The 64 Hexagrams of The I Ching

I Ching
01 / 63 The Creative, Heaven Assertion (Single-Mindedness, Self-contained, totalising) (12->01->11->02)
"CH'IEN: spirit power, creative and destructive; unceasing forward motion; dynamic, enduring, untiring; firm, stable; heaven, soverign, father; also: dry-up, parched, exhausted, cleared away. The ideogram: sprouts or vapors rising from the ground and sunlight, both fecundating moisture and scortching drought." ERANOS p94 Image: "[Perseverence doubled - single-mindedness]. Heaven moves continuously. using this fundamental power, one never needs to stop and rest." In a context of perseverence we utilise singlemindedness. Commentary
Hexagram 01 is both excessive but also inspirational in that filled with energy, the need for balance is achieved through continuous interaction with the outside, where each sensation is an energy release. This is an extreme state, but with controlled release of the pent-up forces it can be highly creative. Hexagram 01 is the specific form of hexagram 07 Click here for changing line details
Extended Commentary
The raw context of the situation is described by hexagram 28 - Exceeding. (too much yang). Through refinement we pass through hexagram 34 - inspiring, before reaching this one.
Transformative methods
By introducing the characteristics of this hexagram as context, you can change a state described by any other hexagram into a state described by hexagram 43. To make a state associated with another hexagram transform into this state, introduce hexagram 43 as context.
02 / 00 The Receptive, Earth Devoting, Trusting (Dual-mindedness) (11->02->12->01)
"K'UN: Surface of the world; concrete extension; basis of all existance, where CH'IEN..exerts it's power; all-involving service; earth; moon, wife, mother; courtiers, servants. The ideogram: terrestrial globe and stretch out, stability and extension."ERANOS p163
Image:
"[With devotion comes trust]. The power of the earth: Global nurturing. One supports others through generous devotion"
In a context of devotion we utilise trust. Commentary:
Hexagram 02 is devoid of substance, leading to an admiration for someone/ something outside. A sense of emptyness inside develops a need for balance which is achieved through the continuous absorption and nurturing of the outside; one is attracted to a goal of inner stillness rather than outer peace, achievable through devotion - the act of internalizing someone else's belief system. To be open to this requires the development of Absolute Trust and includes a degree of 'dual'-mindedness. Hexagram 02 is the specific form of hexagram 13
Traditional Single Changing Line Comments:
Line 1
"The influences of pending darkness are almost unnoticable; be wary."

Line 2
"One needs to always remain adaptable to the demands of the outside. this adaptability is more stimulus-response than considered action."
Line 3
"In testing times one retain's one's composition. It is possible to go about one's business but do not expect to complete anything."
Line 4
"By keeping things within, one avoids being aroused by blame as well as praise."
Line 5
"One acquires the robes of a devotee [a uniform]. The beginning of understanding meaning and one's identity. This is a form of security."
Line 6
"One goes to far in that one fights with one's centre of belief. Unwise."
Extended Commentary
The raw context from which the situation has emerged is described by hexagram 27 Hungering (too little yang). This refines into hexagram 20 - Contemplating/Admiring before emerging into this one.
By introducing this hexagram as context, you can change a state described by any other hexagram into a state described by hexagram 23. To make a state associated with another hexagram transform into this state, introduce hexagram 23 as context.
03 / 34 Difficulty at the Beginning (48->03->21->50)
"CHUN : begin or cause to grow; assemble, accumulate, bring under control; hoard possessions; establish a military camp; difficult, arduous. The ideogram: sprout piercing hard soil"ERANOS p114
Image :
"[With enlightenment comes overcoming(control)]. From out of the mist, an arousing power: Beginning Growth. One uses the laws to establish things."
In a context of enlightenment, a new beginning, we utilise control. Commentary
Hexagram 03 is where one meets difficulties as one starts a new task or introduces a new paradigm (rooted in an initial context of admiration and an hungering for anything); usually because we have found the present foundations (if any) unacceptable but still in force. However, there are still basic social foundations that we can use to help accomplish our task. In the Fu Hsi arrangement, this hexagram is next to hexagram 42 Increase (order no. 36). 42 deals with the change from one level to the next. 03 (order no. 35) symbolizes the beginning of a level, the raw state eventually to become refined.
Traditional Single Line Comments:
Line 1
"The lowly person, when faced with new conditions needs to persevere through uniting others to their cause."
Line 2
"At the beginning of things when one is faced with problems, one needs to be wary of unsolicited help; it may create obligations later. Better to persevere; success will come."
Line 3
"If things become confusing one needs to get a guide. If this is not possible then perhaps one needs to desist."
Line 4
"Although weak in power, if an opportunity arises take it."

Line 5
"With developed levels of confidence there is a tendency for more than one individual to come forth as leader. These hindrances can only be resolved through perseverance and faith."
Line 6
"Even for the most capable, there are some tasks that are not possible at this time (things go on and on); a change is required."
Extended Commentary
The raw context from which the situation develops is described by heaxagram 20 Contemplating/Admiring. It develops through hexagram 27 Hungering before reaching here.
04 / 17 Youthful Folly Masking, Educating (22->04->47->49)
"MENG : cover, pull over, hide, conceal; lid or cover; clouded awareness, dull; ignorance, immaturity; unseen beginnings. The ideogram: plant and covered, hidden growth"ERANOS p124
Image :
"[From containment comes retention/selectivity : Masking]. One uses maturing to nurture self development."
In a context of containment we utilise discernment. Commentary
In hexagram 04 the goal here is learning (the lines deal with both student and teacher) and thus developing a sense of security. This is the act of learning how to put on one's social 'mask' with an emphasis on rote teaching/learning. Hexagram 04 is the general form of hexagram 43
The Traditional Single Line Change Comments:
Line 1
"Education requires self-discipline. This needs to be shown at the beginning. Once understood, there is no longer any need to keep enforcing it [avoid excess] since this can lead to dangers."
Line 2
"Learning responsibility includes understanding and respecting the differences in people, both in mind and in body."
Line 3
"Although personally responsible, when faced with the task of taking on social responsibilities one needs to be wary of imitating the apparently more experienced to the extent of losing one's dignity. Keep refining one's self; do not adopt the self of another."
Line 4
"Whilst developing, it is possible for one to become too engrossed and therefore entangled in things, thus leading to humiliation and loss of direction. This lesson needs to be learnt through the humiliation not guidance."
Line 5
"The trust and confidence of a child enables one to willingly be taught."

Line 6
"It is important that social balance (order) be maintained at all times. Development sometimes leads to transgressions. These need to be punished."
Extended Commentary
The raw context from which this has developed is described by hexagram 19 Approaching/Defering. We pass through hexagram 29 Containing before reaching here.
05 / 58 Waiting (Nourishment) Waiting, Serving (08->05->14->35)
"HSU : take care of, look out for, serve; turn your mind to what is necessary; wait, await, wait on; hesitate, doubt; obstinate, fixed. The ideogram: rain and stop, compelled to wait, or rain and origin, providing what is needed"ERANOS p133
Image :
"[With perseverence comes overcoming(control)]. Clouds above relate to heaven: FORCED WAITING. One finds peace of mind in eating and drinking."
I*n a context of perseverence we utilise control. Commentary
In hexagram 05 the goal is to eventually be the active leader(14). However, when danger exists (one's 'moment' has not yet come) one needs to keep one's balance by bidding one's time and let external events follow their course; serving and cultivating as we wait.
The Traditional Single Changing Line Comments:
Line 1
"Waiting on the periphery. Advantageous to continue in this way. No harm. OR Waiting on the periphery. Not offering any opposition at all but sticking to one's principles. Advantageous to continue in this way. No harm."
Line 2
"Waiting on the shoreline. Although slandered by others, one will eventually gain a foothold."
Line 3
"One has jumped the gun and attempted to advance too far. One has become stuck (bogged down). This helplessness attracts enemies - Did no wait long enough."
Line 4
"One has stuck around too long and has lost control of the situation - Waited too long."
Line 5
"One waits by enjoying the moment with drink. A testing time, but appropriate."
Line 6
"At the top waiting is over. A time of danger. But people come. Their purpose ill defined but if accepted in good spirit all will be well - No more time to wait."
Extended Commentary
The raw context from which this situation derives is described by hexagram 57 Influencing/Cultivating. It passes through hexagram 26 Holding Firm before reaching here.
06 / 23 Conflict Compromising (13->06->07->36)
"SUNG : dispute, plead in court, contend before a ruler, demand justice; wrangles, quarrels, litigation. The ideogram: words and public, public disputation."ERANOS p142
Image :
"[With containment comes confidence]. Heaven associates with flowing water, opposing movements. COMPROMISE. One prepares well before one starts."
In a context of containment we utilise singlemindedness Commentary
In hexagram 06, since the people we are dealing with are definitely NOT like minded, we need to maintain balance by avoiding going beyond the half way point - meet them in the middle. Thus an emphasis on reflection and not being too rigid (relaxed structuring).
Line 1
"It is possible to avoid conflict, especially at the beginning, by passing it by; forget it."
Line 2
"When faced with overwhelming odds, withdrawal is advisable otherwise one's whole community my suffer the consequences."
Line 3
"One can avoid conflict by using history and tradition as a form of nourishment (possession) rather than trying to acquire things for oneself and thus facing the dangers that go with materialism (theft etc)."
Line 4
"When one's situation is uncomfortable there is the temptation to change things (through conflict) if one perceives the external forces as being weak. This would be unwise. By changing oneself and persevering a solution will come."
Line 5
"In any dispute, a suitable arbiter/judge can help resolve an apparently unresolvable situation."
Line 6
"A price is paid for continuing to fight until victory, for one now one has a reputation and there are many others who wish to do battle."
Extended Commentary
The raw context from which the situation derives is described by hexagram 58 - Selfreflection/intensity. This passes through hexagram 40 relaxed structuring before reaching here.
07 / 16 The Army Uniforming (36->07->06->13)
"SHIH : troops; an organized unit, a metropolis; leader, general, model, master; organize, make functional; take as a model, imitate. The ideogram: heap and whole, organize confusion into functional units." ERANOS p151
Image :
"[With containment comes trust]: The Army. One allows the common people to form a large group."
In a context of containment we utilise trust. Commentary
Hexagram 07 is the formalized manifestation of like-mindedness. The like mindedness is imposed by the structure and is therefore sociological rather than psychological (as in 13); the only way is the Army's way through the concentration of forces and the dispelling illusions/clearing things away) Hexagram 07 is the general form of hexagram 01
Line 1
"An army emerging from the law[created by], if allowed to obstruct virtue (natural law) is dangerous."
Line 2
"A dependence on armies leads to central stability. Advantageous."

Line 3
"A dangerous situation can occur within an army if it is inefficient or if the 'raw' take control over the 'refined'. (Breaking with tradition)"
Line 4
"An inferior army withdraws to rest. No blame. OR An inferior army rests. No blame. It still maintains it's form."
Line 5
"One is faced with the 'untamed'. In times of invasion experienced leaders are required as inexperienced youth could lead to defeat."
Line 6
"The successful general has his fate in his hands. Entering the city he receives a warm welcome. He does not take advantage of the small people. OR The successful general issues commands. Acknowledging achievements. No advantage is taken of the small people less confusion spreads into the countryside."
Extended Commentary
The raw context from which the situation derives is described by hexagram 41 Concentrating (literally & metaphorically). It then passes through hexagram 59 Dispelling/Dispersing before reaching here.
08 / 02 Holding Together (Union) Alliencing, Uniting (05->08->35->14)
"PI : order things and put them in classes, compare and select; find what you belong with; compare, sort, examine correspondances; select and harmonize; unite. The ideogram: person who stops walking, looking around to examine and compare." ERANOS p160
Image :
"[With devotion comes overcoming(control)]: Unity. In primitive times one created many cities to connect the provinces.[And thus unite the state.]"
Commentary
In hexagram 08 one is influencial by one's presence in that one attracts people from all around and establishes a sense of unity. Thus the contextual emphasis on augmentation and distinguishing chaff from wheat. Hexagram 08 is the specific form of hexagram 30
Line 1
"To be capable of unity requires sincerity. This may be all one has at the start."
Line 2
"The desire for unity must come from the heart not from the mind, as may be found in an opportunist."
Line 3
"There are times when we attract the wrong people. Be sociable but not intimate."
Line 4
"One's firm relationship with outside people is tested. A favourable result."

Line 5
"A wise and receptive [trusting] ruler. Those who come and are suited stay. Those who wish to, can leave. These options are controlled by the people rather than the ruler."
Line 6
"Without a solid centre of attraction (head), unity fails. There is no 'completion' in that things end through dispersion; Blown away in the wind."
Extended Commentary
The raw context from which this situation derives is described by hexagram 42 Augmenting. It passes through hexagram 23 - Pruning before reaching here.
09 / 59 Taming Power of the Small Small Gaining (20->09->34->16)
"HSIAO CH'U - HSIAO : little, common, unimportant; adapting to what crosses your path; ability to move in harmonious relation to the vicissitudes of life... CH'U : hoard, gather, retain, herd together; control, restrain; domesticate, tame, train; raise, feed, sustain, bring up. The ideogram: field and black, fertile black soil good for pastures, accumulated through retaining silt." ERANOS p168
Image :
"[With perseverence comes influence]: Small Gains. One highlights the noble to enhance one's way."
In a context of perseverence we utilise influence. Commentary
In hexagram 09 we recognize that to become influencial requires work. The process of gentle change through emphasizing one's accomplishments acts as a way of refining one's power, so we make small gains that accumulate and eventually one's time will come.
Line 1
"Although capable, one has limited strength and should not be impatient. Refrain from going on this path. Go back."
Line 2
"One is pulled back from this path."

Line 3
"One should be wary of going forward too far too fast. Under current conditions things can quickly break down."
Line 4
"One experiences an awesome and sudden change. If inner and outer are in accord, no harm."
Line 5
"One avoids conflict by developing a sense of shared wealth with one's peers."
Line 6
"At the top one can be tempted to go beyond the current moment. Small gains have been accumulated to reach this point. Accept that."
Extended Commentary
The raw context from which the situation derives is described by hexagram 48 Founding (setting foundations). It passes through hexagram 11 Balancing before reaching here.
10 / 55 Treading (Conduct) Treading (A path) (33->10->19->15)
"LU : step, path, track; footsteps; walk a path or way; course of the stars; act, practise, conduct; salary, means of subsistance. The ideogram: body and repeating steps, follow a trail."ERANOS p177
Image :
"[With self-reflection comes confidence] [Forced reflection]: Treading. One differentiates the highs and lows, with the purpose of setting right the common people."
In a context of self-reflection we utilise singlemindedness. Commentary
In hexagram 10 one is in a position which requires decorum and the following of the socially 'correct' path. This is not a time for deferring but more of submitting to the situation through a degree of balance (decorum/proper conduct) without moving from one's personal position nor making one's desires apparent; forced reflection whilst we walk in the confines of our environment (thus the context of 47 - the enclosure of a tree 'drives' the roots deep and so one becomes bound and difficult to move beyond one's 'place' - There is a lot of wasted energy). (Note that the restraint is externally imposed whereas in this hexagram's complement , hexagram 15, the restraint is internally imposed (words+facts)) Hexagram 10 is the specific form of hexagram 46
Line 1
"The simplest form of decorum is to live a simple life (follow a plain path), thus avoiding any of the possible dangers inherent in making things complex."
Line 2
"Righteously following the middle path (tao) in solitude(shade) enables one to avoid being led astray."
Line 3
"Plunging into things without recognizing one's limitations can cause problems. Only in time of desperate need, e.g. war, is this justified."
Line 4
"One's position requires persuasive skills to accomplish things. This can be dangerous but ultimately one succeeds."
Line 5
"An inspiring ruler; a guiding light whose presence and resoluteness enables others to progress. At the same time continually aware of the possible dangers."
Line 6
"To see what is ahead, look at what is behind, for it is one's past conduct that will influence future events."
Extended Commentary
The raw context from which the situation derives is decribed by hexagram 47 Confining/Enforced Waiting. It passes through hexagram 54 Immaturing before reaching here.
10 / 55 Treading (Conduct) Treading (A path) (33->10->19->15)
"LU : step, path, track; footsteps; walk a path or way; course of the stars; act, practise, conduct; salary, means of subsistance. The ideogram: body and repeating steps, follow a trail."ERANOS p177
Image :
"[With self-reflection comes confidence] [Forced reflection]: Treading. One differentiates the highs and lows, with the purpose of setting right the common people."
In a context of self-reflection we utilise singlemindedness. Commentary
In hexagram 10 one is in a position which requires decorum and the following of the socially 'correct' path. This is not a time for deferring but more of submitting to the situation through a degree of balance (decorum/proper conduct) without moving from one's personal position nor making one's desires apparent; forced reflection whilst we walk in the confines of our environment (thus the context of 47 - the enclosure of a tree 'drives' the roots deep and so one becomes bound and difficult to move beyond one's 'place' - There is a lot of wasted energy). (Note that the restraint is externally imposed whereas in this hexagram's complement , hexagram 15, the restraint is internally imposed (words+facts)) Hexagram 10 is the specific form of hexagram 46
Line 1
"The simplest form of decorum is to live a simple life (follow a plain path), thus avoiding any of the possible dangers inherent in making things complex."
Line 2
"Righteously following the middle path (tao) in solitude(shade) enables one to avoid being led astray."
Line 3
"Plunging into things without recognizing one's limitations can cause problems. Only in time of desperate need, e.g. war, is this justified."
Line 4
"One's position requires persuasive skills to accomplish things. This can be dangerous but ultimately one succeeds."
Line 5
"An inspiring ruler; a guiding light whose presence and resoluteness enables others to progress. At the same time continually aware of the possible dangers."
Line 6
"To see what is ahead, look at what is behind, for it is one's past conduct that will influence future events."
Extended Commentary
The raw context from which the situation derives is decribed by hexagram 47 Confining/Enforced Waiting. It passes through hexagram 54 Immaturing before reaching here.
11 / 56 Peace Harmonising, Balancing (02->11->01->12)
"T'AI : spread and reach everywhere, permeate, diffuse; communicate; great, extensive, abundant, prosperous; smooth, slippery; extreme, extravagant, prodigal. Mount T'AI in eastern China was a sacred mountain connecting heaven and earth. The emperor made offerings there to establish harmony between humans and the great spirits. The ideogram: person in water, connected to the universal medium." ERANOS p186
Image :
"[With perseverence comes trust] : [Balancing]. One uses wealth to help accomplish the path of Heaven and Earth. One uses encouragement to help harmoniously bring together Heaven and Earth. One uses the 'left' to 'right' the common people."
Commentary
In hexagram 11,through perseverence one develops trust through harmonizing/balancing. A time not for recuperation but for consideration of the things we are about to start. (From the Judgement : "The small departs, the great approaches"). From the context - by correcting the past we make small gains and thus achieve a sense of balance and harmony.
Line 1
"Removing the humble/small using one's class [ and therefore influence]. Unacceptable."
Line 2
"One needs to develop a sense of fairness, taking on the responsibility for the peasants[small] as well as distant friends[great]. Through this one tends towards honour and stability."
Line 3
"For one to succeed and experience peace, one must be forever watchful of the ebb and flow of things, by maintaining inner peace and using it to control the outer highs and lows. [keep things fair and be wary]"
Line 4
"One can manage ('P'ien' - flutter -> bustle about) the rhelm without the need to explicitly emphasize one's position and wealth. One can use neighbourliness over money; sincerity and trust over threat."
Line 5
"The ruler reinforces peace and fairness by applying rules to his own (great) besides the people (small)."
Line 6
"Between great and small the walls go back up. Peace is over, for by becoming too entrenched a degree of fate enters, and collapse reveals itself."
Extended Commentary
The raw context from which the situation derives is described by hexagram 18 Correcting. It then passes through hexagram 09 Small Gaining before reaching here.
12 / 07 Standstill (Stagnation) Neutralizing, Blocking, Firming (01->12->02->11)
"PI : closed, stopped; bar the way; obstacle; unfortunate, wicked; refuse, disapprove, deny. The ideogram: mouth and not, blocked communication" ERANOS p197
Image :
"[With devotion comes confidence] : [Stand-off]. One uses as little as possible to temperate hardship, [thus avoids wastefulness], not permitting the use of glory for benefit."
In a context of devotion we utilise singlemindedness. Commentary
In hexagram 12 we find that there are those who do not seek to change but more to keep the status quo; To those who seek change, this is stagnation; a hindrance. The context is a firming sense of belief and parrying (by forseeing) the thrusts of those against you.
Line 1
"When one's influence wanes, retire (be still)."

Line 2
"To suffer in silence is better than servility"

Line 3
"One endures shame; feeling sheepish."

Line 4
"The realization that one's fate is in one's hands. [lines 1,2,3 imply outside control]. No harm in this for it introduces new possibilities in all directions."
Line 5
"One realizes one must give up stillness. It must be totally forgotten, to enable one to move towards dense tranquility. [This active attempt to find tranquility and it's association with the
concept of stillness is wrong. The only way to find tranquility is implicit rather than explicit. Do not try; forget it. Only then will it come.]"
Line 6
"To remove oneself from the times requires action, for things do not cease on their own despite their apparent demise."
Extended Commentary
The raw context from which the situation derives is described by hexagram 17 believing/following. It passes through hexagram 16 Forseeing/Enthusing before reaching here.
13 / 47 Fellowship with Men Associating (06->13->36->07)
"T'UNG JEN T'UNG : harmonize, unite, equalize, assemble; agree, share in; together, at once, same time and place. The ideogram: cover and mouth, silent understanding and perfect fit... JEN : humans individually and collectively; an individual; humankind" ERANOS p206
Image :
"[With guidence comes confidence] Heaven combines with fire: Seekers. One groups the likeminded to distinguish the individuals. [Make the individuals stand out - be seen.]"
In a context of guidance we utilise singlemindedness. Commentary
In hexagram 13, to avoid conflict (6) we form a loose alliance with like-minded people. 7 and 13 symbolize alliances either loose (13) or structured (07).06 and 36 symbolize the individual alone, no army or like-minded to protect/help. (There is the implication of separating the goats from the sheep.) The initial context of restrained joining leads to a growing number of associates. Hexagram 13 is the general form of hexagram 02
Line 1
"Any form of likeminded group starts with an ideology. That which attracts them in the first place."
Line 2
"As a group develops there is the possibility of factions developing within. These can cause imbalance and we start to lose track.[power struggles]"
Line 3
"A level of mistrust has arisen leading to the hiding of weapons for possible later use. Be wary."
Line 4
"Conflicts within eventually influence the parties concerned to mend fences."

Line 5
"For success, leaders with common ideas unite against a common enemy. The union of two becomes the power of one."
Line 6
"Unfortunately the ideal is often not reached as there is still a tendency for a narrower interpretation by individuals. One perseveres."
Extended Commentary
The rawcontext from which the situation derives is described by hexagram 31 wooing/restrained joining. It passes through hexagram 55 fullness before reaching here.
14 / 61 Possession in Great Measure Directing (35->14->05->08)
"TA YU TA : big, noble, important, very; orient the will toward a self-imposed goal, impose direction; ability to lead or guide your life... YU : be in possession of, have, own; possessions; opposite of lack WU" ERANOS
p215
Image :
"[With perseverence comes direction]. [Power through direction] : [Forceful & Goal Directed] Fire resides above heaven : Possessing the Great. One terminates hate to spread[/show] improvement, [Could be a political move] and uses yielding to 'God' to let go of individual destiny (one's own fate). [To explicitly (publicly) put one's fate in god's hands rather than to retain some control. Politically useful as it enables the denial of responsibility]".
In a context of perseverence we utilise setting directions (an ideology) Commentary
In hexagram 14 one's perseverance for recognition (35) has succeeded, in that we are in a position of power; strongly commited and actively guiding development from centre stage, although one must be wary of being too forceful. Hexagram 14 is the general form of hexagram 29
Line 1
"Devoid of the ability to properly communicate is a hindrance but not harmful. It just makes work that much harder. No blame."
Line 2
"One has the tools to help in acquiring wealth (e.g. a wagon to carry it all, people to supervise it) but what is infact needed is a goal or direction to take. No blame."
Line 3
"One takes advantage of a success by trying to move towards a higher (central) position. Unsolicited social climbing. Be wary."
Line 4
"One's nature is interpreted as being forceful and overbearing. One should be weary of outshining one's ruler [i.e. give way]."
Line 5
"One's sincerity and ability to communicate is impressive."

Line 6
"At the top one gets the protection of heaven itself. Advantageous."
Extended Commentary
The raw context from which the situation is derived is described by hexagram 32 commiting. It passes through hexagram 43 Spreading-out before reaching here.
15 / 08 Modesty Levelling, Even-Out (19->15->33->10)
"CH'IEN : think and speak of yourself in a modest way; respectful, unassuming, retiring, unobtrusive; yielding, compliant, reverent, lowly. The ideogram: words and unite, keeping words close to the underlaying facts."ERANOS p223
Image :
"[With self-restraint comes trust] : Modesty. In the centre of the earth, a mountain : Modesty. One reduces the many to augment the few, and assesses things for an even distribution."
In as context of self-restraint we utilise trust. Commentary
In hexagram 15 we are at a moment where the use of 'acceptable' appearance is required despite our inner desires. This is a time for avoiding excess by keeping things 'grounded'; words to facts. This functions within the context of worth and beauty. (words + facts = value. words or facts alone are 'valueless'; they only serve as 'meaningless' ideals). By maintaining this relationship (a 'level' head) it acts as a gateway into the future. (All four hexagrams (10,15,19,33) cover the concept of deference and advancement which correlates with the overall concept of development found in their base trigrams) Hexagram 15 is the specific form of hexagram 25
Line 1
"If one enters the flow of something in a modest manner success can come just as easily."
Line 2
"Following the middle path in a modest manner and without pretense influences many."
Line 3
"Distinguishing oneself and yet remaining modest attracts the respect and support of others rather than their envy. This enables one to complete many things."
Line 4
"A point of transition where things start to become profitable. To be seen as modest is advantageous."
Line 5
"When danger threatens, in any form, one must ensure that one's surroundings, including the people, are secure. This is done in a quiet way, becoming excessive serves no purpose but to show weakness."
Line 6
"The ultimate in modest behaviour is the willingness to forcefully discipline oneself and one's own."
Extended Commentary
The raw context from which the situation is derived is described by hexagram 22 Fascading (Grace). It passes through hexagram 53 Maturing before reaching here.
16 / 04 Enthusiasm Foresight, Preparing (34->16->20->09)
"YU : ready, prepared for, prearrange, take precaution, think beforehand; satisfied, contented, at ease. The ideogram: son and elephant, careful, reverent, and very strong."ERANOS p232
Image :
"[With devotion comes awareness] : Provision[Think Ahead]. In primal times one used celebrations to praise 'the Way' (tao), and to glorify God, as well as one's ancestors."
In a context of devotion with utilise awareness. Commentary
In hexagram 16 resistance can be overcome through enthusiasm and foresight, for one to be eventually accepted. (34 and 20 symbolize the total acceptance of an individual within society such that their mere presence can influence. 16 and 9 symbolize resistance to an individual and how to overcome it - here forsight emerges from a generic context of problem-solving and firming belief)
Line 1
"A person in an inferior position is boastful about their upbringing and family status. Not wise."
Line 2
"The practical person is not blinded by enthusiasm. They can detect the seeds of tomorrow and prepare now."
Line 3
"Thinking ahead by showing enthusiasm for a superior may be interpreted as not being sincere. At the same time, moving at the wrong time also suggests bad judgement. Withdraw."
Line 4
"Through one's own conduct one generates a sense of enthusiasm in others such that they are attracted."
Line 5
"A ruler under pressure(illness). The energy of enthusiasm is used for survival. Through perseverance death is avoided."
Line 6
"One must be wary of enthusiasm being, in fact, a facade; attractive but energy sapping. Changing course is advised."
Extended Commentary
The raw context from which the situation derives is described by heaxagram 21 make_rulings/problem_solving. It passes through hexagram 12 Neutralizing before reaching here.
17 / 38 Following Believing (28->17->27->18)
"SUI : come or go after; pursue, impelled to move; come after in inevitable sequence; move in the same direction, comply with what is ahead; follow a way or religion; according to, next, subsequent. The ideogram: go and fall, unavoidable movement" ERANOS p242
Image :
"[With enlightenment comes intensity]. Thunder in the centre of a marsh : Following. One turns inside for rest and peace of mind."
In a context of enlightenment we utilise intensity. Commentary
In hexagram 17 we find that the spirit of the young can help regenerate the spirit of the old. Degeneration does not have to be absolutely final; it can be suspended or replaced by a new belief. Hexagram 17 is the general form of hexagram 52
Line 1
"If a belief seems to be fading it implies that something about it is no longer appropriate to the times. An imbalance has occurred. This is rectified by going out amongst the people to discover where the change has occurred and thus restoring its life."
Line 2
"A belief is not necessarily eternal. Times change influencing one's experiences. For the individual to develop, a belief may need to be replaced by another, richer one. To hold on to the past gets one nowhere."
Line 3
"A belief acts as a form of guide. To give an old one up is not easy and one occasionally slips back if feeling insecure. Persevere with the new. The old is a warm memory and that's all."
Line 4
"An influencial person, due to his position, can attract followers whose prime intention is selfinterest. If surrounded by these people and their flattery, the individual will loose sight of his path (due to feeling secure) and eventually suffer. A false sense of security. See through this to survive."
Line 5
"When in accord with one's belief, one moves towards the ideal and away from the past."
Line 6
"Having established a following, one attempts to retire but will be called back."
Extended Commentary
The raw context from which the situation derives is described by hexagram 12 Neutralizing/firming. It passes through hexagram 21 Biting Through/Problem Solving before reaching here.
18 / 25 Working on what has been spoilt (Decay) Correcting (27->18->28->17)
"KU : rotting; poisonous; intestinal worms, venomous insects; evil magic; disorder, error; pervert by seduction, flattery, unquiet ghost. The ideogram : dish and worms, putrifiction and poisonous decay." ERANOS p251
Image :
"[With cultivation comes retainment]: [ Correction.] One stirs up the common people to support 'the Way' (tao). [fight the corruption]."
In a context of cultivation we utilise discernment. Commentary
In hexagram 18, as hexagram 17 symbolizes a natural degeneration, so hexagram 18 symbolizes degeneration caused by spiritual neglect and the corrections required to fix the problem; the price of too much cultivation. (All four hexagrams,(17,18,27,28) deal with concepts of degeneration and methods of regeneration. These are consequences of the transition of time and are associated with their corresponding base trigrams of transition). Hexagram 18 is the general form of hexagram 58
Line 1 "Through neglect and a blind faith in tradition an imbalance has occurred. The next generation fix it."
Line 2
"Through weakness an imbalance has occurred. It is fixed quietly."

