This collection of Yijing (I Ching) Hexagrams is made up of hexagrams being cast weekly, each Sunday, throughout 2021. The description for each week's drawing appears alongside the main hexagram, along with changing lines (if any) and transformations. For further exploration, sometimes blog articles or PDF files containing notes on symbolism, Traditional Chinese Philosophy, history or other intuitive comparisons are included. I encourage those interested to add their own perceptive impressions or use familiar sources of their own, as well. I introduce my favorite Yijing interpretations/sources, both online and in print only as a resource for those who are interested in deeper study of the oracle.
My goal is to offer readers a way to learn about this ancient divination system by focusing on one general reading weekly for personal development using the energies and cycles of time described by each Hexagram drawn. The question I pose to the oracle each week is the same, "What can we know about the prevalent energies of this week that can be helpful to us?" This is so individuals can intuit and apply their own conclusions, obviously unique to their circumstances. I do not intend these to be any kind of prophetic announcements or any form of fortune telling; the Yijing has been and is used in this way, but many scholars and sages point out that it not the best use of the oracle. In my experience the accuracy of the descriptions in any reading I cast can offer astonishing insights and observations, even down to details of time, phase of the moon or particulars of a personal issue, but still, its power, for me, is in the metaphors that inspire me to remember that no matter how different the modern world is from the ancient, the nature of the human condition remains constant as do cycles and seasons throughout our universe. Personally, I use it to guide spiritual development and to further my own understanding of Daoism, which I am now studying. I hope this is useful for anyone paying these writings any attention and I welcome questions, comments, and discussion so we can all enrich each other as we find our own ways back to Source.
Alfred Huang's translation of the I Ching sums up a fine way to use the oracle in his comments about Hexagram 17: Sui/Following:
A noblewoman consulted the I Ching about a possible marriage partner and the answer was Sui. The person casting the oracle told her this was very auspicious to accept the offer, because it indicated the four great virtues of yuan, heng, li, and zhen, plus compatability of intiating and response. "Nevertheless, the woman said, 'I have none of those four virtues. My situation is not compatible with the gua." She preferred to wait for another opportunity. The lady's decision exemplifies the way one should use the I Ching. It is not simply a matter of blindly following the oracle, but rather of understanding your place within the situation. (Huang, p. 165)
Ref: The Complete I Ching, The Definitive Translation by Daoist Master, Alfred Huang. Inner Traditions. One Park Street, Rochester, Vermont 05767. www.InnerTraditions.com.
December 26th through January 1st 2022
26- Da Xu/ Great Accumulation: 1,6 changes to 46: Sheng/ Growing Upward
26:1 leads to 18; 26: 6 leads to 11
18:1 leads to 26; 18:6 leads to 46
46:1 leads to 11; 46:6 leads to 18
This is the last reading of this year, then the sun starts a new year, while the lunar phases finish up for another month.
26: Da means “great; and Xu means accumulation. Trigrams are Gen/Mountain over Qian/ Heaven. “Great accumulation refers to one’s virtue.” (Huang, 227). The inverse gua is the preceding one, 45/ Without Falsehood. “When one is truthful, one accumulates virtue.” (227) The characters in the original picture indicate a great person storing things up or raising livestock, which would be the storing up of material wealth. This hexagram is associated with the month of September and the phase of the moon, using 24 as a guide (new moon), is two steps beyond- so near the full moon- this interpretation has some issues, but I’m sticking with it right now. Perhaps this relates to something that began during the time of the Fall equinox (9-22), which was near a full moon-9-20 (reading of September 19th through September 25th) reading then was: 2- Kun, no changing lines- exactly what the reading for last week was.
“Commentary on the Symbol:
Heaven between Mountains.
An image of Great Accumulation.
In correspondence with this,
The superior person has a wide learning
And memory of the words and deeds of the past,
In order to accumulate his virtue.” (229)
Changing line 1: Heaven’s (or the mind’s plans and agendas) is blocked by an obstacle like a mountain. It’s best to stop advancing in this condition as action at this time would bring danger- it’s not safe yet to move. Recognizing this and not moving forward now is favorable. If this were the only changing line, the transformed hexagram would be 18/ Gu/Remedying.
Changing line 6: If this were the only line to change, the transformed hexagram would be 11- Tai/ Peace. This is the preferred line, or the “master” choice. “One stores up energy to release it and accumulates wealth to do something important.” (232) Here, wealth has accumulated and an abundance of virtue along with it. This is the right time to release the creative project, because everything is in sync with the way of Heaven (Dao). Things done in this way will open doors, almost effortlessly.
Both lines changing have led to 46: Sheng/ Growing Upward: This hexagram is associated with the month of January, which is coming up at the end of this oracle period.
The trigrams have both changed- inner from Qian to Xun (Wind) and outer from Gen to Kun (Earth). The penetrating influence of wind (thoughts, emotions, thinking) pervades the earth (a symbol for manifesting concrete, integrated plans- perhaps what has been planned for and worked toward finally bears fruit or comes to fruition). If follows hexagram 45- Bringing Together or the idea of accumulating again- this time bringing together elements that are at time opposed [also associated with September and an added reinforcement that we are talking about a harvest- harvest of virtue bringing a harvest of growth]. “Bringing together in an upward motion is called growing upward. Thus, after Bringing Together, Growing Upward follows.” (367)
The original picture shows a drawing that represents the rising sun and the idea of ascension, being promoted, moving upward. The energy is like that of spring (or the rising of the sun in the eastern sky) in the upper part, while the lower part provides the sound of the concept- sheng. Sheng is also “an ancient unit of measure for grain or cloth. Today, one sheng is approximately one liter” (367) The ideas further conveys the notion of bringing people together; so in conjunction with the original hexagram 26, where a proper leader pulls self together with virtue and wealth, now the idea is to bring people together to “protect a country.” (367) With Earth as the upper (outer) trigram, and Wood as the lower (inner) trigram, we have the idea of sprouting plants coming up from below earth’s surface (perhaps symbolizing springtime or moving toward that idea. As Rumi says, “Don’t think that all is dead in the winter; below the soil the roots are riotous.”
“Commentary on the symbol:
Within the earth, wood grows.
An image of Growing Upward.
In correspondence with this,
The superior person cultivates his virtue in proper order.
He accumulates the small achievements
And develops them higher and greater.” (369)
Changing line 1: This line is about things happening at the root, or the root of things- the root of a tree as opposed to the 2nd and 3rd lines which are the trunk. The roots and the trunk of a tree grow together; there is fortune in this condition- the roots gather nutrition so the rest of the tree can grow. “The root and the trunk grow steadily with sincerity and confidence.” (371) If this were the only line to change, the transformed hexagram would circle back to 11 (exactly the opposite of 26:6)
Changing line 6: If this were the only line to change, the transformed hexagram would circle back to 18- Remedying (exactly the opposite transformation of 26:1) Yin at a yin place- there is weakness at this top line because growth has reached it’s natural limit, to go beyond is a mistake leading to darkness. “One at this place should not become dizzy with success.” (372) If one loses his/her integrity, the is the real possibility that wealth could be lost, and the person could become exhausted.
_____
Reference, as most this year comes from Master Alfred Huang’s interpretation in “The Complete I Ching”
26:1 leads to 18; 26: 6 leads to 11
18:1 leads to 26; 18:6 leads to 46
46:1 leads to 11; 46:6 leads to 18
This is the last reading of this year, then the sun starts a new year, while the lunar phases finish up for another month.
26: Da means “great; and Xu means accumulation. Trigrams are Gen/Mountain over Qian/ Heaven. “Great accumulation refers to one’s virtue.” (Huang, 227). The inverse gua is the preceding one, 45/ Without Falsehood. “When one is truthful, one accumulates virtue.” (227) The characters in the original picture indicate a great person storing things up or raising livestock, which would be the storing up of material wealth. This hexagram is associated with the month of September and the phase of the moon, using 24 as a guide (new moon), is two steps beyond- so near the full moon- this interpretation has some issues, but I’m sticking with it right now. Perhaps this relates to something that began during the time of the Fall equinox (9-22), which was near a full moon-9-20 (reading of September 19th through September 25th) reading then was: 2- Kun, no changing lines- exactly what the reading for last week was.
“Commentary on the Symbol:
Heaven between Mountains.
An image of Great Accumulation.
In correspondence with this,
The superior person has a wide learning
And memory of the words and deeds of the past,
In order to accumulate his virtue.” (229)
Changing line 1: Heaven’s (or the mind’s plans and agendas) is blocked by an obstacle like a mountain. It’s best to stop advancing in this condition as action at this time would bring danger- it’s not safe yet to move. Recognizing this and not moving forward now is favorable. If this were the only changing line, the transformed hexagram would be 18/ Gu/Remedying.
Changing line 6: If this were the only line to change, the transformed hexagram would be 11- Tai/ Peace. This is the preferred line, or the “master” choice. “One stores up energy to release it and accumulates wealth to do something important.” (232) Here, wealth has accumulated and an abundance of virtue along with it. This is the right time to release the creative project, because everything is in sync with the way of Heaven (Dao). Things done in this way will open doors, almost effortlessly.
Both lines changing have led to 46: Sheng/ Growing Upward: This hexagram is associated with the month of January, which is coming up at the end of this oracle period.
The trigrams have both changed- inner from Qian to Xun (Wind) and outer from Gen to Kun (Earth). The penetrating influence of wind (thoughts, emotions, thinking) pervades the earth (a symbol for manifesting concrete, integrated plans- perhaps what has been planned for and worked toward finally bears fruit or comes to fruition). If follows hexagram 45- Bringing Together or the idea of accumulating again- this time bringing together elements that are at time opposed [also associated with September and an added reinforcement that we are talking about a harvest- harvest of virtue bringing a harvest of growth]. “Bringing together in an upward motion is called growing upward. Thus, after Bringing Together, Growing Upward follows.” (367)
The original picture shows a drawing that represents the rising sun and the idea of ascension, being promoted, moving upward. The energy is like that of spring (or the rising of the sun in the eastern sky) in the upper part, while the lower part provides the sound of the concept- sheng. Sheng is also “an ancient unit of measure for grain or cloth. Today, one sheng is approximately one liter” (367) The ideas further conveys the notion of bringing people together; so in conjunction with the original hexagram 26, where a proper leader pulls self together with virtue and wealth, now the idea is to bring people together to “protect a country.” (367) With Earth as the upper (outer) trigram, and Wood as the lower (inner) trigram, we have the idea of sprouting plants coming up from below earth’s surface (perhaps symbolizing springtime or moving toward that idea. As Rumi says, “Don’t think that all is dead in the winter; below the soil the roots are riotous.”
“Commentary on the symbol:
Within the earth, wood grows.
An image of Growing Upward.
In correspondence with this,
The superior person cultivates his virtue in proper order.
He accumulates the small achievements
And develops them higher and greater.” (369)
Changing line 1: This line is about things happening at the root, or the root of things- the root of a tree as opposed to the 2nd and 3rd lines which are the trunk. The roots and the trunk of a tree grow together; there is fortune in this condition- the roots gather nutrition so the rest of the tree can grow. “The root and the trunk grow steadily with sincerity and confidence.” (371) If this were the only line to change, the transformed hexagram would circle back to 11 (exactly the opposite of 26:6)
Changing line 6: If this were the only line to change, the transformed hexagram would circle back to 18- Remedying (exactly the opposite transformation of 26:1) Yin at a yin place- there is weakness at this top line because growth has reached it’s natural limit, to go beyond is a mistake leading to darkness. “One at this place should not become dizzy with success.” (372) If one loses his/her integrity, the is the real possibility that wealth could be lost, and the person could become exhausted.
_____
Reference, as most this year comes from Master Alfred Huang’s interpretation in “The Complete I Ching”
December 19th through 25th, 2021
The ultimate yin reading for the week of the ultimate yin condition of the year, Winter Solstice. This is balanced by the influence of the full cold moon peaking on 12-18. The full moon is the ultimate yang phase of the earth’s celestial companion. Perfect balance; peace, calm, and order represented by the fire element yang phase; good will/ trust and hope represented by the receptive earth and water element yin phase. Peace on earth and Good Will toward All. Perfect. Happy Yule, y’all; Merry Christmas, Happy Hanukkah, Kwanzaa,
The last time that this hexagram was drawn was October 3rd, during the new moon phase after the fall equinox. At that time, there was a changing line 5, resulting in 8-Bi/ Holding together or Union.
The last time that this hexagram was drawn with no changing lines was: the September Full moon, two days before the Fall Equinox.
These are the only three times during this year’s project that Kun was cast and at very appropriate times in the seasonal markers; all during the fall when yin begins (twice) and at the peak of yin this coming week.
THE SHORTEST DAY BY SUSAN COOPER
So the shortest day came, and the year died,
And everywhere down the centuries of the snow-white world
Came people singing, dancing,
To drive the dark away.
They lighted candles in the winter trees;
They hung their homes
with evergreen;
They burned beseeching fires all night long
To keep the year alive,
And when the new year’s sunshine blazed awake
They shouted, reveling.
Through all the frosty ages you can hear them
Echoing behind us
Listen!!
All the long echoes sing the same delight,
This shortest day,
As promise wakens in the sleeping land:
They carol, feast, give thanks,
And dearly love their friends,
And hope for peace.
And so do we, here, now,
This year and every year.
Welcome Yule!
So many traditions around the world overlap in customs- I thought this poem reflects that. Whatever tradition or culture you observe this time of year through- I hope your season is wonderful.
The last time that this hexagram was drawn was October 3rd, during the new moon phase after the fall equinox. At that time, there was a changing line 5, resulting in 8-Bi/ Holding together or Union.
The last time that this hexagram was drawn with no changing lines was: the September Full moon, two days before the Fall Equinox.
These are the only three times during this year’s project that Kun was cast and at very appropriate times in the seasonal markers; all during the fall when yin begins (twice) and at the peak of yin this coming week.
THE SHORTEST DAY BY SUSAN COOPER
So the shortest day came, and the year died,
And everywhere down the centuries of the snow-white world
Came people singing, dancing,
To drive the dark away.
They lighted candles in the winter trees;
They hung their homes
with evergreen;
They burned beseeching fires all night long
To keep the year alive,
And when the new year’s sunshine blazed awake
They shouted, reveling.
Through all the frosty ages you can hear them
Echoing behind us
Listen!!
All the long echoes sing the same delight,
This shortest day,
As promise wakens in the sleeping land:
They carol, feast, give thanks,
And dearly love their friends,
And hope for peace.
And so do we, here, now,
This year and every year.
Welcome Yule!
So many traditions around the world overlap in customs- I thought this poem reflects that. Whatever tradition or culture you observe this time of year through- I hope your season is wonderful.
December 12th through 18th, 2021
27- Yi/Nourishment: changing lines 1-3; to 52- Gen/ Keeping still
December’s full moon will occur on the 18th. Winter Solstice is the next week, 12-21 Yule, Solstice, &
solar term, dong zhi (the winter approaches); Christmas 12-25. This time of year, as always signals the culmination, nurturing, and preparation of self/world to transition into the next phase.
Notes:
27- Yi/Nourishment:
The original pictograph for Yi/ Nourishing is so named because it looks like a sideview of a mouth with something in between the teeth, next to the picture for person “ren”, indicating food, and hence nourishment.
According to Huang, “The subject of the first three lines is to nourish oneself; that of the next three lines is to nourish others.” This differs from the subject of the 5th hexagram (“needing”) where nourishment is taken or given to promote growth; instead, nourishing here promotes the idea of nourishing yourself and others- both in food/drink and in how we care for ourselves and others. (p 237) “To the ancient Chinese, nourishing without nurturing was the way of animals. The revered sage Mencius says,
Filling with food,
Warming with clothes,
Living leisurely without learning,
It is little short of animals.”
This concept is not reserved only for the family; it extends to the community.
“Commentary on the Symbol” (Huang, 236) “Thunder beneath the Mountain. An image of Nourishing. In correspondence with this, the superior person is careful of his words and moderate in eating and drinking.”
The lines changing are 1 and 3; following this meaning, then, the lines have to do with self-care.
Line 1: Initial Nine- Putting aside your spiritual tortoise, staring at me with mouth drooling. Misfortune. Staring at me with drooling mouth. It is not a noble manner
“He ought to rely on himself in seeking nourishment…Yet he puts aside his own resources and seeks profit from other people’s toil. This behavior ends in misfortune.” The drooling mouth represents greed; the magic tortoise represents spirituality [tortoises can go for long periods without food or water] (238)
Line 3: Third Six- Turning upside down, seeking nourishment. Being steadfast: misfortune. Ten years not used. Nothing is favorable. Ten years not used. It is quite contrary to the proper way.”
One at this place intends to act contrary to the norm (not appropriately)- this goes against the principle of nourishment, so there is misfortune. Yin element at a yang place; even though it corresponds to the line at the top, it is itself, not properly placed, so this leads to the idea of acting out of line or acting in a way that is not right. The advice is- if this is you, the consequence could put you in a position to “take no action for 10 years”; maybe not literally, but a really long time.
This hexagram is associated with the month of December.
52- Gen/ Mountain/ Keeping Still
The original pictograph for Gen/Keeping still shows an eye (mu), close the symbol for bi, close by; the meaning evolved into the idea of staying still.
Another quote from Mencius: “I am skillful in nourishing my imperishable noble spirit.” (413) This is having such stillness and concentration that one is oblivious to all that is surrounding, the highest state of nonattachment. Without fault. “It is believed that when Heaven is about to confer a great mission on a person, it first exercises his or her mind and spirit with discipline. Keeping still is meant to prepare one’s mind and spirit to progress when the time comes.” (413)
414: “Mountains, one over the other. An image of Keeping Still. In correspondence with this, whatever the superior person thinks does not go beyond his duties in his position.”
A stage of advancement. Preparing.
King Wen story: King Wen abolished slavery after he deposed the Shang tyrant, which triggered shock in people, as if they were struck with bad weather (thunder, upheaval). The freed people were happy, but the slave owners were bitter, resentful, and wanting to stage a coup, especially those loyal to the tyrant. “Dangerous counterattacks were anticipated.” (415)
Line one: this is like one who wants to move but knows that moving will expose weakness; one at this place may not keep stable or upright due to conflicting desires and the need to tend to the weakness first. It is best to be still.
Line three: this person is too “self-willed and intransigent” “He keeps still in the extreme (too rigid). There are four yin elements around him with whom he cannot deal harmoniously. The situation gives him trouble, as if he has injured his spinal muscles, and this brings anger to his heart. How can he have peace?” (416)
The hexagram is associated with the month of November.
Moon Phase:
December’s full moon will occur on the 18th.
December’s full moon will occur on the 18th. Winter Solstice is the next week, 12-21 Yule, Solstice, &
solar term, dong zhi (the winter approaches); Christmas 12-25. This time of year, as always signals the culmination, nurturing, and preparation of self/world to transition into the next phase.
Notes:
27- Yi/Nourishment:
The original pictograph for Yi/ Nourishing is so named because it looks like a sideview of a mouth with something in between the teeth, next to the picture for person “ren”, indicating food, and hence nourishment.
According to Huang, “The subject of the first three lines is to nourish oneself; that of the next three lines is to nourish others.” This differs from the subject of the 5th hexagram (“needing”) where nourishment is taken or given to promote growth; instead, nourishing here promotes the idea of nourishing yourself and others- both in food/drink and in how we care for ourselves and others. (p 237) “To the ancient Chinese, nourishing without nurturing was the way of animals. The revered sage Mencius says,
Filling with food,
Warming with clothes,
Living leisurely without learning,
It is little short of animals.”
This concept is not reserved only for the family; it extends to the community.
