ing); calls, echoes, sounds of
(and) honk(ing)*; celebration, pleasure, joy
promising, auspicious, opportune, timely
Xiao Xiang (Fan Yao 57.2: subtleties under the bed, scribes and diviners)
drinking
(and) eating
(and) honking
(and) honking
*
5379 02.2
(and, but) not, instead of, rather than
5490 10.1
F
merely, simply, purely, quietly; just
4943 184+5 HL
(getting) fill (ed, ing) up; sated, satisfied
53.3
Jiu San , 9 3rd (Zhi Gua 20: Guan, Perspective)
*
hong2
2386 53.1
53.4 (a, the) wild goose, swan (gradually)
53.6
jian4
0878 53.0
53.4 advances, progresses (by degrees)
"
yu2
7592 02.6
53.4 [alone] to, towards, onto, over, across
"
lu4
4191 43.5
53.6 (the) plateau, mesa, high ground, highlands "
*
fu1
1908 04.3
(a, the) husband, man
zheng1
0352 09.6
on expedition; press, advance (s, ing) boldly
bu4
5379 02.2
(on) (but) (is, does, will) not; never, fails
fu4
1992 06.4
01.3x (to) return, come (s) back, home
*
fu4
1963 04.2
53.5 (a, the) wife, woman
yun4
7765 39+2
53.5 conceives; (has) conceived; (is) pregnant
bu4
5379 02.2
(but) does, will, (can, may, might) not
yu4
7687 130+4 04.X give birth; raise, rear, bring up (her) young
*
xiong1
2808 03.5
unfortunate, disappointing, brutal, sad, cruel
*
li4
3867 01.0
(it is) worthwhile, rewarding, gainful (to)
04.6
yu4
7665 04.6
F
oppose; defend, protect, guard against, from+"
kou4
3444 03.2
F
predator, offender, invader, transgressor (s) "
53.3x
Xiao Xiang (Fan Yao 20.3: observing our own lives in advances and retreats)
S
fu1
(the) husband
zheng1
presses on
bu4
instead of
fu4
returning
*
li2
3902 12.4
F
leave, abandon, depart, separate (ing) (from)
qun2
1737 01.7
F
(a, the, his) flock, group, company
S
yin3
shi2
kan4
kan4
bu4
su4
bao3
chou3
1327
30.6
F
(and) kin(d, red), family; (is) disgraceful
344
S
*
S
*
53.4
*
*
*
fu4
yun4
bu4
yu4
shi1
qi2
dao4
li4
yong4
yu4
kou4
shun4
xiang1
bao3
hong2
jian4
yu2
mu4
huo4
de2
qi2
jue2
wu2
jiu4
53.4x
S
huo4
de2
qi2
jue2
*
shun4
yi3
xun4
53.5
*
hong2
jian4
yu2
ling2
5806
08.5
0525
6136
02.6
09.1
7592
4067
02.6
13.3
(the) wife
conceives
but (can)not
raise (her) young
losing, missing, neglecting, forgoing
the, her (own)
way, course, path, road, principle, truth
worthwhile
04.1
7567 01.1
(and) useful, productive, practical
"
to guard against
(the) predators
5935 02.T
accept, adopt, comply, respond (ing, ance)
2562 13.5
54.1x (is, to, with) mutual, reciprocal; ^ each other
4946 01.T
F
security, guard(ianship); (by) protect (ing) v
Liu Si , 6 4th (Zhi Gua 33: Dun, Distancing)
2386 53.1
53.5 (a, the) wild goose, swan (gradually)
0878 53.0
53.5 advances, progresses (by degrees)
7592 02.6
53.5 to, towards, into
4593 47.1
28.X (the) tree(s) [on the mountain: ban xiang]
2402 01.4
somehow, perhaps, perchance
6161 02.0
to find, discover, gain, attain, occupy, claim
0525 02.6
a, one, the, that; his, himself, her, herself, itself
1175 75+7
HL
(a, the) flat, horizontal branch; level roost +
7180 01.3
54.0 no; not, nothing; without;
no ^ (is) done
1192 01.3
55.1 blame; (is) wrong; (a) mistake; v harm
v
Xiao Xiang (Fan Yao 33.4: noble's elective retreat, common people deny)
perchance
to find
that
(a) flat branch
5935 02.T
accept, adopt, comply, respond (ing)
04.5x
2932 04.1
in order; (as) a way, means; thereby
"
5550 57.0
61.T to penetrate, adapt; gain entry, access
"
Jiu Wu , 9 5th (Zhi Gua 52: Gen, Stillness)
2386 53.1
53.6 (the) wild geese, swans
0878 53.0
53.6 (gradually) advance, progress (by degrees)
53.6 to, towards, into, onto
22.3x (the) (foot)hills, higher ground, pass, slopes
345
*
*
fu4
san1
sui4
bu4
yun4
zhong1
1963
5415
5538
5379
7765
04.2
04.0
13.3
02.2
53.3
63.2
55.6
F
(a, the) wife, woman
(is, goes; may, will be) three
years, harvests
without, with no; not (being)
conceiving(ception); (a) pregnant(ancy)
1500 01.3
(but) in the end, finally, at last, eventually
4557 33.2
22.3x nothing
0935 02.0
^
her, this
5754 33.2
F
(can, will) overcome, prevent, defeat (s) v
*
0476 01.7
promising, auspicious, hopeful, timely
53.5x
Xiao Xiang (Fan Yao 52.5: stilling those jawbones, words will have order)
S
zhong1
in the end
mo4
nothing
zhi1
^
her
sheng4
overcomes v
ji2
good fortune
*
de2
6161 02.0
find, secure, gain, earn, attain, claim (ing)
suo3
5465 06.1
(a, the) reason, cause to; place, home for
yuan4
7729 10.1x
59.2x hope, promise, dream; (the) pledge, vow (s)
53.6
Shang Jiu , Top 9 (Zhi Gua 39: Jian, Impasse)
*
hong2
2386 53.1
F
(the) wild geese, swans
jian4
0878 53.0
F
(gradually) advance, progress (by degrees)
yu2
7592 02.6
[together] to, towards, onto, over, across
lu4
4191 43.5
F
(the) plateau, mesa, high ground, highlands
*
qi2
0525 02.6
their, these, those, such
yu3
7658 124+0 HL
feathers, pinons, plumes
ke3
3381 02.3
will be; (are) suitable, fit(ting), worthy
yong4
7567 01.1
used, consecrated; (for, of, to) use
wei2
7059 04.6
01.7x (in, to, when) perform, present, serve (ing)
yi2
3003 9+13
HL
(a, the) sacred dance, rites, observances
*
ji2
0476 01.7
promising, auspicious, opportune, fortuitous
53.6x
Xiao Xiang (Fan Yao 39.6: if going impassable, coming back is maturity)
S
qi2
(that) their
yu3
feathers
ke3
(are) worthy
yong4
(of) use
wei2
(in) performing
mo4
zhi1
sheng4
ji2
yi2
ji2
(the) sacred dance
(is) promising
346
33.2
"
"
53.3
"
"
"
15.6x
"
*
bu4
ke3
luan4
53.xg jin4
53.zg nu3
gui1
dai4
nan2
xing2
5379
3381
4220
1091
4776
3617
6002
4619
2754
02.2
02.3
45.1
not (being); dis-; un-;
(be) iminclined, likely, about to; admitting; ^-able
(be) confused, distracted (ion); perturb v
F
20.3
03.2
06.2
39.1x
31.T
11.2
advance; (forward, making) progress
(a, the, this) (young) woman’s, maiden’s
marriage, engagement, homecoming
awaits, waits for, expects, bides time until
(a, the, this) (young) man’s, bachelor’s
advance, initiative, move(ment), action (s)
347
54.M
54.0 Gua Ci
*
gui1
mei4
*
zheng1
xiong1
*
54.T
P
*
S
*
*
P
*
P
wu2
you1
li4
gui1
mei4
tian1
di4
zhi1
da4
yi4
tian1
di4
bu4
jiao1
er2
wan4
wu4
bu4
xing1
gui1
mei4
ren2
zhi1
zhong1
shi3
yue4
yi3
dong4
suo3
gui1
mei4
zheng1
xiong1
GUI1 MEI4 (3617,4410): LITTLE SISTER’S MARRIAGE
Binary 110 100, Decimal 52
3617 06.2
54.1 ^marriage, betrothal; marrying, engaging
4410 11.5
54.1 little sister’s v; (the) maiden, youngest sister
0352 09.6
to expedite; press, go boldly (forward)
64.3
2808 03.5
7180 01.3
7519 02.0
3867 01.0
Tuan Zhuan
6361
6198
0935
5943
3002
6361
6198
5379
0702
1756
7030
7209
5379
2753
01.5
36.6
02.0
01.2
05.T
01.5
36.6
02.2
14.1
06.2
01.T
01.T
02.2
13.3
3097
0935
1500
5772
5939
2932
6611
5465
01.2
02.0
01.3
01.T
17.T
04.1
47.6
06.1
54.6
F
F
(is) unfortunate, inauspicious; has pitfalls
(this is) no, not: (this) lacks, has no
(a) direction, purpose; (an) aim, orientation
with merit, of value, with rewards
"
54.6
"
"
^ marriage
little sister’s v
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
...’s; in, with their; have (a, their)
great, noble; ^full, complete, whole (ness)
principle, meaning, rightness (s) (in, of) (v)
(if, when, where) heaven, the sky
(and) (the) earth, land, ground
do not, did not, could not, fail to
unite, engage, interact, communicate, mingle
then; and so, thus
(the) myriad, ten thousand; all of
01.T
beings, creatures, things; creation
"
do(es) not, would not, could not
arise, rise up, come to be, prosper, flourish
^ marriage
little sister’s v
(is) (a) human(ity, kind), person, somebody
...’s; (in, at, with) its, their
end, closure, completion, conclusion
(and) beginning, initiation, origin, renewal
satisfaction, pleasure, enjoyment, persuasion
with, behind, by; in order; as (a) way, means
movement, activity, energy; to move, act
(is) (the) position, purpose, reason (of, for)
^ marriage
little sister’s v
to go boldly
(is) inauspicious
348
*
S
wei4
bu4
dang1
wu2
you1
li4
7116
5379
6087
45.5
02.2
05.6x
(the) place, position, attitude, dignity
is not; in-; im-; less than
appropriate, proper, suited
not
(a) direction
55.4x
"
"
(with) merit
3133 02.T
the flexible, gentle, yielding; flexibility, softness
0398 03.2
59.T relies on, upon; takes advantage of
03.2x
3268 03.T
the firm, strong, resolute; firmness
"
54.X
Da Xiang
*
ze2
0277 10.X
^ (a, the) lake, pool, pond, marsh
shang4
5669 40.6
above, over, atop, across v
you3
7533 01.6
is, there is
lei2
4236 03.T
(the) thunder
*
gui1
3617 06.2
^ marriage
mei4
4410 11.5
little sister’s v
*
jun1
1715 01.3
(a, the) noble, worthy, honored
zi3
6939 01.3
young one, heir, disciple
yi3
2932 04.1
with, through; uses, makes use of, applies
yong3
7589 02.7
F
enduring, lasting, sustained, far reaching
zhong1
1500 01.3
ends, goals, conclusions, outcomes, results
zhi1
0932 19.5
60.1x (to) know, understand, recognize (s)
bi4
5101 48.2
F
(the) unworthy, ephemeral; disintegration +
54.1
Chu Jiu , 1st 9 (Zhi Gua 40: Jie, Release)
*
gui1
3617 06.2
54.3 ^
marries, (is) engaged, betrothed
mei4
4410 11.5
54.3 (the) maiden; little, young(er, est) sister v
yi3
2932 04.1
as, to be (a, the)
di4
6202 38+7
54.3 second, younger, junior, subordinate wife
*
bo3
5317 10.3
F
(the) lame, limping
10.3
neng2
4648 10.3
54.2 can (manage); (are) (still) able, capable of
"
lu3
3893 02.1
34.X (to) walk, tread, take (ing) steps, carry on
"
*
zheng1
0352 09.6
to expedite; press, push, go on, forward
ji2
0476 01.7
(is) promising, auspicious, hopeful, timely
54.1x
Xiao Xiang (Fan Yao 40.1: no blame)
S
gui1
^ marries
mei4
little sister v
yi3
as
*
*
rou2
cheng2
gang1
di4
yi3
heng2
2932
2107
04.1
05.1
F
(a) second wife
in order;
for (the sake of)
to endure, continue, last, go on; duration
349
S
*
*
bo3
neng2
lu3
ji2
xiang1
cheng2
2562
13.5
F
(the) lame
can (still)
take steps
fortunate
(in, with) mutual, reciprocal; ^ each other
0386 07.6
60.4x accept(ance), assist, support, uphold (ing); (v)
Jiu Er , 9 2nd (Zhi Gua 51: Zhen, Arousal)
miao3
4476 10.3
F
(the) one-eyed; weak, feeble-sighted
10.3
neng2
4648 10.3
07.T can; (are) (still) able, capable of
"
shi4
5789 10.3
F
(to) see, watch, look, observe (ing)
"
*
li4
3867 01.0
reward, benefit, merit, warrant, favor (ing)
you1
7505 10.2
55.4x (an, the) obscure, secluded, solitary +; ^
10.2
ren2
3097 01.2
one, person; ^} hermit, recluse;
^
"
zhi1
0935 02.0
...’s; in his; of (a, the) v;
} recluse’s
zhen1
0346 01.0
persistence, determination, resolve, focus
"
54.2x
Xiao Xiang (Fan Yao 51.2: countless losses, up 9 hills, to chase wastes 7 days)
S
li4
warranting
you1
(the) secluded
ren2
one
zhi1
...’s
zhen1
persistence
*
wei4
7114 48.0
not (yet), less than ready; still not; yet
61.1x
bian4
5245 49.5
61.1x (to) alter, change, vary, amend (ing)
"
chang2
0221 02.T
F
(the) principle, rule, constant, standard (s)
54.3
Liu San , 6 3rd (Zhi Gua 34: Da Zhuang, Raising Great Beasts)
*
gui1
3617 06.2
54.3 ^
marries; (is) engaged, betrothed
mei4
4410 11.5
54.4 (the) maiden; little, young(er, est) sister v
yi3
2932 04.1
as, to be
xu1
2847 22.2
05.T (a) bondmaid, servant, waiting maid
*
fan3
1781 09.3
01.3x (then) turns around, comes back, reverses
gui1
3617 06.2
54.4 to marry, be engaged, betrothed
yi3
2932 02.0
as, to be (a, the)
di4
6202 54.1
54.5 second, younger, junior, subordinate wife
54.3x
Xiao Xiang (Fan Yao 34.3: nets, not force, goat butting hedge gets stuck)
S
gui1
^ marries
mei4
little sister v
yi3
as
54.2
*
*
xu1
wei4
dang1
7114
6087
48.0
05.6x
(a) bondmaid
still not, less than, short of; not yet
appropriate, right, suited, fitting, satisfactory
350
54.4
*
*
gui1
mei4
qian1
qi2
chi2
gui1
you3
shi2
54.4x
S
qian1
qi2
zhi1
zhi4
*
you3
dai4
er2
xing2
54.5
*
di4
yi3
gui1
mei4
*
qi2
jun1
zhi1
mei4
*
bu4
ru2
qi2
di4
zhi1
mei4
liang2
*
yue4
ji1
wang4
*
ji2
Jiu Si , 9 4th (Zhi Gua 19: Lin, Taking Charge)
3617 06.2
54.4 ^
marriage, engagement, betrothal
4410 11.5
54.5 (the) maiden; little, young(er, est) sister’s v
0889 61+9
HL
exceeds; (is) delayed (goes) beyond
0526 74+8
HL
(the) appointed, allotted term, time; set date +
1024 16.3
F
(a, the) late(er), delayed, deferred
3617 06.2
54.5 marriage, engagement; capitulation
7533 01.6
has, will be, have; becomes, grows; assumes
5780 72+6
01.T timing, timeliness; timely, timelier; well-timed
Xiao Xiang (Fan Yao 19.4: complete commitment, without mistakes)
exceeding
(the) allotted term
0935 02.0
has, holds (its)
0971 03.1x
(a) purpose, aim, objective (s); focus, intent
7533 01.6
there is, will be; one has, will have
6002 39.1x
F
(a) wait, delay; biding of time
1756 06.2
but still; before; and then; along with
2754 11.2
progress, motion, movement; (an) advance
Liu Wu , 6 5th (Zhi Gua 58: Dui, Satisfaction)
6204 11.5
10.T (as, when) Lord; Emperor; the divine
11.5
3017 11.5
F
Yi(’s) [the penultimate Shang Emperor]
"
3617 06.2
F
giving; gift of; gave ^ in marriage
"
4410 11.5
F
v (his) little sister, maiden daughter v
"
0525 02.6
this, that; such a
1715 01.3
noblewoman, princess; noble woman
0935 02.0
...’s
4456 145+4 54.5 gownsleeves; embroidery; attire, gown
5379 02.2
did not; were, was not
3137 03.2
compare (well) with; equal to, as good as
0525 02.6
her
6202 54.1
F
(brides)maid, attendant, junior wife
0935 02.0
...’s; ...s’
4456 54.5
F
gownsleeves; embroidery; attire, gown(s)
3941 26.3
F
(in) fineness, refinement, excellence
7696 09.6
61.4 (as, when) (a, the) moon
61.4
0409 03.3
61.4 (is, was) almost; near(ly), approach (s, ing) "
7043
0476
09.6
01.7
61.4
full;
fullness
(is) promising, auspicious, hopeful, timely
351
"
54.5x
S
di4
yi3
gui1
mei4
*
bu4
Xiao Xiang (Fan Yao 58.5: trusting in the unsustainable holds struggles)
(when) Lord
Yi
gave ^ in marriage
v (his) maiden daughter v
there was no
equal to
her
bridesmaid
...s’
gowns
(in) fineness
*
her
7116 45.5
place, position, attitude, dignity, station
6657 01.2
was in; resided, dwelt, belonged in
1504 03.3
(her, the) center, middle, mean, balance, true
*
2932 04.1
in order; thereby, therewith; as a way, means
3636 03.1x
F
to honor, value, respect, dignify, appreciate
2754 11.2
advance; (the) progress(ion), journey, path
54.6
Shang Liu , Top 6 (Zhi Gua 38: Kui, Estrangement)
*
nu3
4776 03.2
38.T (a, the) (young) woman, lady, bride
cheng2
0386 07.6
02.T carries, bears, presents; offers, holds (up)
kuang1
3598 118+6 HL
(a, the) basket, (square, woven) box
wu2
7180 01.3
without, with no, having no; (de)void of
shi2
5821 27.0
63.5 contents, fruit; substance, reality; sincerity
*
shi4
5776 28.5
F
(a, the) (young) (gentle)man, groom
kui1
3642 18+6
HL
sacrifices, slaughters, stabs, cuts open
yang2
7247 34.3
F
(a, the) sheep, lamb, goat
wu2
7180 01.3
54.6 without, with no; but (there is) no; doesn’t
xue4
2901 02.6
59.6 blood;
bleed
*
wu2
7180 01.3
55.1 (this is) no, not; (this) lacks, has no
64.0
you1
7519 02.0
(a) direction, purpose; (an) aim, orientation "
li4
3867 01.0
with merit, of value, with rewards
"
54.6x
Xiao Xiang (Fan Yao 38.6: estranged, alone, seeing weird things in suitor)
S
shang4
top
liu4
six
wu2
has no
ru2
qi2
di4
zhi1
mei4
liang2
qi2
wei4
zai4
zhong1
yi3
gui4
xing2
shi2
content
352
*
cheng2
xu1
kuang1
54.xg suo3
gui1
54.zg nu3
zhi1
zhong1
2821
5465
3617
4776
0935
1500
offering
(a, an) empty, false, worthless; ^ without substance
basket (v)
46.3
55.T
06.1
06.2
03.2
02.0
01.3
(a, the) place, position, home, direction
to come, return (home) (to)
maidenhood
...’s
end, outcome, finish, closure, conclusion
353
55.M
55.0
*
*
*
*
*
55.T
P
*
S
*
P
*
S
*
P
FENG1 (1897): ABUNDANCE
Gua Ci
Binary 101 100, Decimal 44
feng1
1897 151+11 55.2 abundance, prosperity, proliferation, plenty
heng1
2099 01.0
fulfillment, success, consummation, triumph
wang2
7037 02.3
(the) sovereign, king, ruler
37.5
jia3
0599 37.5
59.0 comes, draws near to; approaches, attains + "
zhi1
0935 02.0
it, this, such; his [abundance, zenith]
wu4
7208 01.1
do not, don’t
you1
7508 19.3
F
be anxious, discouraged; worry, grieve (d)
yi2
2993 19.5
62.0 adjust, adapt to; (it) befits, suits, is meet, right
ri4
3124 01.3
(the) sun
zhong1
1504 03.3
(to be) (at) mid(day), noon, (its) zenith
Tuan Zhuan
feng1
abundance
da4
5943 01.2
(is, means) great, full, complete, ripe (ness)
ming2
4534 17.4
(the) light, clarity, vision, intelligence
yi3
2932 04.1
with, (is) behind, for, through; uses, takes
dong4
6611 47.6
movement, action, energy, impetus
gu4
3455 39.2
F
consequently, therefore, hence; given this
feng1
abundance
wang2
(the) sovereign
jia3
approaches
zhi1
this
shang4
5670 09.6
respect, appreciate, value, honor
da4
5943 01.2
(the) great, full, complete, ripe (ness)
wu4
do not
you1
be anxiousyi2
(it) suits
ri4
(the) sun
zhong1
(to be) (at) mid(day)
yi2
appropriate for
zhao4
0238 30.X
F
(to) illuminate, enlighten (ing); (give) (the) light to
tian1
6361 01.5
heaven; ^
heaven, the sky
07.T
xia4
2520 57.2
below; (all) (things) under, beneath v
"
ri4
(the) sun
zhong1
(at) mid(day)
ze2
6746 04.0
then, consequently; in due order
ze4
6755
30.3
F
declines, goes down, sets
354
*
*
*
*
*
55.X
*
*
*
55.1
*
yue4
ying2
ze2
shi2
tian1
di4
ying2
xu1
yu3
shi2
xiao1
xi1
er2
kuang4
yu2
ren2
hu1
kuang4
yu2
gui3
shen2
hu1
lei2
dian4
jie1
zhi4
feng1
jun1
zi3
yi3
zhe2
yu4
zhi4
xing2
yu4
qi2
pei4
zhu3
7696
7474
6746
5810
6361
09.6
08.1
04.0
05.5
01.5
F
(the) moon
(at, when) full, complete, whole
(is) then, consequently, in due order
(is) consumed, devoured; wanes
(if, when) heaven, the sky, celestial
6198 36.6
(and) (the) earth, land, ground, terrestrial
7474 08.1
fill (up), overflow, replenish, satisfy; flow
2821 46.3
61.T (and) empty (out), drain, want; (and) ebb
7615 61.2
along, together with; in accord, concert with
5780 54.4
(the) time, timing, season(s)
2607a 11.T
F
(in) (both) shrinking, diminishing, waning
2495 46.6
F
(and) growing, proliferating, waxing
1756 06.2
then
3603 16.T
55.T (so, how) much more (so, true); compare
7643 05.X
55.T among, with, for, in, with respect to
3097 01.2
(the) people; humanity, humankind
2154 03.T
...!
3603 16.T
F
(and) (so, how) much more (so, true)
7643 05.X
F
among, with, for, in, with respect to
3634 38.6
F
(the) souls, ghosts; demons; sinister
5716 15.T
F
(and) (the) spirits; divinities; sacred
2154 03.T
...!
Da Xiang
4236 03.T
(the) thunder
6358 21.T
F
(and) (the) lightning
0620 11.4x
57.T ^
together, as one, at once
0982 02.1
arrive, approach, come (ing) v
1897 55.0
abundance
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
0267 30.6
F
execute, decide, judge, dispatch, expedite (s)
7685 21.0
56.X justice, legal process, force of law; disputes
0984 05.3
F
(and) carries out, brings, calls for, invokes
2755 04.1
56.X sanction, punishment, penalty, judgment (s)
Chu Jiu , 1st 9 (Zhi Gua 62: Xiao Guo, Smallness in Excess)
7625
0525
5019
1336
13.5
02.6
164+3
02.0
55.4
16.X
55.4
meet (with), encounter, find, engage (ing)
one’s (own), another (one); one who is
equal, peer, match, counterpart, coequal, colleague
(and, or) better, superior, master, leader
355
*
*
sui1
xun2
wu2
jiu4
wang3
you3
5519
2915
7180
1192
7050
172+9
72+2
01.3
01.3
02.0
03.1x
HL
55.3
55.3
even (if, for, though); (al)though it, this be
ten days, a long week [an ancient ten-day week]
no; (this is) not; nothing;
no ^ (is) done
blame; (is) wrong; (a) mistake; v harm
v
(to) go (ahead), proceed, continue (ing)
60.5
7533 01.6
is, will be; has, holds, will have
"
5670 09.6
60.5 worth, merit; honor, value (able)
"
55.1x
Xiao Xiang (Fan Yao 62.1: a flying bird on the way to misfortune)
S
sui1
even for
xun2
a long week
wu2
no
jiu4
error
*
guo4
3730 28.0
F
to exceed, surpass, go beyond, past
xun2
the long week
zai1
6652 24.6
F
(is, may be) harmful, injurious; (means) disaster
55.2
Liu Er , 6 2nd (Zhi Gua 34: Da Zhuang, Big and Strong)
*
feng1
1897 55.0
55.3 (so) abundant, prolific, plentiful, ample
55.4
qi2
0525 02.6
(are) one’s; the, these, those; their
"
bu4
8001 140+11 55.4 (woven) screens, curtains, partitions
"
*
ri4
3124 01.3
^
(the) day; ^
55.4
zhong1
1504 03.3
(at) mid-; in the middle of v; } (at) noon
"
jian4
0860 01.2
(one) (may) see, watch, look at, observe (s) "
dou3
6472 68+0
55.4 (the) bushel (constellation), [big dipper] * "
*
wang3
7050 02.0
going (ahead), proceeding, continuing (on)
de2
6161 02.0
finds, brings, encounters, acquires, results in
yi2
2940 16.4
09.6x doubt, uncertainty, suspicion; dis-, mistrust
ji2
0492 16.5
58.4 (and) anxiety, distress, affliction. pressure
*
you3
7533 01.6
(to) be, stay; have, find; remember
61.5
fu2
1936 05.0
true, sincere; confidence; to trust
"
fa1
1768 04.1
02.3x (and) manifest, express, show, deliver on +
ruo4
3126 01.3
57.2 this; (the) same, as much
*
ji2
0476 01.7
(is) promising, auspicious, opportune, timely
55.2x
Xiao Xiang (Fan Yao 34.2: persistence is promising)
S
you3
be
fu2
true
fa1
(and) express
ruo4
this
shang4
356
*
55.3
*
xin4
yi3
fa1
zhi4
2748
2932
43.4
04.1
58.2x trust, confidence, credibility, conviction
(is) used, useful; helps; thereby, therewith
to manifest
0971 03.1x
(the) intent(ion), goal, purpose, objective (s)
Jiu San , 9 3rd (Zhi Gua 51: Zhen, Arousal)
feng1
1897 55.0
55.4 (so) abundant, prolific, plentiful, ample, rich
0525 02.6
(are) one’s, the, these, those, their
5020 85+4
HL
(flowing) banners, pennants
*
3124 01.3
^
(the) day; ^
1504 03.3
(at) mid-; in the middle of v; } (at noon)
0860 01.2
(one) (may) see, watch, look at, observe (s)
4412 85+5
HL
stardust, star spray, [the milky way]
*
0267 30.6
22.X (and) (also) break, fracture
0525 02.6
one’s (own), the, that
7541 30+2
11.X right, [favorite]
3706 130+4 HL
(upper) arm
*
7180 01.3
55.6 (but) no; not; avoid; ^ no
^
1192 01.3
57.2 blame(worthy);
make v mistakes, errors
55.3x
Xiao Xiang (Fan Yao 51.3: shock awakens, to movement, not distress)
S
feng1
(so) abundant
qi2
(are) their
pei4
(flowing) banners
*
bu4
5379 02.2
(but) (it, this is) not, un-; ill-; inke3
3381 02.3
suited, fitted to; appropriate, fitting for
da4
5943 01.2
great, big, major, important, critical, crucial
shi4
5787 02.3
affairs, concerns, business, matters at hand
S
zhe2
breaking
qi2
one’s
you4
right
gong1
arm
*
zhong1
1500 01.3
in, at, by the end; eventually, finally
bu4
5379 02.2
(one) is not, un-, ill-; less than
ke3
3381 02.3
fit, suited, adapted (to, for); calling for
yong4
7567 01.1
(be) use, employ(ment) (ed); helpful
55.4
Jiu Si , 9 4th (Zhi Gua 36: Ming Yi, Brightness Obscured)
*
feng1
1897 55.0
55.6 (so) abundant, prolific, plentiful, ample
qi2
0525 02.6
(are) one’s, the, these, those; their
qi2
pei4
ri4
zhong1
jian4
mei4
zhe2
qi2
you4
gong1
wu2
jiu4
bu4
8001
55.2
55.6
(woven) screens, curtains, partitions
357
62.0
"
"
"
23.6x
"
"
"
55.2
"
"
*
*
ri4
zhong1
jian4
dou3
yu4
qi2
3124
1504
0860
6472
7625
01.3
03.3
01.2
55.2
13.5
F
62.2
^
(the) day; ^
(at) mid-; in the middle of v; } (at) noon
(one) (may) see, watch, look at, observe (s)
(the) bushel (constellation), [big dipper]
(or) meet, encounter, find, happen(ing) upon
0525 02.6
the, that; (the) other’s, others’; their
2982 36.0
59.4 hidden, covert, obscure, dark, cloaked
1336 02.0
25.T master, leader, superior, ruler*
*
0476 01.7
promising, auspicious, opportune, timely
55.4x
Xiao Xiang (Fan Yao 36.4: enter left side, steal dark heart’s intentions)
S
feng1
(so) abundant
qi2
(are) their
bu4
screens
*
wei4
7116 45.5
(the) place, position, situation, context
bu4
5379 02.2
is not, in-; im-; less than
dang1
6087 05.6x
appropriate, proper, suited, satisfactory
S
ri4
^
day
zhong1
(at) mid- v
jian4
(one) (may) see
dou4
(the) bushel (constellation)
*
you1
7505 10.2
F
(a, an, the) obscurity, gloom, darkness
bu4
5379 02.2
without, with no; has no; lacks; devoid of
ming2
4534 17.4
clarity, light, vision, intelligence
S
yu4
finding
qi2
their
yi2
hidden
zhu3
leader
*
ji2
(an) opportunity
xing2
2754 11.2
(for) action, advance; to act, move, advance
55.5
Liu Wu , 6 5th (Zhi Gua 49: Ge, Seasonal Change)
*
lai2
3768 05.6
coming, emerging, emergent; ^ emerges
zhang1
0182 02.3
21.T (a, an, the) order, pattern, composition (v)
*
you3
7533 01.6
there are, will be; this has, holds; bringing
qing4
1167 61+11 02.T reward, congratulation, satisfaction (s)
yu4
7617 02.4
56.5 (and) praise, commendation, honor (s)
*
ji2
0476 01.7
promising, auspicious, opportune, timely
55.2
"
"
"
yi2
zhu3
ji2
358
58.3x
"
"
47.1x
"
"
55.5x
Xiao Xiang (Fan Yao 49.5: mature one’s tiger transformation, be sure)
S
liu4
six
wu3
fifth
zhi1
0935 02.0
...’s; has, holds
ji2
promise
*
you3
(of) bringing
qing4
rewards
Shang Liu , Top 6 (Zhi Gua 30: Li, Arising)
feng1
1897 55.0
55.X (so, such) abundant(ce), rich(ness), plenty
qi2
0525 02.6
(are, is) (in, of) one’s (own); these, their
wu1
7212 44+6
HL
chambers, rooms; dwelling, house, home (s)
*
bu4
8001 55.2
F
screen, curtain, partition (ing) (off, away)
qi2
0525 02.6
one’s (own); their (own)
jia1
0594 04.2
F
family, household (s); relatives, kindred
*
kui1
3649 20.2
F
peering, peeking, spying, watching through
qi2
0525 02.6
one’s (own); their (own)
hu4
2180 06.2
60.1 door, doorway, entry, entrance gate (s)
*
qu4
1627 169+9 HL
abandoned, lonely, desolate, deserted, silent
qi2
0525 02.6
in, with one’s; their
wu2
7180 01.3
57.2 having no; avoidance, lack, void, want of
ren2
3097 01.2
(the) others, people, humanity, society
*
san1
5415 04.0
(and, for) three
sui4
5538 13.3
F
years, harvests
bu4
5379 02.2
not; without being; without (an)
di2
6230 47.1
F
seen (face to face); (a) visitor; encounter
*
xiong1
2808 03.5
unfortunate, disappointing, sad, miserable
55.6x
Xiao Xiang (Fan Yao 30.6: emergencies to expedite, executions & mercy)
S
feng1
(so) rich
qi2
(are) their
wu1
dwellings
*
tian1
6361 01.5
^ (at, to) heaven’s; the sky’s, celestial
ji4
0467 11.3x
F
^ threshold, border, boundary
xiang2
2578 124+6 HL
soaring, flying; (having) soared, flown + vv
S
kui1
peering through
qi2
their
hu4
doorways
*
qu4
desolate
55.6
*
qi2
wu2
ren2
in their
want
(of) others
359
47.1
"
"
"
*
zi4
cang2
55.xg da4
55.zg duo1
gu4
6960
6718
5943
6416
3455
05.4
140+14 HL
01.2
15.X
39.2
(a, the) consequence, result of; from, due to
concealment, accumulation; hoard, hid (ing)
great, full, complete, ripe (ness)
many, multiple, numerous, plentiful
precedents, purposes, causes, occasions, conditions
360
56.M
LU3 (4286): THE WANDERER
56.0 Gua Ci
Binary 001 101, Decimal 13
*
lu3
4286 70+6
56.0 (a, the) wanderer, wayfarer, traveler, stranger
*
xiao3
2605 03.5
(with) (a) little; minor, modest, humble
heng1
2099 01.0
fulfillment, satisfaction, success; gratitude
*
lu3
4286 56.0
56.1 (and) (a, the) wanderer, wayfarer, traveler
zhen1
0346 01.0
persists, perseveres, continues, keeps going
*
ji2
0476 01.7
promising, auspicious, opportune, timely
56.T
Tuan Zhuan
P
lu3
(a, the) wanderer
*
xiao3
(is, means) modest
heng1
fulfillment
*
rou2
3133 02.T
the flexible, gentle, yielding; flexibility
de2
6161 02.0
gain, secure, find, occupy, claim (s)
zhong1
1504 03.3
the center, middle, mean, balance
hu1
2154 03.T
on; in, within, through
wai4
7001 08.4
the outside; external, foreign, unfamiliar
er2
1756 06.2
and (so, then, thus)
shun4
5935 02.T
complies, agrees; responds; accepts
hu1
2154 03.T
with;
to
gang1
3268 03.T
the firm, strong, resolute; firmness
*
zhi3
0939 04.T
being, keeping still; restraint, equilibrium
er2
1756 06.2
and; while; (along, together) with
li4
3914 30.T
58.X conditioned; dependent, reliant (nce, ing)
hu1
2154 03.T
on, upon, by
ming2
4534 17.4
clarity, vision, intelligence, brightness, [wits]
*
shi4
5794 62.6
(and) so it is; this is
yi3
2932 04.1
that;
how, why
xiao3
(with) modest
heng1
fulfillment
*
lu3
(the) wanderer’s
zhen1
persistence
ji2
(is) promising
P
lu3
(a, the) wanderer
zhi1
0935 02.0
...’s
shi2
5780 54.4
^
timing, timeliness, season
yi4
3002 05.T
meaningful, apt, appropriate, proper, v
da4
yi3
zai1
5943
2938
6650
01.2
05.T
01.T
(is) very, greatly important, crucial
indeed, now, at present, here
...!
361
57.0
"
57.2x
"
57.T
"
16.T
"
"
"
"
"
56.X
*
*
shan1
shang4
you3
huo3
lu3
Da Xiang
5630 17.6
5669 40.6
7533 01.6
2395 13.X
^
(a, the) mountain
on top of, atop; high up on, on, upon v
is, there is
(a) fire, flame
4286 56.0
(a, the) wanderer
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
4534 17.4
(is) clear, lucid, intelligent, perceptive, bright
5734 02.4x
64.X (and) prudent, cautious, careful, mindful
7567 01.1
(about, in) (the) application, use, function (s)
2755 04.1
F
(of) penalty, punishment, sanction (s)
*
1756 06.2
and (so, thus, with this)
5379 02.2
avoids, escapes; (is) free of, from; outside of
4083 102+5 HL
prolonged, protracted, drawn out; delays of
7685 21.0
61.X legal dispute, process, trial (s); incarceration
56.1
Chu Liu , 1st 6 (Zhi Gua 30: Li, Arising)
*
lu3
4286 56.0
56.2 (a, the) wanderer, wayfarer, traveler, stranger
suo3
5466 96+10 56.1 (is) mean, petty, troublesome, stingy, fussy
suo3
5466 56.1
F
(and) frivolous, annoying, trivial, fragmented
*
si1
5574 40.4
F
as such; in this; (and) so; then, thus
qi2
0525 02.6
the, this, that; his, her; such a; one’s (own)
suo3
5465 06.1
59.4 place, position, cause, purpose, direction
qu3
1615 04.3
62.5 draws, chooses, courts, seeks, collects
zai1
6652 24.6
62.6 adversity, disaster, suffering, calamity
56.1x
Xiao Xiang (Fan Yao 30.1: taking steps, confused, respect avoids error)
S
lu3
(the) wanderer
suo3
(is) fussy
suo3
(and) annoying
*
zhi4
0971 03.1x
(the) aims, purposes, goals, objectives
57.3x
qiong2
1247 02.6x
(are) exhausted, nullified, frustrated; end
"
zai1
(in, by) adversity
56.2
Liu Er , 6 2nd (Zhi Gua 50: Ding, The Cauldron)
*
lu3
4286 56.0
56.4 (a, the) wanderer, wayfarer, traveler, stranger
ji2
0495 03.3
F
comes to; arrives at; approaches, nears
ci4
6980 07.4
56.3 (a, an) (en)camp(ment), inn, hostel, lodging
*
jun1
zi3
yi3
ming2
shen4
yong4
xing2
er2
bu4
liu2
yu4
*
huai2
qi2
zi1
2233
0525
6927
61+16
02.6
154+6
07.2x cherish, treasure, guard, hold (ing) closely
the, these, those; his, her; this, that, some
56.4 resources, valuables, means; wherewithal
362
*
de2
tong2
pu2
zhen1
56.2x
S
de2
6161 02.0
(and) gain, get, find, acquire, win, earn (s)
6626 04.0
56.3 (a) young, youthful
5401 9+12
56.3 servant, helper, retainer, assistant, protégé (’s)
0346 01.0
persistence, loyalty, devotion, commitment
Xiao Xiang (Fan Yao 50.2: cauldron full, rivals anxious, not our pursuit)
gaining
(a) young
helper's
loyalty
*
1500 01.3
at, in the end; finally, (an) outcome
22.4x
7180 01.3
no; without, with no; free of, from
"
7511 22.4x
F
(a) complaint, flaw, fault, reproach, error (s) "
56.3
Jiu San , 9 3rd (Zhi Gua 35: Jin, Expansion)
*
lu3
4286 56.0
56.4 (a, the) wanderer, wayfarer, traveler, stranger
fen2
1866 30.4
56.6 burns, sets fire to, ignites, singes
qi2
0525 02.6
the, this, that; his, her (own); someone else’s
ci4
6980 07.4
F
camp, encampment, inn, hostel, lodging
*
sang4
5429 02.0
56.6 (and) lose, forfeit, forego, fail (s, ing)
qi2
0525 02.6
the, this, that, his, her
tong2
6626 04.0
F
young, youthful
pu2
5401 56.2
F
servant, helper, retainer, assistant
*
zhen1
0346 01.0
persistence(ing), constancy; to keep going 09.6
li4
3906 01.3
(is) difficult, hard (to do), harsh, distressing "
56.3x
Xiao Xiang (Fan Yao 35.3: many liberties, regrets pass)
S
lu3
(the) wanderer
fen2
sets fire to
qi2
their
ci4
camp
*
yi4
3021 48.0
64.1x and (only) then; furthermore; (then) truly
yi3
2932 04.1
considers, thinks of; comes to
shang1
5666 08.3x
60.T (the) harm, hurt, injury, pain; grief, distress
yi3
2938 05.T
itself, here; in this, as it is
S
yi3
2932 04.1
until, before (one) (can); try, consder
lu3
wanders
yu3
7615 61.2
amidst, among; (along) with, accompanied by
xia4
2520 57.2
(the) lowly, humble; humility; subordinates
*
qi2
the, this; (this) one’s
tong2
pu2
zhen1
zhong1
wu2
you2
yi4
sang4
3002
05.T
aptness, rightness; meaning, principle (s)
(is) lost
363
56.4
*
*
lu3
yu2
chu3
de2
qi2
Jiu Si , 9 4th (Zhi Gua 52: Gen, Stillness)
4286 56.0
56.6 (a, the) wanderer, wayfarer, traveler, stranger
7592 02.6
(is, stays) in, within, inside, under
1407 09.6
31.3x (a, the) shelter, refuge, bivouac; place to rest
6161 02.0
(having) secured, acquired, gained, obtained
0525 02.6
the, his, her, those, that, some
57.6
6927 56.2
57.6 resources, valuables, means; wherewithal
"
1934 69+4
57.6 (and) (an) axe, (a) hatchet
"
*
4778 04.0
61.2 (but) (lamenting) "my...; "our...
2735 29.0
11.4x heart, mind, desire, feeling, affection (s)
52.2
5379 02.2
is not, without, less than; has no, not much "
3547 52.2
F
happy, gratified, cheer(ful); (at) ease, peace "
56.4x
Xiao Xiang (Fan Yao 52.4: stilling one’s being, not a mistake)
S
lu3
(the) wanderer
yu2
(stays) in
chu3
(a) shelter
*
wei4
7114 48.0
(has, having) not yet, still not
de2
secured
wei4
7116 45.5
(a) place, position, dignity, context, situation
S
de2
securing
qi2
some
zi1
valuables
fu3
(and) (an) axe
*
xin1
(but) (with a) heart
wei4
7114 48.0
(but) not yet; still not, less than
kuai4
peaceful
56.5
Liu Wu , 6 5th (Zhi Gua 33: Dun, Distancing)
*
she4
5703 40.6
F
shooting; hunting (down)
zhi4
0968 50.3
F
(a, the) pheasant [as a gift for the local noble]
*
yi1
3016 38.6
32.5x one, (a) single, (the) first
shi3
5784 21.4
F
arrow
wang2
7034 11.2
(is) lost, spent, gone; vanishes, disappears
*
zhong1
1500 01.3
(but) in the end; ultimate, eventual, final (ly)
yi3
2932 04.1
for (the sake of); (a, the) way, means to
yu4
7617 02.4
F
praise, recognition, respect, appreciation
ming4
4537 06.4
01.T (and) commission, appointment; purpose
zi1
fu3
wo3
xin1
bu4
kuai4
364
56.5x
Xiao Xiang (Fan Yao 33.5: commendable retreat, persistence is promising)
S
zhong1
in the end
yi3
(a) means to
yu4
recognition
ming4
(and) appointment
*
shang4
5669 40.6
those above
; (a) height: (a, the) superior
dai4
5992 162+8 HL
(is, are) sought out, attained; reaches; reach +
Shang Jiu , Top 9 (Zhi Gua 62: Xiao Guo, Smallness in Excess)
niao3
4688 196+0 62.0 (like) (a, the, this) bird
fen2
1866 30.4
F
(that, who) burns, sets fire to
qi2
0525 02.6
its (own)
chao2
0253 47+8
HL
nest
*
lu3
4286 56.0
24.X (the, this) wandering, traveling; strange
ren2
3097 01.2
one, person, individual, character
xian1
2702 02.0
57.5 begins, starts in, with; at first
xiao4
2615 13.5
F
(to) laugh(ter, ing, s); mirth, glee
hou4
2143 02.0
57.5 followed by; (and, but, then) follows (with)
hao4
2064 13.5
59.5 wailing, howling, crying out; outcry
13.5
tao2
6152 13.5
F
(and) weeping; lament, complaint
"
*
sang4
5429 02.0
57.6 forfeiting, losing, giving up
34.5
niu2
4737 25.3
63.5 cattle, oxen
yu2
7592 02.6
in, among, during; in, with, through, by
"
yi4
2952 34.5
14.5x (the) exchange, changes; complacency
"
*
xiong1
2808 03.5
inauspicious, unfortunate, disappointing
56.6x
Xiao Xiang (Fan Yao 62.6: passing without greeting, calamity and suffering)
S
yi3
2932 04.1
considering (that); because, since, when
lu3
(the) wanderer
zai4
6657 01.2
is at, on, [over]
shang4
the top
*
qi2
0525 02.6
it is, will be; (this, such a) one is, will be
yi4
3002 05.T
understandable(ly); meaningful, reasonable, right
fen2
(to be) burned
; to burn, catch fire
S
sang4
forfeiting
niu2
cattle
yu2
in
yi4
(the) exchange
*
zhong1
1500 01.3
in, at the end; finally, after all, at last
56.6
*
mo4
zhi1
wen2
4557
0935
7142
33.2
02.0
43.4
F
F
nobody, no one, none, not one
(even, will) hold(s); come(s)
(an) enquiry;
to hear, listen, enquire
365
56.xg shi1
qi2
ju1
*
bu4
suo3
rong2
56.zg qin1
gua3
5806
0525
1535
5379
5465
7560
1107
3517
08.5
02.6
03.1
02.2
06.1
07.X
08.X
15.X
letting go of, losing, relinquishing, giving up
one’s (own)
abode, home, place, dwelling, station
without, with no; lacking; no(a) place, position, home; where
(to be) accepted, admitted, received
relationships, friendships, affiliations, kin
(are) few, rare, scarce
366
57.M
XUN4
57.0 Gua Ci
*
xun4
*
xiao3
heng1
*
li4
*
57.T
P
*
*
*
*
you3
you1
wang3
li4
jian4
da4
ren2
chong2
xun4
yi3
shen1
ming4
gang1
xun4
hu1
zhong1
zheng4
er2
zhi4
xing2
rou2
jie1
shun4
hu1
gang1
shi4
yi3
xiao3
heng1
li4
you3
you1
wang3
(5550): ADAPTATION (Also pronounced Sun4)
Binary 011 011, Decimal 27
5550 49+9
57.2 adaptation, encroachment; take shape, place
2605 03.5
(in) (a, the) little, small, modest, humble
56.0
2099 01.0
fulfillment, satisfaction, success (s)
"
3867 01.0
7533 01.6
7519 02.0
7050 02.0
3867 01.0
0860 01.2
5943 01.2
3097 01.2
Tuan Zhuan
1509 29.T
2932
5712
4537
3268
04.1
102+0
06.4
03.T
2154
1504
0351
1756
0971
2754
3133
0620
5935
2154
3268
5794
2932
03.T
03.3
25.0
06.2
03.1x
11.2
02.T
11.4x
02.T
03.T
03.T
62.6
04.1
worth(while), reward(ing), benefit(icial)
(to) have, find, take on; (if) there is
somewhere; (a) place, direction, purpose
to go, move towards; in going; ahead
worthwhile, rewarding, productive
to see, encounter, meet with, consult
(a, the) mature, complete, realized, great
human being, character, one, person, man
F
57.X
F
repeated(ing); double, two times, twice
adaptation(ing)
(is) useful; help, reach, extend (s) (in, for, to)
set forth, extend, explain (ing)
(a, the) (higher) purpose, direct(ion, ive) (s)
the firm, strong, resolute; firmness
adapts
to, with; in, within
the center, middle, mean; balance (and)
correctly; upright, correct (ness); integrity
and (so, thus, then); while, with this
(the) aim, intention, purpose, goal (s)
(is, are) carried out, advanced
the flexible, gentle, yielding; flexibility
each, all, (both); completely, entirely, fully
comply, agree, submit, acquiesce, respond
in, with, to
the firm, strong, resolute; firmness
(and) so (it, this, these, there) (is, are)
accordingly, therefore, thus
little
successes
worthwhile
to have
somewhere
to go
367
22.0
"
"
"
01.2
"
"
"
57.X
"
60.T
"
64.4x
"
58.T
"
*
57.X
*
li4
jian4
da4
ren2
rewarding
to encounter
(a) mature
human being
Da Xiang
sui2
5523 17.0
F
succe(ssive, eeding), following, subsequent
1890 09.X
winds, breezes, gusts
5550 57.0
adapt(ing)
*
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
5712 57.T
F
sets forth, extends, explains
4537 06.4
(the) (higher) purpose, direct(ion, ive) (s)
2754 11.2
(in, to) advance, carry out, conduct (ing)
5787 02.3
(a, the) work; matters, tasks at hand
57.1
Chu Liu , 1st 6 (Zhi Gua 09: Xiao Chu, Raising Small Beasts)
*
jin4
1091 20.3
01.4x advance, go forth, progress (s, ing)
tui4
6568 20.3
40.5x (and) retreat, withdraw, draw back (s, ing)
*
li4
3867 01.0
meriting, warranting, rewarding, worth
wu3
7195 10.3
49.T (a, the) military, martial; ^
ren2
3097 01.2
one, person, man;
^
zhi1
0935 02.0
...’s;
} (a, the) warrior’s
zhen1
0346 01.0
persistence, determination, resolve, focus
57.1x
Xiao Xiang (Fan Yao 09.1: returning to one’s path, how is this an error?)