Line 3
"In righting the mistakes of the past, the heart can get too carried away. No harm done."
Line 4
"To be able to talk about the problems, to know what they are (map them out) and yet do nothing brings humiliation."
Line 5
"The errors of the past are repaired. Reputations enhanced. Responsibilities taken."
Line 6
"Beyond the material, there is reforming the spiritual."

Extended Commentary
The raw context from which the situation derives is described by hexagram 11 balancing/pervading. It passes through hexagram 48 Founding before reaching here.
19 / 48 Approach Defering, Approaching (15->19->10->33)
"LIN : approach, behold with care, look down on sympathetically, condescend; bless or curse by coming nearer; a superior visiting an inferior." ERANOS p260
Image :
"[With self-reflection comes trust] : [Deference] Above a marsh there is earth : Approach. To reflect, one uses teaching exhaustively. To protect the common people, one uses unbounded tolerance."
Commentary
In hexagram 19 we find a time of deference for the high(top trigram) and a time of easy approach for the low(bottom trigram); not a time for the high to stand one's ground even if appearing 'balanced' . The 'high' is generous and aids and teaches the low. (There is a very obvious difference in lines 1-3 and lines 4-6 when we read the traditional line comments (see below). Lines 1-3 are bias to those approaching, whereas lines 4-6 are bias to those deferring. The traditional name of the hexagram is bias to the lower trigram.).
The Traditional Single Chnaging Line Comments:
Line 1
"At the beginning protection in numbers. Join with others."

Line 2
"Fate is always an influence but all opposition here is weak and even beneficial. Keep going."
Line 3
"When the low approach the high it must be done with strength but not arrogance. Arrogance comes from thinking things are easy. Maintain balance. Recognize the fault."
Line 4
"One has aroused the interest of the high who come down (defer) willingly."
Line 5
"The wise ruler defers to those chosen allowing them free reign."
Line 6
"The goodhearted sage returns to society to help. A form of deference but overshadowed by his presence."
Extended Commentary
The raw context from which the situation derives is described by hexagram 04 Masking/enveloping. It passes through hexagram 61 Yielding before reaching here.
20 / 03 Contemplation (View) Admiring (09->20->16->34)
"KUAN : contemplate, observe from a distance; look at carefully, gaze at; also: a monestery, an observatory; scry, divine through liquid in a cup. The ideogram: see and waterbird, observe through air and water"ERANOS p268
Image :
" [With devotion comes influence] : Contemplation (View) The wind above the earth : Viewing. In primal times one [searched high and low], observing the common people with the intention of setting up a [school]. [Looking for the teachable?]"
In a context of devotion we utilise influence. Commentary
In hexagram 20 we are setting an example through one's presence; being admired. However we need to be weary of the possibility that the power of our presence can cause people to make decisions based on our point of view, not their own. Here it is not so much our actions to others that can cause the problem (as in this hexagram's complement - hexagram 34) but more our own spirit. (All four hexagrams (9,20,16,34) deal with the concept of personal power and it's influence as a function of the generic concept of seeking balance as symbolised by their base trigrams). (The line interpretations have a bias of lines 1-3 dealing with those who are looking at the contemplator and lines 4-6 with the contemplative person. The traditional name of the hexagram is bias to the upper trigram.) Hexagram 20 is the specific form of hexagram 55
Line 1
"Seeing without understanding. For a child an innocent act. For a supposedly refined person, a disgrace."
Line 2
"Narrow contemplation. For some, all that is needed. Enough to understand, not too much to threaten.(Foundations)"
Line 3
"Self contemplation. To push on, one first needs to pull back and review. (Regenerate)"
Line 4
"One contemplates the glories of one's kingdom and uses others, if necessary, to enhance."
Line 5
"Contemplating a life's work (sprouting of seeds), and it's effects on the people."
Line 6 "Contemplating one's work, we notice that which is not yet complete within our heart."
Extended Commentary
The raw context from which the situation derives is described by hexagram 03 difficult beginnings/sprouting. It passes through hexagram 02 Devoting before reaching here.
21 / 37 Biting Through Ruling, Problem Solving (50->21->03->48)
"SHIH HO SHIH : bit away, chew; bite persistently and remove; snap at, nibble; reach the essential by removing the unnecessary. The ideogram: mouth and divination, revealing the essential.. HO : close the jaws, bite through, crush between teeth. The ideogram: mouth and conver, jaws fit together as a lid fits a vessel." ERANOS p276
Image :
"[With enlightement comes direction]. Thunder, lightning. Biting through (Revealing the essential). In primal times one heightened awareness by enforcing the laws through flogging."
In a context of enlightenment, a new beginning, we utilise setting a direction (an ideology). Commentary
In hexagram 21, problems are solved through the establishment of laws as part of the process of moving from chaos, or an old established order (50), to order. (All four hexagrams (50,21,3,48) deal with foundations as part of the concept of transition and influence symbolised in their base trigrams.) Hexagram 21 is the general form of hexagram 39
Line 1
"A deviation occurs. It is punished. Social Balance must be maintained."

Line 2
"A further deviation occurs. In punishing, one goes too far. despite this the punishment is just."
Line 3
"In developing and applying rules (guides), an unexpected error is found. It acts like poison, causing confusion and distress. Once fixed no harm is done."
Line 4
"In law there are times when it's rigidity makes achieving results difficult. One must get to the core of the matter for success, avoid the technicalities."
Line 5
"Making judgement requires good knowledge of the facts and being wary of possible bias. The middle path is followed."
Line 6
"The professional law breaker can no longer distinguish good from bad. He is deaf to the law. Irrespective of the punishment, he is dedicated to darkness."
Extended Commentary
The raw context from which the situation derives is described by hexagram 16 Forseeing. It passes through hexagram 17 Believing before reaching here.
22 / 41 Grace Adorning, Facading (04->22->49->47)
"PI : embellish, ornament, deck out, beautify; variegated (flowers); elegant, brilliant; also: energetic, passionate, eager, intrepid; capable of great effort; brave. The ideogram : cowrie shells (money) and flowers, linking ornaments and value."ERANOS p284
Image :
"[with guidance comes retainment]. Below mountain there is fire : [Facade]. One uses [the guidance/awareness] of the many regulations rather than dare to stop legal proceedings."
In a context of guidance we utilise discernment. Commentary
In hexagram 22 we find that facades can be important for social survival, but one must be weary of mistaking them for reality; There is at times a tendency to suck-out the inner light to prop up the outer. The context gives us the linking of words with facts (15) in the correct order (63) and thus establishing an attractive 'look' or attitude; linking things together generates 'value'.
Line 1
"Only enhancing one's foundations and progressing just on those is more beneficial than using a full facade."
Line 2 "To achieve any progress it is beneficial to adopt a facade such that one appears in one's
superior's image. But do not confuse the image with reality."

Line 3
"Adopting a facade (look) also requires one to immerse one's self (mind) in the moment. This may be successful but it must be continuously maintained."
Line 4
"In the autumn of one's life comes spiritual strength, and the understanding that intimate
relationships can be built without the need of facades."

Line 5
"When invited to the palace be wary that the richness of the surroundings can amplify the condition of one's dress. Poor clothes. Forgiven.(Refined)"
Line 6
"In one's later (spiritual) years, facades have gone. Simple white is all."
Extended Commentary
The raw context from which the situation derives is described by hexagram 15 modesty/levelling. It goes through hexagram 63 Sequencing/Completing before reaching here.
23 / 01 Splitting Apart Pruning, Cutting-Back (26->23->45->43)
"PO : flay, peel skin; remove, uncover, degrade, split, slice; reduce to essentials; slaughter an animal. The ideogram : knife and carve, trenchant action." ERANOS p293
Image :
"[With devotion comes retainment]. A Mountain approaching the earth : Stripping (Reduce to essentials). [Using the liberal use of thought to quiet the devotion below]."
In a context of devotion we utilise discernment. Commentary
In hexagram 23 we recognize that the establishment of history is an important part of social development. It enables the culture to have depth and firm ground to stand on and thus something to balance on. This sense of history, and therefore tradition, is fostered by studying the thoughts of old (26) as well as spiritual celebration. An imbalance can occur when the deeds of the past are interpreted as being relevant and superior to now. Spiritually, this can be a backward step and these thoughts should be discarded; only the core is retained. The context gives the return to the 'correct' path, together with uniting others around the core principles - seperating chaff from wheat - Pruning. (All four hexagrams (26,43,45,23) deal with the social past and it's influences on the now as part of the generic concept of balance seeking as symbolised by their base trigrams.) Hexagram 23 is the specific form of hexagram 49
Line 1
"Traditions are like a bed, they are something a culture rests on. The first step is to strip the bed starting with it's base. those who ignore this perish."
Line 2
"To avoid any conflict, agreement is made on those parts to be removed."

Line 3
"An individual feels that the situation is wrong. He withdraws without fault."
Line 4
"The tie between the individual and the tradition is broken, it's heart revealed."
Line 5
"Despite the changes, the ruler still retains some of the past within his home."
Line 6
"Some things are allowed to remain for they will redevelop in the future. The superior go on their way. The inferior suffer as always."
Extended Commentary
The raw context from which the situation develops is described by hexagram 24 returning(to a path). It passes through hexagram 08 Uniting before reaching here.
24 / 32 Return (The Turning Point) Returning (46->24->25->44)
"FU : go back, turn back to the starting point; recur, reappear, come again; restore, recover, retrace; an earlier time or place. The ideogram: step and retrace a path." ERANOS p301
Image :
"[With enlightenment comes trust]. Thunder in the centre of the earth : Return. In primal times one closed the gates at noon; merchants did not move about, and one did not go anywhere. [Until the 'day' cooled down]".
In a context of enlightenment, a new beginning, we utilise trust. Commentary
In hexagram 24 we are at a point of crossing, symbolically from the dark(uncomfortable) to the light. This is a 'knowing' lateral movement in that there is no sense of innocence here; we have been somewhere and are coming back to 'the path'. Contextually we seperate chaff from wheat (23) leading to augmentation (42) by a return to the 'correct' path. The line comments emphasize the tendancy to be easily distracted from our 'way' and thus to be wary of this. ( Structurally, [24,44] symbolize lateral movement whereas [46,25] symbolize vertical movement. Transitional forms can take different directions. Influenced by the transition symbols of their base trigrams)
Line 1 " One returns after travelling a short distance down a different path (imbalance,darkness).
We learn from our mistakes."

Line 2
"A resigned return. One tries something [develop] and it does not work out.[not social accept.]"
Line 3
"On the verge of returning, danger. This needs to be exorcised before returning. No fault. OR There is danger in returning too many times."
Line 4
"If the path one is on keeps changing, first left and then right, never centered, then one must abandon it and return. OR One travels down a path under the influence of others. Realizing the error, one returns alone."
Line 5
"One returns like a warrior, noble in the recognition of one's mistake but finding no need to change one's attitude. [Attitude being an important part of what makes a warrior]"
Line 6
"A deceitful return [spiritual corruption - equivalent to no return]. Unfortunate. It possesses the seeds of disaster and ruin and attempting to complete this pretense (model/imitate 'shih') will lead to total destruction." OR "A deceitful return. Unfortunate. Changing the ruler to the opposite position [get him to give way] is the right way ('tao') [for development]. [and thus he will lead. One's pretense/deceit is not the way]"
Extended Commentary
The raw context from which the situation derives is described by hexagram 23 Cutting Back/Pruning. It passes through hexagram 42 Augmenting before reaching here.
25 / 39 The Unexpected (Innocence) Dis-entangling (44->25->24->46)
"WU WANG WU : devoid of; -less as suffix.. WANG : caught-up in, entangled, involved; disorder, incoherence; foolish, wild, reckless; false, brutish behaviour; vain, idle, futile." ERANOS p311
Image :
"[With enlightenment comes confidence]. Under heaven, moving thunder. People associated with [Non-Involvement]. In primal times one nurtured the many beings through vigourous correspondence to the seasons.[strong regulating, or 'spoon feeding', encourages the development of a lack of participation]"
Commentary
In hexagram 25, to express one's self strongly and openly and unexpectedly is an act of innocence since it comes from the heart and thus is not premeditated ( a moment of enlightenment). To escape from the dark side, the side of service, requires an initial act; one needs to do something and get involved with the new and disentangled from the old. The line comments show that non-involvement/disentanglement has it's ups and downs. Hexagram 25 is the general form of hexagram 15
Line 1
"Move on without being involved. Advantageous."

Line 2
"As one is not involved in day to day events, it would be advantageous to have a goal."
Line 3
"Non-involvement has it's disasters. Transients can easily take the possessions of others."
Line 4
"One uses the principles of non-involvement to survive possibly testing times. No harm."
Line 5
"When non-involvement becomes a disease, laughter is the best medicine."

Line 6
"An attitude of non-involvement moves one to make a mistake. To fix the problem stop the movement."
Extended Commentary
The raw context from which the situation derives is described by hexagram 45 gathering capabilities/massing. It passes through hexagram Enlightening/Awareness before reaching here.
26 / 57 The Taming Power of the Great Holding Firm (23->26->43->45)
"TA CH'U TA : big, noble, important, very; orient the will toward a self-imposed goal, impose direction; ability to lead or guide your life.. CH'U : hoard, gather, retain, herd together; control, restrain; domesticate, tame, train; raise, feed, sustain, bring up. The ideogram: field and black, fertile black soil good for pastures, accumulated through retaining silt."ERANOS p319
Image :
" [With perseverence comes retainment]. Heaven in the centre of a mountain : Great Accumulating. [Social Restraining], One uses the numerous words in recorded histories to control one's path ( 'Way' (tao))."
In a context of perseverence we utilise discernment. Commentary
In hexagram 26 we recognize that by studying and accumulating things of the past, one is able to develop a sense of balance; the power of tradition. This, however, forms a restraint, but of the social kind rather than self restraint (52). Contextually, from a 'drive' to ascend (46) we wait and serve (5), thus cultivating and gaining influence - this acts as a sort 'glue', allowing us to 'hold firm' to our way.
Line 1
"Studying the past can be threatening unless one takes things a step at a time. Absorb some. Stop. Absorb some more."
Line 2
"One pushes too hard. OR One pushes too hard. One must avoid excess and remain centred."
Line 3
"Despite hard work in testing times, one has the spirit to deal with things. One's words accompany one's deeds. Advantageous to have a goal."
Line 4
"One has the forethought to direct the development of strength. Do it."

Line 5
"One's desires are curbed. Favourable."

Line 6
"One's path of development has reached an end. The previously 'raw' has been molded and caste as a fine tool to be used."
Extended Commentary
The raw context from which the sitution derives is described by hexagram 46 pushing upwards/ascending. It passes through hexagram 05 Waiting/Serving before reaching here.
27 / 33 The Corners of the Mouth (Providing Nourishment) Hungering (18->27->17->28)
"YI : mouth, jaws, cheeks, chin; take in, ingest; feed, nourish, sustain, rear; furnish what is necessary. The ideogram: open jaws" ERANOS p327
Image :
"[With enlightenment comes retainment] : [Knowledge]. Below the mountain is thunder. Ingesting. One considers one's words when talking, just as one regulates one's eating and drinking."
In a context of enlightenment, a new beginning, we utilise discernment. Commentary
In hexagram 27 we recognize that nourishment is a vital part of generation, without it we die. But it does not need to have meaning, it just needs to be filling; be warned. Contextually, a degree of devotion and openness develops into a difficult beginning and one hungers for information.
Line 1
"One surpresses one's spirit to see only what is necessary. Unfortunate."

Line 2
"Rejecting the standards, one tries to go straight to the top for nourishment. One is punished. Unfortunate."
Line 3
"Rejecting nourishment leads to testing times and danger. Stay off this path for it is directionless."
Line 4
"One is filled with a craving for nourishment. It is advantageous for one to intensely and carefully inspects all that there is for the best pieces. No harm in this."
Line 5
"One chooses to reject the regular ways and instead live by way of divination. Advantageous, although one is blocked from the flow of things."
Line 6
"One has come across the root of all knowledge. Dangerous but favourable. Advantageous to instigate something."
Extended Commentary
The raw context from which the situation derives is described by hexagram 02 devoting/receiving. It passed through hexagram 03 Difficult Beginnings before reaching here.
28 / 30 Preponderance of the Great Exceeding (17->28->18->27)
"TA KUO TA : big, noble, important, very; orient the will toward a self-imposed goal, impose direction; ability to lead or guide your life... KUO : go beyond, pass by, pass over; excessive, transgress; error,fault." ERANOS
p336
Image :
"[With cultivation comes intensity] : [Excess]. Marsh submerges wood. Great Exceeding. (Passing Limits). One stands unafraid in isolation, Withdrawing from the times without sadness.[showing lack of concern]" .
In a context of cultivation we utilise intensity. Commentary
In hexagram 28 we learn that in the process of regeneration one must be weary of going to far, for in becoming too full we lead to the path of decay. Contextually, we have gone through a state of too much yang (1) that has then been excessivly refined (50) to a degree where it is all too much. (see the line 6 comment below). This hexagram also reflects the positive aspect of excess in the form of going beyond what is required. (The hexagram quartet 17,18,27,28 deals with the concepts of degeneration and regeneration. Structurally 17,18 are the balances to 27,28. Procedurally the cycle goes:
follow-> too much -> decay(corrupt) -> too little -> follow ... (17) (28) (18) (27) (17)
The Traditional Single Changing Line Context:
Line 1
"The first step in any form of regeneration requires modesty. One makes a simple but sincere offering. No harm in this."
Line 2
"An old willow gives birth to a new shoot and an old man marries a young woman. Great potential. By stepping back one can advance."
Line 3
"One's main support is about to collapse. Exposed to danger."

Line 4
"Although one's main support appears to be strong, one is dissolutioned and obtains another. Shame. [a lack of trust]"
Line 5
"A withered willow flowers. An elderly lady marries a learned man. No harm. No praise. One attempts to augment one's appearance."
Line 6
"One has spent too much time and energy on the task at hand and are drowning. Danger. There is no error in this."
Extended Commentary
The raw context from which the situation derives is described by heaxagram 01 persevering/persisting(too full). It passes through hexagram 50 Transforming before reaching here.
29 / 18 The Abysmal, Water. Containing, Control (63->29->64->30)
"HSI K'AN HSI : Practise, rehearse, train, coach; again and again; familiar with, skilled; repeat a lesson, drive, impulse. The ideogram portrays wings and a cap. It suggests thoughts carried forward by repeated movements... K'AN : dangerous place; hole, cavity, hollow; pit, snare, trap, grave, precipice; critical time, test; risky. The ideogram: earth and pit" ERANOS p344
Image :
"[with containment comes overcoming(control)]. Flowing water arrives at the top. Repeated Pit. And teaches affairs through repetition.[Rote-Copying-it's safer]"
In a context of containment we utilise control. Commentary
In hexagram 29 we recognize that there is always the need to guide and protect; if not done properly we end up not complete. But what is security to some is danger to others and thus the concept of rote-learning is dangerous in that it is just filling the individual as a social requirement. The complement of this hexagram, 30, is also dangerous in that it can lead to the uncovering of 'facts' that may be socially unacceptable. Contextually we start with the concept of a soft center and a hard exterior (61) - the latter acting as a form of mask (04). From this emerges the concept of containment (e.g. 'social knowledge') as a form of control, and thus a continual awareness of the presence of danger. (Note that since none of the other hexagrams made-up of the same trigram in upper and lower positions have the word "HSI" in their names, it is assumed that it is of special significance in this hexagram. The more traditional systems seem to ignore this point. When
looking at the contextual hexagrams, we find that the hexagram immediatly prior to 29 is 04, which deals with social 'masking' and education, thus reinforceing the refined educational aspects within 29.) Hexagram 29 is the general form of hexagram 14
Line 1
"One has a bias towards danger. Danger in a dangerous place. Unfortunate."

Line 2
"When one enters a dangerous place one should seek small gains."
Line 3
"One finds dangers everywhere. Deal with it by relaxing[trust]. Getting involved is of no benefit."
Line 4
"[In dangerous times] One limits oneself to food and wine and only enlightening writings, thus progressing. No harm in this."
Line 5
"Although still present, the dangers are still(passive). [By avoiding disturbing them one survives]. No harm in this."
Line 6
"Devoted to availing oneself of a high social position, one is found wanting in formal requirements [social knowledge]. Three times one tries. Three times one fails. Unfortunate."
Extended Commentary
The raw context from which the situation derives is described by hexagram 61 yielding/centering accord. It passes through hexagram 04 Masking before reaching here.
30 / 45 The Clinging, Fire Guiding (64->30->63->29)
"LI : glowing light, spreading in all directions; light-giving, discriminating, articulating; divide and arrange in order; the power of consciousness. The ideogram: bird and weird, the magical fire-bird with brilliant plumage."ERANOS p353
Image :
"[With guidance comes (a sense of) direction/directing] Brightness doubled generates radiance. One uses continuous brightness (guidance) to illuminate (become aware of) the direction of the four point of the compass."
Commentary
The idea of 30 is given in the cycle, (64->30->63->29), where a failure to complete(64) implies the need for a guide (30). Once found, completion is successful (63). But once successful the guiding principles become taught by rote (29) and thus we get back to failure (64). (failure is more 'mis-sequencing' than 'failing'). Contextually, we emerge in a state of over emphasizing (62 - acting/portraying) and this develops into the ability to stripping things away, revealing the underneath (49) - and thus the shining light of the intellect as a guide and developer of direction. As the comment on line 6 shows, we can happily chop-off the head in this process of analysis and revealing 'truth'. (All four hexagrams (29,30,63,64) deal with the concept of protection and getting things in correct order, either with the defensive contractive bias of 29 or the expansive use of guidance in 30. This correlates with the concept of bounding(making distinctions) manifest in the base trigrams; as you follow a path a map is useful.). Hexagram 30 is the general form of hexagram 08
Line 1
"One has a tendency to gloss-up the path that one follows [especially if new to it.] This enhances one's attitude towards it (another gloss-up). No harm in this."
Line 2
"One is the source of radiating power. Advantageous."

Line 3
"The setting of the Sun[The end of the road/path. The light going out.]. No celebration, just a very old man lamenting the past. Unfortunate."
Line 4
"Attacking the senses, One flares up too quickly, burns too brightly, dies too suddenly, and is quickly forgotten. [One needs to slow down avoid excess.]."
Line 5
"One has reached a zenith. The change of life. A change of path. Advantageous."
Line 6
"From a position of strength, one enforces discipline through removing the head. Once done there is no need for the body. No harm in this."
Extended Commentary
The raw context from which the situation derives is described by hexgram 62 portraying/small exceeding. It passes through hexagram 49 Un-Masking before reaching here.
31 / 14 Influence (wooing) Restrained joining (58->31->52->41)
"HSIEN : come into contact with, influence; reach, join together; put together; put together as parts of a previously seperated whole; come into conjunction, as the celestial bodies; totally, completely; lit: broken pieces of pottery, the halfs of which join to identify partners."
ERANOS p362
Image :
"[With self restraint comes intensity] Above mountain there is marsh. Influence (Come into contact with). One uses emptiness to make peace with people."
In a context of self-restraint we utilise intensity. Commentary
In hexagram 31, The seeking of satisfaction has become concentrated in that one has found what one wants or fits with. By initially putting oneself in a giving position one can thus stimulate the other. The line text is partially a step by step description of one rising to speak. The emphasis is on the intent and purpose of the act, putting it all together to make a whole. Contextually, we develop from a loose associating (13) through a stronger degree of loyalty but at a distance (56) to a refined, but restrained, degree of joining. (All four hexagrams (58,31,52,41) deal with attaining satisfaction as implied by their base trigrams associated with submission/self-restraint. There is thus an overall bias to concentration in a literal and metaphoric senses; concentration allowed 'outwards' comes across as intenseness)
Line 1
"Influencing one's big toe. [In humans, the intention to move is betrayed by the movement of one piece of anatomy before anything else - the big toe of one's dominant foot. To begin anything we start with the big toe.]"
Line 2
"Influencing one's calves. Danger. Sit. [Apparent strength hides inner weakness (weak foundations), if you 'stand' now you will fall]."
Line 3
"Influencing one's thighs, Keeping to one's course. A regrettable move. [The power of the thighs pushes us up, ready to 'say our piece'. In this situation though, a certain level of deference is required.]"
Line 4
"Although in testing times, one's problems will be gone. A level of Indecisiveness (hesitation, coming and going) suggests one should consider joining with others. [Hesitation and coming and going can be associated with erratic breathing; influencing the middrift.]"
Line 5
"Influencing one's neck. [Lifting one's head and stretching the neck implies purpose and preparedness.]"
Line 6
"Influencing [through speech. (The power of the word.)]"

Extended Commentary
The raw context from which the situation derives is described by hexagram 13 grouping/associating. It passes through hexagram 56 restrained journeying before reaching here.
32 / 28 Duration Commiting (51->32->57->42)
"HENG : continue in the same way and spirit; constant perpetual, regular; self-renewing; extend everywhere; the moon almost full" ERANOS p371
Image :
"[With cultivation comes awareness]. Thunder, Wind. Persevering (Constancy). One uses (permanency) rather than continuous change."
In the context of cultivation we utilise awareness. Commentary
Hexagram 32 is the point of balance between the two main hexagrams of transition (51,57). We are as far away as possible from the moment of transition. We experience duration in a social context of an enduring relationship; the idea of commitment. Contextually, we develop from a raw sense of direction (14) that becomes seductive (44), leading to wholehearted commitment. (The four hexagrams (51,32,42,57) deal with the cyclic nature of transitions. As influenced by their base trigrams).
Line 1
"Deep Duration. Testing . Danger. No direction advantageous. [At this time a deep commitment can be dangerous. Non-involvement in any direction is advised.]"
Line 2
"Troubles will disappear. [Once off the ground, our journey gets up steam]"
Line 3
"Not committing to one's 'Way' (tao) can lead to embarrassment. Testing times. Regret. [At this stage, to follow this path requires commitment despite any difficulties]"
Line 4
"The fields without wildlife. [to be committed to an ideal serves no purpose if it is in fact lifeless. Contemplate first.]."
Line 5
"Continued commitment to one's 'way' is being tested. [On reflection] It is advantageous just to follow [with one's heart] than to attempt to lead [with one's intellect]."
Line 6
"Boisterous of one's [level of] commitment leads to danger. [Commitment is a deep thing. It is expressed implicitly through one's acts and presence, rather than explicitly through boisterousness.]"
Extended Commentary
The raw context from which the situation derives is described by hexagram 14 directing/great possessing. It passes through hexagram 44 Seducing/Persuading before reaching here.
33 / 15 Retreat Withdrawing, Tricking (10->33->15->19)
"TUN : withdraw; run away, flee; conceal yourself, become obscure, invisible; secluded, nonsocial. The ideogram: walk and swine (wealth and luck) satisfaction through walking away."ERANOS p381
Image :
"[With self restraint comes confidence] Below heaven we have mountain. Withdrawal. One distances oneself from 'small' people using neither hate nor intimidation."
In a context of self-restraint we utilise singlemindedness. Commentary
In hexagram 33 we find that deference to the enemy through a structured retreat is the best path. This is a form of trickary, where we lead the enemy into believing we are retreating, only to return at another more opportune time. Contextually, we combine pulling away (49) with pretending (62), leading to apparent withdrawl.
Line 1
Withdrawing one's tail, danger. No advantage in having a direction. [Pretending to withdraw is not advised, even if you can escape. Besides, your position is still influencial.]
ine 2
Holding on to power through one's position serves no purpose. OR holding on leads to power. Firm resolve. [Wilhelm seems to base his comments on the latter rather than the former. He suggests that the inferior person tenaciously holds on to the superior and thus benefits. The associate hexagram (09) suggests that one no longer has any power, and thus supports the original text.]
Line 3
Committing to withdrawal has within it the seeds of danger. Gather one's supporters first. [Fairness to one's supporters is recommended. Help them before you help yourself.]
Line 4
One finds satisfaction in a graceful withdrawal, but it can be stopped (corrupted) by 'small' people.
Line 5
A brilliant withdrawal, testing but successful. [A degree of trickery leads to success.]