“Commentary on the Symbol” (Huang, 236) “Thunder beneath the Mountain. An image of Nourishing. In correspondence with this, the superior person is careful of his words and moderate in eating and drinking.”
The lines changing are 1 and 3; following this meaning, then, the lines have to do with self-care.
Line 1: Initial Nine- Putting aside your spiritual tortoise, staring at me with mouth drooling. Misfortune. Staring at me with drooling mouth. It is not a noble manner
“He ought to rely on himself in seeking nourishment…Yet he puts aside his own resources and seeks profit from other people’s toil. This behavior ends in misfortune.” The drooling mouth represents greed; the magic tortoise represents spirituality [tortoises can go for long periods without food or water] (238)
Line 3: Third Six- Turning upside down, seeking nourishment. Being steadfast: misfortune. Ten years not used. Nothing is favorable. Ten years not used. It is quite contrary to the proper way.”
One at this place intends to act contrary to the norm (not appropriately)- this goes against the principle of nourishment, so there is misfortune. Yin element at a yang place; even though it corresponds to the line at the top, it is itself, not properly placed, so this leads to the idea of acting out of line or acting in a way that is not right. The advice is- if this is you, the consequence could put you in a position to “take no action for 10 years”; maybe not literally, but a really long time.
This hexagram is associated with the month of December.
52- Gen/ Mountain/ Keeping Still
The original pictograph for Gen/Keeping still shows an eye (mu), close the symbol for bi, close by; the meaning evolved into the idea of staying still.
Another quote from Mencius: “I am skillful in nourishing my imperishable noble spirit.” (413) This is having such stillness and concentration that one is oblivious to all that is surrounding, the highest state of nonattachment. Without fault. “It is believed that when Heaven is about to confer a great mission on a person, it first exercises his or her mind and spirit with discipline. Keeping still is meant to prepare one’s mind and spirit to progress when the time comes.” (413)
414: “Mountains, one over the other. An image of Keeping Still. In correspondence with this, whatever the superior person thinks does not go beyond his duties in his position.”
A stage of advancement. Preparing.
King Wen story: King Wen abolished slavery after he deposed the Shang tyrant, which triggered shock in people, as if they were struck with bad weather (thunder, upheaval). The freed people were happy, but the slave owners were bitter, resentful, and wanting to stage a coup, especially those loyal to the tyrant. “Dangerous counterattacks were anticipated.” (415)
Line one: this is like one who wants to move but knows that moving will expose weakness; one at this place may not keep stable or upright due to conflicting desires and the need to tend to the weakness first. It is best to be still.
Line three: this person is too “self-willed and intransigent” “He keeps still in the extreme (too rigid). There are four yin elements around him with whom he cannot deal harmoniously. The situation gives him trouble, as if he has injured his spinal muscles, and this brings anger to his heart. How can he have peace?” (416)
The hexagram is associated with the month of November.
Moon Phase:
December’s full moon will occur on the 18th.
December 5th through 11th, 2021
*Again, like last week, these are notes until I can fix them into a more essay like format. I like to post the readings on the day I do them for timeliness and in case I have people following along-the references used this week are, of course, Master Huang’s “The Complete I Ching” and Li Se’s online resource, “Oracle of the Moon”.
The Reading:
16: Yu/ Enthusiasm, changing line 1 to 51: Zhen/ Thunder/ Shock
Nuclear: 39: Jian/ Limping/ obstruction
Opposite: 57: Xun/ Wind, or Penetrating, Gentle Wind
King Wen: 15: Qian/ Modesty, changing line 1 to 36- Ming yi- Brightness wounded;
[16: Hard work without inspiration takes the color out of everything; things are most auspicious when the two happen together] [line 1: think twice before bringing an idea into an action; things are not always what they seem; proceed with caution] [shake it up to shock things back into life, or, since thunder is a natural event that happens to one, rather than an event that is controlled by one- we can control our reactions to events, or the best course of action is to control them at a time when things are in disarray] [line 1: things done without mindfulness- thoughtlessness- can create trouble; shock brings one out of the state of mind that is numb and unaware] [16: April; 51: Spring Equinox] [the reading may cover a time period between now and the Spring equinox, or events unfolding during that time period]
[39: blocked/ obstruction; as opposed to 38, which is about sociability, this hexagram is about being on your own in a hostile sort of world] [39: December] [right now, there is hardship, as this is the month of December- the nuclear hexagram is like the internal working of energies driving the reading]
[57: gentle perseverance as opposed to sudden shock; this is the wind that goes with the thunder; one’s persevering soul colors everything one does; this is also the seal of creativity] [line 1: follow your own orders- go your own way and don’t accept states of mind that are not loyal to your sovereignty] [changes to hexagram 9, the complement to 16: hard work that goes with inspiration: acceptance of responsibilities and things done in the way of the environment around you] [line 1: “ Go your own road. When you stray off, then go back again. Sometimes it will be difficult, people expecting you to act in a certain way, or you are insecure or convinced another way is better. Being and doing what you essentially are, can never be wrong.” https://yijing.nl/hex/hex_09.html ] [57: September- interesting, this precedes hexagram 58, Joyful, which seems to go with the idea of 16- enthusiasm] [the contrast to the reading is autumn- September; Fall equinox, which was 9-21 this year and will be 9-22 next year, so a longer period of time than the original, but also the winding down- the harvest of a year as opposed to the beginning or birth of spring] [the harvest rather than the planting]
[15: though you might have to give up some of your ideas, you still have to walk a road or a technique that has integrity for you (as opposed to going along to get along, which is appropriate for some times, but not the time forecast in this drawing] [line 1: “Words are stronger than weapons. Granting everyone his own life and honor means one's own life and honor will not be attacked and one's road will not be blocked. And the best remedy against war? - trading and exchanging goods and sports.” Trade, competition, perhaps a ‘war of words’ https://yijing.nl/hex/hex_15.html ] [36: knowing your rights, but not asserting them at the expense of other people- hiding your light under a bushel; where the contrast to 36 is 6, which, according to Li Se, is about fighting for justice, 36 is about gauging circumstances and adjusting your behavior to them- being careful not to show out in such a way that your own light could be extinguished- related to the story of Ji Si, who faked insanity at the court of the Shang so he would not be executed by the tyrant] [“To be what you really are, to live the life that belongs to you. That is what everybody wants, but most spoil it because they think it is enough to do just that. Open and impulsive they jump into life, only to find out that everything and everybody counteracts. Hide your light when necessary, so nobody can blow it out. Be careful and modest in everything you do and show, not to evoke obstructions. Do not deny obstructive forces, explore them and recognize them, so you know what measures to take or how to circumvent them. When the trees in an industrial region turned black from the smoke, the butterflies turned black too .. and survived.” Maybe, my rights end where yours begin and vice versa. https://yijing.nl/hex-stories/36-story.html ] [line 1: “Every action in life knows setbacks, problems, opposition and criticism. Stay on your track but find your way carefully and be wary, avoiding provocation. It is of no use to fight wind or water, but moving along one will reach one’s destination (or even destiny) much easier.” https://yijing.nl/hex/hex_36.html ] [There is an interesting story related to this hexagram that Li Se tells. It’s regarding the story of Hou Yi, the Archer, the one who shot down the nine golden ravens, or the nine suns, leaving the 10th one to shine. Among the possible interpretations of the term ming yi, two are: “injury to the eye” and “being in alliance with the Eastern tribe, which was Hou Yi’s tribe- the Yi (people) of Yi (the Archer) Interesting- here, too- it is the time of Sagittarius; there is indeed a new moon in Sagittarius influencing this weeks’ time period. The original reading’s time period is: April and the Spring equinox; the King Wen sequence outlines the time period before- so, last January- the beginning of the solar light through the fall equinox/beginning of Winter in October] [15: January-the twelfth month of the lunar year, an ending of a lunar cycle, thought the solar cycle is starting over, so the beginning of the light; 36: October]
New moon in December began on 12-4; it is occurring in the constellation of Sagittarius (the Archer)- it is also the date of the only solar eclipse of 2021. This is a celestial “lights out”; Yi shooting the sun(s); beginning of the “Cold Moon” which will be full in a few weeks (12-18) , one week after the solar term, da xue, or great cold (12-7; this week- 11 days from da xue; 14 from the Solstice); and the week of Winter Solstice (the 21st)- an elegant way to say the King Wen sequence, of 15 to 16 seems to have a valid application, at least in this reading.
November 28th through December 4th, 2021
*These are literally just notes (perhaps typos and all-lots going on this holiday and end of year season, so, I’m trying to give some info for the readings, but not adding too much of my own interpretations. Reference material is Master Huang's "The Complete I Ching" :
1- Qian/ Initiating (the Creative); changing lines 5,6 to
34- Da Zhuang/ Great Strength
Opposite hexagram: 20- Guan/ Watching (Contemplating)
King Wen sequence: 2- Kun/ Earth; changing lines 5,6 to 20- Guan/ Watching
1 represents the fourth month of the lunar calendar, which corresponds with the month of May; 34 with the month of March, the second lunar month
Drawing the first hexagram indicates auspiciousness- good fortune. It’s a good sign to lead this coming week. Yuan, heng, li, zhen-
“p. 21 (Huang). The Chinese character Qian is an image of a rising sun radiating its light and energy- chi- and nourishing the whole world. The ancient Chinese ideograph of Qian,…, depicts a sun on the left side of the picture. Above the sun, there is a shoot of grass with two tiny leaves sprouting on the left and right. Underneath the sun, the root of the plant penetrates deeply into the ground. On the right side the chi disperses from the sun and spreads out under the sky. In Chinese, Qian, The Initiating, possesses the same sound as the word for health. It denotes health (chi) and vitality (qi). In the process of the creation of the world, Qian took an active role as the initiator, providing the purest yang energy, the healthiest action, and the most powerful strength for Kun, the Responding, to receive.” King Wen did not call the first hexagram Heaven; instead, he called it Qian, meaning “initiating”. Huang explains that this is because heaven indicated celestial bodies, or a divine being, like God of the “Heavenly Elder Father.” (22) Since the purpose of the I Ching was to offer guidance for human actions and is not primarily a book about astronomy (the nature of celestial bodies), or of the realm of divine deities, he decided to emphasize this by naming the nature and function of the first principle (yang)- motivating, initiating, rather than an object (form).
Yuan- sublime, initiating (in line with universal law, or diving will) Spring
Heng- prosperous and smooth (being in accord with the Dao, everything goes smoothly) Summer
Li- favorable and beneficial (conditions or actions that offer the useful and helpful) Autumn
Zhen- steadfast and upright (acting from integrity, perseverance; the confidence of resilience) Winter
[also stand for the four seasons of a year: originating (Spring), developing (Summer), maturing (Fall), and declining (Winter). Viewpoints of the Confucian schools that fleshed out the philosophical underpinning of the I Ching oracle. Confucian thought seeks to understand and describe the natural order and to live in harmony with it, perhaps analogous to “as above, so below” in Western esoteric traditions.
In this reading, we see both of the parts of what Huang calls the “gate of I” [yimen]- the initiation of heavenly forces and the receptivity of earth’s embrace and enactment of those forces; in other words, the movement of yin and yang that is thought to be the foundation of all life as we know it.
Line 5: Dragon flying in the sky; there arises a great person to be a leader
Line 6: Dragon becoming haughty, there is regret; a state of abundance cannot last long. (both page 25)
Whether indicating two different people with two different sets of concerns and fates, or two different aspects of the self- one attaining the skill of a leader through virtue, the other losing privileges because of overconfidence and misuse of power, since the “host” of the hexagram is line 5, it would seem to be the advice here that the best result will come out of behaving like the one in line 5, rather than line 6. Don’t go overboard.
34: Da Zhuang/ Great Strength [calendar month March]:
The union of Thunder and Heaven- motion with strength is powerful;
[line 5: “lose the goat with ease” let go when your position is not strong enough to overcome the opposition; goats in the West are associated with being stubborn]
[line 6: this is the turning point for a strong force; the moment when it begins to lose steam and yield; anyone who cannot recognize that there isn’t a way forward at this time (nothing is favorable) will not fare well; anyone who can keep from overdoing it at this point will be okay]
In the context of the meaning of Qian/ Initiating, the goal for a good human life is to attempt to embody yuan, heng, li, zhen- that is…
2 represents the 10th month of the lunar calendar, or November; while 20 represents the eighth lunar month, which would connect with September.
The movement from 1 to 2 seems to be one step before the other; i.e., the next week will be a set of energies initiated by the Will of Heaven- Divine Will that may take shape by next September through November, or, vice versa- something that occurred in this last quarter of the year may be manifest by the lunar new year. It’s hard to determine timing in such a general reading as the one I am doing for this project, so I mention it so the reader can observe world/community events in both scenarios and make an individual determination about it. We are moving into the New Moon period during the time covered by this reading- building what will become the Full Cold Moon on 12-18’ passing through the solar term, “da xue” on 12-7.
1, 2, buckle my shoe; 3, 4 open the door; 5, 6, pick up sticks; 7, 8, walk out of the gate; 9, 10, do it again.
1- Qian/ Initiating (the Creative); changing lines 5,6 to
34- Da Zhuang/ Great Strength
Opposite hexagram: 20- Guan/ Watching (Contemplating)
King Wen sequence: 2- Kun/ Earth; changing lines 5,6 to 20- Guan/ Watching
1 represents the fourth month of the lunar calendar, which corresponds with the month of May; 34 with the month of March, the second lunar month
Drawing the first hexagram indicates auspiciousness- good fortune. It’s a good sign to lead this coming week. Yuan, heng, li, zhen-
“p. 21 (Huang). The Chinese character Qian is an image of a rising sun radiating its light and energy- chi- and nourishing the whole world. The ancient Chinese ideograph of Qian,…, depicts a sun on the left side of the picture. Above the sun, there is a shoot of grass with two tiny leaves sprouting on the left and right. Underneath the sun, the root of the plant penetrates deeply into the ground. On the right side the chi disperses from the sun and spreads out under the sky. In Chinese, Qian, The Initiating, possesses the same sound as the word for health. It denotes health (chi) and vitality (qi). In the process of the creation of the world, Qian took an active role as the initiator, providing the purest yang energy, the healthiest action, and the most powerful strength for Kun, the Responding, to receive.” King Wen did not call the first hexagram Heaven; instead, he called it Qian, meaning “initiating”. Huang explains that this is because heaven indicated celestial bodies, or a divine being, like God of the “Heavenly Elder Father.” (22) Since the purpose of the I Ching was to offer guidance for human actions and is not primarily a book about astronomy (the nature of celestial bodies), or of the realm of divine deities, he decided to emphasize this by naming the nature and function of the first principle (yang)- motivating, initiating, rather than an object (form).
Yuan- sublime, initiating (in line with universal law, or diving will) Spring
Heng- prosperous and smooth (being in accord with the Dao, everything goes smoothly) Summer
Li- favorable and beneficial (conditions or actions that offer the useful and helpful) Autumn
Zhen- steadfast and upright (acting from integrity, perseverance; the confidence of resilience) Winter
[also stand for the four seasons of a year: originating (Spring), developing (Summer), maturing (Fall), and declining (Winter). Viewpoints of the Confucian schools that fleshed out the philosophical underpinning of the I Ching oracle. Confucian thought seeks to understand and describe the natural order and to live in harmony with it, perhaps analogous to “as above, so below” in Western esoteric traditions.
In this reading, we see both of the parts of what Huang calls the “gate of I” [yimen]- the initiation of heavenly forces and the receptivity of earth’s embrace and enactment of those forces; in other words, the movement of yin and yang that is thought to be the foundation of all life as we know it.
Line 5: Dragon flying in the sky; there arises a great person to be a leader
Line 6: Dragon becoming haughty, there is regret; a state of abundance cannot last long. (both page 25)
Whether indicating two different people with two different sets of concerns and fates, or two different aspects of the self- one attaining the skill of a leader through virtue, the other losing privileges because of overconfidence and misuse of power, since the “host” of the hexagram is line 5, it would seem to be the advice here that the best result will come out of behaving like the one in line 5, rather than line 6. Don’t go overboard.
34: Da Zhuang/ Great Strength [calendar month March]:
The union of Thunder and Heaven- motion with strength is powerful;
[line 5: “lose the goat with ease” let go when your position is not strong enough to overcome the opposition; goats in the West are associated with being stubborn]
[line 6: this is the turning point for a strong force; the moment when it begins to lose steam and yield; anyone who cannot recognize that there isn’t a way forward at this time (nothing is favorable) will not fare well; anyone who can keep from overdoing it at this point will be okay]
In the context of the meaning of Qian/ Initiating, the goal for a good human life is to attempt to embody yuan, heng, li, zhen- that is…
2 represents the 10th month of the lunar calendar, or November; while 20 represents the eighth lunar month, which would connect with September.
The movement from 1 to 2 seems to be one step before the other; i.e., the next week will be a set of energies initiated by the Will of Heaven- Divine Will that may take shape by next September through November, or, vice versa- something that occurred in this last quarter of the year may be manifest by the lunar new year. It’s hard to determine timing in such a general reading as the one I am doing for this project, so I mention it so the reader can observe world/community events in both scenarios and make an individual determination about it. We are moving into the New Moon period during the time covered by this reading- building what will become the Full Cold Moon on 12-18’ passing through the solar term, “da xue” on 12-7.
1, 2, buckle my shoe; 3, 4 open the door; 5, 6, pick up sticks; 7, 8, walk out of the gate; 9, 10, do it again.
November 21st through November 27th, 2021
50- Ding/ The Cauldron/ Establishing the New; changing lines 2,3, and 6 to 16- Yu/ Enthusiasm
50: Ding/ Establishing the New (from Huang, 397): Theme is laying down or making the new order after a revolution has been won. In the ancient Xia, Shang, and Zhou dynasties, once a new emperor was empowered, “…the first thing done was to cast a new ding and inscribe the new constitution on it, symbolizing that a new era had begun.” Fire above Wood is an image of cooking, nourishing, entertaining of guests and families. The ding was a bowl out of which the meal would be served in ceremonies. Associated month is July. Ding was last drawn on 10-24; line 6 was changing then, too. The solar term that week was “shuang jiang”- frost’s descent- or Fall begins to take a full shape.
Line 2: “Sacrificial vessel: full. Be cautious about where he goes. My mate has illness. No fault in the end.” Good fortune indicated in the image of a neighbor’s illness not being able to affect oneself.
Line 3: “Sacrificial vessel, ears removed. It loses what it should be.” Good fortune in the end, after a cooling off period (after the rain falls and one can touch the vessel again, maybe? A ding without a way to affix a handle would be hard to move because of the heat)
Line 6: “The jade handle is in the highest place. The firm and the yielding complement each other properly.” The jade handle goes into the “ears” on the side of the ding. The line indicates leadership that has higher order wisdom and embodies virtue; this kind of leader was thought to have the blessing of Heaven- the Mandate of Heaven fulfilled, there is nothing but good fortune on the way.
Nuclear/ Mutual: 43: Guai/ Eliminating and 39: Jian/Hardship- themes are of eliminating excess to deal with anything that cripples progress; setting apart the “good” from the “evil”, or hesitation from resolve
Opposite: 9: Xiao xu/ Little Accumulation – theme is the little things that nourish; storing up strength and energy and realizing when there is a need to do that. Self-care so as not to become depleted.
Huang, pages: 397-404 “The Complete I Ching: 10th Anniversary Edition
16- Yu/ Enthusiasm/Delight
The word yu means delight (ancient); a modern interpretation is peace and happiness. This is like the feeling after the harvest when it has been really good, so good in fact that one can share one’s bounty with others without hesitation, greed, or hoarding. It represents a celebratory mood, generosity, gift giving. Thunder is above the Earth; the primary motivating force and the primary receptive force are in sync. Time for music and dancing; rhythm and harmony. Associated month is April.
