The Book of Changes - Yijing, Word by Word

Bradford Hatcher

The Yi Jing, The Book of Changes, over the centuries is in use as an philosophical treatise of the universe, a guide toward ethical life style, an advisory for ruling, and as an oracle for one's personal life and spiritual future. The Book of Changes is one of the most important ancient books ever written, and one of greatest treasures of wisdom. Confucius said that by following the advices of the book, and studying it constantly, we can attain creative awareness in every situation.

The Book of Changes has always been regarded as one of the most important, but also most enigmatic, Chinese classics. Lars Bo Christensen’s coherent and meaningful translation of the original core - the divination manual - can be read by anyone and is supported by extensive evidence and a complete glossary. --- “Lars Bo Christensen’s translation is excellent, as it is his idea of offering to the reader the “core” of the book, because the reader will have direct contact with the ancient text without the many layers of interpretations which in a sense obscure our comprehension of the original text. The introduction is clear, deep and concise. It is a book to be read both by academics and non academics.” Gabriel García-Noblejas, Faculty of Translation and Interpreting, University of Granada, Spain.

This paper proposes a reinterpretation of the Chinese worldview on equilibrium/nonequilibrium and yin-yang. Important terminologies and concepts that constitute Yijing have correlative aspects with irreversible thermodynamics and quantum reality-instability, nonlinearity, nonequilibrium and temporality. Ilya Prigogine is a Nobel laureate noted for his contribution to dissipative structures and their role in thermodynamic systems far from equilibrium, complexity and irreversibility. His expressions, as argued in this paper, resonate with the principles in Yijing. Thus, this paper attempts to restate existing interpretations of Yijing's ideas with reference to science. Understanding Yijing's terms and concepts must be contextualised to account for its pervasiveness of temporality and the change process. Otherwise, these cardinal concepts may be misconstrued as a hodgepodge of Eastern traditions with no relevance to modern science. This paper concentrates on the fundamental role of indeterminism in nonlinear systems on classical and quantum levels using Yijing's conceptual framework. It concludes that the dominant ideas in Yijing and ancient Chinese philosophy resonate with the current scientific belief-the end of certainty. Instability, far-from-equilibrium, irreversibility, probability, bifurcation, and self-organisation are intrinsic properties of nature appearing at all levels, from particle, protein folding, and DNA double helix to cosmological scales. Information is the basis of all changes, and the agency of change is the human ('ren') with a consciousness existing in the probability space between heaven ('tian') and earth ('di'). Finally, this paper outlines a modelling approach with the self-organising human in the centre between heaven and earth, representing living systems as discrete dynamical systems presented with binary choices (yin-yang). The interplay of yin and yang lines in a hexagram is thought to reflect the changing dynamics of a given situation, and the interpretation of the hexagram is based on the relationships between the yin and yang lines based on informational availability. In this way, the concepts of yin-yang and information causality are central to Yijing's understanding of change and are clarified in this paper.

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 30 (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 31 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. 32 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. 33 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 34 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. 68 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 72 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 76 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. 77 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 108 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. 109 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 114 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 210 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. 313 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! 318 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 444 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 445 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 446 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 448 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. 490 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 491 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. 492 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. 493 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: 494 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 495 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 496 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 497 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 498 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 499 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 500 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. 501 To summarize the discussion so far, the following is a list of some of the key terms developed in the Yi’s early history: • • • • • • • • • • • • • • • • • • • • • 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 10 502 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 503 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 504 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' 505 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 506 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 507 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 508 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 509 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 511 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 512 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. 513 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. 514 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, 515 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 516 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 517 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. 518 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 519 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 523 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. 524 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. 526 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. 527 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. 528 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?" 549 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 552 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

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