S
jin4
advancing
tui4
(and) retreating
*
zhi4
0971 03.1x
(the) purpose, aim, direction, objective, goal
yi2
2940 16.4
58.1x wavers, vacillates; (is) in doubt; uncertain
S
li4
warranting
wu3
^
ren2
^
zhi1
} (the) warrior’s
zhen1
resolve
*
zhi4
0971 03.1x
(the) purpose, aim, direction, objective, goal
zhi4
1021 18.T
F
(is) governed, ruled, directed, under control
57.2
Jiu Er , 9 2nd (Zhi Gua 53: Jian, Gradual Progress)
*
xun4
5550 57.0
57.3 encroach(ment) (s); subtle(ties, things)
feng1
xun4
jun1
zi3
yi3
shen1
ming4
xing2
shi4
zai4
chuang2
xia4
6657
1459
2520
01.2
23.1
1+2
57.6
57.6
57.6
occur, happen (ing); present
^ (the) bed, couch, divan
under, beneath, below v
368
57.T
"
20.3
"
10.3
"
57.6
"
"
"
*
*
yong4
shi3
wu1
fen1
ruo4
ji2
7567
5769
7164
1859
3126
01.1
30+2
48+4
120+4
01.3
HL
HL
HL
employ, engage, use, utilize, rely (ing) on
scribes, chroniclers, recorders, [reporters]
(and) diviners, wizards, shamans, magicians
(a, an) assortment, confusion, hubbub; many
of such, sorts, these, the like
0476 01.7
promising, auspicious, opportune, timely
7180 01.3
57.5 no; not; nothing;
no ^ (is) done
1192 01.3
59.5 blame(worthy); (is) wrong; v harm
v
57.2x
Xiao Xiang (Fan Yao 53.2: advance to cliffs, drink and eat, honk and honk)
S
fen1
(a) confusion
ruo4
of these
zhi1
0935 02.0
has, holds
ji2
promise
*
de2
6161 02.0
(in) (re)gain, secure, find, occupy (ing)
zhong1
1504 03.3
(the) center, middle, balance, focus
57.3
Jiu San , 9 3rd (Zhi Gua 59: Huan, Scattering)
*
pin2
5275 24.3
F
frequent, repeated, recurrent; insistent
xun4
5550 57.0
57.6 adaptation, accommodation, adjustment (s)
*
lin4
4040 03.3
embarrassing(ment); humiliating(ion)
57.3x
Xiao Xiang (Fan Yao 59.3: scattering one's sense of self, no regrets)
S
pin2
recurrent
xun4
adaptation
zhi1
0935 02.0
...’s, has, holds; comes, leads to
lin4
embarrassment
*
zhi4
0971 03.1x
(the) aim, purpose, goal, objective (s); will
qiong2
1247 02.6x
(is, are) exhausted, nullified, frustrated
57.4
Liu Si , 6 4th (Zhi Gua 44: Gou, Dissipation)
*
hui3
2336 01.6
regret(s), remorse; regret, repent (and)
wang2
7034 11.2
pass, disappear, dissolve (s); move on
*
tian2
6362 01.2
F
(in) the field; (on) the hunt
huo4
2412 17.4
F
take, trap, secure, capture, obtain (s, ing)
san1
5415 04.0
three
pin3
5281 30+6
01.T kind, sort, specie, type (s) (of game, food)
57.4x
Xiao Xiang (Fan Yao 44.4: creel holds no fish, dawning disappointment)
S
tian2
(in) the field
huo4
take
san1
three
*
*
wu2
jiu4
pin3
you3
gong1
7533
3698
01.6
17.1
kinds (of game)
this is, will be; earning; claim, take
(an) accomplishment, achievement; credit
369
60.T
"
16.1x
"
57.5
"
40.2
"
"
57.5
*
*
*
zhen1
ji2
hui3
wang2
wu2
Jiu Wu , 9 5th (Zhi Gua 18: Gu, Detoxifying)
0346 01.0
persistence, determination, resolve, focus
0476 01.7
(is) promising, auspicious, opportune, timely
2336 01.6
regret(s), remorse; regret, repent (and)
58.2
7034 11.2
pass, disappear, dissolve (s); move on
"
7180 01.3
57.5 without; (there is) nothing
5379 02.2
doubt; (that) (is) not; (which) cannot be
3867 01.0
worthwhile, (turned to) advantage(ous)
*
7180 01.3
59.3 without; regardless of; no matter
1390 04.0
63.0 (a, the) beginning, start, first steps
7533 01.6
there is, will be; (it, this) has, will have
1500 01.3
(a, an) conclusion, end, outcome, limit
*
2702 02.0
08.X before, prior to, ahead of
3339 53+5
57.5 reform, renewal (ing); (making) changes
5415 04.0
three
3124 01.3
days
*
2143 02.0
51.T after, subsequent to, following
3339 57.5
F
reform, renewal (ing); (making) changes
5415 04.0
three; [Zhi Gua 18: this is a process, not a
3124 01.3
days; state, balance is dynamic, not static]
*
0476 01.7
promising, auspicious, opportune, timely
57.5x
Xiao Xiang (Fan Yao 18.5: correcting father’s fixations, use praise)
S
jiu3
nine
wu3
fifth
zhi1
0935 02.0
...’s; has, holds
ji2
promise
*
wei4
7116 45.5
(the) place, position, attitude, dignity
zheng4
0351 25.0
(is) correct, proper, just, (up)right
zhong1
1504 03.3
(and) central, balanced, tempered
57.6
Shang Jiu , Top 9 (Zhi Gua 48: Jing, The Well)
*
xun4
5550 57.0
04.5x encroach(ment) (s); subtle(ties, things)
zai4
6657 01.2
61.2 occur, happen (ing); present
chuang2
1459 23.1
F
^ (the) bed, couch, divan
xia4
2520 57.2
62.0 under, beneath, below v
*
sang4
5429 02.0
63.2 losing, missing, forfeiting
qi2
0525 02.6
one’s (own), that, those, some
zi1
6927 56.2
01.T resources, valuables, means, wherewithal
bu4
li4
wu2
chu1
you3
zhong1
xian1
geng1
san1
ri4
hou4
geng1
san1
ri4
ji2
*
fu3
zhen1
xiong1
1934
0346
2808
56.4
01.0
03.5
F
(and) (a, an) axe, hatchet
persistence, resolve, focus, constancy
(is) disappointing; has (its) pitfalls; fails
370
02.2
"
"
38.3
"
"
"
08.5x
"
"
57.2
"
"
"
56.4
"
"
60.6
"
57.6x
Xiao Xiang (Fan Yao 48.6: well comes in, do not cover, be true)
S
xun4
subtleties
zai4
happening
chuang2
^ (the) bed
xia4
under v
*
shang4
the top
S
*
qiong2
sang4
qi2
zi1
fu3
zheng4
hu1
xiong1
57.m suan4
57.xc de2
zhi1
zhi4
*
cheng1
er2
yin3
*
yi3
xing2
quan2
57.xg ru4
57.zg fu2
5516
6162
0935
0986
0383
1756
7448
2932
2754
1663
3152
1964
1247
02.6x
0351
2154
25.0
03.T
118+7
06.3
02.0
32.5x
15.X
06.2
170+14
04.1
11.2
75+18
03.3
13.3
17.6x
(is) exhausted, tired, worn out, depleted
"
losing
some
valuables
[having generalized from
(and) (an) axe
a single instance]
(one is) right(eous), “correct,” certain
(along) with; in (one’s); (but) below
(is, are) disappoint(ed, ment); failure; unfortunate
to reckon, calculate, consider, plan, assess, scheme
character, virtue
...’s
restraint, regulation, tailoring, trimming
evaluates, examines, assesses, appraises
and yet
(is) hidden, mysterious, concealed, private
uses, makes use of
act, behavior, conduct (with, according to)
expedience, exigency; special circumstances
to enter; go inside, within, penetrate
to yield, bend, bow, be humble, submit
371
58.M
58.0
*
*
*
58.T
P
*
P
*
*
*
*
*
DUI4 (6560): SATISFACTION
Gua Ci
Binary 110 110, Decimal 54
dui4
6560 10+5
58.1 satisfaction, gratification, happiness, joy
heng1
2099 01.0
fulfillment, satisfaction, success, completion
li4
3867 01.0
worthwhile, rewarding, beneficial
59.0
zhen1
0346 01.0
to persist, be dedicated, focused, in earnest "
Tuan Zhuan
dui4
satisfaction
yue4
5939 17.T
(is, means) pleasure, enjoyment, persuasion
gang1
3268 03.T
the firm, strong, resolute; firmness
zhong1
1504 03.3
(is) central, in the middle; within, internal
er2
1756 06.2
and, while
rou2
3133 02.T
the flexible, gentle, yielding; flexibility
wai4
7001 08.4
(is) without, (on the) outside, external
yue4
5939 17.T
pleasure, enjoyment, persuasion, satisfaction
yi3
2932 04.1
accordingly, therefore, thus
li4
rewards
zhen1
persistence
shi4
5794 62.6
indeed; truly, rightly; (and so) it is
62.T
yi3
2932 04.1
by, through; considered; that; therefore
"
shun4
5935 02.T
(to) comply; accord, agree, (be) accept (ing)
hu1
2154 03.T
with; of, in, towards
tian1
6361 01.5
heaven, the sky, celestial
er2
1756 06.2
(one) (is) also
ying4
7477 02.T
(to) (be) resonate(ant), respond(sive) (s)
hu1
2154 03.T
with, in, to, towards
ren2
3097 01.2
humanity, humankind, others, society
yue4
5939 17.T
(if, when) pleasure, enjoyment, satisfaction
yi3
2932 04.1
(is) used, applied, employed; (a) way, means
xian1
2702 02.0
(in, to) go before, lead (ing)
min2
4508 03.1x
(a, the) people, public, multitude, others
min2
4508 03.1x
(the) people, public, multitude, others
wang2
7036 61+3
58.T forget, ignore (s); (is, are) not, un- mindful of
qi2
0525 02.6
their, its (own); the, these, those
lao2
3826 15.3
F
labor, burden, toil (s); weariness, fatigue
yue4
5939 17.T
(if, when) pleasure, enjoyment, satisfaction
yi3
2932 04.1
(is) used, applied, employed; (a) way, means
fan4
nan2
1779
4625
05.1x
03.T
F
F
(in, to) confront, encounter, challenge, defy (ing)
difficulties, problems, troubles, trials
372
*
*
min2
wang2
qi2
si3
yue4
zhi1
4508
7036
0525
5589
5939
03.1x
58.T
02.6
16.5
17.T
F
61.X
(the) people, public, multitude, others
forget, ignore (s); (are) not, un- mindful of
their, its (own); this
death, dying; mortality
pleasure, enjoyment, satisfaction, persuasion
0935 02.0
...’s
5943 01.2
greatness, crux; (great, full) importance
4508 03.1x
(is) ^ (in) (a, the) people’s, others’
1662 48.X
F
^ encouragement, stimulation, persuasion
2938 05.T
especially, indeed, truly, surely
v
6650 01.T
...!
58.X
Da Xiang
*
li4
3914 30.T
F
conjoined, connecting, interconnected(ing)
ze2
0277 10.X
lakes, ponds, pools, marshes
*
dui4
6560 58.0
satisfaction
*
jun1
1715 01.3
(a, the) noble, worthy, honored
zi3
6939 01.3
young one, heir, disciple
yi3
2932 04.1
accordingly, therefore, thus
peng2
5054 02.0
F
joins, pairs, allies, teams, consorts with
you3
7540 41.3
F
companions, friends, associates, fellows
jiang3
0645 149+10 HL
(in, for) discussion, conversation, study, talk
xi2
2499 02.2
F
(&) practice, familiarity, experience +
58.1
Chu Jiu , 1st 9 (Zhi Gua 47: Kun, Exhaustion)
*
he2
2115 30+5
61.2 responsive, harmonious, agreeable
dui4
6560 58.0
58.2 joy, happiness, satisfaction, gratification (s)
*
ji2
0476 01.7
promising, auspicious, opportune, timely
58.1x
Xiao Xiang (Fan Yao 47.1: rump belabored, in valley of gloom 3 years)
S
he2
responsive
dui4
joy(s)
zhi1
0935 02.0
...’s; ...s’; has, have, hold(s)
ji2
promise
*
xing2
2754 11.2
(the) action, behavior, endeavor, movement
wei4
7114 48.0
(is) not yet, still not, not now
yi2
2940 16.4
63.4x in doubt; uncertain, questioned, suspect
58.2
Jiu Er , 9 2nd (Zhi Gua 17: Sui, Following)
*
fu2
1936 05.0
trusting, confident; sincere; reliable, credible
dui4
6560 58.0
58.3 joy, happiness, satisfaction, gratification (s)
da4
min2
quan4
yi3
zai1
*
*
ji2
hui3
wang2
0476
2336
7034
01.7
01.6
11.2
promising, auspicious, opportune, timely
regret(s), remorse; regret, repent (and)
pass, disappear, dissolve (s); move on
373
59.2
"
58.2x
S
fu2
dui4
zhi1
ji2
*
xin4
Xiao Xiang (Fan Yao 17.2: bound to little child, giving up one of maturity)
trusting
joy(s)
0935 02.0
...’s, ...s’; has, have, hold(s)
promise
2748 43.4
61.T (to) believe, trust (ing); (a) belief, confidence
0971 03.1x
(in) (the) aim, purpose, priority, direction (s)
58.3
Liu San , 6 3rd (Zhi Gua 43: Guai, Decisiveness)
*
lai2
3768 05.6
(up)coming, future, approaching
dui4
6560 58.0
58.4 joy, happiness, satisfaction, gratification (s)
*
xiong1
2808 03.5
disappointing(ment); unfortunate; pitfalls
58.3x
Xiao Xiang (Fan Yao 43.3: vigor in cheeks, presuming worst, alone in rain)
S
lai2
future
dui4
joy(s)
zhi1
0935 02.0
...’s; ...s’; has, have, hold(s)
xiong1
disappointment
*
wei4
7116 45.5
(the) place, position, attitude, dignity
bu4
5379 02.2
(is) not; in-; im-; less than
dang1
6087 05.6x
appropriate, proper, suited, fitting
58.4
Jiu Si , 9 4th (Zhi Gua 60: Jie, Boundaries)
*
shang1
5673 30+8
24.X measured, quantified, weighed; negotiated
dui4
6560 58.0
58.6 joy, happiness, satisfaction, gratification (s)
wei4
7114 48.0
64.0 (is, are) less than, not yet, still not, shy of
ning2
4725 08.0
01.T peaceful, tranquil, serene; at peace, ease, rest
*
jie4
0629 16.2
F
limit, curb, restrain, contain, resolve, correct
ji2
0492 16.5
F
(the) urgency, haste, anxiety, hurry, rush
you3
7533 01.6
(of, to) attain, find, secure, own, have (ing)
xi3
2434 12.6
22.5x joy, enjoyment, happiness, gratification (s)
58.4x
Xiao Xiang (Fan Yao 60.4: content with the boundaries, fulfillment)
S
jiu3
nine
si4
fourth
zhi1
0935 02.0
...’s; has, holds; comes, leads to
xi3
happiness
*
you3
there will be
qing4
1167 55.5
F
reward, satisfaction, celebration (s)
58.5
Jiu Wu , 9 5th (Zhi Gua 54: Gui Mei, Little Sister’s Marriage)
*
fu2
1936 05.0
true; trusting; confidence, reliance, faith
zhi4
yu2
bo1
7592
5337
02.6
23.0
F
to; towards; on, upon; in
(the) disintegrating, decadent, unsustainable
374
61.3x
"
"
22.5x
"
*
you3
li4
58.5x
S
fu2
yu2
bo1
7533 01.6
there are, will be; one has, will have; finding
3906 01.3
hardship, struggle, trouble, difficulty (s)
Xiao Xiang (Fan Yao 54.5: Lord Yi’s daughter’s dress unequal to her maids’)
trusting
in
[fan yao 54.5: hopes in
(the) unsustainable
the waning moon]
7116 45.5
(though) (the) place, position, attitude
0351 25.0
(is) correct, (up)right, valid, good
6087 05.6x
(and) appropriate, proper, suited, fitting
58.6
Shang Liu , Top 6 (Zhi Gua 10: Lu, Respectful Conduct)
*
yin3
7429 45.2
F
led, lured, attracted, enticed, drawn (by, to) +
dui4
6560 58.0
F
joy, happiness, satisfaction, gratification (s)
58.6x
Xiao Xiang (Fan Yao 10.6: study steps and omens, if full circle, most lucky)
S
shang4
top
liu4
six
yin3
(is) drawn by
dui4
satisfaction
*
wei4
7114 48.0
less than, not yet, still not, shy of, unguang1
3583 05.0
bright, exemplary, enlightened, honorable
*
wei4
zheng4
dang1
58.m duo2
58.xg yue4
58.zg jian4
6433
5939
0860
37+11
10.T
01.2
to take, seize, carry away; rob; determine, decide
pleasure, enjoyment, persuasion, satisfaction
to meet, encounter, experience, receive
375
61.5x
"
"
03.5x
"
59.M
59.0
*
*
*
*
*
59.T
P
*
*
P
*
HUAN4 (2252): SCATTERING
Gua Ci
Binary 010 011, Decimal 19
huan4
2252 85+9
59.2 scatter, disperse, disseminate, dissolve (ing)
heng1
2099 01.0
fulfillment, satisfaction, success, completion
wang2
7037 02.3
(the) sovereign, king, ruler
37.5
jia3
0599 37.5
F
comes, draws near to; approaches, adopts
"
you3
7533 01.6
his
"
miao4
4473 45.0
51.T (ancestral) temple, shrine
45.0
li4
3867 01.0
(it is) worthwhile, rewarding, favorable
61.0
she4
5707 05.0
61.0 to cross, ford, ferry, venture, experience
"
da4
5943 01.2
(the) great, big, major
"
chuan1
1439 05.0
stream, river, current, water (s)
"
li4
3867 01.0
(and) worthwhile, rewarding, beneficial
61.0
zhen1
0346 01.0
to persist; be loyal, dedicated, resolved
"
Tuan Zhuan
huan4
scattering
heng1
fulfills
gang1
3268 03.T
the firm, strong, resolute; firmness
06.T
lai2
3768 05.6
arrives, approaches, comes (forward)
"
er2
1756 06.2
and (so, still, yet); but, yet
bu4
5379 02.2
is not; without, with no; will not be; avoids
qiong2
1247 02.6x
exhausted, depleted (tion); diminished
rou2
3133 02.T
the flexible, gentle, yielding; flexibility
de2
6161 02.0
gains, finds, secures, occupies, takes, learns
wei4
7116 45.5
(a, its) place, position, situation, context
hu1
2154 03.T
on; with regard to; in
wai4
7001 08.4
(the) outside, external, beyond, objective
er2
1756 06.2
and (then, so, thus); while
shang4
5669 40.6
(^) those, one above; ^
(a, the) superior
tong2
6615 13.0
F
agree, concur; assimilates, asscociates with v
wang2
(the) sovereign
jia3
approaches
you3
his
miao4
temple
wang2
(the) sovereign
nai3
4612 03.2
(is) then, thereby, here
zai4
6657 01.2
in, at; belongs, remains in
zhong1
1504
03.3
(the) center, middle, mean; balance
376
P
*
li4
she4
da4
chuan1
cheng2
mu4
0398
03.2
61.T
worthwhile
to cross
(the) great
stream
availing of; mounted, relying on, upon
4593 47.1
wood
7533 01.6
brings, has, will have; achieves
3698 17.1
accomplishment, achievement (s); results
59.X
Da Xiang
*
feng1
1890 09.X
(the) wind(s)
xing2
2754 11.2
move, travel, pass, wander, travel (s)
shui3
5922 06.X
^
(the) water(s)
shang4
5669 40.6
above, across, over v
*
huan4
2252 59.0
scattering
*
xian1
2702 02.0
the ancient, early, original, former, [founding] 08.X
wang2
7037 02.3
sovereigns, kings, rulers
[fathers] "
yi3
2932 04.1
accordingly, therefore, thus
"
xiang3
2552 41.0
(made, presented) offered(ings), sacrificed(s)
yu2
7592 02.6
to, for, with respect to
42.2
di4
6204 11.5
F
(the) divine, divinity; emperor; Di
"
li4
3921 42.6
F
(and) erected, founded, established, built
miao4
4473 45.0
F
(ancestral) temples, shrines
59.1
Chu Liu , 1st 6 (Zhi Gua 61: Zhong Fu, The Truth Within)
*
yong4
7567 01.1
use, avail of, make use of, rely on, upon
36.2
zheng3
0360 36.2
F
relief, help, aid, assistance
"
*
ma3
4310 02.0
61.4 (a, the) horse
36.2
zhuang4
1453 34.0
F
(is) strong, mighty, powerful (enough)
"
*
ji2
0476 01.7
promising, auspicious, opportune, timely
59.1x
Xiao Xiang (Fan Yao 61.1: readiness promising, presuming more, no comfort)
S
chu1
first
liu4
six
zhi1
0935 02.0
...’s; has, holds
ji2
promise
*
shun4
5935 02.T
(in, of) accept(ance, ing), respond(nse, ing)
59.2
Jiu Er , 9 2nd (Zhi Gua 20: Guan, Perspective)
*
huan4
2252 59.0
59.3 scatter, disperse, disseminate, dissolve (ing)
ben1
5028 37+6
HL
(but, then) hurry, run, hasten, rush (ing)
you3
gong1
qi2
ji1
0525
0411
02.6
75+12
HL
to one’s (own); such, that, those
support, platform, prop, step (s) [crutch] +
377
*
2336 01.6
regret(s), remorse; regret, repent (and)
7034 11.2
pass, disappear, dissolve (s); move on
59.2x
Xiao Xiang (Fan Yao 20.2: prying perspective profits a girl’s persistence)
S
huan4
scattering
ben1
(then) hurrying
qi2
to one’s
*
59.3
*
*
hui3
wang2
ji1
de2
yuan4
huan4
qi2
gong1
wu2
hui3
59.3x
S
huan4
qi2
gong1
*
zhi4
zai4
wai4
59.4
*
huan4
qi2
qun2
*
yuan2
ji2
*
huan4
you3
qiu1
*
fei3
yi2
suo3
si1
60.6
"
support
6161 02.0
to find, secure, obtain, (re)gain, possess
7729 10.1x
61.2x (a, the) hope, wish, promise, desire (s, -d for)
Liu San , 6 3rd (Zhi Gua 57: Xun, Adaptation)
2252 59.0
59.4 scatter, disperse, disseminate, dissolve (ing)
0525 02.6
one’s (own); that
3704 04.3
52.4x (sense of) self; being, person, embodiment
7180 01.3
59.5 no, with no, without; nothing
64.5
2336 01.6
regret(s), remorse; to regret, repent (of)
"
Xiao Xiang (Fan Yao 57.3: recurrent adaptations, embarrassing)
scattering
one’s
(sense of) self
0971 03.1x
(the) purpose, aim, intent, destination
11.1x
6657 01.2
lies, is, dwells, resides, remains, belongs
"
7001 08.4
beyond, without, outside, elsewhere
"
Liu Si , 6 4th (Zhi Gua 06: Song, Contention)
2252 59.0
59.4 scatter, disperse, disseminate, dissolve (ing)
0525 02.6
one’s (own); that, those
1737 01.7
12.2x group, flock, herd, congregation, faction (s)
7707 01.0
most, supremely; excellent, outstanding
02.5
0476 01.7
promising, fortunate; promise, opportunity "
2252 59.0
59.5 scatter, disperse, disseminate, dissolve (ing)
7533 01.6
holds, becomes; finds, takes, claims, attains
1213 22.5
29.T (an) accumulation; (the) best, high ground* +
1820 03.2
F
(it, this is) not, never; rarely, seldom
2982 36.0
F
(a, the) common(-), ordinary, usual (ly); al5465 06.1
F
(-)place, position, way; ^ this (way); -ways
5580 31.4
19.X thought (of); (to, of) consider, think (ing) (v)
378
59.4x
Xiao Xiang (Fan Yao 06.4: unable to contend, take up a higher purpose)
S
huan4
scattering
qi2
those
qun2
groups
yuan2
(is) most
ji2
promising
*
guang1
da4
3583 05.0
exemplary; illustrate, show, exemplify (ing)
5943 01.2
maturity, growth, wholeness; (the) important
59.5
Jiu Wu , 9 5th (Zhi Gua 04: Meng, Inexperience)
*
huan4
2252 59.0
59.5 evanescent; evaporate, disperse, vanish(ing)
han4
2028 85+3
HL
(as, like) perspiration, sweat
qi2
0525 02.6
(is, and, in, by, with) one’s (own); that, such
da4
5943 01.2
great, noble, mature, big, mighty
hao4
2064 13.5
F
crying, calling out; cry, call for help; outcry
*
huan4
2252 59.0
59.6 scatter, disperse, distribute, dissolve (ing)
wang2
7037 02.3
(the) royal; sovereign, ruler, king (’s)
ju1
1535 03.1
38.T stores, stockpiles; residences, settlements
*
wu2
7180 01.3
59.6 no; not; nothing; without, with no
jiu4
1192 01.3
59.6 blame; (is) wrong; (a) mistake, (an) error (s)
59.5x
Xiao Xiang (Fan Yao 04.5: youthful inexperience, opportune)
S
wang2
(the) royal
ju1
stockpiles,
wu2
(yet) nothing
jiu4
(is) wrong
*
zheng4
0351 25.0
(with) (the) right, correct, true, proper
wei4
7116 45.5
place, position, attitude, dignity, context
59.6
Shang Jiu , Top 9 (Zhi Gua 29: Kan, Exposure)
*
huan4
2252 59.0
F
scatter, disperse, dissolve (ing), [sublimating]
qi2
0525 02.6
one’s (own); the, this, that
xue4
2901 02.6
F
blood, (hot-)blood(edness); [ardor, temper]
*
qu4
1594 09.4
F
depart, quit, go away, get (ing) distance
*
ti4
6265 162+7 HL
(once, when) far away, removed; distant
chu1
1409 05.4
(to) (re) emerge, appear, arise; come out
*
wu2
7180 01.3
60.1 no; not; nothing; without;
no ^ (is) done
jiu4
1192 01.3
60.1 blame; (is) wrong; (a) mistake; v harm
v
59.6x
Xiao Xiang (Fan Yao 29.6: bound, and imprisoned, three years without gains)
S
huan4
dispersing
qi2
xue4
one’s
(hot-)blood(edness)
379
*
yuan3
hai4
59.xg san4
*
li2
59.zg li2
7734
2015
5421
3902
3902
24.1
14.1
F
60.T
distant, remote, removed, far from
harm, trouble, damage, suffering
66+8
12.4
12.4
separated, dispersed, scattered, undisciplined
diverse, diversified, separated, apart
diverse, diversified, separated, apart
380
60.M
60.0
*
*
*
60.T
P
*
P
*
P
*
*
JIE2 (0795): BOUNDARIES
Gua Ci
Binary 110 010, Decimal 50
jie2
0795 118+9 60.0 boundaries, limitations, terms; restraint, limits
heng1
2099 01.0
fulfillment, satisfaction, success, completion
ku3
3493 140+5 60.6 bitter, galling, embittering, harsh, severe
60.6
jie2
0795 60.0
60.3 limitation, restraint, regulation, limit (s)
"
bu4
5379 02.2
(is, are) not, un-, ill-, in-; do, does not
ke3
3381 02.3
suited, conducive to, for; worthy of; invite
zhen1
0346 01.0
persistence, resolve, commitment, loyalty
Tuan Zhuan
jie2
boundaries
heng1
(mean) fulfillment
gang1
3268 03.T
the firm, srong, resolute; firmness
21.T
rou2
3133 02.T
(and) the flexible(ility), gentle, yielding
"
fen1
1851 21.T
F
(are) evenly, equally divided, apportioned
"
er2
1756 06.2
and, while, but
gang1
3268 03.T
the firm, strong, resolute; firmness
de2
6161 02.0
gain, secure, find, occupy, claim (s)
61.T
zhong1
1504 03.3
the center, middle, mean; balance
"
ku3
bitter
jie2
limitations
bu4
do not
ke3
invite
zhen1
commitment
qi2
0525 02.6
this, that; such a; one’s (own)
60.6x
dao4
6136 09.1
way, course, path; principle, truth
"
qiong2
1247 02.6x
(is) exhausted, over; (dead) ends, runs out
"
yue4
5939 17.T
pleasure, enjoyment, satisfaction, persuasion
yi3
2932 04.1
(along) with; uses; behind; through
xing2
2754 11.2
action, behavior, conduct, movement
xian3
2689 29.2
(at, in, through) risk, hazard, peril, crisis
dang1
6087 05.6x
(a, an, the) appropriate, proper, fitting, due
wei4
7116 45.5
place, position, attitude, context, situation
yi3
2932 04.1
for; to use, utilize, apply, consider, have
jie2
boundaries
zhong1
1504 03.3
in the center, middle; central, balanced
06.T
zheng4
0351 25.0
(and) correct, (up)right, principled, true
"
yi3
tong1
2932
6638
04.1
11.T
in order; thereby, thus; (a, the) way, means
60.1x to follow, pass through; interact, penetrate
381
P
*
*
*
60.X
*
*
*
*
60.1
*
*
tian1
di4
jie2
er2
si4
shi2
cheng2
jie2
yi3
zhi4
du4
bu4
shang1
cai2
bu4
hai4
min2
ze2
shang4
you3
shui3
jie2
jun1
zi3
yi3
zhi4
shu3
du4
yi4
de2
xing2
bu4
chu1
hu4
ting2
wu2
jiu4
6361
6198
01.5
36.6
1756
5598
06.2
16.T
5780
0379
54.4
02.3
F
heaven, the sky, celestial
(and) (the) earth, land, ground, terrestrial
(are) constrained
and (so, thus); with this
(the) four
seasons
(are) complete(d), accomplished; take place
boundaries
serve, help; (are) (a, the) way, means
to define, govern, regulate, tailor, trim
(the) measures, degrees, rules, laws, limits
(but) without, with no; not with; avoiding
damage, distress, harm to; encroachment on
property, resources, wealth, possessions, value
(and) without, with no; not with; avoiding
harm, injury, grievance, damage, suffering to
(the) people, public, multitude; humanity
2932 04.1
0986 32.5x
60.X
6504 53+6
60.X
5379 02.2
5666 08.3x
F
6662 11.X
F
5379 02.2
2015 14.1
F
4508 03.1x
Da Xiang
0277 10.X
^ (the) lake, pool, pond, marsh
5669 40.6
above, over, atop, on top of v
7533 01.6
is, there is
5922 06.X
water
0795 60.0
boundaries
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
0986 32.5x
F
defines, governs, regulates, tailors, trims
5865 66+11 HL
(the) number, quantity, allotment (s) +
6504 60.T
F
(and) measure, degree, rule, law, limit (s)
3006 149+13 61.x (and) discuss, deliberate, consider, weigh (s)
6162 06.3
(the) virtue, merit (s); character, nature
2754 11.2
(and) (of) (an) action; (a) behavior; conduct
Chu Jiu , 1st 9 (Zhi Gua 29: Kan, Exposure)
5379 02.2
not, without; does, will not; (to) avoid(ing)
1409 05.4
go(ing) out, past, beyond; leave, depart (ing)
2180 06.2
F
(the) door, gate (way) (to, into); ^gate, door
6405
7180
1192
36.4
01.3
01.3
60.2
60.3
60.3
(the) chamber, court, courtyard (v)
no; not; nothing; without; making no
blame; (is) wrong; (a) mistake, (an) error (s)
382
60.1x
Xiao Xiang (Fan Yao 29.1: twice the exposure, into canyon’s inner chamber)
S
bu4
not
chu1
going past
hu4
(the) door (to)
ting2
(the) courtyard
*
zhi1
0932 19.5
64.1x know, understand, recognize (ing) (that)
tong1
se4
6638 11.T
F
follow through, free course, interaction
5446 50.3
F
(is, to be) impair, block, hinder, impede (d)
60.2
Jiu Er , 9 2nd (Zhi Gua 03: Zhun, Rallying)
*
bu4
5379 02.2
not, without; does, will not; (to) avoid(ing)
chu1
1409 05.4
go(ing) out, past, beyond; leave, depart (ing)
men2
4418 13.1
F
(the) door, gate (way) (from); ^ door, gate
ting2
6405 36.4
F
(the) chamber, court, courtyard (v)
*
xiong1
2808 03.5
unfortunate, disappointing, untimely
60.2x
Xiao Xiang (Fan Yao 03.2: ready suitor to wait ten years for young lady)
S
bu4
not
chu1
going past
men2
(the) gate (from)
ting2
(the) courtyard
xiong1
(is) disappointing
*
shi1
5806 08.5
losing, missing, forgoing, disregarding
shi2
5780 54.4
(a, the)(^) season, time(ing), opportunity (’s)
ji2
0484 75+8
64.1x (v) pivotal, perfect; crucial, optimum (of)(v) +
60.3
Liu San , 6 3rd (Zhi Gua 05: Xu, Anticipation)
*
bu4
5379 02.2
^ no; without, with no; (a) lack, want of
jie2
0795 60.0
60.4 ^ boundary, limitation, restraint. limit (s)
ruo4
3126 01.3
60.3 such; assuming; as if; seeming (to be) vv
*
ze2
6746 04.0
11.T (and) consequently, therefore, in due order
jie1
0763 30.3
F
^ lament, complaint, sigh, groan (s, ing)(s)
ruo4
3126 01.3
F
such; this, these
v
*
wu2
7180 01.3
61.4 no; not; make no
jiu4
1192 01.3
61.4 blame; (a) mistake, (an) error (s)
60.3x
Xiao Xiang (Fan Yao 05.3: waiting in mud, inviting predators to approach)
S
bu4
lack of
jie2
restraint
zhi1
0935 02.0
...’s; has, holds; comes, leads to
jie1
lament
*
you4
shui2
jiu4
7539
5923
07.T
13.1x
F
F
given, assuming this, that; if so
who is, which one (is); whose ^ is it
to blame?
383
13.1x
"
"
60.4
*
an1
jie2
heng1
*
60.4x
S
an1
Liu Si , 6 4th (Zhi Gua 58: Dui, Satisfaction)
0026 02.0
13.3x secure (in); content(ment), at peace (with)
0795 60.0
60.5 (the) boundary, limit, term, constraint (s)
2099 01.0
fulfillment, satisfaction, success, completion
Xiao Xiang (Fan Yao 58.4: measured joy is less than serene, limit anxiety)
contentment (with)
boundaries
0935 02.0
has, holds; comes, leads to
fulfillment
*
0386 07.6
F
(under)take, accept, acknowledge (ing)
5669 40.6
(a, the) higher, superior, nobler, better
6136 09.1
way, course, path, nature, principle, truth
60.5
Jiu Wu , 9 5th (Zhi Gua 19: Lin, Taking Charge)
*
gan1
3223 19.3
F
sweet, agreeable, pleasing, [tasty, tasteful]
jie2
0795 60.0
60.6 boundary, limitation, restraint, term, limit (s)
*
ji2
0476 01.7
promising, auspicious, opportune, timely
*
wang3
7050 02.0
(to) go (ahead), proceed, continue (ing)
you3
7533 01.6
is, will be; has, holds, will have
shang4
5670 09.6
06.T worth(y); merit(s); honor, value (able)
60.5x
Xiao Xiang (Fan Yao 19.5: informed commitment, a great noble’s necessity)
S
gan1
sweet
[zhi gua reference to 19.3]
jie2
limitation
zhi1
0935 02.0
...’s; has, holds
ji2
promise
*
ju1
1535 03.1
64.X inhabiting, occupying; abiding, dwelling in
wei4
7116 45.5
(a, the) place, position, attitude, dignity
zhong1
1504 03.3
in the center, middle, mean; balance
60.6
Shang Liu , Top 6 (Zhi Gua 61: Zhong Fu, The Truth Within)
*
ku3
3493 60.0
F
bitter, galling, embittering, harsh, severe
jie2
0795 60.0
27.X limitation, restraint, regulation, limit (s)
*
zhen1
0346 01.0
persistence, resolve, firmness; to persist
xiong1
2808 03.5
(is) unfortunate, ill-omened; unhappiness
*
hui3
2336 01.6
(but, though) regret(s), remorse; repent
wang2
7034 11.2
pass, disappear, dissolve; (and) move on
60.6x
Xiao Xiang (Fan Yao 61.6: rooster’s crowing rises, persistence has pitfalls)
S
ku3
bitter
jie2
limitation
jie2
zhi1
heng1
cheng2
shang4
dao4
zhen1
xiong1
(is) persistent
misfortune
384
55.1
"
"
60.0
"
61.6
"
64.4
"
*
qi2
dao4
qiong2
60.xg none
60.zg zhi3
0525
6136
1247
0939
02.6
09.1
02.6x
04.T
this, that; such a; one’s (own)
way, course, path; principle, truth
(is) exhausted, over; (dead) ends, runs out
to stop, be still, restrain, constrain
385
63.T
"
"
61.M
61.0 Gua Ci
*
zhong1
fu2
*
tun2
yu2
*
*
61.T
P
*
*
*
P
*
ji2
li4
she4
da4
chuan1
li4
zhen1
zhong1
fu2
rou2
zai4
nei4
er2
gang1
de2
zhong1
yue4
er2
xun4
fu2
nai3
hua4
bang1
tun2
yu2
ji2
xin4
ji2
tun2
yu2
ZHONG1 FU2 (1504,1936): THE TRUTH WITHIN
Binary 110 011, Decimal 51
1504 03.3
^within, inside; central, core, internal, inner
1936 05.0
(the) truth(s) v; faith, trust, belief, conviction
6600 152+4 HL
(for) piglets, (young, suckling) pigs; sons
7668 23.5
0476 01.7
3867 01.0
5707 05.0
5943 01.2
1439 05.0
3867 01.0
0346 01.0
Tuan Zhuan
F
64.3
3133
6657
4766
1756
3268
6161
02.T
01.2
08.2
06.2
03.T
02.0
5939
1756
5550
17.T
06.2
57.0
F
4612
2211
4910
03.2
01.T
07.2x
F
F
2748
0468
43.4
62.2
F
F
(and) fish(es);
(and) daughters
(are) promising, auspicious; lucky, fortunate
(it is) worthwhile, rewarding, favorable
64.3
to cross, ford, ferry, venture, experience
"
(the) great, big, major
"
stream, river, current, water (s)
"
(and) worthwhile, rewarding, gainful
62.0
to persist, continue; be genuine, true, real
"
^ within
(the) truth v
the flexible, gentle, yielding; flexibility
is, are (on); lies, dwells, belongs, remains
(the) inside; within, internal; private, intrinsic
and (yet); while; but, yet
the firm, strong, resolute; firmness
gain, secure, find, occupy, claim (s)
62.T
the center, middle, mean, balance; true
"
pleasure, satisfaction, enjoyment, persuasion
and (also, then); (along) with
adapt; accommodate, penetrate (ation)
(the) true
(only, will) then, now, thereby, after this
transform, transfigure, change, alter (s)
(a, the) state, realm, domain, territory
piglets
(and) fishes promising
trust, truth, confidence, assurance, credit
(is) reaches, extends (ed) to; connects with
piglets
(and) fishes
386
S
*
P
*
61.X
*
*
*
61.1
*
*
li4
she4
da4
chuan1
cheng2
mu4
zhou1
xu1
zhong1
fu2
yi3
li4
zhen1
nai3
ying4
hu1
tian1
ze2
shang4
you3
feng1
zhong1
fu2
jun1
zi3
yi3
yi4
yu4
huan3
si3
yu2
ji2
you3
ta1
bu4
yan4
0398
03.2
F
4593
1291
2821
47.1
137+0
46.3
HL
F
2932
04.1
worthwhile
to cross
(the) great
stream
take advantage, avail of; rely (ing) on, upon
(a, the) wooden
boat’s, dugout’s, vessel’s
hollowness, emptiness, openness, void
^
within
(the) truth v
(is) considered; accordingly, therefore, thus
worth
(the) persistence
(and, only) then; after this; and so
(one) resonates; responds, relates, replies
with, in, to
heaven; higher nature; the sky, celestial
4612 03.2
7477 02.T
2154 03.T
6361 01.5
Da Xiang
0277 10.X
^
(a, the) lake, pool, pond, marsh
5669 40.6
above, over, across, atop, on top of v
7533 01.6
is, there is
1890 09.X
(the) wind
1504 03.3
^ within
1936 05.0
(the) truth v
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
3006 60.X
F
discusses, deliberates, ponders, considers
7685 21.0
F
legal recourse, process; justice; incarceration
2242 120+9 HL
(to, while) delay, stay, postpone, slow (ing)
5589 16.5
F
execution, death, capital punishment
Chu Jiu , 1st 9 (Zhi Gua 59: Huan, Scattering)
7648 03.3
45.X readiness, provision; prepar(edness, ation)
0476 01.7
(is) promising, auspicious, opportune, timely
7533 01.6
(in, to) be, have, claim, assume, presume (ing)
5961 08.1
F
(even, much) more (than this); extra, other +
5379
7399
02.2
86+12
HL
(there) (is) no, not (much, very), little
comfort, calm, satisfy (ing); rest, peace, ease
387
61.1x
S
chu1
jiu3
yu2
ji2
*
zhi4
Xiao Xiang (Fan Yao 59.1: rely on assistance, the horse is powerful)
first
nine’s
readiness
(is) promising
0971 03.1x
(the) purpose, goal, direction, aim (s)
37.1x
7114 48.0
(are, has, have) yet to, not yet, still not
"
5245 49.5
F
emerge, evolve, alter, vary, change (d)
"
61.2
Jiu Er , 9 2nd (Zhi Gua 42: Yi, Increasing)
*
ming2
4535 15.2
F
(a, the) call, cry (ing); voice, song, sound
he4
2131 196+10 HL
(of) (a, the) crane
zai4
6657 01.2
(remaining) in; from; (from) within, inside
yin1
7444 170+8 02.1x (the) shadows, shade, dark(ness), mystery
*
qi2
0525 02.6
her, its (own)
zi3
6939 01.3
young (ones), children, offspring
he2
2115 58.1
01.T respond, reply to; harmonize (with); answer
zhi1
0935 02.0
her; (to) it, this
*
wo3
4778 04.0
62.5 I, we
you3
7533 01.6
have, hold, possess, bring
hao3
2062 33.4
15.T (a, an) fine, favorite, choice, good, excellent
jue2
1179 87+14 HL
decanter, goblet, carafe, bottle of wine
*
wu2
7188 30+4
HL
(and) I, we
yu3
7615 134+8 02.T (along) with (^) help, assistance, support
er3
1754 27.1
F
v your v; (from) you
mi2
4455 175+11 HL
(will) drain, empty, finish, consume, exhaust
zhi1
0935 02.0
it, same, this
61.2x
Xiao Xiang (Fan Yao 42.2: granted ten pair shells, sovereign offers to Di)
S
qi2
her
zi3
young ones
he2
respond
zhi1
to her
*
zhong1
1504 03.3
(from) within, inside, amidst
xin1
2735 29.0
(a, the) heart’s, mind’s; affections’
yuan4
7729 10.1x
F
hope, longing, aspiration, desire, promise (s)
61.3
Liu San , 6 3rd (Zhi Gua 09: Xiao Chu, Raising Small Beasts)
*
de2
6161 02.0
finding, meeting, encountering, gaining
di2
6221 66+11 13.3x (a, the, one’s) counterpart, match, equal +
wei4
bian4
388
*
*
huo4
gu3
huo4
ba4
huo4
qi4
2402
3479
2402
4841
2402
01.4
30.3
F
01.4
122+10 HL
01.4
maybe; perhaps, perchance; sometimes
(to) beat, bang (ing) on (a, the, one’s) drum
(or) maybe; perhaps, perchance; sometimes
(to) quit, stop, cease, leave off, rest (ing)
maybe; perhaps, perchance; sometmes
0563 03.6
F
(to) weep, cry, sob (ing); tears
2402 01.4
(or) maybe; perhaps, perchance; sometimes
3364 30.3
F
(to) sing(ing); song
61.3x
Xiao Xiang (Fan Yao 09.3: wheel throws spokes, man & wife wild-eyed)
S
huo4
perhaps
gu3
to beat (the) drum
huo4
(or) maybe
ba4
to quit
*
wei4
7116 45.5
(the) place, position, attitude, dignity
bu4
5379 02.2
is not, in-; im-; less than
dang1
6087 05.6x
appropriate, proper, suited
61.4
Liu Si , 6 4th (Zhi Gua 10: Lu, Respectful Conduct)
*
yue4
7696 09.6
16.T (as, when) (the) moon
ji1
0409 03.3
F
(is) almost, nearly; approaches
wang4
7043 09.6
F
full
; fullness
*
ma3
4310 02.0
F
(one) horse ; ^
horse (‘s)
pi3
5170 23+2
HL
of (a, the) pair; (a, the) team v; mate, match
wang2
7034 11.2
runs away, escapes, disappears, vanishes
*
wu2
7180 01.3
61.5 (but) no; not; nothing; without, with no
jiu4
1192 01.3
61.5 blame; (is) wrong; (a) mistake, (an) error
61.4x
Xiao Xiang (Fan Yao 10.4: treading on tiger’s tail, pleading and pleading)
S
ma3
^
horse
pi3
(the) team v
wang2
runs away
*
jue2
1703 120+6 HL
(it) break, part, separate from; leave (s, ing)
lei4
4244 02.T
F
(its) kind, kin(dred), peers, class, group
shang4
5669 40.6
(and, to) ascend, arise; move, rise (s, ing) up
61.5
Jiu Wu , 9 5th (Zhi Gua 41: Sun, Decreasing)
*
you3
7533 01.6
being, holding;
remembering
fu2
1936 05.0
true, sincere; good faith, promises, trust
luan2
4300 09.5
F
^
(a) bond, contract
ru2
3137 03.2
(is) like, as good as, quite v
huo4
ge1
*
wu2
jiu4
7180
1192
01.3
01.3
62.2
62.2
no; not; nothing; without; ^ no
^
blame; (is) wrong;
make v mistake(s)
389
62.4x
"
"
09.6
"
"
64.5
"
09.5
"
61.5x
Xiao Xiang (Fan Yao 41.5: granted ten pair shells, no refusing opportunity)
S
you3
being
fu2
true
luan2
^
(a) bond
ru2
(is) as good as v
*
wei4
7116 45.5
(the) place, position, attitude, dignity
zheng4
dang1
0351 25.0
(is) correct, (up)right, valid, principled, true
6087 05.6x
(and) appropriate, proper, suited, fitting
61.6
Shang Jiu , Top 9 (Zhi Gua 60: Jie, Boundaries)
*
han4
2042 22.4
F
(a, the) rooster’s, cock’s; fancy feathers’
yin1
7418 180+0 62.0 crow(ing), (an-, pro)nouncement, message(s)
deng1
6167 36.6
F
ascend, climb, mount, rise (s)
yu2
7592 02.6
(up) to, towards, into
tian1
6361 01.5
01.T heaven, the sky, celestial
*
zhen1
0346 01.0
persistence, resolve; to persist, continue
xiong1
2808 03.5
(is) unfortunate, ill-omened; has pitfalls
61.6x
Xiao Xiang (Fan Yao 60.6: bitter limitations, persistence is unfortunate)
S
han4
(a, the) rooster’s
yin1
pronouncements
deng1
rise
yu2
into
tian1
the sky
*
he2
2109 09.1
62.1x how, why ^
this
ke3
3381 02.3
v can, could, should v
chang2
0213 07.5
continue, last; be sustained, continued?