Commentary on the symbol: “Thunder comes out of the Earth, Rising and stirring; An image of Delight. In correspondence with this, the ancient king composed music to honor virtue and merit; with ardent eagerness, he offered it to God and shared it with his ancestors.” (Huang, page 158)
Huang, pages 156-163 _______________________________________________________________________________________________________
King Wen sequence (hexagram before 50 is 49, whose theme is revolution:
49: Ge/ Abolishing the Old; 2,3,6 to 10: Lu/ Fulfillment
King Wen sequence/ story:
For 49 (pp. 389-396)- Ge/ Revolution: Lake above, Fire below. King Wen abolished the Shang dynasty through a carefully planned, perfectly timed revolution, then set about establishing a new order. Month: April- the month after the Spring Equinox has occurred. Before one can establish a new order, the unusable, unworkable, or corrupt ways of the old order have to be challenged and changed. Then the way is clear to start with a clean slate. The symbol for lake represents water which can out fire and, of course, likewise, fire can make water dry up, so this hexagram shows that these equally powerful forces can destroy each other. The gua has a connection to the hexagram for Diversity (38) with its advice about the handling of conflict among diverse people who have myriad viewpoints. Whereas in Diversity, the two opposing forces separate and go their own ways (represented by two sisters who disagree), hence the conflict is resolved, in Revolution, the continue in the same house and stay in conflict, necessitating a revolution. Month associated is April, the month after the Spring Equinox.
Decision: “Proper day. Upon it obtain confidence from people. Supremely prosperous and upright. Regret vanishes.”
Commentary on the symbol: “Fire in the midst of the Lake. An image of Abolishing the Old. In correspondence with this, the superior person watches the changes of the planets and sets the calendar in order. Making the time of the seasons clear.”
The lines, briefly: 2-this line advises to do the revolution; it’s the right time to move forward; 3- advises not to foment revolution until the idea has a sincere following and that one is truly ready to make such sweeping changes; 6- this line indicates that the revolution is over and has been won, so there is no need to carry it any further. Master Huang explains that the “ancient Chinese believed that color and specks of a panther change according to the seasons.” The line is a warning to the new leader to renew and acclimate him/herself to this new era as would be done in a seasonal change while also being wary of those followers who have only changed their faces- they will probably try to make a comeback.
For 10 (pp. 110-116)- Lu/Fulfillment: (Huang, p. 111): “The structure of the gua is Heaven above Lake below. The attributes of Heaven are strength and energy; the attributes of Lake are meekness and gentleness. The image gave King Wen the inspiration that a cautious person handles a dangerous situation as if treading upon a tiger’s tail. This was exactly the situation King Wen found himself in when he was fulfilling his obligation of rescuing people from suffering under the tyrannical administration of the Shang dynasty. He treaded upon the tyrant’s trusted minister instead of upon the tyrant.” “Fulfillment” creates the foundation for conduct that is moral- good fortune comes from carefully performing one’s duty in the face of danger. The duties mentioned as ones that everyone should follow are courtesy and righteousness. Month: July, the month after the Summer Solstice has occurred.
50: Ding/ Establishing the New (from Huang, 397): Theme is laying down or making the new order after a revolution has been won. In the ancient Xia, Shang, and Zhou dynasties, once a new emperor was empowered, “…the first thing done was to cast a new ding and inscribe the new constitution on it, symbolizing that a new era had begun.” Fire above Wood is an image of cooking, nourishing, entertaining of guests and families. The ding was a bowl out of which the meal would be served in ceremonies. Associated month is July. Ding was last drawn on 10-24; line 6 was changing then, too. The solar term that week was “shuang jiang”- frost’s descent- or Fall begins to take a full shape.
Line 2: “Sacrificial vessel: full. Be cautious about where he goes. My mate has illness. No fault in the end.” Good fortune indicated in the image of a neighbor’s illness not being able to affect oneself.
Line 3: “Sacrificial vessel, ears removed. It loses what it should be.” Good fortune in the end, after a cooling off period (after the rain falls and one can touch the vessel again, maybe? A ding without a way to affix a handle would be hard to move because of the heat)
Line 6: “The jade handle is in the highest place. The firm and the yielding complement each other properly.” The jade handle goes into the “ears” on the side of the ding. The line indicates leadership that has higher order wisdom and embodies virtue; this kind of leader was thought to have the blessing of Heaven- the Mandate of Heaven fulfilled, there is nothing but good fortune on the way.
Nuclear/ Mutual: 43: Guai/ Eliminating and 39: Jian/Hardship- themes are of eliminating excess to deal with anything that cripples progress; setting apart the “good” from the “evil”, or hesitation from resolve
Opposite: 9: Xiao xu/ Little Accumulation – theme is the little things that nourish; storing up strength and energy and realizing when there is a need to do that. Self-care so as not to become depleted.
Huang, pages: 397-404 “The Complete I Ching: 10th Anniversary Edition
16- Yu/ Enthusiasm/Delight
The word yu means delight (ancient); a modern interpretation is peace and happiness. This is like the feeling after the harvest when it has been really good, so good in fact that one can share one’s bounty with others without hesitation, greed, or hoarding. It represents a celebratory mood, generosity, gift giving. Thunder is above the Earth; the primary motivating force and the primary receptive force are in sync. Time for music and dancing; rhythm and harmony. Associated month is April.
Commentary on the symbol: “Thunder comes out of the Earth, Rising and stirring; An image of Delight. In correspondence with this, the ancient king composed music to honor virtue and merit; with ardent eagerness, he offered it to God and shared it with his ancestors.” (Huang, page 158)
Huang, pages 156-163 _______________________________________________________________________________________________________
King Wen sequence (hexagram before 50 is 49, whose theme is revolution:
49: Ge/ Abolishing the Old; 2,3,6 to 10: Lu/ Fulfillment
King Wen sequence/ story:
For 49 (pp. 389-396)- Ge/ Revolution: Lake above, Fire below. King Wen abolished the Shang dynasty through a carefully planned, perfectly timed revolution, then set about establishing a new order. Month: April- the month after the Spring Equinox has occurred. Before one can establish a new order, the unusable, unworkable, or corrupt ways of the old order have to be challenged and changed. Then the way is clear to start with a clean slate. The symbol for lake represents water which can out fire and, of course, likewise, fire can make water dry up, so this hexagram shows that these equally powerful forces can destroy each other. The gua has a connection to the hexagram for Diversity (38) with its advice about the handling of conflict among diverse people who have myriad viewpoints. Whereas in Diversity, the two opposing forces separate and go their own ways (represented by two sisters who disagree), hence the conflict is resolved, in Revolution, the continue in the same house and stay in conflict, necessitating a revolution. Month associated is April, the month after the Spring Equinox.
Decision: “Proper day. Upon it obtain confidence from people. Supremely prosperous and upright. Regret vanishes.”
Commentary on the symbol: “Fire in the midst of the Lake. An image of Abolishing the Old. In correspondence with this, the superior person watches the changes of the planets and sets the calendar in order. Making the time of the seasons clear.”
The lines, briefly: 2-this line advises to do the revolution; it’s the right time to move forward; 3- advises not to foment revolution until the idea has a sincere following and that one is truly ready to make such sweeping changes; 6- this line indicates that the revolution is over and has been won, so there is no need to carry it any further. Master Huang explains that the “ancient Chinese believed that color and specks of a panther change according to the seasons.” The line is a warning to the new leader to renew and acclimate him/herself to this new era as would be done in a seasonal change while also being wary of those followers who have only changed their faces- they will probably try to make a comeback.
For 10 (pp. 110-116)- Lu/Fulfillment: (Huang, p. 111): “The structure of the gua is Heaven above Lake below. The attributes of Heaven are strength and energy; the attributes of Lake are meekness and gentleness. The image gave King Wen the inspiration that a cautious person handles a dangerous situation as if treading upon a tiger’s tail. This was exactly the situation King Wen found himself in when he was fulfilling his obligation of rescuing people from suffering under the tyrannical administration of the Shang dynasty. He treaded upon the tyrant’s trusted minister instead of upon the tyrant.” “Fulfillment” creates the foundation for conduct that is moral- good fortune comes from carefully performing one’s duty in the face of danger. The duties mentioned as ones that everyone should follow are courtesy and righteousness. Month: July, the month after the Summer Solstice has occurred.
November 14th through November 20th, 2021
17: Sui/Following, no changing lines
Notes:
Since there are no changing lines, I thought it would be interesting to explore:
(as with most interpretations, the text I used is Master Huang’s “The Complete I Ching”)
? What are: opposite/ inverse/ and nuclear hexagram and what is their significance in a reading?
Opposite hexagram: All lines opposite, i.e., in 17: the opposite hexagram is 50-Ding/ Establishing the New (which follows on the idea of Revolution/ Abolishing the Old). This can be also referred to as the “Anti-hexagram”- polar opposites.
Commentary on the symbol (17):
“Thunder in the midst of Lake.
An image of Following.
In correspondence with this,
The superior person withdraws for rest.
When the sun goes down.”
Note, “thunder in the midst of lake” is a way of saying the sun (thunder/ rising in the east) & sun (lake/ setting in the west)- sure as the sunrises and sets; the sunset always follows the sunrise, sunrise always follows the sunset; east to west- time proceeding the correct order (from footnote/ Huang, p. 166) You would always be able to track this movement on the surface of a clear lake- it is like the edict, or voice, of Dao (Thunder often represents this voice of the Divine).
“For everything, there is a season…”
Commentary on the symbol (50):
“Fire over Wood.
An image of Establishing the New.
In correspondence with this,
The superior person rectifies his position
And fulfills the Will of Heaven.”
Rest and repose because of things following the natural order (proper order) as opposed to recognizing when you are out of sync with natural order and fixing the situation.
Inverse hexagram: reverse the order of the trigrams- for 17 the inverse is hexagram 4-/ Meng/Childhood; after the birth phase is the childhood phase; after you get learn the order (childhood/ training/ education, you naturally follow it)
Commentary on the symbol (4):
“A spring flows out of a mountain.
The symbol of an unenlightened ignorant.
In correspondence with this,
The superior person makes every effort
To cultivate virtue with resolute deeds.”
Mutual/ Nuclear hexagram [I learned this aspect as the “Nuclear” trigrams/ Huang refers to it as the “Mutual”]: the innermost workings within the hexagram’s potential- not the subjective inner of the lower trigram (the self, or the inferior position, the inner/psychological potential), but the internal combustion of the theme of the hexagram, maybe even a continuation of a similar theme, or connected to hexagrams with similar theme, evolved or devolved.
For instance, in 17, the mutual gua is 53, Jian/Gradual development
Commentary on the symbol (53):
“On the mountain there are trees.
It is an image of Developing Gradually.
In correspondence with this,
The superior person lives a life of virtue
And improves the morals and mores of his people.”
Since 17 is regarding the attracting influence of the natural order, 53 seems to be the evolution of that idea in the human sense- trees grow slowly (not as slowly as mountains, but still); what is planted as a seed (sincere intention) eventually reaches its potential if the gardener does everything that is needed to nurture the trees (living a life of virtue). This improves the morals (beliefs about right action) and the mores (habits, customs deriving from morals) of the people (either those taught, or led, or the individual’s collection of body, mind, and soul).
Notes:
Since there are no changing lines, I thought it would be interesting to explore:
(as with most interpretations, the text I used is Master Huang’s “The Complete I Ching”)
? What are: opposite/ inverse/ and nuclear hexagram and what is their significance in a reading?
Opposite hexagram: All lines opposite, i.e., in 17: the opposite hexagram is 50-Ding/ Establishing the New (which follows on the idea of Revolution/ Abolishing the Old). This can be also referred to as the “Anti-hexagram”- polar opposites.
Commentary on the symbol (17):
“Thunder in the midst of Lake.
An image of Following.
In correspondence with this,
The superior person withdraws for rest.
When the sun goes down.”
Note, “thunder in the midst of lake” is a way of saying the sun (thunder/ rising in the east) & sun (lake/ setting in the west)- sure as the sunrises and sets; the sunset always follows the sunrise, sunrise always follows the sunset; east to west- time proceeding the correct order (from footnote/ Huang, p. 166) You would always be able to track this movement on the surface of a clear lake- it is like the edict, or voice, of Dao (Thunder often represents this voice of the Divine).
“For everything, there is a season…”
Commentary on the symbol (50):
“Fire over Wood.
An image of Establishing the New.
In correspondence with this,
The superior person rectifies his position
And fulfills the Will of Heaven.”
Rest and repose because of things following the natural order (proper order) as opposed to recognizing when you are out of sync with natural order and fixing the situation.
Inverse hexagram: reverse the order of the trigrams- for 17 the inverse is hexagram 4-/ Meng/Childhood; after the birth phase is the childhood phase; after you get learn the order (childhood/ training/ education, you naturally follow it)
Commentary on the symbol (4):
“A spring flows out of a mountain.
The symbol of an unenlightened ignorant.
In correspondence with this,
The superior person makes every effort
To cultivate virtue with resolute deeds.”
Mutual/ Nuclear hexagram [I learned this aspect as the “Nuclear” trigrams/ Huang refers to it as the “Mutual”]: the innermost workings within the hexagram’s potential- not the subjective inner of the lower trigram (the self, or the inferior position, the inner/psychological potential), but the internal combustion of the theme of the hexagram, maybe even a continuation of a similar theme, or connected to hexagrams with similar theme, evolved or devolved.
For instance, in 17, the mutual gua is 53, Jian/Gradual development
Commentary on the symbol (53):
“On the mountain there are trees.
It is an image of Developing Gradually.
In correspondence with this,
The superior person lives a life of virtue
And improves the morals and mores of his people.”
Since 17 is regarding the attracting influence of the natural order, 53 seems to be the evolution of that idea in the human sense- trees grow slowly (not as slowly as mountains, but still); what is planted as a seed (sincere intention) eventually reaches its potential if the gardener does everything that is needed to nurture the trees (living a life of virtue). This improves the morals (beliefs about right action) and the mores (habits, customs deriving from morals) of the people (either those taught, or led, or the individual’s collection of body, mind, and soul).
November 7th through November 13th, 2021
31: Xian/ Mutual Influence, changing line 5 to 62: Xiao Guo/ Little Exceeding
Notes:
Opposite: 61: Zhong fu/ Inner Truth
King Wen: 32: Heng/ Duration, changing line 5 to 28: Da Guo/ Great Exceeding
Mutual influence and Heng are a pair- 31 (in some translations, attraction, or wooing) and 32 (enduring), like courtship, then, a stable marriage. King Wen arranged the hexagrams into pairs, yin (even numbers, receptive, magnetic forces) and yang (odd numbers, initiating, electric forces) that work together to make transformations. Once the set of conditions is complete, naturally the next set of hexagrams comes into being, unless there are changes introduced (the lines), which change the outcome.
The first 30 hexagrams are the various movements of Heaven and Earth together, with the heavens influencing conditions on the earth that make up the bagua- seasons (time) summer, winter, spring and fall, weather thunder, wind, environment, and natural features like mountains and moving water- lakes, rivers, sun (terms), moon (phases), planets (motion), dimensions and directions (space). With the last 34 hexagrams, human interactions, like familial relationships are added: Qian (South)[Northwest-post] is Fire/ Father, Kun (North)[Southwest-post] is Earth/ Mother; Kan (West)[North-post] is Water/ Middle son, Li (East)[South-post] is Fire/ Middle daughter; Xun (Southwest)[Southeast-post] is Wind/ Eldest daughter, Zhen (Northwest)[East-post] is Thunder/ Eldest son; Dui (Northeast)[West-post] is Lake/ Youngest daughter, Gen (Southeast)[Northeast-post] is Mountain, Youngest son- their roles and responsibilities preordained in ancient patriarchal China. I might add here that even though most of the ancient world as we know it currently, regardless of the culture or country was patriarchal. I use the roles when I interpret less as compulsory male or female roles and designations and more as personality types or qualities. Stephen Karcher describes them as: Qian- the Creator; role-initiator/creator; Kun- the Midwife-field/ medium, nurturing and bringing into being; Kan: the Navigator, who risks, ventures, and toils, Li: the Visionary who clarifies, energizes and supports; Xun (blows things together): the Matchmaker who finds, explains, releases, awakens, Zhen (blows things apart): the Groundbreaker who challenges, inspires and invigorates; Dui: the Mediator (role-to connect/express/communicates), and Gen: the Gatekeeper, (role- set limits, boundaries) https://motheringchange.com/
In the pre-heaven (early heaven) bagua arrangement the cardinal directions are represented by Qian, Kun, Li, and Kan. South, North, East, and West respectively. In the post heaven bagua, these move to the Northwest, Southwest, South, and North respectively. Six directions: North, South, East, West, Above, Below (more: within, without, or inner, outer, making eight)
The last 34 hexagrams outline the world of human relations that correspond to these natural movements- Qian and Kun are the archetypes of the classic relationship between married couples whose initial, sincere attraction leads to a stable union and the ongoing cycle of birth, growth, maturity, decline, death, and rebirth. These unions have seasons and directions, too. Once the potential has gone as far as it can go, it reverses, or turns to its opposite.
Added info from the art of feng shui- each element holds sway in different areas of life: Dui- children, creativity, future (metal, these are your riches); Qian- benefactors, blessings, travel, father (Heaven-these are your supports); Kan- career, and lifepath (Water- this is your flow); Gen- Knowledge, wisdom, skills (manifest) (Mountain- this is your store); Zhen: foundations, family, past (Wood- this is where you came from); Xun- abundance, prosperity, wealth (wind- this is your direction/influence); Li-fame and reputation (fire- this is your public persona); Kun, relationships, love, Mother (Earth- this is your main resource, what is nourishing you). The center, or middle way position represents the individual around whom all these areas swirl and how that one’s physical health/vitality is affected. https://www.nationsonline.org/oneworld/Chinese_Customs/bagua.htm
31: Xian
Opposite: 41: Decreasing// Inverse: 32: Heng/ Long Lasting// Mutual: 44 Gou/ Encountering
Month- June// Element- Metal (integrity/ righteousness/ wholeness)
Lake above/ Mountain below gives rise to an image of a mountain lake, compatibility and attractiveness, the lake nestled in supportive environment of the mountain, while at the same time offering something in a mutually beneficial relation. Dui-relationship (or the future of a relationship, its creative potential, the children it will produce) above; Gen- wisdom/skill below- wisdom supports good relationships.
This is the first hexagram of the Tao of Humanity initiated by the Tao of Heaven, that was Heaven and Earth coupling thereby allowing the medium for human beings to thrive and their interactions to take place. Whereas Qian and Kun have their natural order, so should all human relations that are enabled by the original- mutual dependence and mutual support of mutually derived (heartfelt, sincere) relationships that bring about order (peace, heart, fire element), life. The image speaks of newlyweds in love without ulterior or selfish motives- mutual attraction- Tao of Heaven and the Tao of Humanity personified. “The Upper Canon was designed to explore the law of Heaven…” and, “Following the Tao of Nature or the Tao of God to establish the Tao of Humanity is the ancient Chinese way to guide one’s personal life and to manage one’s social affairs.” (265) In King Wen’s arrangement the marital union was a good way to describe this.