Line 6
A withdrawal filled with potential (structured). By intially drawing back (inwards) one can return. [fight again.]
Extended Commentary
The raw context from which the situation derives is described by hexagram 49 unmasking/skinning. It passes through hexagram 62 Portraying/Pretending before reaching here.
34 / 60 The Power of the Great Inspiring (16->34->09->20)
"TA CHUANG TA : big, noble, important, very; orient the will toward a self-imposed goal; impose direction; ability to lead or guide your life.. CHUANG : inspirit, animate; strong, robust; full grown, flourishing, abundant; attain manhood (at 30); damage through unrestrained strength. The ideogram: strength and scholar, intellectual impact."ERANOS p389
Image :
"[With perseverence comes awareness] Thunder located above heaven : Great Inspiration. One need abide by no rules whatsoever, Nowhere is conduct required."
In the context of perseverence we utilise awareness. Commentary
In hexagram 34 we have transforming through perseverence, where one's power is such that the slightest excentricity may be interpreted as 'the' way to do things. Inspirational but be careful. There is no resistance whatsoever to one's presence and this can influence others inappropriately. Contextually, we are combining singlemindedness with transformation. Hexagram 34 is the specific form of hexagram 59
Line 1
Motivating from the bottom (basics). Through the use of danger and discipline, conformity is established. [The 'base' methodology of control]
Line 2
Favourable but testing times. [ Through the introduction of law, one can guide]
Line 3
'small' people become motivated. One does not get involved. Adverse and testing times. [Excess leads to damage].
Line 4
Adverse times but favourable. The troubles of the past are gone. [Past excesses, thought to be preventing progress, are revealed to be minimal. Great invigorating can be speeded up.]
Line 5
Mourning one's direction can at times be beneficial and trouble free. [Reflecting on one's conduct]
Line 6
[Pushing one's point of view up against that of the group gets one stuck. As a result one get's bogged down. Stop all action].
Extended Commentary
The raw context from which the situation derives is described by hexagram 50 preparing/transforming/holding. It passes through hexagram 01 Persevering/Confidence before reaching here.
35 / 05 Progress Progressing(Attracting) (14->35->08->05)
"CHIN : grow and flourish, as young plants in the sun; increase, progress, permeate, impregnate; attached to. The ideogram: sun and reach, the daylight world." ERANOS
p397
Image :
"[With devotion comes direction]. Light over the Earth. [Attraction]. One uses natural guidance [devotion to] to brighten one's 'Way' (tao)."
In a context of devotion we utilise setting a direction (an ideology). Commentary
In hexagram 35 we find that when one's presence is not yet influencial, one must still persevere. This is done through 'purification' of the self, hopeful for the moment of recognition (8). This progress is noticeable (51) and highly attracting (45). Both in benefit and adversity - (read the line comments.) (All four hexagrams (14,35,8,5) deal with issues of potential and actual leadership. And correlate with the generic base trigram feature of seeking balance).
Line 1
When there is progress there is also restriction. Testing but advantageous times. Loosening one's grip (releasing tension) can lead to enrichment. No harm in this.
Line 2
When there is progress there is also apprehension. Testing but advantageous times. Making peace [but keeping one's defenses up (prepared for future possibilities)] leads to success. A taste of power.
Line 3
In the presence of a loyal crowd one's troubles [appear to be(facade)] over. [Be Warned]
Line 4
Progress attracts thieves. Testing and dangerous times. [Influence of hexagram 15 suggests either - Hide one's true nature through modesty, or, one is affected by the natural influence of evening things out]
Line 5
One's troubles are over. relaxing, one has reached one's goal. But one must move on to actualize all potentials. [A fair thing to do. Do not rest on one's laurels]
Line 6
Pushing one's ideals. One attempts to overthrow the state. Dangerous but acceptable. One has lost one's track. Regrettable.
Extended Commentary
The raw context from which the situation derives is described by hexagram 51 enlightening/arousing. It passes through hexagram 45 Gathering/Massing before reaching here.
36 / 40 Darkening of the Light Uncompromising (07->36->13->06)
"MING YI MING : light-giving aspect of burning, heavenly bodies and consciousness; with fire, the symbol of the trigram radiance, LI [the clinging].. YI : keep out of sight; remote, distant from the center; equalize by lowering; squat, level, make ordinary; pacified; colorless; cut, wound, destroy, exterminate." ERANOS p406
Image :
"[with guidance comes trust] The light enters the centre of the earth[moves up]. Hiding the Light. One oversees the people to know when to darken and lighten."
NOTE: In one of the alternative titles, The term 'calling pheasant' implies trickery, hiding one's true nature. Another title is 'bright pheasant'. The latter describes an excellent official who attempts to get the message across to his ruler but is totally ignored. This act of ignorance manifests the darkening of light; light in the inner position manifests guidance.
In the context of guidance we utilise trust. Commentary
In hexagram 36 we find that at times it is necessary to control expressing one's point of view, especially when there is no other likeminded people around. In this siutuation it is best to keep the light within as you find that your guidance is ignored; best to observe when to advice and when to be quiet (as the image says). Contextually we come from a degree of selfrestraint (52) and rigid structure (37) to an uncompromising position. The complement of this hexagram is hexagram 06, Conflict or the concept of compromise, meeting halfway. This hexagram, 36, symbolizes a bias to no compromise.
Line 1
In the beginning one needs to restrain oneself from being seen to be moving too fast and loosing touch with one's roots.
Line 2
One's movement is neutralized. One avails oneself of an offered helping hand

Line 3
By chance one acquires the source of one's opposition; a moment of celebration as disorder is avoided, but testing times still lie ahead.
Line 4
One believes one has captured the essence of the darkness and confidently wanders out of a safe place.
Line 5
Although unable to complete one's path, one maintains one's faith through testing times. Beneficial.
Line 6
One has reached the top of darkening and in the process learns the laws of darkening and lightening, for once anything reaches a peak it must inevitably collapse.
Extended Commentary
The raw context from which the situation derives is described by hexagram 52 retaining/selfrestraint. It passes through hexagram 37 Rigid Structuring before reaching here.
37 / 43 The Family (Clan) Rigid Structuring (59->37->55->40)
"CHIA JEN CHIA : home, house, household, family; domestic, within doors; live in. The ideogram: roof and pig or dog, the most valued domestic animals... JEN : humans individually and collectively; an individual; humankind." ERANOS p415
Image :
"[With guidance comes influence] : The Clan. One uses words to [influence] people as well as direction to [influence] commitment."
In the context of guidance we utilise influence. Commentary
In hexagram 37 we find that release from tension need not be explicit. For example, here a man returns to his family/clan where there is no tension in that each member of the family speaks the same language and fulfills their role - mother is mother, father is father, first son is first son etc - the social structure is rigid. Benefically, this creates a tension free environment - no competition - such that when a family member returns from a tension creating situation, the tension is released just by walking in the door. There is an association with 'communicating' in that within the family or clan, we all speak the same language. This is a relaxing influence; when one has travelled in foreign lands it is good to sometimes hear one's own language. The subtle influence here is the concept of everything being in the 'exactly correct' place and thus a degree of tension release. However, this degree of structuring is also inflexable and we find the contextual roots of obstruction and uncompromising states leading into rigidity.
Line 1
"[In the beginning] one is restrained to one's own 'house'. As a result previous troubles are removed."
Line 2
"Devoid of direction one is freed. Following the middle path one is nourished. Testing times but advantageous."OR "One is tempted to be free and leave, but one's role is to provide. A testing situation but advantageous"
Line 3
"Obedience to the clan requires the occasional correcting of one's path; [a confirmation of one's commitment]. At times this may seem foolish to others but compliance removes tension."
Line 4
"A rich environment leads to greatness."

Line 5
"The king imagines owning a house." [When we have reached the position of the ruler, having one's own home is out of the question. Our position makes us wanderers in our own land]
Line 6
"Ensuring that one has everything in order enables completion. Advantageous."

Extended Commentary
The raw context from which the situation derives is described by hexagram 39 Obstructing/Bypassing. It passes through hexagram 36 Uncompromising before reaching here.
38 / 53 Opposition Mirroring (56->38->60->39)
"K'UEI : seperate, oppose; contrary, mutually exclusive; distant from, absent, remote; animosity, anger; astronomical or polar opposition; the end of an axis, 180 degrees apart.:"ERANOS p424
Image :
"[With self-reflection comes direction : Mirroring] One uses harmony as well as difference."
In a context of self-reflection we utilise a sense of direction (an ideology). Commentary
In hexagram 38 we find that the adoption of a facade can ensure that one can follow their own path (which is here in direct opposition to 'out there') whilst appearing socially acceptable. Here a mirror is thrown-up such that those opposing see the individual as a reflection of themselves and the opposition diminishes. This is not a limitation imposed for development but more for survival. This can however lead to a degree of personal isolation; whereupon the mirror starts to work inwards (see line 6 comments below). Contextually, we develop from a loosening of structure into intense self-reflection and opposition that we deal with by reflection. Hexagram 38 is the specific form of hexagram 48
Line 1
"Troubles will disappear. Losing one's strength, do not pursue it, it will return on it's own. Observing wicked people is not harmful."
Line 2
"Meeting authority whilst approaching a public place is not harmful." [Full of potential?]
Line 3
"Despite having one's possessions taken and one's self physically injured, things eventually change."
Line 4
"In personal isolation, one unexpectedly meets and develops a friendship."

Line 5
"Troubles will disappear. One's kin cut through the surface. Where is the fault in doing this?"
Line 6
"In personal isolation, one's beliefs become corrupted. What one sees is not necessarily true. At first tempted to attack, one becomes aware of one's unjustified actions and stops. Tension is released as new possible alliances appear."
Extended Commentary
The raw context from which the situation derives is described by heaxagram 40 relaxed structuring/loosening. This passes through hexagram 58 Self-reflecting/Intensness before reaching here.
39 / 10 Obstruction Bypassing (60->39->56->38)
"CHIEN : Walk lamely, proceed haltingly; weak-legged, afflicted, crooked; feeble, weak; unfortunate, difficult. The ideogram: foot and cold, impeded circulation in the feet."ERANOS p435
Image :
"[With self-restraint comes overcoming(Control) : Bypassing] One uses inner flexibility to help cultivate one's 'way'."
In a context of self-restraint we utilise control. Commentary
In hexagram 39 one is blocked in one's path, but this blockage is from within. It is therefore best to try and find an alternative route - bypass to overcome rather than conflict. This may require changing one's self temporarily. Contextually, we combine rigid structure and selectivity into a situation of dealing with obstructions. Hexagram 39 is the specific form of hexagram 21
Line 1
"Going leads to obstruction, Coming leads to praise. [One needs to get one's priorities in order]"
Line 2
"A king's servant deals with obstructions not of his making. [One's duty is to serve and disperse]"
Line 3
"Going leads to obstruction. Coming leads to the reverse." [Adopting a position of uniformity and order removes the obstruction]
Line 4
"Going leads to obstruction. Coming leads to continuity".[Concentration is preferred over movement.]
Line 5
"[In times of] Great obstruction friends come[join in]." [When an obstruction is really big, cut it down to size first - pruning]
Line 6
"Going leads to obstruction. Coming leads to maturity. Advantageous. Of benefit to see great people." [ Staying to help remove decay and corruption is better than leaving. If you leave, the obstructions go with you.]
Extended Commentary
The raw context from which the situation derives is described by hexagram 37 Rigid Structuring. It passes through hexagram 52 Selectivity before reaching here.
40 / 20 Deliverance Relaxed Structuring (55->40->59->37)
"HSIEH : loosen, disjoin, untie, sever, scatter; analyse, explain, understand; release, dispel sorrow; eliminate effects, solve problems; resolution, deliverance. The ideogram: horns and knife, cutting into forward thrust."ERANOS p444
Image :
"[With containment comes awareness] : Deliverance. One generously responds to forgiving wrongdoing."
With a context of containment we utilise (sudden) awareness. Commentary
In hexagram 40 we have the explicit form of release from tension; the loosening of structure. The first flash of lightning and crack of thunder signalling the break of a storm. In the image, from a position of security one is able to forgive generously, and thus reduce tension. This is an explicit act of tension release, compared to the hexagram's complement, hexagram 37 The Family, where the implicit nature of the structured environment is relaxing; here it is the release of structure that works. Contextually, from a position 180 degrees apart, we develop through compromise and thus deliverance - the relaxing of structure.
Line 1
"No harm in this." [At the beginning one analyzes one's beliefs]
Line 2
"One catches three foxes and thus acquires a yellow arrow. Testing times but advantageous." [By returning to/maintaining a true course one is successful]
Line 3
"[Taking on too much can culminate in following a path of law breaking]." [Moving to a higher level]
Line 4
"Releasing rather than grasping. When friendships reach their peak, it may be time to let them go. [Dont hang on.]" [Holding together has it's limits]
Line 5
"One resolutely holds together. Advantageous. [this] honesty influences the small people". [A degree of self limitation reduces tension in the common people] OR "One possesses resoluteness. The common people withdraw"
Line 6
"A prince takes advantage of shooting a hawk, moving towards the heights. Potentially advantageous only if he hits the mark." [If he hits the mark his preparation for his path upwards is complete]
Extended Commentary
The raw context from which the situation derives is described by hexagram 38 Opposition/Mirroring. It passes through hexagram 06 Compromising before reaching here.
41 / 49 Reduce, Decreasing or Concentrating [lit., & met.] (52->41->58->31)
"SUN : lessen, make smaller; take away from; lose, damage, spoil, wound; bad luck; blame, criticize; offer up, give away. The ideogram: hand and cermonial vessel, offering sacrifice."ERANOS p453
Image :
"[With self-reflection comes retainment : Concentrating] One uses restraint on one's desires."
In a context of self-reflection we utilise disernment. Commentary
In hexagram 41 there is a double meaning implied, which is brought out by the term 'Reduce'. The hexagram implies, in a social context, the concentration of richness and poorness; the rich get richer, the poor get poorer. At the same time this is applied to the individual as combining selectivity with self reflection, and the act of taking a step back to reconsider something. All of this corresponds with the concepts of lessening or diminishing, since concentrating something implies lessening or diminishing something else. Contextually, we move from uniforming to standardizing and thus reduction. This duality is perhaps seen more if we make the interpretive distinction of opposition versus cooperation. The oppositional form gives this hexagram a reductionist flavour but in a deteriorating sense. The cooperative form gives this hexagram a reductionst flavour but with a qualitative refinement; a distillation.
Line 1
"When one's affairs are finished one leaves quickly. No harm in this. One reconsiders this through discussion." [The behaviour acts as a defense (facade) but is also an obstacle to progress]
Line 2
"Perseverance furthers. Rectification, in the form of lessening, leads to danger. Augmentation [is required]." [Hamming things up]
Line 3
"Three people walking together causes one to leave. One person walking results in acquiring a friend." [concentration through a withdrawal followed by concentration through an attraction (approach). Someone defers.]
Line 4
"Lessening one's afflictions. The message travels fast leading to rejoicing. No harm in this."
Line 5
"[Concentrated luck.] Nowhere is one impeded. Greatly advantageous." [Overflowing luck]

Line 6
"Nowhere lessening, concentrating. No harm in this. testing times but advantageous, especially if one has a goal or purpose in mind. One Acquires a servant(follower) but has no home." [Massing]
Extended Commentary
The raw context from which the situation derives is described by hexagram 07 Uniforming. It passes through hexagram 60 Standardizing before reaching here.
42 / 35 Increase Augmenting, Ascending (57->42->51->32)
"YI : increase, advance, promote, benefit, strengthen; pour in more; full, superabundant; restorative. The ideogram: water and a vessel, pouring in more". ERANOS p462
Image :
"[Wtth enlightenment comes influence : Ascending] One ascends by seeing improvement and controlling excess."
Commentary
In hexagram 42 we find a moment given to understanding the cycles. We are far from the points of transition. We are in a position to see the cycles and thus to observe them and learn to use them to succeed (augment oneself) and avoid those that can do damage. This is a step up, a change from one level of refinement to the next; an increase in one's commitment to a path. Contextually, we combine uniting (drawing in) with coming back to the 'true' path and thus augmentation and ascendence.
The Traditional Simple Changing Line Comments:
Line 1
"Activating one's will through stimulation, beneficial. Great advantage. No harm in this" [Move upwards]
Line 2
"[Concentrated luck.] Nowhere is one impeded. Although perpetually testing times, advantageous. The king makes a thankful offering to the supreme. Favourable." [Overflowing luck.]
Line 3
"One benefit's from unfortunate business. No harm in this if one remains balanced and follows the centre path. Make use of one's position to inform the prince." [transform bad to one's benefit]
Line 4
"Travelling the centre path. Informing the prince, he [too] follows. Success. [Full] benefit relies on improving the city." [Inspire others (the prince)]
Line 5
"A sincere and kind heart. No doubts. Highly favourable. Sincerity and kindness [are] my real 'way'." [Overdoing it. Exaggerate position]
Line 6
"Absolutely no benefit. Maybe even physical abuse. [Even] ordering one's morality [lacks] perseverance thus exposing one to danger." [Trying for relief. Attempts to improve the situation do not work and even expose one to attack. Attempts to reorder one's self are shown to lack perseverance. No matter how hard one tries relief does not come.]
Extended Commentary
The raw context from which the situation derives is described by hexagram 08 uniting/alliencing. It passes through hexagram 24 Returning before reaching here.
43 / 62 Breakthrough (Resoluteness) Seedings, Cuttings, Spread-Out (45->43->26->23)
"KUAI : seperate, fork, cut off, decide; pull or flow in different directions; certain, settled; prompt, decisive, stern."ERANOS p473
Image :
"[With perseverence comes intensity : Resoluteness] By passing out benefits, one can reach below. By staying aloof one can keep to one's 'way'."
In a context of perseverence we utilise intensity. Commentary
Hexagram 43 is a long way from the use of tradition. We need to see inside ourselves to get through this. This can generate what some see as resoluteness and others see as arrogance. This total self development needs to be balanced by opening up to others. This is accomplished by 'spreading the word', analogous to taking cuttings from a plant to use elsewhere. Hexagram 43 is the specific form of hexagram 04
Line 1
A person of lowly position, although capable, must avoid advancing or face injury. [Yielding core not resolute enough]
Line 2
A person of some administrative skill has correctly setup sentries such that warning of danger comes in time. [overcome obstructions]
Line 3
A successful person may need to flee times of misfortune but will come to no harm. [Need for self reflection]
Line 4
A socially aware person did not take heed of the warnings of trouble ahead. [Compromise is advised]
Line 5
A skillful ruler escapes quickly - perhaps too well?

Line 6
When one is in the esoteric world one may no longer be swift of foot - One gets caught.
Extended Commentary
The raw context from which the situation derives is described by hexagram 44 lead astray/seducing/persuading. It passes through hexagram 14 Directing before reaching here.
44 / 31 Coming to Meet Persuading, Seducing (25->44->46->24)
"KOU : intense, driven encounter, at once transitory and enduring, that is the reflection of primal yin and yang; meet, encounter, copulate; mating animals; magnatism, gravity; to be gripped by impersonal forces." ERANOS p483
Image :
"[With cultivation comes Single-mindedness : Persuading/Seducing] The prince uses the aid of fate to command all."
In a context of cultivation we utilise singlemindedness. Commentary
In hexagram 44 we are crossing the border. It symbolises the way from the light to the passive and seductive dark. A point of potential and non-innocence far from the actual and innocent. It is the path from the firm to the yielding, emphasized in the image by the using of the concept of fate as a tool to control the people (i.e. "It is supposed to be this way, it is fated."). The line comments emphasize the concept of holding on to things possibly past their, or your, time; their apparent 'value' keeping the tie. Contextually, we are combining seeding with commitment.
Line 1
"Attachments tend to act as brakes [a balance]. Testing times but advantageous, especially if there is a specific goal or purpose in mind. Seeing possible dangers to one's wealth, one hang's on although this may not be enough." [Attempt to retain power]
Line 2
"Holding on to one's possessions (abundance). No harm in this. Not advantageous to receive visitors." [Retaining things - the past. This approach is acceptable but visitors should be avoided as they could influence you to let go.]
Line 3
"Legs sore to the bone, one pauses for breath. Further adversity. Without a goal or direction, misfortune. [Waiting ('pauses' to recover) leads nowhere. One must establish a path and go on.]" [Trying to hold on in adversity]
Line 4
"Holding on to nothing. Undertaking{rise-up} anything exposes one to danger." [valueless convictions]

Line 5
"Using baskets to hold melons [holding on to the cosmos using man made tools/materials]. Cherishing the [their] form (composure). Things fall, beginning from heaven." [Attempts to join (to hold) cosmos and man as one (family).]
Line 6
"Encounter, one's test of strength. Regret. No harm in this." [ A point of realization that one must eventually yield [spiritually?] despite one's position].
Extended Commentary
The raw context from which the situation derives is described by heaxgram 43 Seeding/Spread_out. It passes through hexagram 32 Commiting before reaching here.
45 / 06 Gathering Together (Massing) Assembling (43->45->23->26)
"TS'UI : call or pack together; tight groups of people, animals, things; collect, gather, assemble, concentrate, bunch, crowd, collection; lit:dense tussocky grass" ERANOS p492
Image :
"[With devotion comes intensity: Assembling] One eliminates all weapons to implement this. [As a result] guards are setup to warn [and protect]."
In a context of devotion we utilise intensity. Commentary
In hexagram 45 we find a social unit with strong traditional roots remains balanced. These spiritual foundations are celebrated, with the celebration itself acting as a boost to unity; enforcing the strength of the group. In the image, to avoid possible conflicts in these situations, all weapons are banned and, as a result, weapons as a precautionary tool no longer exist. This requires that guards be to be set to warn of possible dangers.
Line 1
"Being not wholly sincere. Disorder because of it, grouping because of it. Similar to a little outcry that sets off laughter [within a crowd]. No concern. Move on without fault." [Lack of sincerity (immaturity at the beginning) leads to wasted energy. In a crowd concentrating on something, a sudden, and intentional, yelp can break the tension/spell. This shows a lack of sincerity but is done usually by the immature. So too, lack of sincerity can cause disorder as well as people grouping together for safety]
Line 2
"[Letting oneself] be drawn is favourable, no harm in this. [Things are] balanced because of an advantageous, although limited, offering." [Imposing a self limitation by allowing outside forces to control(draw you)]
Line 3
"With assemblying comes lamenting. Advantageous if it does not go beyond the moment. Move on, there is no harm in this. A small humiliation." [A lessening of the moment]
Line 4
"[impose direction] favourable, no harm in this." [Formalize the assembly's goals - uniformity]
Line 5
"Assemblying: Controlling the situation. Unbalanced but no harm in this. The source of perpetually testing times. Previous troubles will disappear." [Directing those assembled down the 'right' path]
Line 6
"Paying taxes: [complaints!]. No harm in this." [ Taxes are intended as an instrument of fairness/balance within any large group of people - the ultimate mark of social refinement is a taxation system!]
Extended Commentary
The raw context from which this situation derives is described by hexagram 25 noninvolvement/Disentangling. It passes through hexagram 35 Progressing before reaching here.
46 / 24 Pushing Upward Entangling, Distilling (24->46->44->25)
"SHENG : go up; climb step by step; rise in office; advance through effort; accumulate; bring out and fulfill; lit: a measure of fermented liquor, ascension as distillation." ERANOS
p562
Image :
"[With cultivation comes trust : Involvement]. One uses flexability to follow one's way and small accomplishments to build great things."
In a context of cultivation we utilise trust. Commentary
In hexagram 46, through the conversion of small potentials into actuals, one has risen to a point of recognition. All of this achieved by willpower and innocence; acts of deep-seated involvement to the exclusion of everything else. This is the process of refinement; the act of distillation rather than the product itself. Contextually, we have held firm (26) and cultivated (57) leading to ascending and entanglement. Hexagram 46 is the general form of hexagram 10
Line 1 -
"Sincere processing (refining) Greatly favourable." [Sincerely following the steps in refining. Favourable.[do EXACTLY as required (else neutralized? standstill?)]
Line 2 -
"A balanced moment because of an advantageous small offering."

Line 3 -
" Ascending: an 'empty' but fertile centre." [A place to gather support(?) Empty in spirit]
Line 4 -
" [One has reached a new level, the climb up the bottom trigram is over, here is the start of the top trigram; a form of graduation]" [change levels]
Line 5 -
" Favourable but testing times as one slowly works one's way through the grades." [Lifting the fog]
Line 6 -
" An 'dark/obscure/immature' ascent. Advantageous NOT to stop here. Testing times." [Attempted to mature too soon]
Extended Commentary
The raw context from which the situation derives is described by hexagram 26 - holding firm. This passes through hexagram 57 - Cultivating before reaching here.
47 / 22 Oppression (Exhaustion) Confining, Enforced Waiting (49->47->04->22)
"K'UN : enclose, restrict, limit; oppressed; impoverished; distress; afflicted, exhausted, disheartened, weary. The ideogram: an enclosed tree" ERANOS p516
Image :
"[With containment comes intensity] : Confining. One is induced to follow fate to free one's will."
In a context of containment we utilise itensity. Commentary
In hexagram 47 one is not in a position to do anything about existing ideologies. One therefore needs to control(limit) one's attitude. Develop a facade until times change. This is more a behavioural facade than that of 22, in that we are penned in. In the ideogram this is symbolized by a tree closely surrounded by a fence. This implies forcing (Stimulating) the roots to go deep, a form of external control on the 'free will' of the tree. Another word for this situation is imprisonment. Contextually, we develop from the pressure of following a path (10) and getting the order incorrect (64), leading to enforced waiting. The positive side is the sinking of roots into the context and so integrating oneself into the environment.
Line 1 -
"One's seat is so confined it is like a stump of wood. [Withdrawing into himself]. For three years he sees no one." [Initial exposure to oppression can cause withdrawal, self reflection]
Line 2 -
"Confined, one tends to drink. Officials come from all sides. Advantageous. Take advantage of making offerings else suffer exposure to dangers. No harm in this." [Approach/defer]
Line 3 -
"So confined, one becomes as if a stone. Reaching out for thistles [Not feeling what one touches - dangerous]. Entering one's house, one even fails to see one's spouse[ Not seeing what one loves]." [Locked inside oneself]
Line 4 -
"Ambling along, one seems to be confined as if a metal chariot. Regret, but things are completed." [Strong defenses need to be overcome]
Line 5 -
"Publicly dishonoured and physically punished, as well as being oppressed by officialdom, a dignified approach leads to better times. Advantageous to make an offering (give thanks)." [Difficulties overcome]
Line 6 -
"One's confinement has outgrown itself. Things are becoming hazardous. [However one believes that] any remorse [shown] is [itself] remorse. It is favourable to correct this [mode of thought - the influence of waiting is over. It is time to break free.]"
Extended Commentary
The raw context from which the situation derives is described by hexagram 10 conduct(treading). It passes through hexagram 64 Mis-sequencing befor reaching here.
48 / 26 The Well Founding (03->48->50->21)
"CHING : water well at the center of the fields; rise and flow of water in a well, rise and surge from an inner source; life-water, nucleus of life; found a capital city. The ideogram: two vertical lines crossing two horizontal ones, eight fields with a well at the center." ERANOS
p521
Image :
"[From cultivation comes overcoming] : The Well. One uses the working people to encourage unity."
In a context of cultivation we utilise control. Commentary
In hexagram 48, the establishment of a source of nourishment enables the passage from chaos to social order. This 'Well' is passive; its presence encourages people to congregate around it and develop, and thus its influence generates a sense of security and thus overcoming chaos. Contextually we mix making small gainings and correcting corruption into making foundations for the future. Hexagram 48 is the general form of hexagram 38
Line 1 -
"The Well: a bog, no drinkable water; old and untamed." [Unable to use it immediately compromise by cleaning it]
Line 2 -
"[When young,(symbolized by a ravine/gully) one has fun(symbolized by shooting fish)]. The jug is cracked. It leaks. [One does not recognize the value of the 'water', what is absorbed leaks out]"
Line 3 -
"The Well: muddy water, not drinkable, causes me heartache. Permitting me to draw water will make the king bright(happy). Together we can share in [his] blessing." [The water is not drinkable because the well makes it so. One tries to convince it to cooperate]
Line 4 -
"The Well: Is being repaired (lined). No harm in this." [Hardened outside(inner /outer walls), yielding inside].
Line 5 -
"The Well: Clear cold springwater to drink." [A meditative moment. One draws inspiration from a passive source]
Line 6 -
"The Well: it collect everything since it has no cover. Balanced, greatly favourable." [Being a collector of everything it dispenses what it collects and penetrates everything, like the wind.]
Extended Commentary
The raw context from which this situation derives is described by hexagram 09 Small gainings(foundations). It passes through hexagram 18 Correcting before reaching here.
49 / 46 Revolution (Molting) Unmasking (47->49->22->04)
"KO : take off the covering, skin or hide; change, renew, molt; remove, peel off; revolt, overthrow, degrade from office; leather armour, protection." ERANOS p530
Image :
"[With guidance comes intensity : Unmasking]. By establishing a calendar one shows the seasons."
Commentary
In hexagram 49 we find that there are times when ideologies need to be changed. The opportunity has come for the change to occur. Let the outside reflect YOUR direction/ideology. This is like removing a facade, and letting the inner shine, rather than adopting one (22). In the image context, by creating a calendar the cycles of the heavens can be seen and predicted; we have revealed the inner workings. Contextually, from combining pulling back with guidence/direction, so emerges unmasking. Hexagram 49 is the general form of hexagram 23
Line 1 -
"Securing oneself in the skin of a yellow cow." [Before any action one must step back and reconsider one's intensions (cow - docile, yellow - middle path, not extreme)].
Line 2 -
"On the point of revolt. Discipline is favourable, no harm in this." [On the verge of action one must maintain one's self discipline]
Line 3 -
"Exposed to danger one faces adverse testing times. Only when revolutionary words have three times been encountered are things in accord." [Put in too much energy, immature start. Let the word get around first].
Line 4 -
"Repenting not even considered, a proper action. Making a new 'fate' favourable." [Not yet finished - a 'fate'(future) to plan/make/sequence)]
Line 5 -
"The great noble creates the transformation of the state. Without any signs things are balanced," [Establishment of new laws]
Line 6 -
"One can change one's spots. The common people [can only] unmask the face. Correcting unfortunate. Living in testing but favourable times."
Extended Commentary
The raw context from which this situation derives is described by hexagram 33 pulling back/retreating(tricking). This passes through hexagram 30 Guiding/Direction before reaching here.
50 / 29 The Caldron Refining, Transforming (21->50->48->03)
"TING : bronze cauldron with three feet and two ears, sacred vessel used to cook food for sacrifice to gods and ancestors; founding symbol of family or dynasty; melting pot, receptacle; hold, contain, transform; establish, secure; precious, respectable." ERANOS
p540
Image :
"[With cultivation comes direction : Refining] One uses the ideal to set fate."
In a context of cultivation we utilise a sense of direction (an ideology). Commentary
In hexagram 50,the establishment of order out of chaos, the generation of social foundations, does not guarantee development, they just set up a suitable environment. To enable social development, these foundations need to be refined. In the image, the idea is to adopt a single point of view thus forcing 'fate' to appear fixed. Any form of controlling influence introduces a fixed set of possibilities and excludes others purely by definition alone. Contextually, inspiration and excess leads to transformation.
Line 1 -
The overthrow (tien) of foundations (ting), removing 'stagnating stuff', but implicitly retaining the cooking pot in which the raw (unrefined - a concubine's son) can be cooked and refined. Even the most lowly can be refined and thus succeed.
Line 2 -
The foundations have some substance. By careful consideration one can benefit(develop) from this but one needs to be wary of the envy of others.
Line 3 -
The ability to grasp the foundations has been removed and despite the potential nourishment within it, we are unable to consume it. (Implied here is that this is a form of
protection in that the method of access has been removed, protecting the contents from the outside.) We must let this go (the phrase 'rain lessens repenting' implies water,tension release).
Line 4 -
One of the supports for the foundations has given way causing the reputation of the minister entrusted with maintaining things to be stained.
Line 5 -
The supports of the foundations are strong ('metallic rings') and the foundations correctly balanced ('yellow' (productive middle) 'ears' handles). Balanced usage will be favourable.
Line 6 -
Things have been refined and are ready for consumption.