61.m zhong1
fu4
1992
61.xg xin4
2748
61.zg xin4
2748
06.4
43.4
43.4
^ the center, middle, core, heart, balance
to return, come back (to); recover, restore v
belief, confidence, trust, faith, assurance
belief, confidence, trust, faith, assurance
390
10.5x
"
"
03.5
"
03.6x
"
"
62.M
62.0 Gua Ci
*
xiao3
guo4
*
heng1
*
li4
*
*
*
*
*
62.T
P
*
P
zhen1
ke3
xiao3
shi4
bu4
ke3
da4
shi4
fei1
niao3
yi2
zhi1
yin1
bu4
yi2
shang4
yi2
xia4
da4
ji2
xiao3
guo4
xiao3
zhe3
guo4
er2
heng1
guo4
yi3
li4
zhen1
XIAO3 GUO4 (2605,3730): SMALLNESS IN EXCESS
Binary 001 100, Decimal 12
2605 03.5
62.0 smallness, commonness; littleness; (the) small
3730 28.0
62.2 in, to excess, extreme; surpasses; inundation
2099 01.0
fulfillment, satisfaction, success, completion
3867 01.0
0346 01.0
3381 02.3
2605 03.5
5787 02.3
5379 02.2
3381 02.3
5943 01.2
5787 02.3
1850 01.5
4688 56.6
2995 11.2
0935 02.0
7418 61.6
5379 02.2
2993 19.5
5669 40.6
2993 19.5
2520 57.2
5943 01.2
0476 01.7
Tuan Zhuan
0263
28.T
1756
06.2
2932
04.1
worthwhile, rewarding, beneficial
to persist; be dedicated, resolved, steadfast
suited, fitted to; appropriate, fitting for
minor, small, common, ordinary, everyday
affairs, concerns, business, matters at hand
(but) not; ill-; un-; in-; less than
suited, fitted to; appropriate, fitting for
great, big, major, important, critical, crucial
affairs, concerns, business, matters at hand
62.1 ^in flight; on the wing; (the) flying, soaring
62.1 (a, the) bird
v; bird
F
bequeaths, leaves behind, transmits
this, these, its
F
message, news, notes, (an-, pro)nouncement
(if) (it is) not, ill-; un-; less than
62.0 fit, right; fitting; suited, adjusted, adapted to
04.6x to ascend, rise (ing); ascent; above; heights
03.T (then) (it is) fit, right, suitable; adjust, adapt
01.1x to descend(ing); descent; (remaining) below
much, great, full of, a lot of; very
promise, hope, opportunity; promising
63.T
smallness
in excess
(the) small
(is, are) what, (is that, are those) who
go beyond
and so
(are) fulfilled
exceeding
accordingly, therefore, thus; with this
(is) worth
persistence
391
63.0
"
33.3x
"
"
"
37.4
"
*
P
*
P
*
P
*
*
yu3
shi2
xing2
rou2
de2
zhong1
shi4
yi3
xiao3
shi4
ji2
gang1
shi1
wei4
er2
bu4
zhong1
shi4
yi3
bu4
ke3
da4
shi4
you3
fei1
niao3
zhi1
xiang4
yan2
fei1
niao3
yi2
zhi1
yin1
bu4
yi2
shang4
yi2
xia4
7615
5780
2754
3133
6161
61.2
54.4
11.2
02.T
02.0
to participate, take part, join (in, with)
(the) (opportune) time(ing, liness), season
(is) to move, take steps, act, advance
the flexible, gentle, yielding; flexibility
gain, secure, find, occupy, claim (s)
1504
5794
2932
03.3
62.6
04.1
3268
5806
7116
1756
5379
1504
5794
2932
03.T
08.5
45.5
06.2
02.2
03.3
62.6
04.1
7533
01.6
0935
2568
7330
02.0
23.T
37.T
the center, middle, mean, balance
(and) so it is; this is
that;
how, why
minor
concerns
(are) promising
the firm, strong, resolute; firmness
(has, have) lost, forgone, relinquished, left
(a, the, their) place, position; dignity, stature
and, but (also, then); along with
(is, are) not; not being; lack
in the center, middle; (a) center, balance (d)
(and) so it, this is
accordingly, therefore, thus
not
suited to
great
concerns
there is; this has, holds, contains; remember
(the) flying
bird
...’s
image, figure, form, semblance, emblem
herein, within, here
(the) flying
bird
bequeaths
this
message
(if) not
adapted to
F
F
heights
(then) adapt to
(remaining) below
392
33.T
"
"
63.T
"
62.T
"
10.T
"
*
*
da4
ji2
shang4
ni4
er2
xia4
4677
1756
08.5x
06.2
F
much
promise
above (is)
resistance, opposition; resistant, rebellious
and, while
below
5935 02.T
(is) acceptance, compliance; agreeable
62.X
Da Xiang
*
shan1
5630 17.6
^
(a, the) mountain
shang4
5669 40.6
above, over, atop, on top of v
you3
7533 01.6
is, there is
lei2
4236 03.T
(the) thunder
*
xiao3
2605 03.5
smallness
guo4
3730 28.0
in excess
*
jun1
1715 01.3
(a, the) noble, worthy, honored
zi3
6939 01.3
young one, heir, disciple
yi3
2932 04.1
accordingly, therefore, thus
xing2
2754 11.2
(in) action, behavior, conduct, movement
guo4
3730 28.0
(will) exceed, surpass, err (s)
hu1
2154 03.T
in, with; on the side of
gong1
3711 61+6
HL
respect, courtesy, humility, reverence
*
sang4
5429 02.0
F
(in) loss, doing without, lamenting loss
guo4
3730 28.0
(will) exceed, surpass, err (s)
hu1
2154 03.T
in, with; on the side of
ai1
0003 30+6
HL
sorrow, sadness, grief, grieving, regret
*
yong4
7567 01.1
(in) practice, practicality, function, work
guo4
3730 28.0
(will) exceed, surpass, err (s)
hu1
2154 03.T
in, with; on the side of
jian3
0848 12.X
F
economy, frugality, thrift, restraint
62.1
Chu Liu , 1st 6 (Zhi Gua 55: Feng, Abundance)
*
fei1
1850 01.5
62.6 ^ flies, on the wing; (a, the) flying, soaring
niao3
4688 56.6
62.6 (a, the) bird
v; bird
yi3
2932 04.1
(is) on the way to; means; into, before
xiong1
2808 03.5
adversity, misfortune, trouble, bad luck
62.1x
Xiao Xiang (Fan Yao 55.1: meeting one’s match or superior, 10 days no error)
S
fei1
(a) flying
niao3
bird
shun4
yi3
xiong1
on the way to
misfortune
393
*
62.2
*
bu4
ke3
ru2
he4
5379 02.2
^ not, un-, ill-; less than; not very
3381 02.3
^ suited, fit, adapted, worthy (of, for, to)
3137 03.2
apparently; seeming; as if, though vv
2109 09.1
62.3x (the) undertaking, task, responsibility, burden
Liu Er , 6 2nd (Zhi Gua 32: Heng, Continuity)
guo4
3730 28.0
62.3 bypassing, passing by; going by, past
0525 02.6
one’s (own)
6815 113+5 16.X ancestor, grandfather
*
7625 13.5
62.2 (to) meet (with), greet, face, encounter (ing)
0525 02.6
one’s (own)
5082 38+4
HL
grandmother; late, departed mother
*
5379 02.2
not; instead of, rather than; want, need (ing)
0468 29+2
27.T (to) reach, contact, come to, approach (ing)
0525 02.6
one’s (own)
1715 01.3
leader, ruler, noble, sovereign, superior, chief
*
7625 13.5
62.4 (but) meeting (with), facing, encountering
0525 02.6
the, that, another, his, her; somebody’s
0327 33.3
F
minister, retainer, subordinate, underling
*
7180 01.3
62.4 no; not; nothing; without;
no ^ (is) done
1192 01.3
62.4 blame; (is) wrong; (a) mistake; v harm
v
62.2x
Xiao Xiang (Fan Yao 32.2: regrets pass)
S
bu4
not
ji2
reaching
qi2
one’s
jun1
superior
*
chen2
(the) underling
bu4
does not
ke3
3381 02.3
permit, allow, accept, tolerate; approve (of)
guo4
bypassing
62.3
Jiu San , 9 3rd (Zhi Gua 16: Yu, Readiness)
*
fu2
1981 13.4
62.4 (it, one is) not, never; never be; do not be
guo4
3730 28.0
62.4 (go) beyond, past; too much, excessive
fang2
1817 170+4 63.X (to) defend, guard, fortify, protect (ing)
zhi1
0935 02.0
oneself
*
cong2
6919 02.3
03.3x from behind; following; (a, the) follower (s)
huo4
2402 01.4
somebody, someone; might; sometimes
qiang1
0673 62+4
HL
assault, attack, injure (s); do violence (to)
qi2
zu3
yu4
qi2
bi3
bu4
ji2
qi2
jun1
yu4
qi2
chen2
wu2
jiu4
*
zhi1
xiong1
0935
2808
02.0
03.5
(this) one; another; here; one here
unfortunate, inauspicious, unlucky, brutal
394
62.3x
Xiao Xiang (Fan Yao 16.3: wide-eyed readiness regrettable, the slow regret)
S
cong2
from behind
huo4
someone might
qiang1
attack
zhi1
here
*
xiong1
misfortune, bad luck
; ^ misfortune’s
ru2
he4
3137 03.2
(only) appears, seems (to be); apparently v
2109 09.1
63.6x responsible; responsibility, task, undertaking
62.4
Jiu Si , 9 4th (Zhi Gua 15: Qian, Authenticity)
*
wu2
7180 01.3
63.1 avoid; ^ no
^
jiu4
1192 01.3
63.1 harm; make v mistake, error (s)
*
fu2
1981 13.4
62.6 (it, one is) not, never; never be; do not be
guo4
3730 28.0
62.6 (go) beyond, past; too much, excessive
yu4
7625 13.5
62.6 (to) greet, meet, acknowledge (ing)
zhi1
0935 02.0
another, (the) others, (passers by, in passing)
*
wang3
7050 02.0
(^) going; progress, advance (ing)
li4
3906 01.3
(is) difficult, hard, serious, stressful (v)
bi4
5109 61+1
07.6x (and) require, demand, necessitate (s, ing)
jie4
0627 11.4
63.4 (pre)caution, heedfulness, care, vigilance
*
wu4
7208 01.1
do not; avoid; (one) must not; no
yong4
7567 01.1
practice, use, apply, employ, rely (ing) on
yong3
7589 02.7
54.X lasting, sustained, unrelenting, prolonged
zhen1
0346 01.0
persistence, resolve, focus, steadfastness
62.4x
Xiao Xiang (Fan Yao 15.4: nothing not worthwhile with candid authenticity)
S
fu2
do not be
guo4
beyond
yu4
greeting
zhi1
others (in passing)
*
wei4
7116 45.5
(the) place, position, attitude, dignity
bu4
5379 02.2
is not, in-, im-, less than, [mal-]
dang1
6087 05.6x
appropriate, proper, suited, [adaptive]
S
wang3
^ progress
li4
difficult v
bi4
demands
jie4
heedfulness
*
zhong1
1500 01.3
in the end, ultimately, eventually, finally
bu4
5379 02.2
(there is) nothing; not much, very little
ke3
chang2
3381
0213
02.3
07.5
(is) friendly, conducive, suited to; invites
longevity, long life, perpetuity
395
01.1
"
64.3x
"
"
62.5
*
*
mi4
yun2
bu4
yu3
zi4
Liu Wu , 6 5th (Zhi Gua 31: Xian, Reciprocity)
4464 09.0
F
thick, dense, plump, plenty(-ful, of)
7750 09.0
01.T clouds
5379 02.0
(but, yet, still) no; without, with no
7662 09.0
01.T rain
6960 05.4
01.X (coming) from, out of
4778 04.0
05.3x our, my
2460 02.0
63.5 western
0714 05.1
F
horizon, frontier, border, outskirts
*
3701 14.3
29.T (even) (a, the) duke, prince, lord, high noble
3018 56+0
HL
(bow)hunts (with tethered/harpoon arrows)
1615 04.3
08.5x preferring, choosing, selecting, taking
5093 60+5
HL
that, those (targets, quarry); the ones
6657 01.2
in, within; inside (of); dwelling, living in
2899 05.4
F
(a, the) cave, cavern, den, pit, hole
62.5x
Xiao Xiang (Fan Yao 31.5: moved in neck & shoulders, avoiding regrets)
S
mi4
thick
yun2
clouds
bu4
instead of
yu3
rain
*
yi3
2930 26.1
62.6x (it is, has) already; ended, finished, done
shang4
5669 40.6
over, peaked; (the) apex; (up) above
62.6
Shang Liu , Top 6 (Zhi Gua 56: Lu, The Wanderer)
*
fu2
1981 13.4
17.2x without; with no, never, not; avoid, deny(ing)
yu4
7625 13.5
38.3x (a, an) greeting, meeting, acknowledgement
guo4
3730 28.0
16.T (in, when) passing (^)
(by)
zhi1
0935 02.0
(v) them, another, (the) others (v)
*
fei1
1850 01.5
F
(the) flying, soaring; ^in flight, on the wing
niao3
4688 56.6
F
bird(s);
(a, the) bird(s)
v
li2
3902 12.4
53.3x abandon; depart, separate, get distance from
zhi1
0935 02.0
(this, that, such a) one
*
xiong1
2808 03.5
ill-omened, foreboding; (a) bad omen, sign
*
shi4
5794 72+5
64.6 (a) true, positive, sure (ly); indeed; thus
wei4
7079 149+9 19.5x (a) sign(alling, ifying); meaning; indication
zai1
6652 24.6
05.3x (of) calamity, disaster, adversity, misfortune
sheng3
5741 06.2
F
(and) harm, grave error, blindness, suffering
wo3
xi1
jiao1
gong1
yi4
qu3
bi3
zai4
xue2
396
09.0
"
"
"
09.0
"
"
"
24.6
"
62.6x
S
fu2
yu4
guo4
zhi1
*
yi3
Xiao Xiang (Fan Yao 56.6: bird burns nest, wanderer laughs, then weeps)
with no
acknowledgement
(in) passing ^ by
v (the) others v
2930
3273
26.1
01.6
F
F
5675
42+1
2754
3730
11.2
28.0
(a, the) small, little (ness); few, young
in, to excess, extreme; surpasses; inundation
action, behavior, conduct, movement
surpassing, exceptional, too much
kang4
62.m shao3
guo4
62.xg xing2
62.zg guo4
beyond, past; complete(ly); too
arrogant(ance), pretension(ious); excessive
397
63.M
63.0 Gua Ci
*
ji4
ji4
*
heng1
xiao3
*
*
63.T
P
*
P
*
P
*
P
*
li4
zhen1
chu1
ji2
zhong1
luan4
ji4
ji4
heng1
xiao3
zhe3
heng1
li4
zhen1
gang1
rou2
zheng4
er2
wei4
dang1
chu1
ji2
rou2
de2
zhong1
zhong1
zhi3
ze2
luan4
qi2
dao4
qiong2
JI4 JI4 (0453,0459): ALREADY COMPLETE
Binary 101 010, Decimal 42; 2/3
0453 09.6
F
already, entirely, finally, at last; after, since
0459 85+14 64.0 complete(ion, ing); done, across (the river)
2099 01.0
fulfillment, satisfaction, success, completion
2605 03.5
3867 01.0
0346 01.0
1390 04.0
0476 01.7
1500 01.3
4220 45.1
Tuan Zhuan
0263
28.T
3268
3133
0351
1756
7116
6087
03.T
02.T
25.0
06.2
45.5
05.6x
3133
6161
1504
02.T
02.0
03.3
0939
6746
04.T
04.0
0525
6136
1247
02.6
09.1
02.6x
(is) minor, modest, small, minimal, slight
(but, yet) (it is) worthwhile, rewarding
03.0
to persist; be determined, resolved, firm
"
F
at, in the beginning, at the start, at first
promise, hope, opportunity, timeliness
(but) (at, by, in) the end; eventually, finally
07.6x disorder, confusion, chaos, turmoil, [entropy]
F
after
completion
(comes) fulfillment
(the) minor
(is, are) what; (is that, are those) which
fulfills
worthwhile
to persist
the firm, strong, resolute; firmness
(and) the flexible, gentle, yielding; flexibility
(are) (all) correct, right, rectified, true
and (also)
(^) placed, positioned, situated, dignified
appropriately, properly, suitably, duly (v)
at the beginning
promise
the flexible, gentle, yielding; flexibility
gain, secure, find, occupy, claim (s)
64.T
the center, middle, mean; balance
"
by the end
(it is) stillness, stopping, rest, equilibrium
(that) leads, proceeds to; precedes, results in
disorder
the, this; such a; one’s (own)
path, way, course, principle, process, truth
(is) exhausted, diminished, finished; ends
398
02.6x
"
"
63.X
*
*
shui3
zai4
huo3
shang4
ji4
Da Xiang
5922 06.X
6657 01.2
2395 13.X
5669 40.6
(the) water
(is) situated, placed, positioned, located
^
(a, the) fire, flame
over, above, atop, on top of v
0453 09.6
already
0459 63.0
complete
*
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
2932 04.1
accordingly, therefore, thus
5580 31.4
F
contemplates, considers, ponders, reflects on
2240 06.2x
F
problems, troubles, sorrow(s), sadness
1756 06.2
and (then, so, thus)
7603 16.0
F
prepares, readies, provides; makes ready
1817 62.3
F
(a, to) defend(nse against); guard, maintain
0935 02.0
it, this, them, such; (the) result, outcome (s)
63.1
Chu Jiu , 1st 9 (Zhi Gua 39: Jian, Impasse)
*
yi4
3008 38.3
64.2 braking, dragging, holding
qi2
0525 02.6
the, those, one’s
lun2
4254 159+8 64.2 wheels, cartwheels
*
ru2
3149 22.3
63.6 soaking, wetting, immersing, saturating
qi2
0525 02.6
the, that, one’s (own)
wei3
7109 10.0
64.0 tail
*
wu2
7180 01.3
64.0 no; not; nothing; without;
no ^ (is) done
jiu4
1192 01.3
64.6 blame; (is) wrong; (a) mistake; v harm v
63.1x
Xiao Xiang (Fan Yao 39.1: if going is impassible, coming is respectable)
S
yi4
braking
qi2
those
lun2
wheels
*
yi4
3002 05.T
deserving, warranting, meriting, due
wu2
no
jiu4
blame
63.2
Liu Er , 6 2nd (Zhi Gua 05: Xu, Anticipation)
*
fu4
1963 04.2
37.T (a, the) matron, lady, wife, woman
sang4
5429 02.0
62.X loses, misplaces, mislays
qi2
0525 02.6
her
fu2
1989 140+5 HL
veil; carriage screen, curtain; hairpiece, wig +
ji4
jun1
zi3
yi3
si1
huan4
er2
yu4
fang2
zhi1
*
wu4
zhu2
7208
1383
01.1
26.3
F
do not, don’t; to avoid, not
pursue (this); follow, chase, run after (it)
399
64.2
"
"
64.0
"
"
38.1
"
*
qi1
ri4
de2
63.2x
S
qi1
ri4
0579 24.0
F
(means) (there will be) seven
3124 01.3
days
6161 02.0
to gain, claim, [not otherwise wasted]
Xiao Xiang (Fan Yao 05.2: waiting on the sand, the small will talk)
seven
days
to gain
*
2932 04.1
by way of; with, through; (by) taking, using
1504 03.3
(a, the) middle, balanced, tempered
6136 09.1
way, course, path, road, principle, truth
63.3
Jiu San , 9 3rd (Zhi Gua 03: Zhun, Rallying)
*
gao1
3290 13.3
46.X (the) exalted, illustrious, eminent
zong1
6896 13.2
51.T ancestor, founder*
fa1
1765 15.5
64.4 subjugated, subordinated, chastised
gui3
3634 38.6
64.4 (the) barbarian, devils’, demons’, Gui
fang1
1802 02.2
64.4 country, domain, quarter, region
*
san1
5415 04.0
(it took, with) three
nian2
4711 03.2
64.4 years, harvests (in, to)
ke4
3320 04.2
F
conquer, overcome, subdue, control (ing)
zhi1
0935 02.0
it, this, them
*
xiao3
2605 03.5
(the) lesser, common, mediocre, petty
ren2
3097 01.2
people, persons, folk, men
wu4
7208 01.1
(were) not at all; not to be; denied
yong4
7567 01.1
useful; used, employed; employment
63.3x
Xiao Xiang (Fan Yao 03.3: pursuing deer unprepared, lost in the woods)
S
san1
three
nian2
years
ke4
to conquer
zhi1
them
*
bei4
4998 33.3x
F
exhausting, wearing; exhaustion, weariness
63.4
Liu Si , 6 4th (Zhi Gua 49: Ge, Seasonal Change)
*
xu1
2845 120+14 HL
(the) silk jacket; fine clothing, glossed as ru2
you3
7533 01.6
is, will be; will
yi1
2989 145+0 HL
worn;
wear
ru2
3140 145+6 HL
(to, into) (caulking) rags, wadding, patches
*
zhong1
1500 01.3
throughout; to, until the end of; ending
ri4
3124 01.3
(the) day
de2
yi3
zhong1
dao4
jie4
0627
11.4
45.X
(be, still) on guard, watchful, wary, cautious
400
51.2
"
"
18.2x
"
64.4
"
"
07.6
"
"
"
01.3
"
63.4x
Xiao Xiang (Fan Yao 49.4: regrets pass, stay true, change highest laws)
S
zhong1
throughout
ri4
(the) day
jie4
on guard
*
you3
there (is, are)
suo3
5465 06.1
(a, the) place, cause, reason (s) (for)
yi2
63.5
*
*
*
dong1
lin2
sha1
niu2
bu4
ru2
xi1
lin2
zhi1
yue4
ji4
shi2
shou4
qi2
fu2
63.5x
S
dong1
lin2
sha1
niu2
*
bu4
ru2
xi1
lin2
zhi1
shi2
S
shi2
shou4
qi2
fu2
2940 16.4
F
(to) doubt, question (s); (be) uncertain(ty)
Jiu Wu , 9 5th (Zhi Gua 36: Ming Yi, Brightness Obscured)
6605 02.0
F
(an, the) eastern, easterly
4033 09.5
63.5 neighbor
5615 79+6
HL
sacrifices, kills, slaughters
4737 25.3
F
cattle, oxen, (an) ox
5379 02.2
(but, yet) (this is) not; there is no; nothing
3137 03.2
(is) comparable, equal to; as good as; like
2460 02.0
F
(a, the) western, westerly
4033 09.5
F
neighbor
0935 02.0
...’s
7498 45.2
F
(modest, sparing, simple) spring
0465 47.5
51.T offering, sacrifice, gift
5821 27.0
04.4x (the) genuine, sincere, authentic, [realists]
5840 35.2
06.6x enjoy, accept, receive, welcome, invite (d)
0525 02.6
the, these, their
1978 11.3
15.T blessings, happiness, enrichment, fortune
Xiao Xiang (Fan Yao 36.5: Ji Zi’s brightness obscured, worth persisting)
(the) eastern
neighbor
sacrifices
cattle
(this is) not
equal to
(the) western
neighbor
...’s
5780 54.4
(opportune) timing, timeliness
(the) genuine
(have) (already) received
their
blessings
401
09.6x
"
"
*
63.6
*
ji2
da4
lai2
0476 01.7
(the) promise, hope; good fortune, luck
5943 01.2
(is, has) completely, fully, already, wholly
3768 05.6
arrived, appeared, come; invited, attracted
Shang Liu , Top 6 (Zhi Gua 37: Jia Ren, Family Members)
3149 22.3
64.0 soaking, wetting, immersing, saturating
ru2
qi2
0525 02.6
the, that, one’s (own)
5839 01.7
64.6 head
*
3906 01.3
harsh, stressful, adverse, difficult, serious
63.6x
Xioao Xiang (Fan Yao 37.6: being true is as good as impressive, promising)
S
ru2
soaking
qi2
one’s (own)
shou3
head
li4
(is) serious
*
he2
2109 09.1
F
(but) how, why ^ it, this
28.5x
ke3
3381 02.3
v can, could, would v
"
jiu3
1188 01.6x
F
continue, endure, survive, last?
"
shou3
li4
63.xg none
63.zg ding4
6393
10.X
arrangement, stability, establishment, resolution
402
64.M
64.0 Gua Ci
*
wei4
ji4
*
heng1
*
xiao3
*
*
64.T
P
*
P
*
S
*
*
hu2
qi4
ji4
ru2
qi2
wei3
wu2
you1
li4
wei4
ji4
heng1
rou2
de2
zhong1
xiao3
hu2
qi4
ji4
wei4
chu1
zhong1
ru2
qi2
wei3
wu2
you1
li4
bu4
xu4
zhong1
WEI4 JI4 (7114.0459): NOT YET COMPLETE
Binary 010 101, Decimal 21; 1/3
7114 48.0
64.3 not yet, still not, less than, yet to be
0459 63.0
64.0 complete(ion, ing); done, across (the river)
2099 01.0
fulfillment, satisifaction, success; satisfying
2605 03.5
2185 40.2
8006 48.0
0459 63.0
3149 22.3
0525 02.6
7109 10.0
7180 01.3
7519 02.0
3867 01.0
Tuan Zhuan
F
F
64.3
64.1
64.1
64.5
(a, the) little, small, young
fox
(is, has) almost, nearly; (just) about (to)
(a)cross(ed) (the) (half-frozen) river, stream
(to) soak, wet, immerse, saturate (ing)
the, that, its, one’s
tail
(this) (is) no, not; (this) lacks, has no
(a, an) direction, purpose, plan, orientation
with merit, of value, with rewards
3133
6161
1504
02.T
02.0
03.3
1409
1504
05.4
03.3
5379
02.2
(to be) not yet
complete
(means) fulfillment
the flexible, gentle, yielding; flexibility
gain, secure, find, occupy, claim (s)
the center, middle, mean, balance
(the) little
fox
(is) almost
across (the) (half-frozen) stream
(but) not yet
out of, beyond, past; (sur)passed, departed
the center, middle, balance; concentration
to soak
that
tail
(is) not
(a) direction
with merit
(this is, would) not, to not; wanting; failing
2865 120+15 HL
1500 01.3
(to) continue, connect; go (ing) on, through
to the end, outcome, conclusion, finish
403
64.1
"
"
04.3
"
"
06.T
"
S
*
sui1
bu4
dang1
wei4
gang1
rou2
5519 55.1
5379 02.2
6087 05.6x
7116 45.5
3268 03.T
F
even if, though; although
not, im-; in-; un-; less than; nothing, none
(is, are) properly, appropriately, suitably
placed, positioned, situated, dignified
the firm, strong, resolute; firmness
05.6x
"
"
"
3133 02.T
(and) the flexible, gentle, yielding; flexibility
7477 02.T
(all) correspond, resonate, relate, reciprocate
64.X
Da Xiang
*
huo3
2395 13.X
(a, the) fire, flame
zai4
6657 01.2
(is) located, situated, positioned; in place
shui3
5922 06.X
^
(the) water(s)
shang4
5669 40.6
over, above, across, atop, on top of v
*
wei4
7114 48.0
not yet
ji4
0459 63.0
complete
*
jun1
1715 01.3
(a, the) noble, worthy, honored
zi3
6939 01.3
young one, heir, disciple
yi3
2932 04.1
accordingly, therefore, thus
shen4
5734 02.4x
F
(is) prudent, heedful, circumspect, careful
bian4
5240 23.2
F
(and) discerning, discriminating (so that)
wu4
7209 01.T
things, (objective) reality, circumstances
ju1
1535 03.1
F
remain, stay, hold (s)
fang1
1802 02.2
F
straightforward, direct(ed), defined(ite)
64.1
Chu Liu , 1st 6 (Zhi Gua 38: Kui, Estrangement)
*
ru2
3149 22.3
64.6 soaking, wetting, immersing, saturating
63.1
qi2
0525 02.6
the, that, one’s
"
wei3
7109 10.0
F
tail
"
*
lin4
4040 03.3
embarrassing(ment), humiliating(ion); shame
64.1x
Xiao Xiang (Fan Yao 38.1: don’t pursue the missing horse, just avoid error)
S
ru2
soaking
qi2
one’s
wei3
tail
*
yi4
3021 48.0
64.6x truly, really, surely; such, what; still
bu4
5379 02.2
^ lack, want of; un-; in-; without
zhi1
0932 19.5
64.6x ^ awareness, comprehension, discretion
ji2
0484 60.2x
F
(a, an) extreme, ultimate, perfect (ly) v
64.2
Jiu Er , 9 2nd (Zhi Gua 35: Jin, Expansion)
*
yi4
3008 38.3
F
braking, dragging, holding
63.1
ying4
qi2
lun2
0525
4254
02.6
63.1
F
the, those, one’s
wheels, cartwheels
404
"
"
*
zhen1
ji2
64.2x
S
jiu3
er4
zhen1
*
64.3
*
*
ji2
zhong1
yi3
xing2
zheng4
wei4
ji4
zheng1
xiong1
li4
she4
da4
chuan1
64.3x
S
wei4
ji4
zheng1
xiong1
*
wei4
bu4
dang1
64.4
*
zhen1
ji2
hui3
wang2
*
zhen4
yong4
fa1
gui3
fang1
0346 01.0
persistence, determination, resolve, focus
0476 01.7
(is) promising, auspicious, opportune, timely
Xiao Xiang (Fan Yao 35.2: no worry, accept present constraints as a blessing)
nine
second’s
persistence
(is) promising
1504 03.3
in (the) center, middle, mean; balance
2932 04.1
in order, thereby; means; through which
2754 11.2
to act, advance, behave, move, progress
0351 25.0
correctly, rightly, properly
Liu San , 6 3rd (Zhi Gua 50: Ding, The Cauldron)
7114 48.0
03.5x (if, when) not yet, still not, less than
0459 63.0
15.T complete, done, across
0352 09.6
to expedite, go boldly, assert, aggress
2808 03.5
(is) unlucky, ill-omened; has pitfalls
3867 01.0
(it is) worthwhile, rewarding, favorable
5707 05.0
F
to cross, ford, ferry, venture, experience
5943 01.2
(the) great, big, major
1439 05.0
29.T stream, river, current, water (s)
Xiao Xiang (Fan Yao 50.3: cauldron’s ears altered, its function is impaired)
(if) not yet
across
to go boldly
has pitfalls
7116 45.5
(the) place, position, attitude, dignity
5379 02.2
is not, in-; im-, less than, [mal-]
6087 05.6x
appropriate, proper, suited, [adaptive]
Jiu Si , 9 4th (Zhi Gua 04: Meng, Inexperience)
0346 01.0
persistence, determination, resolve, focus
0476 01.7
(is) promising, auspicious, opportune, timely
2336 01.6
(and, while) regret(s), remorse
7034 11.2
pass, disappear, dissolve (s)
0315 51.0
F
shock, force, energy, power
7567 01.1
(was) used, applied; spent, expended
1765 15.5
F
to subjugate, subordinate, chastise
3634 38.6
1802 02.2
15.T
20.X
(the) barbarian, devils’, demons’, Gui
country, domain, quarter, region
405
09.6
"
05.0
"
"
"
10.3x
"
"
31.4
"
63.3
"
"
*
san1
nian2
you3
shang3
yu2
da4
guo2
64.4x
S
zhen1
ji2
hui3
wang2
*
zhi4
xing2
64.5
*
zhen1
ji2
*
wu2
hui3
*
jun1
zi3
zhi1
guang1
*
you3
fu2
*
ji2
64.5x
S
jun1
zi3
zhi1
guang1
*
qi2
hui1
ji2
64.6
*
you3
fu2
yu2
yin3
jiu3
5415
4711
7533
5672
7592
04.0
03.2
01.6
154+8
02.6
F
HL
(but, though) three
years, harvests
brought (about), achieved, earned, claimed
(the) grants, awards, rewards, endowments +
of, in, with
5943 01.2
great, vast, major, important, whole
3738 07.6
01.T states, estates, domains, territories
Xiao Xiang (Fan Yao 04.4: afflicted by ignorance, a shame)
persistence
(is) promising
(while) regrets
pass
0971 03.1x
the aim, intention, objective, purpose (s)
2754 11.2
(is, are) carried out, advanced
Liu Wu , 6 5th (Zhi Gua 06: Song, Contention)
0346 01.0
persistence, determination, resolve, focus
0476 01.7
(is) promising, auspicious, opportune, timely
7180 01.3
64.6 no, with no, without; nothing; despite
2336 01.6
(the, to) regret(s), remorse; to repent (of)
1715 01.3
(a, the) noble, worthy, honored
6939 01.3
young one, heir, disciple
0935 02.0
has, holds; resorts to; goes, moves toward(s)
3583 05.0
02.T honor, regard; (the) light (of example)(s)
7533 01.6
be, hold, stay (ing); have; remember
1936 05.0
true, sincere; confidence; to trust
0476 01.7
(is) promising, auspicious, opportune, timely
Xiao Xiang (Fan Yao 06.5: the contest is most promising)
(a, the) noble
young one
moves toward(s)
(the) light of example
0525 02.6
the, this, that, such (a), one’s
2319 72+9
HL
brightness, light, radiance, sunshine, flame
(is) promising
Shang Jiu , Top 9 (Zhi Gua 40: Jie, Release)
7533 01.6
being, holding, staying; having, finding
1936
7592
7454
1208
05.0
02.6
53.2
05.5
05.X
F
true, confident, assured, sure; confidence
amidst, in, (along) with, on top of
(the) drinking, imbibing (of)
wine, spirits
406
09.T
"
13.6
"
64.6
"
64.6
"
*
*
*
wu2
jiu4
ru2
qi2
shou3
you3
7180 01.3
1192 01.3
3149 22.3
0525 02.6
5839 01.7
02.T no; not; nothing; without, with no
34.6x blame; (is) wrong; (a) mistake, (an) error
F
(but) (to) soak, wet, immerse, saturate (ing)
the, that, one’s (own)
01.T head
7533 01.6
(even) being; with, having
05.0
1936 05.0
true, confident, sure; truth, confidence
"
5806 08.5
02.T (is) (^) (to) lose, forgo, fail, relinquish (s) (^)
5794 62.6
10.T that; truly, surely, certainly (v)
it, this
64.6x
Xiao Xiang (Fan Yao 40.6: the duke takes aim at raptor high on battlement)
S
yin3
drinking
jiu3
wine
ru2
(and) soaking
shou3
(the) head
*
yi4
3021 48.0
F
truly, really, especially, surely; so; still
bu4
5379 02.2
not; without, lacking in;
^
no
zhi1
0932 19.5
F
comprehending; (a) prudent; knowing v
jie2
0795 60.0
F
(the) boundaries, limits, terms; restraint
fu2
shi1
shi4
64.xg wu4
bu4
ke3
qiong2
64.zg nan2
zhi1
qiong2
7209
5379
3381
1247
4619
0935
1247
01.T
02.2
02.3
02.6x
31.T
02.0
02.6x
(the) beings, creatures, entities
are not; have no; will not
inclined(ation) to; about to; accept, admit
(be)(ing) finished, ended, exhausted
(the) masculine, male, [gang, yang]
...’s
exhaustion, end, finish, far limit, waning
407
Matrix Footnotes
Location Abbreviations:
.0
.2
.T
.X
.x
= Gua Ci
= Yao Ci
= Tuan Zhuan
= Da Xiang
= Xiao Xiang
Source Text Discrepancies & Emendations:
, Da4, not
, Tai4.
01.T HY has
02.0 Normally parsed De2 Zhu3 Li4. Xi1 Nan2 ... Emending.
This disagrees with both HY and Z.D. Sung.
, Ta1, per Sung, interchangeable with
, Tuo1, per HY.
08.1 Used
, Ta1, at 61.1. HY and Sung use
, Tuo1, at 28.4.
HY uses
, Bian4 (to argue, dispute) for
, Bian4.
14.4x HY uses
Text has the character right at 30.3 though.
, Pou2 (collect, assemble). I think this is a
15.X HY and Sung both have
, Shuai1 (to decrease). May be an old error.
mistaken transcription of
Emending.
, per HY, not
, per Sung. Also at 39.X and 51.X
24.1x Used
, Ri4, per Sung, not
, Yue1, per HY, the Zhouyi Zhezhong,
26.3 Used
Wang Bi and the MWD mss. If Yue1 is a transcription error it is a very old and
persistent one. Here I follow a fairly large group of rebels, Wen Yiduo and a
majority of western translators, including Rutt. I would be a lot more reluctant to
emend this if Ri4 did not make so much more sense in this context. See footnote
to simple translation. See also Ri4 at 26.T.
Rou2 . Emending.
33.T Adding
, Wu4, is correct, an error in Z.D. Sung's text.
48.6 HY's
51.T HY omits .... "Bu4 Sang4 Bi3 Chang4." between Ye3 & Chu1.
, Yi4, per HY, Kunst and Shaughnessy, not
, Yi4, per the
51.5 Used
Zhouyi Zhezhong and Sung. See footnote to simple translation.
, Ze4.
55.T HY has some character unfamiliar to me written in for
, Xiang3, per HY, not
, Heng1, per ZD Sung.
59.X Chose
409
Big5 Character Notes:
01.3
01.7
11.3
21.X
23.1
56.X
Substituted M7180 for M7173 throughout. M7173, as used in the printed
versions of the received texts, is not available in the Big5 character set.
, Qun2, is another version of the same character, and the only one available
in Big5.
, Hu1, as used in older texts.
Can't find the Ping2 character distinct from
Apparently not available in Big5.
, Lai2, is another version of the same character, and the only one available
in Big5.
, Chuang2, is another version of the same character, and the only one
available in Big5.
, Liu2 is another version of the same character, and the only one available
in Big5.
Assorted characters for copy & paste:
410
Significant Parsing Discrepancies and Decisions:
03.T Parsed Zhun1, Gang1... per HY.
03.3 Significantly, HY does not parse between Ji1 Bu2.
04.T HY parses Xing2. Shi2.
05.T Parsed Fu2, Guang1... per HY.
05.2x HY writes Zhong1 Zhi2. Zhi2 Zhong1 works better with Sui1.
06.0 HY parses You3 Fu2. Zhi4 Ti4 Zhong1 Ji2. Sung's works better.
06.2 HY parses Gui1 Er2 Bu1 Qi2 Yi4. Ren2 San1...
06.5 HY parses Song4. Yuan2 Ji2.
08.X HY parses Jian4 Wan4 Guo2. Qin1 Zhu1 Hou2.
10.T HY parses Bu4 Die2 Ren2. Heng1.
12.1 HY parses Zhen1 Ji2. Heng1.
12.2 HY parses Da4 Ren2 Pi3. Heng1. I think this misses the point.
13.T HY parses Tong2 Ren2 Yu2 Ye3. Heng1.
14.4x HY parses Fei3 Qi2 Peng2. Wu2 Jiu4.
14.5 HY parses Wei1 Ru2. Ji2.
15.4 Z.D. Sung parses this Wu2 Bu4 Li4. Hui1 Qian1. I like it whole.
16.6 Z.D. Sung parses this Cheng2. You3 Yu2. I like it whole.
17.T HY parses this Dong4 Er2 Yue4 Sui2.
18.1 HY parses this You3 Zi3. Kao3 Wu2 Jiu4. This has merit too:
"There is a child. Investigation is not a mistake."
19.2x HY parses Xian2 Lin2 Ji2. Wu2 Bu4 Li4
20.T Z.D. Sung does not parse: Guan1 Guan4 Er2 Bu4 Jian4. I like HY.
22.4x HY parses Liu4 Si4. Dang1 Wei1 Yi2 Ye3. Not consistent with Xiao Xiang
formats or templates.
25.1 HY parses this Wu2 Wang4. Wang3 Ji2. This has merit too, but the ideas are
not independent here.
25.6 HY parses this Wu2 Wang4. Xing2 You3 Sheng3. See note above.
27.2 Z.D. Sung does not parse this: Fu2 Jing1 Yu2 Qiu1 Yi2.
HY parses this Fu2 Jing1 Yu2 Qiu1. Yi2 Zheng1 Xiong1.
I have not opted for either.
27.4 HY parses this Dian1 Yi2. Ji2.
34.4 Z.D. Sung does not parse this: Zhen1 Ji2 Hui3 Wang2.
35.2 HY parses this: Shou4 Zi1 Jie4 Fu2. Yu2 Qi2 Wang2 Mu3.
35.3x HY parses this: Zhong4 Yun3 Zhi1 Zhi4. Shang4 Xing2 Ye3.
36.3x HY reverses Da4 & De2.
411
37.X Z.D. Sung does not parse this: Jun1 Zi3 Yi3 Yan2 You3 Wu4
Er2 Xing2 You3 Heng2.
47.4 HY parses this: Lin4. You3 Zhong1.
47.6 HY parses this: Yue1 Dong4 Hui3 You3 Hui3. Zheng1 Ji2.
48.5 HY parses this: Jing3 Lie4. Han2 Quan2 Shi2.
49.0 HY parses this: Yuan2 Heng1. Li4 Zhen1. So do others. But Sung may be right
here. The unparsed sentence says something with a subtle difference.
50.0 HY parses this: Yuan2 Ji2. Heng1. I think there's a reason not to.
56.T Z.D. Sung parses this: Shi4 Yi3 Xiao3 Heng1. Lu3 Zhen1 Ji2 Ye3.
This may work better unparsed.
56.2x Z.D. Sung has: Tong2 Pu2 De2 Zhen1, which has interesting possibilities:
"The Young Servant (also) Learns Loyalty."
But Xiao Xiang forms suggest the HY version adopted here.
57.2 Z.D. Sung parses this: Yong4 Shi3 Wu1 Fen1 Ruo4. Ji2.
HY parses this: Yong4 Shi3 Wu1. Fen1 Ruo4. Ji2.
I have combined the two.
58.T HY parses this: Yue4 Zhi1 Da4. Min2 Quan4 Yi3 Zai1
59.5 HY parses this: Huan4. Wang2 Ju1 Wu2 Jiu4.
61.T HY parses this: Yue4 Er2 Xun4 Fu2. Nai3 Hua4 Bang1 Ye3.
62.T Z.D. Sung does not parse this: Ke3 Xiao3 Shi4
Bu4 Ke3 Da4 Shi4.
63.0 Z.D. Sung does not parse this: Chu1 Ji2 Zhong1 Luan4.
412
Other blocks of characters further parsed here and in Z.D. Sung
but not parsed in Harvard-Yenching, as they appear in HY:
01.3
02.0
03.0
03.3
05.T
06.T
07.T
07.2
12.4
14.6
15.3
17.0
18.T
18.1
19.1
19.2
20.x
25.0
26.T
30.X
31.T
31.4
33.5
35.1
35.3
35.5
36.2
37.3
37.4
38.1
38.4
38.6
39.1
39.5
40.0
40.T
42.1
xi4 ti4 ruo4 li4.
yuan2 heng1 li4 pin4 ma3 zhi1 zhen1.
yuan2 heng1 li4 zhen1.
jun1 zi3 ji1 bu4 ru2 she3.
xu1 you3 fu2.
song4 you3 fu2. zhi4 ti4 zhong1 ji2.
ji2 you4 he2 jiu4 yi3.
zai4 shi1 zhong1 ji2.
you3 ming4 wu2 jiu4.
ji2 wu2 bu4 li4.
you3 zhong1 ji2.
yuan2 heng1 li4 zhen1.
gu3 yuan2 heng1 er2 tian1 xia4 zhi4 ye3.
li4 zhong1 ji2.
xian2 lin2 zhen1 ji2
xian2 lin2 ji2.
xian1 wang2 yi3 xing3 fang1 guan1 min2 she4 jiao4.
yuan2 heng1 li4 zhen1.
gang1 jian4 du3 shi2 hui1 guang1.
ming2 liang3 zuo4 li2.
shi4 yi3 heng1 li4 zhen1 qu3 nu3 ji2 ye3.
zhen1 ji2 hui3 wang2.
jia1 dun4 zhen1 ji2.
yu4 wu2 jiu4.
zhong4 yun3 hui3 wang2.
wang3 ji2 wu2 bu4 li4.
yong4 zheng3 ma3 zhuang4 ji2.
hui3 li4 ji2.
fu4 jia1 da4 ji2.
sang4 ma3 wu4 zhu2 zi4 fu4.
li4 wu2 jiu4.
wang3 yu4 yu3 ze2 ji2.
wang3 jian3 lai2 yu4.
da4 jian3 peng2 lai2.
wu2 jiu4 ke3 zhen1.
wu2 jiu4 ke3 zhen1.
yuan2 ji2 wu2 jiu4.