Directions: Mountain is northwest in the prenatal bagua; Lake is Southeast, it’s opposite, but mutual position (“…when Lake and Mountain interact, these opposites become complementary. (p, 266)”
“…The superior person opens his heart and mind to accept people without prejudice.” (267)
Changing line 5: “Mutual influence on one’s upper back (some translations, neck). No regret.” Or “Mutual influence on one’s upper back. His will is skin deep.” (268)
Each of the lines in this hexagram represents a place on the human body: the first- the feet; the second, the calves, the third, the thighs, the fourth, the heart (though not named, but between the thighs and the neck, which the fifth line represents, and the sixth, the mouth. Each body part is a metaphor for the kind of influence being discussed- the toe/feet- just beginning, where influence is determined by sincerity and perseverance (movement has not started- maybe the “crush” phase); the calves, where there is more direction and person begins to take action, but maybe before the person he is pursuing is ready; the thighs, a caution to be still (top of the mountain) rather than be reckless (person is still not ready).
Here, there are three yin lines in perfect accord with the three yang lines in the hexagram- everything is in balance, complementary, holding attraction; line five changes from yang to yin, adding another yin line, creating a slight imbalance (see Xiao Guo), or a receding- in Huang’s interpretation, line 4 represents one who is working on the heart. As Huang explains: “The fourth line in the middle represents the heart. The fifth line is above the heart, representing the upper back” (270), or neck, or throat chakra. Further, “The upper gua is Lake, which symbolizes the mouth. The broken lines look like two lips.” This is an analogy for one who is possibly being swayed by someone who is making up stories who is in a superior position and the advice is for the one represented by the fifth line to ignore that one who’s “will is skin deep”. The fifth line is compatible with the second line in this hexagram. Shortly- the second line represents someone who is acting, not just talking, but the change in this line suggests someone is swayed and may abandon the wrong person, or ideal, or action because of being seduced.
62-Xiao Guo:
Opposite: 61- Zhong fu/ Innermost Sincerity// Inverse: 62- Little Exceeding/ Xiao guo // Mutual: Da Guo//Great Exceeding
Month- February; Element: Wood (growth, compassion, new growth or birth; eternal spirit)
Thunder above/ Mountain below suggest power not going beyond its means until the right time; maybe
analogous to the phrase “a house divided against itself will fall”. “The ancients observed that the sound of thunder becomes weak when it is blocked by a mountain” (478) and “In this gua, there are four yin lines and two yang lines; thus, the little and weak exceeds the great and the gua is called Little Exceeding.” (too much weight on a beam that is holding up the roof) (478); also- from the commentary on p. 479: “The superior person weighs the pros and cons of his conduct: Excessive humility is better than excessive arrogance in behavior. Excessive sorrow is better than excessive expense in a funeral. Excessive frugality is better than excessive luxury in spending.”
Notes:
Opposite: 61: Zhong fu/ Inner Truth
King Wen: 32: Heng/ Duration, changing line 5 to 28: Da Guo/ Great Exceeding
Mutual influence and Heng are a pair- 31 (in some translations, attraction, or wooing) and 32 (enduring), like courtship, then, a stable marriage. King Wen arranged the hexagrams into pairs, yin (even numbers, receptive, magnetic forces) and yang (odd numbers, initiating, electric forces) that work together to make transformations. Once the set of conditions is complete, naturally the next set of hexagrams comes into being, unless there are changes introduced (the lines), which change the outcome.
The first 30 hexagrams are the various movements of Heaven and Earth together, with the heavens influencing conditions on the earth that make up the bagua- seasons (time) summer, winter, spring and fall, weather thunder, wind, environment, and natural features like mountains and moving water- lakes, rivers, sun (terms), moon (phases), planets (motion), dimensions and directions (space). With the last 34 hexagrams, human interactions, like familial relationships are added: Qian (South)[Northwest-post] is Fire/ Father, Kun (North)[Southwest-post] is Earth/ Mother; Kan (West)[North-post] is Water/ Middle son, Li (East)[South-post] is Fire/ Middle daughter; Xun (Southwest)[Southeast-post] is Wind/ Eldest daughter, Zhen (Northwest)[East-post] is Thunder/ Eldest son; Dui (Northeast)[West-post] is Lake/ Youngest daughter, Gen (Southeast)[Northeast-post] is Mountain, Youngest son- their roles and responsibilities preordained in ancient patriarchal China. I might add here that even though most of the ancient world as we know it currently, regardless of the culture or country was patriarchal. I use the roles when I interpret less as compulsory male or female roles and designations and more as personality types or qualities. Stephen Karcher describes them as: Qian- the Creator; role-initiator/creator; Kun- the Midwife-field/ medium, nurturing and bringing into being; Kan: the Navigator, who risks, ventures, and toils, Li: the Visionary who clarifies, energizes and supports; Xun (blows things together): the Matchmaker who finds, explains, releases, awakens, Zhen (blows things apart): the Groundbreaker who challenges, inspires and invigorates; Dui: the Mediator (role-to connect/express/communicates), and Gen: the Gatekeeper, (role- set limits, boundaries) https://motheringchange.com/
In the pre-heaven (early heaven) bagua arrangement the cardinal directions are represented by Qian, Kun, Li, and Kan. South, North, East, and West respectively. In the post heaven bagua, these move to the Northwest, Southwest, South, and North respectively. Six directions: North, South, East, West, Above, Below (more: within, without, or inner, outer, making eight)
The last 34 hexagrams outline the world of human relations that correspond to these natural movements- Qian and Kun are the archetypes of the classic relationship between married couples whose initial, sincere attraction leads to a stable union and the ongoing cycle of birth, growth, maturity, decline, death, and rebirth. These unions have seasons and directions, too. Once the potential has gone as far as it can go, it reverses, or turns to its opposite.
Added info from the art of feng shui- each element holds sway in different areas of life: Dui- children, creativity, future (metal, these are your riches); Qian- benefactors, blessings, travel, father (Heaven-these are your supports); Kan- career, and lifepath (Water- this is your flow); Gen- Knowledge, wisdom, skills (manifest) (Mountain- this is your store); Zhen: foundations, family, past (Wood- this is where you came from); Xun- abundance, prosperity, wealth (wind- this is your direction/influence); Li-fame and reputation (fire- this is your public persona); Kun, relationships, love, Mother (Earth- this is your main resource, what is nourishing you). The center, or middle way position represents the individual around whom all these areas swirl and how that one’s physical health/vitality is affected. https://www.nationsonline.org/oneworld/Chinese_Customs/bagua.htm
31: Xian
Opposite: 41: Decreasing// Inverse: 32: Heng/ Long Lasting// Mutual: 44 Gou/ Encountering
Month- June// Element- Metal (integrity/ righteousness/ wholeness)
Lake above/ Mountain below gives rise to an image of a mountain lake, compatibility and attractiveness, the lake nestled in supportive environment of the mountain, while at the same time offering something in a mutually beneficial relation. Dui-relationship (or the future of a relationship, its creative potential, the children it will produce) above; Gen- wisdom/skill below- wisdom supports good relationships.
This is the first hexagram of the Tao of Humanity initiated by the Tao of Heaven, that was Heaven and Earth coupling thereby allowing the medium for human beings to thrive and their interactions to take place. Whereas Qian and Kun have their natural order, so should all human relations that are enabled by the original- mutual dependence and mutual support of mutually derived (heartfelt, sincere) relationships that bring about order (peace, heart, fire element), life. The image speaks of newlyweds in love without ulterior or selfish motives- mutual attraction- Tao of Heaven and the Tao of Humanity personified. “The Upper Canon was designed to explore the law of Heaven…” and, “Following the Tao of Nature or the Tao of God to establish the Tao of Humanity is the ancient Chinese way to guide one’s personal life and to manage one’s social affairs.” (265) In King Wen’s arrangement the marital union was a good way to describe this.
Directions: Mountain is northwest in the prenatal bagua; Lake is Southeast, it’s opposite, but mutual position (“…when Lake and Mountain interact, these opposites become complementary. (p, 266)”
“…The superior person opens his heart and mind to accept people without prejudice.” (267)
Changing line 5: “Mutual influence on one’s upper back (some translations, neck). No regret.” Or “Mutual influence on one’s upper back. His will is skin deep.” (268)
Each of the lines in this hexagram represents a place on the human body: the first- the feet; the second, the calves, the third, the thighs, the fourth, the heart (though not named, but between the thighs and the neck, which the fifth line represents, and the sixth, the mouth. Each body part is a metaphor for the kind of influence being discussed- the toe/feet- just beginning, where influence is determined by sincerity and perseverance (movement has not started- maybe the “crush” phase); the calves, where there is more direction and person begins to take action, but maybe before the person he is pursuing is ready; the thighs, a caution to be still (top of the mountain) rather than be reckless (person is still not ready).
Here, there are three yin lines in perfect accord with the three yang lines in the hexagram- everything is in balance, complementary, holding attraction; line five changes from yang to yin, adding another yin line, creating a slight imbalance (see Xiao Guo), or a receding- in Huang’s interpretation, line 4 represents one who is working on the heart. As Huang explains: “The fourth line in the middle represents the heart. The fifth line is above the heart, representing the upper back” (270), or neck, or throat chakra. Further, “The upper gua is Lake, which symbolizes the mouth. The broken lines look like two lips.” This is an analogy for one who is possibly being swayed by someone who is making up stories who is in a superior position and the advice is for the one represented by the fifth line to ignore that one who’s “will is skin deep”. The fifth line is compatible with the second line in this hexagram. Shortly- the second line represents someone who is acting, not just talking, but the change in this line suggests someone is swayed and may abandon the wrong person, or ideal, or action because of being seduced.
62-Xiao Guo:
Opposite: 61- Zhong fu/ Innermost Sincerity// Inverse: 62- Little Exceeding/ Xiao guo // Mutual: Da Guo//Great Exceeding
Month- February; Element: Wood (growth, compassion, new growth or birth; eternal spirit)
Thunder above/ Mountain below suggest power not going beyond its means until the right time; maybe
analogous to the phrase “a house divided against itself will fall”. “The ancients observed that the sound of thunder becomes weak when it is blocked by a mountain” (478) and “In this gua, there are four yin lines and two yang lines; thus, the little and weak exceeds the great and the gua is called Little Exceeding.” (too much weight on a beam that is holding up the roof) (478); also- from the commentary on p. 479: “The superior person weighs the pros and cons of his conduct: Excessive humility is better than excessive arrogance in behavior. Excessive sorrow is better than excessive expense in a funeral. Excessive frugality is better than excessive luxury in spending.”
October 31st through November 6th, 2021
56: Lu/ Traveling, changing line 3 to 35: Jing/ Moving forward
Huang, p 440:
“In ancient times an army of five hundred soldiers was called Lü” The ideograph shows a picture of “an army chasing it’s enemy”, with the left half of the two figures is the character for “fang” which during the Shang dynasty, were the “minorities on the northern border”, or the word used to refer to them. The figure does appear to be dancing- the fang people always performed a dance before they fought. The right side shows three soldiers, a leader with two followers. The three are pursuing the Fang. The significance of this is that once abundance has declined,
Fire over mountain: Flames blown by the wind from place to place makes those who are stuck in place may get burned if they do not move, but moving for a homesteader can feel unsettling and unstable. In new places with customs different from one’s own, it takes humility and intelligence to fit into. This can be exhausting, but it’s necessary to have good fortune to make these adjustments.
The yielding lines can represent people who are generally docile and cooperative, but the solid lines here suggest people who are willful, opinionated, and difficult to work with. “Dwelling on trivial things, one cannot create good fortune. With a place to stay, enough money, and a companion, one’s life is better.” (444). It’s a pity some citizens don’t realize that this is true of all citizens in a country and is in itself a desirable policy goal, unlike the protections of petty concerns that uphold individual “freedoms” at everyone else’s expense. I’m talking to you anti-maskers, anti-vaxxers, and purveyors of prolonged pandemics.
Line three describes a traveling noble who loses his cool and not only burns down the inn where he is staying, but also, because of haught, arrogant and derisive behavior loses the respect and service of the person assisting him, because he is overly proud and looks down on those who are in positions “beneath” his.
To me, this is an apt description of American politics at the moment- those who incite insurrection by trying to weaponize gullible followers are burning their house down when the followers understand they will become patsies for the cause, while the “nobles” will try to make themselves look like heroes.
But line three also points to the way to move forward from this: the traveler in this line has mistreated and disrespected the humanity of someone who had been a loyal friend, in service to him. “On a journey, one should be gentle and humble and treat other people with trust and sincerity.” (444)
Then, there is progress- Qin- progressing/ which is the theme of the transformed hexagram. Huang, whose book I am relying heavily on in this year’s readings, calls this hexagram “Jing” Proceeding Forward. This is a different forward of traveling; it is proceeding with or promoting something to advance along the way this is an active progression (291). (Hmmm, maybe a set of progressive policies that benefit the whole of people instead of the privileged 10%?) “Upon the Earth, two plants are flourishing and blooming upward with the yang energy from the sun, glowing like the flame of a fire. The ideograph shows not only an act of proceeding but also the radiance of the energy.” (291). The energy of the Sun gives its benefits and issues to all equally, this is what a power of great strength should do for best results. Moving forward obstinately trying to bring about one’s own will without considering what is good for the community is a grievous mistake. Lise in the Oracle of the Moon calls Jin “The Gift”.
All three of the lower lines represent females, or one in the position of females in patriarchal society. The first three lines represent those who are held back from power because of 1) lack of experience or lack of social contacts; 2) women whose noble nature has not been recognized, but that good fortune will come from remaining centered and maintaining faith. This situation is somewhat improved by line three. It says, “Third Six. From the multitude obtain trust. Regret vanishes.” Out of the ranks arises a true leader of the people. This one is all about getting to know people by trusting them to tell you what they really need- consulting with and including the input of the people as we do in a democracy. The lower trigram is Kun/Earth, which represents in this situation the multitude of people living on the Earth; because the arrogant one in the previous hexagram is now gone (the third line is now receptive yin instead of strong willed/violent yang), she can gain trust from the people because she is recognized as true to them and as part of them- they share compatible interests as people from the “lower” ranks. A leader who is in the ranks as a respected figure holds the power to represent the whole unit, even if the rank is still not recognized as important in the social hierarchical scheme.
Better to be this person than the one in the fourth position, which in part states, “Proceeding forward like a rat. The nature of a rat is to act without a goal and to be greedy. One in this place needs self-knowledge.” Okay, this is not to disrespect rats- the animals are noble beings. The fourth line represents a person in an lower level official position- an administrator or minister who is close to the king. But, he (or she, but the line is a yang line, indicating male) is not qualified for the position (Trump’s appointees, anyone?) and is not interested in the will of the people, only “his” people- cronies, privileged friends, or popular “influencers” who can advance his cause and position. Incompetent appointments are used by tyrants to destroy institutions designed to protect people, in order to insert a business or profit opportunity for himself or others of like mind.
Forgive the rather specific (American) interpretation, but to me, this week it seems apt. Thanks again to Master Alfred Huang for his interpetations of these hexagrams in "The Compete I Ching"
Huang, p 440:
“In ancient times an army of five hundred soldiers was called Lü” The ideograph shows a picture of “an army chasing it’s enemy”, with the left half of the two figures is the character for “fang” which during the Shang dynasty, were the “minorities on the northern border”, or the word used to refer to them. The figure does appear to be dancing- the fang people always performed a dance before they fought. The right side shows three soldiers, a leader with two followers. The three are pursuing the Fang. The significance of this is that once abundance has declined,
Fire over mountain: Flames blown by the wind from place to place makes those who are stuck in place may get burned if they do not move, but moving for a homesteader can feel unsettling and unstable. In new places with customs different from one’s own, it takes humility and intelligence to fit into. This can be exhausting, but it’s necessary to have good fortune to make these adjustments.
The yielding lines can represent people who are generally docile and cooperative, but the solid lines here suggest people who are willful, opinionated, and difficult to work with. “Dwelling on trivial things, one cannot create good fortune. With a place to stay, enough money, and a companion, one’s life is better.” (444). It’s a pity some citizens don’t realize that this is true of all citizens in a country and is in itself a desirable policy goal, unlike the protections of petty concerns that uphold individual “freedoms” at everyone else’s expense. I’m talking to you anti-maskers, anti-vaxxers, and purveyors of prolonged pandemics.
Line three describes a traveling noble who loses his cool and not only burns down the inn where he is staying, but also, because of haught, arrogant and derisive behavior loses the respect and service of the person assisting him, because he is overly proud and looks down on those who are in positions “beneath” his.
To me, this is an apt description of American politics at the moment- those who incite insurrection by trying to weaponize gullible followers are burning their house down when the followers understand they will become patsies for the cause, while the “nobles” will try to make themselves look like heroes.
But line three also points to the way to move forward from this: the traveler in this line has mistreated and disrespected the humanity of someone who had been a loyal friend, in service to him. “On a journey, one should be gentle and humble and treat other people with trust and sincerity.” (444)
Then, there is progress- Qin- progressing/ which is the theme of the transformed hexagram. Huang, whose book I am relying heavily on in this year’s readings, calls this hexagram “Jing” Proceeding Forward. This is a different forward of traveling; it is proceeding with or promoting something to advance along the way this is an active progression (291). (Hmmm, maybe a set of progressive policies that benefit the whole of people instead of the privileged 10%?) “Upon the Earth, two plants are flourishing and blooming upward with the yang energy from the sun, glowing like the flame of a fire. The ideograph shows not only an act of proceeding but also the radiance of the energy.” (291). The energy of the Sun gives its benefits and issues to all equally, this is what a power of great strength should do for best results. Moving forward obstinately trying to bring about one’s own will without considering what is good for the community is a grievous mistake. Lise in the Oracle of the Moon calls Jin “The Gift”.
All three of the lower lines represent females, or one in the position of females in patriarchal society. The first three lines represent those who are held back from power because of 1) lack of experience or lack of social contacts; 2) women whose noble nature has not been recognized, but that good fortune will come from remaining centered and maintaining faith. This situation is somewhat improved by line three. It says, “Third Six. From the multitude obtain trust. Regret vanishes.” Out of the ranks arises a true leader of the people. This one is all about getting to know people by trusting them to tell you what they really need- consulting with and including the input of the people as we do in a democracy. The lower trigram is Kun/Earth, which represents in this situation the multitude of people living on the Earth; because the arrogant one in the previous hexagram is now gone (the third line is now receptive yin instead of strong willed/violent yang), she can gain trust from the people because she is recognized as true to them and as part of them- they share compatible interests as people from the “lower” ranks. A leader who is in the ranks as a respected figure holds the power to represent the whole unit, even if the rank is still not recognized as important in the social hierarchical scheme.
Better to be this person than the one in the fourth position, which in part states, “Proceeding forward like a rat. The nature of a rat is to act without a goal and to be greedy. One in this place needs self-knowledge.” Okay, this is not to disrespect rats- the animals are noble beings. The fourth line represents a person in an lower level official position- an administrator or minister who is close to the king. But, he (or she, but the line is a yang line, indicating male) is not qualified for the position (Trump’s appointees, anyone?) and is not interested in the will of the people, only “his” people- cronies, privileged friends, or popular “influencers” who can advance his cause and position. Incompetent appointments are used by tyrants to destroy institutions designed to protect people, in order to insert a business or profit opportunity for himself or others of like mind.
Forgive the rather specific (American) interpretation, but to me, this week it seems apt. Thanks again to Master Alfred Huang for his interpetations of these hexagrams in "The Compete I Ching"
October 24th through 30th, 2021
50- Ding/ Cauldron, changing line 6 to 32- Heng/ Duration
Phase of the Moon: Waning/last quarter (New moon coming November 4th)
Solar Term: Shuang jiang/ Frost descends
Month associated with each hexagram: 50= July & 32= August
Last week’s hexagram, Li/ Brightness was a repeat of the hexagram drawn on the Summer Solstice, which indicates the culmination of something that started then (in the month of June). Summer is, of course, associated with the Fire Element and the Heart, which is the ruler of the body…what the fire illuminates has to do with the inner character of the persons leading and the persons following- “ye will know them by their fruits” Matthew 7: 16-20. Maybe events this week will shed light on something like that. In a personal sense, it could have to do with discovering something about oneself that helps to establish a new way of approaching life that is not self-sabotaging, exclusively self-serving, or simply selfish. Understanding what serves a purpose and what needs to be let go of is a theme of autumn in 5 Element Theory, so the metaphor of seasons is simpatico with this idea.