Extended Commentary
The raw context from which the situation derives is described by hexagram 34 Inspiring. It passes through hexagram 28 Exeeding before reaching here.
51 / 36 The Arousing, Thunder Enlightenment, Awareness (32->51->42->57)
"CHEN : arouse, excite, inspire; thunder rising from below; awe, alarm, trembling; fertilizing intrusion. The ideogram: excite and rain." ERANOS p550
Image :
"[With enlightenment comes awareness : Arousing] One uses anxiety and fear to regulate watchfulness."
In a context of enlightenment, a new beginning, we utilise (sudden) awareness. Commentary
In hexagram 51 we are at the explicit moment when one detects a transition from stillness to movement. An arousing influence that inspires one to action. In the image, the feelings of anxiety and fear are enhanced in the people by the powers that be, such that any change in the environment will trigger these emotions and the change is thus quickly detected. Contextually, we combine inspiration with disentanglement (independence) to get a moment of enlightenment and awareness. In the senses world arrangement this hexagram becomes the beginning as well as symbolizing birth. Hexagram 51 is the general form of hexagram 53
Line 1 -
"Thunder: coming, frightening, frightening. After laughing words comes shrieking. Propitious." [Return]
Line 2 -
"[When sudden adversity robes one of one's wealth. Do not pursue it. It will come back.]" [Have faith(belief). This alone will help to restore things]
Line 3 -
"Thunder: Revives all. Thunder moves without mistake." [it follows natural laws]
Line 4 -
"Thunder: releasing the bog." [Helps to get things moving, unsticks]

Line 5 -
"Thunder: going and coming. danger. However one loses nothing." [ Lots of energy but wasted].
Line 6 -
"Thunder: twisting, twisting. Watching in terror. Exposed to dangers. Thunder: moving away from one's self and towards one's neighbour. No harm in this. Spouses have something to talk about." [A lot of, prior to release/break/collapse]
Extended Commentary
The raw context from which the situation derives is described by hexagram 35 progressing. It passes through hexagram 25 Non-involvement/Disentangling before reaching here.
52 / 09 Keeping Still, Mountain Self-Restraining, Discerning (41->52->31->58)
"KEN : limit, boundary; encounter an obstacle, stop; still, quiet, motionless; confine, enclose, mark off; turn around to look behind; hard, adamant, obstinate; perverse. The ideogram: eye and person turning around to compare and group what is behind." ERANOS p559
Image :
"[With self-restraint comes discernment] : Keeping Still. One uses pondering to avoid moving from one's position."
In a context of self-restraint we utilise discernment. Commentary
In hexagram 52 satisfaction is attained through internal meditation. But be warned not to become spiritually indulgent - one must be selective. The submission here is to one's self; an act of self-restraint and retaining the inner; to be discerning. Traditionally there is a material/spritual gateway here - Numbing the senses leaves only the mind open. Hexagram 52 is the specific form of
Line 1 -
"Restraining one's feet. No harm in this. Perpetually testing times but advantageous." [Self impose limitation (wanderer/feet)]
Line 2 -
"Restraining one's calves. Not rescuing one's belief. One's heart is sad." [Foregoing development]
Line 3 -
"Restraining, one's limit and assigns it to one's hips/loins. Danger suffocates the heart." [One attempts to consciously practice restraint through (sexual?) modesty]
Line 4 -
"Restraining[Retaining] one's individuality. No harm in this." [Put on a facade]
Line 5 -
"Restraining[being selective] one's words. Previous troubles disappear." [Correcting past(and future) deeds]
Line 6 -
"Generous restraint[Retainment], favourable." [Stick to the basics (prune)]

Extended Commentary
The raw context from which the situation derives is described by hexagram 36 Uncompromising. It passes through hexagram 39 Obstructing before reaching here.
53 / 11 Development (Gradual Progress) Maturing (61->53->62->54)
"CHIEN : advance by degrees; pentrate slowly and surely, as water; stealthily; permeate throughout; influence, affect. The ideogram: water and cut." ERANOS p567
Image :
"[With self-restraint comes influence : Maturing] One dwells in one's intellectual path to make better the desires of the common people."
In a context of self-restraint we utilise influence. Commentary
In hexagram 53 is the the transition of a loose 'yielding' relationship to one of firmness and strength. The penetrating wind restrained. (directed). In the image, by emphasizing one's mental powers it is hoped that this influences the common people and encourages them to better themselves. This does not occur overnight, maturing takes time. Contextually, we combine correct order and completion with modesty and evenness giving gradual development; maturing. (In the traditional text, the spirit mentioned below is symbolized by a wild swan.) Hexagram 53 is the specific form of hexagram 51
Line 1 -
"[One's spirit progressing towards the top]. To the little son are directed dangerous words. Absolutely no harm in this."
Line 2 -
"[One's spirit progressing towards stability]. Drinking and feasting. Favourable." [Stability implies controlling influence]
Line 3 -
"[One's spirit progressing towards too higher ground]. The husband punished, does not return. [As a result] the pregnant wife has no support. Unfortunate. Advantageous to resist breaking the law." [Attempts to climb too high lead to breaking the law - downfall]
Line 4 -
"[One's spirit progressing towards traditional ways]. Maybe acquiring one's perch. No harm in this." [Attempt to follow 'traditions'. e.g. birds in trees. Unsuitable]
Line 5 -
"[One's spirit progressing towards summit]. The Wife, not pregnant for three years. In the end nothing has the upper hand. Fortunate." [Self retainment. Eventually things work out]
Line 6 -
"[One's spirit progressing towards the high ground] where it's [new] facade (mask[feathers]) enables it to do good. Favourable."
Extended Commentary
The raw context from which this situation derives is described by hexagram 63 Completing/Sequencing. It passes through hexagram 15 Modesty/Levelling before it reaches here.
54 / 52 The Marrying Maiden Immaturing (62->54->61->53)
"KUEI MEI KUEI : change to another form, persuade; return to yourself or the place where you belong; restore, revert, become loyal; turn into; give as young girl in marriage. The ideogram: arrive and wife. mistress of the household.. MEI : girl not yet nubile; younger sister. daughter of a secondary wife. ideogram: wife and not-yet." ERANOS p577
Image :
"[With self-reflection comes awareness : Immaturing(Wasting)]. One uses the ever-flowing whole to know the unfit."
In a context of self-relfection we utilise (sudden) awareness. Commentary
In hexagram 54 we find the transition of a loose relationship to one of tension and wasted energy and eventual collapse ("...the eternity of the end") All there is is a reflected arousal. In the image, one is encouraged to to understand the wholeness of things and thus be able to detect something which is faulty, broken, or not yet ripe (Immature). The name emphasizes the continous return to basics (and thus no development); we keep doing the same things and getting nowhere. (Given by the context of treading a path combined with mis-sequencing). Hexagram 54 is the specific form of
Line 1 -
"The immature is pressed to mature. [Although faced with their own difficulties] they follow the path. Discipline is advantageous." [Difficult beginnings]
Line 2 -
"One eyed [person] is able to see. For a solitary person, testing times but advantageous." [At least a beginning?/arousal?]
Line 3 -
"The conversion to a woman has been done by growing their hair. When converted back we find it is but a young girl." [Unexpected]
Line 4 -
"Conversion to a woman takes too long. But the delay in conversion is in harmony with the season." [Beyond the usual age of marriage but potentious (a blessing?)]
Line 5 -
"[The emperor gives his daughter to a chief. Her dress not as refined as his]. The moon almost full, favourable." [The moon does not outshine the sun. Stimulating. The intention is for the emperor's daughter to honour her lower placed (and therefore 'immature') husband]
Line 6 -
"A woman receives a basket of little worth. A man prepares a dead (bloodless) goat for sacrifice. Devoid of direction, advantageous." [gifts for sacrifice are not 'sincere', the basket is not full and the goat is already dead. Pretense unmasked. If the pretense does not go beyond this moment there is no problem.]
Extended Commentary
The raw context from which the situation derives is described by hexagram 64 Missequencing. It passes through hexagram 10 Conduct(Treading) before reaching here.
55 / 44 Abundance (Fullness) Abounding,Overflowing (40->55->37->59)
"FENG : abundant, plentiful, copious; grow wealthy; at the point of overflowing; exuberant, fertile, prolific; rich in talents, property, friends; fullness, culmination; ripe, sumptuous, fat."ERANOS p586
Image :
"[With guidance comes awareness : Overflowing] One uses severe laws to enforce punishments."
In a context of guidance we utilise (sudden) awareness. Commentary
In hexagram 55, once one has reached a peak, it follows that we head towards the down cycle. Here, tension is at it's peak pending a conscious release and these 'social outbreaks' need controlling - An arousing influence with guidance. In the image, current ideologies have led to an outbreak of crimes which need to be contained. In the line comments, the continuing use of the term "Sun-centering", meaning midday, emphasizes reaching a peak. Hexagram 55 is the general form of hexagram 20
Line 1 -
"One meets one's equal. Spending time together, no harm. Move on with honour." [Feeding/Filling off each other, becoming full]
Line 2 -
"[Apparent Abundance]. Midday: inspecting a grain bin, proceedings lead to doubts and anger. Truthfulness [is suddenly] shown[/blurted out]. Favourable." [Innocence and unexpected.]
Line 3 -
"Spreading Abundance. Midday: seeing drool [at the mouth] one cuts off one's right hand. No harm in this.". [Amount arouses one's assistant's greed]
line 4 -
"[Apparent Abundance]. Midday: inspecting a grain bin, one encounters one's ruler hiding. Favourable." [Benefit/progress gained]
Line 5 -
"[Approaching perfection (reach the zenith)]. One receives rewards and praise. Favourable." [Implies one is approved of, i.e. a mirror for others to see what they wish].
Line 6 -
"Full to the rafters, hiding one's home. Looking through the door, one is observed living alone, one has no social contact for three years. Unfortunate." [more concerned with 'things' one has lost one's direction.]
Extended Commentary
The raw context from which the situation derives is described by hexagram 56 Restrained Journeying. This passes through hexagram 13 Associating before reaching here.
56 / 13 The Wanderer Restrained Journeying, Loyalty (38->56->39->60)
"LU : travel, stay in a place other than your home; itinerant troops, temporary residents; visitor, guest, lodger. The ideogram: banner and people around it, loyal to a symbol rather than their temporary residence." ERANOS p596
Image :
"[With self-restraint comes direction] : The Wanderer. One uses an enlighten and true heart in punishing and refrains from extended court cases."
In a context of self-restraint we utilise setting a direction (an ideology). Commentary
In hexagram 56 self-imposed limitations enable one to survive in any environment. It is excess that fosters obstruction and oppression. These limits should act as guides in the form of a sense of direction, not absolutes. Guided restraint/ restrained movement; when wandering in a strange land, one's loyalties are still with 'home' and thus one should be restrained (selective) in one's actions.
Line 1 -
"A fragmented journey. A disaster splits one's home."

Line 2 -
"Travelling, approaching a resting place, one longs for one's own[kind]. One acquires a young servant, testing times. [A feeling for one's clan/family/language. One compensates by aquiring a servant.]
Line 3 -
"Travelling, burning one's resting place[or Burning breath when one stops]. Losing one's servant. Dangerous and testing times." [No matter what one does, things are not going right]
Line 4 -
"Travelling, thinking of dwelling. Aquiring one's own symbol of authority [although] my heart is not keen." [A thought to stop travelling and lay claim to one's piece of turf. Not one's desire]
Line 5 -
"Shooting a pheasant. One shot (arrow) kills it. In the end one receives heavenly praise." [Removing that which retains (symbolizes) authority (tradition).]
Line 6 -
"A bird destroys it's nest. Travelling people at first laugh but later cry. Things start to change, one loses the cattle." [Making mistakes one is left empty and forced to start again.]
Extended Commentary
The raw context from which the situation derives is described by hexagram 55 abundance/exuberance. It passes through hexagram 31 Restrained Joining/Wooing before reaching here.
57 / 27 The Gentle (The Penetrating), Wind Cultivating, Influencing (42->57->32->51)
"SUN : base on which things rest; support, foundation; mild, subtly penetrating; nourishing. The ideogram: stand and things arranged on it, the subtle influence of the ground."ERANOS p605
Image :
"[With cultivation comes influence] : The Gentle. One introduces subtlety in controlling affairs."
In a context of cultivation we utilise influence. Commentary
Hexagram 57 is a soft form of transition. A subtle controlling influence, through persuasion, forces one to adapt to the change conditions and therefore themselves change. Serving and cultivating (05) combined with ascending (46) leads to cultivation and influence. Hexagram 57 is the general form of hexagram 54
Line 1 -
"[In the beginning, Vacillation]. A sterner approach brings success." [Persuasions from all sides]
Line 2 -
"[The basis(foundations) of current social influences]. Using historians and mediums, the cloudy is made favourable. No harm in this." [Correcting the official history of the past.]
Line 3 -
"Pressing influences, regret." [At this stage passive influence is required,like the well, not active influencing.]
Line 4 -
"Remorse disappears. The hunt catches three prey." [Small gains]

Line 5 -
"Favourable but testing times, remorse disappears. Not devoid of success and yet not completing anything. Before [benefits received] three days. After [benefits received] three days. Favourable." [Gradual progress - maturing]
Line 6 -
"[The foundations of current social influences]. One loses one's position of power. Testing times. Unfortunate." [Things are dispersed.]
Extended Commentary
The raw context from which the situation derives is described by hexagram 05 Waiting/Serving. It passes through hexagram 46 Push Upwards before reaching here.
58 / 56 The Joyous, Lake Self-Reflecting, Stimulating, Intenseness (31->58->41->52)
"TUI : an open surface, promoting interaction and interpenetration; responsive, free, unhindered, pleasing; opening, passage; the mouth; exchange, barter; straight, direct; meet, gather, place where water accumulates. The ideogram: person, mouth and vapor, speaking with others" ERANOS p614
Image :
"[With self-reflection comes intensity] : The Joyous. One joins business with friends to explicate repetition."
In a context of self-relfection we utilise intensity (self-reflection doubled). Commentary
Hexagram 58 is a hexagram symbolic of both intenseness and self-reflection. In the image, one joins one's business with businesses of others and thus speeds up the process of selling; increases one's market through joint ventures. (establishing a degree of intenseness). Contextually we combine compromise and mirroring to achieve joyousness & intensity. The changing line 6 associates this hexagram with hexagram 43 which involves spreading the word. Hexagram 58 is the specific form of hexagram 18
Line 1 -
"Concorded stimulation. Favourable." [in the beginning some self limitation is imposed. Adjusted stimulation]
Line 2 -
"Balanced stimulation. Favourable. Remorse disappears." [Avoiding excess/waste beneficial(implies else remorse)]
Line 3 -
"Stimulation from without. Unfortunate." [Need to maintain conduct and not seek stimulation from outside.]
Line 4 -
"Cheap(purchased) stimulation does not calm/soothe, unless one finds enjoyment in defective support(a crutch,addiction)." [One can get fenced in; imprisoned by the stimulant]
Line 5 -
"Conformity reduced to essentials. Dangerous. " [Belief systems (systems of influence) reduced to basics implies fundamentalism.]
Line 6 -
"Prolonged stimulation." [At the spiritual level can lead to a mental breakthrough]
Extended Commentary
The raw context from which the situation derives is described by hexagram 06 compromising. It passes through hexagram 38 Opposing/Mirroring before reaching here.
59 / 19 Dispersion (Dissolution) Dispelling Illusions (37->59->40->55)
"HUAN : scatter clouds or crowds; break up obstacles; dispel illusions, fears and suspicions; clear up misunderstandings; dissolve, evaporate, disintegrate, fade, vanish; fog lifting or clearing away."ERANOS p622
Image :
"[With containment comes influence : Dispeling] In primal times one made offerings to the gods to establish the temples."
In a context of containment we utilise influence. Commentary
In hexagram 59 a gentle change can be used to soften any defense mechanism. Once a crack appears the influence strengthens by slipping through the crack and working from within. This form of release is far more subtle and long term than 37/40 and is associated with the conscious (explicit man created) release of 55. It involves the concept of trust and penetrating defenses leading to the ability to clear things away - to dispell illusions. Contextually we combine articulation/standards (60) with establishing uniformity (07) to dispel illusions. hexagram 59 is the general form of hexagram 34
Line 1 -
"[In the beginning one takes advantage of raising one's spirits. Inspirational and favourable.] [Overflowing, fill, raise the level of] ]
Line 2 -
"Disperion: quickly leaving one's table. Any remorse disappears. " [Advancing, 'eat and run?']
Line 3 -
" Dispersing one's [power] without remorse." [sacrificing oneself to influencing all over, like the wind {martyrdom?} ]
Line 4 -
"It is favourable to disperse one's flock. Through dispersal one is alone in one's temple. This is not hiding, one just creates a place and moment for pondering." [Waiting-Nourishment]
Line 5 -
"[One receives an imperial edict]. One cry's out greatly (complains?). Dispersing[/bypassing] the king's residence. No harm in this." [If one's way is blocked, one goes around]
Line 6 -
"Dispersing one's blood. [met: things of value]. leaving, sent far away [but still connected]. No harm in this." [To overcome dangers dispersing assets helps] )
Extended Commentary
The raw context from which the situation derives is described by hexagram 60 articulating/Standardizing (seperate and distinguish). It passes through hexagram 07 Uniforming before reaching here.
60 / 50 Limitation Standardising, Reasoning (39->60->38->56)
"CHIEH : seperate and distinguish, as well as join different things; express thought through speech; joint, section, chapter, interval, unit of time; regulations, limit; zodiacal sign; lit:nodes on bamboo shoots" ERANOS p630
Image :
"[With self-reflection comes overcoming(Control) : Standardizing] One uses analysis to create standards and the right words in following one's path."
In a context of self-reflection we utilise control. Commentary
In hexagram 60, self imposed limits are useful for development. they enable one to set reachable goals and to stretch the limits as well as set up standards by which one can compare progress. This form of discipline helps avoid possible obstruction and oppression. These limits are set from within (56,60) not from without (38,39). In the image, just as measurement standards are a form of limitation but beneficial, so is determining a 'best course' as one develops one's path. These standardization processes imply the concept of staying and reasoning things out; to seperate and distinguish.
Line 1 -
"Not leaving one's room." [The basic form of security]

Line 2 -
"Not leaving one's courtyard.[area of belief?]" [Relief from tension by..]

Line 3 -
"Not the [reasoning] type, one [often] laments. No harm in this." [In times of woe (conflict) one's inability to reason and therefore find compromise is replaced by painful recollections. emotion vs logic]
Line 4 -
"Persevering with quiet reasoning." [Stimulating]