413
42.2
43.0
43.1
43.5
45.1
45.2
46.1
46.5
47.0
47.2
48.0
48.4
49.2
49.3
49.4
52.T
52.T
52.6
53.T
53.1
54.1x
54.5
55.T
55.5
56.0
57.3
57.5
58.1
58.2
58.3
59.1
59.4
59.6
60.4
60.5
60.6
62.T
64.5
64.5
wang2 yong4 xiang3 yu2 di4 ji2.
fu2 hao4 you3 li4.
wang3 bu4 sheng4 wei2 jiu4.
zhong1 xing2 wu2 jiu4.
ruo4 hao4 yi1 wo4 wei2 xiao4.
yin3 ji2 wu2 jiu4.
yun3 sheng1 da4 ji2.
zhen1 ji2 sheng1 jie1.
zhen1 da4 ren2 ji2.
zheng1 xiong1 wu2 jiu4.
qi4 zhi4 yi4 wei4 yu4 jing3.
jing3 zhou4 wu2 jiu4.
zhi1 zheng1 ji2 wu2 jiu4.
zheng1 xiong1 zhen1 li4.
hui3 wang2 you3 fu2.
gen4 zhi3 ye3.
xing2 qi2 ting2 bu4 jian4 qi2 ren2.
dun1 gen4 ji2.
qi2 wei4 gang1 de2 zhong1 ye3.
xiao3 zi3 li4 you3 yan2.
bo3 neng2 lu3 ji2.
yue4 ji1 wang4 ji2.
feng1 da4 ye3.
you3 qing4 yu4 ji2.
lu3 zhen1 ji2.
pin2 xun4 lin4.
zhen1 ji2 hui3 wang2.
he2 dui4 ji2.
fu2 dui4 ji2.
lai2 dui4 xiong1.
yong4 zheng3 ma3 zhuang4 ji2.
huan4 qi2 qun2 yuan2 ji2.
qu4 ti4 chu1.
an1 jie2 heng1.
gan1 jie2 ji2.
ku3 jie2 zhen1 xiong1.
rou2 de2 zhong1 shi4 yi3 xiao3 shi4 ji2 ye3.
zhen1 ji2 wu2 hui3.
you3 fu2 ji2.
414
Glossary
Introduction
Words
Phrases
Characters Not in the Glossary
Most Common Words
Pronouncing Pinyin Chinese
Pinyin to Wade-Giles Conversion
415
Introduction
The words listed in the first part of this glossary fall into one or more of the
following categories:
a) They appear more than five times in the Matrix translation, exclusive of the
repetitions of the characters in the Tuan Zhuan and Xiao Xiang quotes.
b) They appear in Hexagram or Gua names and numbers.
c) They appear as substitutes for Trigram or Ba Gua names.
d) They appear in the names of sections or segments of the Yijing.
e) They appear in the names of major dimensions of the Yijing.
The Chinese words are given in the Pinyin system of transliteration. For
readers familiar only with the older Wade-Giles system, a table of the differences
between the two systems is given at the end of this Section. Phonetic elements
not found in this table are the same in both systems. See also Pronouncing Pinyin
Chinese, below.
The first number (e.g. 7999) is the character’s entry number in Harvard’s
1993 edition of the Mathews Chinese English Dictionary. This was one of the
twelve dictionaries I used in glossing the Chinese terms. It contains all but eleven
of the characters found in the Zhouyi, and all of those found in the Ten Wings.
These eleven missing characters were assigned numbers in the 8000’s.
The second number (e.g. 197f) is the character's entry number in Bernard
Karlgren's Grammata Serica Rescensa.
The third number (e.g. 214+19) gives the character’s radical, plus the number of additional strokes (plus or minus a stroke). This is the “access code”
(rather than alphabetizing) to many classical Chinese dictionaries.
The fourth number (e.g. 12.5x) gives the location of the character’s first
occurrence in the Yi (this example: Chapter 12, Line 5, Xiao Xiang commentary).
Words listed in the second part, "Characters not in the Glossary," do not
meet the above criteria but their glosses may be scoped by tracking the use of the
words through the Matrix. Here there are given the Pinyin pronunciations, the
Mathews numbers, the Karlgren GSR numbers, alternative pronunciations, and
miscellaneous references and notes. This is a complete list of all Matrix characters
not found in the main Glossary. The note "ap" means "also pronounced"; the note
"lz" means that the character is found in my Laozi glossary.
The third part lists the 67 characters which occur 25 times or more in the
Matrix section. Their occurrences make up about half of the Yijing's text. This is
therefore a recommended first study list for those who are just beginning to learn
classical Chinese.
The final part is a guide to Pinyin and to conversion from the Wade-Giles
system of transliteration.
416
an1
0026
146a 40+3 02.0 (to be) content(ed), at peace (with), at rest,
secure, stable, quiet, serene, peaceful, tranquil, safe, calm, settled, still, steady, satisfactory
(in); (to) secure, safeguard, settle (for), pacify, still, confirm, ensure, soothe, find a place for,
place, arrange, lay down, rest in (s, ed, ing); (a, the) rest, peace, security, ease, quiet, quietude,
serenity, steadiness, stillness, comfort, contentment (s) (with); how? where? why?; ... thus?;
naturally, without effort
ba1
4845 281a 12+0 19.0 (a, the) eight; eight times, eightfold, eighth
bai3
4976 781a 106+1 06.2 (a, the) hundred; hundredfold, hundredth,
hundreds of; a hundred times; (to be) common; all of the
ban4
4875 181a 24+2 none (to be) half; halved, divided; (to) divide in
two, make a pair of
bang1
4910 1197e 163+4 07.2x (a, the) state, country, realm, territory, land,
dominion, domain, region, principality, jurisdiction, sovereignty, government, governance (s)
bao1
4937 1113a 20+3 04.2 (to) include, pack, wrap, envelop,
surround, bundle, embrace, accept, cherish, undertake, safeguard, secure, warrant, guarantee,
hold, contain, put up, cherish, protect (s, ed, ing); (a, the) cover, container, bag, bundle, creel,
wrapping
ben3
5025 440a 75+1 28.T (a, the) root, trunk, origin, original, source,
principal, basis, beginning, foundation, fundament, cause, stem; (to be) starting, initial, basis,
fundamental, essential, natural, original, native
bi4
5027 437a 154+5 22.0 (to) adorn, dress (up), beautify, embellish,
decorate, make graceful (s, ed, ing); (to be) elegant, brilliant, ornate, fancy, dressed up,
sumptuous; superficial, nearsighted; (a, the) adornment, ornamentation; shell, treasure;
model (s)
bi3
5077 566g 81+0 08.0 (to) accord, belong, combine, go together,
join, affiliate, unite, associate (to, with); sort, compare, match, assemble, join, follow, (put,
hold) together, draw an analogy (s, ed, ing); (to be) affiliated, paired (with), concordant, welldisposed; close, familiar; successive, comparable, analogous, similar; (a, the) union,
belonging, affiliation, association, togetherness, congestion, commonality; on behalf of
bian4
5240 219b 160+9 23.2 (to) distinguish, differentiate, discriminate,
discern, dispute, find fault with, scrutinize, identify, cut, divide, delineate, separate, regulate,
distribute (s, ed, ing); (a, the) identification, discernment, distinction, distinctiveness,
delineation, edge, boundary, frame, context, identity (s); (to be) distinguished, discerning,
discriminating; everywhere
bian4
5245 170o 149+16 49.5 (to) change, alter, become, vary, amend,
transform, reform, mutate, metamorphose, evolve, emerge (s, ed, ing); (to be) amenable,
changeable; (a, the) emergence, transformation, metamorphosis, change, evolution, variation
(s)
bo1
5337 1228a 18+8 23.0 (to) curtail, (pare, cut, break) down,
abridge, strip away, split, lay bare, expropriate, reduce, cut up, skin, peel, flay, deprive, ruin,
417
break, pluck, degrade, scavenge, loot (s, ed, ing); (to be) decomposing, decadent,
unsustainable, disintegrating, breaking down; deprived, stripped (of), ill- founded; (a, the)
deconstruction, destruction, deterioration
bu4
5379 999a 1+3
02.2 no, not, none, nothing, (very) little, the
least (of); without, with no, not with; (is, are, was) no, not, nothing, (nothing) without; will
not, will fail to; may not, need not; (it is) no, not; is to not, to not (be), will not be, not to (be),
not being, to never be; being without, without being; outside of; away from, free (of/from);
there (is, are, will be) no, not, none, nothing; there will not be; were there no; what is not;
(but) no, not, nothing, without, with no; (do)(es) no, without; (has/have) no, not, yet to; (but)
do not, does not, did not, will not, would not, would never (be); instead of, regardless of,
rather than, in spite of, despite; not, never, no longer, rarely, seldom (to); hardly, (very) little,
not much, not so, not very; (to be) nothing, without, wrong; (to) avoid, cease to, drop, escape,
evade, lack, need, refrain from, want; fail to, make no, remain to be (s, ed, ing); not only not,
not even, less (than); un-, ill-, in-, im-, de-, dis-, non-, mal-, mis-, off-; -less, -lessly, -out, free; remain un-; if not, but not if; is this not ...?; not ... but; not only not; that/which cannot
be; (a, the) doubt; absence, lack, need, void, want (of); failure to; freedom from
cai2
6660 943a 64+0 none (a, the) talent, ability, endowment, force,
strength, gift, disposition, natural quality (s); (to be) able, strong, well-endowed
chang2
0213 721a 168+0 07.5 (to) complete, continue, develop, endure,
excel, go on, grow (tall), increase, keep up, last (long), master, perfect, perpetuate, persist,
prevail, profit, prosper, reach for, survive, sustain, take the lead (s, ed, ing); (to be) (long-)
lasting, lived, term; always, continued, durable, enduring, eternal, excelling, excellent,
growing, long, old, perpetual, persistent, prevailing, surviving, sustained, tall, tenured;
continually, eternally, perpetually, regularly, steadily, for long; (a, the) continuance,
endurance, length, longevity, long life, long time, maturity, perpetuity, prosperity; strong
point, forte; as Zhang3: (the) chief, elder, eldest, senior, superior; (to be) grown up, mature,
experienced, long lasting, long standing
chang2
0221 725e 50+8 02.T (a, the) constant, constancy, norm, order,
principle, rule, standard, banner; (to be) common, consistent, constant, customary, endless,
enduring, eternal, ever, familiar, fixed, forever, frequent, habitual, invariable, lasting, limitless,
normal, ordinary, perennial, permanent, perpetual, recurring, regular, set, standard, standing,
usual; (to) abide, be forever, continue, endure, go on, last, maintain, persist, survive, sustain
(in, with) (s, ed, ing); [the status quo] ; always, commonly, consistently, constantly, durably,
frequently, habitually, invariably, normally, often, ordinarily, perpetually, regularly, usually,
so often; whenever, wherever; ever-; what/that which continues/lasts
cheng2
0379 818a 62+2 02.3 (to) accomplish, achieve, actualize, arrive
at, become, bring about, come to pass, complement, complete, determine, establish, finish,
follow through, fulfill, make, perfect, realize, succeed, take place (s, ed, ing); (to be)
accomplished, achieved, actualized, arrived at, complete, completed, done, entire, finished,
fulfilled, full, mature, perfect, perfected, realized, whole; (fully) developed formed; (a, the)
418
accomplishment, achievement, complement, fulfillment, completion, end, follow through,
outcome, realization (of); of completion; entirely, completely, perfectly
cheng2
0386 896c 64+4 07.6 (to) receive, inherit, carry, bear, help,
assist, serve, accept, enjoy, undergo, undertake, contract for, adopt, offer, present, continue,
carry on, lift (up), uphold, hold up, support, acknowledge, recognize, honor, celebrate, meet
(s, ed, ing); (a, the) help, service, support, assistance, acceptance, recognition, contract,
assignment, undertaking (s)
cheng2
0398 895a 4+9
03.2 (to) avail (oneself) of, take advantage of,
take, take control of, multiply, ascend on, be carried by, rely on, rely upon, supersede, mount,
surmount, overcome, drive, ride, ascend, go upon, seize, bully, chance/opportunity (s, ed,
ing); (to be) mounted, astride, on top of, above, upon, riding, in control, carried by; (a, the)
team, ride, mount, four-team, team of four, chariot
chong2
1509 1188a 166+2 29.T (to be) repeated, repeating, double,
doubled, multiple, paired, twofold; (to) accumulate; twice, two times; character pronounced
Zhong4 when meaning weighty, etc.
chu1
1390 87a
18+5 04.0 (to) begin, start (with) (s, ed, ing); (to be)
original, initial, incipient; (a, the) start, beginning, origin, first (step) (s); initially, originally,
(at, in) (the) first (place), (at, in) the beginning, at the start, early (on), when first
chu1
1409 496a 17+3 05.4 (to) come out, get out, go out, (of), set out,
stand out (from, out of); appear, arise, beget, bring out, deliver, depart, emerge, escape,
evolve, exceed, exist, exit, expel, get rid of, go (beyond, past), issue (from, out), leave, occur,
proceed, (go/come) forth, (sur)pass, pour out; quit, abandon, eject, reduce, expurgate;
reappear, reemerge, remove, rise up, vent; expend, pay (s, ed, ing); (a, the) adventure,
departure, emergence, emergency, expression, issue, outcome; (to be) beyond, past, passed,
produced, spent; out of/from, outside of; out comes
chu4
1412 1018a 102+5 09.0 (to) take care of, care for, provide for, tend
(to), attend (to), keep, raise, feed, nurture, sustain, nourish, rear, bring up, support, shelter,
cherish, train, manage, cultivate, retain, restrain, tame, (bring under) control, herd,
domesticate, raise beasts, animals, brutes; accumulate, store up, gather, hoard, reserve (s, ed,
ing); (a, the) nurture, cultivation, culture, domestication, husbandry, management, training;
domestic animal; raising ... beasts; also pronounced xu4 in verb form, to raise animals
chuan1
1439 462a 47+0 05.0 (a, the) stream, river, water, current, river
valley, flow, channel, creek (s); (to) flow, flood, stream
ci2
6984 968a 160+12 42.6x (a, the) explanation, statement, expression,
text, instruction, evidence, proof, orders, message, argument, tale, story; speech, word,
phrase; (to) explain, instruct; excuse, plead, apologize; abdicate, give up, decline, depart, take
leave, deny, dismiss, shirk, turn away, resign (s, ed, ing)
cong2
6919 1191d 60+8 02.3 (to) follow, pursue, seek, chase, track;
obey, comply, conform (with), humor, trace, be like; attend, adhere, agree, hold, tend (to);
hold, go along, join, agree (with), yearn for, engage in, endure behind (s, ed, ing); (to be)
419
accessory, secondary, second, subordinate, engaged (in, with), pursuant to, according to, bent
on; (a, the) following, follower, pursuit; from behind, from, by, by way of, since, whence,
through, after, in a certain manner
cui4
6880 490m 140+8 45.0 (to) gather, assemble, unite, collect, bring
together, pull together, bundle, cluster, convene, integrate, concentrate (s, ed, ing); (a, the)
gathering, assembly, assemblage, congregation, collection, crowd; security, unification,
collectedness, self-possession, confidence, assurance, composure, reintegration, integrity,
concentration; bunch, bundle, cluster, multitude of grasses; (to be) thick, close-set, dense;
“pulling it together,” “holding it together,” “having it together”
da4
5943 317a 37+0 01.2 (to be) accomplished, best, better, big,
complete, critical, crucial, developed, enormous, entire, extreme, far, full, fully grown, good,
grand, great(er, est), heavy, high, large(r), (very, greatly) important, long, loud, major, mature,
mighty, more, most, noble, noteworthy, old, overall, (more, most) perfect, pure, realized, ripe,
seasoned, serious, significant, strong, successful, vast, whole, wholesome, vital; a lot of, full
of, lots of; master-, (a, the) completeness, (full) development, entirety, grand (-eur, -ness),
greatness, growth, (great) importance, largesse, majority, maturity, vastness, wholeness; a
great deal, (very) much, very; already, completely, entirely, fully, greatly, thoroughly, wholly,
en masse, well-; of (great, crucial, vital) importance
dang1
6087 725q 102+8 05.6x (to be) actual, appropriate, adequate, meet,
suitable, right, just, fitting, proper, (well-) suited, adapted, adaptive, due, deserving, opportune,
convenient, equal to, capable of, satisfactory; (to) act as, bear, rest, depend, be (on, upon);
undertake, take charge of, govern, shield, protect, sustain, represent, occupy position of;
regard, work, act, function (as); accept, deserve; appraise, compensate, value, evaluate; have
the value of, be equal to, rank with, match (s, ed, ing); (a, the) appropriate, right, fitting
(response); appropriately, suitably, rightly, justly, properly, fittingly, duly; as it should be;
should, ought, must; at that time, during, then, while, in, at, on. ap dang4
dao4
6136 1048a 162+9 09.1 (a, the) circuit, course, Dao, passage, path,
process, road, route, track, trail, way; dharma, doctrine, method, nature, principle, truth;
way(s) of, nature(s) of; (to be) headed down the road, on course, on track, on the path; fared,
taken, traveled; (to) guide, instruct, lead, conduct, govern, show the way; discourse, explain,
say, speak, tell [was in use as “to say” in the Zhou] (s, ed, ing). It is not a stretch to call the
Dao a (or the) four-dimensional or space-time continuum, the unfolding of existence over
and through time, things as strings or tracks. The Dao does not refer to the infinite field of
all possibilities (“not a path suited to travel”), but to the infinity of paths, tracks or ways
actually taken in reality, fact or truth.
de2
6161 905d 60+8 02.0 (to) accept, achieve, acquire, attain (to),
bring, capture, catch, choose, claim, come by, come true, discover, draw, earn, effect,
encounter, find, finish, gain, get, grasp, have, hold, learn, meet, merit, obtain, occupy, pick up,
possess, reach, realize, receive, regain, result in, satisfy, secure, seize, take (on), win (s, ed,
ing); (a, the) achievement, acquisition, attainment, booty, bounty, effect, gain (of), result,
420
satisfaction, security; (to be) attained, had, endowed, finished, found, gained, gainful, given,
got, learned, ready, satisified, satisfying; [not (otherwise) wasted] ; to be able; can, may
de2
6162 919k 60+12 06.3 (a, the) (personal) ability, aptitude,
authority, character(istic), conduct, dignity, disposition, energy, ethic, fitness, goodness,
influence, integrity, intention, merit, moral courage/excellence/force, nature, personality,
power, quality, spirit, spirit-power, strength, temperament, virtue, worth; bounty, kindness,
favor; gratitude; a virtue of; (to be) ethical, realized, spirited, virtuous; grateful; by nature, in
character with; (to) deserve, merit (s, ed, ing); De is often referred to as Dao applied or in
relation to the individual entity. De is the consequence of a being’s being on track, true to
itself, fit to its own proper way and hence: (to be) in character, doing well
di4
6198 4b'
32+3 36.6 (a, the) basis, earth, field, ground, land,
locality, location, place(ment), position, site, siting, situation, soil, space, territory, world, (to
be) earthly, local, terrestrial, worldly; (the) earth’s, world’s, land’s. Used in Tian Di, heaven
and earth, the universe or everything, including humanity and the myriad beings between
heaven and earth.
di4
6204 877a 50+6 11.5 (a, the) Emperor, Lord; supreme ruler,
sovereign; deified being, divine king, divinity, god, heaven; (to be) divine, royal, imperial,
sacred, celestial; the divine; deity's; Lord ...; Di Yi, Late Shang Emperor
dian4
6358 385m 173+5 21.T (the) lightning, flash, spark, electricity,
sudden illumination, stark clarity
ding3
6392 834a 206+0 50.0 (a, the) cauldron, sacrificial vessel, tripod,
ding vessel, crucible, (consecrated, dedicated) transformation; [alchemy]; (a, the) cauldron’s
dong4
6611 1188m 19+9 47.6 (a, the) movement, action, activity,
behavior, conduct, deed, energy, force, agitation, arousal, excitement, influence, momentum,
impetus; (to) move, act, arouse, excite, set in motion, take action, get moving, begin, stir,
shake, overcome inertia, disturb, affect, energize, invigorate, displace, apply, work (s, ed, ing);
(to be) energetic, active, kinetic, dynamic, moving, excited, exciting, aroused, restless
du2
6512 1224i 94+13 24.4 (to be) abandoned, (all) alone, by oneself,
in solitude, independent, individual, isolated, lonely, separate, single, sole, solitary, stranded;
lost in thought, meditative, pensive; thinking about; only, singularly, uniquely; by itself, on
its own; auto-, monodui4
6560 324a 10+5 58.0 (a, the) joy, pleasure, happiness,
satisfaction, delight, gratification, rejoicing, openness, exchange, mouth, passage, opening,
aperture; (to be) open, free, clear, acquiescent, accepting, glad, happy, fond of, responsive,
oral; (to) exchange, barter, deliver, pay, give an equivalent, trade, transact, weigh, share; open
a passage through, open up, clear away, convert, gratify, rejoice; speak (s, ed, ing);
[consensual behavior, voluntary transactions]
dun4
6586 428d 162+11 33.0 (to) retreat, withdraw, retire, escape, evade,
avoid, flee, hide away, withdraw from, get distance from, step back (from), run away,
abscond, skulk, hide; drag the feet in walking (s, ed, ing); (a, the) retirement, retreat,
421
reservation, sanctuary; distance, distancing, withdrawal; [reframing]; (to be) hidden,
concealed, evasive, withdrawn, invisible, secluded
er4
1751 564a 7+0
41.0 (a, the) two, duality, polarity; two times;
(to be) next, another, double, dual, twofold, second; of two minds, doubtful, divided; (to)
repeat
er2
1756 982a 126+0 06.2 and (also, even, only, so, still, then, thus,
when, yet), and there (is/are), and happens to; yet (still); but (also, only, still, then, with), but
there (is/are); (along, combined, even) with, with this; although, besides, however, moreover,
nevertheless, though; instead, rather; also, is also; if, when, where, with ... then; both ... and;
meanwhile, while, even (as, in, when, where, with, while), while also; then, is then; still, thus;
as, as when; merely, only, simply; before, in, by, through; together (with); you, your
fan3
1781 262a 29+2 09.3 (to) reverse, bring back, come back (to),
come around (to), turn back, turn around, come/turn back around; retrace, revert (to), revise,
return, repeat, retreat, turn, turn 180 degrees, flipflop, turn against, turn over, combat, oppose,
avert, pervert, rebel, retort (s, ed, ing); (to be) turning, contrary, in the opposite direction,
instead of, opposing, opposite, refractory, reversed, wild, counter-; (a, the) turnaround,
reverse, revision, reversal, reversion to; on the other hand, on the contrary; the opposite of;
back to; turns ... around
fang1
1802 740a 70+0 02.2 (to be) square, direct, directed, frontal, just,
upright, straightforward, honest, methodical, regular, apt, sudden, quick, definite, defined,
prompt; on all sides, everywhere, side by side, on the side (of); (to) cut across, prompt; take
a place; compare, put side by side (s, ed, ing); (a, the) bearing, direction, side, limit, aspect,
definition, right angle, boundary, border, directness, directives, prompting, urging, method;
place, country, region, domain, quarter, square, quadrant; abruptly, suddenly, soon, shortly,
quickly, squarely, directly, frontally, actually, honestly, with direction; then, just then, just
now, is now, right now; across, straight across
fei3
1820 579c 22+8 03.2 not, is not, are not; it is not, there is not,
this is not, one is not; to be not, not being, not so; with no, (if) there (is, are) no; without, not
as a, does not, does no; to not be, not to be; never, never to be, to never be, never was; never
were; un-, in-; not ... but; without, devoid of; (to be) bad, wrong, inferior, contrary, reverse,
evil, perverse, negative, different, unacceptable; in no way; rarely, seldom, never; (a, the)
rebel, vagabond, rascal (s); (to) blame, deny, negate
fen1
1851 471a 18+2 21.T (to be) (evenly, equally, fairly) divided,
apportioned, distributed, parted, separate(d), distinct, distinguished, proportionate, shared,
sorted (out), allotted; alternately, reciprocally; in turn, by turns; (to) divide, separate,
distinguish, decide, distribute
feng1
1890 625h 182+0 09.X (a, the) wind, breeze, gust, air, tune;
custom, habit, usage, manner, manners, repute, reputation, rumor, information, criticism,
influence; to get wind of
422
feng1
1897 1014a 151+11 55.0 (a, the) abundance, prosperity, affluence,
riches, plenty, profusion; (to be) (so) abundant, luxurious (-iant), prosperous, bountiful,
prolific, ample, sumptuous, copious, ripe, plentiful, full, thick (that), filled, fulfilled; (to)
abound in, prosper in, proliferate (s, ed, ing); fully
fu1
1908 101a 37+1 04.3 (a relative or demonstrative pronoun:) the,
this, it, that, they, these, those, the following, such, someone, (the) one(s)/those (who/which)
(is/are), the one in question; you; (preposition, like yu:) as, at, by, of, through, (up)on, with;
(consequence, like ze:) (but, yet) here, now, so, then, thus, therefore, as such, as this, after
this, since, given that; (initial particle:) now, then, when, however, moreover, if, but, even (the),
wherefore, furthermore, forasmuch as, (final, like hu:); (a, the) gentleman, husband, man,
master, sage; gentleman’s, husband’s, man’s; -man; -ist; -person; as to; a final particle
fu4
1933 102a 88+0 18.1 (a, the) father, progenitor; premise; (to be)
elder, male, senior; (to) father, sire, do fatherly duties
fu2
1936 1233a 39+4 05.0 (a, the) truth, the true, confidence, trust,
assurance, belief, conviction, sureness, sincerity, reliance, (good) faith, surety, certainty,
credibility, proof, verity, promise, loyalty, verification (s); (to be) true, sincere, credible,
honest, trustworthy, truthful, confident, assured, reliable, sure (to); (to) rely on, believe in, be
sure (of), verify, ascertain, validate, believe, have faith, trust, hold (that) (s, ed, ing); will
surely, certainly, truly (be); can be trusted to, is certain to, is sure to
fu4
1952 933r 40+9 09.5 (a, the) enrichment, wealth, abundance,
prosperity, riches, treasure; (to be) rich, enriched, wealthy, prosperous; self-important;
enriching; (to) prosper, be/become/grow rich, accrue, enrich, provide for, endow (s, ed, ing);
fu4
1963 1001a 38+8 04.2 (a, the) woman, wife, lady, matron,
women; wife’s, woman’s, lady’s, matron’s
fu2
1978 933d 113+9 11.3 (a, the) happiness, prosperity, abundance,
good fortune, felicity, enrichment, blessing, luck, favor, good will, fortune, well being; grant,
endowment, gift, favor, boon; (to) favor, bless, enrich, make happy (s, ed, ing) [often beyond
monetary]
fu2
1981 500a 57+2 13.4 not; is, are not, not to, to not, do not, does
not, cannot, could not, will not, would not; not ... it, not ... them; without, with nothing, with
no, with never; not so; neither; neither ... nor; not ... or; against, as against, as opposed to;
does not want to, nowhere, no way to; (to) avoid, reject, refuse, dismiss, deny (s, ed, ing); (to
be) unwanted, avoided, rejected, refused; not wanting to; not able to, not willing to; in-; un-;
in no way; there is/are/will be no/not/never/rarely/seldom
fu4
1992 1034d 60+9 06.4 (to) devolve, recover, recur, redo, renew,
recommence, recall, repay, reply, repeat, restore, resume, retrace, return, revert, revise, revive,
(come, go, turn) around, back, home (to); fall back (on); overturn, turn over (s, ed, ing); (a,
the) answer, recovery, recurrence, renewal, reply, response, return; (to be) in answer, reply,
response, return (to); recurring, recurrent; again, repeatedly; coming and going
423
gan3
3232 671 l 61+9 31.T (to) stimulate, excite, stir, move, arouse,
sense, feel, make to feel, act on, affect, influence, touch (s, ed, ing); (to have, has) (a, the)
feeling (in), sensation (of), attraction, stimulation; (to be) stimulating, exciting, arousing,
moving; moved, stimulated, excited, attracted, aroused (by); persuaded (in/by); to move each
other; [eros]
gang1
3268 697b 18+8 03.T (a, the) firm, strong, resolute, hard;
firmness, strength, resolution, hardness, constancy, persistence, resolve (of); [what is today
known as the yang]; (to be) firm, strong, resolute, resolved, hard, tough, constant, steady,
consistent, energetic, forceful, cogent, unyielding, set, stubborn, persistent, positive, odd; (to)
strengthen, stiffen, persist, endure (s, ed, ing)
gao4
3287 1039a 30+4 04.0 (to) announce, pronounce, proclaim,
notify, declare, decree, depose, issue, publish, tell, address, advise, indict, report, explain,
apply, inform, affirm, attest, charge (to) (s, ed, ing); (a, the) announcement, explanation,
account, pronouncement, advice
ge2
3314 931a 177+0 33.2 (to) change, alter, transform, degrade, take
away, supersede, set aside, replace, modify, amend, reform, rennovate, renew, revolve, change
seasons, molt, shed (skin), have (had) enough, divest, strip, flay, peel, get rid of, cast off,
eliminate, revolt, break with past, overthrow; (a, the) changing (of), seasonal change,
revolution, animal hide, rawhide, skin, leather (not fur, implies hair removed); of change
gen4
3327 416a 138+0 52.0 (to) still, check, limit, restrain, constrain,
prevent, confine, arrest, define, resist, be obstinate; keep still, just be, hold steady, balance,
rest, set, settle, quiet, suspend (s, ed, ing); (a, the) restraint, definition, boundary, confinement,
setting, obstacle ahead, stillness, equilibrium, rest, [inertia]; stiffness; hostility, opposition;
(to be) outspoken, straightforward, candid, blunt, simple, honest; refractory, stubborn,
obstinate, perverse
gong1
3698 1172d 19+3 17.1 (a, the) accomplishment, achievement,
benefit, credit, distinction, effect, effectiveness, efficacy, excellence, honor, merit, good deeds,
proficiency, result, skill, success, (tangible) value, (meritorious, good) work (done), effort,
service; (useful) task; (to) prove (its, one’s) worth; work at, apply oneself to (s, ed, ing); (to
be) accomplished, achieved, distinguished, meritorious, praiseworthy, solid, valuable, welldone, well-worked, workmanlike, worthy, substantial; (to have) acheivement, effect, merit,
results
gong1
3701 1173a 12+2 14.3 (to be) fair, impartial, just, equal, common,
general, public; (a, the) fairness, impartiality, justice, objectivity; palace, court, office, high
noble, noble of rank, nobility, duke, prince, lord, gentleman, sir, nobility, clan head, patriarch;
openly, publicly, officially; with justice; the lord’s, high noble’s, duke’s
gou4
3422 112e 38+6 44.0 (to) couple, pair, connect, mate, copulate,
meet (with), pair (up) with, come in(to) contact with, come in(to) conflict with, encounter (s,
ed, ing); (a, the) (chance) encounter, (temporary) affair, (ad hoc) coalition; temptation,
seduction, dissipation
424
gu4
3455 49i
66+5 39.2 (and) accordingly, according to, as, as
such, because, consequently, for, given this/that, hence, just as, since, so, so that, that, then,
therefore, thus, on purpose, such as, such is, such that; before, in the past; assuming that, for
the time being, for this reason, in such a case, in this way; that then (it/this); that accordingly;
so?; (a, the) antecedent, cause, given, phenomenon, fact, matter, precedent, pretext, prior
condition, purpose, reason (being) (of/for/to); old; (to) asssume (that), cause, come before,
confer, give, lead to, precede, (s, ed, ing); formerly; because of, due to
gu3
3475 52a
142+17 18.0 (a, the) corruption, decay, decadence, rot,
putrefaction, toxicity, poison, worms (in food or belly), pestilence; bad medicine, bad magic,
slow poison, venom; fixation (s), stagnation, deception, guile, delusion, insanity; (glossed in
guwen as chong, 1519: worms, insects, reptiles); (a, the) renewal, healing, curing, purging,
detoxifying (a Chinese Janus word); [neurosis, toxic ideas, a closed mind] ; (to be) fixated,
degenerating, deteriorating, decaying
gua4
3514 879s 25+6 none (a, the) divination diagram, figure, form,
configuration, Trigram (ba gua), Hexagram (s); (to) divine, prognosticate (s, ed, ing);
guai4
3535 312a 37+1 10.5 (to be) decisive, resolute, certain,
committed, resolved, determined, decided, serious; (to) determine, decide, resolve, commit
(to), indict, execute, cut off, censure, displace, purge, uproot, eradicate, divide, part ways,
make a breach (s, ed, ing); (a, the) disclosure, resolution, decision (to), decisiveness, satiety;
certainly, seriously, decisively, resolutely,
guan1
3575 158i 147+18 20.0 (to) attend, behold, comprehend, consider,
contemplate, divine, evaluate, examine, gaze (at, upon), gaze with concentration, look
(at/for/to), observe, perceive, see, study, view, watch, scry, regard (s, ed, ing); (a, the)
comprehension, observation, perception, perspective, prospect, scenery, sight, view, vista
guang1
3583 706a 10+4 05.0 (a, the) light, honor, favor, regard, glory,
illumination, splendor, praise, distinction, (light of) example, illustration,‘star’ quality,
display, brightness, glare, honor, regard; (to be) revealing, revealed, shown (to be), showing,
illuminating, clear, illustrating, illustrated, illustrative, illustrious, luminous, brillint, light,
enlightening, exemplifying, exemplary, conspicuous, distinct, revealed, illumined,
illuminated, lit (up), glorious, bright, known, shining, distinguished, (made) known, obvious,
naked, bare, only; (to) enlighten, show, illuminate, shed light on, shine, sparkle, exemplify,
illustrate, do honor to (s, ed, ing)
gui1
3617 570a 77+14 06.2 (a, the) betrothal, engagement,
homecoming, marriage, new home; return; (to) belong, (come, go, take, turn) back; bring
home (around, again), come (back) home, restore, return, revert, bring to; send, go (back,
home) (to); (give) in marriage, marry, gave ... in marriage; be persuaded, capitulate, give in,
become loyal, change loyalties, submit, turn over to; go to new home (s, ed, ing); (to be)
restored; to where ... belongs; where to turn
guo4
3730 18e
162+9 28.0 (to) go beyond, go past, exceed, surpass,
transcend, miss, stray from, pass (by, over); bypass, get by, transgress, trespass, stray, err,
425
inundate, predominate, exceed proper limits (s, ed, ing); (to be) passing, transient, errant,
past, in excess, extreme, exceptional, too much (of), excessive, beyond, above, overly,
unusual, extraordinary; greater/larger than; (a, the) error, transgression, fault, excess(iveness)
(s); will err; to a fault, to extremity, to excess, to extremes
guo2
3738 929o 31+8 07.6 (a, the) capital (city), city, country, domain,
dominion, dynasty, empire, estate, land, province, quarter, realm, region, state, territory, seat
of government
hai4
2015 314a 40+7 14.1 (a, the) harm, trouble, damage, hurt, injury,
disadvantage, offense, grievance, suffering, victimization; (to be) harmed, injured, damaged,
hindered, obstructed, aggrieved, hurt; harmful, troubling, damaging, hurtful, injurious,
destructive; (to) suffer, fear; harm, injure, destroy, offend against, damage, do injury, hurt,
haunt, frighten (s, ed, ing); [-himsa]
hao4
2064 1041q 141+7 13.5 (to) call out, cry out, call/cry for help,
signal, proclaim, summon, cry, howl, scream, shout, roar, complain, lament, wail, weep,
bewail, appeal (s, ed, ing); (a, the) appeal, plea, request, outcry, expression, proclamation,
complaint, signal, summons, order, declaration, complaint, cry for help, wailing, alarm, cry of
alarm; mark, sign, signal, designation
he2, 4
2109 1f
9+5
09.1 how; how (is/are) ... it, this, these, they?;
how can/could ... be?; how much ...?; where, where ...?, where is ... it/this/the?; why, why
is/would ... it/this (be)?; what, what is/was ... it/this?; what do(es) ... it/this?; what is the point
in/of?; did/would (it/this/they) not ...?; which ...?; for what reason?; for that reason; he4 at
21.6, 50.4x, 62.1x & 62.3x: (to) bear (with), carry, receive, support, undertake, uphold, wear;
submit to, discover, find, uncover (s, ed, ing); to have borne; (a, the) undertaking, task, load,
burden, responsibility; (to be) subject to, responsible (for)
he2
2115 8e
30+5 58.1 (a, the) agreement, attunement, peace,
conciliation, harmony, resonance, rhyme, balance, concert, concord; (to be) agreeable,
amiable, concordant, content (with), gentle, harmonious, kindly, mild, on good terms with,
peaceful, responsive, (well) favored; (to) agree with, answer, blend with, harmonize with,
respond to, reply to, mix with, reconcile, make correct proportions (s, ed, ing); with
he2
2117 675a 30+3 01.T (to) join (in), converge, convene, concur,
cooperate, come together, meet, match, mate, accord, couple, pair, harmonize, integrate, unite,
unify, combine, collect, convene; gather/put together; agree, share (with), match, suit,
correspond, answer, accommodate; shut, close, enclose, fold up (s, ed, ing); (to be) together
(with), in accord with, close, joint, joined in, in unison, in harmony (with), side by side,
shared, multiple, unified, integrated, convergent, harmonizing, unifying, integrating; (a, the)
combination, unification, union, intercourse, agreement, harmony, concordance, convergence,
suitability (of)
he2
2120 642n 30+10 21.0 (to be) through, together, closed, closing;
(to) consolidate, bite, eat, chew, join the teeth; close, shut, unite, join (s, ed, ing); noisily,
loudly, completely; as ke4: suddenly, promptly
426
heng1
2099 716b 8+5
01.0 (a, the) fulfillment, satisfaction, (merited)
success, completion, completeness, triumph, consummation, thoroughness, development,
accomplishment, (personal) growth, efficacy, observances; offerings, sacrifices,
presentations; gratitude, reverence; (to) fulfill, observe, make sacrifice, present offerings,
make (an) offering, offer fulfillment(s), fulfill duties, pervade, penetrate, go through, prevail,
succeed; imbue, fill up (s, ed, ing); (to be) fulfilled, full, suffused, satisfying, satisfactory,
successful, complete, smooth, consummate, thorough; spirit penetrates, takes possession;
(often carries an intentional double meaning: to fulfill a prerequisite for fulfillment. To make
an offering or sacrifice was the earlier meaning from Shang times. It is used this way four
times in the Zhouyi and in both senses at 50.T. The Yi’s emphasis on fulfilling first-thingsfirst anticipates Maslow).
heng2
2107 881d 61+6 05.1 (a, the) duration, continuity, continuance,
endurance, steadiness, constancy, consistency, longevity, sustainability; (what, that which)
endures, survives; (to be) regular, enduring, lasting, chronic, continuing, persistent,
persisting, continuous, perennial, perpetual, prolonged, constant, throughout; (to) last in, go
on, endure (changes), continue, persevere, stay, perpetuate, prolong (s, -ed, -ing); constantly,
lastingly, persistently, always, continuously, regularly, perseveringly
hong2
2386 1172g 196+6 53.1 (a, the) wild goose, wild geese, swans; far
reaching, vast, lofty, profound, learned; (symbol of fidelity)
hou2
2135 113a 9+7
03.0 (a, the) (lord, skilled) archer, (feudatory)
prince, chief, duke, marquis, leader, delegate, governor, lord, noble; priorities; target (s); (to
be) princely, beautiful, excellent
hou4
2143 115a 60+6 02.0 (to be) after, behind, subsequent, last, later,
next, at the back, in back of; late, later, late in coming, late to come, tardy, after; (to) be
behind, come after, follow, lag, succeed, trail; defer, postpone, place/put behind/last; attend,
support (s, ed, ing); (a, the) back (of), consequence(s), end, ending, trail, wake; descendant,
future, heir, posterity, successor; then, and then, at last, subsequently, then follows with,
followed by; afterwards, secondly, after that
hu4
2152 54a
7+2
none (to be) interwoven, overlapping, interlaced,
interlocking; nuclear; mutually, together, each other
hu1
2154 55a
4+4
03.T preposition: alongside, beneath, along
with, at, beside, by, from, herein, in, into, of, on, through, to, towards, upon, with, within; with
regard to, in the place of, on the side of; than; inner; lies; here; (interj:) how, so, such, what ...