Ding: Fire/ li above Wind/Wood/ Xun and changing line 6, which implies an auspicious turn, suggests a situation that has gone as far as it can and is about to transform to something that is enduring and stable, which is the theme of 32-Heng- Duration. Ding, a word Alfred Huang defines as “Establishing the new” follows on the previous hexagram theme of revolution. In ancient China, whenever a new dynasty ascended to power, as King Wen’s did after defeating the Tyrant of Shang, there was a new cauldron (ceremonial dish) designed engraved with the constitution, the legal structure of the new power. The image conveyed by the hexagrams’ placements- fire over wood, suggests a fire; in this case it’s a fire for cooking a ceremonial meal- sharing of the results of the new Way between the Divine and all the people. A basis for communion among all.
Li as the upper trigram represents the discerning light of the mind (the clarity of the personal or political sovereign) that can “trace all connections, and …show you where they are separated.” This view gives one an idea based on being able to see the wider patterns that can help to understand what is “true and what isn’t, what is good and what is bad.” (Oracle of the Moon/ Li) This is being able to determine what can be depended on to bring true value and thriving. As the light of fire, it is a flashpoint, a “Now” moment of stark clarity between what has been and what will be. Wind, or wood, its associated element is what gives the fire its fuel, and that determines how long the fire will burn- its endurance. Wind is also a representation of the movements of the mind. “It is the movement of the mind, which can inspire or destroy, create or obsess. Xun has a direction, the character also means choosing, and that way it gives things their unique soul. The lord who carries the seal can only act in that vein; he cannot go counter. He 'chooses' his destination.” (Oracle of the Moon/Xun)
A good fire is warm, inviting, and illuminates- it nourishes those gathered around it without prejudice, those with charisma, or who have an aura of pleasantness can have this effect on other people. All can enjoy, all can be seen and heard. A fire out of control scatters and repels. This is like zealous self-righteousness that can turn an influential leader into a dictator and those who follow such a person to become weaponized into a destroying blaze of hate.
One sign of this condition developing is arbitrary, man-made social structures understood improperly as natural- “manifest destiny”. That is, the making of divisions between “us and them”- snobbery, cliques, so-called, self-defined “elites” [the deserving and the undeserving defined by material possessions], the privileging of certain classes of people [false meritocracy], and fanatics who believe they alone “own” the truth and who are willing to destroy institutions and persecute, even kill those who disagree, rather than respect the basic dignity and worth of all humans or the diversity of persons. In this hexagram, the outer manifestation (what the fire illuminates) is fueled by an inner state of Xun- the wind, or inner blueprint (understanding of personal values) which determines how the wind blows, or what developments are based on. either inner integrity as a guide, or outer forces. But so many times, where the wind blows is determined by “influencers” who are popular and able to entice “followers” to leave their basic morality aside to advance a inferior cause. Here’s where the information about the changing 6th line can help.
The changing line 6 reads, “The jade handle is in the highest place. The firm and the yielding complement each other properly.” (Huang, p 400). With good leadership finally in place, there is harmony among members within a structure of firm, but gentle power that supports all. This leads automatically to a situation that is stable and can endure. The transformation of the top line changes the trigram Fire in the upper position to Thunder (Zhen). Thunder only happens when it’s lightning. Zhen and Wind (Xun) are mutual elements- thunder represents the voice of Heaven- the booming shock; Wind represents its influence over the Earth.
Says Li Se (Oracle of the Moon/32story):
“Xún below Zhèn: Xún is the blueprint of your character, your nature. It will influence everything you do and direct it towards your destiny. Zhèn is your creativity and energy to act. Zhèn can be impulsive and sudden, but with the steady influence of your deepest nature its actions will all be in accord with your dao, making your road a steady one.” https://yijing.nl/hex-stories/32-story.html
“Zhen, a moment in time, time-marker. Attribute: Shock (which is a better translation than Thunder).
Zhen is about sudden change and the start of things. Zhen's attribute refers most of all to an earthquake, but also to thunder or a lightning strike. The trigram brings new ideas or beginnings, impulses and intuition, a breakthrough, sudden changes, a wake-up call, but it has no direction on its own, except to start (or startle).. Thunder inside can give you green fingers, a connection with nature's demands, the wish and the power to start at the core and to rejuvenate, because Thunder gives respect for what is true and essential.
When Thunder is above or outside, the lower trigram expresses itself in accord with the properties of Thunder. Or your surroundings demand it. Actions can be rash and unrestrained. Things happen suddenly and can have radical consequences. Or things happen wich look frightening but don’t do any damage. This can be a time when things finally start to happen, when new ideas suddenly sprout, or when deeper values or knowledge enter consciousness.
When Thunder outside is out of balance, actions are rash and destroying, ideas have no structure but depend on wild guesses, revolutions are destroying instead of opening up new possibilities.
Other translations: shake, emotional, invigorate and rejuvenate, power, majesty, respectful, frightened” https://yijing.nl/trigrams/51-zhen-above.html
Xun below in this hexagram (description is above) can mean
“ When Wind is below or inside, it has to do with your inner blueprint. The forces which shape your mind and body and lay your character into your actions. The way you can influence or be influenced. Your curiosity and your ability to reach others mentally. You can communicate and accommodate without compromising yourself, and you want to know all about yourself and everything else. With Xun you choose your ideas and ideals and beliefs.”
“Top 6: Stimulating steadiness. pitfall.
If your steadiness is easily disrupted by the influence of others, it is obviously not your own heart which sets the course. Try to find your real inner basis, the real values that inspire you. The things that move your soul are the real doorways to the places you belong- where you don’t simply “fit-in”, but have a true home.
(Changes to hex.50) Mirror:
Being able to understand what influences affect you is a great step in maintaining your own stability- your inner fire affects your outer power. If it can be easily changed by outer influences, perhaps your own values are not informing your actions.
Many thanks to Master Alfred Huang and to Li Se (website, Oracle of the Moon) whose work and translations of these hexagrams helped to make sense of the reading this week.
Phase of the Moon: Waning/last quarter (New moon coming November 4th)
Solar Term: Shuang jiang/ Frost descends
Month associated with each hexagram: 50= July & 32= August
Last week’s hexagram, Li/ Brightness was a repeat of the hexagram drawn on the Summer Solstice, which indicates the culmination of something that started then (in the month of June). Summer is, of course, associated with the Fire Element and the Heart, which is the ruler of the body…what the fire illuminates has to do with the inner character of the persons leading and the persons following- “ye will know them by their fruits” Matthew 7: 16-20. Maybe events this week will shed light on something like that. In a personal sense, it could have to do with discovering something about oneself that helps to establish a new way of approaching life that is not self-sabotaging, exclusively self-serving, or simply selfish. Understanding what serves a purpose and what needs to be let go of is a theme of autumn in 5 Element Theory, so the metaphor of seasons is simpatico with this idea.
Ding: Fire/ li above Wind/Wood/ Xun and changing line 6, which implies an auspicious turn, suggests a situation that has gone as far as it can and is about to transform to something that is enduring and stable, which is the theme of 32-Heng- Duration. Ding, a word Alfred Huang defines as “Establishing the new” follows on the previous hexagram theme of revolution. In ancient China, whenever a new dynasty ascended to power, as King Wen’s did after defeating the Tyrant of Shang, there was a new cauldron (ceremonial dish) designed engraved with the constitution, the legal structure of the new power. The image conveyed by the hexagrams’ placements- fire over wood, suggests a fire; in this case it’s a fire for cooking a ceremonial meal- sharing of the results of the new Way between the Divine and all the people. A basis for communion among all.
Li as the upper trigram represents the discerning light of the mind (the clarity of the personal or political sovereign) that can “trace all connections, and …show you where they are separated.” This view gives one an idea based on being able to see the wider patterns that can help to understand what is “true and what isn’t, what is good and what is bad.” (Oracle of the Moon/ Li) This is being able to determine what can be depended on to bring true value and thriving. As the light of fire, it is a flashpoint, a “Now” moment of stark clarity between what has been and what will be. Wind, or wood, its associated element is what gives the fire its fuel, and that determines how long the fire will burn- its endurance. Wind is also a representation of the movements of the mind. “It is the movement of the mind, which can inspire or destroy, create or obsess. Xun has a direction, the character also means choosing, and that way it gives things their unique soul. The lord who carries the seal can only act in that vein; he cannot go counter. He 'chooses' his destination.” (Oracle of the Moon/Xun)
A good fire is warm, inviting, and illuminates- it nourishes those gathered around it without prejudice, those with charisma, or who have an aura of pleasantness can have this effect on other people. All can enjoy, all can be seen and heard. A fire out of control scatters and repels. This is like zealous self-righteousness that can turn an influential leader into a dictator and those who follow such a person to become weaponized into a destroying blaze of hate.
One sign of this condition developing is arbitrary, man-made social structures understood improperly as natural- “manifest destiny”. That is, the making of divisions between “us and them”- snobbery, cliques, so-called, self-defined “elites” [the deserving and the undeserving defined by material possessions], the privileging of certain classes of people [false meritocracy], and fanatics who believe they alone “own” the truth and who are willing to destroy institutions and persecute, even kill those who disagree, rather than respect the basic dignity and worth of all humans or the diversity of persons. In this hexagram, the outer manifestation (what the fire illuminates) is fueled by an inner state of Xun- the wind, or inner blueprint (understanding of personal values) which determines how the wind blows, or what developments are based on. either inner integrity as a guide, or outer forces. But so many times, where the wind blows is determined by “influencers” who are popular and able to entice “followers” to leave their basic morality aside to advance a inferior cause. Here’s where the information about the changing 6th line can help.
The changing line 6 reads, “The jade handle is in the highest place. The firm and the yielding complement each other properly.” (Huang, p 400). With good leadership finally in place, there is harmony among members within a structure of firm, but gentle power that supports all. This leads automatically to a situation that is stable and can endure. The transformation of the top line changes the trigram Fire in the upper position to Thunder (Zhen). Thunder only happens when it’s lightning. Zhen and Wind (Xun) are mutual elements- thunder represents the voice of Heaven- the booming shock; Wind represents its influence over the Earth.
Says Li Se (Oracle of the Moon/32story):
“Xún below Zhèn: Xún is the blueprint of your character, your nature. It will influence everything you do and direct it towards your destiny. Zhèn is your creativity and energy to act. Zhèn can be impulsive and sudden, but with the steady influence of your deepest nature its actions will all be in accord with your dao, making your road a steady one.” https://yijing.nl/hex-stories/32-story.html
“Zhen, a moment in time, time-marker. Attribute: Shock (which is a better translation than Thunder).
Zhen is about sudden change and the start of things. Zhen's attribute refers most of all to an earthquake, but also to thunder or a lightning strike. The trigram brings new ideas or beginnings, impulses and intuition, a breakthrough, sudden changes, a wake-up call, but it has no direction on its own, except to start (or startle).. Thunder inside can give you green fingers, a connection with nature's demands, the wish and the power to start at the core and to rejuvenate, because Thunder gives respect for what is true and essential.
When Thunder is above or outside, the lower trigram expresses itself in accord with the properties of Thunder. Or your surroundings demand it. Actions can be rash and unrestrained. Things happen suddenly and can have radical consequences. Or things happen wich look frightening but don’t do any damage. This can be a time when things finally start to happen, when new ideas suddenly sprout, or when deeper values or knowledge enter consciousness.
When Thunder outside is out of balance, actions are rash and destroying, ideas have no structure but depend on wild guesses, revolutions are destroying instead of opening up new possibilities.
Other translations: shake, emotional, invigorate and rejuvenate, power, majesty, respectful, frightened” https://yijing.nl/trigrams/51-zhen-above.html
Xun below in this hexagram (description is above) can mean
“ When Wind is below or inside, it has to do with your inner blueprint. The forces which shape your mind and body and lay your character into your actions. The way you can influence or be influenced. Your curiosity and your ability to reach others mentally. You can communicate and accommodate without compromising yourself, and you want to know all about yourself and everything else. With Xun you choose your ideas and ideals and beliefs.”
“Top 6: Stimulating steadiness. pitfall.
If your steadiness is easily disrupted by the influence of others, it is obviously not your own heart which sets the course. Try to find your real inner basis, the real values that inspire you. The things that move your soul are the real doorways to the places you belong- where you don’t simply “fit-in”, but have a true home.
(Changes to hex.50) Mirror:
Being able to understand what influences affect you is a great step in maintaining your own stability- your inner fire affects your outer power. If it can be easily changed by outer influences, perhaps your own values are not informing your actions.
Many thanks to Master Alfred Huang and to Li Se (website, Oracle of the Moon) whose work and translations of these hexagrams helped to make sense of the reading this week.
October 17 through October 23, 2021
This week features a full moon phase (10-19/ Huntress’ Moon) and the hexagram itself is associated with the Summer Solstice; both indicate celestial events represent the fullness of yang forces in this cycle. The hexagram with the opposite meaning to Li is #29- Kan- meaning darkness/ the abyss. It is part of the “upper canon”. In fact, Li is the final hexagram there; this means that the movements of Heaven, started with the very first hexagram, #1-Qian/ Initiating have come to a completion. This is one of eight major hexagrams in the I Ching. 1-Qian and 2- Responding represent Heaven and Earth; 29- Kan and 30-Li represent the moon and the sun, respectively. Hexagrams 31 through 64 describe events in the human realm. In the ideograph (ancient picture text) for the transformed hexagram, 36- Ming yi, the character for ming contains symbols of the sun on the left and the moon on the right over the yi, which is a man with a bow- Huang explains (p 300) that this picture text “employs the image of a large man with a bow to express the act of injury.” The overall meaning of Ming yi is the idea of hiding one’s light, or protecting one’s mind, in the face of a hostile or dangerous situation. Historically, Huang explains, the story represents the travails of King Wen during a time when the Tyrant of Shang imprisoned him. Wen was able to maintain as a sage by staying gentle and true to his cause inwardly while enduring harsh, cruel circumstances without lashing out in violence. Ming yi is associated with the month of October.
30- Li changing lines:
Line 4: “Comes all of a sudden. Flaring up, dying down, discarded away.” There is a parable about this saying that is about a young king succeeding and old one and the power struggles that ensue in the new kingdom as adjustments are made. Dark forces rise up and then die out; or from another perspective, the brightness of new leadership is sometimes extinguished by forces that do not want to make change. Brightness, as well as darkness, can flame up and die out, too. The advice of this line suggests cultivating wisdom about how life changes and to be able to “read the room”.
Line 6: The key phrase in this line’s commentary is, “Kill the leaders, capture the followers”. It is advice to deal with the root of a problem, not the minor results or symptoms of it. Approach life as if you were a great king- cultivate virtue by being able to see your own issues (the leaders) clearly enough to process and heal them (the symptoms/followers). Of course, literally- the people who influence others to do wrong or harmful things should be uprooted, without also doing harm to those who are merely following along. It takes clear sight to know who is whom.
36- Ming yi lines:
Line 4: “Entering the left belly. Learn the intention of the mind.” The historical event this line is associated with relates the story of a brother of the Tyrant, Wei Zi, who recognized the tyranny caused by his kin, but could not change the tyrant’s mind. He left the palace and was a refugee in King Wen’s territory, then when the tyrant was overthrown, he returned as a “virtuous ruler of his own.” (304) Advice: it’s wise to use information you know from experience of a dangerous situation to keep from becoming a victim.
Line 6: “At first, ascend to Heaven. He illuminated the four quarters of the Earth. Afterward, fall to Earth. He lost the code of conduct.” Extreme darkness has invaded even Heaven- the situation seems bleak until one realizes that it has gone as far as it can and will now fall back to Earth and lose influence- “…he fell because he lost the code of conduct” (p 305)
Source cited: Alfred Huang's, "The Complete I Ching: 10th Anniversary Edition"
30- Li changing lines:
Line 4: “Comes all of a sudden. Flaring up, dying down, discarded away.” There is a parable about this saying that is about a young king succeeding and old one and the power struggles that ensue in the new kingdom as adjustments are made. Dark forces rise up and then die out; or from another perspective, the brightness of new leadership is sometimes extinguished by forces that do not want to make change. Brightness, as well as darkness, can flame up and die out, too. The advice of this line suggests cultivating wisdom about how life changes and to be able to “read the room”.
Line 6: The key phrase in this line’s commentary is, “Kill the leaders, capture the followers”. It is advice to deal with the root of a problem, not the minor results or symptoms of it. Approach life as if you were a great king- cultivate virtue by being able to see your own issues (the leaders) clearly enough to process and heal them (the symptoms/followers). Of course, literally- the people who influence others to do wrong or harmful things should be uprooted, without also doing harm to those who are merely following along. It takes clear sight to know who is whom.
36- Ming yi lines:
Line 4: “Entering the left belly. Learn the intention of the mind.” The historical event this line is associated with relates the story of a brother of the Tyrant, Wei Zi, who recognized the tyranny caused by his kin, but could not change the tyrant’s mind. He left the palace and was a refugee in King Wen’s territory, then when the tyrant was overthrown, he returned as a “virtuous ruler of his own.” (304) Advice: it’s wise to use information you know from experience of a dangerous situation to keep from becoming a victim.
Line 6: “At first, ascend to Heaven. He illuminated the four quarters of the Earth. Afterward, fall to Earth. He lost the code of conduct.” Extreme darkness has invaded even Heaven- the situation seems bleak until one realizes that it has gone as far as it can and will now fall back to Earth and lose influence- “…he fell because he lost the code of conduct” (p 305)
Source cited: Alfred Huang's, "The Complete I Ching: 10th Anniversary Edition"
October 10th through October 16th, 2021
Referenced from Huang, “The Complete I Ching”, pp. 56-65.
3- Zhun/ Beginning
Aspects: Kan- Cloud (Water) over Zhen- Thunder. According to Master Huang, the word in the I Ching for this hexagram is pronounced Zhun only in the I Ching; in all other cases, it is pronounced “tun”, which means something like a gathering, or a warehouse. For Zhun, the pictograph shows a symbol of a new blade of grass sprouting through the ground, with a deep root. Huang also changes the term Kan from water to cloud; when placed above the term thunder, it symbolizes the time right before a great rain. Heavy rains can be detrimental for new growth. It symbolizes difficulty for “a newly born being.” (57), but the sprout has a strong root (its life force- yang) and is able to gather abundance (strength from the nourishing earth- yin). The energy of this hexagram is like the life force latent in the form of a seed that that has a “wholehearted will to grow up in adversity”, even surviving the harshness of winter to be birthed in the following spring.
This reminds me of Rumi’s poem that ends, "Don't think the garden loses its ecstasy in winter. It's quiet, but the roots down there are riotous." This is one conclusion that the ancient Chinese observed as well, that even though all looks dead in the winter, deep down, the earth is resting, gathering, and preparing to give birth and rebirth. This is one of six hexagrams that are bestowed with the concepts of yuan, heng, li, and zhen (along with 1-Qian, 2-Kun, 63- Ji ji, and 64- Wei ji, which might be interpreted as the beginning and the ending of a cycle). Of the other two, 3-Zhun represents growth; and the other- 17- Sui, represents following or flourishing). Yuan is origin/ initiating; heng represents prosperous and smooth; li is favorable/ beneficial; and zhen means steadfast and righteous (or upright). These four ideas can indicate the seasons (see Huang, pp, 22-23)- how things originate, develop, mature, and decline. Only six of the hexagrams indicate the auspicious combination of all four together.