Line 5 -
"Sweet reasoning, favourable. Moving on with honour." [Sweet talking the masses]
Line 6 -
"Bitter reasoning. Dangerous and testing times, but remorse disappears." [To be full of oneself, resistant to inevitable change]
Extended Commentary
The raw context from which the situation derives is described by hexagram 59 Dispersing/Clear Away/Dispel. It passes through hexagram 41 Concentrating before reaching here.
61 / 51 Inner Truth Sympathising, Softening (53->61->54->62)
"CHUNG FU CHUNG : inner, central; calm, stable; put in the center; stable point which enables you to face inner and outer changes; middle line of a trigram. The ideogram: field divided into two equal parts... FU : accord between inner and outer in a particular moment; sincere, truthful, verified, reliable, in accord with the spirits; capture; prisoners, spoils;..The ideogram:bird's claw enclosing young animals, possessive grip." ERANOS p636
Image :
"[With self-reflection comes influence: Sympathizing/Empathizing] One extends legal deliberation to delay death."
In a context of self-reflection we utilise influence. Commentary
In hexagram 61 apparent firmness hides a forgiving heart. This is the point of switching from firm to yielding in inner truth. The text symbolizes a judge (apparent firmness) protracting discussion due to a forgiving heart and thus "..delay[ing] executions". Capturing the heart(centre) and thus sympathizing. Contextually combining containment and deference gives yielding.
Line 1 -
"[At the beginning] precaution is favourable. [Keep to this(inner truth)] not private relationships (?)" [Passive influence as security. Avoid active influences]
Line 2 -
"[Temptations]." [With a soft centre, one must be wary of the many temptations. Commitment is required.]
Line 3 -
"One aquires opposition. Maybe they beat their drums, [maybe not]. Maybe they cry, maybe they sing." ['They' try methods of emotional persuasion on one's soft centre]
Line 4 -
"Almost full moon. The horse team is dead. No fault in this." [In the position of a minister(line 4) rather than a noble (line 5), the brightest one can become is as bright as the full moon reflecting the light of the noble. To achieve this one has used up all of one's strength. Be wary of excess (arrogance). One's yielding core can never become more than a full moon]
Line 5 -
"Being balanced, things bind together. No harm in this." [A hard exterior unites with a yielding heart. Influence/Wooing]
Line 6 -
"A soaring sound ascending to heaven. Dangerous and testing times." [A soft heart is trapped inside. It seeks spiritual help]
Extended Commentary
The raw context from which the situation derives is described by hexagram 29 containing/overcoming(control). It passes through hexagram 19 Approaching/Defering before reaching here.
62 / 12 Preponderance of the Small Portraying, Exagerating, Acting (54->52->53->61)
"HSIAO KUO HSIAO : little, common, unimportant; adapting to what crosses your path; ability to move in harmonious relation to the vicissitudes of life;... KUO : go beyond, pass by, pass over; excessive, transgress, error, fault." ERANOS
p647
Image :
"[With self-restraint comes awareness : Acting.] One uses excessive behaviour to show respect One uses excessive behaviour to mourn One takes advantage of excessive behaviour to show moderation."
In a context of self-restraint we utilise (sudden) awareness. Commentary
In hexagram 62 an emphasis on detail and over exaggerated conduct is sometimes required by those in positions of influence to help maintain traditional perspectives. This emphasis helps to maintain the 'ideal' in the eyes of the people. However, these behaviours can be used to hide a weak individual in that they work as a facade and can be used as an excuse for delays in decision making. In the image, moderation, respect, and mourning are usually acts manifesting a level of restraint. In this situation this behaviour is 'hammed up' (a context of guidance and trickary).
Line 1 -
"[In the beginning] one should avoid trying to fly." [Learn the rules of the game first]
Line 2 -
"[Getting higher than] one's grandfather. Meeting one's source(grandmother) but not reaching one's ruler. Meeting one's servant. Without fault." [Working the paths of
refinement. Even the lowly (servant) work on refinement. One has success, but one is not capable of reaching the level of one's ruler.]
Line 3 -
"One does not protect oneself from excesses. Following this path may led to death (being killed). Danger." [One needs to be disuaded from this path, return]
Line 4 -
"No harm in this. One does not meet excesses. One is warned of the dangers of moving on. No advantage in perpetually testing times." [Excesses should at least be curbed (pruned) when met. Ignoring this is costly]
Line 5 -
"Dense clouds [excessive clouds] originating from the west, but no rain. A prince [pulls someone] out of [retirement]". [To make things work, we withdraw before we advance. Reconsider the position and then act. Dense clouds imply lots of potential but nothing is happening [not up to it]. Someone is needed to get things moving.]
Line 6 -
"[One claims] there are no more excesses to meet. That claim [leads to] total disaster." [One attempts to put on a facade of "everything's fine"- It isn't. Total ruin]
Extended Commentary
The raw context from which the situation derives is described by hexagram 30 guiding/direction. It passes through hexagram 33 Retreating(Trickary) before reaching here.
63 / 42 After Completion Correct Sequencing (29->63->30->64)
"CHI CHI CHI : completed, done; has occured; past tense of not-yet, WEI.. CHI : cross a river at a ford or shallow place; overcome an obstacle, embark on a course of action; help, relieve, cease. The ideogram: water and level, running smooth over a flat bottom."ERANOS p656
Image :
"[With guidance comes overcoming(control) : Sequencing]. One remembers distress and prepares for it in the future."
In a context of guidance we utilise control. Commentary
In hexagram 63 we find the successful end of a journey masks the beginning of another. The mask of completion helps memory to distinguish events and some form of guide is useful for the new dangers ahead. In the image, although one has completed a path, one recollects the bad times and is determined to be ready for them next time; the overall emphasis is getting things done in the correct order for completion.
Line 1 -
"[Tentative steps as one tests the water] Without fault. OR [youthful excitement] causes on to brake too soon. One's tail gets wet. No harm in this." [youthful folly]
Line 2 -
"A wife loses her veil. Do not pursue it. [After completion] she gets it back." [Do not chase after things. Compromise. That which one has lost in this state(level of refinement) can eventually be got back in the next state].
Line 3 -
"It took The [ancient emperor], without the use of the common people, three years to subjugate [the population]." [Upon completion, relief]
Line 4 -
"[There are two sides to a situation]. Wearing clothes in tatters. At the end of the day [upon completion], alarm." [ One has only seen what one wants. Upon completion we see the other side and are alarmed that it exists at all]
Line 5 -
"[Although spiritual offerings may differ in size] they both get the same blessing." [To (spritually?) progress one need not go for the biggest and the best. It is the intention that matters most.]
Line 6 -
Soaking one's head. Danger. [ One gets too carried away with one's success (refinement completed); almost drowning in it.]
Extended Commentary
The raw context from which the situation derives is described by hexagram 53 maturing/gradual developing. It passes through hexagram 22 Fascading before reaching here.
64 / 21 Before Completion Mis-Sequencing (30->64->29->63)
"WEI CHI WEI : temporal negative; incomplete, has not occured... CHI : cross a river at a ford or shallow place; overcome an obstacle, embark on a course of action; help, relieve, cease. The ideogram: water and level, running smooth over a flat bottom."ERANOS p665
Image :
"[With containment comes direction : Ordering]. One uses caution to categorize those everywhere."
In a context of containment we utilise setting a direction (an ideology). Commentary
In hexagram 64 we realize that seeing the end of something can make one hasten and not watch their step, just as being at the beginning of something can make one look to the end and not watch where they are going. Things need to be done in correct order to succeed. The image combined with the traditional title suggests that by not getting things in proper order (sequence), the successful completion of tasks is difficult and we thus need to set-out some sort of path/plan. In a positive vain the hexagram also manifests keeping oneself 'open' as long as possible, avoiding closure recognising the emphasis on dependencies and so a lack of 'completeness' in that completion is an illusion. Of note is that the changing line 6 ties with hexagram 03 - Difficulty at the beginning. Structurally, 03 is this hexagram reversed with one line changed).
Line 1 -
"[In the beginning] One soaks one's tail. Shame." [One is unmasked; revealed to lack capability].
Line 2 -
"One brakes. Favourable but testing times. " [Not the right time to continue. One stops in time.]
Line 3 -
"Not yet complete. Punishment. Unfortunate. Advantageous to [structure one's purpose]." [establish a secure environment(?)]
Line 4 -
"Testing but favourable times. Remorse disappears. An arousing three years to subjugate those on all sides. Celebration moving towards the city."
Line 5 -
"Testing but favourable times without remorse. One is shining - Favorably balanced." [Ready to complete but not quiet yet]
Line 6 -
"Balanced, moving towards drinking alcohol. No harm in this. Soaking one's head (one gets drunk). One loses one's balance.[not complete]" [Even celebration has it's difficulties.]
Extended Commentary
The raw context from which the situation derives is described by hexagram 54 immaturing/premature. It passes through hexagram 47 Enforced Waiting/Exhausting before reaching here.
Heaven AKA The Creative
Symbol of pure yang. It is the half of the whole symbolized by T'ai Chi, and is thus an extreme state that requires to link with it's opposite half, Yin (The trigram called "Earth" or "The Receptive") to restore balance. It is symbolic of perseverence when in the bottom position of a hexagram, and is symbolic of confidence/power when in the top position of a hexagram. In the template it is representative of expansive blending and thus an overall bias to seeking wholeness. (balance) In the Myers-Briggs/Keirsey systems of persona classification it is linked to XSTP/Operators and is mostly concerned with sensation seeking and thus intagrating inner and outer to become 'one'. (balance). (e.g. Negotiators, Promoters, Trouble-shooters - it is the sensation of establishing (or re-establishing) balance 'outside' that is seeked.) The numeric link is to whole numbers.
Lake AKA The Joyous
Symbol of self-reflection in the bottom position of a hexagram, and intensness when in the top position of a hexagram. One of the six 'mixed' trigrams, symbolic of the interaction of degrees of yin and yang. In the template it is representative of expansive bonding and thus an overall bias to seeking wholeness (balance) through the establishments of static relationships with the outside. Note the bias to relationships with the outer rather than total integration (as attempted by the Heaven trigram). In the Myers-Briggs/Keirsey systems of persona classification it is linked to XSFP/Players and is mostly concerned with sensation seeking and thus forming a relationship between inner and outer to become 'one'. (balance) (e.g. Entertainers, Composers etc - it is the sensation of successfully establishing a relationship with one's audience that is seeked since this demonstrates the degree of linkage between artist and art) The numeric link is to irrational numbers. (pi, e, etc. They show static relationships that do not change in dynamic conditions).
Fire AKA The Clinging
Symbol of guidence in the bottom position of a hexagram, and establishing direction when in the top position of a hexagram. One of the six 'mixed' trigrams, symbolic of the interaction of degrees of yin and yang. In the template it is representative of expansive bounding and thus an overall bias to making distinctions ('parts') through the establishments of 'maps' of inner and outer; the 'light' of the intellect as it pushes boundaries outwards and shines 'light' on the dark. In the Myers-Briggs/Keirsey systems of persona classification it is linked to XNTJ/Organizers and is mostly concerned with solution seeking through integration.(e.g. Strategists, Planners, Scientists, Commanders) The numeric link is to rational numbers. (all the parts that one can cut a whole).
Thunder AKA The Arousing
Symbol of enlightenment in the bottom position of a hexagram, and awareness when in the top position of a hexagram. One of the six 'mixed' trigrams, symbolic of the interaction of degrees of yin and yang. In the template it is representative of expansive binding and thus an overall bias to making distinctions through the determination of dynamic relationships between inner and outer. In the Myers-Briggs/Keirsey systems of persona classification it is linked to XNTP/Engineers and is mostly concerned with solution seeking through relational analysis. (e.g. Inventors, Architects, Philosophers) The numeric link is to complex numbers (transitions and transformations).
Wind AKA The Gentle, Penetrating
Symbol of cultivation in the bottom position of a hexagram, and influence when in the top position of a hexagram. One of the six 'mixed' trigrams, symbolic of the interaction of degrees of yin and yang. In the template it is representative of contractive binding and thus an overall bias to completing distinctions through the influencing of relationships between inner and outer.
In the Myers-Briggs/Keirsey systems of persona classification it is linked to XSTJ/Monitors and is mostly concerned with security seeking through relational monitoring (e.g. Umpires, Auditors, Administrators). The numeric link is with complex numbers (transitions and transformations).
Water AKA The Abysmal
Symbol of containing in the bottom position of a hexagram, and overcoming/control when in the top position of a hexagram. One of the six 'mixed' trigrams, symbolic of the interaction of degrees of yin and yang. In the template it is representative of contractive bounding and thus an overall bias to making of distinctions through the establishment of boundaries seperating inner and outer. (e.g. socialization through structured education) In the Myers-Briggs/Keirsey systems of persona classification it is linked to XSFJ/Conservators and is mostly concerned with security seeking through creating boundaries (e.g. Protectors, Provision of necessities). The numeric link is with rational numbers. (distinction of parts).
Mountain AKA Keeping Still
Symbol of self-restraint in the bottom position of a hexagram, and retainment when in the top position of a hexagram. One of the six 'mixed' trigrams, symbolic of the interaction of degrees of yin and yang. In the template it is representative of contractive bonding and thus an overall bias to making of relationships with the inner self (spiritual). (Wilhelm links this with the gateway between life and death). In the Myers-Briggs/Keirsey systems of persona classification it is linked to XNFJ/Mentors and is mostly concerned with identity seeking through establishing relationships (e.g. Prophets, Pedagogues). The numeric link is to irrational numbers. (pi, e, etc. They show static relationships that do not change even in dynamic conditions).
Earth AKA The Receptive
Symbol of pure yin. It is the half of the whole symbolized by T'ai Chi, and is thus an extreme state that requires to link with it's opposite half, Yang (The trigram called "Heaven" or "The Creative") to restore balance. It is symbolic of devotion when in the bottom position of a hexagram, and is symbolic of trust when in the top position of a hexagram. In the template it is representative of contractive blending and thus an overall bias to seeking wholeness. (balance) In the Myers-Briggs/Keirsey systems of persona classification it is linked to XNFP/Advocates and is mostly concerned with identity seeking and thus intagrating inner and outer to become 'one'. (balance) (e.g. Seekers, Enthusiasts, Questors - it is the establishment (or re-establishment) of balance 'inside' that is seeked. This is often done through following of a creed or charismatic individual) The numeric link is with whole numbers.
The 64 hexagrams of the I Ching Bottom/Top 01-63 43-62 14-61 34-60 09-59 05-58 26-57 11-56 10-55 58-54 38-53 54-52 61-51 60-50 41-49 19-48 13-47 49-46 30-45 55-44 37-43 63-42 22-41 36-40 25-39 17-38 21-37 51-36 42-35 03-34 27-33 24-32 44-31 28-30 50-29 32-28 57-27 48-26 18-25 46-24 06-23 47-22 64-21 40-20 59-19 29-18 04-17 07-16 33-15 31-14 56-13 62-12 53-11 39-10 52-09 15-08 12-07 45-06 35-05 16-04 20-03 08-02 23-01 02-00 In the above table, the first number is the traditional number and the second number is the binary number. The table is ordered in the binary sequence starting top row left and finishing bottom row right. Each hexagram is made-up of two trigrams, the elemental names of each trigram are given at the start of each row (bottom trigram) and at the top of each column (top trigram).
I Ching related finer details & reference list
King Wen and Fu Hsi Hexagram Pairings I Ching Hexagram Quartets I Ching and the Concept of Cyclic Time The I Ching, Wholes, Aspects, and the Genetic Code Hexagram Creation Comments on the 'Traditional' Sequence Paths and contextual hexagrams The I Ching, Context and Reality Comments on King Wen's World of Senses Multiple Changing Lines in the I Ching Essay index I Ching references
Spacial and Temporal links in the traditional I Ching sequences This article deals with semantic groupings in the traditional listing, demonstrating the directional (temporal) aspects of the King Wen Sequence compared to the structural aspects of the Fu Hsi sequence and how grouping these pairings forms a consistent pattern of meaning. The pairings we find in the King Wen sequence reflect the temporal (directional) aspects of the hexagrams and these pairs are what we see in the 'traditional' numbered sequence used by Wilhelm etc. The pairings we find in the Fu Hsi sequence reflect the structural (spacial) aspects of the hexagrams. In these sequences so there are pairings that reflect BOTH aspects in the single pair. There are eight of these. In what follows are presented all of the pairings, giving both the spacial and temporal characteristics of these pairs. The overall emphasis for the directional patterns is the distinction of begin/end; raw/refined.
01, 02
This is the first of eight groups where the structural and directional patterns are the same for each hexagram. In this case the directional complements (top to bottom, bottom to top) are indistinguishable, or more so that they overlap. Hexagram 01 covers the concept of perseverance and single-mindedness whereas hexagram 02 covers the concept of devotion and double-mindedness. These distinctions can be seen as directional in that perseverance doubled expresses developing single-mindedness, and devotion doubled expresses developing double-mindedness. The structural emphasis is the expansive emphasis of hexagram 01, and the contractive emphasis of hexagram 02. With these sorts of hexagrams so the overall form contains BOTH the structural and directional aspects.
03, 04 49, 50
This group of four hexagrams deal with raw beginnings (03, 04) and resulting ends (49, 50). Hexagram 03 emphasises difficult beginnings as we start-out on a new endeavour. Hexagram 04 complements this directionally in that the imposed education process also has difficulties at the beginning. Hexagram 49 is the refinement of 04 in that we have the skill to reveal the hidden (and transform). Hexagram 50 is also refinement in that these raw processes lead to transformations.
05, 06 35, 36
This group of four hexagrams deals with advancement The directional form of 05, 06 emphasises compromise or perhaps a bett er phrase is holding back; the waiting of 05 and the compromising of 06.
The directional form of 35, 36 emphasises uncompromise; no holding back; the progressing of 35 and the uncompromising of 36.
11, 12
This is the second of eight groups where the distinction of structural and directional are the same hexagrams. The dynamic perspective is hexagram 11 dealing with harmonising and so balancing. Hexagram 12 does the same but in an oppositional context in that it captures the process of neutralising opposition. The structural perspective is an emphasis on peace (11) and standstill (12). This emphasises a degree of stillness for both, but with hexagram 11 having potentials whereas 12 does not.
13, 14 07, 08
This group of four hexagrams deals with organisational concepts.
15, 16 09, 10
This pair - 15, 16 - covers the directional aspects in that 15 is the act of evening things out levelling, and so the concept of modesty through reducing highs and lows. Hexagram 16 does the same thing but uses foresight and planning as its methods and so reducing having to deal with sudden extremes all is prepared for. The pair of 09, 10 cover directional aspects in that 09 is the act of making small gains by accumulating things and so lifting oneself. Hexagram 10 does the same thing but by following a path. Structural aspects are covered in the consideration of the 15, 10 relationship and the 16, 09 relationship.
17, 18
This is the third of eight groups where the distinction of structural and directional are the same hexagrams. Hexagram 17 deals with establishing a belief system and following it. Hexagram 18 complements this by using feedback to correct the corruptions that can emerge from 17 (and so 18 goes in the opposite direction)
19, 20 33, 34
This group of four hexagrams deals with motivational concepts. (hex 33 deals with retreat but in a context of tricking the opposition and so there a motive for the act).
21, 22 47, 48
This group of four hexagrams deals with regulatory (containment) concepts.
23, 24 43, 44
Hexagram 23 deals with the concept of pruning, of cutting back to the bedrock and so pure, fundamentalist levels the one true way. Hexagram 24 deals with the concept of returning to the one true way in the face of many distractions that appear in the form of other paths to follow. 23 leads from the general to the specific whereas 24 leads from the specific to the general. Hexagram 43 deals with the concept of seeding, of spreading the word in a direct, concentrated and robust manner. Hexagram 44 deals with the concept of persuading/seducing, of spreading the word in a more subtle way. The structural links for these are in that 23,43 oppose each other as do 24,44. The other form of opposition is in direction and in this context so 23 opposes 24 and 43 opposes 44.
25, 26 45, 46
This group of four hexagrams deals with entanglements. The 25, 26 pair emphasise dis-entanglements through breaking-free (25) or not getting entangled in the first place (26) The complements are in the 45, 46 pair which stress entanglements in forming congregations (45) or else ascending in the organisation (46)
27, 28
This is the fourth of eight groups where the structural and temporal aspects are combined. Hexagram 27 covers the concept of hungering (seeking nourishment - underweight) whereas hexagram 28 covers the concept of exceeding (overweight).
29, 30
This is the fifth of eight groups where the structural and temporal aspects are combined. Hexagram 29 emphasises containment and control, whereas hexagram 30 emphasises guidance and establishing a sense of direction.
In the structural aspect so 30 manifests a dependency (fire needs to burn something) whereas 29 manifests another dependence in that water will flow everywhere unless contained. There seems to be an emphasis on fire spreading outwards/upwards and water spreading downwards.
31, 32 41, 42
This group of four hexagrams deals with concentrated commitment concepts. Hexagram 31 emphasises a journey of increasing commitment compared to 32 that starts with commitment. Hexagram 41 emphasises increasing concentration, both literal and metaphoric, whereas 42 emphasises augmentation and so a stated of refinedness at the start.
37, 38 39, 40
This group of four hexagrams deals with rigid and relaxed structuring and the overall emphasis on tension release. Hexagram 37 manifests the dynamic of a formal structure that can reduce tension, with hexagram 38 manifesting the use of mirroring, of letting others see themselves in you. Hexagram 39 emphasises the bypassing of obstructions, together with 40 that emphasises relaxing of structure.
51, 52 57, 58
This group of four hexagrams deals with forms of realisation. Hexagram 51 emphasises the use of awareness from enlightenment, whereas 52 reflects a similar outcome based on self-restraint leading to discernment. Hexagram 57 emphasises cultivation and the development of influence, whereas 58 covers the same outcome through self-reflection leading to intensity.
53, 54
This is the sixth of eight groups where the structural and temporal aspects are combined. The emphasis is on relational developments in the form of a gradual structured build-up (53) versus an intense unstructured/unusual expression (54). The latter starts with high energy that goes on to fade away whereas the former starts haltingly but then develops.
55, 56
59, 60
This group of four hexagrams deals with limitations and crossing boundaries. 59 manifests dispelling illusions to make things clear, whereas 60 manifest the same process by establishing standards. 55 manifests the reaching of a limit, abundance, but not crossing it, as does 56 in the form of being a traveller and so limiting ones behaviour by staying true.
61, 62
This is the seventh of eight groups where the structural and temporal aspects are combined. Hexagram 61 emphasises a position that is yielding and a developing advocate-biased, compared to 62 that reflects starting in this state to a degree where it is exaggerated.
63, 64
This is the eighth of eight groups where the structural and temporal aspects are combined. The predominance here is order in that 63 manifests correct ordering compared to 64 that manifests incorrect ordering.
copyright (C) 1998 C.J.Lofting
The Hexagram Quartets
We here summarize the sets of hexagrams that form balanced hexagram pairs as discussed in the text. The sequence is based on the following cyclic algorithm discusses in timelines. The generic mixing terms are translated into more specific terminology and the hexagram names are those from Wilhelm (1951):
BLEND BOND BOUND BIND BALANCE DEVELOP PROTECT INFLUENCE
BALANCE ------BALANCE
------------------------------ --- --- ----------------------- --
----------01 01 02 11 12
-- --- -02
----------11
-- --- -12
The Creative The Receptive Peace Standstill
In this group hexagram 1 is moving towards hex 11 and visa versa. Hexagram 2 is moving towards hexagram 12 and visa versa. Hexagram 1 is concerned with establishing balance/harmony by pouring out, it's goal is to achieve the state symbolized by hexagram 11, peace (as in balanced). This peace, however, is a peace filled with potential, for tomorrow is another day, and so the cycle is from 11 to 1.
Hexagram 2 is concerned with establishing balance/harmony by sucking in, it's goal is to achieve the state symbolized by hexagram 12, standstill. This is a form of peace but with no potentials, no tomorrow. It is treated negatively within the I Ching since the I Ching is bias to movement. What is seeked here is the sensation of movement, but not death, just a form of being without the potential of doing, a firming of one's beliefs as all outside criticisms are 'parried' and neutralized. If we ignore the movement scenarios, then the hexagram pair of 11 and 12 (Stillness) form the balancing pair to the hexagram pair 01 and 02 (Movement). PROTECT ------CHANGE
-- -------- --- --- ------03 03 50 21 48 ------- ------------------ -50 ------- -------- --- ------21 -- -------- ------------- -48
Difficulty at the beginning The Caldron Biting Through The Well
In this group hexagram 3 is moving towards hexagram 21 and hexagram 50 is moving towards hexagram 48 and visa versa for both.
Ignoring the movement scenarios, the hexagrams in this set deal with the establishment of foundations. These can be achieved through movement or stillness. The movement option is symbolised by the hexagram pair 03,50 and the stillness option by hexagrams 21,48. At the same time we have the concepts of 03 and 50 being foundationless at the start compared to the start of 21,48 which establishes foundations first.
CHANGE ------PROTECT
------- --- --- -------- -04 04 49 22 47
-- ------------------ ------49
------- --- -------- ------22
-- ------------- -------- -47
Youthful Folly Revolution Grace Oppression
In this group hexagram 4 is moving towards hexagram 47 and hexagram 49 is moving towards hexagram 22 and visa versa for both. Ignoring the movement scenarios, the hexagrams in this set deal with the imposition of ideologies. The movement option is symbolized by the pair 04,49 and the stillness option by the pair 22 and 47. At the same time we have the change of ideologies symbolized in 04,49 and the hiding from ideologies symbolized in 22,47.
PROTECT ------BALANCE
-- -------- ----------------05 05 35 08 14 ------- -------- --- --- -35 -- -------- --- --- --- -08 ------- ---------------------14
Waiting Progress Union Possession in Great Measure
In this group, hexagram 5 is moving towards hexagram 14 and hexagram 35 is moving towards 8 and visa versa for both. Ignoring the movement scenarios, the hexagrams in this set deal with the centre of attention. 05,35 symbolize the waiting prior to becoming and 08,14 symbolize the being. At the same time 05,35 symbolize the movement of external forces out of one's control compared to the incorporation of these forces within oneself and thus aiding one's control as in 08,14 - centered stillness.
BALANCE ------PROTECT
----------------- -------- -06 06 36 07 13 -- --- --- -------- ------36 -- --- --- --- -------- -07 ---------------------- ------13
Conflict Darkening of the Light The Army Fellowship with men
In this group, hexagram 06 is moving towards hexagram 7 and hexagram 36 is moving towards hexagram 13 and visa versa for both. Ignoring the movement scenarios, these hexagrams deal with the concepts of likeminded and unlikeminded. 06 and 36 symbolize the actions(movements) required to deal with a time when one is alone amongst unlikeminded. Hexagrams 07 and 13 symbolize the 'entities' of likeminded groups (still).
CHANGE ------BALANCE
------------ ----------------09 -- --- -------- --- --- -16 ------------ --- --- --- -20 -- --- ---------------------34
09 16 20 34
Taming Power of the Small Enthusiasm Contemplation Power of the Great
In this group, hexagram 09 is moving towards hexagram 34 and hexagram 16 is moving towards hexagram 20 and visa versa for both. Ignoring the movement scenarios, these hexagrams deal with the concept of power. 09 and 16 symbolize actions (movements) required to get over powerless positions. 20 and 34 symbolize positions of power and their influence. (Still).
BALANCE ------DEVELOP
----------------- -----------10 10 15 19 33 -- --- --- -------- --- -15 -- --- --- --- -----------19 ---------------------- --- -33
Conduct Modesty Approach Retreat
In this group, hexagram 10 is moving towards hexagram 19 and hexagram 15 is moving towards hexagram 33 and visa versa for both. Ignoring the movement scenarios, these hexagrams deal with deferment. Hexagrams 10 and 15 symbolize still positions of deferment through attitude and appearance, whereas hexagrams 19 and 33 deal with the movement options for deferment.
DEVELOP -----CHANGE
-- ------------- --- ------17 ------- --- ------------- -18 ------- --- --- --- ------27 -- ----------------------- -28
17 18 27 28
Following Work on what has been spoilt (Decay) Corners of the Mouth Preponderance of the Great
In this group, hexagram 17 is moving towards 27 and hexagram 18 is moving towards 28 and visa versa for both. Ignoring the movement scenarios, these hexagrams deal with regeneration (17,18) and the consequences of excess (too little/too much). Both involve the overall concept of neglect.
DEVELOP ------BALANCE
------- --- --- --- --- -23 23 43 26 45 -- --------------------------43 ------- --- ----------------26 -- ------------- --- --- -45
Splitting Apart Breakthrough (Resoluteness) Taming Power of the Great Gathering Together
In this group, hexagram 23 is moving towards hexagram 45 and hexagram 43 is moving towards hexagram 26 and visa versa for both. Ignoring the movement scenarios, these hexagrams deal with the concept of support. The self, intense support of 23,43 together with the traditional, diffuse and 'restrained' support of 26,45.
BALANCE ------CHANGE
-- --- --- --- --- ------24 --------------------------- -44 ----------------- --- ------25 -- --- --- ------------- -46
24 Return
44 Coming to Meet 25 The Unexpected 46 Pushing Upward
In this group, hexagram 24 is moving towards hexagram 25 and hexagram 44 is moving towards hexagram 46 and visa versa for both. Ignoring the movement scenarios, these hexagrams deal with the concept of innocence. The knowledge of the light and the dark sides reflected in 24,44 compared to the lack of knowledge within 25,46. 24 and 44 have within them the concept of 'been this way before'. The boarder line is known. 25 and 46 do not know that a boarder exists nor want to be involved; they just 'push on'.
PROTECT ------PROTECT
-- -------- --- -------- -29 29 30 63 64 ------- ------------- ------30 -- -------- -------- ------63 ------- -------- -------- -64
The Abysmal The Clinging After Completion Before Completion
In this group, hexagram 29 is moving towards hexagram 64 and hexagram 30 is moving towards hexagram 63 and visa versa for both. Ignoring the movement scenarios, these hexagrams deal with establishment of boundaries. As a marker, it help to distinguish one entity from the other (63,64)(Still). As an indicator it helps to determine boundary motion (29,30)(Move).
DEVELOP ------DEVELOP
-- ------------------ --- -------- --- --- ------------------ --- -------- --- --- ------------- ------------
31 31 41 52 58
41
52
58
Influence (Wooing) Decrease Keeping Still The Joyous
In this group, hexagram 31 is moving towards 52 and hexagram 41 is moving towards 58 and hexagram 41 is moving towards hexagram 58 and visa versa for both. Ignoring the movement scenarios, these hexagrams deal with the concept of restrained development. In 31 and 41 it is intensly found, in 52 and 58 it is seeked.
CHANGE -----CHANGE
-- --- ------------------ -32 32 42 51 57 ------------ --- --- ------42 -- --- -------- --- ------51 ------------ ------------- -57
Duration Increase The Arousing The Gentle
In this group, hexagram 32 is moving towards hexagram 57 and hexagram 42 is moving towards hexagram 51 and visa versa for both. Ignoring the movement scenarios, these hexagrams deal with the concept of the variance and invariant natures of cycles - the concept of transition. Invariant symbolised in 32,42 (still) and begin/end in 51,57. (movement)
CHANGE ------PROTECT
------------ -------- -------- --- -------- -------- ------------- --- -------- --- --- ------------- -------
37 37 40 59 55
40
59
55
The Family Deliverance Dispersion Abundance(Fullness)
In this group, hexagram 37 is moving towards hexagram 55 and hexagram 40 is moving towards hexagram 59 and visa versa for both. Ignoring the movement scenarios, these hexagrams deal with tension/binds and it's transitions. From the release right after it's peak in 37,40 to it's increase just prior to it's peak in 59,55.
PROTECT ------DEVELOP
------- -------- -----------38 38 39 56 60 -- -------- -------- --- -39 ------- ------------- --- -56 -- -------- --- -----------60
Opposition Obstruction The Wanderer Limitation
In this group, hexagram 38 is moving towards hexagram 60 and hexagram 39 is moving towards hexagram 56 and visa versa for both. Ignoring the movement scenarios, these hexagrams deal with the concept of imposed limitations. Self imposed as in 56,60 and externally imposed as in 38,39.
CHANGE ------DEVELOP
------------ -------- --- -53 -- --- -------- -----------54 ------------ --- -----------61 -- --- ------------- --- -62
53 54 61 62
Gradual Progress (Development) The Marrying Maiden Inner Truth Preponderance of the Small
In this group, hexagram 53 is moving towards hexagram 62 and hexagram 54 is moving towards hexagram 62 and visa versa for both. Ignoring the movement scenarios, these hexagrams deal with the transitions of firm to yielding (61,62)(still) and yielding to firm (53,54)(move).
Time cycles and the I Ching
THE TIMELINE.
A hexagram is not a static form. It symbolizes a moment of frozen time. As time moves on so the hexagram changes. The full cycle of change is from a hexagram to it's structural opposite. But there are steps inbetween; There are points of balance. For each hexagram, one can locate it's movement by:(1) Interpreting the current state as a point of balance.
(2) Assigning the top trigram position as FUTURE, and the bottom trigram position as PAST. Each trigram has either evolved from it's opposite (Bottom) , or, is evolving into it's opposite (top).
(3) The current hexagram's PAST trigram has therefore evolved from it's opposite. Create a hexagram with the current top trigram over the opposite of the base trigram. This is where we have come from or are moving away from.
(4)
The current hexagram's FUTURE trigram is therefore evolving into it's opposite. Create a hexagram with the current bottom trigram under the opposite of the current top trigram. This is where we are going or moving towards.
(5) If we group all the sets we find that we can create sets of four hexagrams that cover full circles e.g.
01 --> 11 --> 12 --> 02 --> 01 ...
Each pair of complements are the balance points of the other pair. e.g. [01,02] complement and therefore balance [11,12]. [11,12] are the structural balance points of the trigrams within [01,02]. The relationship of each set to the other can be treated both structurally and procedurally; the latter manifest in a movement around the circle and the former as one pair opposite and therefore balancing the other:
01 | | 11--------+--------12 | | 02
There is a common theme here in that these two modes of interpretation (balance/circumvent) are reflected in the traditional diagrams of early(opposite/balance/still) and late(circumvent/move) heaven, and continue the manifestation of the structural and the procedural wrapped into one. By adding the concept of time, we can map these circles in the form of sine waves. In this we find that, for any set of pairs, the direction of movement changes. For example, in the pair 1,2 the direction of movement is left to right (Clockwise on the circle), whereas in the pair 11,12 the movement is right to left(Anti-Clockwise on the circle), although the order of the hexagrams is fixed for both. The sine wave is a template onto which we can place hexagram sequences. We can form a 12 point template thus:
*04 / \ / \
*03 / / *02 /
*05 \ \
*06 \ / \ / --*01---------------*07---------------*01-/ \ / \ / *08 *12 \ / \ / *09 *11 \ / \ / *10 A sine wave template
Having derived the quartet patterns, one can insert other hexagrams within the sequence. For example, in the group (1,2,11,12) which is ordered 12 <-> 01 <-> 11 <-> 02, we can introduce hexagrams that are structurally inbetween the primary hexagrams of the group. This gives us the sequence (left to right) 12,33,44,01,43,34,11,19,24,02,23,20,12,... We find that this specific sequence infact consists of the twelve hexagrams traditionally associated with the seasons, the standard order of which is 19,11,34,43,01,44,33,12,20,23,02,24. In this sequence January is associated with hexagram 19 and December associated with hexagram 24 (Northern Hemisphere). This sequence 'maps' onto the sine wave starting at position 8 for hexagram 19, and then moves right to left, backwards in our language. It is possible to create a sequence for each group of four hexagrams, which, as we will see, gives us a unique ordering of the hexagrams onto which can be overlaid the sine wave. Using the sine wave, the maxima (peak) and minima (trough) are associated with the current pair under review, with the 'balanced' pair being on the x-axis. The sine wave acts as a template of time in order of :
balance-increase-peak-decrease-balance-decrease-trough-increase-balance
The increase/decrease markers are reversible on direction. Having come up with the sets of four hexagrams, I recalled a diagram and some comments regarding 'mutating hexagrams'. This is in chapter 9 of Diana ffarington Hook's book "The I Ching and Mankind". She gives as her reference the work of W.A.Sherrill titled "Heritage of Change" (I have some of his work with W.K.Chu but not this text). The diagram used gives the order for hexagram 01 as:
01,44,33,12,20,23,02,24,19,11,34,43,01.
As we can see, this is the same order as I have used but with a different start point, it moves backwards, and there is no sinosodial emphasis. By mapping to a sine wave the cycle of behaviour becomes more apparent. Note that this sequence moves backwards whereas in my sequence, for 01, we move forwards. Closer examination shows that Sherrill's sequence results from the changing of line position values, one at a time, from the bottom up through a full cycle (originating hexagram to originating hexagram). For example in Hook/Sherrill's sequence for hexagram 11 the same process as for 01 is performed, starting with a root hexagram, each line is changed from the bottom up giving a sequence of hexagrams.i.e.
11 ,46,15,02,16,45,12,25,10,01,09,26,11 root change line: 1 2 3 4 5 6 1 2 3 4 5 6
Change line 1 of 11 gives 46. Change line 2 of 46 gives 15 etc. Hook/Sherrill's diagram gives this pattern for all hexagrams as roots. The sine wave sequences are subtly different in that some work top down (e.g. the 01 set) and others bottom up. Furthermore, there is a variation of this in that the group analysis work shows sets of 4 hexagrams that can join other sets. For example, in the 1,2,10,12 set, group analysis shows (see chapter 1 page 20) an association with the 10,15,19,33 set. This suggests an eight point sine wave:
*01 / \ / \ / *15 / / \ *19 \ \
start / \ / --*12-------------*11-------------*--/ \ / \ / \ / *10 *33 \ / \ / \ / *02 An eight point sine wave template
This reflect the 'flow' of highs and lows. As the wave moves to the left (or right) the next point becomes the maxima and it's complement the minima. (e.g. In the above, if the wave moves left one point then 15 becomes the maxima and it's complement 10 the minima. This causes the other balancing pair, 19 and 33, to take on the 'balance' points on the 'x' axis replacing 11 and 12).
From this analysis we can create a full sequence:

12, 15, 01, 19, 11, 10, 02, 33, 12,...
From the group analysis, the above numbers associate with the BALANCE line of the groups. This is complemented by the LIKENESS line. Therefore we can create a sixteen hexagram sequence:
12,15,01,19,11,10,02,33,12 44,07,25,36,24,13,46,06,44 44,12,07,15,25,01,36,19,24,11,13,10,46,02,06,33,44,...
For now I will continue with the sine wave as I have mapped it. I place the balance hexagrams along the x-axis. With Sherrill's concepts, I have added the relevant sequence to the details on each hexagram, and it is of interest to note that Sherrill's sequences can be mapped to the sine wave with the same behaviour in that each point on the y-axis (vertical) when extended through the wave has two intersect points that are numerically in sequence ((11,12), (44,43) etc). To get Sherrill's sequences (which are relative to each hexagram rather than groups of balanced fours) to map to a sine wave and maintain the balance concepts, we allocate the 12 sine wave positions in the following order for all of Sherrill's sets:
04 03 02 01 12 11 10 09 08 07 06 05 ..
This methodology categorizes the current hexagram and it's complement as the maxima/minima regardless of their 'fixed' nature. Furthermore, if we take the sequence associated with hexagram pair 1,2 as a template, then each hexagram in each sequence is that sequence's 'mirror' of the template. For example, in the first sequence, hexagram 19 (Approach) symbolizes January if we interpret the sequence as the set of calendar hexagrams. In this context, in any sequence, the hexagram at sine position 08 relates to the whole sequence as does the january hexagram to the other calendar hexagrams (the near end of winter prior to the crossing (11 - stillness with potential) into the coming summer. This path moves backwards. At the height of summer (01) the return of winter is the return of the contractive (yin) through 44 and then 33 and then the crossing into the winter phase through 12 (Stillness only) heading down to 02. To use the southern hemisphere we just need to swap the calendar associations (19 becomes associated with July.). In this context, the sequence for hexagram 03 has hexagram 30 in the sine's 08 position. Prior to crossing into the 'easier' ground (through 14 - management) we have a guide. For each sequence, therefore, mapping it onto the sine wave, the sine positions 01 and 07 are interpreted as the crossover points for the sequence.) A possible wave nature for events can be the unification of different wave phases.
There is a circular trigram arrangement credited to King Wen. This is cyclic in form in that one starts in the sign of the Arousing and moves clockwise. This format seems to be derived from an ancient I Ching commentary (The Shuo Kua - Discussion of the Trigrams) in which paragraph 5 reads:
"5. God comes forth in the sign of the Arousing; he brings things to completion in the sign of the Gentle; he causes creatures to perceive one another in the sign of the Clinging(light); he causes them to serve one another in the sign of the Receptive. He gives them joy in the sign of the Joyous; he battles in the sign of the Creative; he toils in the sign of the Abysmal; he brings them to perfection in the sign of Keeping Still."
This quote is from R.Wilhelm's translation (p268). Other translations interpret 'God' to read 'Lord' or 'Sage' and there is an extended version of the first statement which reads " [God] comes forth, with his creation, in the sign of the Arousing". As we shall see the commentary comes into it's own when we use the binary sequence together with the MBTI and the extended version of the first phrase will seem the more appropriate.
Continue with Timeline sequences of the hexagrams Press backspace to return to the previous page. OR Return to IC+ homepage
Wholes, aspects, and the Genetic Code
Axiom: the derivation of amino acid codes in RNA and DNA develops within the dichotomy of purines/pyramidines. These are initial, and highly speculative, notes on genetic coding. The full map is not included here since it requires all 6 levels of the template to manifest itself fully. The template is discussed in the text on dichotomy. Over the years a few publications have emerged noting the ease of making analogy between the sixty-four hexagrams of the I Ching and the sixty-four possible codes that occur in the genetic code for the linking of amino acids. (refs given at end of this page). The following introduces the wholes/aspects perspective to the analysis of the coding, working on the premise that the 'universal' concept of whole/aspects must manifest itself in the sequences; details on the inclusion of the I Ching follows this section.
DNA/RNA sequencing
There is a strong suggestion that in the DNA/RNA system in humans we have: DNA - storage. (form bias - hierarchic structure (all contexts)) RNA - transfer and encoding/decoding. (aspectual bias - single context(gene))
A gene is cut from various parts of the storage area (DNA) and made into one gene sequence (mRNA). This passes through to the ribosomes where the sequence is read and matched to a free transfer codon (tRNA) that has attached an amino acid. This amino acid is tagged on to a growing amino acid chain that is the protein. In the genetic code there is one start codon and three stop codons, with each codon being madeup of a three letter code sequence that is derived from four possible letters.
Strings of amino acid codes (using RNA codes of AUCG or DNA of ATCG)
Some possibilities: Either (1) A string is context free in that each bit is independent of the previous bit and only serves a function that appears in the whole.
ACCACA
Or (2) A string is context dependent in that each bit is dependent on the previous bits.
ACCACA this sequence functions differently to that in (1).
Thus, in any amino acid sequence which has several different code sequences, there is the implication that the same amino acid could work differently depending on context and this is set by the code. Using the mixing template and the whole/parts dichotomy we can assign amino acid codons to generic 'meanings'. This is a simple one:one mapping that has no meaning at this time outside of the mapping. Implied in this are the following groupings based on the template positions at level 6 of the template derived from applying the pyramidine/purine dichotomy:
Static-----------------------------------------------------Dynamic Wholes Parts-to-Whole Relate. (static aspects) Parts Transition/ Transformation (dynamic aspects)
AAA ACA ATA AGA CAA CCA CTA CGA TAA TCA TTA TGA GAA GCA GTA GGA
Lys Thr Ile Arg Gln Pro Leu Arg (STOPochre) Ser Leu (STOPopal) Glu Ala Val Gly
AAC ACC ATC AGC CAC CCC CTC CGC TAC TCC TTC TGC GAC GCC GTC GGC
Asn Thr Ile Ser His Pro Leu Arg Tyr Ser Phe Cys Asp Ala Val Gly
AAT ACT ATT AGT CAT CCT CTT CGT TAT TCT TTT TGT GAT GCT GTT GGT
Asn Thr Ile Ser His Pro Leu Arg Tyr Ser Phe Cys Asp Ala Val Gly
AAG ACG ATG AGG CAG CCG CTG CGG TAG TCG TTG TGG GAG GCG GTG GGG
Lys Thr Met(START) Arg Gln Pro Leu Arg (STOPamber) Ser Leu Trp Glu Ala Val Gly
The last member of the codon gives a clue to the overall explicit context of the codon and the first member gives the root context:
A - wholes C - part-to-whole relationship (static aspects) T/U - parts (which can be 'wholes' at a different level of analysis) G - change (transition/transformation) (dynamic aspects)
Using this information we can analyse codon changes. For example, the sickle -cell mutation, a deformity of blood cell structure, results from the change of a single base in a codon. This change is from an A to T/U (GAA to GUA). In the above classifications, we have gone from a whole to a part within the explicit context of a whole (xxA) developed within the root context of change (Gxx). The amino acid codes listed above are in binary order. That is, using the template, they start at the contractive end (AAA) and finish at the expansive end (GGG) of level 6 of the template. If this is of value or not is unknown, but the 'fact' that we can map an external coding system to a human coding system is interesting. There is a faint possibility that there is 'something' going on since the DNA/RNA coding system is strongly based on dichotomy. The question is whether our classification of DNA/RNA results fron our method of classification or whether our method of classification is an extention of 'nature'. Life refines the basics despite the complexity of the system. Of interest to the reader may be my observation, based on the published sequences of three genes, two human and one mammal (mouse), that within the coding sequence (intron area) there was a marked reduction in the number of amino acid codes that I have classified as 'Whole' biased. In the non-coding areas there seemed to be no strong difference. However, these 'results'
could have been due to chance or a specific attribute of the genes that caused their sequences to be published. This all warrents further investigation. One of the main elements in DNA/RNA is Carbon, and considering the discussion in this site on dichotomy, a look at the element, so strongly connected with life, shows some interesting characteristics.
Carbon - a chemical dichotomy.
What has been explicitly described so far is the emergence of a rich reality from the 'middle' space of any dichotomy. I have suggested that there is a fundamental process at work and thus our intuitive use of dichotomous analysis in our making of maps. The question arises as to whether our maps are thus highly personal or whether we have adapted to the environment by internalizing one of it's fundamental characteristics - dichotomization and thus our maps have some value outside of our heads. (especially 'public' maps which are based on a high degree of 'consensus' to make the maps as easy to read as possible - they are kept generic enough to allow for a large number of possible interpretations that still lead to the same 'conclusions' - X is west/left of Y. The template allows for this format and thus we find the rich 'generic' nature of the dichotomously-derived esoteric typologies.) Of note is that some of the models of reality developed within physics continue to manifest this emergent property and one of the strongest models to date is that of quantum mechanics. Quantum mechanics, besides being the 'flavour of the month' in physics, is the main tool used in chemestry and it is in chemestry that we find a shining example of dichotomous 'emergence' in the form of the carbon atom. In chemestry, it is the outer shell of an atom that is concerned with the mixing of elements. This shell is restricted to having a maximum of eight electrons in it. The first five shells within the classification system follow the sequence 2 - 8 - 8 - 18 - 32... Thus the 18-shell only starts to fill up with more than 8 when the 32 shell is first created (with one electron). This is a function of maintaining stability and stresses the maximum-of-8-in-the-outer-shell rule. (The 'noble gases', that do not combine with anything, all have the maximum 8 electrons in their outer shells). What is of interest (as far as life is concerned) is that the carbon atom has four electrons in it's outer shell and is found to be one of the most chemically active elements around within the context of possible variety as well as maintaining stability. It is this ability that leads to the emergence of carbon-based life forms since it is this ability that allows for a high degree of variation and thus the forming of complex structures. (The simplest organic material are hydrocarbons - combination of hydrogen and carbon atoms). In Carbon, note that the number of electrons in the out shell are at the mid-point between the possible range of outer shell electrons (1-to-8). We can symbolize this dichotomously as min/max; 'rich reality' emerges from the middle:
min/max ^ 'emergence'
This emergence is a natural phenomena and correlates with the mid point allowing for the highest degree of possible states. But, since this is the midpoint it suggests that a dualistic bias would be a 'natural' aspect, since all emergent states would be framed within the initial gross context of a 50/50 split. As far as 'perception' is concerned, it would be favourable to maximize our abilities and thus the emergence of this 'balanced' point of view would be natural; Ashby's Law of Requisite Variety the system with the most choices, rules. Considering the concept of the Context Ratio, the initial frame (1) is akin to the above emergence but where there is no dependence. The development of hierarchy emerges when previous text and context becomes the context for the next degree of emergence and thus we have the most primitive form of hierarchic development in the form of the fibonacci sequence; a rather common developmental attribute found in many lifeforms. All of this suggests that the most common lifeforms in the universe would be carbon-based, or else based on an element with four electrons in the outer shell:
1 2-4 (carbon - non metal) 2-8-4 (silicon - metalloid) 2-8-8-4 (germanium - metal) etc
This takes us back to the requisite variety concept (the system with the most choices controls the situation) and suggests that the concensus approach to map-making is akin to the allowing for as many possibilities that will still maintain the stability/integrity of the whole. And we find that the only state in which we can maximize the potential choices is in the 50/50 split. Going from the micro to the macro, another example is Hubble's Law. Using a dichotomy of Speed of Recession / Distance, we find that the galaxies in the universe end-up bunched along the midpoint; this is in fact a 'map' of the expansion of the universe - a map of change. This law was derived by Hubble using a property of waves, specifically lightwaves in that moving away objects are seen as redshifted and coming towards as blueshifted; another dichotomy in which 'reality' would occupy the middle space, with the older the system the more central the data - no extremes.
In the context of humans,when we consider the claimed period of human evolution, it is easy to see how such a preference could emerge 'randomly' and then develop a degree of stability. Furthermore, the preference for this format in information processing gives the organism as rich a degree of choice as is statistically possible and so the optimum analysis of wholes, parts, and their aspects would appear to be based on dichotomous analysis with DNA/RNA coding being an example.
The I Ching, The Template, and The Genetic Code
As mentioned, there have been a number of books that point out the correlation between hexagram creation and the codes for amino acids found in DNA and RNA. What this leads to is a model of thought based on strings of hexagrams, just as a coding sequence for a protein is based on strings of codons (a codon is a 'string' of three molecular bases that, taken as a group, lead to the insertion of a specific amino acid in a protein chain.) Using the DNA/RNA pattern, there is a suggestion that we can produce strings that map to thoughts (the normal process of building a hexagram is based on this, but here we replace yin/yang with a hexagram. Using the normal generation of a hexagram, we find that a hexagram links to a specific codon and so we use hexagrams to map strings of codons.). As the template shows, at any one moment there is a specific state that corelates with(describes) the moment. We determine the state by the degree of dichotomization. Thus, if we only dichotomize to level 2 (4 states) then any moment has one of the possible states as context. Since we wish to avoid generalities, we find that we can start to get good models from level 3 onwards (trigram level) and start to 'loose it', in that we enter the world of complexity and rich individual differences, after level 6 (hexagram level). Using level 3, we find that at a specific moment one of the eight states is active, and it follows that any of the other states can be the next state. This follows for the hexagrams, but at that level we get a more refined state analysis. Therefore the binary I Ching map can be read both vertically and horizontally, futhermore, the left edge wraps around and attaches to the right edge, and the top folds and joins the bottom (this is so because the top is the whole, and the more we cut, the more refined we get until we get to a point where we can cut no more - a continuum which is the whole). All this forms a torus.
DNA/RNA states and specific hexagrams as descriptors
In DNA/RNA systems, a gene string start with the sequence AUG. In the I Ching this links to hexagram 53, Development(Gradual Progress - 'With restraint comes influence'.). A gene ends with one of three possible sequences - UAA (24), UAG (42), or UGA (55). In the current model, these hexagrams deal with:
UAA
24 - Return - A transition point (stimulus). (from yin base to yang base) 'With enlightenment comes trust'.
UAG 42 - Increase - A transition point (stimulus). (change levels - hierarchy) 'With enlightenment comes influence.'
UGA 55 - Abundance - A transition point (response). (overflowing - tension release) 'With guidence comes awareness'
Note that the start hexagram is contractive (yin based) and the end hexagrams are all expansive (yang based). Using the mixing principle, the start is:
53 - contractive binding in the context of contractive bonding. And the ends are: 24 - Contractive blending in the context of expansive binding. 42 - Contractive binding in the context of expansive binding. 55 - Expansive binding in the context of expansive bounding.
In all four hexagrams, binding is predominant, setting the root context for two of the four, with bonding and bounding being the other root contexts. (NOTE: my own mapping of the DNA/RNA codes to the I Ching falls in with that of Johnson Yan. See his "DNA and the I Ching : The Tao of Life" North Atlantic Books (1991) ISBN 155643-097-3.)
If we use the whole/parts dichotomy mappings we have: start:
- (53) aspectual transition/transformation in the context of a part-to-whole relationship. (contractive/contractive)
ends:
(24) wholeness in the context of transition/transformation. (42) transition/transformation in the context of transition/transformation. (55) transition/transformation in the context of parts.
This suggests a possible sequence pattern of endings: 55 <--> 42 <--> 24. To me, there are some 'deep' connatations in this, but then the template can cause that without there being any 'fact'. NOTES: In DNA sequencing, RNApolymerase is required to detect a start position for a specific gene in a DNA sequence. There are two such positions, the -35 sequence and the -10 sequence. It is presumed that the -35 sequence is for the sigma factor of the RNApolymerase to link to and the 10 sequence is the pointer to the start position(+1). Of note is the fact that the amino acids at the -10 sequence (also known as the 'Pribnow Box') are all of the A or T type (A=wholes, P=parts) and the overall pattern (consensus sequence) is deemed TATAAT. The consensus sequence for the -35 sequence is TTGACA (G=dynamic aspects, A = whole). In the gene sequence, the start code is always AUG, a dynamics aspect marker and ends with UAA,UAG,UGA (whole,pAspect, or whole).
References: Schonberger, M.,(1976)"The I Ching and the Genetic Code" ASI Publishers Inc. Walter, K.,(1994)"The Tao of Chaos: DNA & the I Ching" Element Books Yan, J.F.,(1991) "DNA and the I Ching: The Tao of Life" North Atlantic Books
Hexagrams
A hexagram is a symbol made-up of six stacked lines. It can also be considered as a symbol made-up of two three-line symbols, called trigrams, one on top of the other. In the I Ching, a line has one of two possible forms, a fixed line linked to the expansive concept of yang, and a 'broken' line linked to the contractive concept of yin. These concepts, yin and yang, form the aspects of a whole, or more specifically, any aspects of the whole that form a pair, or are considered to form a pair; this includes the pairing of whole/aspects. (See sample list of yin/yang pairings) In the traditional I Ching, a hexagram is built by the creation of a line from a 'random' process whilst thinking of a question. Too many, this is a 'synchronistic' process, where synchronicity can be considered as the linking of apparent random events that generates 'meaning'; this linking process happens to be a property of metaphor. A modern-day form would be some of De Bono's 'lateral thinking' concepts. Each line created has four possible states:
A yang line A yin line A yang line changing into a yin line A yin line changing into a yang line
The most common way of creating a hexagram is through the tossing of three coins, the head/tail outcome of which determines the character of a line. Since there are six lines, this is done six times, building the hexagram from the bottom upwards, whilst 'holding' a question in one's mind. The resulting 'meaning' of the hexagram is then considered within the context of the question. When tossing coins (the commonest method) the head/tail results create the lines thus: 3 tails means a changing yang line, symbolized as ----O---3 heads means a changing yin line, symbolized as --- X --2 heads and a tail is a stable yang line, symbolized as --------2 tails and a head is a stable yin lin, symbolized as --- --Usually one would think that yin is even, yang is odd. Yang is the head, yin is the tail. Since yin/yang manifest 2/3 (1 = t'ai chi) so a yang is either 9 (changing) or 7(fixed) and a yin is either 6 (changing) or 8 (fixed). These numeric associations comes from the yarrow stick method of determining a line. BUT then if so, using heads=3, tails=2 an unchanging yang line should = 8 (3+3+2) which is an EVEN number. You need to link tails = 3 and heads = 2 to map the coins to the yarrow stick. 3 heads = 6 (changing yin)
3 tails = 9 (changing yang) 2 heads + a tail = 7 (all yang) 2 tails + a head = 8 (all yin) thus the odd numbers go with yang and the even numbers go with yin. Note however that the intuitive association of heads = yang AND odd, tails = yin AND even is 'screwed' :-). There is no problem with doing the reverse, it just means that the odd/even numbers get mixed up rather than the head/tails getting mixed up. If you keep to numeric terms then a 9 is a changing yang line (Greater Yang). A 7 is a non changing yang line (Lesser Yang) a 6 is a changing yin line (Greater Yin) and an 8 is an unchanging yin line (Lesser Yin). you need to manipulate whatever system you use to ensure these numeric associations. The resulting symbol can look like this:
--- X ------O-------- is changing into ---------------------------------------------------------
The left-hand symbol is the hexagram which is changing into the right-hand symbol. Each of these hexagrams is given a number and linked to some text that describes what the hexagram represents. For the questioner, the above implies a changing process. In this site a slightly different method is used, in that you are asked questions rather than to toss coins or get the computer to generate a random number; we thus combine a causal approach with a synchronous approach. We believe that by doing this one get's a far better understanding of the processes involved, especially the structure of metaphor and how we humans deal with wholes and their aspects. This approach does extend the consultation process, but it leads one into a deeper analysis of a situation and gives better results with which to work. (there is scope to feedin coin toss data if you wish.)
Traditional and Binary Numbering
The origin of the traditional numbering of the hexagrams is unknown and seems to bare no 'logical' ordering (although there may be a semantic influence - see Comments on the Traditional Sequence. We can however derive a number from the line structure of a hexagram. This is done by considering each line position representing a power of 2. A line in a position determines if the
number for that position is used or not. The rule is, for each position filled by a yang (or changing yang) line, we add it's number to any others of the same type (yang lines in the position). Thus the hexagram with all yin lines has a value of 0, whilst the hexagram with all yang lines has a value of 63. The line position numbers are: top - 1 5th - 2 4th - 4 3rd - 8 2nd - 16 bottom - 32 In the hexagram table, these numbers are paired with the 'traditional' numbers. This pairing of numbers is intentional, since most references use the order of the hexagrams according to the traditional method - unfortunate, since the structure of the hexagrams can help lead to a number without having to lookup a trigram table - a common tool in I Ching books. You will find that in this site, I use the traditional numbers to maintain a degree of 'continuity' with the past, but I also use the binary number to get around. At all times assume the traditional number is being used unless told otherwise (like here). (for the binary 'purists' note that the order is top down and thus limited, rather than a more 'logical' bottom-up sequence which would be open-ended). The traditional I Ching gives each trigram a character, and each hexagram can be considered as a description of one character (the top trigram) within the context set by the other (bottom trigram). Through the centuries, the 'meanings' of these relationships have been considered and writtendown. Their 'success' is due to the manner of analysis (dichotomy) being common across all systems with dichotomous roots; the I Ching is a metaphor for wholes and aspects categorization within the process of dichotomous analysis; it thus 'resonates' with any other system based on dichotomous categorization - we 'see' the I Ching in mathematics just as we see mathematics in the I Ching. In fact what we detect is the resonance of the metaphor template; common to both systems, and thus allowing for the ease in making analogies.
SOME NOTES ON THE TRADITIONAL SEQUENCE.
In the 'Ten Wings', a series of ten commentaries on the I Ching and often credited (probably falsly) to the hand of Confusius, there is one wing which writes only about hexagrams 1 and 2 (wing seven "The Commentary on the Words of the Text (Wen Yen)), stating that all the others
are derived from these. The general consensus amongst the various sources is that this is all that remains of the 'full' wing which would comment about the rest of the hexagrams. But maybe this is not the case. Since hexagrams 1 and 2 are the only pure hexagrams, pure yin and pure yang, if we then treat these two as a special case and the rest of the hexagrams as the manifestation of the interaction of yin/yang, then we can group the remaining 62 in order. A result of doing this is that, using the complementary concept, where a hexagram on the left side in some way complements a hexagram on the right side, we find some interesting semantic pairings (I have also included the link to the hexagram details for you to read the meanings linked to the chinese name for a hexagram - these are found in the hexagram page immediately following the hexagram diagram):
Hexagram 01 Giving,Powering Hexagram 03 Difficult Beginnings Hexagram 04 Masking (Socialization) (initial completion) Hexagram 05 Waiting, Serving Hexagram 06 Compromising Hexagram 07 Uniforming Hexagram 08 Uniting (Attracting) Hexagram 09 Small Gaining Bartering) Hexagram 10 Treading (a path) Hexagram 11 Balancing Hexagram 12 Neutralizing Hexagram 13 Grouping Hexagram 14 Directing Hexagram 15 Evening, Levelling Hexagram 57 Cultivating Hexagram 56 Restrained Journeying Hexagram 55 Overflowing Hexagram 54 Wasting,Immaturing Hexagram 53 Maturing Hexagram 52 Self Restraint Hexagram 02 Receiving Hexagram 64 Difficult Endings Hexagram 63 'Correct' Sequencing (final completion) Hexagram 62 Portraying,Acting,Pretend (serve tradition) Hexagram 61 Sympathizing Hexagram 60 Standardising Hexagram 59 Dispelling (Making things clear) Hexagram 58 Self Reflecting (Intenseness - also
Hexagram 16 Foreseeing Hexagram 17 Believing Hexagram 18 Correcting Hexagram 19 Approaching Hexagram 20 Contemplating Hexagram 21 Problem Solving Hexagram 22 Facading Hexagram 23 Pruning, Cut back Hexagram 24 Returning,Come back
Hexagram 51 Enlightening Hexagram 50 Transforming Hexagram 49 Unmasking Hexagram 48 Founding Hexagram 47 Enforced Waiting Hexagram 46 Ascending Hexagram 45 Honouring Hexagram 44 Seeding,Seducing Hexagram 43 Cuttings,Spread-Out
Hexagram 25 Non-Involving,Disentangling Hexagram 42 Refining,Augmenting Hexagram 26 Social Restrain(hold firm) Hexagram 27 Hungering Hexagram 28 Exceeding Hexagram 29 Containing,Overcoming Hexagram 30 Guiding Hexagram 31 Restrained Joining Hexagram 32 Commiting Hexagram 33 Retreating, Tricking Hexagram 41 Concentrating Hexagram 40 Relaxed Structuring Hexagram 39 Bypassing, Obstructing Hexagram 38 Mirroring, Opposing Hexagram 37 Strict Ordering Hexagram 36 Uncompromising,Hiding Hexagram 35 Progressing Hexagram 34 Inspiring
The point I am making is that the 'traditional' hexagram sequence may have started off as a map of similar influences on hexagrams with similar meanings and structures (e.g. 64 is the reverse of 03 with a line added, and both deal with difficulties. 63 is the reverse of 04 with a line added, and both deal with transformation; 04 at the start where one learns a social 'mask', 63 at the end where a process of transformation occurs; mask and body become one.) If we put the list in a numeric sequence from yang to yin, then the only number out of sequence is pure yin (02). The most likely dichotomy here seems to emphasize begin/expand (yang) with end/contract (yin). Thus many of the pairings can be read as "you begin with X (left side hex) and you end with Y (right side hex)". Another point is that the current sequence seems to reflect refinement where the first 'book' starts with the pure trigrams of yin and yang doubled as hexagrams of 1 and 2, and ends with the hexagrams 29 and 30; what may be called the pure mixed trigrams doubled; the former symbolize earth and heaven (air) and the latter fire and water. The second book begins with the social concepts (and therefore refined over the pure but raw yin/yang) of wooing and marriage (31,32) and end with the transformation hexagrams of 63 and 64. Of note is the fact that the books are imbalanced as far as hexagrams are concerned, 30 in book I and 34 in book II. This format is associated with two of the ten wings. These wings, 1 and 2 are combined and called the "Commentry on the Judegement" (T'uan Chuan). As we see in the link "The Qabalah and the I Ching" the format is not restricted to China and there is the suggestion that there is a relationship between the two systems in that either the I Ching and the Qabalah have a common source, or, they symbolize the concept of refinement so well that they seem to be tied but infact have evolved seperately. From this author's point of view, both the I Ching and the Qabalah as well as the Tarot and Astrology are manifestations of typologies created by humans and these typologies reflect an underlying template within the mind of humans. The fact that a copy of the I Ching dating back to 168 BC was dug up in 1973 and found to have a different order to the 'traditional' sequence suggests that the traditional sequence is of later development and so the above comments about refinement suggest a possible tie-in with alchemy and Taoism, which puts a development path for the 'traditional' order ranging from 168 BC to 1100 AD. As far as the ten wings are concerned they seemed to have been developed between 600 BC and 100 AD and it is in one of these that we find the Fu Hsi and King Wen arrangements. However, there is evidence to suggest that the world of thought arrangement did not exist until the Sung Dynasty when it was either discovered or created by one Ch'en T'uan (c906-989CE). This has ramifications as to the true content of the Shuo Kua wing prior to this time. (See "The Trigrams of Han" by S. Moore for details). With regard to the refinement concepts, however, the traditional format of the I Ching together with the Fu Hsi sequence and the King Wen sequence combined with actual hexagram interpretations strongly suggest a modelling of paths of refinement and that this system existed
PRIOR to the development of Confuscianism and Taoism (500BC). Since texts from 600 BC exist refering to the I Ching, and the Duke of Chou, the originator of the line comments, existed circa 1000 BC, the I Ching as we know it was probably in a usable form around 800BC.
The Binary format and predictability.
I have shown in the first part of this link the emergent character of a binary tree resulting from the simple application of a dichotomy. This suggests that, for each step that is predictable, a specific state is mapped. Experience over time would enable the development of a system of prediction as well as a system of analysis of the past. If we treat the individual as having a future time cone and a past time cone, then the binary tree extends from the individual both forwards and backwards:
\------------/ \ / \ / \ / \ / \ / \/ (ME) /\ / \ / \ / \ / \ / \ /------------\
Future
Past
Using the yin/yang symbols, we develop a tree system forwards and have a tree behind. The tree behind is analysed top-down, and the tree forward is created bottom-up. The number of levels that we decide to use is immaterial, although the I Ching system suggests that six is deep enough. At any moment in time we are at the end of, at the beginning of, and in the middle of a hexagram. The determination of current position is based on past contexts, and tried-and-true paths can strongly influence descision making. Furthermore, this is not a serial system, we can have many trees operating at the same time within different timeframes. The 'meanings' of this information can be strongly subjective but there is also a level objectivity in that common psychological states can be mapped to a system that is applied sociologically. In the creation of typologies, an initial observation, in the form of a dichotomy, can be written down and, as such, becomes timeless (all x are y or z). This form can now be used as feedback for the creation of another dichotomy based on a finer level of observation (all x are a or b). By this process we build a typology, the whole of which is now applied at one timeframe (you are this type) even though it needed a number of timeframes to develop. This shows the oscillation between temporal and non-temporal states within development, and the feedingback of data to help create more data. The temporal componant is the derivation of the single dichotomy which upon expression is added to the developing hierarchy that becomes the 'whole' typology.
What determines the 'completeness' of a typology is, I suggest, it's usefulness. The Myers-Briggs Type Indicator is founded on four dichotomies and is useful for determining the sociological aspects of behaviour. Fewer dichotomies make it too general and increased dichotomies make it too specific, and therefore too personal; there is a 'window' where the system works when applied to individuals within a group. As far as the I Ching is concerned, it's level of completeness is set at sixty-four hexagrams. What is of interest is that, when we compare the I Ching and the MBTI, as we can do since they are based on dichotomies and can be layed-out on a binary tree, we find that the words used to describe specific states share common themes within identical positions. What this implies is that the binary tree manifests a form of template that has PRECISE meanings for all positions, irrespective of actual content. This is an emergent property and it's presence only becomes obvious after analysis, it is not a 'known' level of consciousness; the tree more of a template. The question considered here is what is the path from a hexagram to any other hexagram other than that hexagram's opposite; e.g. what is the path from any hexagram into 56? For discovering contextual hexagrams, when we change lines in a hexagram we then swap the resulting trigrams to get the contextual hexagram linked to influencing the specific line changes. If hexagram 01 is changing into hexagram 02, then all lines are changing and swapping the trigrams still gives hex 02; this becomes the contextual influence. From our descriptive chart, and using 02 as the key, we find that 23 describes the flow from 01 to 02. However, if hexagram 01 is changing into hexagram 56 the we have to change lines 1,2, and 5 of hex 01. Swapping the trigrams we get hexagram 22 as the hexagram of contextual influence, 22 influencing 01 leads to 56. From the descriptive chart, using 22 as the key, we find that 62 describes the flow of 47 into 22. What this implies is that the path leading into 56 is the same path that leads from 47 to 22. But the proposed path from 60 to 56 (working on opposites) is described by 36. What we see here is at least two paths into one hexagram.
60-->56 = 36 01-->56 = 22
Of note here is that the two resulting hexagrams both symbolize forms of covering-up. However, I am not satisfied that this is valid; there are many variations on the path of making a cake but there is a 'base' path - parts that are invarient. In this, the contextual concept seems to work well but the descriptive concept, as it stands, has limits. Therefore, I have done a step by step analysis which seems to make better 'sense'.
For any hexagram, the description of the path leading into it is obtained by (1) determining the contextual hexagram for the whole hexagram. (2) use the descriptive table previously derived to find the descriptive hexagram. In this we find that the path from 01 to 02 is described by hexagram 23 (as previous) but unique paths emerge for the other transformations. As an example I here use the transformation process of hexagram 01 into any other hexagram:
Key: Ctx = context hexagram influencing the line changes. Des = hexagram that best describes the transformation process. -> = ..transforming into.. A B = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = Ctx 01 02 40 39 06 05 08 07 44 43 12 11 14 13 23 24 54 53 45 46 55 56 15 16 34 33 62 61 29 30 41 42 26 25 36 35 50 49 04 03 31 = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = Des 43 23 42 07 09 47 04 20 05 58 26 45 49 34 52 35 25 46 41 08 51 36 02 27 17 11 24 44 59 55 33 50 31 14 16 22 63 54 53 64 19 Lines changed in A none (they just get 'thicker'!) all 2,3,4,6 etc etc
01->01 01->02 01->03 01->04 01->05 01->06 01->07 01->08 01->09 01->10 01->11 01->12 01->13 01->14 01->15 01->16 01->17 01->18 01->19 01->20 01->21 01->22 01->23 01->24 01->25 01->26 01->27 01->28 01->29 01->30 01->31 01->32 01->33 01->34 01->35 01->36 01->37 01->38 01->39 01->40 01->41
01->42 01->43 01->44 01->45 01->46 01->47 01->48 01->49 01->50 01->51 01->52 01->53 01->54 01->55 01->56 01->57 01->58 01->59 01->60 01->61 01->62 01->63 01->64
= = = = = = = = = = = = = = = = = = = = = = =
32 10 09 19 20 60 59 38 37 51 52 18 17 21 22 57 58 48 47 28 27 64 63
= = = = = = = = = = = = = = = = = = = = = = =
03 01 28 12 18 06 57 13 32 21 15 39 38 30 62 48 10 29 61 60 56 37 40
The influencing hexagram (Ctx) nudges the influenced hexagram (A) into a specific state (B) and this transformation has a specific format described by (Des). What this implies is that the influenced hexagram (A) is *any* hexagram whereas the resulting hexagram (B) has fixed Ctx and Des formats. Simply put, *any* hexagram changing into, for example, hexagram 50 is being influenced by 37 and the process of transformation is described by 32. The differences are the number of changing lines imposed on the influenced hexagram (A). Using this we find that the sets of hexagrams previously discussed (A-H) change slightly as far as descriptions are concerned (although the members of sets A and H remain the same). This system states that the path into a hexagram is fixed and has a specific format. This is 'logical' in that to get to a specific house you follow a specific route. But the initial start position is 'global' (anywhere) and thus the 'specific route' is local and fixed to the destination (like the path upto the door of the house) Furthermore, to get onto the path requires a specific influence irrespective of the current situation. To go to jail, for example, requires the breaking of a law. Thus a specific context can influence a situation to a degree that it changes into another situation and there is a specific process involved in the transformation. So, not only is the transformation of 01 into 02 described by hexagram 23, but so is any transformation into 02 (the influence is also 02). Thus, the transformation of any hexagram into 05 is influenced by 06 (seek compromise) and described by 09 - making small gains.
It's complement is the transformation into 35. Here the influence is 36 (no compromise) and described by 16 - making plans (forsight). Any transformation into 47, enforced waiting, is based on an influence of limitation (60) and is described as compromising (06). (control the 'light'). whereas any transformation into 22, fascading, is based on an influence of 'conforming' (56) and is described as uncompromising (36) (covering the light).
Conclusion.
What we see here is a refinement of the descriptive hexagrams in the context of transformations. The original contextual material remains valid and is used to derive the descriptive hexagram but there are still 'loose ends', possibly resulting from the context-dependent nature of the I Ching allowing for subtle variations on a theme. It seems as if the previous descriptive format is infact one of form rather than process, 01 encapsulates the 'whole' of the 15-to-10 relationship rather than describes the process between them. This is done through hexagram 58 within the influence of 43. (going from 15 to 10 is symbolic of increasing intensity and self-reflection resulting from a pressure to break out. But this would be the same description for 01, or any other hexagram, going to 10.) As far as 'encapsulation' is concerned, the emphasis on 01 being too yang (gross context of 28) as well as inspiriational (immediate context of 34) is governed by the traditional texts expressing a need for the maintenance of balance at all times; both traits of 15 and 10. (and note that this point is also emphasised in 02 - too little yang/too much yin). An example of a 'questionable' descriptor from the previous work is that of 04 describing the 'flow' from 14 to 08. This is weak, but what is not weak is the 'attractor' nature of 14 (active) and 08 (passive) and the encapsulating of this by the 04/49 pair. (04 says 'approach a teacher' passive attractor whereas 49 has a somewhat more active approach). Using 08/14 as reference, in the above 'improvements', any hex changing into 08 is influenced by 07 and the transformation is described by 20. Any hexagram changing into 14 is influenced by 13 and the transformation is described by 34. Note that the 04/49 influences still linger in the form of changing into 07 is influenced by 08 and described by 04 (uniforming is influenced by a sense of attraction and involves 'masking'). And changing into 13 is influenced by 14 and described by 49. It is interesting to note that there is a degree of slipping and sliding involved in all of this but I dont think it is all 'me'. The patterns that emerge are often stunning in their clarity but there still seems to be a bit of mist (fog!?) around.
The I Ching, Context, and Reality (Copyright 1996 C.J.Lofting)