!; ...!; (final interrogative:) is/does it/this (not) ...?; right, so, true ?; ...?; (to) achieve (this),
attain (to), reach (s, ed, ing)
hua4
2211 19a
21+2 01.T (to) change, alter, transform, transfigure,
mature, evolve, reform, convert, turn, transmute, assume form, take form (of), influence; melt,
smelt (metal), dissolve, thaw (s, ed, ing); (to be) changed, transformed, altered, converted,
transfigured, assimilated, consumed; (a, the) metamorphosis, change, reform, evolution,
conversion, transformation, maturation
427
hua4
2222 847a 102+7 none (a, the) picture, drawing, design, map,
form, structure, figure, mark, line, stroke; (to) figure, depict, draw a design (s, ed, ing)
huan4
2252 167b 85+9 59.0 (a, the) diffusion, sublimation, distillation,
evaporation, rarifaction, broadcast (as seed); [change of state]; (to) disperse, scatter,
distribute, disseminate, dispel, break up, disintegrate, dissolve, clear up, relax, relieve, melt,
vanish, diffuse, evaporate, flow in scattered directions, rarify; fade, relent, give way, succumb
(s, ed, ing); (to be) slack, broad, swelling, wide, scattered, diffuse, evanescent, dispersed,
volatile;
huang2
2297 707a 201+0 02.5 (to be) golden, yellow, harvest gold,
yellow brown, earth yellow; (color of the loess soil in central China). Except at 49.1, refers
to the central line. Per Sima Qian, yellow metal was the most valued, then white, then red.
hui3
2336 947s 61+7 01.6 (a. the) regret(s), repentance, remorse,
contrition; (to) regret, repent (s, ed, ing); (to be) regrettable; remorseful, contrite, repentant;
thoughtless; [errors of thoughtlessness]
huo3
2395 353a 86+0 13.X (a, the) fire, flame, light (s)
huo4
2402 929a 62+4 01.4 perhaps (...or maybe); may/might (be);
(most) likely, maybe, perchance, possibly, probably, seemingly, seem (s, ed, ing) to be;
tentatively; if, as if, if only, supposing that, were there; in some cases, some chance of,
sometime(s), at times, other times, often; somehow, (in) some way, whether; some, someone,
somebody (who), something (which), others; either ... or; (the) one ... another, (the) other;
something; or, or else; (to be) doubtful, hypothetical, indefinite, possible, uncertain
huo4
2412 784d 94+14 17.4 (to) capture, catch, take, take in hunting,
trap, net, hit, seize, grasp, hold, find, get, obtain, apprehend, steal, acquire, gain, secure,
succeed; entail, involve (s, -ed, -ing); (a, the) success, game, quarry, plunder, prisoner, prey,
captive, acquisition, spoil (s); to be able
ji4
0453 515c 71+7 09.6 (is/are, has/have) after, already, as long as,
at last, entirely, finally, having, now that, once, since, upon, when (finished, done), while,
whilst, (to) attain, complete, have done, be done with, end, exhaust, finish, get ... done (s, ed,
ing); (to be) completed, consummated, de facto, done, finished, past, fixed, certain; end of
event, particle of perfect tense
ji4
0459 593o 85+14 63.0
(to be) complete, across, done, finished,
accomplished, numerous; stately, dignified, beautiful, up to standard; of help, assistance;
across (a, the) river, stream; (to) complete, conclude, succeed, finish, fulfill, perfect, achieve,
increase, accomplish, stop, cease, ford, cross; (a, the) river, stream; benefit, contribute to, aid,
assist, help, relieve, save, overcome an obstacle (s, ed, ing); (a, the) accomplishment,
completion, obstacle overcome
ji2
0476 393a 30+3 01.7 (to be) promising, fortunate, opportune,
auspicious, happy, good, felicitous, lucky, timely, fortuitous, favorable, propitious, positive,
hopeful; (a, the) opportunity, promise, hope, good auspice (s); luck, good luck, good timing,
428
good fortune, happiness, well-being; (to) bode well, promise, (give) hope (s, ed, ing); all is
well; supportive circumstances
ji2
0492 494a 104+5 16.5 (a, the) urgency, haste, hurry, distress,
pain, disease, ills, sickness, anxiety, worry, illness, suffering, affliction, ailment, dis-ease,
disorder, defect, pressure, stress, rush; (to be) urgent, hasty, hurried, pressured, anxious,
aggrieved, jealous, worried, afflicted, sick, ill, aching; distressed, rushed, energetic, frantic
jia1
0594 32a
40+7 04.2 (a, the) family, house, household, home,
dwelling, domestic affair, clan, class, profession, relative (s); (ruling) families; familiar,
kindred; school of thought, specialist; (to be) familial, familiar, at home, domestic, indoors;
(to) keep a household; live with, together (s, ed, ing); (a, the) family’s, household’s
jian1
0834 480c 138+10 11.3 (to be) difficult, troublesome, distressing,
hard, laborious, tedious, wearisome, hard gotten, trying; (a, the) difficulty, distress, hardship,
trouble, trial, problem (s); bad news
jian3
0843 143f 157+10 39.0 (a, an, the) impasse, obstacle, impediment,
drawback, setback, obstruction, difficulty, misfortune, fault, holdup, detour, limp,
complication, handicap; (to) go lame, limp, walk lame, stumble (s, ed ing); (to be) halting,
hobbled, proud, arrogant, impassable, obstructed, complicated, set back, held up, detained,
deterred, interrupted; defective
jian4
0854 249g 9+9
01.X (to be) vigorous, dynamic, ardent, strong,
robust, healthy, sturdy, stout, tenacious, compelling, lasting, constant; (a, the) strength,
lasting vigor, health, robustness; (to) set up, establish, persevere, invigorate, strengthen,
empower (s, ed, ing); inexhaustibly, energetically, with lasting vigor
jian4
0860 241a 147+0 01.2 (to) catch sight of, envision, look at,
observe, perceive, see, spy, view, visualize, watch, witness; apprehend, be exposed to, call
upon, consult, encounter, experience, have audience with, interview, meet (with), notice,
receive, refer to, visit; appear, appear to be show up; display, reveal, exhibit, flaunt, manifest,
show (s, ed, ing); (a, the) consciousness; sight, vision, advice respectfully sought; (to be)
exposed (to), found, in view (of), seen, viewed, visible; consciously
jian4
0878 611f 85+11 53.0 (to) advance gradually, increasingly,
advance by degrees, go little by little, go bit by bit, go steadily, make gradual progress, make
steady progress, pace oneself, progress gradually, develop into; seep into, soak, saturate (s,
ed, ing); (a, the) proceedings, formalities, details, protocol, patient progress, (gradual, steady)
advance, progress; (to be) next, slight; gradually, increasingly
jiang1
0643 710h 102+14 02.T (a, the) boundary, border, interface, limit,
barrier, limitation, restraint, constraint, hindrance, restriction, end, proscription (s); (to)
delimit, demarcate (s, -ed, -ing); (draw, drawing) boundaries, borders, limits, lines, edges;
[conditionally]
jiang4
0654 1015a 170+6 none (to) fall, lower, drop, decline, descend,
come down, send down, go down, rain, let fall, condescend, degrade (s ed, ing); (to be)
falling, descending
429
jiao1
0702 1166a 8+4
14.1 (to) interact, communicate, interrelate, have
reations with, contact, exchange, do business, bargain, trade, deal, (com)mingle, share, join,
engage, unite, combine, relate, intertwine, adjoin, mix, flow, hand to, hand over, deliver, pay
(s, ed, ing) (with); (a, the) commerce, deal(ings), confluence, convergence, interaction,
association, commitment, contract, exchange (of), intercourse, sharing, familiarity (with);
meeting place; (to be) interchanged, exchanged, switched, swapped, interacting, mutual,
reciprocal, traded, reversed, crossed, contiguous, intersecting; each other
jie3
0626 861a 148+6 40.0 (to) release, relieve, discharge, let go (of),
dispel, allay, dismiss, loosen, untie, relax, undo, untangle, liberate, free, alleviate, remove,
temper, mitigate, deliver, separate, open up, break up, disperse, interpret, solve, dissolve,
resolve, settle, explain, understand, comprehend, get rid of, be free of, divide; cut, pull open,
apart (s, ed, ing); (a, the) solution(s), liberty, freedom, relief, release, delivery, deliverance,
liberation, disaggregation, disintegration
jie2
0795 399e 118+8 60.0 (to be) restrained, constrained, moderate,
temperate, controlled, limited, regular, defined, definite, articulated; (a, the) limit, restraint,
constraint, limitation, regulation, (regular) division, rule, law, moderation, temperance,
control, discipline, term, boundary, condition, articulation, article, joint, node, knot, period,
time, degree, detail, section, segment, juncture, chapter, abridgement (s); (in due, duly)
proportioned, in proper balance; (to) regulate, discriminate (s, ed, ing)
jin1
1057 652a 167+0 04.3 (a, the) metal, bronze, money, wealth,
funds, funding, fines, fees, gold, coins, riches; (to be) metallic, gilded, moneyed, wealthy,
precious; of money, wealth, bronze
jin4
1088 378a 72+6 35.0 (to) advance, progress, grow, develop,
extend, prosper, increase, improve, enter (upon), make progress, lead, introduce, present,
insert (s, ed, ing); (to be) forward, advanced, far along; (a, the) growth, advancement,
progression, promotion, development
jin4
1091 379a 162+8 20.3 (to) advance, climb, move/send/bring
forward; press, push, go, urge (ahead/forward); enter, get into, (make) progress, evolve, exert
oneself, lead, enter, approach, bring in; promote, proffer, present, recommend, suggest;
propose, offer, introduce (s, ed, ing); (go) forth, forward, ahead; (to be) promoted, advanced,
progressive, insert; (a, the) forward movement, expansion, advance, progress; advances,
gains, ups
jing1
1123 831c 120+7 27.2 (a, the) classic, classic book, scripture,
canon, norm, standard, practice, constant, meridian, plan (s); warp of fabric (dist. wei, woof,
or apocrypha); (to) regulate, direct, plan, continue; [diachronics, lines of meaning running
through the fabric of time]
jing3
1143 819a 7+2
48.0 (a, the) well, source, wellspring, nucleus,
mine, center of social activity, constant; (a, the) well’s; a system of 8 private fields around a
common center
430
jiu3
1188 993a 4+2
01.6x (to) continue, endure, last, go on, last/take
long, persevere, persist (in), survive, await (s, ed, ing); (to be) ancient, chronic, classic,
continued, prolonged, protracted, sustained; long, long since, (long) continued, lasting, lived,
sustained; enduring, surviving; (a, the) long time (ago), longevity; long since; as long as;
(after, for) so long, a long time, so long a time, all this time; finally
jiu4
1192 1068a 30+5 01.3 (a, the) blame, reproach, guilt, fault
(found), error, mistake, wrong, failure, harm (done), defect, flaw, misfortune, wickedness,
calamity, guilt; (to) blame, find fault, censure, reproach, do harm (s, ed, ing); (to be)
mistaken, blameworthy, bad, wrong, responsible, culpable, faulty, erroneous, unworthy,
guilty, harmful, mistaken, inauspicious
jiu3
1198 992a 5+1
51.2 (a, the) nine; nine times, ninefold, ninth
ju1
1535 49c
44+5 03.1 (to) abide, be, dwell, embody, hold,
inhabit, lay claim, linger, live, lodge, practice, remain, reside, settle, set down, sit, stand, stay
(at, in, still, to); occupy (a, the) position of; assert, claim, hold, maintain, (that); wait for, await,
rest (in), lay by, store up, stockpile, hoard (s, ed, ing); (a, the) repose, contentment (with),
practice (of), abode, dwelling, home, household, residence, place, position, station; stockpiles,
stores, settlement, homestead; (to be) in, inside, within; at home, content, comfortable,
domestic, secure (in, with) tranquil, satisfied, settled; easily; in the end
ju4
1581 131k 128+8 45.T (a, the) assembly, collection, congregation,
gathering, meeting, reunion; hamlet, village, meeting place; (to) accumulate, bring together,
assemble, collect, come together, concentrate, congregate, convene, converge, gather
(together), get together, meet (s, ed, ing); ap ji4
jue2
1697 312b 85+4 34.4 (a, the) rupture; debacle; (to be) broken
through, decisive; (to) break open, break through, cut off, decide, displace, execute, open
(up), open a passage, rupture, sentence, settle (s, ed, ing); firmly, absolutely, assuredly,
decidedly
jun1
1715 459a 30+4 01.3 (a, the) aristocrat, chief, gentleman, leader,
head, lady, lord, master, monarch, noble(man, woman), prince, ruler, sir, sovereign, superior;
dominion, leadership, nobility, sovereignty; (to be) honored, honorable, noble, responsible,
respectable, superior, worthy
kan3
3245 624d 32+4 29.0 (a, the) pit, pitfall, hole, cavity, snare, trap,
canyon, chasm, defile, gorge, depth, precipice, grave, risk, exposure, danger, dangerous
position, dangerous place, crisis, exigency, critical situation; gravity; water necessity (s); (to)
trap, entrap, bury in a pit; (a, the) pit’s, canyon’s, chasm’s, risk’s; (a pun)
ke4
3320 903a 10+5 04.2 can, can do, can manage, can master; (to
be, is, are) able, capable, fit, competent, adequate, willing, possible, equal, up (of, for, to); selfcontrolled; (to) conquer, overcome, manage, subdue, vanquish, dominate, crush, capture,
sustain, master, win, command, control, predominate, enable, allow, support, carry, restrain,
set a limit (s, ed, ing); (a, the) capacity, skill, power, ability, abilities, competence, command
(of); adequacy, fitness (to); adequacy, fitness; exploit, conquest
431
ke3
3381 1a
30+2 02.3 (to) accept, accommodate, adapt, approve,
admit, allow, ask, bear (with), befit, call (for, out, up), consent (to), incite, incur, indicate, suit,
invite, permit, prescribe, submit, tolerate, (s, ed, ing); (to be) able, about, acceptable, amenable,
accommodating, all right, appropriate, apt, asked, befitting, called (for), calling, competent,
conducive, convenient, capable, deserving, due, easy, enough, fit, fitting, friendly, good, likely,
possible, potential, inclined, inviting, proper, ready, right, satisfactory, sufficient, suggesting,
suitable, suited, welcome, willing, worthy (of, to, for); (that, which) can, could, may, might,
should [conditionally] (be); can (then) be; can/may ... be; to need/be worth doing; may there
be; easily; -able. Ke3 is sometimes legitimately but more often mistakenly glossed as Ke4
(3320) or Neng2 (4648), both of which imply the power to overcome circumstances rather
than the more passive capacity or power to enter, adapt to and incorporate them
kou4
3444 111a 40+8 03.2 (a, the) transgression, predation, enmity,
offense, tyranny, transgressor, predator, enemy, outcast, adversary, invader, robber, thief,
assailant, bandit, plunderer, highwayman, brigand, charlatan, fraud, lawbreaker, criminal (s);
(to) rob, plunder, steal, invade (s, ed, ing); [in your face, not stealthy; robbery as opposed to
burglary]
kui2
3660 605i 109+9 38.0 (to be) estranged, separated, distant, weird,
dissociated, divergent, separate(d), removed, polarized, contrary, unusual, strange, alien,
foreign, opposed, in opposition, diametrically opposed; (a, the) disparity, estrangement,
separation, polarity; eyes not aligned, moving separately
kun1
3684 421a 32+5 02.0 (to) receive, accept, absorb, substantiate,
realize (s, ed, ing); (a, the) receiving, acceptance, compliance, substance, matter, material, field
(of options), potential, basis, support, ground, capacity, earth; (to be) subordinate, humble(r),
passive, accepting, compliant; the earth; (a, the) female, rou or yin principle
kun4
3688 420a 31+4 04.4 (a, the) affliction, oppression, extremity,
distress, exhaustion, fatigue, anxiety, entanglement; (to be) distressed, afflicted, beset,
oppressed, surrounded, beaten, impoverished, diminished, belabored, bothered, disheartened,
exhausted, fatigued, tired (out), vexed, trapped, beseiged, surrounded, confined, entangled,
pressured, constrained, hard pressed, pinned down, penned in, squeezed, enclosed, (nearly)
defeated (by, in, with); extreme; (to) obstruct, distress, exhaust (s, ed, ing)
lai2
3768 944a 9+6
05.6 (to) come, came, will come (with, to,
forward, back, closer), arrive (with), approach, appear, arise, show up, bring (about, with),
prompt, invite, encourage, draw, attract, move toward; emerge, take place, crop up (s, ed, ing);
(to be) attracted, brought about, drawn, enticed, encouraged; coming, emerging, emergent,
future, next, upcoming, approaching; (a, the) coming, arrival
lei2
4236 577o 173+5 03.T (a, the) thunder, shock; (to be) thundering,
terrible, terrifying, unnerving, shocking, reverberating
lei4
4244 529a 181+10 02.T (a, the) kindred (spirit, group), kind (of);
like kind, type, class, category, sort, group, relation, species, peer (s); shared qualities;
taxonomy; (to be) similar, like, alike, related, akin, kindred; (a) good ...; like, up to standard,
432
according to theme, typical, in character; (to) characterize, categorize, classify, sort (s, ed,
ing)
li4
3867 510a 18+5 01.0 (to be) advantageous, beneficial, better,
effective, favorable, gainful, meriting, profitable, productive, rewarding, worth, worthwhile,
warranting, acute, astute, clever, cutting, incisive, keen, sharp (witted), sharpened, shrewd,
witty; earned, rewarded by, (turned) to advantage, with merit; (of) advantage, benefit, profit,
value, (to); (to) benefit (from, by), earn, help, exploit, favor, gain, harvest, merit, profit, reap,
reward, serve to, take advantage of, turn to advantage, make the most of, optimize, warrant (s,
ed, ing); (a, the) advantage, benefit, favor, gain, merit, profit, reward, value, worth; dueness,
fitness; harvest (of), grounds for; formation, fruition, nourishment (implies a return on time
and energy invested, whereas ji2 (0476) is often simply a question of being in the right
place at the right time)
li2
3902 23f
172+11 12.4 (to) rise, arise, radiate, diverge, separate,
contrast, depart, differ, digress, part, get distance, distinguish (from, out of); articulate, leave,
spread out, stand out, move on, abandon, choose (one), decide, part, cut, divide, distribute,
arrange, set out, pass on, pass through, hang down, hang from (s, ed, ing); (to be) distinct,
different, diverse, diversified, divided, separated, off, away (from), distant, apart (from),
without; pendant, dependent, dispersed, independent (of); (a, the) arising, rearising,
departure, removal, distinction, divergence, division, separation, distance, difference (from);
radiance, display, fire, flame, firelight, highlight; net; vis a vis each other; a bird, esp. an
oriole (colorful contrast); figure ground relationships; the root of the English word
"existence" is to stand out or stand forth; "When Li birds sing, silk worms grow" Shuowen
li4
3906 340a 27+13 01.3 (to be) harsh, difficult, strict, rigorous,
stern, severe, acute, grinding, stringent, serious, dangerous, oppressive, brutal, cruel, adverse,
bad, hard (to do), distressing, troublesome, stressful, tyrannical, wicked, menacing; (a, the)
grind, grindstone, whetstone, difficulty, struggle, trouble, hardship, adversity, danger,
pressure, threat, severity, distress, harshness, suppression, disease (s); (to) discipline,
endanger, have difficulty(-ies), grind, sharpen, hone, polish, perfect (s, ed, ing); harshly,
strictly, brutally, severely; in distress; threats of failure or trouble
li4
3914 878a 198+8 30.T (to be) contingent, conditioned,
conditional, dependent, depending, reliant (on, upon); attached, assigned, joined, conjoined,
fastened, tied, connected, clinging (to); mutual, interconnected, interdependent; graceful,
beautiful, refined, well-proportioned, good, elegant, radiant, handsome, splendid; (to) rely,
depend (on, upon); cling together, join, conjoin, fasten, attach, connect (s, ed, ing); (a, the)
dependence, conditionality, conditioning, reliance; antelope
lin2
4027 669e 131+11 19.0 (a, the) management, undertaking,
oversight, responsibility, supervision, commitment, accession, prospect, project, prospectus;
exalted approach; (to) supervise, oversee, manage, take command, take charge, commit
(oneself), arrive, near, approach, go to, be about to, view from above, look down on, look in
433
on, inspect, condescend to, favor (s, ed, ing); (to be) temporary, provisional, ad hoc, near to,
about to, on the brink of, imminent, at hand; [rolling up sleeves, getting down and dirty]
lin2
4033 387i 163+12 09.5 (a, the) neighbor, extended family,
associate, assistant, connection; vicinity, locality, (one’s) neighborhood; (to be) nearby,
neighboring, in the neighborhood, local, next, contiguous, adjacent, in the vicinity of, close
by
lin4
4040 475t 30+4 03.3 (a, an, the) embarrassment, disgrace,
misery, poverty, humiliation, meanness, baseness, shame, regret, chagrin, inadequacy,
wretchedness, deficiency; avarice, stinginess, greed; (to be) embarrassing, disgraceful, poor,
humiliating, mean, shameful, regrettable, inadequate, miserly, stingy; miserable, wretched,
ashamed, embarrassed, abashed; (too) little, spare, sparing, sparse
liu4
4189 1032a 12+2 01.T (a, the) six; six times, sextuple, sixfold,
sixth
long2
4258 1193a 212+0 01.1 (a, the) dragon(s); (a, the) dragon’s;
extraordinary ability, sovereignty, authority, higher purpose
lu3
3893 562a 44+12 02.1 (to) step, take steps, take a step, tread,
walk, trample (on, upon); perform, conduct oneself, carry (on, out), honor, fulfill (s, ed, ing);
(a, the) step, footstep (s); shoes, sandals; conduct, behavior, path, track, performance,
ceremony, function; respectful conduct, heedful conduct
lu3
4286 77a
70+6 56.0 (a, the) wanderer, traveler, itinerant, guest,
vagabond, stranger, wayfarer, visitor; wandering; order, sequence, arrangement; backbone,
spine, strength; (to) travel, drift, wander, sojourn; dispose, arrange (to be) wandering,
traveling, visiting, itinerant, temporary, provisional, ad hoc; a unit of 500 troops
luan4
4220 180c 5+12 45.1 (to be) confused (by, with), disordered,
perplexed, distracted, disorderly, chaotic, erratic, tangled, random, indiscriminate, arbitrary,
out of place, in disarray, wild, irregular, disturbed, promiscuous; (a, the) confusion, chaos,
upheaval, commotion, distraction, disorder, perplexity, turmoil, disarray, entanglement,
disturbance, mess; trouble, discord, anarchy, rebellion; (to) confuse, entangle, perplex,
distract, upset, rebel, make trouble, overturn; put in order, restore order, govern, sort out (s,
ed, ing); to cross a river
ma3
4310 40a
187+0 02.0 (a, the) horse(s), steed, stallion, charger,
courser; horseman, horsemen
mei4
4410 531k 38+5 11.5 (a, the) little sister, younger sister, maiden,
virgin, girl, daughter of second wife, step sister; young sister’s, little sister’s
meng2
4437 1181a 140+10 04.0 (a, the) inexperience, immaturity,
innocence, darkness, obscurity, cover, ignorance, insensibility, foolishness, deception, folly,
stupidity, fool, halfwit, (tangled, untrained) green vines; (to) cover, conceal, hide, cheat, dupe,
deceive, darken, stun, receive, suffer, undergo (s, ed, ing); (to be) inexperienced, uncultivated,
rudimentary, rude, crude; passive, subjected to; entangled, obscure, immature, young,
434
ignorant, foolish, dull, green, blind, in the dark, darkened, enveloped, uninformed, shrouded,
unenlightened, unconscious, insensible, foolish; the small of a thing; go with covered eyes
mie4
4483 294b 85+10 21.1 (a, the) burial, covering; (to be) cut off
(from), depived of, exterminated, extinguished, missing, hidden; (to) blot out, bury, cover
(up), destroy, do away with, erase, exterminate, extinguish, go extinct, hide, immerse, rise
over, submerge, suppress; cut off, miss (s, ed, ing)
min2
4508 457a 83+1 03.1x (a, the) citizens, citizenry, civility,
commoners, humanity, inhabitants, mankind, masses, (common) multitude, people, populace,
population, public, society, subjects; one, others; (to be) civilian, human, social; (a, the)
people’s, public’s; -body, -person
ming2
4524 826a 30+3 none (a, the) credit, description, designation,
fame, distinction, honor, meaning, name, notoriety, rank, renown, reputation, written word,
significance, term, title; (to be) celebrated, distinguished, famous, noted, titled; definite,
describable; (to) apply, call, define, describe, name, utter, signify (s, ed, ing)
ming2
4534 760a 72+4 17.4 (a, the) brightness, clarity, enlightenment,
illumination, light, lucidity, luster; discernment, intelligence (of), perception, perceptiveness,
resolution, vision, eyesight; agreement, covenant; (to be) aware, bright, brilliant, clear, clearsighted, conscious, enlightened, evident, explicit, illustrious, informed, intelligent, intelligible,
lucid, manifest, perceptive, pure, sagacious, shining, visionary; plain (as day and night); (to)
assert, awaken, see, brighten, clarify, elucidate, enlighten, envision, explain, get clear,
illuminate, shine, illustrate, make evident, perceive, show, understand, see (s, ed, ing)
ming4
4537 762a 30+5 06.4 (a, the) higher law, highest law, higher
order, higher purpose, calling, vocation, destiny, fate, lot in life, charge, fortune, oracle, life,
life’s course, span of life, one’s place in history, livelihood, mission, mandate, charter,
constitution, appointment, assignment, commission, order, pronouncement, directive,
command, law, decree, priority, investiture, higher power, higher authority; heaven's will;
name, denomination, designation, title; (to) name
mo4
4557 802a 140+7 33.2 nobody, no one, not one; none, nothing,
not, no; (in) no way, by no means, not at all, absolutely not, no particular, not any; there
is/are no, not, none (any, one) (way, who, which); do not, have not, not have, must not; it is
not, this is not; there is nobody who; is it not ...?; no-; no ... has; (a, the) exceptions; (often
the subject of sentence)
mu4
4593 1212a 74+0 47.1 (a, the) wood(s), tree(s), tree trunk, timber,
lumber; wooden; of wood; (a, the) wood’s, trees’; (to be) blunt, dull, numb, unfeeling, stiff
nai3
4612 945a 4+1
03.2 then, is then, will then be, and then, for
then, only then, if ... then, first ... then, this then; now, have now; is thereby, thereupon; and,
and so, and so too, and also, along with, as well as, as is ...; precedes, (is) before, leads to, is
followed by, after that, after this, because of (this); it is, this is, it is this that; when, when
(this, that) is fulfilled, in that regard, on (that, these, those) ground(s); (to) become, bring,
435
grow (into); also, although, but, furthermore, if, however, moreover, nevertheless; precisely;
here, that, this, those, this; your
nan2
4619 649a 102+2 31.T (a, the) male, man, son; (to be) manly,
male, masculine
nan2
4625 152d 172+11 03.T (a, the) affliction, calamity, complication,
difficulty, distress, hardship, problem, struggle, toil, trial, trouble; (to be) overtaxed; arduous,
complicated, contentious, difficult, grievous, hard, heavy, laborious, problematic, taxing,
tedious, troublesome; (to) balk, contend (with), censure, find fault, overtax, rebuke, toil (s, ed,
ing); is it not? ap nan4
nei4
4766 695e 11+2 08.2 in, into, in to; (to be) within, inside,
internal, among, near to, inner, inward, interior, private, domestic, inclusive, intrinsic, in the
midst of, admitted; (a, the) interior (chambers), inner circle, inside, those within; (to) admit,
internalize, bring in, take in, include; enter, go in (s, ed, ing); on the inside; inwardly,
internally
neng2
4648 885a 130+6 10.3 (a, the) ability, capability, capacity,
expertise, competence, effectiveness, fitness, power, proficiency, range, scope; skill, talent,
(to) have ability, be capable of, handle with competence, manage capably, endure, empower,
enable (s, ed, ing); (to be) possible; able, adequate, competent, capable, empowered, enabled,
fit, skillful (of, to, for); could, can (manage), can, has the power to, may, might; canniu2
4737 998a 93+0 25.3 (a, the) bovine, cattle, oxen; bull, cow, ox,
buffalo, kine, beast of burden; cowhide, rawhide, leather
nu3
4776 94a
38+0 03.2 (a, the) female, woman, lady, young
woman, young lady, maid, maiden, girl, wife, daughter, women, bride; maidenhood; (to be)
feminine; (a, the) woman’s, young lady’s, young woman’s, girl’s
pang2
4926 740f 70+6 none (to be) paired, complementary, attendant,
other; pang tong: paired together, opposite; wide; (a, the) side, limit; by the side of,
alongside, on all sides, everywhere
peng2
5054 886a 74+4 02.0 (a, the) friends, companions, associates,
colleagues, comrades, partners, peers, equals, allies, alliances; league, faction, sect, friend,
companion, associate, assistant, acquaintance, adherent, (matched) pair(s), strings of cowries
(money); (to) befriend; pair, team, join, consort, associate, ally (with); match (s, ed, ing)
pi3
1902 999e 30+4 07.1 (to be) inferior, wrong, worthless,
decaying, bad, stagnant, stagnating, disintegrating, alienated, inappropriate; (to) deny, refuse,
stop, negate, disapprove (of), separate (from) (s, ed, ing); on the contrary; not, if not, or not,
not do; (a, the) standstill, stagnation, separation, disintegrity, negation, denial, incoherence;
[entropy]; what is not so; not, wrong; ap fou3: to not be, if not, if out of
qi2
0525 952a 12+6 02.6 (about, as, as to, at, by, for, in, on, of, to,
through, towards, with) one’s, his, her, its, their (own) (natural, proper, timely); one, him, her,
it, you, such, so many, a, an, the, this, that, these, them, those, what, oneself, himself, herself,
itself, another, the one(s), other(s), such things, these things; (the) other’s, others’,
436
another’s; (the, this, that) one’s; there (is, are); the, such; it, he, she, that, they, one (who,
which); what/that/those which is, are, might be, is/are expected to; one(s)/those being/having;
this being so; (for, to) someone (’s), somebody (’s), something (’s), some; such (a)
thing(s); one, he, she, it, this, that, there (is, are, has, have); this is what; has its, have their; the
one who (is/has); is the; is that which, are they who; for those who; such a one, such as
these; if there (is, are, were), if they, if these; it/this might/would have; him-, her-, them-, selfqi4
0554 517c 84+6 31.T (a, the) principles, energies, (material)
forces, temper, spirit, humor, character, climate, manner, bearing, demeanor, influence, influx,
omens, vital forces, dispositions, temperaments; air, breath, ether, fumes, gas, mist, steam,
vapor; life’s energy, life giving principle, vital principal
qi1
0579 400a 1+1
24.0 (a, the) seven; seven times, sevenfold, (the)
seventh
qian1
0885 627f 149+10 15.0 (a, the) authenticity, respectfulness,
respect, modesty; (to be) unassuming, authentic, respectful, yielding, deferent, reverent,
humble, modest; deficient
qian2
0918 660n 85+12 01.1 (to be) hidden, concealed, secret, secretive,
retired, submerged, subliminal; inverse; (to) dive, submerge, sink in, secrete oneself (s, ed,
ing); go in water, lie at bottom; below the threshold or surface, ie subliminal
qian2
3233 140c 5+10 01.0 (to be) creative, vigorous, energetic, potent,
dynamic, constant, enduring, lasting; dry, clean; exhausted; heavenly; (a, the) creation,
initiative, authority, sovereignty, design, cogency, autonomy, command, energy, diligence,
persistence, endurance, mastery, genius, higher order, higher purpose, calling, vocation,
enduring activity, lasting vigor, dynamic living, dragonhood; heaven; warmth of the sun;
vigorous appearance; (a, the) male, gang or yang principle; (to) create, initiate, design,
author, master, persist, endure (s, ed, ing); creation’s, creativity’s; gan, (to be) dry, dried
qing4
1167 753a 61+11 55.5 (a, the) happiness, reward, celebration,
rejoicing, congratulation, satisfaction, blessing, good luck, good fortune; (to be) happy,
satisfied, gratified, rewarded; rewarding, satisfying; something to celebrate; (to) rejoice
qiong2
1247 1006h 116+10 02.6x (to be) exhausted, depleted, emptied,
empty, null and void, nil, futile, fruitless, impoverished, poor, needy, destitute, wanting,
diminished, over, finished, tired, worn out, extinguished, frustrated, wasted, reduced to
extremity, washed out, washed up, too extreme, too far, frustrating, tiring, exhausting,
exhaustive, depleting; (to) end, dead end, run out, run dry; examine thoroughly, exhaust (s,
ed, ing); (a, the) limit, far limit, end, exhaustion, depletion, emptiness, extremity, poverty,
failure, want, destitution, fatigue, futility, waste, impoverishment, frustration; has gone too
far; is to fail, is a dead end, is too extreme; going too far, going to the limit; to the utmost
qiu2
1217 1066a 85+2 03.4 (to) seek, search (after, for, out); request,
quest for, entreat, solicit, petition, supplicate, court, ask (of, for, from), try for, beg for, wish
for, pray for, demand, come after, go after, aim at, aim for, desire, hunt, pursue, want, covet,
437
crave, claim, demand (s, ed, ing); (a, the) quest, pursuit, search (for, of); goal, wish, desire,
craving; (to be) desirous; in quest of, in search of
qu3
1615 131a 29+6 04.3 (to) accept, appropriate, assume, catch,
capture, choose, collect, court, draw, grab, grasp, obtain, occupy, pick, pick up, pick out,
prefer, possess, receive, seek, seize, select, take, take up, take over, take hold of, lay hold of,
win; pair with, mate with, marry (s, ed, ing)
ren2
3097 388a 9+0
01.2 (a, the) person, people, man, woman,
one(s), other(s), another, human being, individual (s); each (one), other persons/people;
anybody, anyone, everybody, everyone, somebody, someone (else)(’s); some, those;
humanity, humankind, mankind, society; character, citizen, fellow, folk; inhabitant, member,
occupant, participant, persona, personality, population, personnel, staff, role; (in) adulthood;
(of) maturity; (to be) human, adult, grown, mature; humanity’s; (a, the) person’s, people’s,
occupant’s; fellow-; -body, -man, -person, -ist
ri4
3124 404a 72+0 01.3 (a, the) sun, daylight, daytime, day(s);
time, times; daily; by day; each day, every day
rou2
3133 1105a 75+5 02.T (a, the) flexibility, gentleness, weakness,
mildness, softness, passiveness, responsiveness [what is now known as the Yin]; (to be)
accommodating, adaptable, gentle, flexible, mellow, mild, negative, neutral, passive, pliable,
pliant, responsive, soft, submissive, supple, tender, tranquil, weak, yielding; (to) acquiesce,
accommodate, respond, submit, mollify, tranquilize, yield (s, ed, ing); (a, the) flexible’s,
weak’s, yielding’s
ru2
3137 94g
38+3 03.2 (to be) (just, much) as/like; homogeneous,
alike, identical, uniform; similar to, the same as, as good/well as, equivalent to, equal to,
about; (to) appears/seem (to, to be); compares (well) to/with; assume, resemble, suppose, go
to, proceed; desire, follow, listen to; allow, permit, accord with (s, ed, ing); it (may) seem(s)
like/that; might as well be; apparently, seemingly; can compare with; such as, for instance,
apparently; the same; in accordance/compliance with, in this way, according to, as to, as
though, if, as if, if also; (is, seems) quite, such, so; what; what ..., what a ...; how (very); so ...
like, so ... looking; alike, uniformly; instead of, rather than; about; -ish, -like, -looking, -ly;
(often positioned as a suffix)
ru2
3149 134f 85+14 22.3 (to) (get) wet, soak, moisten, immerse,
drip, saturate, dampen, steep, ret (s, ed, ing); (to be) wet, soaked, moist, saturated, glossy
ru4
3152 695a 11+0 03.3 (to) enter, come (into), agree with, join,
become a member of; bring in, admit, present; take to heart; (to go) into, inside, beneath,
within; lead into, penetrate, put in, encroach, gain access, cross into, join, receive, admit (s, ed, -ing); (a, the) income, receipts, imports; entry, access, admission, membership; (to be)
admitted, accepted, led into, received, at home, within, inside; going ... [with preposition]
ruo4
3126 777a 140+5 01.3 (to be) quite, quite like, such, so, close
enough, equal of/to; the same/as good as; concordant, compliant, in sympathy with; as (by,
for, if, such, to, much); like (this/that); just/much/same as/like (one); may/might as well be;
438
if, as if/though, supposing (that), had/if/were it/they, were (there), if there was/were; such,
thus, like this; (to) assume; accord with, conform to, (may, might) appear/seem/look (like, so,
to be); agree with/to; resemble (s, ed, ing); assuming/if ... were; so ... looking, so ... like;
(a, the) agreement, approval, compliance, meetness; likeness, similarity; in sympathy with;
considered thus, accordingly; this, this/that one; same; (of) these, similar, kind, such, sorts,
the like, them; this one, that one; and, or, if, then; alike, equally, similarly; (one) sometimes;
-like, -ly, -ish, -wise; [often positioned as a suffix]
san1
5415 648a 1+2
04.0 (a, the) three, trinity, triad, threesome,
triplet; three times, triple, threefold, third; a few, several, many; for three; for the third time;
tri-, thirsang4
5429 705a 30+9 02.0 (to) lose, miss, forego, forfeit, let go of, do
without, surrender, (let) drop, mislay, misplace, forget; disappear, vanish, die, perish, destroy,
ruin; mourn, lament (the loss of); pass into obscurity; turn the back on; fail to get, find,
obtain (s, ed, ing); (to be) bereft, bereaved, lost, missing, gone, foregone, forgotten; (a, the)
bereavement, grief, lament, sorrow, loss, ruin; funeral, mourning, burial; without; in loss
shan1
5630 193a 46+0 17.6 (a, the) mountain, hill (s), … Mountain,
Mount …
shang4
5669 726a 1+2
40.6 (to) rise (up, over, above); (bring, go,
hand) up; climb, lift, mount, raise, add to, rise (up); go up; surmount, surpass, stand
above/over; ascend, elevate, improve, uplift, rate highly, exalt, esteem highly, prefer, place
above/over, wish for (s, ed, ing); (to be) above, across, aloft, ascendant, atop, at the top,
before, best, better, brought up, elevated, eminent, exalted, excellent, exceptional, first,
foremost, high, higher, highest, high in/on/upon, improved, lifted, lofty, most, on high, on top
of, over, prior, raised, rising, superior, supreme, admirable, top, up, uplifted, upon, on, up on,
upper, uppermost, utmost; -ier, -iest; in chief; (a, the) apex, elite, height, leader, one above,
superior, peak, pinnacle, priority, priorities, summit, those above, top, top of, upper part;
upward(s), upwardly
shang4
5670 725a 42+5 09.6 (to) appreciate, approve, honor, esteem,
prize, credit, respect, like, love, prefer, glorify, set store by, wish, extol, praise, favor, value,
treasure, exalt, surpass; add (to), ascend, go to, proceed (s, ed, ing); (to be) appreciated,
honored, esteemed, noble, high, highest, first, elevated, superior, respected, valued, treasured,
appreciable, honorable, estimable, credible, respectable, valuable, worthy (of), meritorious;
respectful, appreciative, fond of; in charge of; (a, the) appreciation, honor, esteem, respect,
credit, value, worth, merit, wish; and besides, besides, but, even, however, nevertheless, still,
yet
shao3
5675 1149e 42+1 none (to be) small, smaller, little, minor, minute,
young, few, tiny, seldom, sparing, scarce, rare, short, slight, petty, trifling, less, diminished,
junior, second; missing, absent, wanting, lost; (to) shrink, diminish, belittle, disparage,
detract, pare, abate, refrain from, regard as trifling (s, ed, ing); slightly, seldom, briefly, in a
little while, to a small degree; sub-, hypo439
she3
5699 48a
135+2 03.3 (to) give up, release, dismiss, quit, rest,
stop, halt, set aside, forsake, abjure, forgo, forget, let loose, let go of, let off, do without, put
away, put/push/set aside, leave, neglect, abandon, ignore, pass by, surrender, part with; spend,
expend, risk, sacrifice, omit, offer, bestow, dispense, grant, give, give alms; rest in, stop, lay
over, encamp, leave off, take a break (s, ed, ing); (to be) given up, dismissed, forsaken,
forgone, set aside, abandoned, ignored, neglected, passed by, surrendered, forgotten; (a, the)
cottage, dwelling, lodging house, shed, lodge, hut, booth, resting place, encampment
she4
5707 634a 85+7 05.0 (to) cross, ford, ferry, wade, wade into (a
river, stream); experience, go through, pass through, traverse; concern, involve; relate to, get
involved (s, ed, ing); (a, the) crossing, ford, relations, experience
shen4
5734 375i 61+10 02.4x (to) take care, act carefully, act with care,
be careful; (to be) careful, cautious, mindful (of, in, with), attentive, prudent, heedful,
circumspect, discreet (in), considerate (of); (a, the) prudence, caution, prohibition, warning,
discretion, care, concern (s); mindfulness, attentiveness; cautiously, carefully, mindfully,
attentively
sheng1
5738 812a 100+0 20.3 (to) exist, live, fluorish, thrive; arise, be
born, develop, grow, originate, rise (from); (be)come alive; bring/come/spring forth; bear,
beget, breed, create (life), give birth, produce, quicken, send (up, out, forth) (s, ed, ing); (to
be) alive, fertile, fresh, green, new, novel, raw, unrefined, unripe, vital; raised, reared, bred; (a,
the) activity, being, birth, creation, development, existence, growth, (new) life, lives, living,
lifetime, livelihood, origin(s), means of living, vitality; of birth, of life
sheng3
5741 812i 109+5 06.2 (a, the) distress, suffering, calamity, injury,
harm, fault, error, mishap, grave error, blunder, blindness, evil consequence, blight; film over
the eye, disease of the eye; (to) dismiss, restrict, reduce; suffer (s, ed, ing); (to be) injured,
harmed
sheng1
5745 897a 24+2 13.3 (to) advance (on, upon), promote, ascend,
climb, arise, rise up, rise above, move upward, go up, step up, improve, mount, lift up,
accumulate, save; issue forth (s, ed, ing); (a, the) advance, advancement, promotion,
improvement, ascent, climb, step, increment (s); a measure of capacity; [to invest in potential
energy]
sheng4
5753 835z 128+7 04.T (to be) consecrated, divine, holy, intuitive,
perceptive, reverent, sacred, sagacious, sagely, saintly, wise; (a, the) holiness, piety, reverence,
sacredness, sagacity, wisdom; piousness, sanctimony; sage; wisdom’s; [combining spiritual,
moral and intellectual virtues]
shi1
5760 559a 50+7 07.0 (a, the) militia, military, reserves, army,
armies, host, hosts, legion(s), troops, garrison; general, master, specialist, tutor, expert, leader,
instructor, director, assessor, example, (role) model, sage; expertise, organization,
preparedness, readiness; [liquidity]; all; the people, the multitude, population; (to) teach,
instruct, emulate, imitate, take as a norm or standard; model or pattern after another;
militarily; a unit of 2500 troops
440
shi4
5764 336c 30+13 21.0 (to) bite (into, on), bite down on, bite off,
eat, devour, gnaw, chew (on) (s, ed, ing)
shi1
5768 4l'
70+5 01.T (to) extend (to), expand, distribute, give
(to), apportion, deliver, issue, fall (from), give alms, broadcast, spread (out), add to, exhibit,
display, show, express, diffuse, reach, carry out, execute, enforce, enact, practice, perform,
apply, influence, apply, place, arrange, supply, pass down, give, grant, confer, bestow,
dispense, stray, digress, go too far (s, ed, ing); (to be) extended, expanded, granted,
bestowed, expressed, apportioned, carried out, supplied; (a, the) ramifications, (full) extent,
attenuation, reach, scope, gift, grant, given, influence, apportionment, distribution, allocation;
extensively, generously
shi3
5772 976e' 38+5 01.T (a, the) beginning(s), birth, start, genesis,
conception, commencement, onset, origin, outset, precursor, source; (at, from, in) (the)
beginning, first, outset, start; (to) begin, commence, initiate, originate, renew, start (out), (s,
ed, ing) (with); (to be) early, first, fresh, new; after, after this, then; as soon as, from now on
shi2
5780 961z 72+6 54.4 (a, the) time, timing, opportune timing,
right time, timeliness, season, period, epoch, moment, occasion, opportunity (s); occasions
of, times of; (to be) present, current, by season, in season, of the season; (in, of, by) time;
timely, timelier, well-timed, seasonal, seasonable, opportune, momentous; this, now, then;
(the) time’s, season’s, moment’s, opportunity’s; at all times, constantly
shi4
5787 971a 6+7
02.3 (a, the) activity, affair, assignment, duty,
business, busyness, challenge, concern, effort, endeavor, engagement, event, function, job,
involvement, matter, mission, office, occasion, occupation, problem, project, undertaking,
responsibility, service, trouble, task, work; case, fact, matter, subject, phenomena(on), thing;
official, delegate, servant, functionary; work to do, work to be done; matter/task (s) at hand;
sacrifice; (to) attend to, do business, carry out, get involved, help, manage, serve, tend to, try,
wait upon, work (for); make/take effort/trouble; engage in ... activity, make ... effort (s, ed,
ing); (to be) engaged (in), hands on, occupied
shi4
5794 866a 72+5 62.6 (and) so it is (that), (it) is (...) that, true;
(and) so there/one/they is/are/will be; certainly, indeed, surely, truly; to be this; to be right; in
actuality/fact/truth; it is truly; it, that, thus, this, these, such, there (is, are) (indeed); to be, be
this; it is (a, an); is to be; itself is, such is, what is; to this; (to be) absolute, certain, correct,
exact, positive, right, sure, true; such, thus, this, which (is/may be/might be); correctly, (a, the)
certainty, right(ness, eousness); (is, are, may) actually, correctly, exactly, positively, precisely,
rightly, truly, in truth (be); yes; that ...
shi1
5806 402a 37+2 08.5 (to) dismiss, disregard, err, fail, forget,
forgo, go back on, give up, let go of, (let) slip, lose, lose control (of), miss, neglect, omit,
relinquish; break, depart, deviate, escape, stray (from), (s, ed, ing); (to be) lost, off, out of; (to
have) left, lost, forgone, forsaken; (a, the) defect, deficit, disregard, error, failure, fault, lack,
heedlessness, loss, mishap, mistake, negligence, omission
441
shi2
5807 686a 24+0 03.2 (a, the) ten; ten times, tenfold, tenth; -ty
shi2
5810 921a 184+0 05.5 (a, the) food, feed, feast, nourishment,
sustenance, subsistence, refreshment, meal, fare, eats; sufficiency; (to) eat (up), have eaten,
feast, have feasted, dine, have dined, consume, feed (on, upon), devour, take, partake (from,
in), subsist on, draw from, draw upon, drink (from), ingest, swallow, take nourishment;
incorporate, appropriate, embody (s, ed, ing); (to be) eaten, consumed, taken in, ingested,
devoured, swallowed, eclipsed, diminished, nourished by, nourishing, sustained by,
sustaining; wanes
shi2
5821 398a 40+11 27.0 (a, the) substance, reality, effect, result,
fruit, fruition, manifestation, development; sincerity, authenticity; belonging, riches,
possession; real, real thing, truth, facts, stuff, content (s); (to be) actual, substantial,
substantive, substantiated, authentic, confirmed, honest, real, genuine, sincere, solid,
solidified, hard, true, concrete, practical, applicable, factual, rich, full; (to) make real, verify,
validate, substantiate, develop into, feed, satisfy, enrich, fill, stuff (s, ed, ing); really, truly,
actually, exactly, in fact, in reality, in truth; this, that; id est
shou3
5839 1102a 185+0 01.7 (a, the) head, leader, chief, superior, first,
first principle, face, lead, foremost, model, priority, leadership (s); (to be) face, lead,
foremost, head, chief, prior, beginning; (to) come forward, (take the) lead, take responsibility
(s ed, ing)
shou4
5840 1085a 29+6 35.2 (to) accept, receive, inherit, succeed, enjoy;
be given, have been given, have received, welcome, invite, bear, suffer, undergo, undertake,
take (on), endure, agree to, make peace with, be subjected to (s, ed, ing); (a, the) recipient;
passively; is/to be ...; (to be) compliant, tranquil
shui3
5922 576a 85+0 06.X (a, the) water(s); river, current, fluid, flood;
(to be) aquatic, watery, liquid, fluid
shun4
5935 462c 181+3 02.T (to) agree (to), accept, adopt, adapt,
comply, follow, obey, respond, yield, allow, submit (to), reach accord, accord with, agree
with, get along with, reach agreement, comply with, acquiesce to, give way, make peace with,
suit, take opportunity to, indulge (s, ed, ing); (to be) fair, favorable, suited, suitable, agreeable,
responsive, compliant, convenient, accepting, pliant, docile, easy, graceful, satisfied, patient,
gentle, obedient, submissive, in accordance with, in the same direction as; (a, an, the)
agreement, acceptance, accord, compliance, harmony, response, responsiveness, obedience,
acquiescence; in compliance with, in accordance with
shuo1
5939 324q 149+7 04.1 (to) remove, take off, let loose, set free, set
down release, relax, loosen, unstring, cast off, throw off, abandon, get free, get loose, escape
(from), halt, rest, relax; speak, talk, scold, say, set forth, explain, excuse, tell, persuade, cheer
up, exhort, urge, encourage (s, -ed, -ing); (to be) freed of, relieved of, deprived of; (a, the)
relief, release, rest, relaxation. Same character as Yue4, 5939, separate entry
si4
5598 518a 31+2 16.T (a, the) four; four times; foursome; (to be)
quadruple, fourfold, fourth; surrounding; (all) four; quadri-; (all) around; team of four
442
song4
5558 1190b 149+4 06.0 (a, the) contention, conflict, challenge,
dispute, dissent, litigation, argument, quarrel, contest, antagonism; (to) contend, dispute,
challenge, contest, dissent, litigate, accuse, argue, quarrel, reprimand, advocate, speak out
publicly, bring (suit, a complaint, a grievance), demand justice, plead before a court (s, ed,
ing); (to be) quarrelsome, adversarial
sui1
5519 575v 172+9 55.1 although, though, even (if, for, though,
with, when, where); (it, this) may be; though (it, this) be, in spite of; however, if, only, still;
supposing (that); (to) dismiss (s, ed, ing); (to be) even
sui2
5523 11g
170+13 17.0 (to) follow (up, through); succeed, trail, go
along, fall in with, wait on, comply, accord, let, allow, adopt, adapt, conform, respond (in,
with, to); lag behind, accompany, imitate, look like, resemble, carry out, pursue, chase, go
after, come after (s, ed, ing); (to be) followed by, successive, succeeding, consecutive,
subsequent; pursued, chased; (a, the) consequence, succession, pursuit, company, success,
response; obsequiousness; subsequently, afterward(s), next, then, at once, right behind,
presently, instantly, forthwith, in due course, in the course of time, accordingly, according to
sun3
5548 435a 64+10 41.0 (to) belittle, chastise, cut (back), criticize,
cut down to size, damage, decrease, destroy, diminish, dwindle, economize, harm, injure,
lessen, lose, reduce, spoil, subtract, trim, weaken, wound (s, ed, ing); (a, the) concentration,
contraction, decrease, detriment, diminution, loss, reduction; (to be) concentrated, contracted,
decreased (by), diminished, lessened, reduced, taken from, weakened; detrimental,
disadvantageous
suo3
5465 91a
63+4 06.1 (a, the) (right & proper) cause, place,
reason (to be, of, for, to); agent, direction, function, grounds, means, origin, purpose,
position, role, way (of, for, to); home, location, locus, residence, situation, spot; (to be)
certain, specific; some(one/thing) who, what, which, whom, such, these, those who (are), that
which (is), what(so)ever is, are the; whereof, where, whereby; by which; of this, this way;
would so; (to) serve (as, for, in, to); on purpose, purposefully; where ... belongs; meant to
be; where-; -where, -hoods; the place where/to
tai4
6020 317d 37+1 01.T very, much, great, greatest, best, big,
enormous, most, ultimate, large, old, too, excessive, too much; (a, the) greatness; (to) expand,
reach everywhere, spread out; (to be) excessive; excessively, extremely, greatly, quite,
altogether
tai4
6023 316a 85+5 11.0 (a, the) (free) interplay, harmony, peace,
facility, prosperity, happiness, success, extravagance, grandiosity; smooth interaction;
affluence; (to be) harmonizing, prospering, prosperous, pervading, exalted, honorable,
superior, extravagant, flowering, flourishing, great, affirming, broad minded, liberal,
extensive, large, permeating, pervasive, grand, most, extreme, interactive, peaceful, safe,
tranquil; the west wind; (to) communicate, spread out, suffuse, interpenetrate, permeate,
pervade (s, ed, ing); greatly
443
tian1
6361 361a 37+1 01.5 (a, the) (material) heaven(s), cosmos,
firmament, (higher/divine) nature, sky, skies; empire; the great above, providence; (to be)
celestial, divine, heavenly; great, immense, natural, overhead, superior; imperial; of heaven/the
sky; heaven’s, the sky’s; (the heaven of the astronomers but considered sacred, the
clockworks or higher order)
tong2
6615 1176a 30+3 13.0 (to) agree, assemble, assimilate, affiliate,
associate, belong, come together, commune, partake in, conform to, congregate, converge,
concur, gather, harmonize, identify, join, make uniform, share, unite (s, ed, ing) (in, with, to);
(to be) alike, all, as one, colloquial, concordant, conforming, consensual, equal, identical,
identified, in the company of, like minded, one, one with, similar, the same, together with,
unanimous, united; (a, the) community, assembly (ies), associates, association, colleagues,
(of), agreement, convergence, fellowship (with), meeting, joining, gathering, harmony,
identity, oneness, partners, sameness, unity, union; of the same ...; fellow...; simultaneously,
concurrently; and, with, as well as
tong2
6626 1188o 117+7 04.0 (to be) young, youthful, childlike, childish,
premature, immature, juvenile, naive, young and unmarried, under 15; bare, bald, without
vegetation, beardless; (a, the) youth, young person, child, fellow, lad, boy, young man, girl,
virgin, bachelor, servant, page, young animal
tong1
6638 1185r 162+7 11.T (to) comprehend, apprehend, circulate,
communicate (with), extend, interconnect, intermingle, interact, succeed, complete, fulfill,
open (up), clear (out), follow/go/pass through, reach everywhere, have relations with,
understand, go through, replenish, saturate, (inter)penetrate, permeate, touch, contact (s, ed,
ing); (to be) general, universal, comprehensive, thorough, extensive, pervading, pervasive,
penetrating, universal, open, free, unblocked, complementary; in communication; (a, the)
whole, all, comprehension, communication, circulation, extension, interaction, follow
through, thoroughness, success; fully, throughout, thoroughly
tu3
6532 62a
32+0 30.T (a, the) earth, soil, dirt, dust, land, ground,
place, basis, region, locality, territory; (to be) typical, crude, common, native, of the place,
local
tuan4
6556 171a 58+7 none (a, the) judgment, decision,
pronouncement, verdict, insight, definition, application; intelligence, information
tui4
6568 512a 162+2 20.3 (a, the) retreat, retirement, withdrawal; (to)
abate, acquiesce, back off, back up, bow out, decline, draw back, escape, flee, give ground,
give up, move back, pull back, recede, refuse, regress, retire, retreat, retrogress, run (from),
shrink from, step back, subside, withdraw, yield (s, ed, ing)
wai4
7001 322a 36+2 08.4 (to be) beyond, outer, outside, outward,
without, elsewhere, abroad, out (of), exterior, extraneous, external, extraordinary, foreign,
alien, barbarian, barbarous, remote, unrelated, unfamiliar, unofficial, not closely related,
excluded, other, apart (from); (a, the) objectives, externals; (to) exclude, externalize,
444
marginalize; get out of, put/place outside (s, ed, ing); outwardly, externally, extraneously; on
the outside; besides, in addition; extrawan4
7030 267a 140+9 01.T (a, the) ten thousand, myriad, host; (to be)
countless, many, numerous; all, all of the; wholly; absolutely, positively
wang2
7034 742a 8+1
11.2 (to) pass (on, away), go away, run away,
disappear, vanish, move on, escape, flee, perish, die, cease, stop, dissolve, decay, have no,
evaporate, quit, lose, lose interest, forget, be destroyed (s, ed, ing); (to be) no more, fleeting,
fugitive, passing, impermanent, spent, lost, forgotten, absent, gone, vanished, extinct, dead,
extinguished, conquered, subjugated, destroyed; (a, the) loss, deprivation, forfeiture, exile
wang4
7035 742g 38+3 25.0 (a, the) presumption, pretense, expectation,
falseness, duplicity, pretext, guile, deceit, folly, error, disorder, disarray, distraction,
extravagance, distortion; (to be) irregular, incoherent, presumptuous, pretentious, full of
oneself, false, erroneous, vain, futile, ignorant, fanciful, duplicitous, wild, empty, void,
reckless, entangled, idle, incorrigible, absurd, stupid, wanton, foolish, disorderly, untrue,
embroiled, entangled; falsely, wrongly, foolishly, wantonly; (to) look toward, expect, hope;
assume, presume, pretend (s, ed, ing)
wang2
7037 739a 96+0 02.3 (a, the) king, lord, leader, prince,
sovereign, ruler; founder, authority (s); rule(ership), royalty, sovereignty; epitome;
command, dominion; (to) be king over, govern, rule (s, ed, ing); (to be) grand, great, kingly,
princely, regal, royal, sovereign,; (the) sovereign’s, king’s, ruler’s
wang3
7050 739k 60+5 02.0 (to go) forward, on, to, towards, onwards,
ahead, that way, forth; (to) proceed, advance, progress, travel, pass, make progress, continue
(on, thus, this), move (on, towards), start, depart, leave (s, ed, ing); (to be) former, bygone,
past, previous, prior; done with, forgotten, left behind, beyond; (a, the) past; departure,
(forward) progress, adventure, goings; movement toward a goal; forward, onward, ahead,
top, towards; henceforth; in going, in passing, en route; formerly, before
wei2
7059 27a
87+8 04.6 (to) accomplish, act (as, as if, as though,
like, for, out), achieve, adopt (as), assume (to be), attend, augment, behave (as), be as, become
(as), bring about, cause, conduct, consider (as, to be), constrain, construct, construe (as, to
be), create, develop, do, effect, elaborate (up)on, form, function (as), handle, help, improve,
make, manage, manifest, perform, play the part/role (of), practice, presume, presuppose,
produce, reconstruct, regulate, regard (as), remake, reproduce, restore, serve (as), set up,
(under)take (as, to be), take action, work (as), work at; interfere, meddle (with) (s, ed, ing);
(to be) like, (as)(if, though); as if/though it/they was/were; productive (of); created,
developed, formed, made, produced, shaped, turned (as, to be, into); for the sake of, on
behalf of; were, became; as being, as it were, is in being; (a, the) accomplishment,
achievement, action, activity, active part, assumption, behavior, doings, management, practice,
performance, posture, production, pursuit (of), workings; artifice, agenda; interference,
meddling; in the role of; on ... account; take ... action; in order to, on account of, for the sake
445
of, because of; whereby, wherefore, wherewith; about, as, by, for, of, to (being). To assume a
pre-existing form through which one behaves, to per-form.