Laozi, Daodejing, Chapter 42 (Red Pine’s translation):
“The Tao gives birth to one/ one gives birth to two/ two gives birth to three/ three gives birth to ten thousand things/ ten thousand things with yin at their backs/ yang in their embrace/ and breath between for harmony/ what the world hates/ to be orphaned, widowed, or destitute/ kings use for their titles/ thus some gain by losing/ others lose by gaining/ what others teach/ I teach, too/ tyrants never choose their deaths/ this becomes my teacher.” (84)
As the year winds down into winter after our autumn equinox, this seems a fitting hexagram to draw. When staring into the darkness, where all seems hopeless and harsh, Zhun is remembering the faith of the mustard seed, the route of the seasons, the Way of the world, human nature- all cycles which have beginnings and endings. Whether your tyrant is an inner one, a troubling emotional process, a personality trait, or a political bully, if that one does not embrace humility and harmony, no matter how much is gained by those who live to “win at all costs”, what one gains most of is ill will, which is a loss.
There are no changing lines for this week’s reading-
References:
Alfred Huang’s “The Complete I Ching: 10th Anniversary Edition”, Inner Traditions, One Park Street, Rochester, VT 05767. 2010. www.InnerTradtions.com
“Lao-Tzu’s TaoTeChing,” translated by Red Pine, with selected commentaries from the past 2000 years.
Copper Canyon Press, Port Townsend, Washington. 2009,
3- Zhun/ Beginning
Aspects: Kan- Cloud (Water) over Zhen- Thunder. According to Master Huang, the word in the I Ching for this hexagram is pronounced Zhun only in the I Ching; in all other cases, it is pronounced “tun”, which means something like a gathering, or a warehouse. For Zhun, the pictograph shows a symbol of a new blade of grass sprouting through the ground, with a deep root. Huang also changes the term Kan from water to cloud; when placed above the term thunder, it symbolizes the time right before a great rain. Heavy rains can be detrimental for new growth. It symbolizes difficulty for “a newly born being.” (57), but the sprout has a strong root (its life force- yang) and is able to gather abundance (strength from the nourishing earth- yin). The energy of this hexagram is like the life force latent in the form of a seed that that has a “wholehearted will to grow up in adversity”, even surviving the harshness of winter to be birthed in the following spring.
This reminds me of Rumi’s poem that ends, "Don't think the garden loses its ecstasy in winter. It's quiet, but the roots down there are riotous." This is one conclusion that the ancient Chinese observed as well, that even though all looks dead in the winter, deep down, the earth is resting, gathering, and preparing to give birth and rebirth. This is one of six hexagrams that are bestowed with the concepts of yuan, heng, li, and zhen (along with 1-Qian, 2-Kun, 63- Ji ji, and 64- Wei ji, which might be interpreted as the beginning and the ending of a cycle). Of the other two, 3-Zhun represents growth; and the other- 17- Sui, represents following or flourishing). Yuan is origin/ initiating; heng represents prosperous and smooth; li is favorable/ beneficial; and zhen means steadfast and righteous (or upright). These four ideas can indicate the seasons (see Huang, pp, 22-23)- how things originate, develop, mature, and decline. Only six of the hexagrams indicate the auspicious combination of all four together.
Laozi, Daodejing, Chapter 42 (Red Pine’s translation):
“The Tao gives birth to one/ one gives birth to two/ two gives birth to three/ three gives birth to ten thousand things/ ten thousand things with yin at their backs/ yang in their embrace/ and breath between for harmony/ what the world hates/ to be orphaned, widowed, or destitute/ kings use for their titles/ thus some gain by losing/ others lose by gaining/ what others teach/ I teach, too/ tyrants never choose their deaths/ this becomes my teacher.” (84)
As the year winds down into winter after our autumn equinox, this seems a fitting hexagram to draw. When staring into the darkness, where all seems hopeless and harsh, Zhun is remembering the faith of the mustard seed, the route of the seasons, the Way of the world, human nature- all cycles which have beginnings and endings. Whether your tyrant is an inner one, a troubling emotional process, a personality trait, or a political bully, if that one does not embrace humility and harmony, no matter how much is gained by those who live to “win at all costs”, what one gains most of is ill will, which is a loss.
There are no changing lines for this week’s reading-
References:
Alfred Huang’s “The Complete I Ching: 10th Anniversary Edition”, Inner Traditions, One Park Street, Rochester, VT 05767. 2010. www.InnerTradtions.com
“Lao-Tzu’s TaoTeChing,” translated by Red Pine, with selected commentaries from the past 2000 years.
Copper Canyon Press, Port Townsend, Washington. 2009,
October 3rd through October 6th, 2021
2- Kun, Responding/changing line 5; to 8- Bi- Union
“After Heaven and Earth have come into existence, the myriad beings are produced.” (39)
Line 5: the lower garment referred to is the quality of humility (last week’s theme); the color of the Earth element is yellow and while Qian is the initiator, Earth is the responder. Yellow is also the color associated with the “Middle Way”- moderation,
“This line indicates that the time to send an expedition against the Tyrant of Shang was near. The Duke of Zhou and King Wu realized that humility should not be dealt with as a strategy. It should become one’s nature.”
“There is a story related to this line. There was a lord named Nan Gua, who plotted against the kind. He performed a divination and obtained this gua. He was very happy that the text said, “A yellow lower garment. Supreme good fortune.” He was certain that he would meet with success. Nevertheless, a duke admonished him, “Dear Lord, it must be a faithful and truthful action to be auspicious. Otherwise, it will fail.” (46) The idea of the Golden Mean, associated with the Earth element is the perfect integration of elements that manifest because there is no excess or deficiency. Everything is just right; deviating off that path is to set oneself up to fail.
Related to the month of November
8- Bi/ Union
“Bi is the inverse of the preceding gua, Shi, Multitude…” The multitude is contained of the people. “in a multitude, there must be a bond of union…” (97)
Water over Earth/ also associated with the month of May
Mutual Gua is 23- Falling Away, which often refers to the time period right before the new moon; which is 3 days from the drawing of this week’s hexagram.
When water is contained in the earth, the earth becomes marshy, too soft; when it is on top of the Earth is can flow. In ancient times, a king who wanted harmony in the state empowered the subordinate leaders by allowing them some freedom, without losing their loyalty. “Those willing to come, he welcomed. Those who did not want to join, he let go. Later on those minority clans joined Ken Wen’s revolution against the Tyrant of Shang.”
Line 5:
This is the host of the gua, meaning it’s the line that best fulfills the theme. It’s the only yang line in the hexagram and is in the most beneficial position, so the other lines represent people who want to have influence and unity with the leadership. (100) “Seeking union by force never works. Only with sincerity, with love and caring, will people come around of their own volition.”
“After Heaven and Earth have come into existence, the myriad beings are produced.” (39)
Line 5: the lower garment referred to is the quality of humility (last week’s theme); the color of the Earth element is yellow and while Qian is the initiator, Earth is the responder. Yellow is also the color associated with the “Middle Way”- moderation,
“This line indicates that the time to send an expedition against the Tyrant of Shang was near. The Duke of Zhou and King Wu realized that humility should not be dealt with as a strategy. It should become one’s nature.”
“There is a story related to this line. There was a lord named Nan Gua, who plotted against the kind. He performed a divination and obtained this gua. He was very happy that the text said, “A yellow lower garment. Supreme good fortune.” He was certain that he would meet with success. Nevertheless, a duke admonished him, “Dear Lord, it must be a faithful and truthful action to be auspicious. Otherwise, it will fail.” (46) The idea of the Golden Mean, associated with the Earth element is the perfect integration of elements that manifest because there is no excess or deficiency. Everything is just right; deviating off that path is to set oneself up to fail.
Related to the month of November
8- Bi/ Union
“Bi is the inverse of the preceding gua, Shi, Multitude…” The multitude is contained of the people. “in a multitude, there must be a bond of union…” (97)
Water over Earth/ also associated with the month of May
Mutual Gua is 23- Falling Away, which often refers to the time period right before the new moon; which is 3 days from the drawing of this week’s hexagram.
When water is contained in the earth, the earth becomes marshy, too soft; when it is on top of the Earth is can flow. In ancient times, a king who wanted harmony in the state empowered the subordinate leaders by allowing them some freedom, without losing their loyalty. “Those willing to come, he welcomed. Those who did not want to join, he let go. Later on those minority clans joined Ken Wen’s revolution against the Tyrant of Shang.”
Line 5:
This is the host of the gua, meaning it’s the line that best fulfills the theme. It’s the only yang line in the hexagram and is in the most beneficial position, so the other lines represent people who want to have influence and unity with the leadership. (100) “Seeking union by force never works. Only with sincerity, with love and caring, will people come around of their own volition.”
September 26th through October 2nd, 2021
15-Qian/Modesty, changing line 5, to
39-Jian/Obstruction
15- Qian-
Huang explains that 15 modesty is the next step of the previous two hexagrams- 13 (harmony- related to love/ tong ren-同人- means fellowship/harmony among people) and 14 (great harvest – related to contentment/ da you- 大有) and 15 (Qian/humility- 谦- being willing to concede/share the floor, rather than dominate; also, being open to the influence of one higher.) the three together produce 16- Enthusiasm/ Delight.
So what can it mean in the context of energies upcoming for the week?
“…this one should have the sense of lack of pride and self-importance.” (150)
Continuing through the influence of the Fall Equinox theme of balance, according to Master Huang, the ideograph representing 15/ Humbleness shows a picture of a modest person “equally dividing something”- citing Confucius’ commentary that “The superior person decreases what is excessive and increases what is scarce. He weighs things and makes them balance.” Thus, “This is the true meaning of Humbleness. When the two parts of the ideograph are combined, they indicate that the act of weighing things and making them balance should be expressed and manifested in one’s daily life.”
Earth above Mountain- something as mighty as a mountain under the earth, instead of towering above it. The bottom gua, the mountain represents stillness and the inner state of things- inner stillness; and the outer gua (above) is earth, ideally representing an outward appearance of gentle power. So, restraining one’s ego and being gentle towards others is featured in the hexagram; the ancient Chinese regarded humility to be one of the highest virtues.
Line 5: (153)- all the lines in this hexagram are auspicious. “To them, humbling oneself did not mean to act negatively by holding oneself back. Instead, one should act positively by doing something with other people cooperatively and harmoniously. The key is to respect people and treat them equally. Only in this way can true peace and harmony be established in a community.”
(154) “She does not influence people by wealth, but by virtue, and so, with the support of other people can still carry out great achievements . The Yao Text says, “Favorable to engage in subjugation. Nothing is unfavorable.” This shows the power of being honorable and humble.” [subjugation, as in conquest, or overthrowing the tyrant; stilling the more ego based mentalities within yourself, or in the case of a government, restraining those who would take over to the detriment of everyone else.]
Line 3 is about: 1 yang line in the midst of 5 yins: “He is able to toil and still be humble; inevitably he will win the support of the people, and things will end in good fortune.” (154)
Related to the twelfth lunar month- January
With line 5 changing, the situation described transforms to the hexagram to 39- Hardship, or Obstruction. Allowing such equal treatment can create hardship or lack of movement because of so many different influences or voices. But this is not an insurmountable problem, as 39-Jian will show.
39- Jian/ Hardship
Kan over Gen (Water over Mountain)- the leadership is in the dangerous position, but the servants are safe, so success depends on virtuous leadership.
The word Jian originally referred to a lame person, difficulty in walking. Stephen Karcher calls this hexagram “Limping”. The hardship referred to is misunderstanding due to a diversity of influences or voices. [in this ideograph, there is a person with two bundles of grass, as opposed to 15, where there is a person with two stalks of wheat, divided evenly; perhaps wheat is food, but the grass is used for bedding/ resting, specifically to resist the cold- the picture of feet/crutches can represent “cold feet” making it difficult to walk.]
(321) “Climbing a mountain and crossing a river are arduous undertakings… if it is not the right time to overcome hardship, one should keep still. Keeping still does not mean giving up [the next hexagram, 40/Relief, is the complement to our original hexagram, 15]. It is just yielding to the situation and waiting for a more auspicious time.”
“Fifth nine. Great hardship. Friends come. Great hardship. Friends come. Rely on the virtue of the central” (323)
Just about the time when things look the bleakest, friendly people come to help out, due to the character of the leader.
The fifth line indicates a leadership that is harmonious with subordinates (the second line represents the loyal subject to a king. Line 5 represents the king who in this instance is amid darkness and danger-Kan. The subordinate is in the middle of the mountain stillness, waiting for the right time to act on behalf of the king. Water is derived from Earth and in the Yi jing, also the direction of the Southwest- auspicious/ Mountain dominates Earth and represents the northeast- inauspicious for friendly relations.
Associated with the eleventh month of the lunar year- December
39-Jian/Obstruction
15- Qian-
Huang explains that 15 modesty is the next step of the previous two hexagrams- 13 (harmony- related to love/ tong ren-同人- means fellowship/harmony among people) and 14 (great harvest – related to contentment/ da you- 大有) and 15 (Qian/humility- 谦- being willing to concede/share the floor, rather than dominate; also, being open to the influence of one higher.) the three together produce 16- Enthusiasm/ Delight.
So what can it mean in the context of energies upcoming for the week?
“…this one should have the sense of lack of pride and self-importance.” (150)
Continuing through the influence of the Fall Equinox theme of balance, according to Master Huang, the ideograph representing 15/ Humbleness shows a picture of a modest person “equally dividing something”- citing Confucius’ commentary that “The superior person decreases what is excessive and increases what is scarce. He weighs things and makes them balance.” Thus, “This is the true meaning of Humbleness. When the two parts of the ideograph are combined, they indicate that the act of weighing things and making them balance should be expressed and manifested in one’s daily life.”
Earth above Mountain- something as mighty as a mountain under the earth, instead of towering above it. The bottom gua, the mountain represents stillness and the inner state of things- inner stillness; and the outer gua (above) is earth, ideally representing an outward appearance of gentle power. So, restraining one’s ego and being gentle towards others is featured in the hexagram; the ancient Chinese regarded humility to be one of the highest virtues.
Line 5: (153)- all the lines in this hexagram are auspicious. “To them, humbling oneself did not mean to act negatively by holding oneself back. Instead, one should act positively by doing something with other people cooperatively and harmoniously. The key is to respect people and treat them equally. Only in this way can true peace and harmony be established in a community.”
(154) “She does not influence people by wealth, but by virtue, and so, with the support of other people can still carry out great achievements . The Yao Text says, “Favorable to engage in subjugation. Nothing is unfavorable.” This shows the power of being honorable and humble.” [subjugation, as in conquest, or overthrowing the tyrant; stilling the more ego based mentalities within yourself, or in the case of a government, restraining those who would take over to the detriment of everyone else.]
Line 3 is about: 1 yang line in the midst of 5 yins: “He is able to toil and still be humble; inevitably he will win the support of the people, and things will end in good fortune.” (154)
Related to the twelfth lunar month- January
With line 5 changing, the situation described transforms to the hexagram to 39- Hardship, or Obstruction. Allowing such equal treatment can create hardship or lack of movement because of so many different influences or voices. But this is not an insurmountable problem, as 39-Jian will show.
39- Jian/ Hardship
Kan over Gen (Water over Mountain)- the leadership is in the dangerous position, but the servants are safe, so success depends on virtuous leadership.
The word Jian originally referred to a lame person, difficulty in walking. Stephen Karcher calls this hexagram “Limping”. The hardship referred to is misunderstanding due to a diversity of influences or voices. [in this ideograph, there is a person with two bundles of grass, as opposed to 15, where there is a person with two stalks of wheat, divided evenly; perhaps wheat is food, but the grass is used for bedding/ resting, specifically to resist the cold- the picture of feet/crutches can represent “cold feet” making it difficult to walk.]
(321) “Climbing a mountain and crossing a river are arduous undertakings… if it is not the right time to overcome hardship, one should keep still. Keeping still does not mean giving up [the next hexagram, 40/Relief, is the complement to our original hexagram, 15]. It is just yielding to the situation and waiting for a more auspicious time.”
“Fifth nine. Great hardship. Friends come. Great hardship. Friends come. Rely on the virtue of the central” (323)
Just about the time when things look the bleakest, friendly people come to help out, due to the character of the leader.
The fifth line indicates a leadership that is harmonious with subordinates (the second line represents the loyal subject to a king. Line 5 represents the king who in this instance is amid darkness and danger-Kan. The subordinate is in the middle of the mountain stillness, waiting for the right time to act on behalf of the king. Water is derived from Earth and in the Yi jing, also the direction of the Southwest- auspicious/ Mountain dominates Earth and represents the northeast- inauspicious for friendly relations.
Associated with the eleventh month of the lunar year- December
September 19th through 25th, 2025
2 - Kun/ Responding, or Receptive
Earth over Earth
This is one of the 12 tidal gua and represents the 10th month of the lunar calendar November.
“The significance of Qian is to explore natural phenomena, the Tao of Heaven. The significance of Kun is to explore the social phenomena, the Tao of Humanity. The Tao of Heaven is initiation, the Tao of Humanity is submission and responding. As a human being, one has to be submissive to Heaven and be responsive to Heaven’s Will.” (38, Huang)
“Kun acts harmoniously with Qian for the completion of Creation; thus, Kun is responsive to Qian’s creative action.” (39)
“One of the commentaries says, “Yin is the most submissive, when put in motion, it is strong and firm. Yin is the most quiet and still; when taking action, it is able to reach a definite goal.
How can this be? Yin is gentle but not weak. It is submissive, without necessarily giving up its initiative. Yin receives Yang qualities by nurturing the Yang.”
(43-4)
Four qualities of Yin: yielding, submissive, central, and correct.
The advice is: if one follows a self-calculated course, things will not go well; but following another’s wise guidance will result in success. The Tao of the subordinate; the sage follows the Tao of Heaven to establish the Tao of Humanity.
A sage’s attitude is ideally one of serving, being of service, or being centered squarely as a servant of humanity through following the will of Heaven.
Though sages in some cultures might be highly placed in society, his/her “place” is in the midst of this offering to others, listening, teaching, and understanding wisdom from that vantage and guidance.
Off the cuff nerd moment:
Also, as we have two celestial events happening this week- the Full Moon on the 20th and the Fall Equinox on the 22nd, I think this has two other aspects worth noting:
From 5 Element Theory: Fall/ Lungs/ Letting Go/ Direction associated: West- the sacred direction of birth/rebirth; in the turning of the directions- South and Southwest and West- this is the place of humanity- doing, being, and making friends. “Following, obtains a master. / Favorable in the southwest; Gets friends. In the northeast: Lose Friends. Be composed and content. Being steadfast and upright: Good Fortune.” (p 41). Huang explains that Southwest in this hexagram refers to the arrangement of the bagua, where Earth is in the Southwest position; opposite this in the East direction is Mountain and Thunder in the North is Heaven and Water. The positions in the South and West correspond to the yin members of the household, whereas the Northeast to the yang members, emphasizing receptive, rather than initiating actions.
Numerological- the 2nd Equinox of the year, on the 22nd solar day of the month; 15th day of the lunar cycle (6= 1+5, reduces to 2); on full moon on solar day 20 and the reading for this time is 2- K’un. Two is the number of polarity, two forces united, but moving in opposite directions, as opposed to duality which are two separated but related things.