Wholes & parts.
There seems to be a tendancy to treat the universe as if it is all yin or yang. What is important to recognize when dealing with any dichotomy is that an element of the dichotomy is only 'meaningful' when considered in the context of the other element. This derives from the creation of the dichotomy, which is done when we analize a whole; we break the whole down and thus form a set of dichotomies:
whole/aspects whole/parts parts/aspects etc.,
Thus, in the domain of yin/yang, which only exists when we cut a whole since the union of yin and yang leads back to the whole and thus yin and yang 'dissapear', no matter what is studied, any aspect manifesting a yin bias MUST have a yang element as context and visa versa to be considered as a whole. To exclude one element is akin to trying to get a complete understanding of a fish without considering it in it's natural habitat, water. When we consider the hexagrams of the I Ching in their structural form, each hexagram has it's structural opposite, and the union of these two hexagrams creates a wholistic concept; the hexagrams opperate as opposite sides of the same coin, so to get an idea of the whole we need simply to name the coin. This is structural context and deals with the hexagrams as having either yin or yang biases. It is akin to cutting a fish down the middle and comparing the halves without considering any developmental aspects. With yin and yang, the idea is to get them to re-unite and become whole, and this is also in the process of refinement where yin/yang form the raw materials. This process of refinement forms the foundations of alchemy. In it's modern form, we find this transformation process in the forming of a new metal alloy. If I take two raw materials (call them yin and yang) and then mix them and heat them, only after a specific time at a specific temperature does the new alloy form. If I stop the process, or let it go on too long, or use the wrong temperature, I get nothing but hot raw materials or I get a lump of 'something' which I can do nothing with other than melt it down and try and do it all again. What emerges from this is the affects of surroundings on development.
When we analize a hexagram as a whole, using the concept of refinement, we introduce a degree of bias which is not present when we consider structure. In refinement we introduce a developmental bias, either line by line or trigram over trigram. The development of hexagram 01, for example, implies that it did not suddenly 'appear' but that it developed from a gross state to the refined state; this is analogous to studying the fertilization of a fish egg and the emergence and development of the fish within it's natural context. The only form of dichotomy that deals with whole/aspects relationships is the one:many type which is different to the one:one type which is the type usually considered in dichotomous analysis. The process of refinement introduces the concept of hierarchy and thus 'the many'. Therefore, the refined meaning inherant in hexagram 01 is considered to have emerged from less refined sources. But, the meaning of hexagram 01 can be treated in a gross or refined way, implying that it can be used as the finished product or as the context for something else. In the I Ching, this seems to be the case for all of the hexagrams. Semantic analysis leads to the emergence of contextual hexagrams, but formal structural modifications (e.g. changing lines 1 & 6 to get the initial contextual hexagram) link text and context hexagram suggesting structural-semantic dependance. All other contexts that emerge in the process of developing hexagram 01 must function within the initial gross context. The difference when compared to the structural context concept (structural opposites) is that the refinement gives us more information about the development of a specific hexagram; we are at a deeper level of analysis. This link retains the yin/yang nature of wholeness in that one element must have the context of the other element, but also introduces developmental aspects not previously considered in the 'Western' analysis of the I Ching, although it is loosly covered in the analysis of the context of lines where the line characteristics similar to hexagram 63 are used as line contexts for all of the hexagrams. The demonstration of the existance of contextual hexagrams other than the opposite structure type, only emerges through dynamic structural analysis followed by semantic analysis, and it opens-up the I Ching in ways not considered before. This also shows the principle of dichotomy at work, for all of the processes found in the mixing of yin/yang are processes inherant in any use of dichotomous analysis. The success of the I Ching, and many other systems of predictiom based on dichotomy, is that they all function within the context of the prime dichotomy of prediction - me/universe. This is often treated in a one:one manner although it is in fact a one:many type of dichotomy. If the process of dichotomous analysis is a natural tool of the brain, if it has neurological roots, then any 'map' of reality will infact resonate with one's mind irrespective of 'truth'; no matter what pattern emerges we will find some 'value', some how.
The question therefore arises as to the 'value' of using the I Ching as a tool of prediction rather than simply as a guide to the different forms possible when using dichotomous analysis. The answer to this is that, since the I Ching can be considered as a map of dichotomous analysis, and since this form of analysis is continuously used in the everyday world, analogies can easily be found. However, to use the I Ching in a passive manner, by throwing coins or using random number generators to emulate the yarrow stick method, is to cheapen it - especially if that is all we do. We can suggest that the act of throwing coins is part of the way of the inferior; creative but, in the long term, sterile. Only by activly using the I Ching, by knowing all of the possible manifestations and putting oneself under the influence of one or the other can 'true' progress be made and we follow the way of the superior; this way includes the tossing of coins but as an innovative aspect of the whole process rather than the 'only' method of using the I Ching.
(Note that "the way of the inferior" does NOT mean an inferior person. It means an inferior method.)
Thus, the placing of text within context becomes an active methodology based on the explicit nature of the I Ching and thus enables a more refined understanding of one's 'true' position; the determination of the context of one's own situation is easy and far more effective than throwing coins and leaving it all to chance (The possible results of which, for those who want to do it 'properly', can be found in the novel "The Dice Man"). The I Ching can work as an excellent guide to the possibilities that emerge from the mixing of yin and yang, but to consider the I Ching solely in the light of an active response to a passive enquiry will lead to confusion and frustration. In the context of the individual, the I Ching is more like an idiot savant and serves the same function as does mathematics in that it contains the works of many and thus serves as a source of information within a specific context, and the use of this information is upto the individual. In the social context, the I Ching can be used to determine social evolution in that once a path has begun it is often hard to leave unless a lot of energy is put-in to change direction. Thus, the determination of social context and the resulting text can display a path of development. It is then upto the individual to decide whether he/she wishes to be under the influence of this path or whether he/she wishes to find a different influence. At all times there are specific social situations occuring that the I Ching can 'map'. This is purely from the use of dichotomy. Free will is the ability to activly place oneself outside or inside of one of these situations and thus be influenced and/or influence the situation. In consistantly following the throwing of coins etc., is to stick to the way of the inferior, and is akin to saying 'I have attempted to understand my world and I have totally failed - you decide for me'. To follow this path is acceptable, but to then refuse or ignore the result is an act of betrayal; one enquires and then says "no no no, I know better than you, you are wrong". This act is 'out of context'; the moment one picks-up the coins to toss them, one has surrendered all claims to selfdetermination, and to then attempt to move the goal posts implies a degree of self-betrayal of the
worst kind. In this method, the resulting hexagram is taken literally - as a real influence on the situation, and to apply analysis to the method is invalid - you do not question, you just accept. The act of using the I Ching as a map and thus guide is the way of the superior, it says "I decide on my future, but since possibly all of the combinations of the future are shown within the I Ching (due to dichotomy) I will actively use it as a guide rather than wandering around rewriting the I Ching in the process." To then emphasize coins and yarrow sticks and the concept of synchronicity is a betrayal since this act is 'out of context'. The way of the superior is one of active (dynamic) structural and semantic analysis of the elements of the I Ching and the placing of oneself in the appropriate situation that one could participate in and thus satisfy one's desires. At first, this can be a highly energy-intensive exercise. But as one starts to learn the affects of context on the emergence of situations and the reluctance of many to put-in energy to change a path once it is underway, so one learns to pre-empt, and thus choices of action become easier. In this context, the use of random methods to generate a hexagram is acceptable when seen in the light of it's purpose - to play with text and context and possibly ellicit a difference, innovative perspective. This is a property of metaphor rather than some 'synchronistic' moment; the result is taken as metaphor, and thus open to aspectual analysis as one endevours to capture all of the nuances hidden in the metaphor. 'Reality', the whole, is the unification of these two extremes; and thus the realization that perhaps, when one side starts to serve you badly, it is time to go to the other side. This introduces a degree of oscillation which allows for observation of the emergence of invariant componants of the two extremes. These componants, since they are common, imply that they manifest a part of 'reality' rather than attributes of the extremes.
The emergence of meaning.
The previous emphasis on the dichotomy of inferior/superior within the context of the I Ching, introduces the concept of meaning; how is it that following the path of the inferior I can get just as much 'meaning' out of the I Ching as if I followed the path of the superior? We can extend this by asking, how is that, despite the advances of science, a vast number of people on this planet favour the use of esoteric forms of knowledge (I Ching, Astrology, Tarot, etc.,) over scientifically derived forms? The answer has to be that these esoteric forms ellicit 'meaningful responses' that are equivalent to those derivable from science. How could this be? The answer seems to be the use of the principle of dichotomy to categorize.
Continue with...The I Ching, Context and Reality Part 2 Return to Essays page Return to IC+ homepage
Kin Wen's World of Senses
One of the most 'obscure' parts of the commentries in the I Ching is the part that describes the nature of the World of Senses diagram. (In the Shuo Kua Chuan - Discussion of the trigrams) "God comes forth [with his creation] in the sign of the Arousing; he brings things to completion in the sign of the Gentle; he causes creatures to perceive one another in the sign of the Clinging; he causes them to serve one another in the sign of the Receptive. He gives them joy in the sign of the Joyous; he battles in the sign of the Creative; he toils in the sign of the Abysmal; he brings them to perfection in the sign of Keeping Still" Wilhelm/Baynes p268 Wilhelm suggests that this passage is extremely old, to the extent that the passage following in the text is an addition from Confusist sources to detail what the above is all about. However, if we consider the derivation of the I Ching in binary format (Structural bias) a pattern emerges that correlates with the characteristics of the above passage when we overlay the MyersBriggs Type Indicator, a personality typology based on the work of Carl Jung. The method I use makes the following MBTI/Keirsey associations with the I Ching trigrams:
--------------------------------------------------------------------The Arousing - Engineers (XNTP), i.e. architects, philosophers, inventors designers. In other texts there is the suggestion that the term 'God' in Wilhelm's text should be replaced by the generic term 'he' and also that the term [with his creation] should be included in the translation. Doing this creates a correlation between The Arousing and XNTPs "[he] comes forth [with his creation] in the sign of the Arousing." ------------------------------------------------------------------The Gentle - Monitors (XSTJ) i.e. trustees, inspectors, administrators, supervisors. The management crowd. Those who direct/control tasks to their completion "he brings things to completion in the sign of the Gentle" -----------------------------------------------------------------------The Clinging - Organizers (XNTJ) i.e. Scientists, planners, theorticians, Commanders, Strategists. The map-makers and organizers of the culture. "he causes creatures to perceive one another in the sign of the Clinging" ------------------------------------------------------------------------The Receptive - Advocates/Disciples (XNFP) i.e. seekers, questors, revealers, enthusiasts, journalists. "he causes them to serve one another in the sign of the Receptive" ------------------------------------------------------------------------The Joyous - Players (XSFP) i.e. artist, composer, appreciator, entertainer, performer.
"he gives them joy in the sign of the Joyous" ------------------------------------------------------------------------The Creative - Operators (XSTP) i.e. Artisans, Crafter, Promoter, Trouble-shooter, Negotiator "he battles in the sign of the Creative" ---------------------------------------------------------------------The Abysmal - Conservators (XSFJ) i.e. Preserver, conservator, protector provider, salesperson. "he toils in the sign of the Abysmal" ------------------------------------------------------------------------Keeping Still - Mentors (XNFJ) i.e. seers, authors, prophets, ringmasters pedagogues. "he brings them to perfection in the sign of Keeping Still" --------------------------------------------------------------------------In this context the 'signs' relate to the binary sequence and should not be confused with the 'traditional' houses of the I Ching.
Sociological Development
If we look at the world of senses order, we can read it as a sociological development path:
Arousing | V Gentle | V Clinging | V Receptive | V Joyous | V Creative | V Abysmal | V Keeping Still ('death') --> enlightenment and thus awareness ('birth') --> cultivation and thus influence --> guidence and thus direction --> devotion and thus trust --> reflection and thus intensity --> perseverence and thus confidence --> containment and thus control --> self-restraint and thus retainment/discernment (perfection)
Multiple changing line combinations in hexagrams.
The model of the I Ching proposed to date deals with the fixed text and context for each hexagram position. The use of the randomisation process enables one to discover a finer level of refinement, namely the 4096 possible states in which text can exist in any of the other contexts. (64 * 64 = 4096). This works on the principle outlined in the discussion on context that since the hexagrams are supposed to encapsulate all that there is, then line changes are caused by the influences of other hexagrams being placed as context, for it is a change in context that can ellicit a change in the text. The intention is for the user to consider the text/context dichotomy applied to the hexagrams of the I Ching. For example, a 'pure' hexagram 01 exists only in it's own context, but the root of 01 has a different context, namely that symbolised by hexagram 28 - exceeding. (excessive yang). So as we work our way through a hexagram, we are in fact working our way through contextual changes with the text held constant. With 28 as introduced context it affects the line 1 position which in turn introduces hexagram 09 as the contextual line change influence and the system then transforms in hexagram 44. What this introduces is the specific paths into and out of hexagrams through the process of changing contexts; for it is contextual change that forces text to adapt and also change - just as with one's own persona, change your immediate environment and 'you' change to deal with it. Another, and 'deeper', example would be how to get hexagram 01 to change into hexagram 33. This requires the transformation of the bottom two lines and the context position list given at the end of this page gives hexagram 31 as the influence. Thus, by introducing a context of 31, it influences the 1 & 2 line positions of hexagram 01 and that leads to the line change influence of 26 that gives us hexagram 33. (If the middle step seems complicated you can ignore considering it - just note that a context of 31 leads to a change of the text, anytext, to 33). The hexagram questions at this site enable the generation of a hexagram that 'describes' a particular situation. To change specific lines in the hexagram to something else requires a change of the current context and this is delt with by introducing a context that will influence one or more lines to change. There are 64 possible combinations for any one hexagram, giving 4096 possible states in total. There is a price for this, however, for the lines to be changed require energy to do so. The hardest line to change is the bottom line and the easiest the top line. Multiple line changes increase the amount of energy required, unless they are in the process of change already. For each hexagram 'required' there is a hexagram that works as context to change the lines of the current hexagram to those of the 'required' hexagram. This contextual hexagram encapsulates a process, namely the interaction of one hexagram's transformation into it's opposite. In the context of, say, hexagram 31, the influence is to change the bottom two lines of hexagram 01 giving hexagram 33. This change is driven by one of the hexagrams that 31 encapsulates - namely hexagram 26.
At the line change level we are dealing with the 45/26 pair and 26 - holding firm - implies a change and a favouring of values as well as a time factor of what will be. 31 encapsulates the meaning for this pair which is a gross state of joining (or re-joining) together) Consider: this 31 HSIEN : Contact, influence, move; excite, mobilize, trigger; all, totally, universal, continual, entire; unite, bring together the parts of a previously separated whole; come into conjunction, as the planets; literally: A broken piece of pottery, the two halfs of which we used to identify partners." p102 (KARCHER 1995)
encapsulates the overall generic meaning behind these two going from 45 to 26 (41 concentrating - does the reverse in hex 02) "45 T'SUI : Gather, call or pack together; tight groups of people, animals and things; assemble, concentrate, collect; reunite, reassemble; crowd, multitude, bunch; dense clumps of grass. The ideogram portrays a bunch of grass and a servant. It suggests gathering the capacity to do things" p136 (KARCHER 1995) "26 TA CH'U : TA - Big, noble, important; able to protect others; orient your will towards a self-imposed goal; the ability to lead or guide your life; yang energy. CH'U - Gather, collect, take in, hoard, retain; control, restrain; take care of, support, tolerate; tame, train or pasture animals; raise, bring up, domesticate; be tamed or controlled by something. The ideogram portrays fertile black soil accumulated by retaining silt." p90 (KARCHER 1995)
This overall context is behind the change from 01 into 33 Retreat, the hexagram we get when we change the bottom two lines of 01:
"33 TUN: Withdraw, run away, escape, flee, hide yourself; disappear, withdraw into obscurity, become invisible; secluded, anti-social; fool or trick someone. The ideogram portrays a pig (the sign of wealth and good fortune) and the sign for walk away. It suggests satisfaction, luck and wealth through withdrawing." p107 (KARCHER 1995)
The emphasis on group ('whole') formation/re-formation runs through all of these hexagrams. Hex 33 is more often concidered symbolising a structured withdrawl of forces to fight another day; uniting the emphasis on withdrawl with that of trickary. The question is now raised as to how do I stop a system from changing? The answer is to introduce the opposite context to the change. In the discussion so far we have been concerned with changing 01 into 33 by introducing an overall context of 31 that 'lets loose' 26 that makes the changes to lines 1 & 2 of hexagram 01. If you describe a system that is already in the process of change (line 1 & 2 are changing lines) then to abort the change introduce the context of 31's opposite - 41, this will 'let loose' 45 to neutralise the influence of 26. BUT, this could lead to the emergence of 19, the opposite of 33, if allowed to go too far. As you can see, it is all a matter of maintaining balance. Once balance is maintained, use a context of hexagram 43 that should make the system stable leading to a 'clean' 01.
This system gives a hierarchic format (and there are 4096 of these):
01 (text) 31 (context for combination of positions 1&2) / \ 45 26 (line no-change/change influences) / \ 19 33 (change) (by implication)
What this means is that, in a situation of pure yang, as symbolised by hexagram 01, to get it to change to 33 requires the change of context from 01 to 31; this contextual change forces the transformation of 01 (text) into 33 by influencing the bottom two lines of 01. It should be noted that this is not an easy task since other forces will also be trying to change (or maintain) the current situation to a state of their liking, and the more the number of lines to change the more energy required (unless some are already changing which means they just need a 'push'). Due to the potentially large size of this section, the process is applied only to hexagram 01, thus showing the many possibilities for the reader to study. In the context list below it is only the line positions that change for each hexagram (under the 'Change Positions' column) - the other data is constant. (e.g. to change *anything* into 01, introduce a context of 43 - to get the hang of things, try just working on one line). For interest here are the possible single position associations for a hexagram as used in the traditional I Ching:
(6) Sage , Refined, Ending (5) Ruler (4) Minister ----(INNER/OUTER TRANSITION POINT)--(3) Noble (2) Supervisor (1) Worker, Raw, Beginning
In summary, what should be noted is that here you have all of the 64 possible states of the hexagram 01 - as it appears in all of the possible contexts. The traditional line commentries are restricted to 6 lines; there should in fact be 64 commentaries per hexagram! The best way of getting a 'feel' for the missing material is to imagine the context hexagram here listed and then the text hexagram (01) 'within' that context; you combine text and context to give possibly 'enhanced' meaning. For example, the overall influence on the line 1 position, irrespective of change or no change, is the root context of hexagram 28 - excess. 01 in this context helps to express the raw
excessiveness of yang, to the extent that we change into an 'excessive' hexagram, 44, that deals with extremes of persuasion/seduction. As we move through all of the possiblities so we find we are part of a cycle, moving from the gross nature of the hexagram to it's peak and then transforming into it's opposite; encaspsulated here by 01 being in the context set by hexagram 23 - cutting-back/pruning - that transforms 01 into 02. For those interested in a a finer level of analysis we have, for example, the pair 16/09 that affect the non-change/change status of line 1 rather than the position. From this model we see that the positional context hexagram serves as a static aspect of the whole - it is invarient over change - whilst the line hexagram pairs are more related to dynamic aspects - so we move from the whole (01) and into analysis of it's static and dynamic aspects.
NOTE
If the below seems complex, just note the 'Position context' and 'Result' columns. These say that to change any hexagram into the hexagram whose number appears in the Result column, just change the context to a context symbolised by the hexagram number in the 'Position Context' column. This may seem 'easy' but it is not, since for each hexagram, the number of lines requiring change can be excessive and thus require a lot of energy - be warned :-)
Hexagram 01, The Creative
Change Position(s) 0 1 1/2 1/3 1/4 1/5 1/6 2 2/3 2/4 2/5 2/6 3 3/4 3/5 3/6 4 Hexagram of line influence 01 The Creative 09 26 05 57 37 61 14 34 50 30 38 43 28 49 58 The Taming Power of the Small The Taming Power of the Great Waiting The Gentle The Family Inner Truth Possession in Great Measure Power of the Great The Caldron The Clinging Opposition Breakthrough The Preponderance of the Great Revolution The Joyous Position context 43 28 31 47 48 32 44 49 17 63 55 13 58 60 54 10 05 Result 01 44 33 06 57 50 28 13 25 37 30 49 10 61 38 58 09
44 Coming to Meet
4/5 4/6 5 5/6 6 1/2/3 1/2/4 1/2/5 1/2/6 1/3/4 1/3/5 1/3/6 1/4/5 1/4/6 1/5/6 2/3/4 2/3/5 2/3/6 2/4/5 2/4/6 2/5/6 3/4/5 3/4/6 3/5/6 4/5/6 1/2/3/4 1/2/3/5 1/2/3/6 1/2/4/5 1/2/4/6 1/2/5/6 1/3/4/5 1/3/4/6 1/3/5/6 1/4/5/6 2/3/4/5 2/3/4/6
33 Retreat 06 Conflict 13 Fellowship with Men 25 Innocence 10 Treading 11 18 22 41 Peace Work on what has been Spoilt Grace Decrease
11 09 34 14 01 45 39 62 33 29 40 06 46 57 50 03 51 25 36 37 30 19 61 38 26 08 16 12 15 53 56 07 59 64 18 24 42
26 05 14 34 43 12 53 56 31 59 64 47 18 48 32 42 21 17 22 63 55 41 60 54 11 20 35 45 52 39 62 04 29 40 46 27 03
48 The Well 63 After Completion 60 Limitation 53 Development 59 Dispersion 42 Increase 32 Duration 55 Abundance 54 The Marrying Maiden 56 The Wanderer 64 Before Completion 21 Biting Through 31 Influence (Wooing) 47 Oppression 17 Following 12 Standstill 46 Pushing Upward 36 Darkening of the Light 19 Approach 52 Keeping Still 04 Youthful Folly 27 The Corners of the Mouth 39 Obstruction 29 The Abysmal 03 Difficulty at the Beginning 20 Contemplation 62 Preponderance of the Small 40 Deliverance
2/3/5/6 2/4/5/6 3/4/5/6 1/2/3/4/5 1/2/3/4/6 1/2/3/5/6 1/2/4/5/6 1/3/4/5/6 2/3/4/5/6 1/2/3/4/5/6
51 The Arousing 35 Progress 45 Gathering Together 15 Modesty 07 The Army 24 Return 23 Splitting Apart 08 Holding Together (Union) 16 Enthusiasm 02 The Receptive
21 22 41 02 20 35 52 04 27 23
51 36 19 23 08 16 15 07 24 02
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Scroll to MBTI references References & Further Reading List
The following lists various texts that have contributed to my analysis of the I Ching as well as my concept of brain structure and it's manifestation in 'meaningful' literature. Most of the I Ching texts are translations of translations with the exception of those marked with an * at the beginning of the line. (for listings of neurological interest, see the reference list at the end of the "brain" link found at the beginning of the first page) The mixing template and definitions that I have used are 'mine'. You will not find them explicitly in any of the texts but you will find clues to their existance. (Qualification: Of all the texts that I have read I have not found the grouping definitions. There maybe some chinese texts that contain them or perhaps they were all burnt in the burnings of 200 BC). A 'fuller' analysis of the template is in the dichotomy links as well as in my text - "The Sense of Dichotomy" (email).
Author(s) My own material: * Lofting,C.J., (1980)"Space, Time, and Evolution". Unpublished Title Publishers
(This 'opus' was commenced in 1975. The last hard copy was done in 1984. I doubt if it will ever be published as a single volume due to it's size! I have now split it up into 13 seperate 'books' covering a rather wide range of topics. (The I Ching section was one of the twenty six appendecies!). It basically introduces the Spacetime Continuum Mind concept and then applies the concept to various areas of study. I suppose the 13 'books' are the explicit manifestation of the implicit concept). The period to 1994 was more research oriented and thus not much production. Since then, there has been: * Lofting,C.J., (1994)"A Piece of Fabric"" * Lofting,C.J., (1994)"Paths to Refinement: The I Ching" * Lofting,C.J., (1995)"Process and Change" * Lofting,C.J., (1996)"The Sense of Dichotomy" Unpublished. Unpublished. Unpublished. Unpublished.
* Lofting,C.J., (1997)"The Logic of the Esoteric"(short paper)Unpublished. As well as a lot of 'incomplete' papers, all of which have influenced the current WEB work. For the I Ching references: * * * Wilhelm,R., (1983)"I Ching or Book of Changes". RKP:London Wilhelm,R., (1983)"Lectures on the I Ching". RKP:London Shchutskii,I.K.,(1979)"Researches on the I Ching" Princeton.U.P. Boardman,W.S. (1984)"The Pocket I Ching" Arcana:London Damian-Knight,G.,(1987)"Karma and Destiny in the I Ching"Arcana:London
Reifler,S., (1974)"I Ching: a new interpretation for modern times" Bantam:NewYork Blofeld,J., (1976)"I Ching: The Book of Change" Allen & Unwin. Pattee,R., (1986)"Moving With Change" Arcana:London Walker,B,G., (1986)"I Ching of the Goddess" * Wilhelm,H., (1977)"Heaven,Earth, and Man in the Book of Changes"U. Washington Press Wei,H., (1987)"The Authentic I-Ching" NPC:Hollywood. * Schoenholtz,L.,(1975)"New Directions in the I Ching" University Books Legge,J., (1963(1899))"The I Ching" Dover Wing,R.L., (1983)"The I Ching Workbook" Aquarian Press Trosper,B.R., & Leu Gin-Hua (1986)"I Ching: The Illustrated Primer" KGI:San Jose * Lee,J.Y., (1975)"The I Ching and Modern Man" University Books * Govinda,L.A., (1981)"The Inner Structure of the I Ching" Wheelwright * Liu,D., (1979)"I Ching Numerology" RKP:London Liu,D., (1975)"I Ching Coin Prediction" RKP:London Chu,W.K., (1976)"The Astrology of the I Ching" RKP:London * Schonberger, M., (1976) "The I Ching and the Genetic Code" ASI Publishers Inc. * Yan. J.F., (1991) "DNA and the I Ching: The Tao of Life" North Atlantic Books. * Hacker, E.(1993) "The I Ching Handbook" Paradigm Whincup, G.,(1986) "Rediscovering the I Ching" Aquarian Walker, B.B.,(1993) "The I Ching" Piatkus Douglas, A.,(1971) "The Oracle of Change" Penguin Riseman,T.,(1980) "Understanding the I Ching" Aquarian * Anthony, C.K.,(1981) "The Philosophy of the I Ching" Anthony (1982) "A Guide to the I Ching" Anthony Kaser, R.T.,(1994) "I Ching in ten minutes" Avon * Sherrill,W.A., & Chu,W.K.,(1977) "An anthology of I Ching" RKP Sherill, W.A.(1980) "The Astrology of I Ching" RKP * Moore, S.,(1989) "The Trigrams of Han" Aquarian * Linares, E.,(1982) "A Scientific Approach to the Metaphysics of Astrology" Seek-It Books * Tsu, Lao(1963ed) "The Tao Te Ching" Penguin Powell,N.,(1979) "The Book of Change" Orbis Young,A.D.,(1993) "Vision and Change" Allen Young Books Ni,H.C.,(1990)(2nd ed) "The Book of Changes and the Unchanging Truth" SEBT Melyan, G.G., & Chu,W.,(1977) "The Pocket I Ching" Yen-Books Cleary,T., & Ou-i,C.,(1987) "The Buddist I Ching" Shambala Cleary,T., (1986)"The Taoist I Ching" Shambhala:Boston * Cleary,T.,(1989) "I Ching Mandalas" Shambala Cleary,T.,(1990) "The Tao of Organization" Shabala * Mears,L.,& L.E.,(1976) "Creative Energy: A study of the I Ching" Ohara * McKenna,T., & McKenna,D.,(1994)"The Invisable Landscape" Harper * Hook, D.F.,(1973) "The I Ching and You" RKP * (1975) "The I Ching and Mankind" RKP * (1980) "The I Ching and it's Associations" RKP:London * Wilhelm,H.,(1975) "Change" RKP * Cooper,J.,L.,(1981) "Yin and Yang" Aquarian Damian-Knight,G.,(1984) "The I Ching and Love" Blandford Hazel,P.,(1990) "Consulting the Coins" Lothian Richmond,N.,(1977) "The Language of the Lines" Wildwood House Siu,R.G.W.,(1968) "The Portable Dragon" MITPress
* *
Pease, M.,(1993) "The Aquarian I Ching" Brotherhood of Life Jou, T.H.(1984) "The Tao of I Ching" Tai Chi Foundation Huang,K. & S.(1987) "I Ching" Workman Rule, P.A.(1986) "Kung-Tsu or Confucius?" Allan & Unwin Arcarti,K.,(1994) "I Ching for beginners" Hodder&Stoughton Seabrook,M.,(1994)"Twelve Channels of the I Ching" Blandford Ritsema,R., & Karcher,S.,(1994) "I Ching" Element
(Very useful. Gives all possible associations of the ideograms within the traditional I Ching, enabling a more refined insight into the I Ching rather than the usual preference of total acceptance of Wilhelm's text.). * * Karcher,S.,(1995) "Elements of the I Ching" Element Sterling,M.G.,(1995)"I Ching and Transpersonal Psychology"Samual Weiser Walter,K.,(1994)"The Tao of Chaos: DNA & The I Ching" Element
Philosophical foundations: Some of the 'mind Evolution". Below are the model with a bias since it is concerned extensive background, in the other links. stuff' in all this comes from "Space,Time, and some of the references that helped with generating to Neuro Linguistic Programming (NLP) and it's roots, with the processes of human map-making. For a more see the dichotomy links, as well as the references "Monsters and Magical Sticks" Falcon
Heller, S., & Steele, T.,(1987) Press.
Paul D.MacLean (1973) "A triune concept of brain and behaviour" Ed T.J.Boag & D.Campbell - University of Toronto Press. Bandler & Grinder (1975) "The Structure of Magic" Scientific Books. Bandler & Grinder (1977) "The Structure of Magic Volume II" Scientific Books. Bandler & Grinder (1975) "Patterns I - Hypnotic Techniques of M.Erickson" Meta Publications Bandler & Grinder (1977) "Patterns II" Meta Publications Bandler & Grinder (1979) "Frogs into Princes" Meta Publications. Bandler & MacDonald (1988) "An Insider's Guide To Sub-Modalities" Meta Publications. Nadel,Haims, & Stempson (1990) "Sixth Sense" Prentice Hall Press. Cameron-Bandler & Lebeau (1986) "The Emotional Hostage" FuturePace.
Dilts (1983) "Applications of NLP" Meta Publications. Dilts (1983) "Roots of NLP" Meta Publications. Dilts (1990) "Changing Belief Systems with NLP" Meta Publications. Dilts.R.,Hallbom,T.,& Smith,S., Well-Being" Metamorphous Press. (1990) "Beliefs: Pathways to Health and
Dilts (1991) "Tools for Dreamers" Meta Publications. Jacobson,S., (1983) "Meta-Cation" Meta Publications. Jacobson,S., (1986) "Meta-Cation Volume II" Meta Publications. Jacobson,S., (1986) "Meta-Cation Volume III" Meta Publications. James,T., & Woodsmall,W., (1988) "Time Line Therapy and the Basis of Personality" Meta Publications. James,T., (1989) "The Secret of Creating Your Future" Advanced Neuro Dynamics.Hawaii. Spencer-Brown,G., (1973) "Laws of Form" Dutton. Bateson,G., (1972) "Steps to an Ecology of Mind" Ballentine. Bateson,G., (1980) "Mind and Nature: a necessary unity" Bantam. Bateson,G., & Bateson M., (1987) "Angels Fear" Rider. Hall,E.T., (1969) "The Hidden Dimension" Doubleday Anchor. Hall,E.T., (1973) "The Silent Language" Doubleday Anchor. Hall,E.T., (1977) "Beyond Culture" Doubleday Anchor. Hall,E.T., (1984) "The Dance of Life" Doubleday Anchor. Herrmann, N., (1990) "The Creative Brain" Brain Books.
Campbell, J., (1982) " Grammatical Man" Pelican Campbell, J., (1986) "Winston Churchill's Afternoon Nap" Paladin. Campbell, J., (1989) "The Improbable Machine" Simon and Schuster. Pylkkanen, P.,(Ed) (1989) "The Search for Meaning" Crucible Sringer,S., & Deutsch,G., (1985) "Left Brain, Right Brain" Freeman. Ornstein, R., (1991) "The Evolution of Consciousness" Touchstone. Johnson, G., (1991) "In The Palace Of Memory" Grafton. Waldrop,M.M,(1992) "Complexity" Penguin Levy,S.,(1993) "Artificial Life" Penguin Connolly E.,(1979) "Tarot: Newcastle Publishing Co. a new handbook for the apprentice Vol I"
Frater Achad (??) "Q.B.L. or The Bride's Reception" Pan Fort Crowley A.,(1987) "The Heart of the Master" Stellar Visions Regarde, I.,(1970) "A Garden of Pomegranates" Llewellyn Publications Lancer, B.,(1992) "Place it on the Tree" Tools of the Tree MBTI references: Keirsey D., (1987) "Portraits of Temperament" Prometheus Nemisis Book Co. Keirsey D., and Bates,M., (1984) "Please Understand Me" Prometheus Nemisis Book Co. Moss, S., (1989) "Jungian Typology: Myers Briggs and Personality" Collins Dove. Moss, S., (Editor) (1989) "Exploring the M.B.T.I." DMP Publications. Myers, I.B., & Myers,P.B.,(1980)"Gifts Differing" Davis-Black Publishing
Overview
Below are all sixty-four line changes for this hexagram. This is possible since this site, having analysed the I Ching in detail, works on the following axioms:
(1) The I Ching symbolises all there is. (2) Given (1) so all changes to the lines of a hexagram are caused by the influence of another hexagram that serves as context. (3) The distinction of text from context, at the trigram level as well as the hexagram level, enables a richer understanding of this oracle, and includes recognition of the concept of refinement where the same hexagram/trigam can have qualitative differences depending on position. For example, the trigram called heaven, when in a context position emphasises perseverence whereas when in a text position so this is 'doubled' and reflects a refinement of perserverence in the form of self-confidence and singlemindedness. In the following sections we analyse the result of taking the major hexagram, here being hexagram 01 and capturing the essence of singlemindedness, and seeing the result of it being influenced by a particular context, where that context causes the line changes. This process not only shows where things are going but what is influencing the situation. This information enables (a) a better understanding of what is going on, as well as (b) a possible path to 'block' the change. The user has the choice of either letting things change or else fighting the change; to fight the change means to introduce a context in opposition to the one currently acting as influence; the required context is mentioned in each section. It is important to remember that ANY change is seen as a distraction from following the path of the 'pure' hexagram. There will be conditions where the change seems attractive and so preferred but this will take you 'off' the path in that to experience the totality of any path so you need to experience the lows as well as the highs...the choice is yours...
Changing Lines
Line 1 "Although having potential, one must must lie low (hidden) for now." Singlemindedness, combined with a context of developing influence through making small gains (hexagram 9) leads to the behaviour of being seductively persuasive and influencial (hexagram 44). To stay on the path of singlemindedness you need to maintain your position and use foresight to plan for the future (hexagram 16). Line 2 "One is noticed, but to go further it would be advisable to get some guidance." Singlemindedness, combined with a context of managerial control and guidance (hexagram 14), leads to the behaviour of seeking help and/or making partnerships with the like-minded (hexagram 13). To stay on the path of singlemindedness you need to remain passive and so attract others (hexagram 8). Line 3
"One must be wary of being awed by one's own power. This perception can be extremely destructive and must be exorcised. No harm." Singlemindedness, combined with a context of resoluteness and a drive to 'spread the word' (hexagram 43), leads to the behaviour of carefully and intensely following a particular path (hexagram 10). To stay on the path of singlemindedness you need to be discerning and seperate the wheat from the chaff; prune (hexagram 23). Line 4 "If one enjoys oneself in a seductive environment, no harm." Singlemindedness, combined with a context of seductive persuasion and influence (hexagram 44), leads to the behaviour of developing influence through making small gains (hexagram 9). To stay on the path of singlemindedness you need to avoid these distractions and return to the 'true' path (hexagram 24). Line 5 "One may be riding high but one needs some guidance[direction]." Singlemindedness, combined with a context of making partnerships with the like-minded (hexagram 13), leads to the behaviour of becoming the center of proactive directing and advancement (hexagram 14). To stay on the path of singlemindedness you need to formalise and so structure your actions by establishing a degree of uniformity (hexagram 7). Line 6 "One has become somewhat overbearing and is losing one's way. Repent." Singlemindedness, combined with a context of intensely following a path (hexagram 10), leads to the behaviour of being resolute and strongly 'spreading the word' (hexagram 43). To stay on the path of singlemindedness you need to level-out, reduce the highs and lows through developing a sense of modesty (hexagram 15). Lines 1 & 2 Singlemindedness, combined with a context of holding firm (hexagram 26), leads to the behaviour of using trickary and 'false' retreats (hexagram 33). To stay on the path of singlemindedness you need to gather support (hexagram 45). Lines 1 & 3 Singlemindedness, combined with a context of calculated waiting (hexagram 5), leads to the behaviour of making compromises (hexagram 6). To stay on the path of singlemindedness you need to ensure continued progress (hexagram 35). Lines 1 & 4
Singlemindedness, combined with a context of cultivation (hexagram 57), leads to the behaviour of influencing (hexagram 57). To stay on the path of singlemindedness you need only to be aware (hexagram 51) of things around you and so avoid entanglement. Lines 1 & 5 Singlemindedness, combined with a context of everything having its place (hexagram 37), leads to the behaviour of completing transformations (hexagram 50). To stay on the path of singlemindedness you need to relax and so maintain some flexibility (hexagram 40). Lines 1 & 6 Singlemindedness, combined with a context of sofening (hexagram 61), leads to the behaviour of going beyond what is required, exageration, excess (hexagram 28). To stay on the path of singlemindedness you need to over-declare the 'true' way (hexagram 62). Lines 2 & 3 Singlemindedness, combined with a context of motivating (hexagram 34), leads to the behaviour of disentanglement and asserting one's position regardless of consequence (hexagram 25). To stay on the path of singlemindedness you need to be admired by setting an example (hexagram 20). Lines 2 & 4 Singlemindedness, combined with a context of completing transformation (hexagram 50), leads to the behaviour of putting things in their correct place (hexagram 37). To stay on the path of singlemindedness you need to go back, or stay, to the beginning of transformation (hexagram 3) Lines 2 & 5 Singlemindedness, combined with a context of guiding (hexagram 30), leads to the behaviour of establishing a particular direction (hexagram 30). To stay on the path of singlemindedness you need to maintain containment/control (hexagram 29) rather than surrender to guidance. Lines 2 & 6 Singlemindedness, combined with a context of opposition (hexagram 38), leads to the behaviour of unmasking; revolution (hexagram 49). To stay on the path of singlemindedness you need to bypass obstructions (hexagram 39) rather than oppose them.
Lines 3 & 4 Singlemindedness, combined with a context of excess (going beyond what is required) (hexagram 28), leads to the behaviour of yielding (softening of the heart) (hexagram 61) and of singlemindedly going to 'bat' against a perceived injustice. To stay on the path of singlemindedness you need to continue to hunger for knowledge (hexagram 27) and so maintain a degree of emptyness. Lines 3 & 5 Singlemindedness, combined with a context of revolution (hexagram 49), leads to a behaviour of unmasking; opposition (hexagram 38). To stay on the path of singlemindedness you need to mask (hexagram 4) rather than unmask. Lines 3 & 6 Singlemindedness, combined with a context of self-reflection (hexagram 58), leads to the behaviour intenseness (hexagram 58). To stay on the path of singlemindedness you need to apply self-restraint; discernment (hexagram 52) and so avoid excessive self-reflection. Lines 4 & 5 Singlemindedness, combined with a context of constructed retreat (trickery) (hexagram 33), leads to the behaviour of holding firm (to one's beliefs) (hexagram 26). To stay on the path of singlemindedness you need to advance (hexagram 19). Lines 4 & 6 Singlemindedness, combined with a context of compromising (hexagram 6), leads to the behaviour of calculated waiting (hexagram 5). To stay on the path of singlemindedness you need to be more uncompromising (hexagram 36). Lines 5 & 6 Singlemindedness, combined with a context of disentanglement (a hexagram 25), leads to the behaviour of motivating (hexagram 34). To stay on the path of singlemindedness you need to push on, maintaining entanglement (hexagram 46). Lines 1 & 2 & 3 Singlemindedness, combined with a context of harmonising (hexagram 11), leads to the behaviour of neutralising (hexagram 12). To stay on the path of singlemindedness you need to maintain neutrality (hexagram 12) in the face of harmonising since to go down this path the best you can do is neutralise. Lines 1 & 2 & 4
Singlemindedness, combined with a context of correcting (hexagram 18), leads to the behaviour of maturing (gradual progress) (hexagram 53). To stay on the path of singlemindedness you need to emphasise belief (hexagram 17) rather than try to 'correct' things. Lines 1 & 2 & 5 Singlemindedness, combined with a context of facading (hexagram 22), leads to the behaviour of maintaining loyalty (hexagram 56 - a form of limitation). Hexagram 56 tradtionally is known as "The Wanderer" and deals with travelling in other lands and still maintaining home ties. This process involves putting on 'faces' but still keeping one's 'true' identity. To stay on the path of singlemindedness you need to force your roots grow deep (hexagram 47) and so maintain a firm grip rather than use facades. Lines 1 & 2 & 6 Singlemindedness, combined with a context of concentration, both literally and metaphorically (hexagram 41), leads to the behaviour of intense stimulation (aka wooing) (hexagram 31). To stay on the path of singlemindedness so you need to bring things together 'as is' (hexagram 31). Lines 1 & 3 & 4 Singlemindedness, combined with a context of establishing a source (hexagram 48), leads to the behaviour of dispelling illusions (hexagram 59). To stay on the path of singlemindedness you need to encourage continued analysis and so to 'bite through' (hexagram 21). Lines 1 & 3 & 5 Singlemindedness, combined with a context of 'correct' sequencing (hexagram 63), leads to the behaviour of incorrect sequencing (hexagram 64) in that the singlemindedness tries to impose on the 'flow' and so errors occur. To stay on the path of singlemindedness you need to wait for the moment (hexagram 64). Lines 1 & 3 & 6 Singlemindedness, combined with a context of standardisation (hexagram 60), leads to the behaviour of forced enclosure (hexagram 47). To stay on the path of singlemindedness you need to impose self-limitations (standards) (hexagram 56). Lines 1 & 4 & 5
Singlemindedness, combined with a context of maturing (gradual development) (hexagram 53), leads to the behaviour of correcting (hexagram 18). To stay on the path of singlemindedness one needs to avoid the long term and stick to intense but superficial relationships (hexagram 54). Lines 1 & 4 & 6 Singlemindedness, combined with a context of dispelling illusions (hexagram 59), leads to the behaviour of establishing a source; founding (hexagram 48). To stay on the path of singlemindedness you need to maintain illusions and so profit from them (hexagram 55). Lines 1 & 5 & 6 Singlemindedness, combined with a context of augmentation (hexagram 42), leads to the behaviour of commitment (hexagram 32). To stay on the path of singlemindedness you need to stay commited without attempting augmentation; quality over quantity.(hexagram 32). Lines 2 & 3 & 4 Singlemindedness, combined with a context of commitment (hexagram 32), leads to the behaviour of augmentation (hexagram 42). To stay on the path of singlemindedness you need to emphasise quantity over quality (hexagram 42). Lines 2 & 3 & 5 Singlemindedness, combined with a context of abundance; overflowing (hexagram 55), leads to the behaviour of regulating (biting through) (hexagram 21). To stay on the path of singlemindedness you need to emphasise the dispelling of illusions (hexagram 59), to make things clear. Lines 2 & 3 & 6 Singlemindedness, combined with a context of immaturity (hexagram 54), leads to the behaviour of believing; following (hexagram 17). To stay on the path of singlemindedness you need to favour gradual development (hexagram 53). Lines 2 & 4 & 5 Singlemindedness, combined with a context of self-limiting (hexagram 56), leads to the behaviour of fascading (hexagram 22). To stay on the path of singlemindedness you need to favour social limiting; standardisations (hexagram 60). Lines 2 & 4 & 6 Singlemindedness, combined with a context of not yet complete (hexagram 64), leads to the behaviour of completion (hexagram 63). To stay on the path of singlemindedness favour getting things right (hexagram 63) in the first place. Lines 2 & 5 & 6
Singlemindedness, combined with a context of regulating (hexagram 21), leads to the behaviour of overflowing; too much (hexagram 55). Here the singlemindedness adds to the regulating such that everything is regulated and so there is no flexibility leading to a pending of things 'bursting' apart. To stay on the path of singlemindedness you need to favour establishing a source of development. (hexagram 48) Lines 3 & 4 & 5 Singlemindedness, combined with a context of stimulating (restrained intenseness) (hexagram 31), leads to the behaviour of concentrating (hexagram 41). To stay on the path of singlemindedness you need to concentrate from the start without restraint. (hexagram 41) Lines 3 & 4 & 6 Singlemindedness, combined with a context of enforced waiting (hexagram 47), leads to the behaviour of standardisation (hexagram 60). To stay on the path of singlemindedness you need to adopt facades (hexagram 22). Lines 3 & 5 & 6 Singlemindedness, combined with a context of believing, following (hexagram 17), leads to the behaviour of forming immature relationships (hexagram 54). To stay on the path of singlemindedness one needs to adopt a more critical manner and so correct things (hexagram 18). Lines 4 & 5 & 6 Singlemindedness, combined with a context of neutralising (hexagram 12), leads to the behaviour of harmonising (hexagram 11). To stay on the path of singlemindedness you need to favour harmonising (hexagram 11) from the start. Lines 1 & 2 & 3 & 4 Singlemindedness, combined with a context of ascending, pushing upwards, entangling (hexagram 46), leads to the behaviour of being admired (hexagram 20); of setting an example. To stay on the path of singlemindedness you need to disentangle yourself (hexagram 25) Lines 1 & 2 & 3 & 5 Singlemindedness, combined with a context of uncompromising (hexagram 36), leads to the behaviour of progressing (hexagram 35). To stay on the path of singlemindedness you need to favour compromise (hexagram 6) Lines 1 & 2 & 3 & 6 Singlemindedness, combined with a context of approaching/defering (hexagram 19), leads to the behaviour of assembling, congregating (hexagram 45). To stay on the path of singlemindedness you need to withdraw from this (hexagram 33) Lines 1 & 2 & 4 & 5
Singlemindedness, combined with a context of self-restraint (hexagram 52), leads to the behaviour of discernment (hexagram 52). To stay on the path of singlemindedness you must practice self-reflection (hexagram 58). Lines 1 & 2 & 4 & 6 Singlemindedness, combined with a context of masking,socialising (hexagram 4), leads to the behaviour of being/experiencing obstructionist(s) (hexagram 39) and attempts to bypass them. To stay on the path of singlemindedness unmasking, revolution (to reveal the essential) is required (hexagram 49). Lines 1 & 2 & 5 & 6 Singlemindedness, combined with a context of hungering, seeking nourishment (hexagram 27), leads to the behaviour of portraying, acting (hexagram 62). To stick to the path of singlemindedness you need to go beyond what is required (hexagram 28) Lines 1 & 3 & 4 & 5 Singlemindedness, combined with a context of obstructions (hexagram 39), leads to the behaviour of masking, youthful folly (hexagram 4). To stay on the path of singlemindedness you need to reflect what others wish to see (hexagram 38) as you continue on your way. Lines 1 & 3 & 4 & 6 Singlemindedness, combined with a context of containing (hexagram 29), leads to the behaviour of controlling (hexagram 29). To stay on the path of singlemindedness you need to enforce guiding (hexagram 30) rather than containing. Lines 1 & 3 & 5 & 6 Singlemindedness, combined with a context of difficult beginnings (hexagram 3), leads to the behaviour of relaxed (loose, perhaps too loose) structuring (hexagram 40) (also favours a degree of flexibility). To stay on the path of singlemindedness you need to lean towards transformation (hexagram 50). Lines 1 & 4 & 5 & 6 Singlemindedness, combined with a context of admiring (hexagram 20), leads to the behaviour of ascending, pushing upwards, entanglement (hexagram 46). To stay on the path of singlemindedness you need to practice proactive motivation (hexagram 34). Lines 2 & 3 & 4 & 5 Singlemindedness, combined with a context of portraying, acting (and so never getting the ideal) (hexagram 62), leads to the behaviour of hungering, seeking nourishment (hexagram 27). To stay on the path of singlemindedness so one needs to be sincere and yielding (hexagram 61) and avoid falsehoods. Lines 2 & 3 & 4 & 6 Singlemindedness, combined with a context of loose structuring (hexagram 40), leads to
the behaviour of difficult beginnings (hexagram 3). To stay on the path of singlemindedness you need to favour rigid structuring (everything has it's place) (hexagram 37) Lines 2 & 3 & 5 & 6 Singlemindedness, combined with a context of enlightenment (hexagram 51), leads to the behaviour of awareness (hexagram 51). Here the singlemindedness goes towards refining the context into it's more refined textual form. To stay on the path of singlemindedness you need to favour cultivation (hexagram 57). Lines 2 & 4 & 5 & 6 Singlemindedness, combined with a context of progressing (hexagram 35), leads to the behaviour of uncompromising (hexagram 36). To stay on the path of singlemindedness you need to favour waiting (hexagram 5). Lines 3 & 4 & 5 & 6 Singlemindedness, combined with a context of congregating (hexagram 45), leads to the behaviour of approaching/defering (hexagram 19). To stay on the path of singlemindedness you need to hold firm (hexagram 26). Lines 1 & 2 & 3 & 4 & 5 Singlemindedness, combined with a context of modesty, evening things out (hexagram 15), leads to the behaviour of pruning, cutting-back to the 'pure', removing weeds (hexagram 23). To stay on the path of singlemindedness you need to intensely follow the path (hexagram 10) where ever it takes you. Lines 1 & 2 & 3 & 4 & 6 Singlemindedness, combined with a context of uniforming, the army (hexagram 7), leads to the behaviour of tight bonding, of attracting others (hexagram 8). (using the template so a blend (bottom trigram) combined with a bound (top trigram) favours a bond -- the 'middle' of the two.) To stay on the path of singlemindedness so you need to avoid uniformity and favour casual associations/partnerships (hexagram 13). Lines 1 & 2 & 3 & 5 & 6 Singlemindedness, combined with a context of returning (hexagram 24), leads to the behaviour of foresight, planning, enthusiasm (hexagram 16). To stay on the path of singlemindedness one needs to favour persuasion/seduction to negate return (hexagram 44) In singlemindedness there is no going back. Lines 1 & 2 & 4 & 5 & 6 Singlemindedness, combined with a context of pruning, cutting-back (hexagram 23), leads to the behaviour of modesty, levelling-out (hexagram 15). To stay on the path of singlemindedness you need to be resolute and to 'spread the word' (hexagram 43). Lines 1 & 3 & 4 & 5 & 6 Singlemindedness, combined with a context of attracting, holding together (hexagram 8),
leads to the behaviour of unforming (hexagram 7). To stay on the path of singlemindedness you need to be proactive and lead (hexagram 14). Lines 2 & 3 & 4 & 5 & 6 Singlemindedness, combined with context of foresight, enthusiasm (hexagram 16), leads to the behaviour of returning (hexagram 24). To stay on the path of singlemindedness you need to favour making small gains (hexagram 9). Lines 1 & 2 & 3 & 4 & 5 & 6 Singlemindedness, combined with a context of devotion (hexagram 2), leads to the behaviour of absolute trust (hexagram 2). To stay on the path of singlemindedness requires self-perseverence. (hexagram 1)