wei3
7109 583a 44+4 10.0 (a, the) tail, end, loose ends; remainder,
balance, details, [trail]; (to be) last, extreme, outstanding, unfinished
wei4
7114 531a 75+1 48.0 (to be, is, are, has, have) not yet, less than,
still not, yet to (be), as yet (no, not, nothing), short/shy of, still (have) (no, not, short of); not
now, now not, (even) before, prior to, without, lacking, incomplete; not (yet) ready (to); never
(a), will never be; do/did/has/have not; (to) lack, come up/fall short (in, with, of); still not be,
remain less than (s, ed, ing); if not yet; negation; no ... yet, has no ... yet, not ... yet, has not
... yet; still / as yet un-; in-, un-; incompletely
wei4
7116 539a 9+5
45.5 (a, the) place, placement, position,
situation, context, location, condition, circumstance, arrangement, seat, status, degree, rank,
stature, standing, dignity, station, throne, post, attitude, posture, disposition, high position,
high place (s); place of rank, position as ruler; place to, place for; in a(n) ... place; (to) stand,
take a position (s, ed, ing); (to be) placed, positioned, situated, poised, seated, stationed,
occupied, dignified;
wen2
7129 475a 67+0 02.5x (a, the) refinement, style, culture, literacy,
cultivation, civilization, enhancement, articulation, adornment, accomplishment, design,
pattern, stroke, line, stripe, vein, grain, composition; written character, document, literature;
manners, polite studies; (to be) fine, refined, stylish, cultured, cultivated, civil, civilized,
elegant, enhanced, accomplished, composed, articulate, literate, literary, coherent, scholarly,
genteel, polished, polite, orderly; patterned, striped, variegated, ornate; (to) enhance, civilize,
cultivate, embellish, articulate, delineate, refine (s, ed, ing); (to have) style, has style
wo3
4778 2a
62+3 04.0 I, me, we, us; my (own), our (own);
myself, ourselves
wu2
7180 103a 71+0 01.3 (to be, being, is, am, are, will be, exists,
remains) (has, have, had, having, with) (do, does, did) (there is/are/will be) (it/this/these
is/are) no, not, nothing, never, rarely, seldom, no longer, without, with no; but (no, not); there,
this, these (is, are) no, not, nothing (of); not (a, the); (to be) absent, gone, non-existent;
destitute, wanting, in vain; lacking in; free of/from; avoided, devoid, void, deprived,
regardless, instead (of), rather than, despite; not much, no longer; not being; (the) least,
minimum, (so, very) little; no matter; no ... done; neither ... nor, whether ... or not, without ...
or; (to) (simply) lack, want; avoid, escape; not have, own/possess/have no/less/fewer;
find/leave/use no; do no, not do, do nothing to (s, ed, ing); (will, would) not (be); do(es) not
exist; were there no; has/have gone off; will/would not be(come); (a, the) absence / lack /
want of, avoidance of; nothing, emptiness, non-being/existence, no-thing-ness; un-, ill-, im-,
in-, dis-, de-, non-; -less; don't, do not; used for Wu2, M7173, GSR106a
wu3
7187 58a
7+2
43.T (a, the) five; five times, fivefold, quintuple,
quintile, fifth
446
wu4
7208 503a 20+2 01.1 do not, don’t; not to be, to not be; (it) is
not, will not (be), must/should not (be), ought not (to be); is / are not / never / rarely /
seldom; (to) have, permit, allow no; avoid, deny, refuse, disallow, stop, not permit (s, ed, ing);
(to be) denied, (de)void of; not, no, without, with no, never, of no; not at all, not the least bit;
(often imperative, indicating prohibition or inadvisability); red flags; the antithesis of
wu4
7209 503h 93+4 01.T (a, the) article, being, circumstance,
content, creature, entity, existence, goods, item, matter, object, other, phenomenon, reality,
product; property, quality, class, sort; some being, some thing, substance, thing, thingness
(s); (a, the) creation; reality; variety (of), all living beings, creatures, things (in general);
objective/outer/outside world, affairs of (the, this) world; (to) exist; sort, classify
xi3
2434 955a 30+9 12.6 (a, the) happiness, joy, rejoicing,
enjoyment, gladness, gratification, gratitude, delight, elation, well-being, good news, happy
event; (to) enjoy, rejoice, exult, delight (in) (s, ed, ing); (to be) happy, joyous, glad, joyful,
gratified, grateful, cheerful, pleased, elated (in, of, with)
xi4
2458 854d 120+13 12.5 (to) tie (up), bind, gird, attach to, fasten,
affix, tether, restrain, suspend, remember, keep in mind (s, ed, ing); (to be) attached,
appended, related, connected, bound
xi1
2495 925a 61+6 46.6 (a, the) breath, sigh; laxity, pause, quiet,
relaxation, relief, repose, rest, suspension; extinction, extinguishing; (new) growth,
proliferation, waxing; (to be) at rest; (to) appease, cancel, cease, desist, extinguish, finish, go
out, nullify, pause, put a stop to, quit, relax, rest, stop, subdue, suspend, wrap up; grow,
proliferate, wax (s, ed, ing) ap xi2
xi2
2499 690a 124+5 02.2 (a, the) habit, custom, duplication,
exercise, experience, familiarity, practice, rehearsal, repetition; duplicity; (to) do repeatedly,
familiarize (with), keep on, learn, practice, rehearse, repeat, train, work at; (to be) double,
familiar, multiple, practiced, repeated; twice; having to work at something
xia4
2520 35a
1+2
57.2 (to be) below, beneath, down, down below,
downward, fallen, falling, sunken, under, underneath, within, at the base / bottom / foot of;
less, little; mean, base, basic, common, down, down to, down here, here below, humble,
inferior; low, (most) lowly, lower, lowest; submissive, subordinate, (to) go, hand, fall, lay,
lower, pass, put, take (down); condescend, bow, descend, drop, deposit; fall, sink, subject,
subordinate; remain below (s, ed, ing); (a, the) basic(s), bottom, depth, descent, downfall,
humility, inferior, subordinate, subject, underling; those below; downward(s); downxian2
2666 671a 30+6 19.1 (to be) joined, conjoined, united (in, with),
in touch with; moved, touched, persuaded (in, by); together, altogether, all, every, mutual,
shared, concordant, convergent, integrated, complete, full, finished; everywhere; (to) feel,
sense; join, conjoin, unite, put together, reciprocate, touch, come into contact, move, embrace,
share, come together, convene, converge, complete (s, ed, ing) (in, with, together); (a, the)
feeling, sensation (s); persuasion, reciprocity, mutuality; entirely, fully, completely, wholly;
(also used for gan, 3232, to stimulate, influence, attract)
447
xian2
2671 368e 154+8 08.4x (a, the) merit, excellence, worth,
worthiness, ability, talent, skill, wisdom, virtue, eminence; worthies; (to be) meritorious,
good, excellent, superior, worthy, skilled, skillful, wise, virtuous, gentle, moral, ethical,
eminent, exemplary, talented, able, competent, cogent, sagacious; (to) merit, excel; esteem (s,
ed, ing)
xian3
2689 613f 170+13 29.2 (a, the) risk, hazard, peril, danger, crisis,
crux, focal point; (narrow) edge, ledge, crack, pass, defile; canyon, chasm, crevice, precipice,
gorge; close call, narrow escape, difficulty, obstruction, challenge, obstacle; (to be) at risk, in
peril, in danger; risky, hazardous, steep, perilous, precipitous, dangerous, critical, threatening,
treacherous; (to) risk, hazard, venture, endanger (s, ed, ing); (exigent or strategic situation,
demanding focus, heart, and the will to live)
xian1
2702 478a 10+4 02.0 (a, the) beginning, past; ancestor,
precedent, first, leader, predecessor, source; (to) begin, lead (in, with); come before/first, go
before/first/ahead of, initiate, precede, take precedence, walk before, (s, ed, ing); (to be)
advanced, ahead of, ancient, ancestral, before, early, earlier, elder, first, founding, foremost,
former, in advance, in front of, initial, leading, prior (to), original, precedent, primal;
beforehand, formerly, initially, originally, previously; deceased, late, past; drawn, led,
preceded; in the beginning, at first, in advance
xiang3
2552 716a 8+6
41.0 (to) sacrifice, consecrate, dignify, offer
(up, thanks); present, make (offering)(s) (to, for); relish, accept, receive, feast; enjoy (the use
of, favors) (received); (s, ed, ing); (a, the) offering, sacrifice, feast
xiang1
2562 731a 109+4 13.5 (to be) complementary, cooperative,
mutual, correlative, reciprocal, reciprocated, shared; (a, the) complements, cooperation,
correlates, mutuality, reciprocity; countenance, appearance, posture, bearing, looks; (to)
appraise, examine, inspect, look at, see, select; aid, assist, complement, cooperate, encourage,
help, reciprocate (s, ed, ing) (each other); each other, each other’s; to/from each other,
to/from one another; mutually, reciprocally; as complements, between them, together
xiang4
2568 728a 152+5 23.T (a, the) image, imagery, figure,
configuration, symbol, symbolism, picture, model, depiction, semblance, resemblance,
emblem, representation, outline, element, appearance, form, shape, likeness, diagram, pattern,
(a good) sign, omen, portent (s); laws, ordinance; elephant; (to) delineate, configure, outline,
picture, depict, symbolize, resemble, represent, imitate, stand for, act, play, imagine, conceive
of (s, ed, ing)
xiao3
2605 1149a 42+0 03.5 (to be) average, common, diminished,
homogeneous, humble, insignificant, lesser, light, little, low(ly, er, est), mean, mediocre,
minor, minute, modest, ordinary, slight, small(er, est), petty, tiny, trifling, trivial, unimportant,
young(er, est), minimal; (a, the) commonness, homogeneity, littleness, meanness, mediocrity,
pettiness, smallness; commonly, ordinarily; in detail; some small, of little, a little; for a short
(time, while); (to) diminish, minimize, shrink, belittle; does not imply bad or wrong, but
sometimes inferiority.
448
xiao1
2607a 1149j 85+7 11.T (to) decay, melt, thaw, dissolve, disappear,
deteriorate, wane, diminish, shrink, lessen, disperse, dissipate, ebb, pass away, vanish,
expend, cancel, annul, dispel, extinguish, eliminate, remove, reduce, exhaust, use up,
annihilate (s, ed, ing); (to be) eliminated, dissolved, consumed, reduced, diminished, small,
used up, spent, depleted, exhausted; (a, the) reduction, diminution, deterioration,
diminishment, dissolution, dissipation, waning, lessening, elimination
xin1
2735 663a 61+0 29.0 (a, the) heart, mind; affection, conscience,
desire, disposition, emotion, feeling, idea, intention, moral nature, motive, reason, sense,
thought, will; center, core, middle(s); (to be) ... hearted, ... minded; (a, the) heart’s, mind’s,
conscience’s
xin4
2748 384a 9+7
43.4 (a, the) assurance, belief, comprehension,
confidence, collateral, conviction, credence, credibility, credit, credulity, (good) faith,
faithfulness, reliance, reliability, sincerity, security, token, trust, pledge, promise (in, of), word
of honor, truth(fulness); evidence, indication, message, sign, symptom; (to) believe (in),
confide, rely (on, upon), count on, trust (in) (s, ed, ing); (to be) assured (of), believed,
consistent, confident, convincing, credible, faithful, honest, reliable, sincere, true, trusted,
truthful, sure (of), trusting; indeed, surely, truly; (similar to fu2, 1936, but a little more
abstract, more about words, less about heart)
xing2
2754 748a 144+0 11.2 (to) advance, go (forward, forth), circulate,
come and go, develop, go about, journey, keep pace, lead, make progress, march, move
(about, on, forward), pass (by), proceed, progress, set (out, forth), step (forward), take steps,
travel, wander; act, behave, conduct oneself, do, carry out, enact, function, mobilize, take
action, practice, perform, walk, wander; happen, occur, come to pass, develop, further, prevail
(s, ed, ing); (to be) acting, active, advanced, done, carried out, functional, gone, mobile, moved
(forward), moving, on the move, in motion, in process, passed, practiced, practicing,
prevalent; adequate, capable, competent, good enough, makeshift, temporary, viable; (a, the)
(this, such) (in) act(ion, ivity), advance, adventure, behavior, capacity, conduct, course, deed,
development, endeavor, engagement, function, going, initiative, journey, manner, march,
move, (forward) motion, movement, moving, natural power, occurence, passage, passing,
practice, procedure, process, progress(ion); course, journey, road, street, path, step, way
xiong1
2808 1183a 17+2 03.5 (to be) unfortunate, ill-omened,
inauspicious, bitter, unlucky, unlikely, untimely, disappointing, foreboding, ominous,
unhappy, sad, miserable, disastrous, adverse, stuck, bad, baleful, brutal, fierce, ferocious,
cruel, intractable, malevolent, fearsome, fearful, tragic; caught, trapped; (a, the) (has, have,
having) trouble, pitfall, misfortune, failure, disappointment, accident, adversity, woe, bad
(luck, omen, sign), unhappiness, misery, suffering; the worst; (to) fail; fear (s, ed, ing);
bodes ill (for); (in) trouble(s), (has/holds) pitfall(s)
xu1
2821 78a
141+6 46.3 (to be) empty, open, wanting, unoccupied,
vacant, hollow, emptied (out), false, futile, (in) vain, unreal, insubstantial, void, deceptive,
untrue, vacuous, abstract, imaginary, fallacious, specious, worthless, useless, null, ruined,
449
idle; nominal, figurative, theoretical; unprejudiced, humble, modest, clear, pure, (not full of
self); (to) vacate, empty (out), open (up), drain, want (s, ed, ing); (a, the) ruin, mound; void,
emptiness, futility, vanity, lack, want, vacancy, stillness, hollowness; openness
xu1
2844 134a 173+6 05.0 (to be) essential, needful, necessary,
insufficient, tantalized, suspended; (a, the) anticipation, suspense, expectation, desire,
demand, need, duty, obligation, necessity, requirement, prerequisite; (to) wait, await, abide,
bide time, postpone, tarry, stop, defer, do without, watch for, look out for, need, require (s, ed,
ing); Shuowen has stopped by rain, waiting it out instead of not waiting for rain; [deferred
gratification]
xu4
2851 83h 53+4 none (to be) sequential, successive, ordered,
ranked, orderly, arranged; (a, the) order, rank, sequence, succession, arrangement,
precedence; preface, forward, introduction; (to) order, arrange in order; each in its place
xu4
2862 410e 61+6 11.3 (to) worry, take to heart, fret, fear, grieve,
pity, suffer, care, sympathize, take care, care about (s, ed, ing); (to give) relief, alms, care,
sympathy, compassion, consolation, succor; (to be) worried, concerned (with), anxious;
zealous; taken to heart; (a, the) worry, anxiety, concern, care, pity, sorrow, suffering, anguish,
sympathy, solicitude (s)
xue4
2901 410a 143+0 02.6 (a, the) blood, bleeding, ardor, hot
bloodedness; (hot temper); (to) bleed (s, ed, ing); (to be) bloody; (of) blood, blood’s
xun4
5550 433a 49+9 57.0 (to) penetrate, enter, gain admittance, gain
entry, gain access, reach into, insinuate, coax, wheedle, infringe, infiltrate, influence; submit,
resign, accommodate; adapt, conform, yield (to); take (place, form, shape); withdraw (s, ed,
ing); (a, the) entry, access, penetration, adaptation, encroachment(s), admittance, adaptability,
accommodation, conformance, versatility, finesse, subtlety, resilience, [plasticity]; (to be)
submitted to, put into, adaptive, adapted to, accommodating, submissive, following,
subservient, docile, humble; versatile, opportunistic; withdraw or retreat to go around, with
no intention of giving up; Ap sun4
yan2
7334 251a 149+0 05.2 (a, the) (written) character, chatter, critique,
criticism, discussion, expression, gossip, language, oratory, reference, rumor, speech,
statement, talk, word (s); talk (of); speaker, talker, orator; adage, dictum, idea, maxim,
opinion, proverb, saying, theory; things to say, something to say; (to) address, advise,
chatter, communicate, describe, discuss, express, gossip, mean, opine, praise, preach, say,
speak, talk, tell (of, about), verbalize (s, ed, ing); (to be) said, spoken; thus, there, and so; spoken, -verbal; verbally
yang3
7254 732j 184+6 04.T (to) foster, rear, raise, feed, nourish,
nurture, sustain, develop, bring (about, up), give birth to, bear children, cultivate, take care of,
care for, provide (for), support, maintain, keep, preserve, refresh, tame (s, ed, ing); (a, the)
provender, provisions, nourishment, sustenance, husbandry, care, convalescence, rest; (to be)
longing, grieved; adoptive; hence
450
yang2
7265 720e 170+9 01.1x (a, the) light, sunshine, brightness, energy,
life, superior power; (the) known, male, positive (principle), south (side), front, sunny side,
up side, bright side; banners in the sun; (to be) light, positive, active, sunny, shiny, shining,
elated, open, overt, clear, dynamic, vigorous, bold, male; (to) pretend, simulate
yao2
2583 1167a 89+0 none (a, the) (moving, changing) line, stroke;
(to) change, intertwine (s, ed, ing); (to be) crosswise
ye3
7312 4g
5+2
01.T As used in the Tuan Zhuan and Xiao
Xiang, a final particle used to denote the end of a complete thought or to give a pause of
emphasis to a word or phrase. This is the only word which has been deleted from the text in
the Matrix translation, but it remains in place in the Chinese text. Ye has been treated as no
more than a period mark here, except where preceding words indicate a question or
exclamation mark. In its place are the “P” and “S” notations to mark the beginning of a
new paragraph or sentence. Elsewhere it can mean: also, and, as, even, if, just, only, still,
when, while, with; such is/are; just so, plain, simple; final particle: a little, at all, completely,
entirely, especially, here, indeed, of all, period, some, itself; a pause, as xi1 (2414). A final
particle used to denote the end of a complete thought or to give a pause of emphasis to a
word or phrase. A period sign.
yi3
2930 977a 49+0 26.1 (to) restrained, refrain cease, close,
complete, conclude, culminate, achieve, decline, desist, end, finish, quit (doing), reject,
dismiss, rest, show restraint, stop; have (had) enough, bring ... to an end, put ... down, set ...
aside (s, ed, ing) (this); (a, the) closure, completion, conclusion, end(s), excess, fulfillment,
rest, satisfaction; (to be) completed, done, enough, finished, past, beyond; already, too,
definitely, completely; no more, that is all, there already;
the past tense
yi3
2932 976b 9+3
04.1 (a, the) how, instrument, means, method,
way (of/to), use (of); cause, intention, motive, purpose, reason, usefulness (for/of/to); (to)
use (as, by, in, for, with, to); make (use of); utilize; take (advantage of); apply, try (as, in, to);
act (by, with); avail of; employ (as, in, for, to); serve, help (as, in, for, to); (thereby) become,
come (from/to), follow; resort, reach, extend, lead; approach, consider, deal with, deem, mean,
regard, take, think of/about, treat (as); profit by, benefit from; (s, ed, ing); by (using, taking),
by (way, means) of, by that which, by such means; for (in, this; the purpose/sake of), useful
for; with, with which (to), with (this, these); along with, together with; of, out of, the use of;
through, through which, through using, through the use of; (in order/serving) to, to be/have;
(and) accordingly, consequently, therefore, thus, thereby, therewith, since (it is, they are),
because/on account (of), wherefore, on the ground(s) of which, from/out of this, due to;
according to, in accord with; although, though; until, until one can, when, where; inasmuch,
insofar as; is on the way to; into, before, behind, out of, into; it, itself, that; (to be) beneficial,
profitable, useful (in/for/to); as (if) (a, the) (way, means) (to); (it, which) serves to; so as to;
how, that, in this way, why
451
yi3
2938 976l 111+2 05.T an intensifier; alone, as such, especially,
indeed, in truth, just (so), merely, only, plainly, simply, truly, really; at present, now, at all,
period, done; itself, of itself, by itself; as is, as it is, as they are, in simplicity; is supposed to,
is expected to; may; if, when, here, in this; here?; ...?; the truly ..., such ..., what ..., how ...; so
(very) ..., only ..., merely ..., simply ..., truly ..., really ..., actually ..., surely ... (!); is this?;
so?; (to be) plain, simple; completely, entirely; at least, certainly, especially, surely, truly;
similar to Yi3, 2930, past tense
yi2
2940 956a 103+9 16.4 (a, the) doubt, distrust, mistrust,
uncertainty, hesitation, fear, dislike, suspicion, question, wavering, disbelief; (to be) doubtful,
dubious, suspect(ed), uncertain, questioned, questionable; skeptical, suspicious, hesitant, in
doubt, similar; (to) doubt, question, hesitate, waver, suspect, distrust, mistrust, disbelieve,
fear, dislike; suppose; appear as; [hypothesize] (s ed, ing); as if
yi4
2952 850a 72+4 34.5 (to be) amiable, at ease/leisure, easy,
lenient, light, natural, pleased, naturally given, relaxed, relaxing, simple, spontaneous,
versatile; complacent, indifferent, inattentive, lax, negligent; in process; (to) change,
exchange, consider easy, ease, relax, transform, transpose, permute, alter (s, ed, ing); (a, the)
change, complacency, ease, exchange, facility, laxity, leisure, permutation, process, simplicity,
spontaneity, transformation, versatility; easily; in the exchange, in the process
yi2
2969 960c 181+6 27.0 (a, the) appetite, hunger (s); nourishment,
nutrition, sustenance, jaws, open jaws, mouth, hungry mouth, chin, cheek; self-care; (to) take
care of oneself, keep fit, consume, eat, take in, ingest, feed on, nourish, rear, feed, furnish
necessities, care for (s, ed, ing); (to be) appetitive, hungry, oral; with appetite, with
hunger(ing)
yi2
2982 551a 37+3 36.0 (to be) hidden, obscure(d), covered, covert,
kept out of sight, suppressed, repressed, common, usual, invisible, level, even, just, equal,
smooth, plain, simple, ordinary, vulgar, foreign, barbaric, distant, injured, hurt, wounded,
dark; (to) hide, obscure, cover, make ordinary, suppress, disappear, fade into context,
repress, injure, kill, wound, hurt, extinguish (s, ed, ing); (to feel) at rest, at ease, tranquil, safe,
secure, sated, satisfied, full; (a, the) hiddenness, obscurity, cover, dark, cloak, shroud; need to
know, camouflage; without color
yi2
2993 21a
40+5 19.5 (to be) appropriate, fit, fitting,
proportionate, meet, proper, right, due, seemly, reasonable, suited, suitable, harmonious,
correct, good, necessary, adjusted to, adapted to, fit (to); (a, the) propriety, decorum, dignity,
appropriateness, fitness, accord, proportion, due proportion, meetness, rightness, necessity;
model, proper conduct, proper manner; (to) befit, suit; fit, adjust, adapt (to), put in order;
approve (s, ed, ing); ought (to), should, must, had better; what should be; in accordance with;
appropriately, properly
yi4
3002 2r
123+7 05.T (to) mean, signify, suggest, advise,
indicate, warrant, merit, plan rightly, function properly, criticize, deserve (s, ed, ing); (to be)
meant, signified, suggested, advised, recommended, indicated, prescribed, proper, deserving,
452
warranted, apt, meaningful, reasonable, principled, significant, due, just, right, rightful,
righteous, fair, equitable; faithful, loyal; copied, adopted; false, artificial; (a, the) morality,
moralizing, responsibility, conscience, duty, public spirit, righteousness, principle, proper
function, right (conduct), obligation, justice, justness, reason, aptness, aptitude, significance,
purport, imitation, meaning, true sense (s) (of, for, to); rightly, reasonably, understandably,
correctly, meaningfully; (on, in) principle; for a reason; should be, ought to be; generally
refers to rightness applied from without, not inherent.
yi1
3016 394a 1+0
38.6 (a, the) one; integrity, oneness, uniformity,
union, unit, point, unity, whole (of), wholeness; an instance, one time; (to be) first, lead,
single, simple, whole; alike, identical, the same; single-hearted, devoted (to) integrate, unify,
unite (into) (s, ed, ing); as soon as, once; uniquely
yi4
3021 800a 8+4
48.0 (and) also, then, only, further, so, still; yet,
too, moreover, furthermore, likewise, after all; truly, really, especially, surely, actually,
precisely, sufficiently; but, but still, true but, yet, besides, while, however, nevertheless;
even more, more than ever, still more; reciprocally, similarly; in turn; what ...; such ...
yi4
3037 683a 163+0 06.2 (a, the) town, village, district, city, fiefdom,
settlement, home town, townsite, community; walled or fortified town, seat of local office or
government; (a, the) town’s, home town’s, community’s, district’s; locally
yi4
3051 954d 124+11 36.1 (a, the) Wings, flanks, aids, defenses;
appendices, commentaries; (to) assist, shelter, defend, protect, aid (s, ed, ing)
yi4
3052 849a 108+5 41.2 (to) add, advance, augment, benefit, enrich,
expand, fill (up), further, gain, give, grant, grow, increase (by), progress, promote, profit,
reinforce, replenish, restore, strengthen (to) (s, ed, ing); (a, the) addition, advantage,
augmentation, benefit, enrichment, expansion, gain, gift, grant (of), surplus, overflow,
increase, profit, value; (to be) beneficial, gainful, profitable, increased, advantageous,
augmented, progressive, restorative, useful; expansive, rich; additionally, more, all the more,
expansively, further, increasingly; more and more
yin1
7444 651y 170+8 61.2 (a, the) shadow(s), shade, darkness,
mystery, matter, material; (the) unknown, negative (principle), north, moon, back, dark side,
south bank of a river, north side of a hill, female; (to be) dark, shady, shadowy, passive,
inertial, secret, private, mysterious, hidden, dim, overcast, cloudy, covered, intriguing; (to)
cloak, conceal, overshadow (s, ed, ing)
ying2
7474 815a 108+4 08.1 (to) complete, exceed, overtop, fill (up),
overfill, pile up, overflow, (over)replenish, (over)satisfy, wax (s, ed, ing); (a, the) abundance,
excess(iveness), fulfillment, (over)fullness, overflow, overplus, replenishment, satisfaction,
surfeit, surplus; (to be) (too) full (of), fulfilled, filled with, overly full; abundant, brimming,
flooded, overflowing, replenished, replete, satisfied, superfluous; enough, more than, much,
too much, overmuch, in/to excess, to satiety; (at, when) full; overying4
7477 890d 61+13 02.T (to) respond, correspond, relate, agree,
conform, befit, correlate, resonate, reciprocate, accord, concord, fit, fit together, harmonize,
453
sympathize, participate, answer, reply, echo, meet, receive, attract, face, complement, reinforce,
fulfill, complete (each other), fulfill (s, ed, ing) (in, with, to); (to be) responsive, resonant,
corresponding, reciprocal, harmonious, befitting, attuned, synchronized, fitting, suitable,
proportionate, complementary, necessary; in resonance, in tune; attuned (in, with, to); right,
fitting, due, proper, merited, deserved; (a, the) reciprocity, attunement, harmony, concord,
relationship; response, reply, answer (in, with, to); should, must, ought; as complements;
each other; both ways; in relation to
yong4
7567 1185a 101+0 01.1 (to) use, utilize make (use of); act, apply,
avail of, carry out, direct, do, effect, employ, execute, exploit, make, operate, rely (on, upon),
take (advantage), try, wage, work with; engage (in, to, with); (put into) practice, put to use;
function, perform (as); advance, consecrate, dedicate, offer, offer in sacrifice, sacrifice,
present, give; expend, spend, send (by, for, in, with, to) (s, ed, ing); (to be) applied, employed,
made (use of), used, tried (by, for, in, with, to); available, applicable, functional, helpful,
productive, practical, reliable, useful (by, for, in, with, to); (was, were) used, made, made use
of, employed, applied; (a, the) application, aptitude, efficacy, employment, function, method,
operation, practice, practicality, use, usage, usefulness, utility (in, of); implement, tool, utensil,
mean (s) (to, for); dedication, consecration, offering, presentation, sacrifice (to); expense,
exertion, outlay, work, (of); practitioner, strategist; with, using, of, by (way means) of; for, to,
so as to; hence, because of; thereby, therewith, hereby, herewith, whereby, thereupon;
thereon, on (this, that) occasion; (in) (the) use, practice, operation, application (of); -ist
yong3
7589 764a 85+1 02.7 (to be) lasting, enduring, far reaching,
everlasting, everflowing, endless, distant, continued, continuing, long, prolonged, longer,
longest, perpetual, constant, eternal, drawn out, protracted, unrelenting, sustained; (to)
perpetuate, lengthen, prolong, protract, sustain, draw out, prosecute (s, -ed, -ing); (a, the)
duration, longevity, perpetuity; forever, always
you2
7511 996a 43+1 22.4x (a, the) blame, reproach, guilt, question;
fault, flaw, error, mistake, wrong, misdeed, excess, evil, calamity, complaint, resentment,
transgression, murmuring; (to) blame, begrudge, bear a grudge, resent, complain, exceed,
surpass, transgress (s, ed, ing); (to be) blamed, at fault, in error, mistaken, wrong,
questionable; remarkable, excelling; (still) more, furthermore; excessively
you1
7519 1077a 66+3 02.0 (a, the) place, direction, way, purpose,
cause, reason, destination, aim, objective, focus, orientation, bearing(s), goal, plan; -where;
purposefully, intentionally, deliberately; that which, (that) for which, whereby; some;
whatsoever; which, who, where, what; somewhere (else, specific); mark of the passive voice
you3
7533 995o 74+2 01.6 (to) be, (in) being; (there, one, it, this, they,
those) is, am, are, was, were, being, has, have, had, has/have been, will be, come(s) to be;
(there is) one, someone, something; exist, remain, stay (s); become, arise, appear, grow, attain
to, learn to be, turn into; (there) will, would, could, may, might, can (be); (this) will get; (if
there) is, are, was, were; (were) there, one, it, they; have, (in) having; (one, that, they) has,
have, had; has one’s, have their; had (one’s, their); contain, hold (onto), keep, maintain, own,
454
retain, possess, stay; presume, assume, remember, take ... for granted; will have, (one they)
(will, could, might, may) have; bring (up, about); get, achieve, acquire, attain, capture, claim,
earn, find, gain, learn, take on; seize, take, took (possession of) (s, ed, ing); (to be) present,
there; in possession of, possessed of, with; contained, held; abundant, rich, plentiful; (a, the)
attainment, claim, possession (of); being, existence, presence; domain, dominion (in, over);
what exists/is there; the, this, this one, the one in question; something; anybody, somebody,
someone (’s); given this/that, this (being) given; of, about, with, for; His (especially of the
sovereign), his, her, its, their; will, would ... with, to, for; -ing, -ous
yu2
7592 97a
7+1
02.6 (be, is, are) in, within, inside, under, into,
amidst, among, along, beside(s), through, to, towards, at, by, with, of, before, facing; on,
upon, over, atop, on top of, up (on, to, above); as (to), from, as from; after, while (on), during,
when; in place of, in the direction of, in a direction with respect to; the, this, these, those; with
reference to, with respect to, than; (to) go, go to, go into, from, through; come from, for;
proceed, face; enlarge (s, -ed, -ing)
yu4
7603 83e
152+9 16.0 (to) prepare, provide, allow, (get, make)
ready, prearrange, anticipate, presume, make allowance(s), take precaution(s) (for);
think beforehand; be happy, be content, rejoice (s, ed, ing); (a, the) preparation,
preparedness, readiness, anticipation; willingness, cheerfulness, enthusiasm, contentment;
complacency, smugness, indulgence, swinishness, surplus, surfeit; responsive action, easy
movement; excursions back and forth; (to be) prepared (for), ready (for); alerted, cautious,
careful; willing, content (to); comfortable, satisfied, at ease, happy (with); docile; idle, remiss;
preliminary, provisional; already, previously, beforehand; elephant-like, slow, heavy,
ponderous, deliberate, inertial; in advance, in preparation
yu3
7615 89b 134+8 61.2 (to) accompany, ally, associate, band
together, collaborate, combine, consort, cooperate, coordinate, get along, go along, help,
interact, join (company), meet, partake, participate, share, side, take part, team up, work (in,
with); approve (of), allow, assist, help, back (up), dignify, endow, favor, give (to), grant, offer,
reinforce, hold, serve, support; compare to/with (s, ed, ing); (to be) along, together, in
accord/concert/conjunction (with); accompanied (by), alongside, in the company of, present
at, compared to/with, in relation to, concerted, joined, coordinated, collaborative, rich, shared;
(a, the) accompaniment, allowance, assistance, association, coalition, collaboration, company,
concert, conjunction, cooperation, help, relation, sharing, support, union, participation; as
well as; with ... help, with the help of; and, against, amidst, among, or, (along, together) with,
to; an interrogative particle, rhetorical question; expression of doubt or surprise
yu4
7617 89i
149+14 02.4 (a, the) praise, acclaim, honor, respect,
admiration, appreciation, approval, recognition, commendation, fame, reputation, reknown,
glory; (to) commend, eulogize, praise, extol, laud, flatter (s, ed, ing); (to be) praised, honored,
admired, respected
yu2
7618 89j
159+10 07.3 (a, the) carriage, carrier, cart, chariot,
sedan, wagon, vehicle, transport, transportation, capacity, carrying capacity; basis, support,
455
fundamentals; underlings, crowd, masses, multitude, many, groundswell (of popular
support); ground, earth; (to) transport, carry, hold, haul, cart, contain, sustain, bear, carry on
the shoulders (s, ed, ing)
yu4
7625 124h 162+9 13.5 (to) encounter, meet (with), greet, find,
happen upon, run into, fall in with, come across, happen, occur, coincide, match with, rival,
face, accept, receive, acknowledge, entertain, treat, engage, win the confidence of (s, ed, ing);
(a, the) greeting, acknowledgment, agreement, meeting, entertainment, encounter, reception;
chance, opportunity, luck, occurrence, coincidence, happenstance, engagement, treatment
yu2
7643 61e
70+4 05.X (similar to Yu2, 7592): (to be) about,
above, across, after, against, along, amidst, among, as (to, from), at, atop, in, before, beside
(s), between, by, during, facing, for, from, in, inside, into, more than, nearing, of, on, on top
of, out of, over, than, through, throughout, to, towards, under, upon, when, while (on), with,
within; up (on, to, above); along/combined with; in place of, in the direction of, in a direction
with respect to, with respect to; referring, related, relative (to); the, this, these, those; with
reference/respect to; as ... as, so ... as; (to) go into, from, through; come from, for; proceed,
face; compare/relate with/to; enlarge (s, ed, ing)
yu3
7662 100a 173+0 09.0 (a, the) rain, shower, precipitation, bounty,
favor (s); (to) rain, rain upon, fall (s, ed, ing); (to be) rainy
yuan2
7707 257a 10+2 01.0 (to be) (the) (most) supreme, sublime,
first, first-rate, first class, preeminent, superlative, excellent, outstanding, ultimate, superior,
unique, leading, finest, best, greatest, prime, primary, priority, principle; principal, chief, top,
head, leader, lead, eldest, basic, fundamental, original, essential; (a, the) beginning, source,
cause, basis, commencement, origin; most, supremely, extremely; -est; (the meaning was
later watered down, and so this is incorrectly glossed in the Wings and elsewhere as Da4,
5943, great, grand, big, etc. Yuan in the Zhouyi is a superlative, not a superior comparative:
most instead of more; best instead of better)
yuan4
7729 258f 181+10 10.1x (a, the) hope, aspiration, wish, desire,
longing, vow, pledge, promise, dream; (to) long (for), think (of, about), be willing, hope,
expect, aspire, wish, desire (s, ed, ing) (for, to); (to be) ready, willing, hopeful, desirous,
aspiring
yuan3
7734 256f 162+10 24.1 (to be) distant, remote, alien, afar, long,
beyond, removed, (so) far (away, reaching, removed) (from); (to) depart, leave, go away,
keep away, keep at a distance, keep far from, send away, extend, distance (oneself), remove,
deviate far (s, ed, ing); (a, the) distant, far (away), remote; reach, extent, remoteness, distance,
detachment; (long in space or time)
yue4
5939 324o 149+7 10.T (a, the) pleasure, satisfaction, satiety, joy,
enjoyment, delight, cheer, stimulation, stimuli, influence, persuasion, attraction, relief; (to)
take pleasure in, enjoy, feel good, rejoice (in), delight (in), please, give pleasure, satisfy;
influence, persuade, sway (s, ed, ing); (to be) satisfied, stimulated, relieved, influenced,
persuaded, glad, delighted, attracted, contented, pleased, happy, pleasurable, satisfying,
456
influential, enjoyable, stimulating, attractive, persuasive; (used for Yue4, 7702, 61+7;
character pronounced as Shuo1, 5939, at 04.1, 09.3, 26.2, 33.2, 38.6, 47.5)
yue1
7694 304a 73+0 47.6 (to) say, says, said, saying (that); assert,
call (out), claim, declare, designate, imply, mean, read, refer, remark, speak, suggest, talk, tell,
vow, avow, utter (of/about/to) (s, ed, ing); (to be) called, designated, named, referred to, said,
spoken, termed; so called; namely; thus, so, and so, hence; (so, thus) (it, this) is said, named,
called; it is said (that); thus said, spoken thus, thus spoken; such is
yue4
7696 306a 74+0 09.6 (a, the) moon, month
yun2
7750 460b 173+4 09.0 (a, the) cloud(s), fog, mist, crowds; (to be)
cloudy, numerous
za2
6646 691d 172+10 none (to be) miscellaneous, assorted, various, of
various kinds, variegated; mixed (up), brought together, confused, random; (a, the) diversity,
variety; za jia, the eclectic school
zai1
6650 943v 30+6 01.T here, indeed, in fact; now, currently, this
day; (a, the) admiration, surprise, wonder; (to) begin; (most) certainly, emphatically; indeed,
really, surely, truly; will ... ?; at all !; (how/so (very) / such / what) ... !; exclamatory particle
zai1
6652 940a 86+3 24.6 (a, the) disaster, calamity, adversity, hurt,
misfortune, crisis, accident, injury, harm, misery, distress, affliction, suffering, disease,
misfortune; divine judgment, chastisement, scourge; (to be) adverse, harmful, injurious,
unfortunate, ill-omened, ill-timed; (to) suffer (s, ed, ing)
zai4
6653 943a 159+6 09.6 (to) carry (on), hold up, uphold, sustain,
bear, keep, transport, haul, convey, load, contain, deliver, supply, honor, obey, support, enjoy,
receive, undertake, pick up, start work, initiate, achieve, fill, fill in; publish, record (s, ed, ing);
(a, the) load, undertaking, achievement; cargo, freight, transport(ation), conveyance; at first;
(to be) coveyed
zai4
6657 943i 32+3 01.2 (to be) (still) in, within, inside, amidst; at,
here; present, current, placed, positioned, situated, stationed, located (in), by, to, on, upon,
over, across, above; therein, herein; in this, involved with; (to) exist, consist, lie (in, within),
live, dwell, reside, abide in/on/upon, remain, await, belong (to), rest with, depend (on, upon),
sit, stay; happen, occur (s, ed, ing) (in); (a, the) presence, existence, place, locus; here is; is
that of, are those of; is from; when, now, then
ze2
0277 790o 85+13 10.X (a, the) lake, pool, pond, body of water,
wetland, swamp, marsh, moisture; open surface, wetness, dampness, saturation; benefit,
favor, kindness; (to) fertilize, annoint, benefit, favor, enrich (s, ed, ing); (to be) moist, glossy,
polished
ze2
6746 906a 18+7 04.0 (to be) accorded, as a result/rule, deserved,
due (to), justified, principled, resulting from, warranted; (a, the) criterion, example,
consequence, given(s), guideline, law, measure, model, norm, (due) order, pattern, precedent,
principle, reason, regulation, rule, standard, system (s); consequence result (of), order of
things; (to) become, come to be, deserve, entail, give rise to, imply, lead to, mean, imitate,
457
merit, precede, result in, warrant, (s, ed, ing); from having, since, but otherwise/beyond this;
is then; (and, so) (will) accordingly, after that, consequently, immediately, necessarily,
normally, since, so, subsequently, then, thereby, therefore, thereupon, thus, usually; will
(then) be(come); and consequent ... ; in accord(ance) with this; in that case/event, in due
course/order; it follows that; as, when ... happens/occurs; if...then; given (that)/when/with ...
then; but if, otherwise
zhen4
0315 455s 173+7 51.0 (a, the) shock, thunder, shakeup,
excitement, arousal, stimulation, movement, motion, force, power, energy, vibration, quake,
terror, awe, unexpected; (to) shake (up), excite, stimulate, quicken, rouse, arouse, motivate,
move, marshal; inspire, frighten, shock, startle, scare, alarm; tremble, vibrate, lift, quiver, dust
off (s, ed, ing); (to be) shaken, shook up, excited, roused, aroused, stimulated, moved,
motivated, frightened, startled, scared, alarmed; awe inspiring
zhen1
0346 834g 154+2 01.0 (a, the) persistence, determination, resolve,
resolution, stamina, focus, loyalty, fidelity, devotion, firmness, steadiness, holding power,
staying power, constancy, consistency, steadfastness, commitment, survival, perseverance,
truth, loyalty, purity, virtue, rectitude, ethic, (moral, ethical) integrity, firmness of word; a
divination inquiry; (to be) persistent, determined, resolved, resolute, focused, loyal, firm,
steady, constant, consistent, steadfast, committed, dedicated, sustained, true, real, correct,
straight, genuine, earnest, tested, tried, certain, chronic; (to) persist, resolve, stand fast, keep
going, continue, focus, test, try (out), examine, observe, verify, correct, resolve a doubt, settle
a question, inquire by divination, forsee; steadfastly, clearly, truly, unmistakably, really; (In
earlier Shang times Zhen1 meant to divine, especially with a good auspice, and this
implication still exists in the Zhouyi in places. By the Zhou it meant to test, try out, or
correct (the verb true). The common thread is to discover and track that which persists
through the changes)
zheng4
0351 833j 77+1 25.0 (to be) accurate, appropriate, certain,
consistent, correct, ethical (in), exact(ing), formal, governed, honest, just, legal, moral,
obedient, orderly, precise, predictable, principled, proper, punctual, straight, straightforward,
regular, right, ruled (by), true, upright, upstanding, valid, (to) ascertain, confirm, correct,
determine, govern, justify, obey, order, rectify, regulate, resolve, (set) right, rule, straighten
(out/up), uphold; stop at the limit, keep the appointment, do right by, (be, stay) true to (s, ed,
ing); (a, the) accuracy, justice, correctness, correct behavior, integrity, government, measure,
norm, obedience, order, precision, principle(s), priority, rectitude (of), right, rightness,
standard, model, truth, uprightness, validity, (with) integrity, principle, uprightness; by right
of; accurately, consistently, correctly, exactly, rightly, rightfully, obediently, precisely,
properly, uprightly, with rectitude; according to; during, just
zheng1
0352 833o 60+5 09.6 (to) expedite, aggress, assert, issue, go, go
boldly (forth, forward), march (against), campaign (against), impose, levy (taxes), punish,
attack, invade, subjugate, discipline; progress, advance (upon, boldly), arrogate, move against,
go forth, press, push, (on, forward, this, the issue, matters); force (the) issue, matter; venture,
458
advance (thus); to go on (an, the) (military) expedition (s, ed, ing) (a, the) assertiveness,
enterprise, adventure, venture, campaign, initiative, aggression, police action, (punitive)
expedition, pressure, (purposeful, autonomous) action; (on) expedition, campaign, initiative;
assertively, expeditiously, aggressively, boldly, invasively
zhi1
0932 863a 111+3 19.5 (to be) acquainted, aware, cognizant,
conscious, familiar, informed, intimate, knowing, knowledgeable, learned, wise, perceptive,
prudent, understanding (of, with); (to) acknowledge, acquaint, comprehend, deem, feel,
know, learn, perceive, recognize, remember, understand; (take) note, notice; control, direct,
operate; befriend, wait on (s, ed, ing); (a, the) assumption, comprehension, discretion,
erudition, grasp, knowledge, prudence, recognition, sophistication, thinking, understanding,
wisdom; friend, intimate, familiar; consciously, knowingly, prudently, wisely
zhi1
0935 962a 4+3
02.0 ...’s, ...s’; this, him, her, it, them; (to) have,
has, had, will have (had), come to have; get, hold, keep, maintain, possess, take (it, this,
these); be, (there) is, are, was, were, has/have been, become(s), will be, going to be, will have
been (the, one of, that of, those of) or (one to, this to, that to) or (one who, they who, those
who, that which, those which) or (for, to, in, of); come to, approach, arrive at, attain to, come
into, extend to, fulfill, go (to, towards), lead to/into, leave for, move to, proceed to, reach,
resort to, result in, verge on (having, being, coming, going); has/have come to be/have/hold;
refer to, consider, hold, regard (as, with) (s, ed, ing); (having, being, coming, going) (s, ed,
ing); (is, are, was, were, will be) about, among, around, as, at, by, during, for, from, in, of, on,
over, through, to, towards, when, with, within, (one’s, his, her, its, their) (own); or (one, him,
her, it, this, that, objects, a thing, things, something, them, they, these, the following, such,
thus, same, here, what, that which, this one, such a one, such as these, this one, the others,
someone, somebody) or (oneself, himself, herself, itself, themselves); (a, the) outcome, result
(s); (to be) resultant, final; in regard to; is this? are these?; this/that to/for; as long as, finally;
-ly; genitive and attributive particle.
zhi1
0937 864a 65+0 none (a, the) branches, limbs, descendants,
divisions; (to) go astray, branch out, separate (s, ed ing)
zhi3
0939 961a 77+0 04.T (to) stop, (keep, be, hold) still, settle
(down), remain, halt, pause, rest, allay, cease (from), quit, desist, resist, restrain, constrain,
control; object, oppose, arrest, detain, end, curb, check , linger, stay, dwell, lodge at (s, ed,
ing); (to be) stopped, stilled, settled, halted, restrained, constrained, stable, motionless,
satisfied, quiet, calm; (a, the) stability, restraint, poise, equilibrium, stillness, inaction; selfcontrol, deportment, behavior, conduct; foot, heel; while, when, until, only, but yet, to, until,
merely, simply
zhi3
0944 961g 157+4 21.1 (a, the) toes, foot, feet, hoof, paw, stand,
base, basis, stand, foundation, legs; (to) step (s, -ed, -ing)
zhi4
0971 962e 61+3 03.1x (a, the) will, intent, mind, mindset, target,
resolution, resoluteness, determination, resolve, direction, focus, destination, bent, intention,
scope, disposition, purpose, goal, ideal, end, aim, objective, expectation, aspiration, plan,
459
priority, ambition, wish, desire, hope, inclination; fixed purpose, mind’s objective, heart’s
desire; spirit, mind; (to) will, intend, plan, determine, wish, hope, desire; keep in mind,
remember (s, ed, ing) (to, for); (to be) willing, intent, set on, bent on, resolved, determined,
directed, disposed
zhi4
0982 413a 133+0 02.1 (to) attain, come, reach (to); arrive (at),
accomplish, approach, become, come to be/pass, come up to, complete, result in,
consummate, culminate, go as far as, succeed in, perfect (s, ed, ing); (to be) accomplished,
approached, arrived at, attained, best, complete(d), consummate(d), extreme, farthest, finest,
fulfilled, greatest, highest, most, perfect(ed), reached, realized, thorough, utmost, mature;
adequate, suitable; (a, the) apex, attainment, completion, consummation, end (of), optimum,
outcome, prime, ultimate, zentih; solstice, highest point, utmost; very, extremely, even, as far
as, as much as, as long as, up to, at best, until; at, to; -est
zhi4
0984 413d 133+3 05.3 (to) involve, bring about, bring forward,
bring to utmost, occasion, result in, call for, call upon, invite, interest, ask for, permit, induce,
cause, lead to, carry out, fulfill, send, come, complete, finalize, present, extend, offer, hand
over, encourage, invoke, implicate, transmit, convey, attain, reach, gain, cultivate, develop,
examine thoroughly; determine the solstice (s, ed, ing); (a, the) goal, conclusion; (to be) full,
complete, final, conclusive, extensive, further; from ... to
zhong1
1500 1002e 120+5 01.3 (to be) carried to conclusion, everlasting,
complete, done, entire, eventual, final, finished, last, whole, utmost; all of, the whole of (it,
this); (a, the) closure, conclusion, consummation, death, end, ending, finality, finish, finale,
goal, last, limit, outcome, results, termination, terminus, whole of (s); (to) complete, (bring to
an/the) end, (will) end (in, with), conclude (with), finish, last (all, a whole, an entire, to the
end), lead to, outlast, persist, result in, end up, carry through, wrap up (s, ed, ing) (it, this); is
finally, is at last, is all of; (at, by, in, of, to, until) (an, the) end (of, to); all, all ... long, after all,
at last, to the last, to the end, eventually, ever, finally, throughout; completely, ultimately,
definitely, indeed
zhong1
1504 1007a 2+3
03.3 (a, the) balance, center, concentration, core,
focus, heart, inside, interior, mean, median, medium, middle, midpoint, midst (of); midday,
noon; (the) balance point, stable point, point closest to all options; bullseye; (to be) accurate,
balanced, central, concentric, concentrated, correct, in balance, inner, mediated, neutral, on
target, right, tempered, true (to); average, mediocre, middling; amidst, among, between, in,
inside, intermediate, into, in progress; centered in at the core/heart of; halfway between,
midway, in the middle (of); (in, at) the center/midst of; within; proper, equilibrated, to the
point; at mid-; (to) balance, center, concentrate, focus, mediate, temper, true, hit the center,
attain, accomplish (s, ed, ing)
zhong4
1517 1010a 109+6 35.3 (a, the) crowd, group, multitude, mass(es),
throng, large group/number (s); abundance; bulk, majority, rest, whole (of); (to be)
abundant, common, manifold, many, much, myriad, numerous; popular, public; all, all of,
every, everything, everywhere; every- (else)
460
zhou1
1293 1083a 30+5 none (to be) complete, comprehensive, entire,
universal, surrounding, around, all around, everywhere, whole, encircling;(a, the) revolution,
full turn; (to) circle, cycle, extend everywhere, surround, make a circuit; assist, relieve, aid,
provide for; comprehensively, universally; to the end; the Dynasty from 1027 to 771 BCE
(Early or Western Zhou); 770 to 476 BCE (Spring and Autumn period); and 475 to 221 BCE
(Warring States period); the Zhouyi dates from the early period
1336 129a 3+4
02.0 (a, the) authority, command, control,
zhu3
government, leadership, mastery; authority, better, chief, commander, head, host, leader, lord,
master, prince, princess, owner, ruler, superior, (one/person) in charge/power; (to) act as
lord, govern, lead, manage, officiate, preside (over), rule, take charge/control (of) (s, ed, ing);
(to be) authoritative, confident, free of doubt, masterful, principle
zhu2
1383 1022a 162+7 26.3 (to) follow (a lead), pursue, chase, run
after, give chase, seek after, hunt, take advantage of, press the advantage, press on, struggle,
push the envelope , drive out, contest, push out, expel, exorcise, exile (s, ed, ing); (to be) on
the trail of, right behind, driven by pursuit, successively, in order, in succession, one by one,
in detail
zhuan4
1446 231f 9+11 none (a, the) commentary, interpretation,
teaching, record, chronicle (s); (to) propagate, proclaim, preach, perpetuate, hand down,
transfer, transmit (s, ed, ing)
zhuang4
1453 727n 33+4 34.0 (to be) strong, vigorous, forceful,
powerful, potent, fertile, big, large, great, mighty, grand, magnificent, stout, able-bodied,
healthy, hardy, hearty, virile, full-blown, fully grown, dynamic, robust, fierce, dominant,
animated, lively, indomitable in spirit, [alpha] ; (a, the) strength, vigor, energy, force, power,
potency, prime of life, might, dominance, fierceness; (to) strengthen, embolden, enliven,
encourage, enspirit, invigorate, animate, make better; (grow, wax) strong, etc. (s, ed, ing)
zhun1
6592 427a 45+1 03.0 (to) rally, muster, collect (together), store
up, bank (up), assemble, accumulate, pull together, bring together, summon (help),
congregate, secure; need help, need assistance, struggle, sprout, start (out) small (s, ed, ing);
(to be) in difficulty, in need of (help, assistance), sparing, hard, difficult; (a, the) village,
congregation, camp, rally, initial difficulty, difficult start, birth pains, early trials, rites of
passage; a single blade of grass, bending and twisting; (to consolidate gains while cutting
losses); to garrison or station soldiers; ap tun2, especially as to station (soldiers) or store up
zi3
6939 964a 39+0 01.3 (a, the) babe, boy, child, son, daughter,
disciple, egg, fledgling, boy, girl, growing person, heir, infant, novice, officer, offspring, one,
person, people, prince, princeling, viscount, seed, son, student, young one/person, youth;
posterity, descendants; childhood; later a fourth grade of nobility, title of respect for a
virtuous or learned person, gentleman; (to be) young, of tender years; (to) treat as children;
(a, the) (...) young one’s, heir’s, disciple’s; -man, -men
461
zi4
6960 1237m 132+0 05.4 by, from, of, out of, since, through;
coming (from, out of); commencing/starting (at, from, with); from within, originating (in,
from), (by) inherent, intrinsic; on its own; (to) begin, become by nature, follow, originate,
start (from, in, with) (s, ed, ing); (to be) immanent, independent, inherent, innate, intrinsic,
native, natural, original, personal, private, spontaneous; (a, the) beginning, consequence,
ground, natural course, naturalness, origin, root (of), self, outcome, result, source,
spontaneity, starting point; certainly, consequently, inherently, intrinsically, naturally, of
course, originally, spontaneously; personally, (of) one’s (own home); ...-self; self-; as, by,
for, from, in, of, on, through, with ... one’s, my, our, his, her, its, their ... (own) ... accord,
nature, self, selves; as, by, for, from, in, of, on, through, with ... oneself, himself, herself,
itself, themselves, ourselves
zu2
6824 1219a 157+0 23.1 (a, the) adequacy, basis, feet, foot, footing,
foundation, leg, stand, step, support, satisfaction, sufficiency, grounds (of, for); (to be)
ample, adequate, complete, full, (well, what is) enough, much (to satisfy), satisfied (with),
sufficient, supportive, worthy (of), able, competent, fit; (to) (s, ed, ing); sufficiently, fully,
amply; as much as, up to; can well ...
zuo4
6780 806l 9+5
42.1 (to) act (acts, acted, act as), activate,
appear, arise, become, begin, come to be, create, compose; conduct, develop, do, emerge,
fluorish, function, generate, happen, invent, make (makes, made, will make, will have made),
manifest, occur, perform, practice, produce, rise up, sacrifice, set in/to, start out, stand up,
stimulate, stir up, transact, undertake, write, work (at/on), do work, start working, get to work
(s, ed, ing); (a, the) activity, action, composition, creation, deed, function, operation, project,
undertaking, work, workmanship; (to be) aroused, at work, in action, working
462
Phrases
More than a hundred phrases, simple word combinations and idioms recur
in the Zhouyi and the Wings. Most of these recurrences can be traced through
the Yi using the information in the right hand column of the Matrix. Wu j iu can
be traced by following jiu from 01.3 in the fifth column.
Sometimes these phrases adapt to context, like the Chinese characters, and
are given many different faces throughout the translations. Wu j iu is an example.
Sometimes the phrase is translated the same throughout, but it carries different or
nuanced implications. An example is li she da chuan, “worthwhile to cross the
great stream.” At 5.0, Anticipation, the rains have not yet come and the stream is
still friendly. At 13.0, Fellowship with Others, something akin to anthropology is
being suggested, going beyond cultural limitations. At 18.0, Detoxifying, this
means to get out of a niche which has become a trap. Sometimes, too, the phrases
simply say the same thing over and over again.
Understandng the range of a phrase’s meanings is particularly important in
very short (sometimes two character) Gua C i and Yao C i where these recurring
phrases are the only content, for example: 14.0 (yuan heng ); 32.2 (hui wang );
34.0 (li zhen); 34.2 (zhen ji); and 40.1 (wu jiu). However, in these five cases the
Zhi Gua and Fan Yao dimensions (Dimensions, Gua Bian) are also very helpful.
The Yi Li (Meaning and Principle) school of interpretation relies heavily
on the broader ranges of word and phrase meanings. As such, this Glossary could
be considered the Yi Li section of this book, when it is used in conjunction with
the columns in the Matrix. One more Yi Li dimension remains: the Gua Ming, or
the Hexagram Name. This are discussed in Dimensions, Gua Ming , even though
this section of the book is largely devoted to the Xiang Xu (Image and Number)
dimensions. However, most of the traditional translations of the Gua Ming are
scoped in this Glossary.
463
Characters Not In Glossary
Pinyin, Mathews & Karlgren Numbers
Conversions, Alternate Pronunciations (ap) and Miscellaneous Notes
ai1
ai4
ba4
ba2
bai4
bai2
ban1
bao1
bao3
bao3
bao4
bei3
bei4
bei1
bei4
bei4
bei4
bei4
ben1
bi3
bi3
bi4
bi3
bi2
bi4
bi4
bi4
bian4
bin1
bing1
bing4
bing3
bing4
bo2
bo3
bu1
bu4
cai2
cang2
cao3
0003
0009
4841
4848
4866
4975
4889
4941
4943
4946
4954
4974
4989
4993
4997
4998
5003
5005
5028
5076
5082
5092
5093
5100
5101
5109
5172
5242
5259
5283
5286
5287
5292
4979
5317
5373
8001
6662
6718
6739
550h
508a
26a
276h
320f
782a
190a
1113c
1113d
1057a
1244k
909a
909e
874a
984d
984h
491d
320a
438a
565a
566n
412a
25g
521c
341a
405a
853a
219e
389a
899b
757h
757i
840b
782f
25m
102d
999g'
943h
727g
1049b
cowries, money, property
the things that fall apart
lz 30f
ap pou3
464
ce4
6758
cha2
0111
chang4 0232
chang2 5671
chao2 0253
che1
0280
che4
0282
che4
0289
chen2 0327
chen2 0336
cheng2 0380
cheng1 0383
cheng2 0384
chi2
1024
chi3
1028
chi4
1048
chi4
1049
chong2 1528
chong1 1529
chong3 1534
chou2 1322
chou2 1325
chou3 1327
chou2 1332
chu2
1391
chu3
1407
chu4
1416
chuan2 1444
chuang21459
chui2 1478
ci3
6972
ci4
6980
cong1 6916
cong2 6921
cuan4 6852
cui1
6866
cuo4
6793
dai4
5989
dai4
5992
dai4
6002
dai4
6005
dan1
6028
dan4
8002
deng1 6167
di1
6195
906e
337j
719a
725d
1169a
74a
335c
792d
377a
455a
818e
894g
891b
596d
870b
793a
921g
1003h
1188b
1193p
1090 l
1092i
1089a
992p
82m
85a
1224g
168m
727r
31a
358a
555a
1199f
1178a
176a
575 l
798s
976k'
509c
691g'
315a
656j
672i
883e
590h
aromatic spirits, libations
commandeered, dragged off
affection, appreciation
ap qiu2
clear out, do away with, lay down
a place to sleep, comforting thought, complacency
lz 01k
cautiously, hesitantly; awry
ap dai3; seized, reached for
465
di4
di4
di2
di2
dian1
die2
die2
ding3
ding4
dong1
dong4
dou3
du4
du2
du3
du2
dui4
dun1
duo1
duo3
duo2
duo2
e4
e4
e4
er3
er4
er3
er3
fa3
fa1
fa1
fa2
fan2
fan4
fan2
fan2
fan1
fang2
fei1
fei2
fei2
fei1
fen4
fen1
6201
6202
6221
6230
6337
2456
6314
6390
6393
6605
6607
6472
6504
6509
6514
6515
6562
6571
6416
6419
6433
6436
4809
4812
7226
1744
1752
1754
1755
1762
1765
1768
1769
1771
1779
1788
1798
1800
1817
1819
1830
1839
1850
1854
1859
591a
591d
877q
1023e
375m
413m
413r
833e
833z
1175a
1175f
116a
801a
1016a
1019g
1023j
511a
464p
3a
10a
274a
295h
805h
313 l
805f
981a
564g
359a
359c
642k
307a
275c
308a
625a
626a
265b
195m
195s
740z
579a
579q
582a
580a
471g
471h
worthy opponent, significant other
lz 05i
ap wu4 as dislike, hate
ap ya3
demonstrate
lz 01b
466
fen2
fen2
fen4
fou3
fu4
fu4
fu3
fu3
fu4
fu1
fu2
fu2
fu2
fu2
fu2
fu4
fu4
fu4
fu2
gai3
gan1
gan1
gan3
gan1
gan4
gan4
gao4
gao1
gao1
ge1
ge4
ge4
ge2
gen1
geng1
geng1
gong1
gong1
gong1
gong1
gong1
gong3
gou3
gou4
gu4
1866
1873
1874
1905
1924
1927
1934
1945
1956
1958
1964
1971
1980
1986
1989
1993
1994
1997
1999
3196
3211
3223
3229
3233
3235
3239
3288
3290
3296
3364
3366
3368
3377
3328
3339
3343
3699
3704
3705
3706
3711
3718
3413
3426
3450
474a
437r
473a
1107a
136k
136q
102h
102v
1000a
69g
935a
276k
933j
500h
500k
1034m
1034h
1034g
934d
936a
139a
606a
607a
140c
140d
absent
1039e
1129a
1129i
1q
49f'
766a
313i
416b
746a
808a
1172e
1006f
1006a
887f
1182 l
1172c
108d
109e
49f
blind, shade; head ornament
lz 03m
same character as qian2, gua ming 01.0
lz 36b
467
gu3
gu1
gu3
gu3
gu4
gu3
gu4
gua1
gua3
guai1
guan1
guan4
guan4
guan1
gui1
gui1
gui3
gui3
gui4
guo3
han2
han4
han4
han2
hao3
he2
he2
he2
he4
he4
hong2
hou4
hou4
hu3
hu4
hu2
hu2
hua2
huai2
huan2
huan3
huang1
huang2
hui1
hui1
3467
3470
3479
3483
3484
3490
8003
3504
3517
3532
3552
3566
3569
3571
3609
3621
3633
3634
3636
3732
2017
2028
2042
2048
2062
2111
2119
2122
2131
2134
2380
2144
2147
2161
2180
2184
2185
2117
2233
2236
2242
2271
2295
2319
2323
51a
41c
50a
1202a
1039k
1226i
1039 l
41a
42a
1240h
157a
159a
161a
187b
879a
985a
986a
569a
540b
351a
651 l'
139t
140f
143a
1044a
1g
642n
313d
1117b
1129x
887g
112a
114a
53a
53a
41h
41i
44a
600c
164f
255 l
742e'
708j
458j
458j
a valley, ditch, gully; depressing
or pen, stable; hobbled
official seal
lz 30g
good, well; ap hao 4: love to, deliberate, chosen
a pack with nothing in it is a float
interchangeable w/ below
interchangeable w/ above
468
hui4
hui4
hui4
hui1
hui1
hun1
huo4
ji1
ji1
ji1
ji1
ji3
ji4
ji4
ji1
ji1
ji4
ji4
ji2
ji2
ji1
ji2
ji2
ji2
ji2
ji1
ji4
jia1
jia3
jia3
jia2
jian1
jian1
jian3
jian4
jian4
jian1
jian4
jian4
jian4
jiang3
jiao1
jiao1
jiao3
jie1
2337
2339
2349
2354
2356
2360
2207
0399
0402
0409
0411
0429
0432
0452
0461
0464
0465
0467
0468
0472
0481
0484
0486
0494
0495
0500
0504
0592
0599
0610
0614
0825
0830
0848
0853
0859
0866
0868
0872
0880
0645
0714
0719
1174
0620
947t
533a
534a
584h
27 l
457m
784h
952g
952f
547a
602c
953a
953s
1241b
593p
593u
337a
337f
681a
681h
854b
910e
911a
494d
399a
868t
922b
15g
33c
629a
630h
368c
627a
613e
249a
249i
155a
155n
477a
432d
1198a
1166n
1167h
1225a
599a
small table, stool, stand; contrivance, apparatus
lz 16a; ultimate
923a
ap ge1; acquires
1st day of 10 day week, day for new commands
tone 1 = verb; tone 4 = noun
ap jue2
lz 02a
469
jie1
jie1
jie4
jie4
jie4
jie1
jie4
jie1
jin4
jin4
jin4
jin4
jing4
jing1
jing4
jiu4
jiu4
jiu3
jiu4
ju1
ju4
ju4
ju4
jue2
jue2
jue2
jue2
jue2
jue2
jun4
kai1
kan4
kang4
kang1
kao3
ke4
ke3
kong3
kou3
ku1
ku3
kuai4
kuang1
kuang4
kui1
0621
0625
0627
0628
0629
0763
0767
0800
???
1061
1082
1092
1138
1140
1154
1190
1205
1208
1210
1542
1560
1563
1572
1175
1179
1680
1700
1703
1704
1729
3204
3252
3273
3278
3299
3324
3381
3721
3434
3492
3493
3547
3598
3603
3642
599b
599d
990a
990c
327a
5n
798b'
635e
???
443g
381a
661m
813a
813g
812n'
993d
1067c
1096k
1093a
108p
96i
803f
123q
1225d
1121a
301c
312e
296a
778a
468a'
541a
139p
698a
746h
1041d
766d'
761e
1172d'
110a
49t
49u
312k
739v
765g
879h
ap xie2
bedding
Mawangdui gua ming 35.0; 85+10
scares
lz 15t; tranquility, peace, quiet
perhaps a branch sought by builders for rafters
ap que2, xue2
lz 39i
pleased
ap huang4
470
kui1
kui1
kui4
kuo4
lai2
lan4
lao2
lao3
le4
le4
lei3
lei2
li3
li2
li3
li4
li4
li4
lian2
lian2
liang2
liang3
lie4
lie4
lin2
ling2
ling2
liu2
liu2
long2
lou4
lu2
lu4
lu4
lu4
lu4
luan2
lun2
lun2
luo2
man3
mang3
mao2
mao4
mei4
3649
3650
3669
3519
3769
3794
3826
3833
3841
4129
4235
4240
3857
3877
3886
3912
3921
3930
4009
4012
3941
3953
3984
3987
4022
4067
4071
4080
4083
4255
4152
4158
4191
4196
4203
4297
4300
4252
4254
4099
4326
4354
4364
4580
4411
875d
28a
540 l
302h
944f
185 l
1135a
1055a
928f
1125a
577g
14c
978a
519 l
597d
520c
694a
858h
213a
213b
735a
736a
291a
291c
655a
898c
836i
1104a
1114p
1015f
120a
69q
1032f
1208h
1209a
502c
178n
470e
470f
6a
183c
709a
1109c
1231f
531n
lz 23m
classify, order, organize, parse
crowns, arches upwards
specific pitchpipe notes
vectors; classifications
471
mei4
mei4
mei2
men2
men4
mi2
mi2
mi4
mian3
mian4
miao4
miao3
mie4
ming2
ming2
mo4
mo4
mou2
mu4
mu3
mu3
mu4
mu4
na4
nan2
nang2
nao2
ni3
ni2
ni4
nian2
niao3
nie4
ning2
ning2
pan2
pan2
pei4
pei4
peng2
pi3
pi2
pian1
pian1
pin2
4412
4456
8004
4418
4420
4450
4455
4464
4492
4497
4473
4476
4485
4528
4535
4387
4546
4578
4559
4582
4584
4596
4599
4607
4620
4627
3087
4659
4660
4677
4711
4688
4700
4725
4732
4904
8005
5019
5020
5060
5170
5345
5246
5249
5275
531p
312d
947m
441a
441d
598e
17h
405p
222a
223a
1160a
1158a
311a
841a
827a
904f
277a
948f
802o
947a
947g
1036a
1037a
695h
650a
730 l
1164s
563c
563d
788c
364a
1116a
285d
837a
756h
182g
182i
514a
501f
750a
408a
25i
246h
246k
390a
as in saying goodbye at the gate
exhaust
lz 01f
ap yi2
ap bei1, po1
472
pin4
pin3
ping2
ping2
ping2
po2
pu3
pu2
qi2
qi2
qi3
qi3
qi4
qi4
qi1
qi4
qi1
qi4
qian1
qian1
qian1
qian1
qian2
qiang2
qiang1
qie3
qie4
qie4
qin1
qin2
qin1
qin1
qing1
qing1
qing2
qing1
qiu1
qiu2
qu4
qu1
qu2
qu4
quan4
quan2
quan2
5280
5281
1895
5301
5303
5351
5384
5401
0522
0526
0547
0548
0549
0550
0555
0563
0575
8006
0881
0883
0889
0911
0919
0668
0673
0803
0811
0814
1095
1100
1107
1108
1156
1161
1170
1171
1213
8007
1594
1602
1611
1627
1662
1663
1674
566i
669a
899d
824j
825a
195r
72a
1211b
864h
952k
953 l
953r
536a
535a
592a
694h
1031f
517j
366k
627f
197b
206c
245a
713a
727g
46a
400f
635a
652f
651j
382o
661c
831o
828b
412 l'
812i'
994a
992e
642a
122c
96d
860d
158s
158o
237a
ap qi1; fixed, stipulated
lz 11c
lz 19a
lz 03k; driven
meanwhile, alternative(ly)
lz 26a
increase in elevation
473
qun2
ran2
ren2
ren4
rong2
rong2
rong2
rou4
ru2
ru2
ruo4
san4
sang1
se4
se4
sha1
sha1
shan4
shang1
shang3
shang1
she4
she4
she4
she2
she4
shen1
shen2
shen1
shen1
sheng1
sheng4
sheng4
shi1
shi4
shi3
shi3
shi3
shi4
shi3
shi4
shi4
shi4
shi4
shi4
1737
3072
3099
3108
3181
7560
7582
3153
3139
3140
3128
5421
5424
5445
5446
5606
5615
5657
5666
5672
5673
5701
5702
5703
5705
5711
5712
5716
5718
5719
5739
5752
5754
5756
5763
5766
5769
5770
5776
5784
5789
5790
5798
5799
5812
459d
217a
388f
667p
1013a
1187a
843d
1033a
94r
94p
1123a
156a
704a
927a
908a
16a
319d
205a
720j'
725n
734a
62i
793d
807a
288a
290a
385a
385j
386a
666c
812e
818i
893p
561a
336a
1238f
975a
975n
970a
560a
553h
339a
918n
330 l
921h
lz 17i
lz 05a
ap nu2
lz 03j
ap sai4
lz 31k
lz 02c
gifts, tributes
lz 06a
lz 07e
inquire by milfoil stalks
lz 03b
474
shi2
5813
shi2
5816
shi4
5820
shi2
5825
shou1 5837
shou3 5844
shou4 5845
shu3
5865
shu3
5871
shu4
5874
shu4
5891
shuai1 5908
shuai4 5909
shuang1 5919
shui2 5923
shuo4 5815
si1
5574
si1
5580
si3
5589
si4
5592
su1
5488
su4
5490
su4
5494
su2
5497
su4
5502
su4
5505
su4
5506
suan4 5516
sui4
5530
sui4
5538
sun3
1487
suo3
5459
suo3
5466
ta1
5961
tan3
6057
tang1 6101
tao2
6152
te4
6163
teng2 6181
ti4
6250
ti2
6252
ti4
6263
ti4
6265
tian2
6362
ting1
6402
795a
795h
413j
920k
1103a
1099a
1099c
123r
92a
804a
1222a
355a
400a
731g
575u
795e
869a
973a
558a
967d
67c
68a
769b
1220a
1030a
1222i
1222k
174a
526d
346a
467a
770a
13b
4c'
149d
720z
1145t
918g
893q
591m
591g
850i
856f
362a
835d'
ap zhi4; record, remembrance
calculates; calculation
ap pou2, 1230a
lz 06a
a generous autumn sacrifice, thanksgiving
ap tuo1, 6439, see below; anything else, otherwise
troubled, aggrieved; alarmed
ap ting4
475
ting2
tong3
tu2
tu2
tu1
tun2
tun2
tuo1
tuo2
wang2
wang4
wang3
wei1
wei2
wei2
wei2
wei2
wei4
wei4
wei4
wei2
wei4
wen4
wen2
weng4
wo4
wo4
wu1
wu2
wu3
wu4
wu1
xi4
xi1
xi1
xi4
xi4
xi1
xi1
xi1
xia2
xian2
xian4
xian3
xian4
6405
6641
6525
6536
6540
6600
6602
6439
6442
7036
7043
7045
7051
7056
7064
7066
7067
7069
7079
7089
7093
7113
7141
7142
7151
7161
7162
7164
7188
7195
7211
7212
2424
2436
2460
2480
2485
2490
2505
3763
2517
2679
2686
2692
2694
835h
1011b
82d'
62e
489a
428a
429c
4a
4k
742i
742m
742 l
574a
29a
575i
575n
575o
573a
523d
342a
571d
525f
441g
441f
1184p
1204f
1204g
105a
58f
104a
487e
1204a
876c
955e
594a
787d
796a
857c
850n
798g
33j
192a
241h
242a
672c
interchangeable w/ ta1, 5961 (@08.1, 61.1)
lz 02q
lz 15i
lz 01m
ap yu4
lz 14c
grasp, squeeze
ap wu2
lz 04k
476
xian4
xiang4
xiang4
xiang2
xiang2
xiang2
xiao4
xiao4
xiao4
xie4
xin1
xing1
xing2
xing2
xing4
xing3
xiong1
xiu1
xiu1
xiu1
xu1
xu2
xu1
xu1
xu4
xuan2
xuan4
xuan2
xue2
xun1
xun2
xun2
ya2
yan2
yan2
yan4
yan3
yan4
yan4
yan3
yang2
yang2
yang2
yao4
ye3
2696
2553
2561
2577
2578
2579
0706
2601
2615
6318
2737
2753
2755
2759
2771
5744
2807
2786
2795
2797
2819
2841
2845
2847
2865
2881
2886
2894
2899
2906
2915
2929
7214
7330
7347
7364
7380
7387
7399
7402
7247
7259
7261
7501
7314
416i
1182s
714i
732n
732p
732q
1166i
1168a
1150a
339 l
382k
889a
808b
808d
812s
812 l
765a
1070a
1077e
1076h
97u
82p
134b
133a
1023u
366a
366e
236a
409a
461a
392a
462f
37a
200a
607h
253b
614b
616c
243a
197a
732a
720j
720q
1125p
83 l
set or regard as a limit, specification, quota
gliding to, hovering at
tone 1 = rise; tone 4 = elated
Glossed also as ru2, M3150, K134i
lz 01m
ap xue4
lz 02m; yan2 = here, therein; yan1 = how
477
ye4
yi4
yi2
yi1
yi1
yi2
yi4
yi2
yi4
yi4
yi4
yi4
yi3
yi4
yi4
yin1
yin1
yin2
yin3
yin3
yin3
yong1
yong2
you1
you3
you1
you2
you3
you4
you4
you4
you4
yu2
yu2
yu2
yu2
yu2
yu2
yu3
yu3
yu4
yu4
yu4
yu4
yu2
7315
2960
2986
2989
2990
2995
2999
3003
3006
3008
3009
3013
3017
3018
3042
7418
7423
7427
7429
7448
7454
7578
8008
7505
7507
7508
7513
7540
7541
7543
7536
7539
7605
7606
7608
7635
7642
7648
7651
7658
7664
7665
7666
7667
7668
800j
957a
551f
550a
550f
540m
395d
2u
2v
338a
954a
537a
505a
918a
957e
653a
448a
450h
371a
449a
654a
1185z
124p
1115c
1082a
1071a
1079a
995e
995i
995 l
995r
995a
82a
82f
82 l
125h
125o
59h
58t
98a
60 l
60p
1216a
1202h
29a
lumbar area, small of back
drawn out, guided, pulled, attracted
retired
lz 20o
fore(sight, thought); concern; benefit of experience
fend off, resist
478
yu4
yu4
yu4
yu4
yuan1
yuan1
yuan2
yuan2
yuan4
yue1
yue4
yue4
yue4
yun3
yun3
yun4
yun4
zai4
zan1
zang1
zao4
ze4
zhai2
zhan1
zhan1
zhan4
zhang1
zhang1
zhang4
zhang3
zhao1
zhao1
zhao4
zhe3
zhe2
zhen3
zhen4
zheng4
zheng3
zhou4
zhou4
zhu4
zhu1
zhi1
zhi2
7671
7685
7687
8009
7714
7723
7725
7731
7740
7493
7498
7504
7697
7756
7759
7765
7766
6658
6679
6704
6730
6755
0275
8010
0125
0147
0182
0195
0200
0213
0233
0236
0238
0263
0267
0308
0313
0355
0360
1302
1305
1361
1362
0952
0996
1202d
1215a
1020a
507h
260c
367a
258a
256b
171?
1120m
1119g
1124f
306h
227g
468a
945j
426e
941a
660g
727f
1051a
924f
780b
148i
618a
147r
723a
721h
721a
721a
1143a
1131m
1131o
45a
287a
656g
455p
833r
896i
1075a
1092h
45n'
45p
590p
685a
lz 01g
legal recourse, trial, litigation
made when stores and supplies are scarce and few
Shamanic dance of flight, a rite of passage
trust, approval, sanction
grievance, grief
circle around, move with difficulty
ap chang2, different meaning
lz 14r
479
zhi2
zhi3
zhi4
zhi4
zhi4
zhi4
zhi4
zhi4
zhi4
zhi2
zhou1
zhu1
zhu1
zhu1
zhu2
zhuo2
zi1
zi1
zi1
zi1
zi4
zi3
zong1
zu3
zu2
zu2
zui4
zun1
zun1
zuo3
1006
0942
0968
0969
0976
0986
0993
0994
1021
8000
1291
1346
1352
1348
1388
1257
6923
6927
6932
6935
6942
6950
6896
6815
6827
6830
6860
6884
6886
6774
919a
961k
560e
575y
375x
335a
413i
413h
976z
877o
1084a
128a
128k
128f
1224h
1120d
555 l
555h
969d
966b
964n
554g
1003a
46b'
490a
1206a
513a
430a
430i
5a
lz 03g
word play here: zi4 555 e = alas, sigh
480
Most Common Words
Pinyin
Mathews
Sample Gloss
Count, not including
Wing Quotations
Bu4
Da4
Dang1
Dao4
De2
De2
Di4
Dong4
Er2
Fu2
Gang1
Guang1
Heng1
Hu1
Hui3
Ji2
Jian4
Jiu4
Jun1
Ke3
Lai2
Li4
Li4
Ming2
Nai3
Qi2
Qiong2
Ren2
Ri4
Rou2
Ru2
Shang4
Shi2
Shi1
Shun4
Suo3
Tian1
Wang2
Wang2
Wang3
5379
5943
6087
6136
6161
6162
6198
6611
1756
1936
3268
3583
2099
2154
2336
0476
0860
1192
1715
3381
3768
3867
3906
4534
4612
0525
1247
3097
3124
3133
3137
5669
5780
5806
5935
5465
6361
7034
7037
7050
Not
Great
Right
Path
Get
Virtue
Earth
Movement
And
True
Firm
Exemplary
Fulfillment
Preposition
Regret
Promise, Luck
See
Harm, Blame
Noble
May
Come
Reward
Harsh
Light
Then
One's
Exhausted
Person
Day, Sun
Flexible
Like
Above
Time, Season
Lose
Accept
Cause
Heaven
Pass
Sovereign
Go
230
117
38
58
67
35
51
25
172
43
75
25
48
42
34
148
30
101
87
59
34
120
27
44
30
172
27
80
26
49
35
78
42
35
42
28
91
26
30
59
481
Wei4
Wei4
Wu2
Wu4
Wu4
Xia4
Xiao3
Xing2
Xiong1
Yi3
Yi3
Yong4
You1
You3
Yu2
Yuan2
Zai4
Ze2
Zhen1
Zheng4
Zhi1
Zhi4
Zhong1
Zhong1
Zi3
Zi4
7114
7116
7173
7208
7209
2520
2605
2754
2808
2932
2938
7567
7519
7533
7592
7707
6657
6746
0346
0351
0935
0971
1500
1504
6939
6960
Not Yet
Place, Position
No, Without
Do Not, Not At All
Thing
Below
Small
Advance
Misfortune
In Order To, Thus
Indeed
Use
Direction
Have, Be
Preposition
Superlative
In
Therefore
Persistence
Correct
Go To, It's
Purpose
Complete
Center
Young One
From
482
50
58
187
26
29
68
42
100
58
238
28
66
32
184
80
27
45
36
111
63
208
66
57
114
97
31
Pronouncing Pinyin Chinese
* Pinyin means spell-sound. It was developed in mainland China to replace the
Wade-Giles system of transliteration (see below to compare).
The traditional Chinese characters, used in the Zhouyi Zhezhong, are called
Han Zi (the Han characters); they are still used in Taiwan and Hong Kong.
Simplified characters are now used on the mainland.
* There are only 411 Pinyin syllables. Most of these pronounce a large number of
different Chinese characters. Pronunciation is further modified by four tones
which further narrow the meanings.
* Each character is pronounced as one syllable. Diphthongs (combined vowels)
are spoken quicky, not drawn out. Modern Chinese is much more multiplecharacter and polysyllabic than it was in the days of the Yijing’s origin.
* Retroflex means pronounced with the tip of the tongue turned back or up
towards the hard palate, or the gums behind the upper canines.
* Sounds are Aspirated with the breath (like P), Voiced with the larynx (like B).
More aspirated means a stronger puhff of air.
Initial Sounds:
b
b, a little softer and a little less voiced than English
c
ts, as in bats eat cats
ch ch, retroflexed, as in witch hunt
d
d, a little softer and a little less voiced than English
f
f, no surprises, as in fan
g
g, a little softer and a little less voiced than English, not soft as in huge
h
h, a little more aspirated and a little more gutteral than English
j
dzh as in jump, but the tongue is a little more forward than in English
k
k, a little more aspirated than English
l
l, no surprises, as in lily
m
m, no surprises, as in madman
n
n, no surprises, as in ninny
p
p, a little more aspirated than English
q
ch, no surprises, as in cheap chicken
r
r, r as in run, but with a hint of a z or buzzing sound on top of it
s
s, no surprises, as in simplicity
sh sh, retroflexed, as in fish hook, or sch as in Schubert
t
t, a little more aspirated than English
w
w, no surprises, as in win
x
sh, but with a hint of an s
y
y, no surprises, as in yes
z
dz, as in adze or adds
zh j, retroflexed, dzh, or dge as in fudge. Not zh as in vision.
484
Final Sounds:
a
ah
a
after y, as in yam
ai
aye
an ahn as in autobahn, not as in tan
an after y, ehn as in yen
ang ah+ng, as in ankh, not ang as in hang
ao ow as in how now
e
between eh and uh, as in alert
e
after y, as in yet
ê
used alone, eh
ei
ae as in bay
en uhn, as in un
eng ung as in sung, but abbreviate the vowel, not eng as in strength
er
uhr, as in sir or surly or early
i
ee as in eat
i
after c, s, z: between ee and oh, an unstressed uh
i
after ch, r, sh, & zh: er as in herd, but shorten the r and voice with a
ia
ya
hint of a z or buzz
ian yen
iang yang
iao yow, with ow as in pow
ie
yeh as in yet
in
in
ing ing as in sing
iong üng, see ü, between yoong and yeeng
iu
yowh as in yolk
o
between awe and owe as on port
ong uwng, as in lung but with a little more oo, not as in long
ong after y, oong with more ee, üng, as in German yüng
ou between ou and oa, as in out, boat
u
oo as in blue moon
ü
after j, l, q, x, y, like French & German, form to say oo but say ee
ua wa
uai wai as in winding
uan wahn as in wan
uang wah+ng
ue wuh
ue after j, q, x, y, weh as in wet
üe in lüe and nüe, between oo and ee plus eh
ui
way
un un as in fun but with u as in put and abbreviate the vowel
uo waw with second w shortened
485
Pinyin to Wade-Giles Conversion
Phonetic elements and syllables not found in this table are the same in both
systems.
Pinyin: Wade-Giles
b...
p...
c...
ts’...
ch...
ch’...
d...
t...
g...
k...
j...
ch...
k...
k’...
p...
p’...
q...
ch’...
r...
j...
t...
t’...
x...
hs...
z...
ts...
Pinyin: Wade-Giles
...e
...o
...ian ...ien
...ie
...ieh
...iong ...iung
...ong ...ung
...ue
...ueh
...uo
...o
e
er
o
yan
ye
o, eh
erh
wo
yen
yeh
Pinyin: Wade-Giles
chi
ch’ih
ci
tz’u
gui
kuei
ju
chu
juan
chuan
jue
chueh
jun
chun
kui
k’uei
lue
lueh
ri
jih
shi
shih
si
szu, ssu
zhi
chih
zh...
yi
i
zi
ch...
486
tzu
Bibliography and Acknowledgements
Indexes and Keys
End of Volume Two
PDF, Version 07.3, © Bradford Hatcher, 1999, 2005
487
A Yijing Bibliography
The following entries each contributed in some way to the research for this
work. The entries highlighted in bold were the most useful or were sources for
important new ideas. A few of the Modernist scholars have been included in this
category for the detail of their scholarship and the number of interesting windows
they have opened onto old problems, but this does not constitute an endorsement
of their translations. Other entries may be noted for their strengths or weaknesses.
Articles and academic papers are not rated. Some newer books are listed in the
“Short List” at the end. See also Links on the website.
Acknowledgements: Much thanks and gratitude to those who have given
me valued feedback, constructive criticism and encouragement (even for the
advice I was too stubborn to take) and especially to Hilary Barrett, Pedro Batista,
Raul G’Acha, Angel Herrero, LiSe Heyboer, Denis Mair, Steve Marshall, Fred
Neeser, Lorraine Patsco, Mondo Secter, and the late Larry (Mo4) Moore.
Adler, Joseph A., trans; written by Zhuxi Introduction to the Study of the Classic
of Change (I-hsüeh ch'i-meng). NY: Global Scholarly Publications, 2002.
Albertson, Edward. The Complete I Ching for the Millions . Los Angeles, CA:
Sherbourne Press, 1969.
Anthony, Carol K. A Guide to the I Ching. Stow, MA: Anthony Publishing Co.,
1980. Revised and Enlarged 1988.
_____The Philosophy of the I Ching . Stow, MA: Anthony Publishing Co., 1981.
Arcarti, Kristyna. I Ching for Beginners. Great Britain: Hodder & Stoughton,
1994.
Baggot, Andy. Teach Yourself I Ching. Chicago, IL: NTC/Contemporary Pub.,
1999.
Balkin, Jack M. The Laws of Change: I Ching and the Philosophy of Life . NY:
Schocken Books, 2002.
Benjamin, William James. "System I Ching: Being an Essay on the Constitution
and Compositon of the Book of Changes." Wondo Publications, 1974.
Birdwhistell, Anne D. Transition to Neo-Confucianism: Shao Yung on
Knowledge and Symbols of Reality. Stanford, CA: Stanford University
Press, 1989.
Blofeld, John. I Ching, The Book of Change. NY: E.P. Dutton & Sons, 1965.
_____I Ching - O Livro das Transmutacoes . Tr. Ronaldo Sergio de Biasi. Rio
de Jaineiro, BR: Nova Era, 1996.
Bonnershaw, Asa. I Ching, The Book of Changes . Santa Barbara, CA: Bandanna
Books, 1986.
Brennan, J.H. The Magical I Ching. St Paul, MN: Llewellyn Pub., 2000.
Britto, Ely. I Ching: Um Novo Ponto De Vista. Sao Paulo: Editora Cultrix, 1994.
Bullock, Raymond R. Guide to I Ching. London: Caxton Editions, 2000.
488
Cammann, Schuyler. "Some Early Chinese Symbols of Duality." History of
Religions. 24:3 (1985): 215-254. Hetu & Loshu evolution.
_____"The Eight Trigrams: Variants and Their Uses." History of Religions.
29:4 (1990): 301-17.
Carus, Paul. Chinese Astrology: Early Chinese Occultism. LaSalle, IL: Open
Court, 1974.
Chan Chiu Ming. Book of Changes: An Interpretation for the Modern Age .
Singapore: Asiapac, 1997.
Chu, W.K. and W.A. Sherrill. The Astrology of I Ching. London: Arkana, 1976.
Chung, Chang-Soo. I Ching on Man and Society: An Exploration into Its
Theoretical Implications in Social Sciences . NY: University Press of
America, 2001.
Chung Wu. The Essentials of the Yi Jing: Translated, Annotated, and With an
Introduction and Notes. St. Paul, MN: Paragon House, 2003.
Cleary, Thomas. The Taoist I Ching. Boston: Shambhala, 1986. Translation of
commentary by Liu I-ming, 1796.
_____The Buddhist I Ching. Boston: Shambhala, 1987. Translation of commentary by Chih-hsu Ou-i, 1599-1655.
_____I Ching: The Tao of Organization . Boston: Shambhala, 1988. Translation
of commentary by Cheng I, 1033-1108.
_____I Ching Mandalas: A Program of Study for the Book of Changes . Boston:
Shambhala, 1989.
_____I Ching: The Book of Changes. Boston: Shambhala, 1992.
Covello, Edward M. "Symbolization of Conscious States in the I Ching: A
Quantitative Study." Journal of Altered States of Consciousness . 3:2
(1977-78): 111-129.
Crowley, Aleister. The Book of Changes. San Francisco: Level Press, 1972.
Mostly wide of the mark but an occasional good idea.
_____The Book of Thoth. Berkeley, CA: Shambhala, 1969.
_____The Qabalah of Aleister Crowley: Gematria, Seven Seven Seven, Sepher
Sephiroth. NY: Samuel Weiser, 1973.
Curzi, Valter. I Ching: El Oraculo Chino. Barcelona: Ediciones Martinez Roca,
1997.
Damian-Knight, Guy. Karma and Destiny in the I Ching . London: Arkana, 1987.
_____The I Ching on Business and Decision Making . London: Century, 1986.
_____The I Ching on Love. Poole, Dorset: Blanford Press, 1984.
Davis, Nan. "I Ching and the Eightfold Path: The Eight Essential Hexagrams
& the Buddhist Eightfold Path." I Ching Newsletter (Summer, 1980): 3-6.
Dhiegh, Khigh Alx. I Ching: Taoist Book of Days. NY: Ballantine Books, 1979.
Was published as an annual calendar 1975-1981.
_____The Eleventh Wing: An Exposition of the Dynamics of I Ching for Now .
NY: Dell Publishing Co., 1973.
Douglas, Alfred. How to Consult the I Ching. NY: Berkeley Medallion Books,
1971.
489
Eberhard, Wolfram. A Dictionary of Chinese Symbols. NY: Routledge & Kegan
Paul, 1986.
Fendos, George Jr. “Fei Chih’s Place in the Development of I-Ching
Studies.” Ph.D. dissertation in Chinese Studies: University of Wisconsin,
Madison, WI: 1988. History, Early Zhou through Early Han.
de Fancourt, William. Warp and Weft: In Search of the I Ching. UK: Capall
Bann Pub., 1997.
Feng, Gia-Fu and Jerome Kirk. Tai Chi, A Way of Centering and I Ching.
London: Collier, 1970. Groovy, has charisma. not a bad translation.
Fleming, Jess. "Philosophical Counseling and the I Ching." Journal of Chinese
Philosophy. 23:3 (September, 1996): 299-320.
Fu You-de. Yijing Text and Annotated Translation. Last known URL:
http://zhouyi.sdu.edu.cn/english/newsxitong/Yijing/200637183552.htm
Gardner, Martin. “Mathematical Games: The Combinatorial Basis of the I Ching,
the Chinese Book of Divination and Wisdom.” Scientific American. 230:1
(January, 1974): 109-13. Probabilities of divination methods.
Gill, Richard. I Ching: The Little Book That Tells The Truth . London: The
Aquarian Press, 1993.
Goodman, Howard. “Exegetes and Exegeses of the Book of Changes in the 3rd
Century AD: Historical and Scholastic Contexts for Wang Pi.” Ph.D.
Dissertation in East Asian Studies: Princeton University, 1985.
Gotshalk, Richard. Divination, Order and the Zhouyi. Lanham, MD: University
Press of America, 1999. Modernist; much too loose with emendations.
Govinda, Lama Anagarika. The Inner Structure of the I Ching, the Book of
Transformations. San Francisco: Wheelwright Press, 1981.
Graham, A.C. Yin-Yang and the Nature of Correlative Thinking. Singapore:
Institute of East Asian Philosophies (Occasional Paper and Monograph
Series No. 6), 1986.
Graham, Charles M. The Concept of Cycle in Modern Science, Astrology and I
Ching. Green Bay, WI: Cambridge Circle, Ltd., 1976. 59pp booklet.
Hacker, Edward. The I Ching Handbook. Brookline, MA: Paradigm
Publications, 1993.
Hacker, Edward, Steve Moore and Lorraine Patsco. I Ching: An Annotated
Bibliography. NY: Routledge, 2002. Much more comprehensive and
descriptive than this bibliography.
Hamerslough, Bruce F. The I Ching Manual. Self-published, 1985. Credit due
for noticing both the Zhi Gua and the Fan Yao dimensions.
Harvard-Yenching Institute. A Concordance to Yi Ching (Zhou Yi Yin De).
Sinological Index Series, Supplement No. 10. Peiping: HarvardYenching Institute, 1935. Reprint Taipei: Ch’eng-wen Pub. Co., 1966
Hatcher, Bradford. The Book of Changes (Yi Jing, I Ching, Zhou Yi) Word For
Word. Two Literal English Translations (One Basic, One Advanced) and
a Pinyin Transcription. 2 Volumes. Ridgway, CO: Self-published, 1999.
_____I Ching: The Rogue Commentaries . Self-published, 1977. Written back
when he still thought he could translate from the English.
490
Heyboer, LiSe. Yi Jing, Book of the Moon. A work in progress, translation and
commentary published online. Copyright 1999-2003. Last known URL:
http://www.yijing.nl/i_ching/index.html
Holden, Maxine. "The Ways of Therapy with the I Ching." M.A. Thesis, Antioch
University, 1983.
Hook, Diana ffarington. The I Ching and Mankind . Boston: Routledge & Kegan
Paul, 1975.
_____The I Ching and You . London: Arkana, 1988.
_____The I Ching and its Associations . Great Britain: Arkana, 1992.
Hsu, F.C. trans. Chow Tun Yi (Zhou Dunyi). The Book of Universality: A
Supplement to the Book of Changes . Pondicherry, India: Sri Aurobindo
Ashram Pub. Dept., 1979.
Huang, Alfred. The Complete I Ching. Rochester, VT: Inner Traditions, 1998.
_____The Numerology of the I Ching: A Sourcebook of Symbols, Structures
and Traditional Wisdom. Rochester, VT: Inner Traditions, 2000.
Huang, Kerson and Rosemary Huang. The I Ching. NY: Workman Publishing,
1987.
Hulse, David Allen. The Key of It All. St Paul, MN: Llewellyn Publications, 1993.
Javary, Cyrille. Understanding the I Ching. Boston: Shambhala, 1997.
Jou, Tsung Hua. The Tao of I Ching: Way to Divination . Taiwan: Tai Chi
Foundation, 1984.
Karcher, Stephen. The Elements of the I Ching. Rockport, MA: Element, 1995.
_____How To Use the I Ching. Rockport, MA: Element, 1997.
_____Ta Chuan: The Great Treatise. NY: St. Martin's Press, 2000.
_____Total I Ching: Myths for Change . London: Time-Warner Books, 2003.
Kaser, R.T. I Ching in Ten Minutes. NY: Avon, 1994.
Kegan, Frank R. I Ching Primer. Chicago: The Aries Press, 1979. Interesting
analysis of line position meanings.
Kleinjans, Everett. I Ching: Book of Symbolic Communication . Singapore:
Institute of East Asian Philosophies (Occasional Paper and Monograph
Series No. 16), 1989.
Koh Kok Kiang. The I Ching: An Illustrated Guide to the Chinese Art of
Divination. Singapore: Asiapac, 1993. Cartoon version.
Kunst, Richard Alan. “The Original Yijing: A Text, Phonetic Transcription,
Translation and Indexes, with Sample Glosses.” Ph.D. dissertation in
Oriental Languages: University of California at Berkeley, 1985. The most
useful of the modernists. His unpublished working notes may still be
available: see the Links section.
de Lacouperie, Terrien. The Oldest Book of the Chinese (The Yh King), and its
Authors. Vol.1: History and Method . London: D.Nutt, 1892. Available as a
pdf at Google Books.
Lee, Jung Young. The Principle of Changes: Understanding the I Ching . New
Hyde Park, NY: University Books, 1971.
_____The I Ching and Modern Man . Secaucus, NJ: University Books, 1975.
491
Legge, James, tr. The I Ching. NY: Dover, 1963.
_____I Ching: O Livro das Mutacoes. Tr. E. Peixoto de Souza e Maria Judith
Martins. Curitiba, Br: Hemus Livraria, 2000.
_____Chu and Winberg Chai, ed’s. I Ching: Book of Changes . NY: Bantam
Books, 1969.
_____Chu and Winberg Chai, ed’s. Li Chi, Book of Rites: An Encyclopedia of
Ancient Ceremonial Usages, Religious Creeds and Social Institutions .
New Hyde Park, NY: University Books, 1967. 2 Volumes.
_____Clae Waltham, ed. I Ching, the Chinese Book of Changes . NY: Ace
Publishing Corporation, 1969.
_____Clae Waltham, ed. Shu Jing: Book of History . A Modernized Edition of
the Translations of James Legge . Chicago: Henry Regnery Co., 1971.
_____The Book of Poetry [Shijing]: Chinese Text with English Translation.
Shanghai: The Chinese Book Co., 1931. I cannot recommend this
translation, nor Ezra Pound's. Both sacrifice too much of the original
images in adapting to English poetic forms. But the Chinese text is here.
_____The Shoo King or The Book of Historical Documents, with minor text
corrections and a Concordance Table. Hong Kong University Press,
1960, 1970. Chinese Classics series, v3. PL 2461 R43 1970 v.3. Bilingual.
This is the set to have, in spite of difficult organization and archaic
transcription. The series also contains Mengzi and Kongzi's Analects, but it
does not contain the whole of the Li Ji, (only the Great Learning and the
Doctrine of the Mean ) or the Yi Jing.
_____The She King or The Book of Poetry, with minor text corrections and
Concordance Tables. Hong Kong University Press, 1960, 1970. Chinese
Classics series, v4. PL 2461 R43 1970 v.4. Bilingual. A much more literal
translation than The Book of Poetry above.
_____The Ch'un Ts'ew, with the Tso Chuen [Chunqiu & Zuozhuan], with
minor text corrections and a Concordance Table. Hong Kong University
Press, 1960, 1970. Chinese Classics series, v5. PL 2461 R43 1970 v.5.
Bilingual.
Lim, Kim-Anh. Practical Guide to the I Ching. Havelte, Holland: Binkey Kok
Publications, 1999. Good insights.
Liu, Da. Tai Chi Chuan and I Ching. NY: Harper & Row, 1972.
_____I Ching Coin Prediction . NY: Harper & Row, 1975.
_____I Ching Numerology. San Francisco: Harper & Row, 1975.
Lynn, Richard John. The Classic of Changes. NY: Columbia University
Press, 1994. Provides English translations of commentary by Wang Bi
(226-249), Han Kangbo (d. circa 385), Kong Yingda (574-648) and
portions from Cheng Yi (1033-1107) and Zhu Xi (1130-1200).
Lyons, Albert F. Predicting the Future: An Illustrated History and Guide to
the Techniques. NY: Harry N. Abrams, 1990. Nice coffee table book.
Marshall, S.J. The Mandate of Heaven: Hidden History in the I Ching. NY:
Columbia University Press, 2001. Good insights.
Metzner, Ralph. Maps of Consciousness. NY: Collier, 1971.
492
Moore, Steve. The Trigrams of Han: Inner Structures of the I Ching . Aquarian
Press, 1989.
Moore, Steve and William Fancourt, editors. The Oracle: The Journal of Yijing
Studies. 11 Volumes through Sept, 2000. Published London, England.
Moran, Elizabeth and Joseph Yu. The Complete Idiot’s Guide to I Ching . NY:
Alpha Books, 2001.
Needham, Joseph. Science and Civilization in China. Volume Two, History of
Scientific Thought. pp 304-345. Cambridge University Press, 1956.
Ni, Hua Ching. The Book of Changes and the Unchanging Truth . Santa
Monica, CA: Shrine of the Eternal Breath of Tao, 1990.
Oshiro, Hide. The Graphic I Ching. Philadelphia: Turtle Island Press, 1978.
Palmer, Martin, Kwok Man Ho and Joanne O’Brien. The Fortune Teller’s I
Ching. NY: Ballentine Books, 1986. Chinese text full of typos.
Plutschow, Herbert. "Archaic Chinese Sacrificial Practices in the Light of
Generative Anthropology." Anthropoetics I, no. 2 (December 1995)
Ponce, Charles. The Nature of the I Ching. NY: Award Books, 1970.
Powell, Neil. The Book of Change; How to Understand and Use the I Ching .
London: Macdonald & Co., 1988. Contains the same text found in Brian
Innes et al, Fate and Fortune; a passable synthesis of English translations.
Qin Ying, ed. Book of Changes. Chinese-English Bilingual Series of Chinese
Classics. Changshu: Hunan Pub. House, 1995. Ruan Yuan's Chinese text,
Zhouyi Zhengyi. Legge translation. ISBN 7-5438-0664-9.
Reifler, Sam. I Ching: A New Interpretation for Modern Times. NY: Bantam
Books, 1974.
Richmond, Nigel. Language of the Lines, the I Ching Oracle . London:
Wildwood House, 1977. Good insights.
_____ The I Ching Oracle. England: Self-Published, 1985.
Richter, Gregory C. I Ching / Yi Jing: Transcription, Gloss, Translation.
Last known URL: http://www2.truman.edu/~grichter/translations/
Riseman, Tom. Understanding the I Ching, London: Aquarian Press, 1990.
Ritsema, Rudolf and Stephen Karcher. I Ching, The Classic Chinese Oracle
of Change. Rockport, MA: Element, 1994. Recommended for glosses and
concordance, not for the translation.
Ritsema, Rudolf. "Notes for Differentiating Some Terms in the I Ching." Part
I. Spring. (1970): 111-25. Part II. Spring. (1971): 141-52.
_____and Shantena Sabbadini. "Images of the Unknown: The Eranos I Ching
Project 1989-1997." Eranos 66-1997, Gateways to Identity, pp 7-44.
Rutt, Richard. The Book of Changes (Zhouyi) A Bronze Age Document. Surrey,
GB: Curzon Press, 1996. Modernist; too loose with emendations.
Schoenholtz, Larry. New Directions in the I Ching: The Yellow River Legacy.
Seacaucus, NJ: University Books, 1975. On C list but for ch's 7 & 8.
Secter, Mondo. The I Ching Handbook: Decision-Making With and Without
Divination. Berkeley: North Atlantic Books, 2002. Reprint of I Ching
Clarified: a Practical Guide with new content. Useful ideas & tools.
493
Shaughnessy, Edward Louis. “The Composition of the Zhouyi.” Ph.D.
dissertation in Chinese Studies: Stanford University, 1983.
_____I Ching: The Classic of Changes. NY: Ballantine Books, 1996.
Contains Chinese Zhouyi text in both received and Mawangdui versions.
_____Before Confucius: Studies in the Creation of the Chinese Classics .
Albany, NY: SUNY Press, 1997.
Shchutskii, Iulian K. Translated by MacDonald, Hasegawa and Hellmut Wilhelm.
Researches on the I Ching. London: Routledge & Kegan Paul, 1979.
Sherrill, W.A. and W.K. Chu. The Astrology of the I Ching. NY: Samuel Weiser,
Inc., 1976.
_____An Anthology of I Ching . Great Britain: Arkana, 1989.
Shima, Miki. The Medical I Ching: Oracle of the Healer Within. Boulder, CO:
Blue Poppy Press, 1992.
Siu, R.G.H. The Man of Many Qualities: A Legacy of the I Ching . Cambridge,
MA: MIT Press, 1968. Republished as The Portable Dragon.
Smith, Kidder, et al. Sung Dynasty Uses of the I Ching. Princeton, NJ:
Princeton University Press, 1990. Omits Chen Tuan & Zhou Dunyi.
_____"The Difficulty of the Yijing." Chinese Literature: Essays, Articles,
Reviews. 15 (1993): 1-15.
_____"Zhouyi Interpretation from Accounts in the Zuozhuan." Harvard
Journal of Asiatic Studies . 49:2 (1989): 421-63.
Smith, Richard Furnald. Prelude to Science: An Exploration of Magic and
Divination. NY: Charles Scribner's Sons, 1975.
Smith, Richard J. Fortune-tellers and Philosophers: Divination in Traditional
Chinese Society. SF: Westview Press, 1991.
Sorrell, Roderic and Amy Max Sorrell. I Ching Made Easy. NY: Harper Collins,
1994. Simple but good insights.
Stambler, Morris and Chester Pearlman. “Supervision as Revelation of the
Pattern: I Ching Comments on ‘The Open Door.’”Family Process: A
Multidisciplinary Journal of Family Study Research and Treatment .
13:3 (1974): 371-84.
Sung, Z.D. The Symbols of the Yi King or The Symbols of the Chinese Logic of
Changes. NY: Paragon Book Reprint Corp., 1969.
_____The Text of the Yi King (And its Appendices) Chinese Oracle with
English Translation. NY: Paragon Book Reprint Corp., 1969.
Swanson, Gerald. “The Great Treatise: Commentary Tradition to the Book of
Changes.” Ph.D. Dissertation, University of Washington, 1974. Complete
translation of the Da Zhuan (Xi Ci Zhuan) with running commentary.
Trosper, Barry R. and Gin-Hua Leu. I Ching: The Illustrated Primer. San Jose,
CA: KGI Publications, 1986.
Tung, Gea. “Metaphor and Analogy in the I Ching.” Ph.D. dissertation:
Claremont Graduate School, 1975.
Waley, Arthur; “The Book of Changes,” Bulletin of the Museum of Far Eastern
Antiquities; 5: 121-142, 1933. First English language modernist.
494
Walker, Barbara G. The I Ching of the Goddess. San Francisco: Harper & Row,
1986.
Walls, J.W. "The I Ching as a Paradigm for Understanding Corresponding States
in Fundamentally Different Systems." Journal for Advances in Human
Factors/Ergonomics. 20/B (1995): 1047-1053.
Wang Wenfu. "Observing the Structures of Symbols from Chinese Yijing."
Semiotics Around the World: Synthesis in Diversity. Berkeley, 1994.
Vol. 2, pp 1247-1250.
Watson, Burton. Early Chinese Literature. NY: Columbia University Press, 1962.
Wei, Henry. The Authentic I Ching. North Hollywood: Newcastle Publishing,
1987. Worth finding.
Wei Tat. An Exposition of the I Ching or Book of Changes. Taipei: Institute of
Cultural Studies, 1970.
Whincup, Greg. Rediscovering the I Ching. Garden City, NY: Doubleday, 1986.
Wilhelm, Hellmut. Change: Eight Lectures on the I Ching. NY: Harper
Torchbooks, 1960.
_____Heaven, Earth and Man in the Book of Changes. Seattle: University of
Washington Press, 1977.
_____Parerga: The Book of Changes in the Western Tradition: A Selective
Bibliography. Seattle: Institute for Comparative and Foreign Area Studies,
University of Washington, 1975. A term paper length bibliography.
Wilhelm, Richard. Translated by C.F. Baynes. The I Ching or Book of
Changes. Princeton University Press, 1967.
_____I Ching - O Livro das Mutacaos . Tr. Alayde Mutzenbecher & Gustavo
Alberto Correa Pinto. Sao Paulo: Editora Pensamento, 1985.
_____"I-Ching Oracles in the Tso-Chuan and the Kuo-Yu." Journal of the
American Oriental Society . 79 (1959): 275-80.
_____Lectures on the I Ching. Princeton, NJ: Princeton University Press, 1979.
Wing, R.L. The I Ching Work Book. NY: Doubleday, 1979.
_____The Illustrated I Ching . NY: Doubleday, 1982.
Woo, Catherine Yi-Yu Cho. "Characters of the Hexagrams of the I Ching."
M.A. Thesis in Art History, Calif. State University, 1972.
Wu Jing-Nuan. Yi Jing. Honolulu: University of Hawaii Press, 1991.
Wu, Yi. I Ching: The Book of Changes and Virtues. SF: Great Learning Pub.
Co, 1998.
Yu, Titus. “The I Ching: An Etymological Perspective.” Ph.D. dissertation:
California Institute of Integral Studies, 1983.
Yun, Franklin Hum. The Centered Life: An Introduction to the Book of
Changes. Raleigh, NC: Pentland Press, 2001.
495
Yijing Bibliography C List
The following works were also studied within the scope of this research,
but were of little or no help in this translation. This does not mean they have no
value, only that they did not further an understanding of the Chinese text or a
scholarly study of the Yi.
Will Adcock, I Ching: A Practical Guide to Interpretation and Divination
Carol Anthony, Love, An Inner Connection: Based on Principles Drawn from
the I Ching and The Other Way: A Book of Experiences in Meditation
Based on the I Ching. These have little to do with the Yi — only scattered
references. Two more pertinent books are listed in the bibliography above.
Frits Blok, The I Ching: Landscapes of the Soul
Veolita Parker Boyle, The Fundamental Principles of Yi-King, Tao
Stephen Chang, The Great Tao
Chin Lee and Kay Wong, I Ching Book of Change
Mary Clark, I Ching
Roy Collins, The Fu Hsi I Ching
Louis T. Culling, The Pristine I Ching
Sarah Dening, The Everyday I Ching
Cassandra Eason, I Ching Divination for Today’s Woman
Angelika Hoefler, I Ching: New Systems, Methods and Revelations
Karen Holden, Book of Changes: Poems
Willard Johnson, I Ching, An Introduction to the Book of Changes
Rowena Pattee Kryder, Tiger and Dragon I Ching
Vijaya Kumar, All You Wanted to Know About I Ching
David LaChapelle, A Hymn of Changes: Contemplations of the I Ching
Robert R. Leichtman and Carl Japikse, Changing Lines; Healing Lines
Life Resources Institute (LRI). I Ching: The Prophetic Book of Changes
Li Yan, The Illustrated Book of Changes or I Ching (nice concept, wrong trans.)
Paul Lipari, The I Ching: A Guide to Your Destiny
Liu Dajun and Lin Zhongjun, The I Ching: Text and Annotated Translation
Frank J. MacHovec, I Ching: The Book of Changes
Christopher Markert, I Ching, The No. 1 Success Formula
Isabella and L.F. Mears, Creative Energy: A Study of the I-Ching
Dhiresha McCarver, The Photographic I Ching
Chris Marshall, I Ching: The Ancient Book of Chinese Wisdom for Divining the
Future. Distinguish this author from S(teven). J. Marshall.
Gary G. Melyan and Wen-kuang Chu, The Pocket I Ching
Joseph Murphy, Secrets of the I Ching
Rowena Pattee, Moving With Change: A Woman's Reintegration of the I Ching
Marshall Pease, The Aquarian I Ching
Lauren David Peden, I Ching
Oliver Perrottet, The Visual I Ching: A New Approach to the Ancient Chinese
Oracle
496
Roberta Peters, Elementary I Ching
James Nathan Post, 64 Keys: An Introductory Guide to the I Ching
Jill Richards, The I Ching Companion
William E. Sadler, The I Ching of Management
Denny Sargent, The Tao of Birthdays: Using the I Ching to Become Who You
Were Born to Be
Myles Seabrook, I Ching for Everyone
Jayme F. Simmons, I Ching: A Philosophical Prophesy
Paul Sneddon, Self-Development With the I Ching
Ken Spaulding and Lois Richards, The Simple I Ching
John R. Stahl, Patterns of Illusion and Change
Dianne Stein, The Kwan Yin Book of Changes ; A Woman’s I Ching
Marysol Gonzalez Sterling, I Ching and Transpersonal Psychology
Brandon Toropov, I Ching for Beginners
Martin Treon, The Tao of Onliness
Brian Walker, The I Ching or Book of Changes
Wu Wei, I Ching Wisdom
Ann Williams, Images from the I Ching: Visual Meditations on the Book of
Changes
Allie Woo, I Ching: Ancient Wisdom for the New Age
David Allen Young, Vision and Change
These were not helpful in translating but may interest Xiang Shu students:
Richard D. Grant: The I Ching, Images of Psychological Typology and
Development;
Dennis and Terence McKenna: The Invisible Landscape: Mind, Hallucinogens
and the I Ching .
Martin Schonberger: I Ching and the Genetic Code: The Hidden Key to Life
Johnson F. Yan: DNA and the I Ching
Misleading Titles, Not Yijing:
R.H.W. Dillard, The Book of Changes. A Novel
Lulla Rosenfeld, Death and the I Ching. A Novel, with Yijing readings.
Derek Walters, The Alternative I Ching. (Tai Xuan jing, tetragrams)
Tim Wynne-Jones, The Book of Changes. Stories
Other:
Concordances:
Harvard-Yenching Institute. A Concordance to Yi Ching (Zhou Yi Yin
De). Sinological Index Series, Supplement No. 10.
Kunst (Chinese, Zhouyi only)
Ritsema (English, by keyword).
Bibliographies:
Birdwhistell, Fendos, Hacker, Hacker-Moore-Patsco, Kunst, Lynn, Shaughnessy,
Shchutskii, H. Wilhelm (Parerga)
497
Chinese language version (The Kangxi Texts):
Li Guangdi, et al, ed’s. (Yuzuan) Zhouyi Zhezhong. 1715; Reprint, Taibei:
Chengwen, 1975. ISBN 957785313 or 669244007
Harvard-Yenching Institute. A Concordance to Yi Ching (Zhou Yi Yin De).
Sinological Index Series, Supplement No. 10.
Sung, Z.D.
Qin Ying
Histories:
Birdwhistell (Early Neo-Confucian line), deFancourt (General), Fendos (Zhouyi,
Wings, Han Yixue), Kunst (Zhouyi, early Han), Lynn (Neo-Taoist line), Marshall
(Early Zhou), Shaughnessy (Zhouyi, early Han), Shchutskii (General), and:
Fung Yulan. A History of Chinese Philosophy. Tr. Derk Bodde. 2 Vols.
Princeton: Princeton University Press, 1952-3. Very comprehensive,
but a little dated.
Loewe, Michael & Edward Shaughnessy. The Cambridge History of Ancient
China: From the Origins of Civilization to 221 B. C. Cambridge:
Cambridge University Press, 1999.
Shaughnessy, Edward L. Before Confucius: Studies in the Creation of the
Chinese Classics. NY: SUNY Press, 1997.
Wing-Tsit Chan. A Sourcebook in Chinese Philosophy. Princeton: Princeton
University Press, 1963.
Availability:
http://dogbert.abebooks.com/abe/IList
(used books, global search, includes Powells)
http://www.trussel.com/f_books.htm
http://www.amazon.com/exec/obidos/subst/books/misc/bibliofind.html
www.umi.com/hp/Products/Dissertations (hardcopy of dissertations)
498
Short List (Have not seen or acquired, or else more recently published):
Adler, Joseph A. “Divination and Philosophy: Chi Hsi’s Understanding of the I
Ching.” Ph.D. dissertation in Religious Studies: University of California at
Santa Barbara, 1984.
van der Blij, F. "Combinatorial Aspects of the Hexagrams in the Chinese Book of
Changes." Scripta Mathematica 28, no. 1 (1966): 37-49.
Bowart, Walter H, ed; tr. Daniel Lomaz. Essential Changes: The Essence of
I Ching. Tuscon: Omen Press, 1972.
Carroll, Thomas D. "The Hidden Significance of the I-ching Diagrams." Journal
of the China Society (Taipei) 2 (1962): 31-49.
Chang Chi-yun. "The Book of Changes (I Ching): A philosophical masterpiece
mirroring the Zeit-geist of the Western Chou Dynasty." Chinese Culture 6,
no. 4 (Oct., 1965): 1-41.
Conrady, August. “Yih-king Studien: Herausgegeben Eduard Erkes,” Asia
Major, VII, 1931. 409-468.
Deng Ming-Dao. The Living I Ching: Using Ancient Chinese Wisdom to Shape
Your Life. San Francisco: Harper San Francisco, 2006
Fox, Judy. An Illuminated I Ching. N.Y., Arco Pub Inc, 1982.
Granet, Marcel. La Pense Chinoise. Paris: 1934, 1950.
Hazel, Peter. Consulting the Coins: A New Age Interpretation of the I Ching.
Sidney, Aust: Lothian Pub. Co., 1990.
Henrotte, E.H. Delving for the Foundation of the I Ching . Holland, SelfPublished, 1984.
Jin Jingfang and Lu Shaogang (Editors). Dictionary of Terms Used in the Book
of Changes (Zhou Yi Ci Dian). Jilin University Press, PR China, 1992
Kingsmill, Thomas W. "The Construction of the Yih King." CR 21 (1894/95):
272-75.
Li Cheng-Kang. A Comprehensive Bibliography for the Study of the I-Ching .
Taipei: Chen Shan Mei Pub., 1969.
Liu, Da. I Ching and Human Affairs. T'ai-pei shih: Confucius Pub. Co., 1981.
McCaffree, Joseph. Divination and Historical Allegorical Sources of the I
Ching. LA: Miniverse Services, 1967.
_____Bible and I Ching Relationships . Seattle: South Sky Book Co., 1982.
McClatchie, The Reverend Canon. A Translation of the Confucian Yi-King .
Shanghai: American Presbyterian Mission Press., 1876.
McEvilly, Wayne. "Synchronicity and the I Ching." Philosophy East and West
18, no. 3 (July, 1968): 137-49.
Nielsen, Bent. A Companion to Yi jing Numerology and Cosmology: Chinese
Studies of Images and Numbers from Han 202 BCE–220 CE) to Song
(960–1279 CE). London: Routledge-Curzon, 2003.
Regis, P. Y-King: Antiquissimus Sinarum Liber quem ex Latina Interpretatione .
Stuttgart and Tubingen: Cotta, vol. 1 (1834); Vol. 2 (1839)
Russell, C.F. Book Chameleon: A New Version in Verse of the Yi King . L.A.,
CA: Self-Published, 1967.
499
Schorre, Jane and Carrin Dunne. Yijing: Wondering and Wandering . Houston,
TX: Arts of China Seminars, 2004.
Smith, Kidder. "Cheng Yi's Commentary on the Yijing." Ph.D. Dissertation in
History: University of California, 1979.
_____"Divinations on Wisdom: Yi Ching Interpretations of the Zuo Zhuan."
Paper: Program in Asian Civilization, University of Iowa, Oct, 1982.
Tien Cong, Ph.D. Tr. The Complete I Ching (Book of Change). Bloomington, IN:
Authorhouse, 2003.
Tong, Lik Kuen. "The Concept of Time in Whitehead and the I Ching." Journal
of Chinese Philosophy 1, no. 4/4 (Jun-Sep 1974): 373-93.
Tze-Ki Hon. The Yijing and Chinese Politics: Classical Commentary and
Literati Activism in the Northern Song Period, 960-1127 . NY: SUNY
Press, 2006.
West, Patricia. The Aquarian Book of Change. Wilmot, WI: Red Dragon Press,
1981.
Wong, S.Y. "The Book of Change: A New Interpretation." Eastern Horizon.
2:3 (1962): 11-18.
Wu Jyh Cherng. I Ching: a Alquimia dos Números . Brasil: Mauad, 2001.
Wyatt, Don Juan. "Shao Yung: Champion of Philosophical Syncretism in Early
Sung China." Ph.D. Dissertation in East Asian Languages and Civilizations, Harvard University, 1984.
Yu, Titus and Douglas Flemons. I Ching: A New Translation. Self-Published,
1983. Translation in Dissertation, see main bibliography. The version here
is said to have more notes.
Zhou yi da ci dian (Big Dictionary of Zhou-Yi). Zhongshan da xue chu ban she;
Di 1 ban edition, 1993, 1546 pp.
500
Index Keys
Wai Guang Key: Scales of 3, 7, 10, 12, 16
Yijing: 2 Yao, 8 Ba Gua
O Rou, The Flexible, Yin
0 000, Kun, Accepting, Earth
7 111, Qian, Creating, Heaven
3 011, Xun, Adaptation, Wind
2 010, Kan, Exposure, Canyon
6 110, Dui, Satisfaction, Lake
1 001, Gen, Stillness, Mountain
4 100, Zhen, Arousal, Thunder
5 101, Li, Arising, Brightness
I Gang, The Firm, Yang
Yijing: 4 Xiang, 8 Gua
55 101 100, Feng, Abundance
R Mu, Wood, Shao Yang
59 010 011, Huan, Scattering
49 101 110, Ge, Seasonal Change
Y Huo, Fire, Tai Yang
04 010 001, Meng, Inexperience
37 101 011, Jia Ren, Family Members
W Shui, Water, Tai Yin
40 010 100, Jie, Release
22 101 001, Bi, Adornment
H Jin, Metal, Shao Yin
47 010 110, Kun, Exhaustion
Yijing: 16 Gua
51 100 100, Zhen, Arousal
17 100 110, Sui, Following
42 100 011, Yi, Increasing
27 100 001, Yi, Hungry Mouth
54 110 100, Gui Mei, Sister’s Mar.
58 110 110, Dui, Satisfaction
61 110 011, Zhong Fu, Truth Within
41 110 001, Sun, Decreasing
32 011 100, Heng, Continuity
28 011 110, Da Guo, Great. Excess
57 011 011, Xun, Adaptation
18 011 001, Gu, Detoxifying
62 001 100, Xiao Guo, Small. Excess
31 001 110, Xian, Reciprocity
53 001 011, Jian, Gradual Progress
52 001 001, Gen, Stillness
Qabalah: Paths (Mothers & Simples)
Aleph; Binah to Chokmah; Malkuth
Mem; Binah to Kether; Binah
Shin; Chokmah to Kether; Chokmah
Beth; Hod to Geburah; Hod
Gimel; Tipareth to Binah; Yesod
Daleth; Netzach to Chesed; Netzach
Kaph; Chesed to Chokmah; Chesed
Phe; Geburah to Binah; Geburah
Resh; Tipareth to Chokmah; Tipareth
Tau; Tipareth to Kether; Kether
Qabalah: Paths (Doubles)
He; Tipareth to Geburah
Vau; Malkuth to Netzach
Zain; Hod to Tipareth
Hheth; Yesod to Tipareth
Teth; Geburah to Chesed
Yod; Malkuth to Hod
Lamed; Netzach to Tipareth
Nun; Yesod to Hod
Samech; Tipareth to Chesed
Ayin; Malkuth to Yesod
Tzaddi; Hod to Netzach
Qoph; Yesod to Netzach
Qabalah: 4 Aspects of 4 Worlds
Atziluth of Atziluth
Briah of Atziluth
Yetzirah of Atziluth
Assiah of Atziluth
Atziluth of Briah
Briah of Briah
Yetzirah of Briah
Assiah of Briah
Atziluth of Yetzirah
Briah of Yetzirah
Yetzirah of Yetzirah
Assiah of Yetzirah
Atziluth of Assiah
Briah of Assiah
Yetzirah of Assiah
Assiah of Assiah
502
Wai Guang Key: Scales of 3, 7, 10, 12, 16
Tarot: 3 Trumps, 7 Trumps
0 The Fool
12 The Hanged Man
20 Judgment
1 The Magician
2 The High Priestess
3 The Empress
10 The Wheel of Fortune
16 The Blasted Tower
19 The Sun
21 The Universe
Tarot: 12 Trumps
4 The Emperor
5 The Hierophant
6 The Lovers
7 The Chariot
8 Strength
9 The Hermit
11 Justice
13 Death
14 Tempering
15 The Devil
17 The Star
18 The Moon
Tarot: 16 Court Cards
King of Wands
Queen of Wands
Prince of Wands
Princess of Wands
King of Cups
Queen of Cups
Prince of Cups
Princess of Cups
King of Swords
Queen of Swords
Prince of Swords
Princess of Swords
King of Pentacles
Queen of Pentacles
Prince of Pentacles
Princess of Pentacles
Astrology: Planets
Gaia, Pluto
Neptune
Uranus
Mercury
Luna
Venus
Jupiter
Mars
Sol
Saturn
Astrology: 3 X 4, Signs, Houses
Cardinal Fire, Aries, 1st House
Fixed Earth, Taurus, 2nd House
Mutable Air, Gemini, 3rd House
Cardinal Water, Cancer, 4th House
Fixed Fire, Leo, 5th House
Mutable Earth, Virgo, 6th House
Cardinal Air, Libra, 7th House
Fixed Water, Scorpio, 8th House
Mutable Fire, Sagittarius, 9th House
Cardinal Earth, Capricorn, 10th Hse.
Fixed Air, Aquarius, 11th House
Mutable Water, Pisces, 12th House
Astrology: C.D. & Rising Signs
Aries Rising
Sagittarius Rising
Leo Rising
Caput Draconis in Fire
Cancer Rising
Pisces Rising
Scorpio Rising
Caput Draconis inWater
Libra Rising
Gemini Rising
Aquarius Rising
Caput Draconis in Air
Capricorn Rising
Virgo Rising
Taurus Rising
Caput Draconis in Earth
503
Yi:
O
0
7
3
2
6
1
4
5
I
Yi:
55
R
59
49
Y
04
37
W
40
22
H
47
Yi:
51
17
42
27
54
58
61
41
32
28
57
18
62
31
53
52
Wai Guang Key: Scale of 40
Yijing: 10 Gua, Li and Zhen on top
16 000 100, Yu, Readiness
14 111 101, Da You, Big Domain
35 000 101, Jin, Expansion
56 001 101, Lu, The Wanderer
21 100 101, Shi He, Biting Through
30 101 101, Li, Arising
38 110 101, Kui, Estrangement
50 011 101, Ding, The Cauldron
64 010 101, Wei Ji, Not Yet Complete
34 111 100, Da Zhuang, Big & Strong
Yijing: 10 Gua, Kan and Dui on top
45 000 110, Cui, Collectedness
05 111 010, Xu, Anticipation
08 000 010, Bi, Belonging
39 001 010, Jian, Impasse
03 100 010, Zhun, Rallying
63 101 010, Ji Ji, Already Complete
60 110 010, Jie, Boundaries
48 011 010, Jing, The Well
29 010 010, Kan, Exposure
43 111 110, Guai, Decisiveness
Yijing: 10 Gua, Qian and Xun on top
20 000 011, Guan, Perspective
01 111 111, Qian, Creating
12 000 111, Pi, Separating
33 001 111, Dun, Distancing
25 100 111, Wu Wang, W/o Pretense
13 101 111, Tong Ren, Fellowship ...
10 110 111, Lu, Respectful Conduct
44 011 111, Gou, Dissipation
06 010 111, Song, Contention
09 111 011, Xiao Chu, R. Sm. Beasts
Yijing: 10 Gua, Kun and Gen on top
23 000 001, Bo, Decomposing
11 111 000, Tai, Interplay
02 000 000, Kun, Accepting
15 001 000, Qian, Authenticity
24 100 000, Fu, Returning
36 101 000, Ming Yi, Bright. Obsc.
19 110 000, Lin, Taking Charge
46 011 000, Sheng, Advancement
07 010 000, Shi, The Militia
26 111 001, Da Chu, R. Gr. Beasts
Qabalah: Sephiroth in Atziluth
Kether in Atziluth
Chokmah in Atziluth
Binah in Atziluth
Chesed in Atziluth
Geburah in Atziluth
Tipareth in Atziluth
Netzach in Atziluth
Hod in Atziluth
Yesod in Atziluth
Malkuth in Atziluth
Qabalah: Sephiroth in Briah
Kether in Briah
Chokmah in Briah
Binah in Briah
Chesed in Briah
Geburah in Briah
Tipareth in Briah
Netzach in Briah
Hod in Briah
Yesod in Briah
Malkuth in Briah
Qabalah: Sephiroth in Yetzirah
Kether in Yetzirah
Chokmah in Yetzirah
Binah in Yetzirah
Cheded in Yetzirah
Geburah in Yetzirah
Tipareth in Yetzirah
Netzach in Yetzirah
Hod in Yetzirah
Yesod in Yetzirah
Malkuth in Yetzirah
Qabalah: Sephiroth in Assiah
Kether in Assiah
Chokmah in Assiah
Binah in Assiah
Chesed in Assiah
Geburah in Assiah
Tipareth in Assiah
Netzach in Assiah
Hod in Assiah
Yesod in Assiah
Malkuth in Assiah
504
Wai Guang Key: Scale of 40
Tarot: 10 Wands
Ace of Wands
Two of Wands
Three of Wands
Four of Wands
Five of Wands
Six of Wands
Seven of Wands
Eight of Wands
Nine of Wands
Ten of Wands
Tarot: 10 Cups
Ace of Cups
Two of Cups
Three of Cups
Four of Cups
Five of Cups
Six of Cups
Seven of Cups
Eight of Cups
Nine of Cups
Ten of Cups
Tarot: 10 Swords
Ace of Swords
Two of Swords
Three of Swords
Four of Swords
Five of Swords
Six of Swords
Seven of Swords
Eight of Swords
Nine of Swords
Ten of Swords
Tarot: 10 Pentacles
Ace of Pentacles
Two of Pentacles
Three of Pentacles
Four of Pentacles
Five of Pentacles
Six of Pentacles
Seven of Pentacles
Eight of Pentacles
Nine of Pentacles
Ten of Pentacles
Astrology: Planets in Fire
Saturn in Fire
Uranus in Fire
Neptune in Fire
Jupiter in Fire
Mars in Fire
Sol in Fire
Venus in Fire
Mercury in Fire
Luna in Fire
Pluto in Fire
Astrology: Planets in Water
Saturn in Water
Uranus in Water
Neptune in Water
Jupiter in Water
Mars in Water
Sol in Water
Venus in Water
Mercury in Water
Luna in Water
Pluto in Water
Astrology: Planets in Air
Saturn in Air
Uranus in Air
Neptune in Air
Jupiter in Air
Mars in Air
Sol in Air
Venus in Air
Mercury in Air
Luna in Air
Pluto in Air
Astrology: Planets in Earth
Saturn in Earth
Uranus in Earth
Neptune in Earth
Jupiter in Earth
Mars in Earth
Sol in Earth
Venus in Earth
Mercury in Earth
Luna in Earth
Pluto in Earth
505
Yi:
16
14
35
56
21
30
38
50
64
34
Yi:
45
05
08
39
03
63
60
48
29
43
Yi:
20
01
12
33
25
13
10
44
06
09
Yi:
23
11
02
15
24
36
19
46
07
26
Wai Guang Key to the Hexagrams
Top Line: Qabalah Middle Line: Tarot
Bold: Scale of 12 Italic: Scale of 16
3
4
5
6
7
Earth Water
Air
Fire
Fire
Water
Air
3’s, A’s
Bn-As
3-P
Nep-E
Kt-As
A-P
Sat-E
Kt-Yt
A-S
Sat-A
Kt-At
A-W
Sat-F
Bn-At
3-W
Nep-F
Kt-Br
A-C
Sat-W
Bn-Yt
3-S
Nep-A
4’s, E
Cd-As
4-P
Jup-E
As/As Cd-Br
Pss-P
4-C
CD-E Jup-W
Yt/As At/As Cd-At Br/As
Pce-P
K-P
4-W
Q-P
Tau-R Cap-R Jup-F Vir-R
Cd-Yt
4-S
Jup-A
Upper →
0
Lower ↓ Earth
1
2
Bottom Line: Astrology
Regular: Scale of 40
Bn-Br
3-C
Nep-W
Ys-As Mk:Hd Ys-Br Hd:Tp Tp:Cd Ys-At Ys:Nt Ys-Yt
9-P
Herm.
9-C
Lovs. Temp. 9-W Moon
9-S
9’s, Mut Lun-E 6 Hse Lun-W 3 Hse 9 Hse Lun-F 12 Hse Lun-A
8’s, A
Hd-As
8-P
Mer-E
As/Yt
Pss-S
CD-E
Hd-Br
8-C
Mer-W
Yt/Yt
Pce-S
Aqs-R
At/Yt
K-S
Lib-R
Hd-At Br/Yt Hd-Yt
8-W
Q-S
8-S
Mer-F Gem-R Mer-A
5’s, F
Gb-As
5-P
Mar-E
As/At
Pss-W
CD-F
Gb-Br Yt/At
5-C
Pce-W
Mar-W Leo-R
At/At
K-W
Ars-R
Gb-At
5-W
Mar-F
Br-At Gb-Yt
Q-W
5-S
Sag-R Mar-A
6’s, Crd
Tp-As Mk:Ys Tp-Br
6-P
Dev.
6-C
Sol-E 10 Hse Sol-W
Tp:Gb Tp-At
Emp.
6-W
1 Hse Sol-F
Ys:Tp Tp-Yt
Char.
6-S
4 Hse Sol-A
7’s, W
Nt-As As/Br
7-P
Pss-C
Ven-E CD-W
2’s, 10’s
Cm-As Mk-As Cm-Br Mk-Yt
2-P
10-P
2-C
10-S
Urs-E
Plu-E Urs-W Plu-A
Abbreviations:
Kt ... Kether
Cm ... Chokmah
Bn ... Binah
Cd ... Chesed
Gb ... Geburah
Tp ... Tipareth
Hd ... Hod
Nt ... Netzach
Nt:Tp
Just.
7 Hse
Nt-Br
Yt/Br At/Br Nt-At
7-C
Pce-C
K-C
7-W
Ven-W Sco-R Can-R Ven-F
Qabala:
Ys ... Yesod
Mk ... Malkuth
: ...
Path
/ ...
Aspect of
As ... Assiah
Yt ... Yetzirah
At ... Atziluth
Br ... Briah
Nt-Yt
7-S
Ven-A
Mk-At Cm-At Mk-Br Cm-Yt
10-W
2-W
10-C
2-S
Plu-F Urs-F Plu-W Urs-A
Tarot:
P ... Pentacles
S ... Swords
W ... Wands
C ... Cups
Pss ... Princess
Pce ... Prince
K ... King
Q ... Queen
506
Br/Br
Q-C
Pis-R
Astrology:
E ... Earth
A ... Air
F ... Fire
W ... Water
CD ... Caput Drac.
R ... Rising
Mut ...Mutable
Crd ... Cardinal
Xian Tian Key to the Hexagrams
Upper Number: The Xian Tian (Primal Heaven) Sequence
Lower Number: The Hou Tian (Later Heaven) Sequence
0
1
2
3
4
5
6
7
00+
00
02
01
23
02
08
03
20
04
16
05
35
06
45
07
12
08+
08
15
09
52
10
39
11
53
12
62
13
56
14
31
15
33
16+
16
07
17
04
18
29
19
59
20
40
21
64
22
47
23
06
24+
24
46
25
18
26
48
27
57
28
32
29
50
30
28
31
44
32+
32
24
33
27
34
03
35
42
36
51
37
21
38
17
39
25
40+
40
36
41
22
42
63
43
37
44
55
45
30
46
49
47
13
48+
48
19
49
41
50
60
51
61
52
54
53
38
54
58
55
10
56+
56
11
57
26
58
05
59
09
60
34
61
14
62
43
63
01
Upper →
Lower ↓
507
Simple Key to the Hexagrams
Cross indexing the upper and lower three lines or Trigrams
gives the chapter or Hexagram number:
Upper →
0
1
2
3
4
5
6
7
02
23
08
20
16
35
45
12
15
52
39
53
62
56
31
33
07
04
29
59
40
64
47
06
46
18
48
57
32
50
28
44
24
27
03
42
51
21
17
25
36
22
63
37
55
30
49
13
19
41
60
61
54
38
58
10
11
26
05
09
34
14
43
01
Lower ↓
508