Equinoxes are balance points (square, straight), to the solstices, which as I take it are the height of fuller Yang (not pure yang) and fuller Yin (not pure yin). Spring is called lesser yang – yang is rising/waxing; and Fall is lesser yin- yin is rising/ yang is waning. The solstices at Summer and Winter are Greater yang and Greater Yin, respectively.
Full moon- indicates that Yin and Yang Qi are equally “full” in the body, so cultivation is about regulating these energies – balancing them or keeping them in harmony. This includes the types of movements that encourage equal and balanced movement rhythm and ascending/ descending actions; breathing patterns that focus on inhaling and exhaling the same amount (i.e., inhale for 4 counts and exhale for 4 counts), and mental focus on images that lead Qi in and out of the body in an equal and balanced way to regulate the energetic fields.
Reference:
The Complete I Ching, 10th Anniversary Edition, Taoist Master Alfred Huang. 2010.
Earth over Earth
This is one of the 12 tidal gua and represents the 10th month of the lunar calendar November.
“The significance of Qian is to explore natural phenomena, the Tao of Heaven. The significance of Kun is to explore the social phenomena, the Tao of Humanity. The Tao of Heaven is initiation, the Tao of Humanity is submission and responding. As a human being, one has to be submissive to Heaven and be responsive to Heaven’s Will.” (38, Huang)
“Kun acts harmoniously with Qian for the completion of Creation; thus, Kun is responsive to Qian’s creative action.” (39)
“One of the commentaries says, “Yin is the most submissive, when put in motion, it is strong and firm. Yin is the most quiet and still; when taking action, it is able to reach a definite goal.
How can this be? Yin is gentle but not weak. It is submissive, without necessarily giving up its initiative. Yin receives Yang qualities by nurturing the Yang.”
(43-4)
Four qualities of Yin: yielding, submissive, central, and correct.
The advice is: if one follows a self-calculated course, things will not go well; but following another’s wise guidance will result in success. The Tao of the subordinate; the sage follows the Tao of Heaven to establish the Tao of Humanity.
A sage’s attitude is ideally one of serving, being of service, or being centered squarely as a servant of humanity through following the will of Heaven.
Though sages in some cultures might be highly placed in society, his/her “place” is in the midst of this offering to others, listening, teaching, and understanding wisdom from that vantage and guidance.
Off the cuff nerd moment:
Also, as we have two celestial events happening this week- the Full Moon on the 20th and the Fall Equinox on the 22nd, I think this has two other aspects worth noting:
From 5 Element Theory: Fall/ Lungs/ Letting Go/ Direction associated: West- the sacred direction of birth/rebirth; in the turning of the directions- South and Southwest and West- this is the place of humanity- doing, being, and making friends. “Following, obtains a master. / Favorable in the southwest; Gets friends. In the northeast: Lose Friends. Be composed and content. Being steadfast and upright: Good Fortune.” (p 41). Huang explains that Southwest in this hexagram refers to the arrangement of the bagua, where Earth is in the Southwest position; opposite this in the East direction is Mountain and Thunder in the North is Heaven and Water. The positions in the South and West correspond to the yin members of the household, whereas the Northeast to the yang members, emphasizing receptive, rather than initiating actions.
Numerological- the 2nd Equinox of the year, on the 22nd solar day of the month; 15th day of the lunar cycle (6= 1+5, reduces to 2); on full moon on solar day 20 and the reading for this time is 2- K’un. Two is the number of polarity, two forces united, but moving in opposite directions, as opposed to duality which are two separated but related things.
Equinoxes are balance points (square, straight), to the solstices, which as I take it are the height of fuller Yang (not pure yang) and fuller Yin (not pure yin). Spring is called lesser yang – yang is rising/waxing; and Fall is lesser yin- yin is rising/ yang is waning. The solstices at Summer and Winter are Greater yang and Greater Yin, respectively.
Full moon- indicates that Yin and Yang Qi are equally “full” in the body, so cultivation is about regulating these energies – balancing them or keeping them in harmony. This includes the types of movements that encourage equal and balanced movement rhythm and ascending/ descending actions; breathing patterns that focus on inhaling and exhaling the same amount (i.e., inhale for 4 counts and exhale for 4 counts), and mental focus on images that lead Qi in and out of the body in an equal and balanced way to regulate the energetic fields.
Reference:
The Complete I Ching, 10th Anniversary Edition, Taoist Master Alfred Huang. 2010.
September 12th through 18th, 2021
20: Guan/ Watching (Contemplation), changing line 5
Transforms to 23: Bo/ Falling Away (Stripping/ Skinning)
Main text for interpretation, “The Complete I Ching: 10th Anniversary Edition”, by Daoist Master Alfred Huang.
20: Guan/ Watching
[whole text: Huang, pp. 185-191]
After 19, Approaching, the next step, 20 is Watching. Approaching carries a meaning of becoming great. “…requires careful attention.” So, watching follows. Alfred Huang, in explaining the evolution of the ideograph (pictured to the side) explains that it “shows a bird and a human watching attentively with their eyes wide open.”
The last time I drew 19 in a reading was at the last new moon on August 8th. This is interesting to me in terms of the full reading for this week. 19- Lin is associated with the 12th lunar month, January. In that reading, the line that was changing had to do with a leader’s beginning influence being felt, one whose will is to act in the correct way after winning power from a tyrant. There is an ominous seeming line in Lin about something coming to an end in the eighth month. But- I think in the context of the current reading, we are seeing the ending, perhaps once and for all, of a bad influence.
Gua:
Wind (Xun) over the Earth (Kun)- invisible influence (like authority) flowing out to all corners of the Earth. The general advice is directed to those who make the edicts, who have this kind of authority- whether the sovereign (Heart/Mind) or the actual political leaders/bosses. Exercise caution in the way you speak; someone is always watching, absorbing, and enacting your words. This includes on a personal level the way you do self-talk. Your very cells hear your inner conversations- watch what you say there; think about what you’d like to see manifest in the world.
“In China, a Taoist temple is termed Tao Guan; literally it is a ‘place for watching the Tao.’ The esoteric secret of Taoist meditation is watching- watching the breath, or the flowing of energy, or nothing.” Staying alert, a wooden fish. Wooden fish symbolism- a wooden block in the shape of a fish is struck on the beats of Daoist prayers. Huang explains the symbol was chosen because fish never close their eyes, so this is a reminder to stay awake, aware. This gua is also tied to Guan Yin- Avalokiteshvara- who watches over humanity. The Immortal, Guan Yin hears the cry of humanity suffering and responds.
From a leadership perspective: people should always watch the virtue of a leader; likewise, a leader should be sensitive to the issues of morality, justice, and above all, endeavor to embody/manifest these qualities to the people. This influence flows like the air does- everywhere- to every corner.
Changing line 5 to Falling Away: This line represents one of high virtue who can watch people’s responses to what he/she says and determine if the words were right or wrong. “In ancient China, such watching and introspection concerning one’s own words and deeds were regarded as one of the highest virtues of a ruler or a sage. The message of this gua is that by watching another’s response, one can come to know oneself.” (191) This line is the host of the gua.
This hexagram represents the eighth month of the lunar year: September, which we are indeed in.
23: Bo *Po*/ Peeling/ Splitting Apart/ Falling Away
[Whole description in Huang, pp. 206-211]
Mountain (Gen) over Earth (Kun): Speaks of a situation that is like a mountain that has a landslide. The mountain cannot stand on a foundation that is not strong enough to support it. This gua is also about waxing and waning- when one increases, the other decreases. “When evil runs rampant, it is sure to affect what is good and correct. In the course of history many great empires have decayed and fallen away.” (209) The only fruit that remains uneaten is the virtue held by those who hold it and can carry it into the next cycle of waxing.
FYI: next full moon is September 20; next new moon is October 6th- this Bo relates to the month of October.
Master Huang says when the term “bo” is pronounced “bao”, it means shelling or peeling which is how many translators interpret it (stripping, skinning, etc). When the term Bo is pronounced “bo” it means decay or something falling away; when it is applied to a mountain, it means a landslide. In human societies, it signifies decline; the falling of a moral standard/ or social system. (p. 206)
“When adornment (the hexagram before Bo) becomes excessive, beauty comes to an end. Thus, after adorning come falling away.” (206) This reminded me of Fleetwood Mac’s song, “Landslide”- “When you see my reflection in the snow-covered hills, well the landslide will bring me down.” This happens in the natural world with or without human intervention. Huang points out that there is a connotation in the ideograph of carving; so, falling away can refer to the making of a carving- deliberate removing of parts of a structure to make something new. It pictures a knife on the right, a sound on the left. At some point, the picture took on the meaning King Wen’s sword, which he named “Lu” (meaning a piece of carved wood). King Wen led the rebellion that defeated the Shang tyrant, but for several months still had to deal with rebels who supported the tyrant, but eventually through his virtuous example, his willingness to represent not only good and right, but also all the people meant he was eventually able to establish a new dynasty.
On the evil ones: With the yin lines advancing, only one strong yang remains- “…this is enough to cause the moral degeneration of the yang.” (207) So their influence has still been felt and is still a danger- but a waning one.
General advice: “Act in accordance with the situation and keep still. / Contemplating the image, the superior person comprehends the alternation of increase and decrease, also the alternation of fullness and emptiness. It is the Tao of Heaven.” (207)
Commentary: Mountain erodes close to the Earth. / An image of decaying and Falling Away. / In correspondence with this, / That which is above becomes benevolent to those below/ As if building houses on solid foundations.”
Line 5: (208) Fifth six. / A string of fish. / Favors them as if favoring court ladies. / In the end, no fault.”
Line 5 may or may not add anything to the meaning, but here goes:
This is like a queen who is “leading the four court ladies, one after another like a school of fish, showing their submissiveness and loyalty to the king” (210) There was an ancient protocol regulating sex with the king- on the night of the full moon the queen served the king in bed. Before that, a court lady would sleep with him, from lowest rank to highest one each night, until the moon was full. After that, the order would reverse. “This line represents a new situation. Evil forces no longer cause decay to the upright. On the contrary, they approach and show their submissiveness. After darkness comes the dawn.”
So, perhaps we are seeing a situation where conditions are decaying and about to fall apart in the old guard, but the new guard is a little hampered by old rules. In the end, the factors that caused the delay cease and desist, and instead begin to work in one’s favor. This could be described as a time where it seems darkest just before the day breaks.
Transforms to 23: Bo/ Falling Away (Stripping/ Skinning)
Main text for interpretation, “The Complete I Ching: 10th Anniversary Edition”, by Daoist Master Alfred Huang.
20: Guan/ Watching
[whole text: Huang, pp. 185-191]
After 19, Approaching, the next step, 20 is Watching. Approaching carries a meaning of becoming great. “…requires careful attention.” So, watching follows. Alfred Huang, in explaining the evolution of the ideograph (pictured to the side) explains that it “shows a bird and a human watching attentively with their eyes wide open.”
The last time I drew 19 in a reading was at the last new moon on August 8th. This is interesting to me in terms of the full reading for this week. 19- Lin is associated with the 12th lunar month, January. In that reading, the line that was changing had to do with a leader’s beginning influence being felt, one whose will is to act in the correct way after winning power from a tyrant. There is an ominous seeming line in Lin about something coming to an end in the eighth month. But- I think in the context of the current reading, we are seeing the ending, perhaps once and for all, of a bad influence.
Gua:
Wind (Xun) over the Earth (Kun)- invisible influence (like authority) flowing out to all corners of the Earth. The general advice is directed to those who make the edicts, who have this kind of authority- whether the sovereign (Heart/Mind) or the actual political leaders/bosses. Exercise caution in the way you speak; someone is always watching, absorbing, and enacting your words. This includes on a personal level the way you do self-talk. Your very cells hear your inner conversations- watch what you say there; think about what you’d like to see manifest in the world.
“In China, a Taoist temple is termed Tao Guan; literally it is a ‘place for watching the Tao.’ The esoteric secret of Taoist meditation is watching- watching the breath, or the flowing of energy, or nothing.” Staying alert, a wooden fish. Wooden fish symbolism- a wooden block in the shape of a fish is struck on the beats of Daoist prayers. Huang explains the symbol was chosen because fish never close their eyes, so this is a reminder to stay awake, aware. This gua is also tied to Guan Yin- Avalokiteshvara- who watches over humanity. The Immortal, Guan Yin hears the cry of humanity suffering and responds.
From a leadership perspective: people should always watch the virtue of a leader; likewise, a leader should be sensitive to the issues of morality, justice, and above all, endeavor to embody/manifest these qualities to the people. This influence flows like the air does- everywhere- to every corner.
Changing line 5 to Falling Away: This line represents one of high virtue who can watch people’s responses to what he/she says and determine if the words were right or wrong. “In ancient China, such watching and introspection concerning one’s own words and deeds were regarded as one of the highest virtues of a ruler or a sage. The message of this gua is that by watching another’s response, one can come to know oneself.” (191) This line is the host of the gua.
This hexagram represents the eighth month of the lunar year: September, which we are indeed in.
23: Bo *Po*/ Peeling/ Splitting Apart/ Falling Away
[Whole description in Huang, pp. 206-211]
Mountain (Gen) over Earth (Kun): Speaks of a situation that is like a mountain that has a landslide. The mountain cannot stand on a foundation that is not strong enough to support it. This gua is also about waxing and waning- when one increases, the other decreases. “When evil runs rampant, it is sure to affect what is good and correct. In the course of history many great empires have decayed and fallen away.” (209) The only fruit that remains uneaten is the virtue held by those who hold it and can carry it into the next cycle of waxing.
FYI: next full moon is September 20; next new moon is October 6th- this Bo relates to the month of October.
Master Huang says when the term “bo” is pronounced “bao”, it means shelling or peeling which is how many translators interpret it (stripping, skinning, etc). When the term Bo is pronounced “bo” it means decay or something falling away; when it is applied to a mountain, it means a landslide. In human societies, it signifies decline; the falling of a moral standard/ or social system. (p. 206)
“When adornment (the hexagram before Bo) becomes excessive, beauty comes to an end. Thus, after adorning come falling away.” (206) This reminded me of Fleetwood Mac’s song, “Landslide”- “When you see my reflection in the snow-covered hills, well the landslide will bring me down.” This happens in the natural world with or without human intervention. Huang points out that there is a connotation in the ideograph of carving; so, falling away can refer to the making of a carving- deliberate removing of parts of a structure to make something new. It pictures a knife on the right, a sound on the left. At some point, the picture took on the meaning King Wen’s sword, which he named “Lu” (meaning a piece of carved wood). King Wen led the rebellion that defeated the Shang tyrant, but for several months still had to deal with rebels who supported the tyrant, but eventually through his virtuous example, his willingness to represent not only good and right, but also all the people meant he was eventually able to establish a new dynasty.
On the evil ones: With the yin lines advancing, only one strong yang remains- “…this is enough to cause the moral degeneration of the yang.” (207) So their influence has still been felt and is still a danger- but a waning one.
General advice: “Act in accordance with the situation and keep still. / Contemplating the image, the superior person comprehends the alternation of increase and decrease, also the alternation of fullness and emptiness. It is the Tao of Heaven.” (207)
Commentary: Mountain erodes close to the Earth. / An image of decaying and Falling Away. / In correspondence with this, / That which is above becomes benevolent to those below/ As if building houses on solid foundations.”
Line 5: (208) Fifth six. / A string of fish. / Favors them as if favoring court ladies. / In the end, no fault.”
Line 5 may or may not add anything to the meaning, but here goes:
This is like a queen who is “leading the four court ladies, one after another like a school of fish, showing their submissiveness and loyalty to the king” (210) There was an ancient protocol regulating sex with the king- on the night of the full moon the queen served the king in bed. Before that, a court lady would sleep with him, from lowest rank to highest one each night, until the moon was full. After that, the order would reverse. “This line represents a new situation. Evil forces no longer cause decay to the upright. On the contrary, they approach and show their submissiveness. After darkness comes the dawn.”
So, perhaps we are seeing a situation where conditions are decaying and about to fall apart in the old guard, but the new guard is a little hampered by old rules. In the end, the factors that caused the delay cease and desist, and instead begin to work in one’s favor. This could be described as a time where it seems darkest just before the day breaks.
September 5th through 12th, 2021
61- Zhong fu/ Inner Truth
changing lines 1, 5
4- Meng/ Youthful Inexperience
Notes from Li Se's Oracle of the Moon
changing lines 1, 5
4- Meng/ Youthful Inexperience
Notes from Li Se's Oracle of the Moon
August 29th through September 4th, 2021
55- Feng/ Abundance
changing lines 3 and 6
Transformed:
17- Sui/ Following
the reading for this period is themed on abundance, with the lines that represent the limit of inner landscape (3) and the limit of outer landscape (6) both changing; the resulting hexagram is the theme of following or gaining one. It all looks promising for good fortune. We move the world by changing our perspectives on it.
In terms of weather, this coming week the effects of hurricane Ida will be reverberating across the Southern United States and considering it is a category 4 storm, its impact on Louisiana and the Gulf coasts of Texas, Mississippi, Alabama, and Florida might be devastating. As I write, comfortably from Tennessee, even we will expect some fall out in the form of heavy and flooding rain and storms coming our way in the next few days. Fun times…
Upshot, as much as I am loathe to embrace the trendy buzzwords of superficial new age positivity (bleck- sorry, not sorry), it is at least true that your inner world determines your perception of the outer world. Your state of abundance depends on how well you can seek out, and with loving care, tend to the places within your heart/mind that hinder your access to who you really are- i.e., your original spirit- your good old soul. Your inner thoughts are part of a polarized balance with the outer world; indeed, the opposite hexagram for this reading is 18- work on what has been spoiled (remedying) with its theme of purging poisonous that can ruin everything- hostilities, will to do harm, ill will, casting of curses, etc. Yield and let the world do what it does. Your task is know who you are and how you will act, no matter what else is happening. I have a teacher who says, “If you cannot do Qigong in the middle of a hurricane without losing your concentration, you aren’t doing it right.” Hat tip, JMichael- this is so true.
See more on my blog post for this week, where I will attempt to tie together August's readings which seem to me to follow the seasonal changes at this time of year in an uncanny flow.
changing lines 3 and 6
Transformed:
17- Sui/ Following
the reading for this period is themed on abundance, with the lines that represent the limit of inner landscape (3) and the limit of outer landscape (6) both changing; the resulting hexagram is the theme of following or gaining one. It all looks promising for good fortune. We move the world by changing our perspectives on it.
In terms of weather, this coming week the effects of hurricane Ida will be reverberating across the Southern United States and considering it is a category 4 storm, its impact on Louisiana and the Gulf coasts of Texas, Mississippi, Alabama, and Florida might be devastating. As I write, comfortably from Tennessee, even we will expect some fall out in the form of heavy and flooding rain and storms coming our way in the next few days. Fun times…
Upshot, as much as I am loathe to embrace the trendy buzzwords of superficial new age positivity (bleck- sorry, not sorry), it is at least true that your inner world determines your perception of the outer world. Your state of abundance depends on how well you can seek out, and with loving care, tend to the places within your heart/mind that hinder your access to who you really are- i.e., your original spirit- your good old soul. Your inner thoughts are part of a polarized balance with the outer world; indeed, the opposite hexagram for this reading is 18- work on what has been spoiled (remedying) with its theme of purging poisonous that can ruin everything- hostilities, will to do harm, ill will, casting of curses, etc. Yield and let the world do what it does. Your task is know who you are and how you will act, no matter what else is happening. I have a teacher who says, “If you cannot do Qigong in the middle of a hurricane without losing your concentration, you aren’t doing it right.” Hat tip, JMichael- this is so true.
See more on my blog post for this week, where I will attempt to tie together August's readings which seem to me to follow the seasonal changes at this time of year in an uncanny flow.
August 22nd through 28th, 2021
21- Shi he/ Biting Through (Eradicating)
Changing lines 1,2
64- Wei ji/Not Yet Fulfilled
"Close the mouth to bite" or removing the obstruction to the teeth is biting through.
Administering justice by removing the obstacles to it. Criminal cases, crime and punishments. Can also point to an unfair situation where because of backbiting, gossip, or slander, someone is kept from coming together with his/her destiny, or together in harmony with community.
The lines describe the severity of the crime, and the appropriate punishment.
Line 1 describes someone who was led astray by bad influences, but can still change course for the better.
Line 2 describes one in a higher position than the person in the 1st; he should have known better. Punishment might involve what we call in America, "sticking his nose in it", to make the point more vivid.
64- Wei Ji- Not Yet Fulfilled
This indicates a fresh cycle beginning, despite the name "not yet fulfilled". A new cycle is always contained in the ending of the previous one. So we could hope that because perpetrators have been caught and punished, a new era may begin.
Changing lines 1,2
64- Wei ji/Not Yet Fulfilled
"Close the mouth to bite" or removing the obstruction to the teeth is biting through.
Administering justice by removing the obstacles to it. Criminal cases, crime and punishments. Can also point to an unfair situation where because of backbiting, gossip, or slander, someone is kept from coming together with his/her destiny, or together in harmony with community.
The lines describe the severity of the crime, and the appropriate punishment.
Line 1 describes someone who was led astray by bad influences, but can still change course for the better.
Line 2 describes one in a higher position than the person in the 1st; he should have known better. Punishment might involve what we call in America, "sticking his nose in it", to make the point more vivid.
64- Wei Ji- Not Yet Fulfilled
This indicates a fresh cycle beginning, despite the name "not yet fulfilled". A new cycle is always contained in the ending of the previous one. So we could hope that because perpetrators have been caught and punished, a new era may begin.
August 15th through August 21st, 2021
Hexagram:
15- Modesty/ Humbleness
No Changes
I have decided to write about this one in my blog entry for the week. There were too many interesting connections with it to confine in this small space.
See link!
15- Modesty/ Humbleness
No Changes
I have decided to write about this one in my blog entry for the week. There were too many interesting connections with it to confine in this small space.
See link!
August 8th through 14th, 2021
19, changing line 1 to 7
August 1st through 7th, 2021
7- Shi The multitude,
changing lines 2 and 6 to:
23- Bo- Splitting Apart
changing lines 2 and 6 to:
23- Bo- Splitting Apart
July 25th through July 31st, 2021
47- Kun- Exhausting (Oppression), changing line 6;
transformation: 6- Sung- Contention (Conflict)
Master Huang On
47/ Kun: (pp. 374-5)
"When growing upward goes on without stopping, surely one will become exhausted. Thus, after Growing Upward (hexagram 46), Exhausting follows."
Decision: Exhausting/ Prosperous and smooth. / Being steadfast and upright. Great person: good fortune. / No fault. / There are words / Not believed.
Commentary on the
Decision:
Exhausting. The firm is covered. / Facing danger, still be joyous. In an exhausting situation one does not lose his prosperity and smoothness; Only the superior person is able to do it. / Being steadfast and upright. Only the great person possesses these traits. In will bring about good fortune because he is firm and central. / There are words not believed. He who considers the words important falls into exhaustion.
Line 6 text: Exhausted with creeping vines, and also danger and perplexity. Saying, “Moving: regret.” Probably repenting, then moving forward: good fortune. (377)
The theme has to do with water being drained away or energy, resources drying up, which is an exhausting situation- but also a time to step back, renew, recommit to virtue, and wait for better conditions. As Master Huang says, “In the spirit of the I Ching, an extremely exhausting situation bears the seeds of great regeneration. The sage accepts every situation with faith and ease. Not many people understand and believe this truth.” (375). He makes an analogy of the kinds of struggles that come for people with few financial resources and the enormous pressure and struggle that places on one’s survival. “A man with no money is like a fish with no water.” (378) He points out that merely complaining without seeking a cause or a solution only worsens the conditions, but truly virtuous people will concern themselves with higher causes. If one is going to be exhausted, might as well be in the pursuit of worthy goals.
Month: October
(from 377):
The image of the gua (gua is a term for the a trigram- two gua stacked make the hexagram; the image he refers to is: the element of Lake (dui) situated on top of the image of Kun- Abyss, or Water) suggests that the yin forces overwhelm the yang, but the yang will not be overcome. The virtuous and the wise might fall into a destitute situation, but it is only a temporary condition. Because they know how to practice self-examination, and to regret and repent, they always learn something from their former errors. The little fellows might be successful and prosperous for a time, but they will surely end up destitute. They refuse to understand the law of cause and effect- one who damages other will eventually damage oneself. “
(378):
King Wen suffered hardships in his efforts to liberate the people from the Tyrant of Shang; one of these was in the beginning it was hard to convince the Shang’s subjects that they needed to be liberated- they didn’t believe him, or they didn’t believe it was possible to defeat their oppressors or that King Wen had the new mandate of Heaven. He performed a certain ritual to demonstrate his sincerity and his right to claim leadership. This turned the tide and his revolution was successful.
6-Song- Contention
“In Chinese, Song means to dispute, to demand justice, or to bring a case to the court because there is contention…This gua is the inverse of the preceding gua, Needing (hexagram 5). (81) Needing, scrambling for food, contention is certain to arise. Thus, after Needing, Contention follows.” For the purposes of interpretation, Huang speaks of the upper trigram, Heaven flowing upward, and the lower one, Water, flowing downward- their natures move a away from each other due to conflict. Here Water is symbolic for danger and mean intention (devious, cruel hearted) and Heaven symbolizes strong, resolute character. But the solution is not obvious- the talk of courts of law indicates that the middle ground is the only place from which a reasonable solution (conducive to community) can be reached.
Commentary on the Decision:
Contention. Strength is above, danger below. Danger with strength produces contention. / Facing contention be faithful and confident. / Truth is blocked. Be cautious. Midpoint: good fortune. The firm comes and attains the central place. / End: misfortune. It is better not to let contention happen. / Favorable to see the great person; the central and correct is honored. Unfavorable to cross great rivers; this would lead one to the abyss.” (82)
(84) Line 6: “Top Nine: Probably a leather belt is given with honor. By the end of the morning- thrice taken away. To obtain distinction through contention is not worthy of respect.”
“If one is fond of contention, evil awaits.”
Line six represents a situation where contention is taken to its extreme, with the advice that those who rely on conflict for their success will not be able to maintain it because there will always be someone else who can snatch it away in the same manner. (87)
Better to accept one’s current position and offer service to a higher cause (develop in virtue).
Month: April
You can purchase Master Huang's book, "The Complete I Ching" by following the link below.
transformation: 6- Sung- Contention (Conflict)
Master Huang On
47/ Kun: (pp. 374-5)
"When growing upward goes on without stopping, surely one will become exhausted. Thus, after Growing Upward (hexagram 46), Exhausting follows."
Decision: Exhausting/ Prosperous and smooth. / Being steadfast and upright. Great person: good fortune. / No fault. / There are words / Not believed.
Commentary on the
Decision:
Exhausting. The firm is covered. / Facing danger, still be joyous. In an exhausting situation one does not lose his prosperity and smoothness; Only the superior person is able to do it. / Being steadfast and upright. Only the great person possesses these traits. In will bring about good fortune because he is firm and central. / There are words not believed. He who considers the words important falls into exhaustion.
Line 6 text: Exhausted with creeping vines, and also danger and perplexity. Saying, “Moving: regret.” Probably repenting, then moving forward: good fortune. (377)
The theme has to do with water being drained away or energy, resources drying up, which is an exhausting situation- but also a time to step back, renew, recommit to virtue, and wait for better conditions. As Master Huang says, “In the spirit of the I Ching, an extremely exhausting situation bears the seeds of great regeneration. The sage accepts every situation with faith and ease. Not many people understand and believe this truth.” (375). He makes an analogy of the kinds of struggles that come for people with few financial resources and the enormous pressure and struggle that places on one’s survival. “A man with no money is like a fish with no water.” (378) He points out that merely complaining without seeking a cause or a solution only worsens the conditions, but truly virtuous people will concern themselves with higher causes. If one is going to be exhausted, might as well be in the pursuit of worthy goals.
Month: October
(from 377):
The image of the gua (gua is a term for the a trigram- two gua stacked make the hexagram; the image he refers to is: the element of Lake (dui) situated on top of the image of Kun- Abyss, or Water) suggests that the yin forces overwhelm the yang, but the yang will not be overcome. The virtuous and the wise might fall into a destitute situation, but it is only a temporary condition. Because they know how to practice self-examination, and to regret and repent, they always learn something from their former errors. The little fellows might be successful and prosperous for a time, but they will surely end up destitute. They refuse to understand the law of cause and effect- one who damages other will eventually damage oneself. “
(378):
King Wen suffered hardships in his efforts to liberate the people from the Tyrant of Shang; one of these was in the beginning it was hard to convince the Shang’s subjects that they needed to be liberated- they didn’t believe him, or they didn’t believe it was possible to defeat their oppressors or that King Wen had the new mandate of Heaven. He performed a certain ritual to demonstrate his sincerity and his right to claim leadership. This turned the tide and his revolution was successful.
6-Song- Contention
“In Chinese, Song means to dispute, to demand justice, or to bring a case to the court because there is contention…This gua is the inverse of the preceding gua, Needing (hexagram 5). (81) Needing, scrambling for food, contention is certain to arise. Thus, after Needing, Contention follows.” For the purposes of interpretation, Huang speaks of the upper trigram, Heaven flowing upward, and the lower one, Water, flowing downward- their natures move a away from each other due to conflict. Here Water is symbolic for danger and mean intention (devious, cruel hearted) and Heaven symbolizes strong, resolute character. But the solution is not obvious- the talk of courts of law indicates that the middle ground is the only place from which a reasonable solution (conducive to community) can be reached.
Commentary on the Decision:
Contention. Strength is above, danger below. Danger with strength produces contention. / Facing contention be faithful and confident. / Truth is blocked. Be cautious. Midpoint: good fortune. The firm comes and attains the central place. / End: misfortune. It is better not to let contention happen. / Favorable to see the great person; the central and correct is honored. Unfavorable to cross great rivers; this would lead one to the abyss.” (82)
(84) Line 6: “Top Nine: Probably a leather belt is given with honor. By the end of the morning- thrice taken away. To obtain distinction through contention is not worthy of respect.”
“If one is fond of contention, evil awaits.”
Line six represents a situation where contention is taken to its extreme, with the advice that those who rely on conflict for their success will not be able to maintain it because there will always be someone else who can snatch it away in the same manner. (87)
Better to accept one’s current position and offer service to a higher cause (develop in virtue).
Month: April
You can purchase Master Huang's book, "The Complete I Ching" by following the link below.
July 18th through July 24th, 2021
9- xiao chu /Taming Power of the small, changing lines 3,5 to
41- sun/Decrease
Weight placed on line 5: If you are sincere and loyally attached, you are rich in your neighbor. Changes to 26- da chu-Taming Power of the great
(line 3: The spokes burst out of the wagon wheels. Man and wife roll their eyes) (changes to 61- Zhong fu- Inner truth)
**Nuclear hexagrams: 24- Fu// Return and
For 9 = 38- Kui- Diversity
For 41 = Fu-Return**
We haven’t really discussed this aspect of a reading this year, so rather than blather on about the original hexagram I thought this would be a good time to consider it. Lucky you! (haha). Using the meanings of the nuclear hexagrams is not practiced by everyone and many Yijing enthusiasts/experts do not consider them important. But, factoring in the nuance of “inner” dynamics present in each hexagram, I have found there is often an added layer that does give some insight, provided the reading is pertinent to me personally somehow (sometimes, it isn’t).
Nuclear hexagrams are described as the inner tension of the reading. In this particular reading, one way to interpret this is: the idea of opposing forces that are present in diversity or diverging influences give way to the idea of starting over (the return in hexagram 24 alludes to the new moon).
According to Master Huang, the original meaning of Kui was “eyes do not look at each other” (p. 313) as in not seeing eye to eye. Though diversity has other connotations, i.e., inclusive, but different perspectives, the tone of this meaning is more along the oppositional forces that diversity can bring, and Kui is labelled “Opposition” by other translators (Wilhelm and Blofield, for example). Commentary of Kui is along the lines of seeking common ground on major issues, while keeping individual differences on small matters. Out of diversity, then, a chance for a fresh start; or, oppositional forces come head to head like a natural cycle. Given the changing lines for Hex. 9, line 3 indicates that husband and wife are not working together, so their vehicle breaks, causing embarrassment; and line 5 (favored), indicates that keeping to sincerity and loyalty, you can bring together the group of household in a neighborhood (a much less selfish pursuit than keeping an individual household together).
You can derive these hexagrams through a simple process- leaving out the first (bottom) line, and the last (top) line, record the second, third and fourth lines to come up with the lower trigram; then record the third, fourth, and fifth to come up with the upper trigram.
Other factors:
Opposite hexagram:
31- Wooing (influencing)
King Wen sequence:
10- Treading (Conduct) Lu, changing lines 3 and 5 to 14- Da Yu- Possession in Great Measure
Master Huang lists associated months for each hexagram in his book that may or may not apply to the reading for this week, but might also be interesting to note:
9=May.
41- August
26-September (the transformation of is only the favored line were considered)
31- June
10—July; 14- June
24- December
38-January
I recently created an I Ching journal that is published and now for sale on Amazon- it is structured for one reading a week to journal about with a monthly summary. This allows you to collect a year's worth of weekly readings all in the same place! No more backs of envelopes, random post-it notes, or other places to record (and lose) the thread. Of course, I never do that (again, haha). I hope you will consider a purchase for your own records! Thank you!
41- sun/Decrease
Weight placed on line 5: If you are sincere and loyally attached, you are rich in your neighbor. Changes to 26- da chu-Taming Power of the great
(line 3: The spokes burst out of the wagon wheels. Man and wife roll their eyes) (changes to 61- Zhong fu- Inner truth)
**Nuclear hexagrams: 24- Fu// Return and
For 9 = 38- Kui- Diversity
For 41 = Fu-Return**
We haven’t really discussed this aspect of a reading this year, so rather than blather on about the original hexagram I thought this would be a good time to consider it. Lucky you! (haha). Using the meanings of the nuclear hexagrams is not practiced by everyone and many Yijing enthusiasts/experts do not consider them important. But, factoring in the nuance of “inner” dynamics present in each hexagram, I have found there is often an added layer that does give some insight, provided the reading is pertinent to me personally somehow (sometimes, it isn’t).
Nuclear hexagrams are described as the inner tension of the reading. In this particular reading, one way to interpret this is: the idea of opposing forces that are present in diversity or diverging influences give way to the idea of starting over (the return in hexagram 24 alludes to the new moon).
According to Master Huang, the original meaning of Kui was “eyes do not look at each other” (p. 313) as in not seeing eye to eye. Though diversity has other connotations, i.e., inclusive, but different perspectives, the tone of this meaning is more along the oppositional forces that diversity can bring, and Kui is labelled “Opposition” by other translators (Wilhelm and Blofield, for example). Commentary of Kui is along the lines of seeking common ground on major issues, while keeping individual differences on small matters. Out of diversity, then, a chance for a fresh start; or, oppositional forces come head to head like a natural cycle. Given the changing lines for Hex. 9, line 3 indicates that husband and wife are not working together, so their vehicle breaks, causing embarrassment; and line 5 (favored), indicates that keeping to sincerity and loyalty, you can bring together the group of household in a neighborhood (a much less selfish pursuit than keeping an individual household together).
You can derive these hexagrams through a simple process- leaving out the first (bottom) line, and the last (top) line, record the second, third and fourth lines to come up with the lower trigram; then record the third, fourth, and fifth to come up with the upper trigram.
Other factors:
Opposite hexagram:
31- Wooing (influencing)
King Wen sequence:
10- Treading (Conduct) Lu, changing lines 3 and 5 to 14- Da Yu- Possession in Great Measure
Master Huang lists associated months for each hexagram in his book that may or may not apply to the reading for this week, but might also be interesting to note:
9=May.
41- August
26-September (the transformation of is only the favored line were considered)
31- June
10—July; 14- June
24- December
38-January
I recently created an I Ching journal that is published and now for sale on Amazon- it is structured for one reading a week to journal about with a monthly summary. This allows you to collect a year's worth of weekly readings all in the same place! No more backs of envelopes, random post-it notes, or other places to record (and lose) the thread. Of course, I never do that (again, haha). I hope you will consider a purchase for your own records! Thank you!
July 11th through July 17th, 2021
23 Po/ Falling Away
changing line 6
24 Fu Turning Back
Earlier in the year, this hexagram was drawn (January 31 through February 6) and at that time, we looked at it’s meaning as “Splitting Apart”. Interestingly, the lines that were changing in that week included line 6, which changed for this week as well.
I want to add some more nuance by using Huang’s preferred term “Falling Away”.
changing line 6
24 Fu Turning Back
Earlier in the year, this hexagram was drawn (January 31 through February 6) and at that time, we looked at it’s meaning as “Splitting Apart”. Interestingly, the lines that were changing in that week included line 6, which changed for this week as well.
I want to add some more nuance by using Huang’s preferred term “Falling Away”.
January 16th through 22nd, 2022
Hexagram 57- Xun/ Wind or Proceeding Humbly
Changing lines 3 and 6 to
29- Kan/ Danger
Opposite hexagram:
30- Li/ Brightness
King Wen sequence:
58- Dui/ Joyful
changing lines 3,6, to
1- Qian/ Heaven/Initiating
Nuclear hexagrams:
Interesting- this is the same as last week with a different hexagram:
The nuclear trigrams make:
Li/Fire over Dui/ Lake-
49- Ge/ Revolution/ Abolishing the Old
Changing lines 3 and 6 to
29- Kan/ Danger
Opposite hexagram:
30- Li/ Brightness
King Wen sequence:
58- Dui/ Joyful
changing lines 3,6, to
1- Qian/ Heaven/Initiating
Nuclear hexagrams:
Interesting- this is the same as last week with a different hexagram:
The nuclear trigrams make:
Li/Fire over Dui/ Lake-
49- Ge/ Revolution/ Abolishing the Old
January 9th through 15th, 2022
9-Xiao Xu/ Little Accumulation
changing lines: 1,5,6 to
46- Sheng/ Growing upward
Opposite: 25-Wu wang/ Without Falsehood
King Wen sequence:
10- Lu/ Fulfillment
changing lines 1,5,6 to
40-Jie/ Relief
Nuclear trigrams:
Li over Dui:
Fire over Lake
49-Ge/ Revolution/ Abolishing the Old.
changing lines: 1,5,6 to
46- Sheng/ Growing upward
Opposite: 25-Wu wang/ Without Falsehood
King Wen sequence:
10- Lu/ Fulfillment
changing lines 1,5,6 to
40-Jie/ Relief
Nuclear trigrams:
Li over Dui:
Fire over Lake
49-Ge/ Revolution/ Abolishing the Old.
January 2nd through 8th, 2022
52 Keeping Still
No Changing lines
Opposite:
58- Dui/ Joyful
KIng Wen:
51- Zhen/ Thunder/ Taking Action
Nuclear:
40- Jie/ Relief
Associated month:
November
No Changing lines
Opposite:
58- Dui/ Joyful
KIng Wen:
51- Zhen/ Thunder/ Taking Action
Nuclear:
40- Jie/ Relief
Associated month:
November
2.png