The 64 Hexagrams of The I Ching

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The 64 Hexagrams of The I Ching

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What is the relationship between singlemindedness and balance according to the text?

What is the relationship between singlemindedness and balance according to the text?

How does the text describe achieving balance through singlemindedness?

How does the text describe achieving balance through singlemindedness?

I Ching

01 / 63 The Creative, Heaven Assertion (Single-Mindedness, Self-contained, totalising) (12->01->11->02)

02 / 00 The Receptive, Earth Devoting, Trusting (Dual-mindedness) (11->02->12->01)

"The influences of pending darkness are almost unnoticable; be wary."

03 / 34 Difficulty at the Beginning (48->03->21->50)

"Although weak in power, if an opportunity arises take it."

04 / 17 Youthful Folly Masking, Educating (22->04->47->49)

"The trust and confidence of a child enables one to willingly be taught."

05 / 58 Waiting (Nourishment) Waiting, Serving (08->05->14->35)

06 / 23 Conflict Compromising (13->06->07->36)

07 / 16 The Army Uniforming (36->07->06->13)

"A dependence on armies leads to central stability. Advantageous."

08 / 02 Holding Together (Union) Alliencing, Uniting (05->08->35->14)

"One's firm relationship with outside people is tested. A favourable result."

09 / 59 Taming Power of the Small Small Gaining (20->09->34->16)

"One is pulled back from this path."

10 / 55 Treading (Conduct) Treading (A path) (33->10->19->15)

10 / 55 Treading (Conduct) Treading (A path) (33->10->19->15)

11 / 56 Peace Harmonising, Balancing (02->11->01->12)

12 / 07 Standstill (Stagnation) Neutralizing, Blocking, Firming (01->12->02->11)

"When one's influence wanes, retire (be still)."

"To suffer in silence is better than servility"

"One endures shame; feeling sheepish."

13 / 47 Fellowship with Men Associating (06->13->36->07)

"Conflicts within eventually influence the parties concerned to mend fences."

14 / 61 Possession in Great Measure Directing (35->14->05->08)

"One's sincerity and ability to communicate is impressive."

15 / 08 Modesty Levelling, Even-Out (19->15->33->10)

16 / 04 Enthusiasm Foresight, Preparing (34->16->20->09)

17 / 38 Following Believing (28->17->27->18)

18 / 25 Working on what has been spoilt (Decay) Correcting (27->18->28->17)

"Through weakness an imbalance has occurred. It is fixed quietly."

"Beyond the material, there is reforming the spiritual."

19 / 48 Approach Defering, Approaching (15->19->10->33)

"At the beginning protection in numbers. Join with others."

20 / 03 Contemplation (View) Admiring (09->20->16->34)

21 / 37 Biting Through Ruling, Problem Solving (50->21->03->48)

"A deviation occurs. It is punished. Social Balance must be maintained."

22 / 41 Grace Adorning, Facading (04->22->49->47)

superior's image. But do not confuse the image with reality."

relationships can be built without the need of facades."

23 / 01 Splitting Apart Pruning, Cutting-Back (26->23->45->43)

"To avoid any conflict, agreement is made on those parts to be removed."

24 / 32 Return (The Turning Point) Returning (46->24->25->44)

We learn from our mistakes."

25 / 39 The Unexpected (Innocence) Dis-entangling (44->25->24->46)

"Move on without being involved. Advantageous."

"When non-involvement becomes a disease, laughter is the best medicine."

26 / 57 The Taming Power of the Great Holding Firm (23->26->43->45)

"One has the forethought to direct the development of strength. Do it."

"One's desires are curbed. Favourable."

27 / 33 The Corners of the Mouth (Providing Nourishment) Hungering (18->27->17->28)

"One surpresses one's spirit to see only what is necessary. Unfortunate."

28 / 30 Preponderance of the Great Exceeding (17->28->18->27)

The Traditional Single Changing Line Context: