Dedicated to

Grand Master Sango Kobayashi, Ph.D;

My wife Diana,
All my children, Laura, Jeremy, and Kenny,
Who have aU loved and helped me so much
Acknowledgments

Most of the material in this book is based on workshops on the I Ching and
related subjects that I have taught over the past ten years. Thanks, therefore,
are due the many students who attended these workshops and whose
questions helped me clarify this material all the more. I am also greatly
honored to have Dr. Sango Kobayashi as my personal mentor in the I Ching
and lowe him a great deal for his generous instruction.

I would also like to thank Dr. Jay Sordean who helped me very much for many
years as program director of the Japanese-American Acupuncture Foundation
OAAF), Inc. All my friends from the California Acupuncture Association also
assisted me greatly in keeping my spirit up during the process of writing this
book.

Finally, I am very grateful for the considerate encouragement and intelligent

advice I received from Bob Raws and Honora Lee WoUe in preparing this book
for publication. Without their friendly support, this book could not have
manifested the way it is.
 Notes on This Edition

Except tor the title of the I Ching, Chinese words used in this edition have first
been given in pinyin romanization foUowed in parentheses by the Wade-Giles
system. Hopefully, this will make this book more easily usable to practitioners
of Traditional Chinese Medicine who are familiar with pinyin romanization and
/ Chmgreaders and users who are typically more familiar with the Wade-Giles
system. We have chosen to simply use the Wade-Giles I Ching in the title of
this book since that is its most recognizable form to the majority of this book's
potential readers.

Although this book may be used by practitioners of any and all healing arts,
since it stems from the Chinese tradition, much of the medical terminology is
couched in the language of Traditional Chinese Medicine. Readers unfamiliar
with the basic theories and tenets of Chinese medicine should see Ted
Kaptchuk's The Web ThaI Hils No Weaver published by Congdon & W~ed.
Foreword

The I Ching is the essence of Chinese philosophy. Conceived some 6,lXXl years
ago by Fu Xi, a legendary sage, it is the magnum opus of Oriental metaphysics.
Without the principles of yin and yang of the I Ching, one cannot even
envisage Oriental philosophy.

Besides being the preeminent book of Chinese philosophy and wisdom, it is

also a book of divination based on a superb system of binary representations
of patterns in the universe completed by King Wen of the Zhou Dynasty.
Accepted as the most reliable method of prognostication, the I Ching has been
used by tens of thousands of people in the Orient as an oracular method
regarding every conceivable subject in human life. Now, it has been
transplanted in the West and has begun producing some significant results.

The author of the present work. Dr. Miki Shima, has not only studied the I
Ching in depth but has also practiced it profoundly for the past 25 years. The
thing that so impresses me about Dr. Shima is that he has been tirelessly
casting the I Chi'lg every day and that he has gathered an immense amount of
practical knowledge on the art of divination from his direct experience. I know
a great many people who study the I Ching, but I have never met anyone who
practices this divination like Dr. Shima. This is what makes him different from
traditional I Chitlg scholars. I know for a fact that he has kept very good
records of his divination and that he studies them over and over again for long
periods of time. The present work is, therefore, derived not only from his
academic endeavor on the subject of the I Chi,lg but also directly from his
personal knowledge and experience.

Since Dr. Shima began his career as a practitioner of Oriental medicine more
than 20 years ago, he has become a master oj using the I Dung in the medical
field. He is extremely good at diagnosing and detecting deep etiologies. He is
 "'''e ME'dicall Ch{l/b Or<lck of thl."Ht'akr Wnhm

also superb with prognostication and treatment protocols. Thus, he has become
a great physscian by using the information obtained from hiS practice of the'
Ching

f firmly believe that the present volume is the first of this kind in the West and
will further the understanding of this ancient book of wisdom. I have no
hesitation in recommending Dr. Shima's work on the I Ching 10 anyone
interested in practicing medicine whether it be Western or Oriental.

Sango Kobayashi, Ph.D.

President
Tokyo 1Ching College
Kanto College of Oriental Medicine

May, ]992
Tokyo, Japan
Preface

In China, the I CI.ing or Classic ojChange has been revered as ,he most profound
book of wisdom for millenia. It is both a book of philosophy to be studied and
contemplated and a manual of divination. In the Orient, this book has
fascinated countless scholars and philosophers so much that they have studied
and consulted it on every conceivable problem in life. Because of the different:
interests and proclivities of its different users, now there exist even in English
a number of specialized versions of the I Ching. There is a Confucian I ChUlg,
a Daoist I Ching, a Buddhist I Ching, a diviner's I Ching, etc. Since health and
wellbeing are an intrinsic concern of aU human beings, it is reasonable to
assume that individuals have been consulting the I Ching for millenia on
medical matters as well. However, till now, no book on the medical use of the
I Ching has been available in English.

I have been studying classical Chinese literature for the past thirty years,
having completed my Master's degree in linguistics at the University of
Michigan, and nothing has excited me more than the J ChinK. I was firsl
"accidentally" introduced to the I ChinK by a high school history teacher. I
started using the I Ching for divination under this teacher's guidance and have
never since quit. In 1984, I met Grandmaster Sango Kobayashi in Tokyo. Dr.
Kobayashi, besides being a practitioner of Chinese medicine, is author of some
fifty books on the I Ching. Since 1984, I have been consulting Dr. Kobayashi in
my personal study and use of this preeminent classic.

In particular, for the last two decades, I have been greatly using the I Ching in
my practice of acupuncture and Chinese medicine. Although the I Ching was
not a part of my traditional medical training, I began incorporating its use into
my study and practice immediately after I became interested in Chinese
medicine. As a neophyte, I was desperately trying to gain insight into my
patients' conditions and the I Chi'lg immediately presented itself as a special
source of information and guidance. Although it may sound odd to those who

xiii
 TIlt' Medical 1 Chins· Oracle of the Healer Withtn

know little or nothing about the I Ching, this book has provided me with a
great deal of medical info~tion and I h~vt> been able to help many of my
patients due to proper decisions based on Its counsel.

As I became more and more involved in the medical use of the 1 Ching, I began
to need more advanced knowledge in this field. To my great chagrin, I had to
search very hard for information on this particular use of the I Ching because
there are only a few small compendia of medical information by past I Ching
masters. I had to read a great many books on the subject to find only bits and
pieces of incoherent information. It literally took me yea-:-s to get even.a fuzzy
picture of the art of medical divination. Now I am convinced that, Without a
good knowledge of the I Ching, there is no underst~n~in~ of Chinese medicine,
since it embodies the very essence of Chinese medicine an the purest manner.
This is because the theory, diagnosis, and practice of Chinese medicine are aU
firmly based on yin yang theory and the I Ching is the classical fountainhead
01yin yang philosophy and symbolism. Without going back to this origin of the
symbols and metaphors of the ancient Chinese tradition, one cannot fulJy
understand and appreciate the height and depth of the immense body of
Chinese medical wisdom.

The object of the present volume is to explain how the I Ching can be used as
a guide in the practice of Chinese medicine and the healing arts in general. It
is a compilation of what I have gathered over the past two decades through my
practice of divination and my research of the Chinese and Japanese I Ching
literature. It is neither intended to be an exhaustive academic work nor a
handbook on I Ching divination in general. Rather, it specifically explains how
to use the 1 Ching as a diagnostic and and prognosticative tool in medical
practice. For those interested in more general and historical information about
the 1 Chm~, I recommend Richard Wilhelm's The I CJJing or Book ofChanges. I
have also Included the names of other English language I Ching sources in the
bibliography.

Just as there is no end to the study of Chinese medicine, so likewise there is no

en~ to the study of the I Ching. It has taken me twenty years to read aD the
basICb?Oks on the I.Chins. in Chinese and Japanese. Therefore, take your timI'
and el\joy. The I Ching will help you throughout your life.
Contents
Dedication vii

Acknowledgements ix

Notes 011 This Edition x

Foreword xi

Preface xiii

The Rationale for Using the I Ching in Medical Practice 1

2
The Basic Building Blocks at Ideas of the I Ching
And Their Use in Medical Divination 7

Yin and Yang 7

The Eight Trigrams 11
Hexagrams 16
Moving lines 17
Nuclear Hexagrams 18
Progressed Hexagrams 19
Interrelationships Between the Lines 20
 Hexagrams as Anatonucal Representations 23
The Representation of Time in I Ching Symbology 24
Cui Hun Hexagrams 25
You Hun Hexagrams 25

3
Casting the 1 Ching 27

Preliminary Requirements Zl
Tools Necessary for Casting the I Ching 29
Obtaining a Hexagram 31
The Dice Method 32
The Coin Toss Method 34
The Stick or Stalk Method 36
Casting the Sticks ~
The Full Divination Method 3B
The Intermediate Method 44
The Simplified Method 46
The Computer Method 48

Interpreting the 1 Ching 51

The Basic Structure of Interpretation in Medical Divination 52
Interpreting the Hexagram 53
Interpreting the Trigrams 53
Interpreting the Changing Lines 54
Applying 1 Ching Interpretation in Clinical Practice 55
Specifics to Keep in Mind in Medical Divination 60
5
Medical Readings for the 64 Hexagrams 63

Classical I Chitl8 Case Histories 191

Epilogue 225

Chart for Identifying Hexagram Numbers 22.7

Bibliography 2.29

Index 235
1

The Rationale for Using the I Ching

in Medical Practice

According to Chinese tradition, the building blocks of the I Ching as a

philosophical and divinatory system were laid by Fu Xi, the most ancient
Chinese culture hero in 3,322 BC. At that time, it is believed that the eight gua
or trigrams, the eight building blocks of the 64 hexagrams which form the core
of the I Ching, were revealed to Fu Xi on the back of a turtle. Around 1143 Be,
it is believed that King Wen of the Zhou Dynasty wrote the commentaries on
these 64 hexagrams. Several years later, the Duke of Zhou, regent to King
Cheng, wrote the commentaries on the so-called changing lines. And around,
500 BC, Confucius, during his later years, wrote the so-called Ten Wings which
are a further series of commentaries on the images, judgements, order of
arrangement, and other aspects of what even by Confucius' time was regarded
as a hoary and venerable classic.

Traditionally, there have been two schools of I Ching students, One school is
composed of those who merely study and analyze the I Ching academically and
philosophically. Members of this group do not deign to use this book as a
divinatory tool and typically look down on such users as ignorant and
credulous fortune-tellers. The other school is composed of those who tend not
to care about the technical fine points of this book's philological or historical
analysis but who use this book as a daily guide to the living of life. Although
it is my experience that the more one understands about the inner workings
and arrangement of the , Ching theoretically and philosophicaUy the more
profound a guide it becomes, those of its students who do not use this book
as a tool for living remind me of scholars who study Zen but who never sit in
 The? Medical' Ding Oracle of the Healer Wlthin

meditation- Unless one experiences it directly, one cannot know Zen. In the
same way. unless one puts the wisd~ contained in t~iS b~k into practice in
their daily Iife one can hardly appreciate Ihe profundity of Its counsel.

Nonetheless, as far as the fundamental mechanism of I Chmg divination is

concerned, I have never yet found a thoroughly convincing theory, be it
mathematical, psychological, or philosophical. The workings of the I Ching seem
to be beyond the understanding of the rational mind. Suffice it to say that its
use as a divinatory tool is based on the concepts of synchronicity and what is
called In Chinese ying. YilJg means resonance. Those who use the I ChrlJg for
prognostication and guidance recognize that everything in the phenomenal
universe is all of a single piece and that two events that OCCur simultaneously
in time are manifestations of a single uilgeist or pattern of manifestation in the
universe at that point in time. Things that happen at the same time are
coincidental but not randomly or accidentally so.

The name of this book" the I Ching, helps explain how and why this book can
hclp one in any endeavor, including medical practice. The word ching (jingJ
means classic, It is applied to any of a group of hoary Chinese books which are
particuJarly revered for the wisdom they contain. The word i (yi), on the other
hand" means change. Its Chinese ideogram is made up of pictures of the sun
and moon. The authors of this book knew that the world of phenomena is a
world of ceaseless flux or change. Everything is constantly changing, evolving
and devolving, being born, growing, reaching maturity, decaying, and dying.
However, within this constant flux and movement, the world seems to change
in an orderly or rhythmic fashion. Certain patterns can be discerned in the
progression of a day and night, the life of a plant, animal, or human, the
progression of th~ seasons, and the natural history of any thing apprehendable
br the hw:nan nund. By casting the I Ching, one is presented with a symbolic
picture or unage of the pattern of change operative at that point in time. Thus
at least some inklings of the workings of the world may be discerned.

The practice of traditional Chinese medicine is based on the recognition of

patterns of chang~ within one's p~tients. When these patterns of change or
zheng are harmonious and foster life and welJ being, we say the patient is

2
 Rationale For U50lng the j Ching in Medical PnchCe

healthy or recuperating. Dut when these patterns of change are disharmonious

01'tend to foster death and dissolution of the body and mind, we say the
patient is ill and seek to remedy their disease with appropriate therapies and
medications. Such therapies and medications do nothing more or less than
nudge the patient's pattern of change from a disharmonious and life-negating
trend to a harmonious and life-promoting course.

Further, Chinese medicine recognizes that the qi or life functions of the

individual are not distinct from the qi or functions of the rnacrocosmk whole.
In Chinese medicine, one can speak of the person's individual qi as being the
guest 01' Ice 'Ii within the ruling, host, or zhu 'Ii of the universe. Chinese
medicine, as does Chinese philosophy in general, believes that a person is truly
healthy only when their own internal or guest qi is in harmonious balance and
accord with the ruling host qi. Therefore, it is easy to see that anything that
might help a physician understand the patterns of change at work in the world
might also help them fathom the disease mechanisms at work within their
patients. Casting the I Ching is just one very ancient and authentic way ot
understanding the patterns of the universe as they relate to human beings at
a particular time and place. 5iiu Tsuei Wei of Oakland has said,

"If the Nei ling is the door to the treasure-house of Chinese medical
classics, then the I Ching is its key.tli

Sun Si-miao, the great Tang Dynasty master of medicine has said,

"If you do not study the I Q,irlR, you cannot understand medicine at
all."l

Tsuei Wri. Rootsoj0w,CSC Cul'ure€I AtoUcw, Chinese Culture Books Co.•Oakland, CA.
1989. p. 21

Chao Chel'. "Yiand Medicine-, Studitson ,Iat ApplialUo'l of III.: &ok oJ~, Vo'. 2,
Chuf\g Hua Boob Co, Ltd., Taipei, 1982. p. 4)9

3
 The M("\.1iLa11 Chins: Orackoof 1M Healer wlthan

Chinese medicine, it is said, is easy to study but difficult to master. It is not so

much a science in the Weslern sense as an art. Chinese doctors hone their
sensiblIitlf."S, their mastery oflhe theories of Chinese medicine, and their ability
to think rationaUy with these theories over their entire lifetimes. Yet health and
disease, as parts of We, are vast and complex and oft~n defy logic and
rationality Textbook descriptions of diagnosis may appear simple and clear-cut
on paper, but real-life patients rarely present in such clear-cut, simple ways.
There is always so much that we as physicians do not know about our patients
compared to what we do know based on our limited percep~ons and logic.
Olten, this discrepancy between what we know about our patients and what
we need to know in order to treat them wisely and well is extremely
frustrating.

By casting the I Ching, the physician, be they Chinese doctor or practitioner of

any other healing art, can access a deeper level of knowledge. This level is not
necessarily rational. In fact, it would be better to call it an intuitive level of
knowledge. The images and symbols which the I Ching present to the medical
diviner can help the practitioner see their cases from a different perspective.
They can jog the physician'S memory or suggest the relevance of one piece of
information over a welter of conflicting bits of data. They can suggest
alternative ways of seeing one's patients and, thus, alternative ways of treating
stubborn or recalcitrant cases. They can help us identify the root causes of our
patients' disease so that we can cut to the Core and not become lost treating
superficial symptoms. And these same images and symbols can help us
understand the prognosis or probable outcome of the case at hand and answer
such questions as whether to take on the patient or not, will they respond to
therapy as expected, arc there hidden dangers in the case, will their disease
progress or regress slowly or qWckJy, etc.

EssentialJy, the IChing identifies patterns of qi at work within the world. These
patterns are not static but are movements within a ceaseless change and these
movements of change tend to develop according to consistent patterns.
How~~r, these patterns, like life itself, are not easily reduced to the linear
desc~p~ons favored by Western logic and the rational mind. The I Ching's
descriptions of these patterns are couched in a highly symbolic, allusive, and

4
 Rationale for Ur.ing the I Chins in Medo Practice

evocative language. Modem Westerners are used to thinking in a lineal' and

diachronic way, but the language of the I Ching is symbolic and synchronic. We
tend to think of time and space in a linear way as if things happen as a chain
of cause and effect phenomena. But this is not the world the I Ching describes.
The world of the' Ching is more like a web of numerous patterns which are
organically and synchronically intertwined without dear<ut cause and effect
relationships. This is the world of interdependent arisings.

When studying and casting the I Ching for medical purposes, it is, therefore,
important to understand that the images the I Ching presents are merely
symbolical expressions of medica' conditions open to a wide range of pOssible
interpretations. As such, there is no infallible right or correct interpretation of
an I Ching reading. Rather the I Ching presents a pattern which we are free to
interpret depending upon the needs of the situation at hand and our own
intuition. The fact that the 1Ching is not entirely rational is exactly the point in
that it helps the practitioner access, value, and take into account nonrationa\,
nonlinear elements of reality when approaching their patient.
2
The Basic Building Blocks & Ideas of the I Ching
and Their Use in Medical Divination

Yin and Yang

Although the vision of the phenomenal world of the I Ching is one of ceaseless
change, it is yin yang philosophy which explains the dynamic behind the
perpetual motion of the phenomenal world. According to the philosopher Zhu
Xi (1130-1200AD), one of the greatest systematic thinkers China ever created
and a great authority on the I Ching, the phenomenal world is created by lai
ji (lni chi) or the great ultimate which arisesspontaneously from WIl ji (wu chi)
or ultimate nothingness. This fai ji is omnipresent, omnipotent, and omniscient
and precedes both time and space. This great ultimate created/creates the
universe or phenomenal world through the interactions of yin and yang. These
are the liang yi (liJ:mg i) or two modes. Thus yin and yang are the two great
primordial forces of nature.

As Zhu Xi states:

EVeJYthing is composed of yin and yang. There is nothing which i!inot

composed of yin and yq...Among humans, there are man and
woman In terms of the body. yin and yang each also pertain to ltw
blood and qi. The blood is yin and the qi is yang.l

From this, yin and yang are understood as two oppositional poles of a
dichotomy. This is the first point to know about yin and yans.

Zhu XLZh~ Xi y~ u; (TJatCd/tfrild Ta:dUngs rllJmJ(jJ, edited by Keiii 'Yamada, Ph.D.,

lwanami PubIMing, 1978,T~, p. ~

7
 \,
•

Diagram showing the progression from taiji to yin &. yang to the si xiang, four
manifestations, and thence to the eight trigrams or btl gua.

(From Zhang Jing-yue's Lei ling Tung Yi

[The Systematic Classic', Illustrated Append xl)
 Basic Buitding 8Iocks It Ideas of Ihe I ChUsg

At the same time, yin and yang also need to be understood as aUcmating and
complementary forces. In other words, yin constantly changes into yang and
yang constantly changes into yin. Thus they complement each other while at
the same time their alternation is the seamless flux of change and process. Zhu
Xi states:

Yin and yang can be said to be opposite to each other, like hU5band
and wile, man and woman,. east and west, north and south. At the
same time, they also have allernating and complementary crali1ies,
like day and night, spring and summer, autumn and winter.

This is the second thing to know about yin and yang.

The third thing is that yin and yang form a constant cycle of regeneration and
degeneration. Zhu Xi says:

Ym and yang are nothing but the manifestation of qi. When yin qi
degenerates, yang qi regenerates, and when yang qi degenerates, yin
qi regenerates.'

Thus in traditional Chinese thinking, the universe or dDo U'Qo) is only created
and properly maintained by this constant cyde of opposition and alternation
of yin and yang. The I Ching,which is the most fundamental expression of yin
yang philosophy, also states:

The changes of yin and yang contain the measure of heaven

and earth. Therefore, they enable us to know the dJW of heaven
and earth and its order.'

1bMJ., p. 4()]

Ibid., p. 400

ShanS Ding-he, ~ Y; SlwNg Shi X~ (M4ikF SlI41If·' Siudy ~ W 1.11.,.. Yi), l."hiN
PubbsNnS House, Beijing. 1m, p. 190

9
 The Mc.-dical I Ching Oracle (It tht:' Heakr W.tJun

Thus in describing the patterns of change in the phenomenal world, the

authors of the I Ch",~S! start with yin and yang. Change is the process of yin
transforming into yang and yang transforming into yin. Based on this, aU
patterns of change arc nothing other than more and more complex
combinations of yin and yang in the process of transformation. In the I Ching,
yIn is symbolized as a broken line and yang by a solid line.

Like the I Ching, Chinese medicine is also fundamentally based on yin yang
philosophy. Many other principles in Chinese medicine, for instance, the eight
principles of pattern diagnosis, the arrangement of the 2B pulses, and Zhang
Zhong-jing's six phases are aU based on yin yang theory. In fact, without yin
and yang, there is no Chinese medicine. The Nei li"g, the premier classic of
Chinese medicine, itseU states:

Yin and yang are the daoof heaven and earth. They are the principles
of the myriad matters of the universe and the father and mother of
change.'

Because both the I Chmg and Chinese medicine are based on yin yang
philosophy, it is especially appropriate to relate these two together and it is no
wonder that the 1 Ching so aptly lends itseU to symbolizing the concepts of
Chinese medicine. Both are built upon the same binary vision and description
of reality.

HlUtTlg Vi Nci ling s~ Wen (E:mpaor I-Iwmg'sInlmUll CUwK: SimpleQ~ions), Vol 2,

Chapter 5, lX'partment of Commerce l'ubli5hing House.BeIjing, 1954, P: 'Jj

10
 Basic BuiJding 8Ioc» & IMdS 01 Ihe I Ching

The Eight Trigrams

As symbols, one broken line and one solid lint> can only express the fundamental
dichotomy and complementarity of yin and yang. However, the world is made up
of an almost endless variety of things or, we coold say, infinite combinations of yin
and yang. In order to symbolize more complex combinations of yin and yang,
combinations of soUd and brokenlines WE're created. Although in terms of Chinese
yin yang philosophy there are four possible combinations of yin and yang lines as
shown below and called the si xilmg or fow fonns, for some reason, the ancient
Chinese chose the eight possible combinations of three solid and broken lines now
known as the mgull em k'ua) or eight trigrams as the building blocks of the J Chtng
system of divination.

It is these eight three line symbols which Fu Xi is supposed to have seen on the
back of a turtle. Each of these gua symbolize a more complicated combination
of yin and yang than either only a single broken and solid line or two broken
and/or solid lines. These eight trigrams are shown below.

The eight trigrams came to be associated with various aspects and elements of
the phenomenal world, all of which are somehow perceived to resonate
together due to their same proportions of yin and yang. Thus, the eight
primary trigrams of the I Ching are traditionally called by specific names with
distinctive symbolic connotations, correspondences, or resonances. Their names
and correspondences, including medical correspondences, are as follows:

11
 1. QiJln (Ch'ien), the Creative, Heaven

This trigram consists of three yang 01 solid lines and

symbolizes the creative or heaven. This is the most yang in
nature among all eight trigrams and is traditionaUy symbolized
by the dragon. It also signifies creativity, originality, ingenuity, strength, force,
power, abundance, affluence, o~ulence, prosperi~, a~essiven~, hos~ty,
vivacity. vitality, health, protection, control, domination, authonty, action,
movement, vastness, leaders, kings, gold, the father, late autumn..early winter,
the northwest, cold, ice, the color red, horses, fruit on trees, etc.

In terms of medical I Onng divination, Qwn, the Creative, is associated with

diseases of the head, brain, spinal cord, and the central nervous system. It also
suggests or corresponds to severe diseases or symptoms and malignancies. As
far as psychological states are concerned..this trigram indicates extreme mental
and emotional states. Its phase correspondence is metal.

2. Dui (Tui), the Joyous, Lake, Marsh

__ __ This trigram has two yang or solid lines at the bottom and one
yin or broken line at the top. Thus it symbolizes joy, a lake, or
a marsh. To the ancient Chinese, a marsh exemplified a place
of joyous life with water, plants, fish, birds, and other animals. It also connotes
pleasure, bliss, cheer, enjoyment" fun, gaiety, gladness, happiness, delight,
ecstasy, exhilaration, harmony, accord, agreement, unanimity, reconciliation"
calm, serenity, tranquility, peace, indulgence, extravagance, luxury, stars, the
third daughter, mid-autumn, the west, sheep, young girls, etc.

Dui, the Joyous, corresponds in the realm of health and medicine to diseases
of the mouth, oral cavity, the digestive system, and reproductive system. It also
suggests chronic diseases, a slow onset, and long-term sequelae as wen as diet,
nutrition, and sexual factors playing a factor in the patient's case. This trigram
~~tes to the metal phase in five phase theory. In terms of psychology, it
indicates overexcitement and frenzied states of mind.

12
 Basu: Building Blocks & Ideas of the I Ovng

3. u (Li), the Clinging, Fire

__ __ This trigram has one yin line between two yang lines and it
signifies the clinging Or fire. Since it resembles a Chinese
character for the eye, it came to symbolize light, brightness,
luminescence, glowing, radiance, incandescence, gleaming, brilliance, the sun,
heat, vision, magnificence, resplendence, decoration, the second daughter, mid-
summer, the south, soldiers, animals with a hard shell, etc.

Li, the Clinging, corresponds to circulatory diseases and cardiovascular

conditions as well as diseases of the small intestine, tongue, and eyes. It
suggests inflammation, fever, and erythema or redness and also problems with
the metabolism. In general, this trigram relates to the fire phase and all that
that phase connotes in the realm of Chinese medicine. Occasionally, extreme
forms of delirium and hysteria can be indicated by this trigram.

4. Zhen (Chen), the Arousing, Thunder

---- This gua or trigram has only one yang line at the bottom and
---- two yin or broken lines on top. It represents the arousing or
thunder. It also implies rapidness, fastness, quick movement,
lightening, excitation,shaking, agitation, irritation, stimulation, dashing, bolting,
liveliness, dynamic energy, suddenness, acuteness, abruptness, sharpness, the
first son, dragons, mid-spring, the east, the colors black and yellow, streets,
boulevards, bamboos shoots, the neighing (of a horse), the green grass of
spring, young plants and trees, etc.

Zhen, the Arousing, corresponds to sudden diseases, movable diseases. pain in

the nerves, illnesses of the sensory system, motor system, the sympathetic
nervous system, the lower extremities, the tendons, gallbladder, and liver yang.
It is associated with birth, growth, and development and tends to describe
diseases which are painful and which progress quickly, including the possibility
of quick recovery. Psychologically, sudden fits of anger and rage may be hinted
at by this trigram. Its phase correspondence is wood.

13
 The Mediol , Ching· Oracle of the Ht>aktr \.\'ithin

s. Sun (Sun), the Gentle, Wind, Wood

This trigram has one yin line at the botto~ and two yang lines
on top. It is a symbol of the gentle or wind. It also connotes
- - - - continuous influence, penetration, progress, obedience, slow
and quiet movement" pliability, adaptability, changability, fle~bility, harmony,
the first daughter, late spring, early summer, the southeast, chickens, trees, the
color white, smells, aromas, stench" etc.

Sun, the Gentle, corresponds to the wood phase within five phase theory and
wind diseases of a gentle and penetrating nature. It also suggests liver yin
vacuity, liver wind" the thighs, the parasympathetic nervous system, respiratory
and intestinal diseases, gentle or mild illnesses, prolonged recovery, or latent
fevers. Psychologically, it is associated with despondency, grief, sorrow, and
sadness.

6. Kiln (X''an), the Abysmal, Water

- - - - This guo or trigram is just the opposite of U. It is composed of

_ _ _ _ a yang or solid line between two yin or broken lines. It
symbolizes the abysmal or water. It also suggests difficulty, irn-
passe, dilemma, danger, risk, jeopardy, disaster, predicament, crisis, peril,
obstacle, complication, trouble, affliction, loss of control, adversity, calamities
(especially with water), concealment, darkness, poverty, pits, holes, depression,
patience, correction, solitude, the second son, mid-winter, the north, pigs, the
moon, thieves, etc.

Kan, the Abysmal corresponds to the water phase and diseases of the kidneys,
bladder, urogenital system, bones, blood, and body fluids, such as edema. It
also suggests the lower abdomen, the marrow, the nose, ears, gums, hair, and
eyesight, toxins such as bacteria and viruses and poisons which have
accumulated within the body and are stagnant within the system, and cold
conditions. Psychologically, it indicates anxiety, worry, fright, fear, phobias,
terror, and tension.

14
 Basic BuUding B1odr.s& Ideas of the J Chmg

7. Gen (Ken), Keeping Still, Mountain

======
- - - - - The shape of this trigram depicts the outline of a mountain
surmounted by the sky with a yang line at the top supported by
two yin lines underneath. It is the symbol of keeping still or
mountain. It also suggests immobility, stillness, motionlessness, stability, halting,
obstacles, a standstill, height, eminence, stubbornness, retreat, cautiousness,
eagerness, waiting, saving, refusal, the third son, late winter, early spring, the
northeast, dogs, mountain paths, small stones, mice, etc.

Gen, Keeping Still, corresponds to diseases of the head and skull, upper back"
neck" and shoulders in particular and the joints in general. it also suggests the
male genitalia, diseases which are stuck and do not move, stubborn and
immovable obstructions, stoppages in circulation, tumors and constant
swellings, loss of resistance, and injuries. In terms of mentaJIcmotional states,
it is associated with stubborn, obstinate, and imperturbable slates of mind. Its
phase correspondence is earth.

8. Kun (K'un), the Receptive, Earth

==: ===
- - - - This trigram consists of three broken lines rendering this the
most yin trigram of the eight. Traditionally, it is represented by
the docility and strength of a mare or mother cow. It synbolizes
the receptive or earth. It also indicates receptivity, passivity, submissiveness, a
yielding quality, hidden aetivitit.--s, secrets, nourishment, quiet, industr111Usness,
evenness, patience, endurance, peacefulness, voidness, virtuousness, humility,
kindness, resourcefulness, femininity, delicacy, devotion, woven cloth, cooking
pots, acquisitiveness, frugality, wagons, carriages, the art of writing, mother,
late summer, carly winter, the southwest the color black, etc.

Kiln, the Receptive, corresponds to the earth phase and, therefore, to diseases
of the digestlve system, the spleen/pancreas and stomach, the female
reproductive system, the feet and legs, and subcutaneous tissue. It also
occasionally suggests water diseases and typicaUy is associated with chronic,

15
 slow moving illnesses. PsychologicaUy, this hexagram suggests depression..
despair, and melancholy.

Hexagrams
Although some conjecture that the eight ~grams above were used. for a long
time for divination purposes, eventually this system was expanded In order to
identify more patterns of change and thus more adequately encompass the
diversity 01experience and phenomena. Byadding together two trigrams and,
therefore, squaring the total number of possible combinations, 64 six line gua
or hexagrams were created. With this squaring of the eight trigrams, 64
individual patterns or situations could be described symbolicalJy. Later on, the
Duke of Zhou in the 12th Century DC added the concept of the moving line.
This idea is based on the fact that when yin reaches its maximum, it transforms
into yang and viceversa. Since any of the six lines of a hexagram can change or
move, this gives a total of 384 individualized patterns or symbols. However,
since any Or all lines in a hexagram may change or move, the actual number
of possible permutations is even much greater. By adding the element of
moving lines, it was found that, for practical purposes, 64 hexagrams with
moving lines are sufficient to describe any phenomena or situation for all
human intents and purposes.

When discussing the inner structure of a hexagram" one begins counting the
lines from the bottom up. Thus the bottom line is the first line, the next line is
the second, and the top line is the sixth. The diagram below shows how each
~e in a hexagram is numbered according to this scheme. The hexagram
pictured is #3, Zhun (Chun), Difficulty at the Beginning.

6th line
5th line
4th line
Jrd line
2nd line
Ist line
 BasK Building BklCks&: Idea!> of Ihe , ChinS

Because six line hexagrams are created by adding two th~ee line trigrams
together, Oneabove the other, one can also identify and speak of the lower and
upper trigrams within a hexagram. The lower trigram composed of lines 1~3 is
also sometimes referred to as the inner trigram, and the upper trigram
composed of lines 4-6 is sometimes called the outer trigram. In the case of
Hexagram 3, ZhuJt (Chun), Difficulty at the Beginning pictured above, the lower
or inner trigram is Zhen (Oren), the Arousing, whereas the upper or outer
trigram is Kan (K'an), the AbysmaL As the diagram below shows, when one
places Kan Over Zhen, one gets Hexagram 3, Zhun.

Zhun

Zhen

In terms of medical divination, the initial hexagram in most cases represents the
patient's current situation. As we will see when we come to describe the
medical indications of the hexagrams, a hexagram can both describe a general
condition and also suggest specific diseases and patterns.

Moving Lines
When one casts an I Chinghexagram by any of the methods described further
on in this book, one, several, or even aU the lines may turn out to be so-called
moving or changing lines. These are lines which are so yin or yang that they
are on the verge of changing into their opposite. Thus a yin moving line
becomes a yang line and a yang moving line becomes a yin line. In particular,
the moving lines in the initial hexagram describe those aspects of the patient
which are currently most in flux and are, therefore, those specific places or
0'
indications which describe the unique and also pivotal condition the patient.
As we will see below, each hexagram also describes the structure of the body,

17
 The Medical I ChmS: ~de of the Healer. Withan

and moving lines also describe those areas Or parts of the body which arc
diseased.

Nuclear Hexagrams

Within each hexagram there is also another hexagram which is called in

English the hidden or nuclear hexagram since it exists .at the cor~ of the p~rent
hexagram If one takes lines 2-4 of a hexagram, these fines co.nStilute the inner
or lower nuclear trigram of the nuclear hexagram. Then, lines ~5 form the
outer Or upper nuclear trigram of this hidden hexagram. In Hexagram 3, Zhun,
lines 2-4 form the trigram Kun and tines ~5 form the trigram Gen. When Gen
is placed over Kun, this forms Hexagram 23, Po (Po), Splitting Apart. Hexagram
23, Po is the hidden or nuclear hexagram within Hexagram 3, Zhun.

Original Hexagram Nuclear Trigrams Nuclear Hexagram

Gen§===:}Kun
:::::=: === Gen
+
Zhun Kun
Po
(Orun) (Po)

The hidden or nuclear hexagram in almost all cases is a completely new

hexagram with its own set of symbolic correspondences and resonances. In
medica) divination, nuclear trigrams and hidden hexagrams are very important.
They typically indicate the roots of a problem hidden underneath the
superficial symptomatology. They can guide the physician to the causative
etiologies of a disease so that they can correct the source of the problem as
opposed to just treating symptoms.

Another interesting fact relating to nuclear trigrams and hidden hexagrams is

that, if one continues to create new hidden hexagrams from the nudear
~grams within each preceding hexagram.. they all will eventually become
etth~r Kun (K'un) o~ Qian (Ch'ien). In other words, they all boil down eventually
to yin or yang. This suggests that the ultimate root of all disease is imbalance

18
 ~ Building 8Iocks &: Ideas of the J Ching

of yin and yang which, in the human body, manifest primarily as qi and blood.

Progressed Hexagrams

When one changes the moving lines to their opposites. one gets the so-called
progressed or new hexagram. Each moving line represents yin or yang at its
apogee and so is in the process or on the verge of changing into its opposite.
A yin moving line thus becomes yang and a yang moving line thus becomes
yin. When one makes these changes within the initial hexagram, one gets a
new hexagram which is called the progressed hexagram. for example, if in
Hexagram 7, Shi (SlJih), the Army, lines 2 and 6 are moving, this results in the
progressed Hexagram 23, Po (Po), Splitting Apart. The diagram below shows
this progression.

Original Hexagram New Hexagram

7 23
--M--
----
---- ----
----
---- -
----
---
---- ----
Shi Po
(Shih) (Po)

In medical I Chi'IS divination, the progressed hexagram symbolizes the likely

course the patient's condition may take in the near future. Thus the progressed
hexagram describes the patient's prognosis. This can be very helpful to the
physician in determining the severity and probable course of the patient's
disease.

19
 The MediLAI J ClUng: Oradc of the Heald' Within

Interrelationships Between the Lines

Correct & Inconect Positions

There are right positions and wrong positions for the lines in the I Ching in the
sense of appropriate or healthy, propitious norms, Traditionally, the 1st or
beginning line, the 3rd" and the 5th lines are correct when occupied by a yang
or solid line and incorrect when occupied by a yin or broken line. On the
contrary, the 2nd" 4th, and 6th lines are correct when occupied by a yin line
and incorrect when occupied by a yang line. Below is an example of a
hexagram with perfect positioning of yin and yang, broken and solid lines.

63 Ii Ii (Chi Chi), After Completion

6th line, correct position for yin
5th line, correct position for yang
4th line, correct position for yin
3rd line, correct position for yang
2nd line, correct position for yin
1st line" correct position for yang

Because all the lines in the above hexagram are correctly positioned, this
hexagram conveys a sense of completion. Thus it is named After Completion.

Another example is Hexagram 40, Kie (Hsieh), Deliverance.

6th line, correct position lor yin

5th line, incorrect position for yin
4th line, incorrect position for yang
3rd line, incorrect position for yin
2nd .line, incorrect position for yang
lst line, incorrect position for yin
 Basic 8mhhng mocks & Ideas ot the , Clling

In this hexagram, there is only one position occupied by a correct yin line. AU
the other positions are occupied by incorrect lines, This suggests the idea of
deliverance whi.ch is the name of this hexagram.

In medical divination, a line in a coned position denotes strength, while a line

in an incorrect position suggests weakness. In the case of Hexagram 40 or
Deliverance, a great amount of weakness is suggested by five lines in incorrect
positions. This connotes an extremely delicate condition or the death of the
patient.

Correspondence & Juxtaposition

In terms of relationships between individual lines, there are two kinds

identified by students and users of the I Ching. These are caned ying or
correspondence and bi, juxtaposition.

A ying or resonance relationship is a correspondence in tenns of yin and yang

between the 1st or lowest line and the 4th, the 2nd and the 5th, and the 3rd
and 6th or top lines. If these lines are occupied by a yin and a yang line
respectively, the relationship is caned zhmg yiJJ8 or correct correspondence. If
these lines are occupied by a yin and yin line or a yang and a yang line, this
is called bu ying or no or incorrect correspondence.

Hexagram 4, MeJlg (/tMng), Youthful Folly, is an example of a yiJl8 relationship.

6th line
5th line
4th line
3rd line
2nd line
Ist line

In this particular hexagram the 1st or beginning line is broken or yin and the
4th line, its corresponding or resonating line. is also yin. Therefore, the
relationship between these two lines Is said to be bu yi,lg or not resonant, not

21
 The MedicAl I ChinS- Oracle 01 tht' Healer Wlthltl

corresponding. On the other hand, the 2nd .line is solid or yang and the Sth
line LC; broken or yin This forms a zheng yrng ~' correct co~espondence ~r
resonance. Further, the 3rd line is yin and the SIXth or top line IS yang. ThIS
thus forms another zheng ying relationship.

Bi or juxtaposition, ratio, or proportion describes the yin yang rel~tionship

between any two lines which are positioned next to each other, for instance,
the 1st and 2nd or 5th and 6th lines. Hexagram 28, Da Guo (fa KIlO),
Preponderance of the Great, is an example of bi relationship.

6th line
5th line
4th line
3rd line
2nd line
1st line

In this hexagram" the 1st line is yin and the 2nd line is yang. Therefore, these
two lines are in good yin yang relationship to each other. They complement
and counterbalance each other. This is called zheng hi or correct juxtaposition
or proportion. However, the relationship between the 2nd and 3rct 3rd and
4th, and 4th and 5th lines are all in a yang 10 yang configuration. This renders
them not proportional or correctly juxtaposed. In Chinese, this is called bu bi.
Of the remaining lines, only the lop two, lines Sand 6, arc in a zneng bi
relationship. It is the preponderance of lines which are incorrectly juxtaposed
or bu hi which gives rise to this hexagrams name, Preponderance of the Creal,
i~,preponderanceofyan~

In medical I Ching divination, correct zheng ying and zheng bi relationships

signify abundance of zheng or righteous qi and healthy balance within the
or~nism. Whereas, bu ying and bu hi relationships indicate weakness, vacuity,
or unbalance at the places where they OCCUr. It is very important to pay
attention to these line relationships when interpreting a hexagram.

22
 Ba&lcBuilding BIocb It Ideas of t~ I Ching

Hexagrams as Anatomical Representations

There are three main ways I au',g hexagrams represent body parts. first, the
I Chitlg sometimes utilizes the names of hexagrams and moving line readings
lO suggest body parts. Hexagram 27, Yi (I), Comers of the Mouth, is a good
example of a hexagram's name indicating a body part, in this case the mouth.
[It also by extension suggests nutrition.) The moving line readings of Hexagram
31, Xian (Hsietl), Influence (Wooing), are good examples of line judgements
suggesting body paris or anatomicallocatlons. For example, the judgement for
the 1st line states, "One sense their big toes." The 2nd line's judgement reads,
"One senses their calves." And the 3rd line reads, "One senses their thighs", etc.

Secondly, each of the eight gua or trigrams symbolize or are associated with
different body parts. The I Chi',g commentary, the Shuo Gua (DisclLSsWn of
TrigramsJ states:

Qian symbolizes the head. Kim symbolizes the abdomen. Zhen syni>olizes the
feet. Sun symbolizes the thighs. Ksm symbolizes the ears. Li symbolizes the
eyes. Gm symbolizes Ire hands. Ou; symbolizes the mouth.'

Third, the six lines of a hexagram can be seen as a symbolic representation of

the human body and this can be very important when doing medical
divination. When seen from this point of view, the lst line represents the teet.
The 2nd line represents the legs and lower back. The Jrd line connotes the
lower burner. In Chinese medicine, the xiJI jiao or lower burner is the
anatomical part of the torso from the navel or waist to the base of the
perineum. Line 4 represents the zJwng jiDo or middle burner. This is the
anatomical part of the torso from the waist to the hypochondrium or iust below
the ribs. Line 5 represents the chest or slwng jioo, upper burner. And line 6
symbolizes the area above the neck. The diagram below describes these
symbolicanatomical relationships.

Shang Bing-he, Zhou )Ii Slwng SIriXut (MasIn SIwmg's SI..Jy oJ .he Z}r(JI. )'i), China Publishing
House, Beijing, 1919, p. 326
 The Medll:a1 I Clung; Oracle 01 tht, lWalfr Wilhin

6th line = anything above the neck

5th line = chest, upper burner
4th hne == epigastrium., middle burner
3rd line = hypogastrium, lower burner
2nd line = legs, lower back
1st line z::: feet

The Representation of Time in I Ching Symbology

The concept of time is represented in the I Ching in several ways. First, it may
be suggested by the name of the hexagram. For example, Hexagram 3, Zhun
(Chun), Difficulty at the Beginning, suggests, vis tl vis medical divination, the
onset or early stage 01 an illness. On the other hand, Hexagram 23, Po (Po),
Splitting Apart.,implies the terminal stage of a disease where yin and yang are
splitting apart. Thus one can usually relate the concept of time to the name of
the hexagram. At the same time, the content of the symbolism of the whole
hexagram, not just the name itself, may also connote time. For instance,
Hexagram 11, Tai (Tai), Peace, signifies a very stable condition where time, i.e.,
change, is proceeding in a slow manner. Whereas, Hexagram 7, Shi (Shih), The
Army, symbolizes the fast and dynamic movement of time or change.

Another way the I Ching represents time is by the lines themselves.

Traditionally, the 1st line denotes the starting point of an event or process,
while the 6th line implies the end of that event or process. For example, if one
has a cancer patient and one wants to know where they stand in terms of the
time 01 their illness, one can cast the I Ching. Say one obtains a hexagram with
a moving line in the 2nd position and, through taking the patient's history, one
also knows that the patient was diagnosed with the cancer 6 months ago, in
this casethe moving line in the 2nd position suggests the patient' s iUne~s is still
in its early stage of development. However, if one obtains a changing line in
the 6th position, even though the patient has been diagnosed with cancer for
only 6 months, the I Ching is suggesting that they are terminal. Thus the
position of a changing line is extremely important in terms of conceptualizing
time in medical divination.
 Basic Bulldmg B10cb & Ideas of the • Ching

Nevertheless, there is no fixed length of fune allotted for a line, trigram, or

hexagram. A line or trigram may suggest a day in case of an acute illness or a
year in a chronic disease. Thus the amount 01 tUne suggested by any element
of a hexagram needs to be decided based on the condition and situation of
each particular case. Otherwise, one's interpretations would become mechanical
and simplistic, not to mention wrong.

Gui Hun Hexagrams

Gui means to return or gather. Hun refers to the ethereal soul as opposed to the
po or corporeal soul. Gui hun hexagrams are those in which the upper and
lower lrigrams become the same when the yin yang polarity of the 5th line is
switched. Hexagram 13, TongRen (T'ung len), Fellowship of Men. is an example
of a gui hun hexagram.

As one can see, if the 5th line of this hexagram is changed from yang to yin,
it becomes Hexagram 30, Ii eLi), the Clinging, This is composed of two Ii
trigrams, one above the other. The eight gui hun hexagrams are 7, Shi (Shih), the
Army; 8, Bi (Pi), Holding Together; 13, Tong Rm (T'ung len), Fellowship of Men;
14, Da You (To Yu), Possession in Great Measure; 17, S14i (Sui), Following; 18,
Gu (1<14), Work on What Has Been Spoiled; 53, Jian (Chien), Development; and
54, Gui Mei (I<uei MeiJ, Marrying Maiden.

The gui hun hexagrams are considered inauspicious because they symbolically
suggest the soul or hun returning to its origin, i.e., death.

You Hun Hexagrams

Another group of hexagrams is caUed you hun or wandering soul hexagrams.

 1llt' ME'd1C31 I ChinS: Orade 01 the Hecil« Withan

These are also deemed unfavorable because they connote such conditions as
coma or near-death when the soul wanders around outside the body. You hun
heX3gram.s are those which, when their 5th ~e's polarity is swit~hed, !he
upper and lower trigrams become polar Opposites. Hexagram 35, lin (Chm),
Progress, is an example 01 a you hun hexagram.

-.,1(--

If one changes its 5th line from yin to yang, one gels hexagram 14 Pi (P'),
Standstill (Stagnation). In this hexagram, the upper trigram, Qian, is the polar
opposite of the lower trigram, Kun.

The eight you hun hexagrams are 5, Xu (Hsu), Waiting; 6, Song (Sung), Conflict;
27, Yi (I), Comers of the Mouth; 28, Da Guo (fa Kuo), Preponderance of the
Great; 35. lin (Chin), Progress; 36, Ming Yi (Ming I), Darkening of the light; 61,
ZhongFu (Chung Fu), Inner Truth; and 62, XiatJGuo (Xioo Kuo), Preponderance
of the Small.

In medical divination, both gui hun and you gui hexagrams are considered
inauspicious and sinister portents indicating possible higher morbidity and
mortality than other hexagrams. Traditionally, gui hun hexagrams have been
strongly associated with death and dying by many I Ching masters. While you
hun hexagrams have been associated with near-death or comatose conditions.
3
Casting the I Ching
Preliminary Requirements
A Quiet Place &: A Quiet Mind

Before one begins asking qUEStions of this ancient orade, one should first find
8 quiet place where they will not be distracted. This place should be serene and
comfortable, a place where one can enter into a meditative state of mind. In
order to get good results from I OJing divination" it i..~ extremely important that
casting the oracle be carried out in a peaceful, nonjudgmental frame of mind.
If one tries to cast the I Ching in a hurried, pertuJbed state of mind..one will
never be able to obtain a proper answer to their question.

In order to enter a calm stale of mind, it is most helpful to practice some form
of meditation on a daily basis. It does not matter what exact method of
meditation one uses as long as one finds it personally compatible and one is
able, thereby, to enter a deeply relaxed, tranquil state of mind. U chanting is
conducive to entering a meditative state, one may incorporate it during their
daily practice. H one has never meditated before, I strongly urge the reader to
find a meditation instructor whom one can reaDytrust and from whom one can
learn how to meditate. 1 do not recommend beginners meditate without a
teacher. Unguided practice of meditation is risky and dangerous. While one
meditates, various hidden feelings and emotions may surface and one may not
know how to handle these. It is, therefore, imperative for beginners to have
supervision while learning meditation of any kind.
 ThE' Ml"dICAf I Ching Oradl' of thE-HeAlt'1 Within

Formulating the Qu~stion

When one has achieved an appropriate level oi calmness within oneself, one
ca n begrn tonnuJating their question. During this process, I strongly advise the
reader to write down aUtheir questions. In my personal experience, by writing
one s questions down On a piece of paper and ~ looking at them, o~els
subconscious mind can concentrate on these questions better than by Just
repeating them over and over again in their head. This process of writing also
serves the purpose of recording one's 1 Ching consultation. I recommend
getting a notebook specially designated for this purpose. One can then also
register their answers, impressions, and interpretations in this. After working
with the I Ching for some time, one's notebook will become a precious gift to
oneself.

When asking the I Chmg questions, it is also very important to make sure that
one formulates simpk- questions rather than long, convoluted Ones. In my
experience, the simpler the question, the better the results of 1Ching divination.
for example. two separate questions such as, "Should I change this patient's
formula?" and "VVhat is the prognosis of this patient's flu?" are better questions
than, "Should I change his herbal prescription next Monday, if he had
recovered from his flu?". It is also not advisable to ask an either/or type
question like, "Will she get better or worse?" Instead, one should simply ask a
question like, "Willshe get better?" and see what the I Ching has to say about
the particular patient. Above all" if One already knows the answer to their
question or if one can determine what to do by thinking consciously and
systematically, one should not exasperate one's higher intelligence by asking
insignificant questions that can be solved in a normal way.

In tenns of fonnulating an individual question, it is most important to know

what one wants to ask the 1 Ching. When people get an obscure answer, it is
usually because that the)' were not clear about what they wanted to know.
~~ ~ne a~ks a question of the I Ching, one is ultimately asking their deep
instinctive mind to come up with an answer and" if one is not clear about what
one wants to know, they will only get a nebulous answer. Therefore, it is
 CastIng the I Ching

extremely important to contemplate one's question and ask oneself whether or

not one knows what they want

Another important thing about asking a question of the , Ching is that one
should ask a particular question only once. Never ask the same question twice
just because one does not like the answer one has obtained. 1 know some
people who keep asking the same question over and over again in a different
form until they get the answer that they want to hear. This shDldd neverbe dnne.
When one is dealing with the' Ching, they are dealing with the sacred part of
one's higher intelligence and to keep asking the same question is nothing but
an insult to one's essential being. As an extension of this, one should also not
cast the I Ching frivolously on insignificant matters because that also is a
humiliation of the dignity of one's inmost mind. Further, if one uses the I Ching
in an unethical way, one should know that, in one way OT another, one will
pay for it. For example, I used 10 know an man who, for a long time, used the
I Ching for gambling and made quite a bit of money. However, he eventually
lost everything he had, including his own life! This was a good example of
what may happen when one continuously abuses their subconscious
intelligence.

Tools Necessary for Casting the I Ching

There are many ways to cast the I Ching. Although, traditionally, I Ching sticks
made from yarrow stalks or bamboo were considered the proper tools for
casting the oracle, past practitioners of the I Chillg have invented many tools
and techniques for consulting it

first, there is the three coin technique of divination which has already become
quite popular in the West. There is also a casting method utilizing dice which
is very quick and really convenient in daily practice. And, finaUy, in OUr high
technology days, there are several computer software programs for I Ching
divination! They are fairly quick and well designed and are very good learning
tools.
 The Medrcar I Oing: Or.adl? of tha'! Healer \\!ilhm

Pe~onallr I must state that llik~ the traditional I C~mg stalks o~ sticks best,
partly because I like the meditative sounds and feeling of the sticks when I
shuftle them" and partly because I like the feeling of connection between
myself and she sticks as compared 10 coins or dice I must throw out of my
hands. However, to become good at using the stick technique requires a great
amount of dexterity and years of practice. It is like learning how to play the
violin. I have seen several great I Ching masters manipulate their slicks in such
a magnificent way that the whole casting process appeared to be a splendid
ritual Those people had worked with their I Ching sticks every day for SO
many years that the sticks naturally looked like a part of their hands. If one
is an I Ching beginner yet wants to start using the sticks, one should take their
time and practice slowly. This method is the best system and one should
eventually learn it. It is worth practicing.

As far as the material for the sticks is concerned, one can make a good set of
bamboo sticks hom to-inch long. thick barbecue sticks that can be bought at
most regular supermarkets. One needs 50 sticks. AUone needs do is to cut their
sharp ends off and to sand them weD so as not to get stuck with splinters. If
one wants 10 make them very smooth to the touch, they may want to wax
them by rubbing them lightly on a candle. If one wants to stain the sticks, use
a dark wood stain before waxing. J

It one is not ready to work with the traditional stick method, one may choose
to usc the three coin technique. In that case, aU one needs are three coins one
likes to use for this purpose. They can be large or small coins as long as one is
comfortable with them. However, they should aU be of the same kind and the
same size. One should not use two large and one small coin. They should also
ha~ clearly desi~ated head and tail sides to them. H they have similar
designs on both SIdes, they may be too confusing to use.

~ interested in purchasing profe§sional toob lor I CHing divination ma), caU or

wnte J.A.A.F., Inc. at (4J5) ~29JO, 21 TamaJ Vifala Blvd., Suite 110 Corte Madera, CA
6

94925. Most prof~iona! I OUng practitioners have a set of I Ching sticks (ui chi ku),
Sland lor these stiOO (za lou), and a set of six scoring Slicks (sarJ 81).
If one wants to use the dice method, all one needs is two octagonal dice (with
eight sides) of two different colors and one regular hexagonal dice (with six
sides) of any color. These are usuaUy available at drug or game and novelty
stores. The octagonal dice should have eight numbers from l-a and the
hexagonal dice should have six numbers from 1-6.

Finally, if one is interested in consulting the I Ching by computer, there are

various programs available on the market for different types of system
configuration. 2

Although each of these various casting l1lethods involve different processes, one
can obtain the answers they needs from the I Ching by any of these techniques.
I believe that the most important aspect of any divinatory processes is not the
method of divination but the skills of the diviner. In other words, one may
obtain as much information from the stick method as from the dice technique.
It all depends on one's skills as an operator and interpreter of the I Ching
oracle. I do not personally believe that any particular system of divination is
superior to any other methods. Therefore, one need not confine oneself to any
one system all the time. What is important here is to find a system that serves
each individual and each circumstance best.

Obtaining a Hexagram
The process of I Ching divination consists of two phases. The first phase is
called casting. This refers to the meditative and mathematical procedure of
obtaining a hexagram. The second phase is called interpretation. Interpretation
is discussed in detail in the next chapter.

I have used • program ~ KhirJg fn)(n Th~ Software Too1worb. 1~ Nordhoff

Place. Olabworth. CA 91311. (818) 885-9(0), This is a vef)" good example of such
computerized , Clamg educaticnat loots. Another good program ~ , Chingby ICenon
Huang, P.O.80x UIO. Marbl&!head. MA01945. (617)631-5985.

31
 The purpose of the castin~ pr~edure is to come up with.a hexagram and there
arE various ways of manifesting a hexagram. As mentioned above, one can
come up with a hexagram by casting coins, dice, I Ching sticks, or even by
pushing computer buttons. Ea.chmet~od has ~ts own bene~ts over others. For
example, the quickest method IS the dice techmque. It can give one a hexagram
in literally a second This is a great system to use when one needs to cast the
I Ching many times a day. Computet systems arc usually the second fastest
method of obtaining a lUa or hexagram. They are also very easy to use.
However, they do require relatively expensive hardware and as well as
software that can run from $5.75.The COOl toss method requires six throws and
it is a bit more time consuming than the dice technique. However, it can
generate more symbolical ramifications for each line of the hexagram than the
dice technique. The traditional stick methods are the most time consuming and
they require a lot of mental concentration. However, these techniques have the
merit of giving one even greater delineation than any other method. It is also
the most meditative of aU.Since the traditional slick methods take a lot of time
and energy to carry through, especiaUy the most complicated traditional
method which requires 18 divisions of the sticks, these may be reserved only
for very special and auspicious occasions. What I personally recommend is to
become familiar with various techniques so that one can choose the most
appropriate method for different purposes whenever one wants to cast the I
Chit,g.

The Dice Method

The dice technique is the easiest and quickest of aU techniques discussed in this
book. It is an excellent system for beginners to learn to get into the habit of
casting the I Ching every day.

In this particular method of casting, as mentioned in the previous section, one

needs two octagonal dice of two different colors with the numbers 1-8 and one
h~onal (regular) dice of any color with the numbers 1-6. A dice cup is
o~tional. One uses one. of the two octagonal dice for detennining the upper
tngr~ a~d the other ~e for the lower trigram. The hexagonal die is used for
determining the changmg line. For example, I have one red octagonal die, one

32
 Usting the I Ching

gre~n octagonal die, ~nd one white hexagonal die in my dice cup. I have
designated the red die for the upper trigram, the green die for the lower
trigram, and the white die for the changing line. Traditionally, one trigram
corresponds to each number on the octagonal die in the following order:

2 3 4
---- ---- ----
----
Qian Dui Li Zhen
(Ch'ien) (Tui) (li) (Chen)

the Creative the Joyous the Oinging tre~

Heaven Lake Fire Thunder

5 6 7 8
---- ---- -----
-----
---- ---- ---- ----
Sun Kan Gen Kun
(Sun) (K'ma) (Ken) (K'l4n)

the Gentle the Abysmal the Keeping Still the R6Eptive

Wind Water Mountain Earth

For example, I ask a question and ron the three dice. I obtain 4 on the red die
(upper trigram), 1 on the green die (lower trigram)" and 5 on the white die
(changing line). This means that the upper trigram is 4 Zhen (Chen), the lower
trigram is 1, Qum (Ch'ien), and the changing line is 5. This constitutes
Hexagram 34, Da lhuang (Ta ChlUJng), the Power of the Great, wilh the fifth
line changing from yin to yang. Thus the new or progressed hexagram is
Hexagram 43, Guai (KI44U), Breakthrough. This process is illustrated betow.

33
 lht' Ml"d~.l1 I umg Oracle of the Heall'l' Within
o

Original Hexagram New Hexagram

34 43

4 Oil red dice - x- (5 on white dice)

Da Zhuang Guai
(Ta Chuang) (Kua.)

Thus, the dice casting technique is simple and quick. However, in this method,
one may only obtain a single changing line. Whereas, in the coin toss
technique, one can get changing up to six changing lines. Oil the one hand, the
dice method is very good, because it is easy and does not require a great deal
of mental concentration. On the other hand, it is often deficient in delineating
the specifics of a situation. This is, therefore, a good method when one wants
to ask a fast and easy question like, "Should I treat this patient next week]", or,
"Should I add Rhubarb to this formula?".

The Coin Toss Method

The coin toss method involves throwing onto a flat surface three coins
simultaneously six times in succession to obtain a single hexagram. In other
words, one throws the three coins once for each line, from bottom line to top.
Whereas one only has to throw the three dice once in the dice method.

First of all, one must decide which side of the coins one is using is the head
and which side the tail. One should be clear about their distinction and must
not change their designation once it has been made. For example, if one is
using three pennies with a picture of Abraham Lincoln on one side, that side
should be called the head, while the side with the lincoln Memori4tl Building
should. be called the tail. Traditionally, a head indicates yang and has the
numerical value of 3, whereas a tail denotes yin and its numerical value is 2
Thus, by throwing three pennies at one time, there are four possible yin/yang
combinations as follows:

1) Tai yin (Supreme or Changing yin)

Tail (2) + Tail (2) + Tail (2) = 6 (_---+_ _

2) Shao yang (lesser or Fixed yang)

Tail (2) + Tail (2) + Head (3) = 1

3) ShJJO yin (Lesser or Fixed yin)

Tail (2) + Head (3) + Head (3) = 8 ( - - - - )

yang (Supreme or Changing yang)

4) Tai
Head (3) + Head (3) + Head (3) = 9 {---o---

As seen above, three tails gives 6 and is called changing or moving yin because
it is too yin to be stable. Thus yin in the extreme changes into yang. Two tails
and one head add up numerically to 7 which is yang and fixed. One tail and
two heads add up to 8 which is a nice yin and iii fixed. Finally, three heads add
up to 9 which is too yang to stay balanced and must change into yin for better
balance. Thus, every lime one casts the coins, they need to add up the numbers
and find out whether the resulting number corresponds to a yin line or a yang
line and whether it is fixed or changing.

For example, one asks a question and throws the three coins six limes. The first
casting comes up two heads and one tail which add up to 8 or fixed yin. The
second casting comes up three heads which add up to 9 for a changing yang
line to yin. The third casting comes up three tails which add up to 6 and a
changing yin line to a yang. The fourth and fifth castings both happen to come
up two tails and a head which add up to 7, fixed yang lines. And finaUy, the
last casting comes up three heads or 9 for a changing yang line. The following
diagram shows the results of this process.

35
 Original Hexagram New Hexagram

6 31

9 (Changmg yang) 6th line-.

7 (Fixed yang) 5th line
7 (Fixed yang) 4th line
6 (Changing yin) ---.11-- 3Fd line-.
9 (Changing yang) 2nd line-.
8 (Fixed yin) 1st line

Song Kian
(Sung) (Hsien)

Thus the coin method is a little more involved and complex than the dice
method but, as one can see from the above example, one can obtain far more
symbolical differentiations than the dice method since one can obtain any or
all six moving lines. In medical divination, this is a good technique for asking
questions which deal with complex and intricate situations such as diagnosis.

The Stick or Stalk Method

Traditionally, there are three levels of complexity in stick divination

methodology; full divination, intennediate divination, and simplified divination.

Many scholars believe that the full divination method is the original divination
method used at the time of the Zhou Dynasty in ancient China when the I
Ching was compiled," It requires three castings per line and, therefore, 18
castings of sticks to come up with one hexagram. This requires a great deal of
time and concentration, and it is usuaUy reserved for divination on extremely
aiticaI and essential matters, such as an issue of life and death.

For example, Kmo nug. Daikom(ComprehbukJe UdrufS on 1MStudy of 1M Yi Jing), Kigen

Shobo, 8 Vols., Tokyo, Vol I, p.l44 (in Japanese)
 Casting me • Oing
The intermediate divination method is a greatly simplifled technique compared
'0 t~e fU~1 divination ~thod. It only requires one casting of sticks per line, six
castings an aU to obtain a hexagram. In this respect, it is the same as the Co'n
toss technique. This is the most frequently used method by professional' Ching
readers on various subjects of medium importance, such as the moving of
residence, the auspiciousness of a marriage, business decisions, etc. In medical
divination, this method is very suitable for asking questions on diagnosis and
prognosis.

The simplified divination method is an extremely uncomplicated casting

method requiring only three divisions of the sticks - the first separation for the
lower trigram, the second for the upper trigram, and the last for the changing
line. Because one obtains trigrarns instead of individual lines, this method is
similar to the dice method. This method is a quick and simple way of casting
the I Ching many times a day on matters of small importance.

Casting the Sticks

All three methods of casting the sticks begin the same. After meditating in a
quiet room and writing down one's question, one pkks up the 50 sticks in a
single bundle and bows to the sticks. This is to show respect and reverence to
the whole procedure of casting. Next one takes a single stick out from the
bunch and places it to one side. If one has a stand for their I Ching sticks, place
this stick in that stand. This particular stick which is set to one side is called the
tai )i or supreme ultimate. It represents the level ot spiritual existence or
absolute reality beyond the realm of relative existence. This is why it is not
manipulated with the rest of the sticks. Next, one holds up the remaining 49
sticks in their hands and shuttles them for while until one's mind becomes
calmed by the sound of the rubbing sticks. At this point, one stops shuttling
and transfers all the sticks to their left hand. Then spread the sticks evenly with
the right hand in the shape of a tan. Hold the sticks up to the height of one's
face and about one inch away from it. Seen from without, one looks like a
person covering their face with a fan. Take a deep breath and, as one exhales,
divide the sticks into two by quicklygrabbing a bunch of sticks with the right
hand. Now, one has one bunch of stic"-s in their left hand and another bunch

37
 me Mt"-'ial J Lhir.g" Oracle 0; the Healer Withm

(If socks III their right. Put the bunch in the right hand down on the ~ht side
vt one's desk while holding the ones ill the left ha~d. T!'e gr~p of sticks on
the desk i~ traditionally caUed earth, whereas the sticks m one s left hand are
called heaven. Take a single stick out with one's right hand and place the lower
end of it between the left little finger and the fourth finger. This stick is called
humamty. Now, there are four kinds of sticks, the tai ji stick, the earth sticks,
the human stick, and the heaven sticks. It is very important to have a dear
understanding of their differentiation in order to obtain correct results.

This mitial diVIdingof the slicks corresponds to Zhu Xi's division of reality into
absolute and relative, and relative reality into the san CiJi or three capabilities.
Thus, casting the rChing recreates the unfoldment of the universe or the so-
called ten thousand things. As such, this ritual is fraught with great
metaphysical significance.

The FuJI Divination Method

As mentioned above, this technique demands a great amount of time and
energy. Since I Ching beginners will have a difficult time carrying out this
Whole process, I do not reconunend this method to anyone who has not
practiced other of the above methods for at least a year. Especially if one is not
used to concentrating intensely for half an hour or more, one will end up
making mistakes by losing their concentration during the course of this process.
Nonetheless, the process of this traditional divination is a very beautiful and
magnificent experience.

One begins this particular method exactly the same as any other stick method.
Mer meditating, one picks up the 50 sticks in a single bundle. Then one takes
one stick out from the bunch and places it aside. Again this stick is the toi ji
stick. Next, hold up the remaining 49 sticks in one's hands and shuffle them for
a while until one feels that they have gotten an answer from the I Ching.Then
stop sh~g an~ transfer all the sticks to one's left hand. Spread the sticks
ev~nly With ~e nght hand in the shape of a fan and hold them up to the
h~ght ~f one s face. Take a deep breath and, while exhaling, divide the sticks
qwckJymto two with the right hand. Put the bunch in one's right hand down

38
 ~t1ng the J Ching

on the right side of one's desk. This becomes the earth bundle. Then, while
holding onto the sticks in one's left hand, Le., the heaven bundle, remove a
single stick with one's right hand and place the lower end of this stick between
the lefllittle finger and the fourth finger. This stick represents humanity.

From this poUlt on, one begins the various counting procedures which produce
a hexagram. In this ancient technique, one needs to go through three counting
processes per line or a total of 18 countings for the entire hexagram. This may
sound very complicated, but the underlining principles are very simple.

Begin by counting off the sticks in one's left hand (heaven) by fours. Place each
successive group of four sticks down on the left side of one's desk. When four
or less than four sticks are left, place the remaining stlck(s) with the right hand
between one's left middle and ring (fourth) fingers. The possible number of
remaining sticks at this point is t, 2,3, or 4. Then pick up the sticks that one
previously placed on the right side of the desk [earth] and count these off by
fours. When four or less than four sticks are left place the remaining sticks
between one's left middle and index fingers. The possible number of remaining
sticks is again 1, 2, 3, or 4. Now add up all the sticks that one has placed
between their left fingers and the total number of those stioo must be either
5 or 9. The possibilities are 1 + 4 + 4 = 9, 1 + 3 + 1 = 5, 1 + 2 + 2 = 5, or
1 + 1 + 3 = 5.

After this first counting off of the sticks, the human stick that one placed
between their left little and fourth fingers is discarded as surplus. Therefore, 9
is counted as 8 and 5 as 4. However, traditionally 8 is regarded as an inferior
numerical unit, and only the value of 2 is given to it. Whereas the number 4
is considered as a superior numerical unit, and the value 3 is allocated to it.
Therefore, if 9 sticks all together are left between one"s fingers, these are given
the value of 2, while if 5 sticks are left, one counts these as 3. After this first
calculation, place those sticks on the right side of the desk for the time being.
One has just completed. the first of the three calculations for the first (bottom)
line of a hexagram.

Now, pick up all the remaining sticks (except the ones put aside on the desk),
Shuffle these for a minute while meditating as above. After shuffling, hold the

39
 The Mt:diaJ I Chin$- Oracle 01 Itt.:' HealLT W.than

shoo up in front of one's face and spread them evenly like a fan. Take a deep
breath and while exhaling, quickly divide the sticks into two. Take the sticks
now in one's right hand (earth) and place them down on the desk, Pick one
stick (rom this bunch on the desk and place it between the left little and fourth
fingers. This represents or corresponds to humanity. Count off the sticks that
arc now in one's left hand (heaven) by fours as above and place the remaining
stick(s) between the fourth and middle fingers. The possible number is 1, 2"3,
or 4. Then pick up the sticks from the desk (earth) and count these off by fours
again- Place the remaining sticks between one's middle and index fingers. The
possible number is 1,2,3, or 4. Now count all the sticks collected between one's
left fingers. This time the sum of the remaining sticks is either 8 0; 4. The
possible combinations are ] + 4 + 3 = 8, 1 + 3 + 4 = 8, 1 + 1 + 2 = 4, or 1
+ 2 + 1 = 4.) Give the numerical value of 2 for 8 and 3 for 4. This completes
the second step of the three steps to form the first line.

For the third lime, repeat exactly the same procedure for the second casting
and again the sum of the remaining sticks is either 8 or 4. Again 8 accounts for
2 and 4 counts for 3 in value.

Now add all the numerical values from each process to form the first line. The
following diagram provides aU the possible number combinations and their
names.

1) To. yin (Total value = 6) (Changing yin)

Remainder; 9 sticks (= 8, Value ~ 2)

+ 8 sticks (= 8, Value = 2)
+ 8 sticks (= 8, Value = 2)

Total Value = 6

2) Shao yang (Total value = 7) (FIXed yang)

 Castins the I Ching

a) Remainder : 9 sticks (= 8, Value ;K: 2)

+ 8 sticks (- 8, Value = 2)
+ 4 sticks (- 4, Value = 3)
Total Value • 1

b) Remainder : 5 sticks (=: 4, Value == 3)

+ 8 sticks (=- 8, Value - 2)
+ 8 sticks (= 8, Value c 2)

Total Value == 1

c) Remainder: 9 sticks (= 8, Value = 2)

+ 4 sticks (=- 4, Value :: 3)
+ 8 sticks (= 8, Value =-= 2)

Total Value :z 7

3) Slu20 yin (Total value = 8) (Fixed yin)

a) Remainder: 9 sticks (= 8, Value = 2)

+ 4 sticks (= 4, Value = 3)
+ 4 sticks(= 4, Value 3) =
Total Value =8
b) Remainder: 5 sticks (= 4, Value ~ 3)
+ 5 sticks (g 4, Value := 3)
+ 8 sticks (= 8, Value ~ 2)

Total Value =8
c) Remainder: 5 sticks (= 4. Value = 3)
+ 8 sticks (= 8, Value ~ 2)
+ 4 sticks (= 4, Value = 3)
 ThE'Medical I Olin};. Oradl? of 1M ..... all!I' Within

Total Value ,. 8

4) Ttl; yt'lIIS (Total vaiLIt' ... 9) (Changing yang)

Remainder 5 sticks (= 4, Value = 3)

+ 4 sticks (= 4, Value = 3)
+ 4 sncks (= 4, Value = 3)

Total Value = 9

Thus, one needs to repeat these casting procedures six times to form a
hexagram or 18 castings in aU.

The following js an example of how this fuU divination works in reality. I have
divided the sticks 18 times and obtained:

Line ] : Remainder 5 sticks (= 4, value ::; 3)

+ 8 sticks (= 8, value = 2)
+ 8 sticks (= 8, value = 2)

Total value = 7 (Shao yang)

Line 2 : Remainder 9 sticks (= 8, value == 2)

+ 8 sticks (= 8, value = 2)
+ 8 sticks (-= 8, value =-= 2)

Total value =- 6 (To; yin)

Line 3 : Remainder 9 sticks (= 8, value = 2)
+ 4 sticks (= 4, value .:: 3)
+ 8 sticks (= 8, value ~ 2)

Total value - 7 (SJuw yang)

Line 4 : Remainder =
9 sticks (:z: 8, value 2)
+ 4 sticks (= 4, value = 3)
+ 4 sticks (= 4, value := 3)
 Casting the I Omg

Total value = 8 (Shao yi,.)

Line 5 : Remainder 9 sticks (= 8, value = 2)
+ 4 sticks (= 4. value == 3)
+ 8 sticks (= 8, value = 2)

Total value = 7 (Shao ya'lg)

Line 6 : Remainder 5 sticks (= 4, value = 3)

+ 4 sticks (= 4, value = 3)
+ 4 sticks (= 4, value =- 3)

Total value = 9 (Tai yang)

Therefore, this whole process results in giving the following original hexagram,
moving lines. and new hexagram:

Original Hexagram New Hexagram

37 5

6th line 0 (from 3 + 3+ 3 = 9) .. - - - -

5th line (from 2 + 3 + 2 = 7)
4thline - - - - (from 2 + 3 + 3 = 8) ----
3rd line (from 2 + 3 + 2 = 7)
2nd line - - ~ (from 2 + 2 + 2 = 6) .. - - - - -
1st line (from 3 + 2 + 2 = 7)

lia Ren Xu
(aria len) (Hsu)

As one can see above. the full divination can be a laborioUs process due to its
technical complexity. However. this is the original system of I Chingdivination
and, if one takes the time to practice this technique, it an be a marvelously
meditative experience.

43
 1 M Medical I Chins;: Oracle of the Healft WithUl

The Intermediate Method

Since the fuU divination takes great amount of time, even professional I Ching
readErs do not routinely use it unless specificaUy requested. In my own practice
of classical Chinese medicine, I typicaUy cast the full divination only once a
month. Otherwise, ) usually use a simpler method such as the intermediate or
simplified techniques described below. What method I chose depends upon my
schroule and the matter under consideration.

The intermediate technique is a very excellent system to use for diagnosis and
prognosis on a daily basis. In this technique, one only needs to divide the sticks
six times instead of 18 times for the full divination. Each division of the sticks
determines the nature of the each line, including the changing or fixed quality
of the line.

After meditating and removing one stick for fa; ji out of the 50 sticks, shuffle
the sticks and start dividing them exactly the same as in the full divination.
First, put down the sticks in one's right hand (earth) on the desk while holding
on to the sticks in one's left (heaven). Take one stick out of the pile on the desk
(earth) and place it between the left little and fourth fingers. This stands for
humanity. Now count off the sticks in the left hand with one's right hand by
eights (not by fours as in the full divination) until there are less than 7 sticks
remaining in one's left hand Count the number of the sticks in the left hand
and add 1 (human) stick to the sum of these sticks. For example, if there are 7
&ticks in one's hand after subtracting by eights, one gels 8 by adding 1. If no
stick is left after counting by eights, one gets 1. The number one gets (from 1
to 8) determines the yin/yang quality and the nature (changing or fixed) of the
line as follows:

Remainder

a) 1 stick ( 0 sticks in left hand) + 1 (human stick)

• Tai yang (Changing yang) associated with Qian (Heaven)
 Casaing the I Ching

b) 2 sticks (1 stick in left hand) + 1 (human stick)

- Shao yin (Fixed yin) associated with Dui (Marsh)

c) 3 sticks (2 sticks in left hand) + 1 (human stick)

= Shao yirl (Fixed yin) associated with Li (Hre)

d) 4 sticks (3 sticks in left hand) + 1 (human stick)

= Shao yatJg (FIXed yang) associated with Zhen (Thunder)

e) 5 sticks (4 sticks in left hand) + t (human stick)

= Shao yin (Fixed yin) associated with SU'I (Wind)

f) 6 sticks (5 sticks in left hand) + 1 [human stick)

z::: Shao yang (Fixed yang) associated 1<Jln (Water)

g) 7 sticks (6 sticks i.n left hand) + 1 (human stick)

= Shao yang (Fixed yang) associated Gtn (Mountain)

h) 8 sticks (7 sticks in left hand) + 1 (human stick)

:sI: Tai yin (Changing yin) associated with l<un(Earth)

As one can see above, 1 and 8 are changing lines, while the others are all fixed.
2, 3, 5, and 8 are yin, whereas 1, 4, 6, and 7 are yang in nature due to the
trigrams with which they are traditionally associated.

For example, if one has obtained 8 sticks from the first casting, 4 from the
second, 6 from the third, 1 from the fourth, 2 from the fifth, and 1 from the
last, this means the first line (8 sticks) is lai yin (changing yin), the second (4
sticks) is shaD ya'lg, the third (6) is shao yang, the fourth (1) wi ytUlg (changing
yang), the fifth (2) shao yi'l, and the sixth (1) is Iai yang (changing yang). This
process is illustrated as follows:
 The MediCAl lOinS Oracle ()f the Healer Within

Original Heugram New Heugram

Remaindel'
50 11

1 stick (Tal yarlg) o 6th line

2 sticks (Shao yin) _ _ - - 5th line
J stick (Tai yang) --00--- 4th line
_ _ _ _ _ 3rd line
6 sticks (Shao ya'lg) _ _ _ _ _ 2nd line
4 sticks (Shaoya,ag)
8 sticks (Ttn yin) ~_- 1st line

Ding TI';
(Ting) (T'a.)

The Simplified Method

This method works in a very similar way 10 the dice method. In this simplest
method with the sticks, one only casts three times - the first casting to
determine the upper trigram, the second for the lower trigram, and the third
for the changing line.

One begins exactly the same as in the former two methods until one picks up
the human stick and places it between the left liule and fourth fingers.
However, in this simplified method" one does not deal with the sticks that one
places on their desk (earth) after the first separation. One only counts the sticks
in their left hand or the heaven sticks. To determine the upper trigram, after
the first dividing of the sticks, count off the remaining sticks in the left hand
with the right by eights until one has 7 or less than 7 sticks. Then add the
human stick to the remainder to get the final number of the sticks. If there are
no sticks left after counting them off by eights, the number is 1. If there are 7,
the number is 8, etc. After obtaining the number for the upper trigram, repeat
the same procedure for the lower trigram.

As for the changing line, repeat the same casting procedure except count off
the sticks by sixes. One will then have 5 or less than 5 sticks remaining in their
left hand and 1 between the little and fourth fingers. H one has 5 sticks left,
 CAsting the.( Ching

add 1 human stick and get 6. This indicates that the changing line is the top
line of the hexagram. U no stick remains except the human stick this adds up
l

to 1 which m~ans the first line is changing. When one has gotten all three
numbers, one IS ready to form a hexagram with a changing line by matching
these numbers with the trigrams as follows:

2 3 4
---- ---- ----
----
Qian Oui Li Zhen
(Ch"ren) (fui) (Li) (Chen)

the Creative the Joyous theQinging the .AJn.9ng

Heaven lake Fire Thunder

5 6 7 8
---- ---- ----
----
---- ---- ---- ----
Sim KA" Gen Kim
(Sun) (lCan) (KeJ1) (K".m)

the Gentle the Abysmal the Keeping Still the Rea.pive

Wind Water Mountain Earth

This correspondence of 'rigrams and numbers is exactly the same as that in the
dice method. For example, if one obtains 8 (7 sticks in the left hand and 1
human stick between the little and fourth fingers) from the first casting, 4 from
the second casting, and 3 from the third, the upper trigram is Kun, &e lowe!'
trigram is Zhen, forming Hexagram24, Fu(Return) with the third line changing.
This example is illustrated as follows:
 Remainder
24
The ~t casting: B - I<un

The St'(Ol1dcasting: 4 = Zhen ~-- = 3 The third casting

Fu
(Fu)

Thus, with the third line changing from yin to yang, the original hexagram
changes from Hexagram 24, Fu (Return) to Hexagram 36, Ming Yi (Darkening
of the Light).

Original Hexagram New Hexagram

24 36
---- ----
----
----
---- ... ----
----
---J(--

----
t« MingY;
(Fu) (Ming I)

The Computer Method

As mentioned above, there are several computer programs which randomly
generate hexagrams with moving lines. If one already has a computer on their
desk which is running all day, this can be a very handy way of obtaining a
hexagram In general, one first types in their question. One should pause a
moment, meditating on this question, and then, when they feel they have an
 Cating d\e 100ing

answer, one pushes a button and ~diatelya hexagram appears before one's
eyes on the video display screen. Next, pushing another button, one can see
how their original hexagram changes lnlo a new or progressed hexagram.
AUhough some may balk at using such a mechanical process for casting the I
Ching, two thlng9 should be kept In mind. First, binary logic is the basis for
modem computing. This was derived from Leibnitz's mathematics, who got the
idea from the Chinese. Thus, one can say that computers operate on essentially
the same symbolic language as the I Ching, in which case 0 and 1 become
nothing other than yin and yang.

Secondly, if the mechanisms behind the oracular prognotications of the I Ching

are none other than synchronicity and the holographic nature of reality, then
pushing a computer button at a moment thus stopping a random generation
of numbers is no different than throwing coins or dice. All are governed by
chaos theory and the laws of probability, and all are equally valid statistically.
Diagram showing how tai ji evolves into Yln & yang, the four rnanifeste tiun~
the eight trigrarns, and ultimately the sixty-four hexagrams. j
(l~rom Zhang ling-yue's Lei ling Ttmg Yi
11he Systenultic Classicls Illu51ratetJ Appendix
4

Interpreting the I Ching

The I Citingspeaks to us in a symbolic language which tends to be cryptic and

enigmatic. It rarely speaks to us directly and in a straightforward way. Since it
was written thousands of years ago out of the deep inspiration of a highly
spiritual people, it may baffle us modems with its thick douds of seeming
obscurity. This book was so mysterious even for Confucius that he had to write
his own annotations on its symbolism. In addition, historical, philosophical and
cultural differences create even further hardship for us in interpreting the I
Oliug. How can one cope with such a book?

First of all, even though interpretation of the I Ching is ultimately a matter of

personal and individual symbolic association, one should learn how past
scholars of the I Ching have interpreted it Thanks to the tremendous
accomplishment of Western students of this book, we now have a substantial
body of books and papers on this subject in English. I have listed major works
available in English in the bibliography so that one can read as much as one
needs to grasp the ways the I Ching uses symbolism to convey its meaning.

In addition, one should also cast the r CI'ing on a regular basis on every
conceivable subject in one's life into which they wish to gain spiritual insight.
Every time one obtains a hexagram" they should meditate on this answer and
read about it in the available I OJi,lg literature. And, by all means, record your
readings! The longer one practices, the deeper becomes one's understanding
of I Claing symbolism, and there is no end to it.

It is also very helpful 10 learn a few basic princi~'S of I Clai.lg interpretation.

51
 ·the ML...:!u:"a11 J'ullS- Oracle of the Healer Within

Even though there are many layers to I Ching imagery, there arc only a few
basic roles one need follow to construct a good interpretation of this
symbolism. Especially, in medical di~alio!" due to the S~IC scope of its
objectIvCS, these rules can be laid out In a sample, yet systernabc way.

The Basic Strudure of Interpretation in Medical Divination

As discussed in the preceding chapter, it is important not to ask convoluted
questions. Large, multifaceted questions should be broken down into small,
simple questions so that, during interpretation, One does not have to deal with
the gigantic and potentially confusing job of deciphering the whole message
at once. For instance, it is not prudent to ask a question like "What should I do
with this patient?" because, first of aU, the question is extremely vague and
inexplicit in terms of its purpose. Second, it is too big a question to attack at
one time. It is more productive 10 break this question down into a series of
smaller questions each concerning the various aspects of the case about which
one wants to learn. Thus, one should formulate individual questions about their
patient"s diagnosis, etiology, treatment plan, prognosis, etc. and then cast the
1 Chingon each of these so that it can give its opinions about the patient from
many different angles. This is one of the ways to make interpretation easy and
simple. In reality, after consulting the I Ching for a year or so, one will begin
to realize that this multi-faceted approach is very systematic and works very
well

At the same time, it is very important to know the history of one's patient well
when going into an interpretation in depth. As one will see below under the
medical readings for each hexagram, the indications for the trigrarns and
hexagrams given are various, and, unless one knows the patient's history, they
will have a hard time choosing the correct indications for the case at hand.

There are essentially three levels of in terpretation one should progress through
in rnedscal divination. The first is the hexagram level, the second is the trigram
leveland the third is the changing line level. After examining one's answer at
each of these three levels individuaUy, one can then incorporate the various
aspects of symbolism inherent in these to come up with a coherent

S2
 InteJpreting the I aunl

understanding of the problem in the form of a judgment or advice. Typically,

each of these three respective levels gives a deeper, more detailed explanation
of the situation. Thus, these three levels of informaton proceed from general to
SpecifIC. Ho~ever, the reader should be aware thai such a synthesis is not
always possible due to the complexity of the issues with which one is dealing.

Interpreting the Hexagram

First, one should look at the hexagram as a whole. The hexagram as a whole
represents the generalized answer to their question. One should read the image
and the judgement for the hexagram and ponder upon the nature of the
central idea of the hexagram. This gives one a feeling for whether the answer
is generally auspicious or inauspicious. In this book, general ideas for each
hexagram are summarized under the heading "general indications" at the
beginning of each hexagram.

As one becomes more familiar with the hexagrams and their structure, one can
also begin seeing the patient's body symbolized in the hexagram and can begin
to take into account the relative balances and imbalances of yin and yang based
on such concepts of line placement as correct and incorrect placement,
correspondence and annexation.

Interpreting the Trigrams

After studying the symbolic message of the hexagram as a whole, one should
then go on to the second level of Interpretation. This is accomplished by first
taking the hexagram apart into its two component trigrams. Each of these
should be looked at separately. One can separate the hexagram either into an
upper trigram (lines 4, 5, and 6) and a lower trigram (lines 1, 2, and 3) or one
can separate it into an up~r nuclear trigram (lines 3, 4, and 5) and a lower
nuclear trigram (lines 2, 3, and 4). (See Chapter 2 concerning nuclear trigrams.)

The purpose of this process is to look at deepe.. levels of J ChirIg ~lism

than encountered in step one or at the first level of interpretation. At this level,
one is able to see, (or example, what Ltt going on UJ\\icmcath the superficial

53
 Tht" Mcdl<".a1 I Clung: Orack>01 the tkaler WilJun

symptomatology of the pat~ent - ~hat fo~ces are opera~g in what fashion.

Since each of the trigrams IS associated Wlth one of the five phases (at least
according to post-Song Dynast~ interpretation), on~ can ~ften read h~w the
Jower trigTam's phase is operating on the upper trigram s phase. This then
gIVes a five phase correspondence theory picture of the disease mechanism
involved.

Especially. examination of the nude~r t~grams often gives OI~e an am~ing

inSight into the inmost roots of a patient s problems about which the patient
may have never talked during consultation. This level of interpretation also
sometimes enables one to gain surprisingly deep insights into the most
concealed aspect of their patient's life of which even they are not conscious!

Interpreting the Changing Lines

The third step is mterpreting the changing line{s). Depending on the casting
technique one uses, one can have from 0-6 changing lines. If there is no
changing line, the I Ching s answer tends to be quite specific and definite and
the situation with which one is dealing is inclined to be fixed. In terms of
medica) dividination, the changing lines often speak directly about pathologic
processes occuring in specific areas of the body. The more changing lines, the
more changeable and fluid the circumstance. Especially in medical divination,
many changing lines often indicate many rapid changes happening at multiple
sites. In this kind ot situation, one needs to cast the I Ching frequently SO that
one can catch up with their patient's condition. Sometimes, in the case of an
very acute illness, one may want to consult the I Chingseveral times a day. On
the other hand, if one is dealing with a slow, chronic illness, one may want to
cast it only once a month. How often one needs to ask for help from the I
Ching really depends upon the patient's situation.

After One has converted aU the changing lines in the hexagram, one needs to
go through the three levels of interpretation all over again with Lhe new
hexagram. This may sound like hard work, but it gets easier very quickly with
practice. One should pay special attention to the lines that have changed
during the conversion. Essentially, the new hexagram tells one a great deal
 Interprebng the I ChVtB

about changes in the patient's condinon in future, wh~ the changing \ine(s)
explain how and in what way these changes will take place.

Applying I Ching Interpretation in Clinical Practice

~~ easiest ~ay .of ex~1aining how one can apply' Ching interpretation to their
~mcal pra~tic~ 15 t~ gwe some examples. These examples will both show how
interpretation IS arrived at and the kind of information the I Ching has to offer
to medical practitioners,

I once had a cancer patient with whom I worked for 9 years before she finally
passed away. She was a 52 year-old Caucasian woman who originally came to
see me for acupuncture treatment for back pain in 1984.1 took her history in
detail during the first consultation which revealed no major phy~ical illnesses
in the past. She mostly suffered from deer. anxiety neurosis and periodic
depression. Except for her back pain and mild fatigue she did not have any
l

other complaints. Examination revealed mild kidney yin weakness with slight
liver qi stagnation. Her pulses were mildly sunken and wiry and her face was
a bit sallow and flushed. but these signs were within normal range. Her
abdomen showed slight subcostal spasm due to liver qi stagnation with some
blood stasis in the lower burner. Her ovuaU condition appeared to be healthy.

After the first session, I consulted the I Ching concerning her diagnosis and I
obtained Hexagram 11Qian (Ch'ien)1 the Creative, with the fifth line changing
from yang to yin thus resulting in Hexagram 141Va You (Va Ya.)1 Possession in
Great Measure. The foUowing illustration shows the results of the oracle.

Original Hexagram New Hexagram

14

Qwn DaYou
(Ch'k.'ll) (Ta Yu)
 The Medical 'GJln~ Oracle ot the HeMer Wlthm

I firs' Jooked at the Hexagram 1 and Hexagram 14 as wholes. As explained in

Chapter 5, the general indications for Hexagram 1 are ~suaUy virulent il~ess~
with graYc consequences which was completely opposite to what I saw Ul thts
patient In addition, Hexagram 1 changed mlo Hexagram 14 which also
indicated a powerful illness with great yang and heat. At this point, this
reading did not make any sense to me at aU.

Perplexed with the results, I ventured onto the second stage or level of
interpretation which is analysis of the trigrams. The original hexagram,
Hexagram I, consists of two of the same trigrarns, Qia" (Ch'ien), the Creative,
and the its nuclear trigrarns are also QiL'" (Ch';en), the Creative. This usually
indicates severe problems of the nervous system, an extremely lethal and toxic
condition, etc- The new hexagram, Hexagram 14, can be divided into ~wo sets
of trigrams, one set consisting of LI (LJ), Fire, and Qian (Ch'iet.), the Creative,
and the other set (i.e., the nuclear trigrams) consisting of Dui (Tu.), the Joyous,
and Qian (Ch'je1J), the Creative. Trigram Qwn again strongly suggested that the
patient was in a serious condition, while the trigram D14i (Tu.), the Joyous,
indicated problems of the digestive system, female system, toxins, etc.

Although these findings made me more confused, J continued onto the third
step, the analysis of the changing lines. In this particular case, there was only
one line changing, from yang to yin at the fifth position. This usually denotes
that there is a change of yang nature occurring in the chest which will change
in future to a yin condition.

After putting aU these pieces of information together, it seemed to me that the

I Ching was telling me that, even though the patient appeared to be healthy,
she must be suffering from a serious hidden condition in her chest. I knew that
she had problems in her nervous system and that was not new to me. I also
thought that it was indicating that she was toxic and she had problems in her
female organs and digestive system.

Based o~ these findings, I referred her to one of my associate physicians for

consultation a week after her initial consultation with me. I did not tell my
patient anything about my I Ching divination but just told her that 1 wanted

56
 lnterprdlng the I Ching

medical clearance since she had not had an examination for a kmg time. The
patient reluctantly went to the doctor, and, to my greatest surprise, the doctor
found a lump in her right breast, which, later on, was confirmed by biopsy to
be malignant! This was what the I Ching was talking about, I thought. The
doctor immediately suggested total mastectomy, bul the patient refused the
operation because she was extremely scared and paranoid about it

At this point, I consulted the , Chingagain. My question was, "Should she have
the operation?", and I obtained Hexagram 18, Gu (1<14), Work On What Has
Been Spoiled, with no changing line. This hexagram is a symbol of chronic
illness and the repair work on what has been damaged. 1 felt that the I Ching
was definitely approving the operation and, therefore, 1 lold my patient to go
ahead with the surgery. After a long discussion, the patient hesitantly agreed
and I sent her to a surgeon friend of mine for mastectomy. The operation was
performed uneventfully, but the doctor said that the cancer had metastasized
to other parts of her body and the patient had at most two years to live even
after chemotherapy and radiation.

The patient was so fearful of those conventional therapies that she returned to
see me for post-operative treatments. I then made an agreement with her that
an oncologist, also a friend of mine, and I would take care of her provided that
she would see him every three months. She also signed an affidavit under oath
that she knew that 1 was not treating her for cancer but was simply helping her
immune system to work better. The oncologist also told me that he might be
able to help her, but he was not sure whether or not chemotherapy would be
really helpful in her particular case. At any rate, I cast the I Ching again to
know what was going on with her condition, and I obtained Hexagram 22, Bi
(Pi), Grace, with the 1st and the 3rd lines changing, which converts to
Hexagram 23, Bo (Po), Splitting Apart.
 The Mt.-.dical I Uun~ Or.aclt.'oi the Healer Wilhin

Original Hexagram New Hexagram

22

8; 80
(Pi) (Po)

This was the message from the I Ching about the patient's condition right after
surgery. Hexagram 22, Grace, in general suggests that superficial symptoms did
not necessarily reflect her internal conditions. As II matter of fact, in spite of the
strains from the operation, the patient did not look at all bad. However, the 1
Ching was suggesting that there were changes happening in her system
(changing lines), and Hexagram 22, Bo(Po), Splitting Apart, also indicated that
the patient had a chronic hot condition Or chronic spleen disease.

I then took the hexagrams apart into upper and lower and nuclear trigrams
and also formed the nuclear hexagram. Below is how it came out.

Original Upper Lower Upper Lower Nuclear

Hexagram Trigram Trigram Nuclear Nuclear ~
Trigram Trigram
--
---- -------- - --
--- -----
-----------
----

H Gm Li Zhen KJm lie

(Pi) (Ken) (Li) (Chen) (ICan) (Hsieh)

58
 interpreting the r O&iI.Ig

After analyzing the upper trigram and the lower trigram of the original
hexagram, I learned that the upper part of the patient's body (represented by
the upper tri~rdm) was stable (Gnl == Mountain, Keeping Still), but the lower
part (lower tngram) or the body was changing from Li (Fire) to Kun (Earth) by
the 1st and the 3rd lines changing. This means that a hot condition (fire) in the
lower body was changing to a chronic condition of congestion (earth). At the
same time, based on the nuclear trigrams, I could guess that there were some
pains (ZI.en) in her upper body (upper trigram) and toxins or blood stasis (Km1)
in her lower body (lower trigram) as deep pathology. finally, I looked at the
nuclear hexagram, Hexagram 40, lie (Hsieh),Deliverance, which indicated that
the patient needed dispersion of internal toxins and release of obstruction or
blockage. The analysis of the nuclear trigrams and the nuclear hexagram gave
a great deal of information about what should be done with the patient later.

I also examined the changed or progressed hexagram, Hexagram 23, 80 (Po),

Splitting Apart. As a whole, Hexagram 23 indicates general degeneration,
weakness of qi and blood, and possible death of the patient. I knew that this
was a strong warning from the I Oaing that she would eventuaUy die hom the
cancer. However, since the changing lines were line 1 and 3, 1 figured that she
was still at the early stage of the illness.

With all this information from the I Dling, I began treating her. 1 first put her
through a cleansing process (as suggested by the I Ching)by giving her various
herbal formulas. I cast the f Chitlg by the dice technique for changing her herbs
and acupuncture every week. WIldt I did was to come up with a few formulas
based on the weekly examination and eonsuked the I Chiflg tor final selection.
Since I need to do this process very quickly on many patients every day, I
frequently use the dice casting method.

After a month of herbal and acupuncture treatment every other day, she
became stranger by the week. We then cut dawn on the treatment to twice a
week, and continued the schedule for nine years until she passed away. Even
though she waS fun of cancer aU over her body, she had no pain until one
month before her death. This, I believe, was because, during the years that 1
treated her, I consulted the I ChitlSweelJy and managc..-d to control her pains.

59
 Th e Medical I 0'"$ Or.ad c of the Healer \~ithin

At the same time, I realized that I tended to obtain Hexagram 23, 80 (Po),
Splittmg Apart over and over again tor this patient The amazing thing was
that as she came close.. and closer to her death, the changing lines in the
heugram also slowly moved up to .the ~op line! And, when I oblai~ed the
same hexagram without any changmg lines, I knew that the I Chmg was
definitely telling me that it was time for her to go- I arranged everything for
her through a hospice and, sure enough, she passed away very peacefully a
month later
When one consults the 1Clung on a same patient for years like I did, One comes
to realize that there is always one hexagram, like Hexagram 23 for this lady,
which fends to come up over and over again. I caUit an archetype hexagram
which symbolizes the soul of the person. When one finds such an archetype
hexagram, one should study aUthe symbolism of that particular hexagram very
thoroughly because you one can then learn a lot about thai person. For
example, I have a patient whose archetype hexagram turned out to be 56, Lu
(Lu), the Wanderer. This is an American man who lives in India. He has been
seeing me for One month out of every year for the lasl 10 years. He is a
musician and he is also a perpetual traveller. II is also interesting to know that
Hexagram 56 generally indicates contagious illnesses of migrating nature and
this man has come to see me every year with some kind of infection!

Specifics to Keep in Mind in Medical Divination

There are several readings of particular importance in traditional medical
divination. First of aU,if one obtains a hexagram composed of two trigrams of
the same element, like Hexagram 29, Kim (K'an), the Abysmal, as an original
hexagram or a changed hexagram in diagnosis and prognosis for one's patient,
it often indicates a serious condition. Therefore, when one gets such a
hexagram, although the patient may look healthy, one should look deeper into
the situation of that patient. I personally have obtained such a hexagram for
some of my patients and it has often turned out that the patient had, for
example, occult malignancy.

It is also traditionally said to be sinister and ominous to obtain Hexagram 7, Shi

 lnletpftfulg the J Chmg

(SlIm), The Army, HC)(agram 12, Pi (P'i), StandstilL Hexagram 16, Yu (Yu),
Enthusiasm, Hexagram 45, Cui (Ts'ui), Gathering Together, Hexagram 62, Xioo
Guo (Hsiao . K~o), Prepondetanc~ of the Small, because the shapes of these
hexa~msU1~te ~ombstonesin Oriental iconography. Especially, in the case
of senously Sick patients, these hexagrams may suggest that the patient is in
their terminal stage.

Another group of hexagrams of possibly grave consequences are Hexagram 18,

Gu (Ku), Work on What Has Been Spoiled, Hexagram 23, Bo (Po), Splitting
Apart, Hexagram 28, Va Guo (Ta Kuo), Preponderance of the Great, Hexagram
33, Dun (Tun), Retreat, Hexagram 36, Ming Yi (Ming I), Darkening of the Light,
Hexagram 38, Kui (K'uei), Opposition, Hexagram 43, GUlli (Kuai), Breakthrough,
and Hexagram 49, Ge (Ko), Revolution. Although the indications of each of
these hexagrams are different, they aU suggest possible exacerbation of the
condition. However, in interpreting these hexagrams, one should not be too
rigid but aUow oneself to be flexible and to put everything into consideration
to work for the best interest of their patient.

Some hexagrams strongly indicate diseases of sexual origin. They are Hexagram
11, Tai (T'aI), Peace, Hexagram 18, Work On what Has Been Spoiled, Hexagram
31, Xian (Hsien), Influence, and Hexagram 54, Gui Mei (Kuei Mti), The Marrying
Maiden. Patients for whom one casts these hexagrams tend to hide their history
of venereal diseases, such as AIDS. Therefore, one must pay attention to that
aspect of their life when if one obtains One of these hexagrams.

One time, about ten years ago, I had a 65 year old Mexican patient who
presented with multiple joint pains of unknown etiology. She had seen many
physicians, but they could not really help her. I consulted the I Ching and
obtained Hexagram 31, Xian (Hsien), Influence, with the fourth line changing.
Since this generally indicates illnesses of sexual origin, I ran a blood test on her,
and it turned out that she was highly positive with syphilis! I had to send this
patient to the county health department for treatment, She later told llle that
she had been raped when she was young. The , Chingwas telling me that she
was suffering from tertiary syphilis. This is just one of many arnaziJ\g cases of
hidden venereal diseases that I have discovered through the I a.ing.

61
Thl' Mf'diCdI I Oung: Orade of the " . r Within

These examples give some indication of how I use the I Ching in my clinical
practice and also how a I Ching hexagram can be cast and interpreted
medicaUy.
5
Medical Readings for the 64 Hexagrams
The Medica.l I Ching: (1rack of 1M Healer Wilhm

1. Qian (Ch';en), The Creative

_ _- - - The movement of heaven is powerful.

_ _- - - Thus the superior person keeps improving himseU.

The Judgement: Qian means great success. Perseverance brings

good progress.

General Indications: Extremely yang conditions. Very acute and

virulent illnesses. Grave conditions.

Specific Indications: Contagious febrile diseases. Extreme

mental exhaustion. Nervous breakdown. Terminal illnesses
including cancer.

Movin8 lines

Line 1: The dragon is hiding. Do not act.

Fair prognosis. Patient not ready to get better. May get worse.
Severe diarrhea Onset of flu. Apoplexy. Stroke. Spontaneous
abortion. Venereal diseases.

Line 2: The dragon appears in the field. One should see the
great person.

Poor prognosis. Possible death. Contagious disease with high

fever. Severe abdominal pain.

Line 3: The superior person works hard aU day long. In the

evening, they still strive. There may be danger, but there is no
fault in it.

Fair prognosis. Status quo. No effects from medicine. Respiratory

illnesses with chills, phlegm, and fever. Back pain with coldness.
 MedU Re.adinp for Ihe fI4 ~

Line 4: Wavel'ing flight of the dragon over the depths. There IS

no fault in it.

Fair prognosis. Alternating symptoms. Slow recovery. Itlness

may recur. Chest and abdominal pain with fever.

Line 5: The dlClgon soan in the heavens. One mould see the
great person.

Poor prognosis. Peak of disease. Dangerous. Great fever with

thirst, headaches, or bleeding.

Line 6: The arrogant chagon regrets his action.

Extremely poor prognosis. Very grave conditions.

Unconsciousness. Severe headaches. Utmost mental confusion.
 2. Kun (K'un), The Receptive

====
==== KUfI symbolizes the strength of the earth.
The superior person, thus. benefits the world
_- - - with their merits.

The Judgement: Kun means great success. Improvement through

Ihe firmness of a mare. The superior person has a place to go.
If one tries to go ahead, one goes astray. If one follows, one will
find a master. One should find friends in the west and south.
Even if friends are lost in the east and north, calm perseverance
will bring good fortune.

Genel'ill Indications: Extremely yin conditions. Lack of yuarr qi.

Poor ability to recover- Slow movement of illness. Grave
conditions.

Specific Indications: Spleen and stomach disorders causing

mental and physical weakness. Weak limbs. Poor digestion.
Diarrhea. Vomiting. Cold constitution.

Moving lines

Line 1: Treading on hoarfrost leads to solid ice.

UsualJylair prognosis. Gradual exacerbation. Quick treatment is

imperative or poor prognosis. Possible recurrence. Constipation
due to spleen vacuity. Weak lower extremities. Deficiency of
yuanqi.

Line 2: Straight, square, great. Everything improves without

effort.

Fair prognosis. Slow recovery. Possible danger of exacerbation.

Abdominal pain. Blood stasis in the abdomen. Damp heat in the
spleen. Premature dc\ivcry.

Line 3: Hide your talent. Continue to persevere, Or the imperial

service will end in vain.

Fair prognosis. Tendency to become chronic. Slow and poor

recovery. Lower back pain. Food stagnation in the abdomen.
Spleen qi vacuity.

Line 4: A tied-sack. No blame. No praise.

Fair prognosis. Dangel. Needs rest for a long time. Abdomina'

problems. Poor appetite. Indigestion. Blood vacuity causing
mental weakness.

line 5: A yellow skirt. Great success.

Poor prognosis. Needs immediate care. Chest problem. Tumor

in the chest and shoulder area. Tuberculosis. Pneumonia.

Line ~ The dragon flies in the field. His blood is black and
yellow.

Grave prognosis. Possible death. Brain tumor with vertigo.

Paralysis due to stroke or tetanus. Mental derangement.
_ _ _ _ 3. Zhun (Chun), Difficulty at the Beginning

==: ===
- - - - Gouds over thunder.
The image of Zhun.
- - - - - Thus the superior person establishes the order.

The Judgement: ZhuJ' m~ans great success. Perseverance brings

good progress. Nothing should be undertaken. One should
obtain helpers.

General Indications: At the beginning of an illness. Unclear

prognosis. Symptoms severe at onset. May become chronic.

Specific Indications: Cold and dampness in the spleen. Food

stagnation. Retention of urine. Muscle spasms due to the wind.

Moving lines

Une J: Hesitation and distress. Perseverance brings good

fortune. One should obtain helpers.

Fair prognosis if treated consistently. Needs conservative

treatment. No drastic measures should be taken. Cold damp
conditions. CoJd and weak lower extremities. Disharmony
between the spleen and stomach.

Line 2: Difficulties and obstacles. Horse and wagon split. One

~ants to many the maiden. She is chaste. She does not marry
him. Ten years later, she gets married.

~r0nK: digestive ~roblem due to spleen vacuity. Proper diet

unperative. Otherwise, poor prognosis.

68
Line 3: The deer hunter without iii forester loses his way in the
forest, The superior person thus, abandons lhcir game. To go on
leads to humiliation.

Stow recovery. Misdiagnosed and needs second opinion, Fever

and chills. Constipation due to heat in intestines. Muscle spasms.
Internal bleeding.

Line 4: The horse and wagon split. She wants to get married. To
go on brings good fortune. Perseverance brings misfortune.

Over the peak. Fair recovery. flushing-up of liver wind.

Tinnitus, Gum problems. Spasms,

Line 5: Difficulties in blessing. Moderate perseverance brings

good fortune. Great perseverance leads to misfortune.

Temporary aggravation but good recovery. May recur later.

Malnutrition. Night sweats due to yin vacuity. Blood stasis in
the chest. Fatigue.

tine 6: Horse and wagon split Bloody tears win be shed.

Peak of an illness with great pain, but may twn for the better
suddenly. Severe brain dysfunction. Headaches. Mental anguish.
Eye infection.
 Th€' MedICal I Ching' Orack of the liPaier With..,

_ _ _ _ 4. Meng (Mi1,g), Youthful Folly

----
==:=:: Theft' is a spring at the foot of the mountain.
- - -__ The image 01 Meng.
- - - - Thus the superior person realizes themself
and cultivates their character.

The Jud8emenl: Mengmeans success. It is not ~ who see~ the

young fool It is the young fool who seeks me. I instruct hun at
the first oracle. If he asks two or three times, he is unreasonable
and I will not give him any more advice. Perseverance brings
good progress.

General Indications: Danger of misdiagnosis. May need a

second opinion. Medicine may not work. Tendency to become
chronic.

Specific Indications: Spleen vacuity causing food stagnation,

diarrhea, back pain.. loss of energy.. general toxic state. latent
hear. Blood stasis.

Moving lines

tine 1: To develop a fool, one should use discipline. The fetters

should be detached To continue this way will lead to
misfortune.

Fair prognosis. Tendency to become a chronic problem. Pain in

fool. Cold lower extremities. Diarrhea with blood and pus.

Line 2: H one can tolerate the fool, good fortune will come. To
know how to woo a woman brings good fortune. The son will
be cable of taking care of the family.

70
Fair prognosis, but there may be sudden eucerbaoon. Lower
abdominal problem with heat and food stagnation.

Line 3: Do not marry a wcman who loses control of heneU over

a wealthy man. Nothing is advantageous in it.

Poor prognosis with tendency to become chronic. ling essence

vacuity. Back pain. Melancholy. Fatigue. Constipation. Dysuria.

Line 4: The fool suffers from ignorance. Humiliation.

Poor prognosis. Spleen vacuity causing emotional problems.

Subcostal spasms with liver wind.

Line 5: Child-like ignorance brings good fortune.

Good recovery. Seek a good physician. Cold in the chest with

fever and chills.

Line 6: One should not commit offense while correcting

ignorance. Only prevention can rectify it.

Good prognosis if treated at the beginning of illness. Otherwise,

poor outlook. Headaches. Generalized edema. Boilson the head.

71
 The Mt'diGtl I Ching: Orade oi the Ht,.der Within

_ _ _ _ S. Xu (H5"), Waiting (Nourishment)

- - - - Clouds climb ill the sky.

- The image of XIJ.
- - - - - The superior person thus cheerfully
eats and drinks in celebration.

The }ud8emcot: Xu means sincerity. Great success. !Jerseverance

brings good fortune. One should cross the great nver.

General Indications; The illness should not be treated in a hurry

without careful examination and diagnosis or it could easily get
worse. Wait and look into the root of it cautiously. Possibly fatal
conditions.

Specific Indications: Phlegm stagnation in various parts of the

body causing vomiting, constipation, lung congestion, food
stagnation, and a general toxic state. Coma. Death.

MovingUnes

lioe I: Waiting in the meadows, one should be consistent.

There is no fault in this.

At the beginning of an illness. May prolong if not treated

properly now. Gail problem. Boils in the lower extremities. Leg
cramps.

Line 2: Waiting ~f the waterfront, there is some gossip about

one, but there will be success in the end.

Chronic illnesses with poor prognosis. External cold with

Internal heal Bladder trouble. Rushing up with thirst. Sexual
excess.
 MedicAlReading!>for the 64 ~ams

Line 3: Waiting in the mud~ the enemy arrives.

Poor prognosis. Phlegm in the intestines causing abdominal

distention, and subcostal spasm. Bone fracture. Joint disorders.

Line 4: Waiting in blood, one shou.\d escape from the pit.

Serious condition but goo4 prognosis with radical treatment.

Various chest conditions. Phlegm due to faulty spleen function
with nausea and vomiting. Acute febrile illnesses. Bleeding
disorders.

Line 5: Waiting with wine and food, perseverance brings good

{odune.

Good outlook. Danger of recurrence. Phlegm in the lungs

causing tightness and pressure in the chest. Diarrhea with pus
and blood.

Line 6: Having fallen into the pit, three uninvited guests arrive.
Honoring them brings good fortune in the end.

Fair prognosis. Chronic qi stagnation. C1lest congestion with

phlegm. Depression and melancholy. Menstrual difficulties from
qi stagnation.
 The Mt.~ I Ching Oracle Of the Healt'r Within

6. Song (SUIIg), Conflict

- - - - - - Heaven and water go their opposite ways.

- - - - The image of Song. .
- - - - The superior person thus examines their strategy
in the beg; nning.

The Jud8~menl: SOll8 means that one is innocent though

accused. To halt halfway brings good fortune. To go all the way
brings misfortune. One should see the great person. One should
cross the great river.

Genet'al Indications: Yin/yang disharmony. Contradictory

symptoms. Disharmony of the qi and blood. Chronic imbalances
leading to death.

Speci£ac Indications: Painful spasms of the chest and abdomen

due to disharmony among many elements. Prostration with
mental and emotional conflicts. Toxins causing diarrhea and
hemorrhoids. Excessive menstruation.

Moving lines

Line 1: U one does not prolong the affeir, although there is a

little gossip, one wilJ have good fortune in the end.

Good prognosis. Joint pain in the extremities due to stagnation

of cold. Paralysis of the legs.

Line 2: Not being able to overcome the conflict, one escapes and
returns to their village of three hundred households. They
remain free of damage.

Good recovery. Accwnulation of various toxins in the lower

abdanen causing damage to the rest of the body.

74
Line 3: One still earns their living under their former king.
Perseverance may be dangerous, but, in the end, it brings
success. In the service of one's lord, one cannot accomplish any
work.

Occasional exacerbation but good prognosis. Gastrointestinal

infections. Abdominal distention due to dampness.

Line 4: Not being abte to overcome the conflict, one returns to

the order of one's lord. If they thus change their attitude and
stay peaceful and firm, they will have good fortune.

Fair prognosis. Needs rest to prevent recurrence of illness. Food

stagnation. Intestinal parasites. Mild cold. Moderate wind
diseases.

Line 5: To engage in conflict brings supreme good fortune.

Excellent prognosis. Chronic heat stagnation. Rushing-up.

Persistent fever. Headaches.

Line 6: Even if one is awarded a leather belt, by the end of the

morning, it will have been snatched away three times.

May improve a bit but poor prognosis in the end. rhlegm in the
lungs. Mental derangement. Severe jing essence vacuity. Neck
problem. Night sweats. Kidney vacuity in the elderly-
 1M MedlcAJ1Ching: Oracle of IN> Healer Wilhin

7. Shi (Shih), The Anny

- - - - Water under the earth.

- - - - The image of Sm.
- - - - The superior person is generous to the people
and thus takes good care of them.

The Judgement: s« means perseverance. Great persons have

good fortune. There is no fault in this.

General Indications: Acute and virulent diseases which require

immediate attention. Vigorous treatment necessary to avoid
grave consequences. Death.

S~cific Indications: Diseases caused by kidney and spleen

vacuity. Food stagnation causing poisoning with pain. Acute
nephritis. Pancreatitis. Venereal diseases. Menstrual problems.

Moving lines

Line 1: An army must be dispatched in proper order or there

will be misfortune.

Good prognosis if treated immediately or may lead to serious

end. Painful cold lower extremities. Food stagnation causing
constipation. Dysmenorrhea.

Line 2: One is in the midst of the army. This is good fortune.

There is no fault in it. The king bestowed order three times.

Fair p~ognosis. Damp heal in the spleen. Food poisoning.

Contagious abdominal diseases. Excessive menstrual bleeding.

Line 3: The army carries corpses in wagons. There will be

misfortune.

16
Poor prognosis. Possibly fatal. Bleeding disorders. Severe pain
and swelling of lower back. Toxerrua of pregnancy. Breech birth.

Line 4: The army retreats. There is no fault in this.

Good prognosis if treated immediately. Otherwise, poor outlook.

Obstructive kidney or liver disease. Beginnings of cancer.
Possible miscarriage.

Line 5: There is game in the field. To strike it brings good

fortune. There is no fault in this.

The eldest son leads the anny. The younger son carries corpses
in wagons. Perseverance brings misfortune.

Poor prognosis. Pulmonary disease. Severe diarrhea with blood

and pus. Profound yin vacuity with profuse night sweats.

line ~ The great king issues commands, founds states, and

grants families with fiefs. One should not employ inferior
persons.

Fair prognosis. Vertigo. Headaches. Tmnitus. Spleen qi vacuity.

General toxic state.
 ]be Medlc.ll I Oms: Or~ of the Heal"", Within

_ _ _ _ 8. Bi (PO, Holding Together (Union)

~ ===
- - - - Waft>r on the earth.
The image of Bi.
- - - - Thus the ancient kings bestowed states as fiefs
and established cordial alliance with the feudal lords.

~
The Judgement: Bi means good fortune. Co~sult the oracle. H
one is honorable, consistent, and finn" there IS no blame. Those
who are uncertain quickly arrive. Those who come too late meet
with misfortune.

General Indications; Kidney and spleen vacuity. Weak

constitution. Prone to illness. Chronic tendency. Possible death.

Specitk Indications: Chest problems. Weak stomach.

Indigestion. Diarrhea Food stagnation. Ear problem. IGdney
diseases.

Moving lines

Line 1: A sincere union. There is no fault in it. The chalice is full

of sincerity. Thus good fortune comes from others in the end.

Fair prognosis. The problem may get better temporarily but

worsen later if the patient does not get enough rest. Problems
with lower extremities. Diarrhea with pain.

Line 2: Internal union. Perseverance brings good fortune.

~ognOSiS. Bleeding. Food poisoning. IGdney dysfunction.

Une 3: Union with the wrong people.

Poor prognosis. Lower abdominal congestion with pain. Lower
back pain leading to paralysis.

Line 4: Union with others. Peraeve..a nce brings good fortune.

Fair prognosis. Change physician. Food and phlegm stagnation.

Abdominal toxins.

Line S: A fair union. In the chase, the king only uses beaters on
three sides and forgoes game through the front. The villagersdo
not punish it. There will be good fortune.

Poor prognosis. Severe chest problem with pain. Vomiting

leading to extreme yin exhaustion.

Line 6: Union without a leader. There will be misfortune.

Poor prognosis. Profound exhaustion. Brain dysfunction.

The Ml'd.~ I Ching: Orad~ of the H~r Within

9. Xiao Xu (Hsiao Ch'u), The Taming Power of the

Small
Wmd blows across heaven.
The image of Xino Xu.
The superior person thus cultivates
the arts and virtues.

The Judgement: KiaoXu means success. There are dense douds

but no rain comes from our western region.

General Indk'ations: Chronic illnesses with various stagnations.

Toxic conditions. Slow recovery. Beginnings of cancer.

Specific Indications: Qi and blood stagnation leading to

exhaustion and depression. Phlegm stagnation causing internal
heat and lung problems, Food stagnation causing constipation
and gastrointestinal tumors.

Moving Iines

Line 1: One returns to Ihe right way. How can there be blame
in this? There will be good fortune.

Good prognosis. Mild stagnation of cold and damp toxins in the

legs. Weakness and swelling of lower extremities.

Line 2: One calmJy returns. Good fortune.

Cood recovery. High fever which exhausts the heart. Heal in the
lower abdomen causing constipation or dark red urine.

Line 3: The wagon wheels split. Man and wife roll their eyes.

80
 Mt!dica1Read mgt 'or d\e~.. Hex~1Jl5

Good prognosis if treated by competent practitioner or poor

COUTSe of recovery. Persistent internal heat and surface cold
leading to liver and kidney vacuity. Lower back pain.

Line 4: If one is sincere, the blood will vanish and fear will
disappear. There is no fault in this.

Good prognosis. Blood stasis with toJCins. Intennittent fever and

chills.

Line 5: If one is sincere and loyal, one is with their neighbors.

Good prognosis but slow recovery. Illness of the chest from

various stagnations. Upper back and shoulder spasm.

Line 6: The rain has already come and it is gone now. This
suggests the lasting effects of virtue. Perseverance brings the
woman into danger. The moon is nearly full. To go on will bring
the superior person misfortune.

Slow course of illness but good prognosis. Brain and nervous

system disorder due to heat stagnation. Bleeding illness.
Vomiting of blood.
Ibe MedIcal I Chins' Oracle dille Healt'r Within

10. La (Lu), Treading (Conduct)

_ _ _ _ Heaven over marsh,

The image of 1..J1.
lhe superior person thus distinguishes between
high and the low
And stabilizes peoples' minds.

The Judgement: I..J1 means treading on the tiger's tail. It does

not bite one. There will be success.

General Indications: Qi vacuity conditions. Illnesses from damp

heat Sudden changes during the course of illness. Sudden
recovery- Sudden death.

Specific Indications: RespiIatory illnesses due to qi vacuity.

Mental depression from c; stagnation. Damp heat leading to
toxic conditions such as constipation.

Moving lines

Line 1: Simple conduct. There is progress without blame.

Good prognosis. Cold extremities with pain. Foot problems.

Diarrhea, Sore throat. Onset of cold.

LUre2: Treading the levd path. The Perseverance of the hermit

brings good fortune.

Good prognosis. Chest 01' abdominal pain with fever and liver
wind. Palpitations with internal heat.

lin~ 3: If it cross-eyed man tries to see and a lame man tries to

walk, they willlread on the tiger's tail and the tiger will bite

82
 Medical Readinp for the 64 ~s

them. Misfortune. The warrior, therefore, should behave like a

great lord.

Fair prognosis. 8lood stasis inme abdomen. Lower back pain-

Toxic state due to blood and fluid stagnation. Boils aU over the
body. Aphasia. Inability to eat. SweUing of the \IUlva. Oots in
the menstruate.

Line 4: One treads on the tiger's tail, but their caution and
discretion brings good fortune in the end.

Fair prognosis. Wind diseases of the chest. Slow recovery. Viral

bronchitis. Viral pneumonia with fever. Palpitation from heat
stagnation. Damp heat in the spleen.

Line s: Determined conduct. One should persevere with

awareness of danger.

Fair prognosis. High recurrent fever. Heat in the chest and

abdomen. Severe chest pains. Inability to eat. Disharmony of the
q. and blood. Swelling of the neck. Poor eyesight. May require
a second opinion. Possibility of wrong prescription or treatment.

Line 6: Examine your conduct and rellect on the auspiclous

signs. When everything is correct, one will have good fortune.

Fair prognosis. Phlegm stagnation in the chest causing dUficulty

of breathing. Asthma. Phlegm misting the portals of the heart.
Confused state of consciousness. Food poisoning.
 The M..-diC31 IlNng: Orede of the Heakr W.. hin

II. Til; (Tlli), Peace

- - - - Heaven and earth unite,
_ _ _ _ _ The image of Toi.
- - - - - The ruler fulfills the paths of heaven and earth
and thus promotes gifts to help the people.

~
't The Judgement: Tai means lhal Ihe "":"'U goes and the great
comes. There will be good fortune. II will lead 10 success,

tI'. ~ Gener~ Indications: Union of yin and yang. State of perfect

health. Changing lines signify deviation from healthy slate.

Specifi<: Indications: Diseases from sexual origin. Genetic

illnesses. Inherited weakness in the family. Mass in the
abdomen. Head sores. Amenorrhoea.

Moving lines

line 1: When ribbon grass is pulled up, the sod comes with it.
Like gathers like. To go on brings good fortune.

Good prognosis. Pain and spasms of the legs. Flushing-up of

heat. Vomiting. Diarrhea. Hysteria. Influenza.

Line 2: One patiently tolerates the waste land One crosses the
river on foot with delennination. One acknowledges the distant
people. One disregards companions. Thus one should be able to
walk on the middle path.

Fair prognosis. Fever. Phlegm with blood. Scarring of wound.

Lower back pain with swelling.Failingeyesight.

Line 3: No plain not followed by a slope. No going not followed

by a return. One who stays fum in adversity is no one to blame.
One must not ignore this truth. Enjoy the good fortune while
one still has it.

Fair prognosis. Sharp pain in the lower back. Emotional stress

on the heart. Dysentery. Palpitations. Cough with phlegm. Bade.
pain from coldness. Syphilitic ailments.

Line 4: One lowers themself, without boasting of their wealth,

to the level of their neighbon. Be genuine and sincere.

Fair prognosis. Seizures due to liver wind. Spasms of stomach

or uterus. Hysteria.

Line 5: The Emperor Yi bestowed his daughter in marriage. This

brings blessing and great good fortune.

Fair prognosis. Food poisoning with vomiting and diarrhea.

Bleeding with pus. Cold in the intestines.

Line 6: The castle walls fall into the moat. Do not use the army.
Announce your commands throughout the village. Perseverance
brings misfortune.

Poor prognosis. Headaches. Brain disorders. Poor appetite.

Paralysis of the extremities.
 The Mediul , Ching: Orade of the Healn Within

_ _ _ _ 12. Pi (P'i), Standstill (Stagnation)

=== -== Heaven and earth do not unite,

The image of Pi. . . .
- - - - The superior person thus maintains thelJ' virtue to avoid
adversity.
~ They do not allow themselt to be honored.

<~. The Judgement: P,' means immoral people. They do not benefit
~ the superior person. The great goes and the small comes.

General Indications: Stagnation of qi and blood. Separation of

yin and yang. ZAng fu disharmony, Deep and chronic causes of
illness. Very slow recovery. Blockage of internal organs.

Specific Indicalions~ Poor circulation. Mental/emotional

depression. Constipation. Food stagnation. Exhaustion. Head-
aches. flushing-up of qi.Gastrointestinal tumors. Dysmenorrhea.

Moving lines

Line 1: When ribbon grass is pulled up, the sod comes with it.
Like gathers like. To go on leads to good fortune. There will be
success.

Good prognosis. Slow recovery. Foot ailments due 10 stagnation.

Infantile neurosis.

Line 2: Co with the flow of things. There will be good fortune

for the small. The great are blocked but they will succeed.

~ir ~rognosis. Abdominal pain. Diarrhea. Damp heat in the

intestines. Internal heat without chills.

Line 3: One should COver their shame.

86
Fair prognosis. Chronic problem. Pro~ms of the extremities.
Lower back pain causing difficulty in walking. Skin infection
with induration. Paralysis of the elderly. Diseases of which one
may be ashamed.

Line 4: One who follows the command remains blameless

Those of like mind share the blessing.

Fair prognosis. Qi stagnation in the chest causing pain. Diseases

of the nose. Bone fracture. Arthritis. Diffkulty of b..eathing. Poor
digestion due to spleen and stomach vacuity and weakness.
Danger of ..ecurrence,

Line 5: The standstill at rest. There will be good fortune (or the
great person. They say, "It is failing! It is failingr One should
hold onto the mulberry shoots.

Fair prognosis. Heat stagnation in the lungs and spleen. Eye

diseases. Flushing-up of qi. Contagious infections of gastrointes-
tinal tract. Danger of recurrence.

Line 6~ The standstill at its end. First, it is standstill, then there

is joy.

Good prognosis. Head congestion. Depression. Lack of appetite

due to stomach qi vacuity. Food stagnation ieading to nausea
and vomiting. Danger of recurrence.
 lbe Medical I CAing: Orade 01 tfw Healer Wltitlll

13. Tong Ren (T'ung lin), Fellowship with Men

Fire in the heaven,
- - - - The image 01 Tong REn.
- - - - - Thus the superior person organizes the clan
and disoi..minates between things.

The Judgement: TongRen means fellowship with those in. the

field. There will be success. One should cross the great river.
One should see the superior person

General Indications: Contagious diseases. Inherited proclivity

toward certain illnesses in the family. Illnesses caused by heat.
) "" Public health problems. Epidemics. Fast movement of illness.
~ Mental function hyperactive. Death.

Specific Indications: Infectious diseases with fever. Eye infec-

tions. Mental exhaustion due 10 stress. Palpitations.

Movilt8 lines

Line I: Fellowship with those at the gale. There is no fault in

this.

Fair prognosis. Contagious illness causing paralysis of lower

extremities. Polio. Inability 10 walk. Arthritis of the legs.lnfluen-
za, Agoraphobia.

Line 2: FelloWship with those in the dan. There will be humilia-

tion.

Poor p~ognosis.~ossiblc death. Inherited diseases of the family.

Contagtous respuatory illnesses with fever. Constipation due to
heat in the intestines.

88
Une 3: One hides their soldiers in the thk:ket and cllinbs the
high hill For three years, one will not rise.

Fair prognosis. Contagious d.iseaees with a long incubation

period. Paralysis and spasm of the 'oWei' back. Spastic pains of
neck. High fever. liver wind rising. Hysteria.

Line 4: One climbs up on the wall but one cannot attack. There
will be good fortune.

Good prognosis. Contagious disease at the point of becoming

symptomatic. Damp heat in the spleen. Joint pain from stagnant
heat. Irregular menstruation due to heat.

Line 5: Those of the fellowship wail first and laugh later. The
great anny manages to meet together.

Fair prognosis. Onset of a contagious disease. Damp hot phlegm

in the lunga causing difficulty in breathing. Eye infections. Heart
problems due to heat. Illness due to improper diet. Infections of
the heart.

Line 6: Fellowship with those in the meadows. Thete is no

regret.

Fair prognosis. End of an infea10uS illness. Mental exhaustion.

Meningitis. Nausea. Vomiting. Depression in the elderly.
The MfaJICdlI Owlg. Ora& of the He.*r Witllln

14. Da You (1'0 Yu), Possession in Great Measure

Fire in heaven,
The image of Da You.
The superior person thus curbs evil and promotes good.
Thereby they obey the will of heaven.

The Judgement: t» You means supreme success.

General IndicatiOlU: Heat stagnation causing fever. Yang
repletion and yin vacuity. Exhaustion of fluids. Rapid change in
disease picture. Two concurrent pathologies. Possible death.

Spect1ic Indications: Diseases with high fever causing yin

vacuity. Respiratory illnesses with fever and phlegm. Constipa-
tion causing toxic conditions. Brain degeneration.

Moving lines

Line 1: No association with evil. There is no fault in this. Beware

of adversity. There is no blame.

Good prognosis. The illness may lequire a second opuuon.

Arthritis of the legs. Onset of cold with fever. Diarrhea. Toxic
conditions with heat accumulation in the interior.

Une 2: A great wagon to load. It is good to have a place to go.

There is no fault in this,

Good prognosis. Infections with high fever and mental confu-

sion. Bleeding. Dysentery with fever and diarrhea. Illnesses due
to over·induJgence.

Line 3: The prince offers service to the emperor. The small

cannot do this.
Fair prognosis. RespiJatory illness with chills, fever and phlegm.
Menstrual problem from qi and blood disharmony. ~kin
irritation. Lower back pain. Bods, Sexual dysfunction.

Line 4: One makes the distinction between themseU and their

neighbors. There is no fault in lhis.

Fair prognosis. Respiratory illness with fever. Chest pains. Upper

back pain. Menstrual irregularity due to toxins. Toxic conditions
of the liver.

Line 5: One's inner truth is friendly yet dignified. There is good

fortune.

Poor prognosis. Extremely yang conditiOfl5. Very virulenl

illnesses. Cancers. Respiratory infections. Severe headaches- Poor
eyesight. Possible death.

Line 6: One is blessed by heaven. There is good fortune. There

is nothing that does not improve.

Poor prognosis. Very active malignant illnesses. Brain infections.

Mental derangement. Exhaustion.
 The Medical' Chillg; Oracle of dte Healer WJlt\ln

_ _ _ _ IS. (}ian (Ch'ien), Modesty

- - - - A mountain in the earth,

- _ _ _ The image of Qitln. .

.>t
- - - - The superior person thus reduces what IS too much,

_~ \
and expands what is too little.
They weigh matters
and make them equal.
\.....T The Judgement: Qiim means success. The superior person works
things through.

General Indications: SJow-moving, chronic illnesses. Qi vacuity

or stagnation leading to mental and emotional depression.
Death.

Spedfic Indications: Fatigue of the whole body due to the

spleen vacuity. Melancholy. Food stagnation and indigestion.
Toxic states. Constant Jower back pain. Paralysis. Cancer of
gastrointestinal tract. Venereal diseases. Tardy menses.

Moving Une.

Line 1: Modesty of modesty. The superior person thus crosses

the great river. There is good fortune.

Good prognosis. Migrating pains in the legs due to inflammato-

ry illnesses. Heat stagnation in the lower extremities. Feverish
diseases of infants. Mumps. Toxemia of pregnancy.

Line 2: Overt modesty. Perseverance brings good fortune.

Fair prognosis. Vertigo with liver wind rising. Spastic pain in the
legs and lower extremities. Venereal disease. Flushing-up of qi.

92
 .....~ ~eadlftp ~or_the. 6& ~

Linr 3: Work of modesty. The superior person wodcs things

through. There is good fortune.

Fair prognosis. Digestive disorders, Venereal illnesses. Food

poisoning. Spasms of the back muscles.

Line 4: There is nothing that does not improve with modest

conduct.

Fair prognosis. Paralysis of the back and the legs. Joint pains.
Mental exhaustion due to stress. Collapse of yin due to bleeding.

Line 5: No bragging of wealth before the neighbors. One should

altack with force. There is nothing that will not improve.

Poor prognosis. May require surgery. Chest pains. Damp heat in

the chest and the spleen. Pualysis of the legs.

Line 6: Overt modesty. One should send the annies to straight-

en up the country.

Fair prognosis. Venereal diseases. Persistent headaches. Flush-

ing-up of the qi. Joint inflammation. Skin rashes. Paralysis of
joints.
 The MEodicall Ormg: Otih:k ('I( tht>Healer Within

_ _ _ _ 16. ¥u (Yu), Enthusiasm

=== ===
- - - - - Thunder comes rolling out of the earth,
The image of Yu.
- - - - The ancient kings played music to honor ments
.

And offered it with majesty to the Supreme Deity.

~ ~ glorifying their ancestors.

~ The ]udsement: Yu means that one should obtain supporters

J ~ and dispatch the anny.
Generalll'ld.icalio1\S: Relativelylong incubation beforesymptom-
atic manifestation. Rapid changes of symptomatology once the
illness is apparent. Moving pains.

Specific Indications: Gastrointestinal disorders. Food stagnation.

Sore throat. ling essence insufficiency. Heart repletion symp-
toms. Trauma. Mental illness.

Movins lines

Line 1: One's enthusiasm is too obvious. There will be misfor-

tune.

Fair prognosis. Paralysis of the legs. Diarrhea. Epilepsy. Muscle

and Joint pains.

Line 2: One is fum like a rock but not for a whole day. Perse-
verance brings good fortune.

Fair prognosis. Abdominal bleeding. Tumors in the lower

abdomen.

L~ 3:.One's enthusiasm is like a dream, There will be remorse.

Hesatation brings humiliation.
Poor prognosis. Abdominal abscesses. Peritonitis. Food poisoning
with bleeding and vomiting. Exhaustion.

Line 4: One is like a fountain of enthusiasm. One achieves great

goals. Do not doubt this. One's friends will gather all around
them.

Fair prognosis. Great accumulation of toxins. Spleen and kidney

vacuity. Diarrhea. Prostration from overexertion.

Une 5: One is chronically ill but still does not die.

Fair prognosis. At the end of a chronic illness. nghtness in the

chest. Food stagnation. Vomiting. Illnesses from excessive sexual
activities. Kidney yang vacuity. Impotence.

Line 6: One's enthusiasm is delusional but he is accomplished.

If one changes, there will be no blame.

Fair prognosis. Wrong medicine may have been given. Change

physician. Heat in the head and cold in the feet. Headaches
with vertigo. Sexual excess.
_ _ _ _ 17. Sui (Su,), FollowinS

====
- - - - - Thunder in the marsh,
The image of Sui.
- - - - - The superior person thus goes indOOl"S

=1C
for rest and regeneration.

f. ~
The Judgement: Sui means great success. Perseverance brings
good fortune. There is no fault in this.

~ General Indications: Damp diseases. Fluid and cold stagnation.

Venereal diseases. Severe prostration. Diseases of multiple
etiologies. Possible coma or death.

Specific Indications: Food stagnation. Toxic state due to blood

stasis. Vomiting. Mental stagnation. Sexual problems.

Moving lines

Line J: The public officials are changing their attitude. Persever-

ance brings good fortune. Mingling with outsiders brings
success.

Good prognosis. Leg pains. Food stagnation. Diarrhea, Depres-

sion. Benefif from walking in the fresh air and sun.

Une 2: If one clings to the small child, they will lose the strong
man.

Poor prognosis. Change physician. Danger of misdiagnosis.

Danger of death. Food stagnation with vomiting. Cold extremi-
ties. Joint pains. Epilepsyof children.

96
Liae 3: If one dings to the strong man, they will lose the small
child. Through foUowing,one finds what one seeks. Persever-
ance brings good fortune.

Fair prognosis by radical treatment. Sudden changes of symp-

tomatology. Heart diseases. Constipation. Vomiting. Contagious
febrile diseases.

Line 4: Success by following. Perseverance brings misfortune.

Sincerity about one's path brings darity. How can there be any
fault in this?

Fair prognosis. May be beneficial to obtain a second opinion.

Needs immediate beatment. Chest pain. Bleeding from the
mouth. Mental depression.

Line 5: The goodness of the inner truth. There will be good

fortune.

Poor prognosis with sudden change in symptoms. Possible

death. Brain disorders. Mental illness. The liver overpowering
the spleen. Oversensitivity of the nervous system. Hysteria.
Rushing-up of the qi.

Une fi: One has joined the solid alliance and is slill tied to it.
The king offers them to the Western Mountains.

POOl prognosis. Possible death. Brain tumor. Anorexia. Aphasia.

 18. Gu (Ku), Work on What Has Been Spoiled (Decay)

- - - - The wmd blows down on the mounrain,

The image of Gu.
- - - - Thus the superior person inspires the people
to improve their conduct.

The Judgement: Gu means supreme success. One should Cross

the great river. Before the beginning, three days. After the
beginning, three days.

Genecallndications: Very chronic diseases caused by long-term

stress, poor diet, sexual excess, and unhappiness. Requires
radical treatment such as surgery. Possible death.

SpecUlC Indications: Chronic wind diseases. Stubborn venereal

diseases. Parasitic infestations. Esophagealcancer. Liver conquer-
ing the spleen. Mental derangement. Epilepsy of chiJdren.

Moving lines

Line 1: One should correct their fathers mistake. If there is a

son, the deceased father is free of blame. There may be danger.
But there will be good fortune in the end.

Fair prognosis. Requires immediate attention, Congenital

problems, especiaDyfrom father's blood line. Pain and swelling
of lower extremities. Headaches. Hemorrhoids. Sudden death of
father.

Line 2: One Should correct their mother's mistake. One should

not stay too persevering.

fair prognosis. ':'ery slow and gradual progress. Inherited

weakness, especially from mother's family. Trauma to legs.

98
 Medic.at Readlnp far the 61 ~

Paralysis of extremities. Syphilis. Bone diseases. Sudden death

of mother.

Line 3: One should correct their father's mistake. There wiD be

a little remorse. But there will be no great blame.

Poor prognosis. Genetic problems, espedally from father's line.

Lower abdominal tumor. Venereal disease. Food poisoning.
Medicine may be too old to work. Hemorrhoids due to toxins.

Line 4: One is escalating their lather's mistake. To continue will

bring humiliation.

Poor prognosis. Congenital illnesses which exacerbate quickly.

Wind heat in the lungs. Damp heat in the stomach. Chronic
problems triggered by fever. Gastrointestinal infections. Terminal
syphilis.

Line 5: One is correcting his father's mistake. One should be

praised.

Poor prognosis. Severe wind diseases. Virulent contagious

diseases leading to paralysis or death. Stroke. Severe contagious
dysentery. Extreme exhaustion.

Line 6: One is not in the imperial service. One sets up higher

standards.

Poor prognosis. Right before death or complete failure of bodily

functions. Collapse of yin and yang. Brain damage. Extr~e
emaciation.
 ~ ~.all Ching: Orade of the Healer Withan

__ 19. Lilt (Lilt), Approach

- - - - The earth above the marsh,
- - - - The image of Lin. .' .
- - - - - The superior person is thus tireless m their will
to teach
And limitless in their acceptance and protection of people.

The Judsement: lsn means supreme success. Perseverance

brings good fortune. When the eighth month arrives, there will
be misfortune.

Generilllndic~tlons:Gt?nerallydeficientcons tit ulion. Congenital

diseases. Diseases caused by prenatal shock. Liver/spleen
disharmony- Systemically toxicstate. Lack of mental ability. Two
concurrent pathologies.

Specific Indications: Blood stasis in the abdomen. Spleen

vacuity. Indigestion. Constipation. lung weakness. Menstrual
problems.

Moving lines

Line I: Mutual approach. Perseverance brings good fortune.

Fair prognosis. Edema of the feet. Sever-e diarrhea. Sudden

discharge of toxins. Disorders of the nervous system. Gastroin-
testinal infections.

Line 2: Mutual approach. There will be good fortune. Nothing

that will not improve.

Fair.frognosis. Exacerbation right before recovery. Exhaustion of

th!JII}K essence. Pain of the legs from wind bi syndrome. Severe
pam an lower limbs-

100
 Medical ROOmp lor the ~ Heugrams

Line 3: Easy approach. Nothing improves. If one has already

repented, they are free from blame.

Fair prognosis. Complete recovery to health in the case of a mild

illness. Poor prognosis for chronic, severe problems. Blood stasis
in the abdomen. Severe lower back pain. Constipation. General-
ized edema. Toxic state.

Line 4: Thorough approach. There is no fault in this.

Fair prognosis. Oral irritation by wind heal. Diseases of sexual

origin. Severe subcostal spasms. Abdominal infections. Uterine
spasms.

Line 5: Wise approach. This is coned for a great prince. There

will be good fortune.

Poor prognosis. Heat in 'he upper burner. Toxic conditions in

the chest and abdomen. Joint pains. Vomiting.

tine 6: Generous approach. There will be good fortune. There

is no fault in this.

Poor prognosis. Severe heat in the upper burner. liver heat

rising to the head. Brain dysfunctions. Epilepsy. Constipation.
Utmost exhaustion.
TM MedICal I ClunK Oraclt> of the Healer Wilhin

_ _ _ _ 20. GJUl" (Kaum), Contemplation (View)

===- ==
- - - - The wind blows over the earth,
The image of Guan.
- - - - The ancient kings thus reviewed aU the regtons
.
and gave them instructions.

The Judgement: Guan means that the hands h.ave .been.already

washed, but yet no offering has been made. Wlth smcenty, they
wiD worship one.

General Indications: Unstable mental state. Brain disorders.

Confusion. Liver wind causing pain, spasms, and paralysis.
Prostration.

Specific Indications: Headaches. Brain dysfunction. Neurasthe-

nia. Vertigo. Aushing·up. Insomnia. Mental derangement.
Shoulder spasms. Paralysis of lower back and legs. Vaginal
bleeding.

Moving lines

Line 1: Immature view. It is no fault for an inferior person. Bul

this is humiliation tor a superior person.

Fair prognosis. Exacerbation of illness. Liver yang repletion.

Wind paralysis of the legs. Epilepsy.Severe spastic pain of legs.

Line 2: Peeping through the crack of the door. It is good for a

woman to be persevering.

Good prognosis. Very penetrating diagnosis. Wind damp in the

legs. Au. Food poisoning. Boils. Diarrhea. Toxic state of the
lower burner. Mental confusion from sexual excess.

102
Line 3: I will reflect on my life and decide whether to proceed
or to retreat.

Fair prognosis. Gradual exacerbation. Severe wind diseases.

Severe back pain. Food stagnation. Stroke in Ute elderly.

Line 4: The glorious view of the kingdom. It is good to be

invited by the king.

Fair prOgnosis. Stagnant toxins in the middle burner. Stomach

pain Severe flu. Stomach qi vacuity leading to anorexia.

Line s~ I reflect on my life. The superior person is without

blame.

Poor outlook. Possible death. Collapse of yin and yang. Paraly-

sis. Severe depression.

Line 6: One reflects on their life. The superior person is without

blame.

Poor prognosis. Possible death. Severe brain diseases. Toxic boils

on the head. severe eye infections leading to blindness.
 The Medial I Omg: Oracl~ of the Hcak'r WIthin

_ _ _ _ 21. Shi He (Shih Ho), Biting Through

Thunder and lightning,

~ ~ The image of Shi He.
- - - - - The ancient kings thus made firm laws
and clearly defined the penalties.

The Judgement: Shi He means success. II is good to deliver

justice.
General Indications: Chronic illnesses that are hard to eliminate.
liver fire rising to the heart. Heart fire repletion. Blockage in
circulation, food passage, or airways. Fever which moves very
rapidly. Stubborn symptoms.

Spedf'lC Indications: Epigashic blockage. Food stagnation.

Constipation. Spasms of extremities. Abdominal abscess.
Toothache. Sore throat. Diseases of the mouth. Hoarseness.

Moving lines

Line 1: One is put in the stocks. One's feet cannot be seen.

Fair prognosis. Blood stasis in the legs. Painful illnesses of the

extremities. Food poisoning. Fever.

Line 2: One bites into the tender flesh. One's nose cannot be
seen.

~ood prognosis if treated gently by a good physician. Phlegm

an the lung. Heart heat rising to the mouth. Coughs, Toxic
conditions in the stomach. Toothache. Diseases of the nose.

line 3: One bites on old meat and is poisoned.

104
Fair prognosis. Extreme heat conditions. Severe eye diseases.
Heart fire repletion. Food poisoning with fever and vomiting.
Constipation. Dark red urine. Uterine bleeding.

tine 4: One bites on old, gristly meat and obtains golden

arrows.

Fair prognosis. Radical treatment necessary. Digestive disorders.

Gastrointestinal tumors. Internal bleeding.

Line 5: One bites on dried meat and obtains gold. Beware of

danger. There will be good fortune.

Poor prognosis. Vacuity of the lungs and the heart. Heart

diseases. Gastrointcstinal problems. Edema. Blindness.

Une 6: One carries the cangue" around the ned. One's ears
cannot be seen. There will be misfortune.

Poor prognosis. Liver yang rising to the head. Neck and

shoulder pain. Epilepsy. Stroke. Deafness. Blindness.

A wooden roIIaI' 3-4 feel square U6ed as a kmn 01 pu.mbmenl in

0Una to coofine the headand sometimes hanck

105
______ 22. Bi (Pi), Grace
- - - - - Fire at the foot of a mountain,
- - - - The image of Bi.
- - - - - Thus the superior person puts affairs in order
and does not impose penalties.

The Judg~D1enl: 8; means success in smaU matters. It is good to

take action.

G~n.!.ral Indications: Chronic heart or spleen diseases. Superfi-

cial symptoms which do not necessarily reflect internal etiology.
Internal heat. Damp heat in the lower burner. Death.

Specific Jndkations: Coronary heart disease. Spleen vacuity

leading to indigestion, constipation. Boilsfrom toxic conditions.
Deterioration of vision. Infantile convulsions. Postpartum
problems.

Moving lines

Line 1: One decorates their toes. Then they leave the carriage
and walk.

POOl' prognosis. Accumulation of heat causing cancer. Paralysis

01 the legs. Difficulty in walking. Indigestion. Spasms 01 neck
and shoulder.

Line Z: One trims their beard.

Fair ~r~osis if t~ated radically. Damp heat in the legs.

ConStipation. Anuna. Edema. Leg pain. Sore throat. Severe
headaches.

106
 Medical Readinp for the bt tiexagnms

Line 3: One is very graceful and lustrous. Continuous persever-

ance brings good fortune.

Fair prognosis. Damp heat in the lower burner. Digestive

problems. Heart diseases. Lower batk pain.

Line t: One is graceful and pwe like the flying horse. One is a
thief. They will wOO a woman at the right tlme.

Fair prognosis. Damp heat in the stomach- Fever. Mental

confusion. Convulsions. Contagious illnesses.

Line S: One decorates the hills and the gardens. The silk roll is
skimpy and small. There will be humiliation, but good fortune
will come in the end.

Poor prognosis. Wind heat in the lungs. Bronchitis. Pneumonia

with fever and chills. Heart pain. Possible death.

Line 6: Innocent refinement. There is no fault in this.

Poor prognosis. Wind paralysis. Stroke-Inoperable brem tumors.

Vomiting of blood.
_ _ _ _ 23. Po (Po), Splitting Apart

======
- - - - The mountain on the earth,
The image of Po.
- - - - Thus those above give generously
to those below 10 secure their positions.

The Judgemenl: Po means nothing should be undertaken.

Gener-al Indications: General degeneration. Deficiency weak-

ness of the qi and blood. Yin and yang exhaustion. Chronic
degenerative diseases leading to death.

Specific Indications: Weakening of all zang organs and fu

bowels. Poor digestion and assimilation of food. Mental degener-
ation. Brain syphilis. Toxic condition of the entire body. Con-
stant bleeding. Paralysis of shoulder and neck.

Moving lines

Line 1: The leg of the bed is broken. Those who stay firm will
be ruined. There will be misfortune.

Fair prognosis. At the beginning of degeneration of yin and

yang. Needs vigorous treatment to prevent further deterioration.
Paralysis of the legs. Liver wind spasming the body with pain.
Diarrhea with undigested food due to the spleen vacuity.
Infection of the foot caused by trauma.

Line 2: The bed is broken on the edge. Those who stay fum will
be ruined. There will be misfortune.

Fair pro~osis. Danger of misdiagnosis. Kidney ftng vacuity.

Degeneration of the bones. Retention of urine. Vertigo. Food
stagnation. Nausea. Tinnitus, Discharge of blood and pus.

108
Line 3; It is broken. There is no fault in this.

Poor prognosis. Very slow progress without surgery. Serious

injury of the abdomen. Toxic condition causing boils. Food
stagnation. Persistent pain in shoulder', neck" and extremities.

Line 4: The bed is broken up to the skin. There will be misfor-

tune.

Poor prognosis. Degeneration furthers. Venereal disease. Painful

subcostal spasms. Yin vacuity heat. Acute stomach disorder.

Line 5: Speared fish. Support will come from the courtesans.

There is nothing that will not improve.

Poor prognosis. Perforation of the eardrum. Draining of bolls.

Gunshot wounds. Requires surgery or injections. Flu. Vertigo.
Wind spasms of abdominal muscles. Stroke.

Une 6: One cannot eat the large fruil. The superior person
receivesa caniage. The inferior person loses their residence.

Poor diagnosis. Extreme exhaustion of yin and yang. Terminal

illnesses. Terminal cancer. Vomiting and bleeding leading to
death. Shock. Suicide.
 The Mcdicall Oung: Ora de oi tht' twalCl" Wilhrn

24. Fu (Fu), Return (The Turning Point)

- - - - Thunder under the earth,

~ ====
The image of t«
- - - - - Thus the kings of antiquity closed the roads
at the time of solstice.
Merchants and travellers then did not wander
through the provinces.

The Judgement: Fu means success. One goes out and comes in

without error. Friends come without fault. This is the way to
return. One comes back in seven days. It is good to have a place
to go.

Genel'allndkations: Sign of recovery from an illness. A turning

point of an illness. Recurrence of illness. An illness may exacer-
bate temporarily but will eventually get well.

Spedlic Indications: Swelling of the foot. Subcostal spasms due

to the liver wind. Sudden pains. Epilepsy. Pregnancy.

Moving lines

Line 1: One returns from a short distance. One has no remorse.

There will be great good fortune.

Good prognosis. Recovery from a short-term illness. liver wind

rising. Foot pain. Sudden diarrhea.

Line 2: One returns safely. There will be good fortune.

Good prognosis. Gradual recovery. Interior heat with exterior

chills. Abdominal pain. Stubborn cough. Edema.

110
 Medical Readinp for the 64 HaagRms

Line 3: One returns frequently. There may be danger, but there

is no blame in it.

Pair prognosis. The illness may recur frequently. May exacerbate

if not treated properly. lower back pain. Abdominal distention
with pain. Weakening of vision. External cold and internal heat.

Line 4: One walks with others but returns alone.

Good prognosis. The illness may recur. Subcostal spasm due to

the liver wind. Stomach disorders. Vomiting. Ascites.

Line 5: One returns majestically. There is no remorse.

Poor prognosis. Serious recurrence of an illness. Potent liver

wind causing spasms and pains. Subcostal spasm. Night sweats.
Depression from mental exertion.

Line 6: One is lost in returning. There will be misfortune.

Everywhere there will be calamities. If the army is dispatched,
there will be a huge loss in the end to the sovereign of the
country. For ten years, one will not be able to strike again.

Good prognosis. Over the worst part of illness. liver wind rising
to the head. Headaches. Lack of appetite.

111
~ MedlCilll Ching: Oradr ole ~ Healer Wlthan

_ _ _ _ 25. Wu Wang (WU Wang), Inn~ence (The

Unexpected)
====== Thunder rolls under heaven,
The image of WJ4 Wang.
Everything has inbom innocence.
The ancient kings thus nourished all things
in a timely manner.

The Judgement: WJ4 Wang means great success. Perseverance

brings good progress. U one is not what they should be, there
will be misfortune. One should not undertake anything.

General Indications: Sudden onset with severe symptoms but

usually improves rapidly later. Problems caused by liver wind.
Mental anguish. Strong side-effects of drugs.

Spec.ilic Indications: Headaches. Subcostal spasms. Epigastric

pain. Edema. Lack of appetite. Depression.

Moving lines

Line 1: Innocent behavior brings good fortune.

Fair prognosis if natural substances and therapy are used. Severe

pain in the foot Heart diseases. Mental depression. Severe
diarrhea.

Line 2: One does not cultivate for harvest. One does not plow
for reward. Therefore, it is good to have a place to go.

Good prognosis even though symptoms may be severe at the

onset. Leg pain. Severe coughing. Vomiting. Flushing..up.
Edema. Mental stress.

lU
 Medical Reading!. 101' the 64 ~

Line 3: One meets with misfortune that they do not deserve.

The cow that was fastened by someone can be the traveller's
gain and the townsman's loss.

Fair prognosis. Sudden loss of health in spite of maintenance of

good habits. Sudden accident. Seasonal contagious diseases.
Abdominal pains. Poor vision. High fever. Constipation.

Line t: One should persevere. Then they are without blame.

Fair prognosis. Slow recovery. Spastic flank pain. Au. Boils.

Line S: One did not become sid. by one's own fault. Do not
take any medicine. The disease will pass of itseU.

Good prognosis. Danger of misdiagnosis. Do not prescribe

medicine. Contagious diseases of the chest. Indigestion. Latent
fever. Subcostal spasm and pain. Mental confusion.

Line 6: Naive adion brings misfortune. Nothing improves.

Poor prognosis. Liver wind rising to the head. Stubborn cough.

Severe headaches. Oropharyngeal pain. Breathing difficulty.
Vomiting.

113
 The Medtcal I OUnX~ Onck.> 01 the Healer Within

26. Va Xu a» Ch'u), The Taming Power of the Great

- - - - Heaven in the mountain,

The image of t» Xu.
- - - - - The superior person thus studies the wisdom
and behavior of ancient sages
To cultivate their character.

The Judgement: t» Xu means that perseverance brings progress.

Not eating at home brings good fortune. One should cross the
great river.

General Indications: Serious accumulations of toxins. Illnesses

due to chronic stress. Symptoms worse at night than during the
daytime. Overbearing symptoms.

SpecificIndications: Severe headaches. Chronic cough. Tubercu-

losis. Depression. Spasms of the whole body. Constipation with
abdominal pain. Anuria. Boils.

Moving lines

Line 1: One has a dagger in their hand but they must restrain
themself.

Fair prognosis. Degenerative wind diseases. Leg pain with

spasms. Splitting headaches. Persistent diarrhea. Breathing
difficulty. Boils. Children's temper tantrums due to liver yang
repletion.

Line 2: The wagon wheels have no spokes.

P~or pro~os~. Heat rising to the upper burner. High fever

WIth constipation and anuria. Severe headaches with abdominal

11.
pain. Vomiting of blood. Rectal bleeding. Hemorrhoids, Pneu-
monia.

Line 3: Good horses run after others. Beware of danger and stay
firm. One practices riding and martial arts. It is good to have a
place to go.

Fair prognosis. Slow recovery. Stagnation of toxins in the

abdomen. Joint pain. Lower back pain. Diseases of mouth and
throat.

Line 4: The headboard for a young bull. There will be great

good fortune.

Fair prognosis. Great heat in the chest. Severe subcostal spasms,

High fever. Constipation. Stupor.

Line 5: The tusks of a spayed boar. There will be good fortune.

fair prognosis. Slow recovery. Wind injury of the chest.

Excessive mental stress. Abdominal distention. Flu with dislike
of heal

line 6: One masters the path of heaven. There will be success.

Good prognosis. Return to health. Slight possibility of exacerba-

tion. Severe headaches.
1lw Mt"die.tJ I Olng Orade of the Healt"t WithiJ1

27. Yi (1), Comers of the Mouth (Providing

- - - - Nourishment)
----
== === Thunder under the mountain,
The image of )';.
The superior person is thus careful of their words
and moderate in eating and drinking.

fffi The Judgement: )'; means that perseverance brings good

fortune. Pay attention to nourishment and to what you want to
put into your mouth.

General Indkalions: Diseases from deep internal causes.

Diseases of the spleen and stomach. Diseases of the tongue.
Slow recovery. Problems with diet and nutrition. Possible death.

Specific Indic.lions: Food stagnation. Internal abscess. Heart

heat appearing in the mouth. Deep toxins. Diseases of oral
cavity. Malnutrition.

Moving lines

Line 1: One lets go of their magic turtle and looks at others with
their mouths bulging. There will be misfortune.

Poor prognosis. Disharmony of qi and blood. Indigestion.

Paralysis of extremities. Emaciation from fever. Sudden death.

Line 2: One turns to their inferiors for nourishment. This is not

proper conduct One then turns to the hill for nourishment. To
go on like this will bring misfortune.

Fair prognosis. Danger of wrong treatment Extremely malnour-

ished conditions. Leg pains. Joint problem. Cough. Gum
problems.

116
 Medkal Read&np for the 64 Hexagrams

Line 3: One turns away from nourishment. Perseverance brings

misfortune. Do not act thus for ten years. Nothing will improve.

Fair prognosis. Requires treatment (or a long time. Chronic

infections of the genitalia. Headaches. Fever. Constipation.

Line 4: One turns to their superiors for nourishment. Good

fortune. One snoops around with piercing eyes like a tiger with
insatiabJe craving. There is no blame in this.

Poor prognosis. Damp heat in the abdomen. Heart heat appear-

ing in the mouth. Severe chest pains. Fever and chills. Oral
infections. Constipation. Early stage of cancer.

Line 5: One deviates from the right path. Perseverance brings

good fortune. One should not cross the great river.

Fair prognosis. Slow recovery. Wind cold in the chest. A febrile

contagious diseases. Tightness in the chest. Pneumonia.

Line 6: The source of nourishment. Beware of danger. There will

be good fortune. One should crOSS the great river.

Fair prognosis. Severe headaches. Severe damp heat in the

upper burner. Malnutrition. Emaciation.

117
 The Mt"dkall Chins: Oracle Dr the He..JfT Within
_ _ _ _ 28. Da Guo (Ta Kuo), Preponderance of the Great
- - - - - The marsh covers the trees,
The image of t» Guo.
- - - - Thus the superior person is independent without fear.
They are without concern

1(
even if they have to renounce the world.

The Judgemenl: Da Guo means that the ridgepole is sagging

down due to heavy weight. It is advantageous to have a place
to go. There will be success.

JJ'~
I1J Geoerallndicalions: Overwhelming palhogenic forces weaken-
lng the qi and blood. Conditions of yang repletion and yin
vacuity. Overstressed and overexhausted condition. Usually
poor prognosis. Possible death.

Specific Indications: Persistent vomiting. Abdominal mass. Food

stagnation. Edema. Stroke. Epilepsy. Mental overexhaustion.
Problems due to excessive eating or drinking. Blood stasis in
lower abdomen.

Moving lines

Line ~ One spreads white cogan grass underneath. There is no

blame in this.

Fair prognosis. Wind paralysis of the foot. Edema of the legs.

Dyspnea. Constipation. Vomiting.

line 2: An old poplar sprouts at the root. An old man takes a

young woman for wife. There is nothing that will not improve.

Poor prognosis in spite of temporary improvement. Return of

yang. Spleen vacuity. Kidney yang vacuity. Venereal diseases.

118
 Medical Readanp for ttu:.~ H~

Sexual dysfunction. Leg pain. Paralysis of lower back. Intermit-

tent v(lmiting. Subcostal spasm.

Llfte 3: The ridgepole is sagging down due to heavy weight.

There will be misfortune.

Fair prognosis. Slew recovery. ling essence vacuity. Cold in the

lower back. Diarrhea. Rectal bleeding.

Une 4: TIle ridgepole is well supported. There will be good

fortune. Ulterior motives bring humiliation.

Fair prognosis. Cold dampness in the middle burner. Severe

diarrhea. Heart qi vacuity. Poisoning. Ear problem. Diseases of
the mouth.

Line 5: The old poplar flowers. The old woman takes a man for
hm~nd.Nob~me.Nopr~~

Fair prognosis. Sudden recovery. Return of yin. Sexual problems.

Chest pain. Stomach uker with pain. Stubborn cough with
breathing difficulty.

Line 6: One arrogantly tries to swim across the river and gets
their neck under the water. There will be misfortune but there
is no blame in it.

Poor prognosis. Extreme kidney yang vacuity due to sexual

excess. Water stagnation. Severe headaches. Stroke with aphasia.
 The Med~1 .' ~S; Oracle of J~~ H&lk-r Wdtun

_ _ _ _ 29. Kan (K'an), The Abysmal (Water)

- - - - Water flows profusely and reaches its goal"

- - - - The image of KiJrJ.
- - - - The superior person thus practices virtue
and continues their teaching.

/
.,..#
The Judgement: KiJ" means danger. Be sincere. Then there will
~ be success at heart. Whatever one does will bring success.

Genual Indications: Generally dangerous situation. Serious

conditions. Diseases from remote origins. Cold and damp
illnesses. Very toxic conditions. Blood diseases.

Specific Indications: Vacuity of the liver, kidneys, and spleen.

Diarrhea. Water retention. Night sweats. Bleeding. Venereal
diseases. Ear problem. Excessive menstruation. Nervous break-
down.

Moving Iines

Line 1: One falls to the bottom of the pit. There will be rnisfor-
tune.

Poor prognosis. Water and phlegm stagnation. Cold extremities.

Anorexia. Food poisoning. Joint pains.

Line 2: The abyss is perilous. Yet there will be small gains.

Poor prognosis. Severe kidney and spleen vacuity. Bleeding.

Pus. Paralysis of the limbs. Diarrhea. Postpartum depression.

Line 3: One comes and goes, passing abyss over abyss. One
stops and looks at the danger or they will faU into the pit. Do
not act.
Poor prognosis. Damp cold in the abdomen. Vomiting. Severe
diarrhea. Abscess on the lower bad.

Line 4: A barrel of wine and a dish of rice. The day mug is

moo('St\y served through the window. There is no blame in the
end.

Poor prognosis. Liver wind causing pains. Kidney jing vacuity.

Severe subcostal spasm. Alcohol poisoning. Inability t.o eat.
Vomiting. Abdominal pain.

Line 5: The abyss is not fun to the point of overflowing. It is

only filled to the brim. There is no blame in this.

Poor prognosis. Severe chills. Convulsions. Paralysis of the

extremities. Ulness due to abortion.

tine 6: One is tied up with cords and ropes and locked up in

between thorn-hedged walls. for three years one cannot get out.

Poor prognosis. Phlegm misting the portals of the heart. Mental

derangement. Hysteria. Headaches. Blindness. Bad cold.
Anorexia.
 30. u ao. The Clinging (Fire)
Brightness rises twice,
_ _ _ _ The image of Li.
- - - - - Thus the great person illumines the four corners
of the world
By maintaining their brilliance.

f4ft The Judsemenl: LI means that one should persevere. There will
be success. Taking care of a cow will bring good fortune.

General Indications: Illness caused by heat. Fever. Aggressive

illnesses. Heart diseases. Emotional cause of illness. Inflamma-
tion. UsualJy poor prognosis.

SpecifJ(' Indications: Cardiovascular diseases. Subcostal spasm.

Heat in the lower burner, Mass in the abdomen. Breast infection.
Headaches due to heat. Emotional outbursts. Eye infections.
Hoarseness.

Moving lines

Line 1: The footprints are crisscross. Be respectful. There is no

blame in this.

Fair prognosis. Tai yangstage. Early febrile disease. Hot swelling

of the legs. Paralysis of the limbs. Mental confusion.

Line 2: Yellow brilliance. There will be supreme good fortune.

F~ prognosis with sudden change of symptomatology. Yang

mlngstage of aggressive, contagious diseases. Acute gastroenteri-
tis. Heat stroke. Constipation. Abdominal mass. Edema in the
legs.
Line 3: The brightne&s of the setting sun. One cannot beat the
pot and sing. Thus one mourns over their old age. There will be
misfortune.

Poor prognosis. Madness due to the liver yang repletion.

Vacuity of the qi and blood.. Persistent vomiting, Severe mental
anguash.

Line 4: It comes suddenly. it flames up, it dies out, and it as

thrown away.

Very poor prognosis. Severe spleen vacuity. Cardiac arrest.

Paraplegia. Possible death.

Line S: Tears flow in floods. People sigh and mourn, but there
will be good fortune.

POOl' prognosis. Cardiac failure. Dyspnea. Vertigo. Contagious

febrile diseases. Eye infections.

Line 6: The king dispatches the army. There is exhilaration. He

dismisses the leader. It is not a shame to take captives. There is
no blame in this.

Poor prognosis. Heart attack. Extremely grave condition. Death

from severe febrile disease. Head injury.

123
The Mt"dKaIl DUng: Oracle 01 the Hea~ Within

_ _ _ _ 31. Xian (Hsienl, Influence (Wooing)

The marsh on the mountain,

_ _ _ _ The image of Xian.
- - - - The superior person thus humbles themself

~
and accepts peo~le.

The Judgement: XlQn means success. One should persevere.

Taking a woman far wife brings good fortune.

General Indic41tions: Infectious diseases. External causes of

illness. Affliction from venereal origin. Sexual excess. Interior
heat and exterior cold. Congenital illnesses.

Specific Indications: Contagious illnesses. Venereal diseases.

Lower abdomina! pain. Heavy limbs. Headaches. Food
stagnation. liver cancer.

Moving lines

Line 1: One senses their big toes.

Fair prognosis if treated at onset, or gradual exacerbation.

Contagious disease. Latent fever. Problem of oral cavity.
Constipation due to heat Hysteria. Nosebleed.

Line 2: One senses their calves. There will be misfortune.

Procrastination brings good fortune.

fair prognosis. Painful spasm of legs. Depression due to mental

stress, Flu.

Line 3: One senses their thighs. Hold on to whatever follows. To

go On brings humilistion.
Fair prognosis. Vigorous therapy needed for recovery. Food
stagnation. Damp heat in the middle burner. Severe diarrhea.
Venereal disease. Jaundice. Lower back pain. Neurosis of
children.

Line 4: Perseverance brings good fortune. Remorse disappears.

One is disturbed and their mind wanders yet one' & friends
follow one's ideas.

Fair prognosis. Kidney vacuity. Anxiety. Nervous breakdown.

Sexual excess. Lower back pain. Genital problems.

Line 5: One senses the back of their neck. There will be no

remorse.

Poor prognosis. Epilepsy. Apoplexy. Asthma. Castrointestinal

cancer. Death.

Line 6: One senses their jaws, cheeks, and tongue.

Poor prognosis. Brain disorders. Meningitis. General edema,

Tuberculosis.
 The Medtc.al I Dring: Oracle vi the Healel' WilhlIl

_____ 32. Heng (Hing), Duration

- - - - - Thunder and wind,

_ _- - - The image of Heng.
- - - - The superior person thus firmly adheres
to their enduring principles.

TheJudgement: Hengmeans success without blame. One should

persevere. Nothing should be undertaken.

General Indications: Constant state of illness. Pains from wind.

Chronic diseases from long-term stress, poor diet, and toxic life
style. Extremely slow recovery.

Specific Indications: Chronic stomach stress due to poor dietary

habits. Vomiting. Abdominal pain. Edema of lower extremities.
Nervous breakdown due to chronic stress.

Moving lines

Line J: Hasty undertaking. Perseverance brings misfortune.

Nothing will improve.

Fair prognosis. Paralysis 01 the foot due to wind. Abdominal

pain. Meningitis of children. Exacerbation of cold. Qi flushing
up to the heart. Diseases of sexual etiology.

Line 2: Remorse disappears.

Fair prognosis. Chronic qi and blood vacuity. Pain in the legs.

Abdominal spasm and pain due to wind. Diarrhea due to cold
in the spleen.

Line 3: One's virtue is not consistent. One will be embarrassed.

There will be constant humiliation.

126
Fair prognosis. Slow recovery. Damp cold in the lower burner.
Diarrhea. Abdominal tumor. Bleeding. Venereal disease. Diseases
of the tluoat.

Line 4; There is no game in the field.

Fair prognosis. Try new medicine and change diet.

Spleen/stomach disharmony. Abdominal pain due to toxins.

Line S: One's virtue should be consistent. Good fortune for a

woman but misfortune for a man.

Fair prognosis. Female problems will get better. Exacerbation of

chronic illnesses. Diarrhea and vomiting. Spasms of the chest
and back. Dyspnea. Abdominal mass. Diseases of oral cavity.

Line 6: Fluctuation in endwance will bring misfortune.

Poor prognosis. Severe liver disease. Collapse of yin and yang.

Cardiac arrest. Extreme mental stress. Blindness. Vertigo.
_ _ _ _ 33. Dun (fUtl), Retreat
- - - - - Mountain under heaven,
- - - - The image of Dun.
- - - - Thus the superior person keeps
the interior person away
~~ Without anger but with reserve.

j D~
~
rh" Judgement: DUrI means success. Perseverance brings good
fortune in small things.

General Indications: Acute illnesses lend to improve very

~uickJy, but chronic diseases may have grave consequences.
Sudden loss of qi and s~n spirit. Liver qi stagnation. Epigastric
spasm from heart qi vacuity. Kidney vacuity manifestations in
the lower abdomen.

Specific Indications: Sudden exhaustion. Severe diarrhea. Auld

stagnation in the upper burner. Edema. Sudden death. Suicide.

Moving lines

Line I: Retreating at the tail. There may be danger. One should

not undertake anything.

Fair prognosis. Vacuity heat in the heart Or spleen. Lung heat.

Trauma to the foot.

Line 2: Someone holds them tight with yeUow oxhide, They

cannot be torn loose.

Fair prognosis. Wind in the middle burner. Stroke. Paralysis.

Venereal diseases. Traumatic arthritis.

Line 3: Arrested retreat. Sickness and danger. It brings good

128
fortune to retain servants and maids.

Fair prognosis. Spleen/stomach disharmony. Painful stagnation

of qi in the stomach. General stagnation of qi Paralysis of the
entire body. Edema from fluid stagnation. Depression. Diseases
from dampness. Morning skkness from damp heat in the
stomach.

Line 4: Intentional retreat. It brings good fortune to the superior

person and destruction to the inferior person.

Fair prognosis. Spleen vacuity. Food stagnation in the middle

burner. Abdominal pain. Painful limbs. Wind disease in the
interior.

tiDe 5: Amicable retreat. Perseverance brings good fortune.

Poor prognosis. Collapsed shtn. Severe qi and fluid stagnation.

Nervous breakdown. Chest pains. Alternating chills and fever
Weakening of eyesight.

Line 6: Joyful retreat. Everything improves.

Fair prognosis. Severe qi stagnation. Depression. Headaches.

Phlegm 6tagnation in the upper burner. Sexual exhaustion.
 Th e Mt.'\:hUJI I Dring Oracle ot dw Healer Wilful'

__ 34. Da Zhuang (Ta Chuang), The Power of the Great

- - - - - Thunder above heaven,

The image of Do Zhuang.
- - - - - The superior person thus does not follow a path
that does not conform the proper order.

The JudBement: Da ZhUlmg means that perseverance brings

good fortune.

General Indication: Extremely aggressive illnesses. Powerful

febrile diseases. Liver repletion.

Specific Indications: Severe headaches. Spasms of muscles.

Fluid stagnation of the lower burner. Liver wind rising to the
heart. Qi flushing up to the head. Constipation. Qi and food
stagnation in the middr burner. Diseases caused by excessive
eating and drinking. Diseases of the nails. Measles.

Moving lines

Line 1: Strength in the toes. To keep going brings misfortune.

This is the truth.

Fair prognosis. Afflictions due to excessive eating. Serious qi

stagnation in the lower extremities. Severe spasms of the fool.
Contagious illness. Stomach qi rebelling up to the head. Hysteric
attacks.

Line 2: Perseverance brings good fortune.

Fair prognosis. Heat in the lungs and heart. Infectious febrile

diseases, Severe stomach cramps due to damp heal in the
stomach. Constipation.

130
 Medical ReadVlfl'l' for the 64 HexapplllS

Line 3: The inferior person uses power. The superior person

docs not use power, To continue is dangerous. The goat butts
against the hedge and hi9 homs become entangled.

l;air prognosis. Phlegm stagnation in the lungs causing coughs.

Lung qi vacuity. Pain in the lower bade, due to cold. Heart
vacuity due to heal Boils on the extremities.

Line 4: Perseverance brings 8000 fortune. Remorse disappears.

The hedge is open and there is no entanglement. Power lies in
the axle of a great cart.

Fair prognosis. Abdominal pains due to qi stagnation. Liver qi

rismg to cause epilepsy.

Line 5: One loosens the goal with ease. There is no remorse.

Poor prognosis. CoUapsed she,l. Severe lung qi vacuity. Stupor.

Vomiting. Exhaustion. Spermatorrhea. Constipation. Anuria.
Eye pains. Cold stagnation in tile extremities.

Line 6~ The goat butts against the hedge. It cannot go backward.

It cannot go forward. Nothing improves. But this dilficulty will
bring good fortune.

Fair prognosis. Liver wind rising to the head. Headaches.

Vertigo. High fevers. Extreme weakening of vision.

131
 The M~caJ I CJairlg. Oracle 01 dlC.'Healer Within

35. lin (Chin), Progress

_ _ _ _ Brightness appears over the earth,
- - - - The image of lin.
- - - - The superior person thus brightens their
brilliant character.
~

"":8
~_ The Judgement: lin means that the great lord is honored with
many horses. In a single day, one is entertained three times.

Generallndications= Progressive diseases. Gradual exacerbation

leading to fatal consequences. Active course of an illness.

Specific Indicalion~ Heart diseases. Contagious illnesses. Heat

stroke. Toxic Slate. Splitting headaches. Upper burner hot and
lower burner cold. Boils on the foot. Dry throat Mental
derangement. Loss of olfactory sensations.

Moving lines

Line 1=One progresses but is blocked. Perseverance brings good

fortune. ]f one is not confident, they should keep quiet. There
is no blame in this.

Fair prognosis. Hushing-up of qi causing palpitations and

mental confusion. Stomachache due to damp heat. Spleen
vacuity leading to diarrhea. Swelling of the foot.

Line 2=One progresses but is despondent. Perseverance brings

good fortune. One will be blessed by their ancestress.

Fair prognosis. Kidney fing vacuity. Sexual exhaustion. Cold

damp spleen leading to diarrhea. Qi and blood stagnation in the
abdomen. Knee pain from infection.

132
 Medical Readinp for the 64 Ho.JgrarM

Line 3: One is gratified aU over. Remorse disappears.

Fail' prognosis. Spasms of abdominal muscles due to cold

stagnation. Night sweats from yin vacuity. Exhaustion of the
blood. Wakening of vision and hearing. Kidney jing vacuity.

Line 4: One progresses like a hamster. Perseverance brings

danger.

Fair prognosis. Stomach qi vacuity. Epigastric pains due to

stagnation of qi and food. Food poisoning. A\ternating chills and
fever.

Line 5: Remorse disappears. Do not take loss and gain to heart.

To go on brings good fortune. Everything improves.

Poor prognosis. Occasional miraculous recovery. Chronic lung

vacuity. Qi stagnation of the chest and abdomen causing pains.
Poor vision. Headaches. Edema due to fluid stagnation. Great
fever from exterior cold invasion.

Line 6: Progress with the horns. It only vanquishes the village.

Awareness of danger brings good fortune. There is no blame in
this. Perseverance brings misfortune.

Fair prognosis. Subcostal spasm and headaches due to the liver

wind. High fever. Vomiting from food poisoning. Meningitis in
children.

133
T'he Medical I Chi,IS· Oracle of the ......r Withm

_ _ _ _ 36. Ming Yi (Ming I), Darkening of the Light

- - - - The sun sets under the earth,

_ _ _ _ The image of Ming Yi.
Thus the superior person lives with the masses.
They cover their brightness yet it still glows.

The Judgement: Ming Y, means that one should persevere in

times of adversity.

General Indications: Hidden cause of illness needs further

investigation. Diseases of unknown etiology. Often
misdiagnosed. Problems of the middle burner, Loss of mental
clarity. Death.

Specific Indications: Spleen/stomach disharmony. Cancers of

the digestive system. Interior heat stagnation. Constipation. Eye
problem. Exhaustion.

Moving lines

Line 1: Darkening of the light during flight. One lowers one's

wings. When the superior person travels, they do not eat for
three days. They have a place to go. The host will gossip about
them.

Fair prognosis. Spleen vacuity. Qi and blood stagnation in the

middle burner. Kidney vacuity leading to restless snen. Mental
exhaustion. Paralysis of the limbs. Wind stroke in the elderly.
Cold stagnatioJ" in the lower extremities.

line. 2: D~kening of the light injures One in their left thigh.

Helpmg WIth a powerful horse brings great fortune.

Fair prognosis. Damp heal in the stomach. Headaches. Vertigo.

Foot pains. Edema from fluid stagnation.

Line 3: Darkening of the light during the chase in the south.

One captuTe5 the great leader. One should not be swUt to
persevere.

Fair prognosis. l)ainful spasms of lower back and legs due to qi

stagnation. Qi flushing up to the head causing dizziness. Eye
diseases. Fits of children due to the liver qi rebelling up to the
head.

Line 4: One pierces the left side of their abdomen to get at the
heart of the dark light One goes out from tile gate of the
courtyard.

Poor prognosis. May require surgery. Severe abdominal pain

from ep stagnation. Painful constipation in descending colon.

Line 5: Prince Ji covered his light. Perseverance brings good

fortune.

Poor prognosis. Collapsed shen. Severe jing vacuity. Alternating

chills and fever. Nervous breakdown. Severe chest pains. Ear
diseases.

Line 6: There is no brightness, but darkness. First, one climbs up

to heaven. Then one plungES into the earth.

Fair prognosis. Anorexia due to stomach qi vacuity- Headaches

caused by liver wind. Boils on the face. Ear infection~
The Mt.'Liical J Clung: Oracle of the Heal« Wlithit'l

_ _ _ _ 37.lia Ren (Chia len), The Family (Clan)

- - - - Wind comes out of fire.
- - - - The image of fill Ren.
The superior person thus says what they mean
and operates with consistency.

The Judgement: lia Ren means that a woman should be

persevering.

Gftleallndic.tions: Contagious diseases. Illnesses inherited in

the iamily. Genetic disorders. Maladies originating from
overindulgence. Heart diseases caused by emotional stress.
Stagnation of the seven emotions.

Specif"JC Indications: Congenital diseases. Spleen vacuity

leading to general weakness. Flu. Constipation with gas. Kidney
yang vaeuily. Sexual weakness due to indulgence. Altemabng
chills and fever. Edema. Boils from toxic stagnant conditions.
Menstrual irregularities.

Movioglillftt

Line 1: Hiding in the house. Remorse disappears.

Good prognosis. Beginning of wind invasion. Paralysis of the

lower extremities. Heat st.gnation in the stomach causing
depression.

Line 2: She Should not daydream. She must work in the kitchen.
Perseverance brings good fortune.

Fair prognosis, Depression due to qi stagnation. Edema of the

legs. Contagious febrile diseases. Wind eye. Blood stasis in a
woman.
 Medical ReadingS lor Ihe 64 ~

Line 3: When the family members talk loudly, there win be

remorse. Good for'lune comes nevertheless. When women and
childJ'en giggle loudly, there 6 humiliation.

Fair pJ'ognosis with slow recovery. Qi vacuity in the lungs. Liver

yang repletion. Fluid stagnation in the abdomen. Ascites. Ear
infections. Irregular menstruation. Miscarriage.

Line 4: A wealthy family. Great good fortune.

Fair prognosis. Chronic lung problems with persistent cough.

Summer heat stroke. Food and fluid stagnation in the middle
burner,

Line 5: One attends one's family like a king. Do not fear

anything. There will be good fortune.

Fair prognosis. May benefit from changing medication. Liver ql

rebelling up to the head. Alternating chills and fever.
Headaches. Hysteria. Collapsed shell. Nervous breakdown.
Hemiplegia due to stroke.

Line 6: One's authority commands respect. In the end, there is

good fortune.

Fair prognosis. ~ and fever, Headaches. \\'eakening of vision

or hearing.

137
 n.. Mt.-dKal I ChJl/Jr Orade of tht' t-kaler Within

38. Kui (K'ue;), Opposition

_ _ _ _ I-arC' above, the marsh below.

______ The image of Kui.
- - - - - The superior person thus maintains their
individuality
~ When socializing with others.
~ The Judgemenl: Kur means good fortune in small matters.

General Indications: Sudden onset and rapid progress of disease

but fair prognosis for recovery in the end. Contradictory
symptoms. May involve gross negligence in medical practice
such as wrong diagnosis 01' prescription.

SpeciJ1c Indications: Kidney jil1g vacuity. lung diseases.

Contagious illnesses. Toxic state from food stagnation. Mental
confusion. Liver qi rebelling up to the head. Hysteria. Exterior
heat and interior cold. Hemiplcgia. Boils. Blood stasis after
abortion.

Moving lines

line I: Remorse disappears. Even if one loses their horse, one

docs not need to run after it. It wiU return on its own. When
one sees an evil person, protect oneself against mistakes.

Fair prognosis. Beginning of flu. Alternating chills and fever.

Leg pain due to cold stagnation. Diarrhea.

Line 2: One runs into their master in the alley. There is no

blame in this.

Fair prognosis. Liver diseases with subcostal spasms. Lung

diseases. Leg pains. food stagnation. food poisoning.

138
l~e 3: On~ sees a wagon pulled back. The cow IS stopped. The
dnver's hall and nose are cut off. This is not a good beginning.
But it is a good end.

Fair prognosis. l-luid and food stagnation in the abdomen.

<;onstipation. Edema. Spleen vacuity. Emaciation with weak
limbs. Dyspnea. Arrhythmia.

Line 4: One is isolated by opposition but meets a great man

with whom one can affiliate. Despite the danger, there is no
blame in this.

Fair prognosis. Food poisoning with severe abdominal pain.

Prostration.

Line 5: Remorse disapPears. One's master bites through the

flesh. How can it be a mistake to go along with him?

Fair prognosis. Heat and qi flushing up in the upper burner.

Cold stagnation in the lOwer burner. Phlegm stagnation. Facial
edema. Weakening of vision. Fungal infection. Syphilis.

Line 6: One is isolated by opposition. One sees a pig covered

with dirt. One sees a cart fuU of devils. First one draws a bow
on them. Then one lays the bow down. One is not a robber.
One will marry at the right time. The rain will come as you go.
Then, you will have good fortune.

Poor prognosis. Unconsciousness. Mental derangement Severe

headaches with vertigo. High fever. Abdominal pain.
 Tht> Mtodical I airJg: Onde 01 the tiNier Withm

_ _ _ _ 39. Iian (Chien), Obstruction

- - - - Water on the mountain,

- - - - The image of Jilin.
- - - - - The superior person thus reflects on themself
and cuJtivates their character.

The Judgement: Jilin means that one should go southwest. One

should not go northeast. One should see the great person.
Perseverance brings good fortune.

General Indications: Chronic illnesses with extremely slow

recovery and restlessness. Difficult and persistent diseases.
Maladies caused by damp and cold pathogens. Obstructive
disorders. Extreme vacuity of kidney jingo

Specific Indications: Generalized paralysis due to damp

pathogenic factors. Immobility of the lower back due to pain.
Kidney yang vacuity due to sexual excess. Exterior cold and
interior heat. Vomiting. Indigestion. Tumors of internal organs.

Moving lines

Line J: Going leads to obstruction. Coming leads to honor.

Fair prognosis. Stagnation of qi and blood in the abdomen.

Gastric distress. Diarrhea. Bleeding. Epistaxis. Foot pain. Fever.

Line 2: The imperial servants are severely obstructed, but they

are not at fault.

Fair prognosis. Spastic pain in the legs. Wind diseases. Flu.

Line 3: Going leads to obstruction. One, therefore, will return.

J40
 Medicalileadings for lbe 61 ~

Fair prognosis. Abdominal pain. Kidney dysfunction. Kidney jing

vacuity. Sekual weakness. Lower back pain. Painful stagnation
of qi and blood in the abdomen.

Une 4: Going leads to obstruction. Coming teach to association.

Poor prognosis. lung diseases. Flu. Kidney jing vacuity. Sexual

weakness. Spermatonhea. Hypersensitivity of the nerves.

Line 5: In the middle of a severe obstruction, friends will come.

Poor prognosis. Spleen and kidney vacuity. Blood stasis. Vertigo.

Weak limbs.

Line & Going leads to obstruction. Coming leads to great good

fortune. One should see t~ great penon.

Good prognosis. Headacbes. Fever.

'I'M Mt'(hall Ching: Oracle of the Heakr Within

_ _ _ _ 40. lie (Hsieh), Deliverance

_ _ _ _ Thunder and rain start,
The image of lie.
The superior person thus pardons mistakes
and forgives misconduct.

The Judgement Jie means that one should go southwest. If

there is no place to go, coming back brings good fortune. If
there is a place to gOI rushing brings good fortune.

General Indications: Deliverance from chronic illnesses.

Dispersion of internal toxins toward the exterior surface. Release
of obstruction or blockage by surgery.

Specific Indications: Disharmony between the qi and blood.

Sore throat from excessive coughing. Vomiting. Heat in the
stomach. Food stagnation. Abdominal pains. Genital sores.
Seizures. Postpartum blood stasis.

Moving lines

line 1: No blame.

Fair prognosis. Blood vacuity. Damp heat in the bladder. Cystitis

with frequency and urgency. Anuria. Venereal diseases.
Abdominal tumors. Joint pain. Cold limbs.

Line 2: One takes three foxes in the field and receives three
yeIJow arrows. Perseverance brings good fortune.

Fair prognosis. Spleenand stomach qi vacuity. Digestive distress.

Kidney jing vacuity. Painful bowel movement. Nervous
breakdown.

142
Lin~ 3~ If one carries a load on their back and yet rides in a
carnage, they will invite robbers. Perseverance brings
humiliation.

Fair prognosis. Food poisoning. Severe vomiting. Epigastric

spasms due to qi.stagnation. Injury by wind. Lower back pain.

Line 4: Cut off your big toes. Then your friends will come. You
can bust them.

Fair prognosis. Kidney vacuity. Damp heat in the stomach.

Jaundice. Injury by wind. Paralysis from stroke. Syphilis. Severe
bk»ocl stasis. Blood vacuity.

tine 5: Only the superior person can settle the situation. There
will be good fortune. One thus demonstrates their compassion
to the inferior.

Fair prognOSis. Severe headaches. Subcostal pain. Nervous

breakdown.

Line 6: The prince shoots at a hawk on a high castle wall and

kills it. Everything improves.

Good prognosis. Fever and chills. Headaches. Vertigo.

 1lw Medic.al , OinK Orade of the f-fe.aIer WilhUl

_ _ _~ 41. Sun (Sun), Decrease

- - - - The marsh at the foot of the mountain"
- - - - The image of Sun.
- - - - - The superior person thus contains their resentment
and curbs their desires.

The Judgement: Sun means that being sincere brings supreme

good fortune. There is no blame in this. Be patient. One should
undertake something. How can Ihis be done? Offer two bowls
in sacrifice.

General IndicatiolUJ: Diminished state of health. Chronic

exhaustion. Mental and emotional fatigue leading to depression
and pessimism.

Specific Indications: Fatigue from excessive stress. Nervous

breakdown. Debility from sexual excess. Lung disease.
Flushing-up. Anorexia. Menstrual irregularities. Blood vacuity.

Moving lines

line I: Leave as soon as your work is done. There is no blame

in this- Reflect On how much work you can reduce by this.

Fair prognosis. Severe diarrhea. Bleeding. Epistaxis. Boils. Foot

pain. Eye diseases. Earache. Severe abdominal pains.

line 2: Perseverance brings good fortune. Going on like this will

bring misfortune. One can thus augment others without
depleting oneself.

Fair prognosis. Headaches with fever. Nausea. Epigastric spasm

from food stagnation. Gum problems. Toothache. Diseases of the
oral cavity.

144
Line 3: If th ..ee people travel together, they willlo&e one penon.
If a person travels by thcmself they will gain friends.
l

fair prognosis. Left abdominal mass. Lower back pain due to

cold. food stagnation. Amenorrhoea with blood stasis.
Abdominal distention.

Line 4: U a person can minimize their shortcomings. others will

quickly join them to rejoice. There is no blame in this.

Fair prognosis. Chest pain from blood and phlegm stagnatton.

Fever. Breathing difficulty.

Line 5: Somebody did augment one. Ten pairs of tortoises

cannot contest this. There will be supreme good fortune.

Poor prognosis. Collapse of yin with high fever. Severe

headaches. Arrhythmia. Severe prostration.

Line 6: If one can augment oneseU without diminishing others.

there is no blame in this. Perseverance brings good fortune. One
should undertake something. One may obtain servants. but may
lose one's house.

Fair prognosis. Qi vacuity. Mental stress from severe qi vacuity.

Headaches.
 42. Yi (/)J Increase

======
- - - - Wmd and thunder,
The image of Yi.
- - - - - Thus the superior person emulates a good person when one
sees one,
If one has faults,
One is quick to correct them.

General Indkatioos: Problems due to spleen vacuity and liver

wind. Qi stagnation. Brain dysfunction. Menstrual problems.

Specific Indications: Qi flushing up to the heart. Indigestion.

Food stagnation. Contagious viral diseases. Nervous breakdown.
Amnesia. Mental retardation. Hemorrhoids. Vaginal discharge.

Moving lines

Line 1: One should undertake a great project. There will be

supreme great fortune. No blame.

Fair prognosis. Qi rebelling up to the head. Fever. Vertigo.

Severe diarrhea with abdominal pain. Viral infections. Breathing
difficulty. Generalized arthralgia. Paralysis.

Line 2: Somebody has augmented one. Ten pairs of tortoises

cannot contest this. Continuous perseverance brings good
fortune. The king will present one to the emperor. There will be
good fortune.

146
 MedicA' Readin~ tor .hr M ~

Fair prognosis.. Febrile disl»ases. Lung ailmenl". Arrhythmia.

Bu.rning pain in the throat. Phlegm stagnation in the lungs. leg
pam.

Li~e 3: One is augmented through all inauspicious event. There

will be no blame in this. If one is sincere and moderate, one will
report to the king with a seal.

Fair prognosis. Subcostal spasm due to liver wind. Stomach qi

vacuity. Wind eye. Meningitis. Anorexia. Constipanon. Anuria.
Grave febrile diseases.

line 4: H One is moderate and report to the king, he will listen

to you. One should be involved in relocating the capital of the
government.

Fair prognosis. I)alpitations. Qi stagnation in the epigastrium.

Spastic pain of the lower back. Mental depression.

line 5: If one is sincere and compassionate, do not ask. any

question. There will be supreme good fortune. One's sincerity
bolsters one's character.

Good prognosis. Febrile illnesses. injury hom cold. Indtgestion,

Paralysis.

line 6~ One has not augmented anyone. Some people even have
struck. them. One's intentions are not consistent. There will be
misfortune.

Poor prognosis. Alternating fever and cold- Excessive stagna~on

of fluids allover the body_ Edema. Headaches. Loss of heanng.
Degeneration of vision.

147
 J1w Mt!'dical J ChiP,S" Oracle of the Heakr Within

_ _ _ _ 43. Gutli (Kuai), Breakthrough (Resoluteness)

- - - - - The marsh above heaven,
- - - - - The image of Guai.
- - - - - The superior person thus awards their subordinates
and abhors to keep their merits to themself.

*
The Judgement: Guai means one must announce the situation
at the imperial court. Although the true declaration will bring
danger, one must notify their own townspeople. One should not
resort to arms. One should have a place to go.

Generallndkatioos: Severe illnesses. Respiratory diseases. Brain

derangement. Mental and emotional disorders. Skin problems.
Traumatic illnesses.

Specific Indications: Phlegm in the lungs. Subcostal spasms

from the liver qi stagnation. fluid stagnation causing eczema.
Fungal infection of the skin. Mental depression and confusion.
Trauma to the head. Rebellious qi attacking the heart.

Moving lines

Line 1: Powerful progress in the toes. Going like this is a

mistake.

Poor prognosis. Collapse of the shen. Mental diseases. Nausea

and vomiting. Edema. Trauma to the foot. Clotty menstruation.

Line 2: Shouts of alarm. There are enemies in the evening and

at night. Be vigilant.

Fair prognosis. Seasonal cold with fever. Constipation. Anuria.

Heat phlegm in the lungs. Severe headaches.

148
 MNicaI Readings (or the 64 ~

Line ~~ Being powerful in cheekbones brings misfortune. The

~upenor person is fumly determined to go alone and is caught
In the rain. They are wet and angry. But there is no blame in
this.

Fair prognosis. Kidney jirrgvacuity_Asthma w,th phlegm. Latent

fever. Epilepsy. Mental deran~t. Lower back pain.
Problems of oral cavity.

Line 4: There is no skin on one's buttocks and one cannot walk

well. If one allows themself to be led like a sheep, remorse will
disappear. Even if one speaks, one will not be believed.

Fair prognosis. Cold and damp conditions. Food stagnation.

Abdominal pain. Boils on the butt~. Hemorrhoids. Venereal
diseases. Gonorrhea.

Line 5: Weeds in the marsh are very strong. Moderation is free

from blame.

Fair prognosis. liver wind rebelling up to the head. Mental

confusion. Chest pain. Hysteria.

Line 6: No more alarm. There will be misfortune in the end.

POOl prognosis. Collapse of sheri. Mental dt!rangcmenl. Severe

headaches. Brain tumor with mental confusion. Systemicedema.
Inability to eat. Dyspnea.
 The Med.c.lIl Chm,;. Oracle of the H4".iller Withm

_ _- - 44. Gou (Kou), Coming to Meet

- - - - - Wind blows under heaven,

_ _ _ _ _ The image oi Gou.
- - - - The prince thus disseminates his orders
in aU directions 01 the world.

~
'XJa The Judgement: Gou means the woman is powerful and one
should not marry such a woman.

Gener~1 Indications: Yin vacuity and yang repletion. Vacuity

heat rising to the upper body. Hormonal imbalances. Mental
stress. Indigestion. Slow onset of an illness but ra pid changes
later.

SpedflC Indiations: Cold with fever and headaches. Lack of

appetite with food stagnation. Facial edema. Nervous
breakdown. Impotence. Anal prolapse. Postpartum
complications. Uterine problems.

Moving lines

Line 1: It must be fastened to a meta) pole. Perseverance brings

good fortune. Undertaking brings misfortune. Even a lean pig
has courage to move around.

Fair prognosis, Kidney fing vacuity. Exhaustion. Constipation.

Dysuria. Foot pain. Cold.

Line 2: There is a fish in the tank. There is no blame in this.

One should have a guest.

Fair prognosis. Hemorrhoids. Leg pain. Dian hea with damp

heat in the intestines.

150
Une 3: There is no skin on one's buttocks and one cannot walk
weU. If one is aware of possible danger, they will not make a
great mistake.

Fair prognvsis. Bleeding disorders. Dianhea. Venereal diseases.

Lower back pain due to cold stagnation. Severe hemorrhoids.

tine 4: There are no fish in the tank. Rising brings misfortune.

Poor Prognosis. Profound yin vacuity. Kidneyjing vacuity. Wind

paralysis. Emaciation. Stroke.

Line 5: The mellon is wrapped with willow leaves. The talent is

hidden. It is the one fallen from heaven.

Fair prognosis. Fever. Qi flushing up to the head. Weakening of

vision. Headaches.

Line 6: He comes to meet her with passion. This will bring

humiliation, but there is no blame in this.

Poor prognosis. Severe headaches. Chest congestion with

phlegm. Generalized edema. Abdominal distention from
stagnation.
 The Medic.-.I I Ching- Oracle of the Healn'" WithiIl

_____ 45. Cui (Ts'ui), GatJlering Together (Massing)

_ _ _ _ A marsh on the earth,

- - - - The image of Cur.
- - - - The superior person thus abandons their weapons

+
and prevents disorders,

The Judgement: CUI means that the king arrives at his ancestral
temple and, therefore, one should S("(' the greal person.
Perseverance brings success. To offer a great sacrifice brings
good fortune. One should undertake something.

General Indications: Accumulation of toxins. Overstressed

digestive system from food stagnation. Weiq;vacuity. W~akness
of the immune system from toxic congestion. Dampness
congesting the system. Two concurrent pathologies.

Specific Indications: Food poisoning. Food stagnation. Gastro-

intestinal cancer. Lung congestion with coughing. Vomiting.
Diarrhea. Hysteria.

Moving lines

Line 1: Although one is sincere, one cannot work things through

to the end. There will sometimes be confusion and sometimes
gathering of people. Ii one calls out for help, one can laugh
again after one shaking of the hands. Do not be afraid. Going is
without blame.

Fair prognosis. Spleen vacuity. Liver qi flushing to the head.

Spastic pain in the feet and the legs. Arrhythmia.

Line 2: If one lets others guide them, one will have good
fortune and be blameless. If one is sincere, one will bring a small
offering.

152
 Medical ~ea~p for the 61 ~~

Fair prognosis. Qi vacuity. Kidney jing vacuity. Impotence.

Venereal diseases. Diarrhea. lower back pain due to cold
stagnation.

Une 3: People gather together and deplore. Nothing should be

undertaken. Going is without blame but will bring slight
humiliation.

Fair prognosis. Depression from loss of love. Nervous

breakdown. Lung diseases. Injury from cold.

tine 4: Creat good fortune. No blame.

Fair prognosis. Kidney and spleen vacuity. Subcostal pain from

qi stagnation. Illnesses from internal causation (imbalance of the
seven emotions, incorrect diet" sexual excess, etc.).

Line 5: People gather around a person with a high rank. There

is no blame in this. This is not because of sincerity. Continuous
perseverance dissipates remorse.

Poor prognosis. Chronic spleen and lcidney vacuity. Food

poisoning. Gastrointestinal cancers. Vomiting.

Line 6: Lamenting and mourning, there wiD be floods of tears.

There is no blame in tlUs.

Fair prognosis. Qi stagnation under the ribs. Headaches. Vertigo.

Subcostalpain.
 Tlw Ml'dacal I ClJmg: Oracle of tlw Ht'ak>t Wah",

_ _ _ _ 46. Sheng (Sheng), Pushing Upward

- - - - The tree grows in the soil.

_ _ _ _ _ The image of Sheng.
- - - - Thus the superior person cultivates their character.
By accumulating smalJmerits,
they accomplish something high and great

The Judgemenl: SheJlg means supreme success. One should see

the great person. Do not be afraid. Going south brings good
fortun~.

General Indications: Upward movement of qi and blood 10 the

head, causing congestion and stagnation- Gastrointestinal
distress. Fast shift in symptomatology.

SpecifIC Indications: Seizures. Vertigo. Headaches. Stroke.

MentaJ derangement. Meningitis. Food stagnation. Abdominal
mass. Vomiting. Diarrhea.

Moving lines

Line 1: Pushing upward with confidence brings good fortune.

fair prognosis. Spleen vacuity leading to indigestion,

constipation, cold extremities, and fatigue. Kidney jing vacuity.
Blood stasis in the lower abdomen.

Line 2: Hone is sincere, one should bring a smaU offering. There

is no blame in this.

Fair prognosis. Legpains. General paralysis. Exhaustion. Kidney

jing vacuity. Lower back pain.

Line 3: One pushes upward into an empty village.

154
 Medical Readinp lor the M tIoagrafns

Fair prognosis. Damp heat in the stomach. COn&tipaoon.

Bleeding hemorrhoids. Lower back pain. Menstrual irregularities
from blood vacuity. Vaginal discharge.

Line 4: The king appoints one to Mount Qi. There will be good
fortune. There is no blame in this.

Fair prognosis. Abdominal pain with distention from deep qi

and blood stagnation.

Line 5: Perseverance brings good fortune. One pushes upward

by the stairs.

Poor prognosis. Heat in the heart. Chesl pains. Hearing loss.

Lung diseases. Nervous breakdown.

line & One pushes up into the darkness. One should seriously
persevere.

Fair prognosis. Waler stagnation. Headaches. Stiff shoulders.

Boils. Edema. Traumatic injury.
_ _ _ _ 47.IWn (K'un), Oppression (Exhaustion)

_ _ _ _ No water in the lake,

_ _ _ _ _ The image of Kun. . , ..
- - - - The superior person thus accomplishes their rrussson
by carrying out their will.

~
The Judgement: Kun means that the great ,person sho~ld ~
persevering. This brings good fortune. There lS no bla~e m this,
Even though one has something to say, they will not be
believed.

General Indiciltions: Debilitation from yin and yang vacuity.

Prolonged, difficult illnesses. Inability to recover from a disease.
May require hospitalization.

Specific Indkations: Kidney and spleen vacuity. Emaciation.

Insomnia. Anorexia. Vomiting. Bleeding. Spermatorrhea.
Hemorrhoids. Venereal diseases. Death by drowning.

Moving lines

Line 1: One's buttocks hurt when one sat on a tree stump. Then
they walked into a dark valley. One will not be seen for three
years.

Fair prognosis. Dysuria. Stubborn cough with phlegm. Pains in

the buttocks. Foot pains. Joint pains. Boils on the hip.
Toothache, Ear problem. Vaginal discharge.

Line 2: One suHers at a banquet. The man with thc scarlet knee
band is soon coming. One should offer a sacrifice. Going forth
brings misfortune, but there is no blame in this.

156
Fa~ progno~. Spleen qi vacuity. Food poisoning. Abdominal
pains. Leg pams. Kidney jing vacuity.

~e 3: One is hurl by stone and is leaning on thorns and

th'8l1es. Even though one enten their house, they do not see
their wife. There will be misfortune.

Fair prognosis. Trauma to the abdomen. Food stagnation causing

abdominal distention. Constipation. Edema of legs. Injury by
cold. Eye diseases, Ear infections.

Line 4: One carne very slowly, stuck in a golden carriage. There

will be misfortune. The end has come.

Poor prognosis. Cardiac problems. Kidney failure. Severe

diarrhea with bleeding. Nervous breakdown. Vomiting of blood.
Severe venereal diseases.

tine 5: One's nose and feet are cut off. One is tortured by the
man with the red knee bands. Joy will come very slowly. One
should offer a sacrifice.

Fair prognosis. liver wind rising to the head. Asthma. Fatigue.

Epilepsy. Stiff shoulders.

Line 6: One is stuck in the creeping ivy. This makes one

apprehensive. One says to oneself, "'If I move, I will regret it"'
BUll if one regrets it and moves, one will have good fortune.

Fair prognosis. Stiff shoulders. Boils. Edema.

157
 Tht" Mt"dical I Chms- Orack 01 the Ht'.~ Wllth~

_ _ _ _ 48. ling (Ching), The Well

- - - - There is water on the Iree,

_ _ _ _ _ The image of ling.
- - - - The superiOl' person thus urges people to work hard
and advises them 10 help each other.

1- The Judgement: ling means thai the village can be moved, but
the wen cannot be moved. It is neither lost nor obtained. People
can come and go to draw from the well. If one lowers the rope
almost tv the water, and it does not go aU the way or the jug
breaks, it will bring misfortune.

General Indications: Yuan qi vacuity. Debilitating mental

illnesses. Cold, damp diseases. Toxic conditions.

Specific Indications: Lung diseases. Boils. Joint pains. Chest

pains. Diarrhea. Ear infection. Vaginal discharge.

Moving lines

Line 1: The muddy well cannot be drawn. An old wen invites

no animals.

Fair prognosis. Food stagnation. Insomnia. Goiter. Diabetes.

Arthritis. Anal prolapse. Venereal diseases. Edema. Leg pain.
Tetanus.

Line 2: Only carp stay at the well hole. The jug is broken and
it leaks.

Fair prognosis. Subcostal pain. Liver qi rising to the head.

Hysteria. Muscle spasm in the shoulders. Lower back pain.
Venereal disease. Tetanus. Inability to move about.

158
 Medical Readinp 'Of the M Hexagrams
Line 3: The well is cleared but water is not drawn. It breaks my
heart, because it can be used. If the king is bright, his fortune
may be shared in common.

fair prognosis. Diarrhea. Boils.Mental depression. Ulnesses due

to dampness. Edema.

Line 4: The well is repaired. There is no blame in this.

Fair prognosis. Dyspnea. Asthma due to phlegm stagnation.

Ascites. Severe vomitingand diarrhea. Qotty menstruation. Heat
in the stomach. Uver wind rising to the heart.

Line S: The well is filled with a dear, cold spring. The water can
be drunk.

Poor prognosis. Severe degeneration of vision. TUlnitus.

Headaches with vertigo. Paralysis. Congenital syphilis.

Line 6: The well can be drawn without restraint. U one is

sincere, one will have supreme good fortune.

Fair prognosis. Complications of cold or tlu. Arrhythmias.

Headaches. General prostration.
 The Mt"JicaIl ehi'lE; Oracle of the Healer WithUl

_ _ _ _ 49. Ge (Ko), Revolution (Molting)

- - - - - Fire in the marsh,

_ _ - - The image of Ge.
- - - - - Thus the superior person sets the calendar in order
and defines the timetable .

.f The Judgemenl: Ge means that one will be recognized on the

day of their accomplishment. There will be supreme success.
Perseverance brings progress. Remorse disappears.

General Indications: Sudden and complete change in

symptomatology. Aggressive and changeable illnesses, Febrile
diseases. Diseases with yin and yang disharmony. Blood vacuity.
Contagious illnesses. Unusual diseases. Sudden death.

Specific Indications: lung diseases with fever and phlegm.

Bleeding disorders. Flu and cold. Constipation from heat in the
intestines. Hoarseness.

Moving lines

Line 1: One is wrapped up with yellow cow hide.

Fair prognosis. Damp heat. Abscess of internal organs. Kidney

jing vacuity. Injury by cold Flu. Jaundice. Painful paralysis of
the limbs.

Line 2: When one's day comes, one will be able to carry out a
revolution. Starting brings good fortune. There is no blame in
this.

F~ pr~~sis. Abdominal distention due to heat stagnation.

LIVer qI nsmg to the head. Constipation. Cough with phlegm.
Dysentery.

160
Li~e 3: Starting brings good fortune. Perseverance brings
~fortune. When the plan 0( rt"YoWtion goes around thTee
times, one may commit oneself
one.
'0
il, and people wilt believe

Fair p~ognosis. Pains from food stagnation. Vomiting. Mental

confusion. Venereal diseases.

Line 4: Remorse disappears. People believe one. A ..evolution

brings good fortune.

Fair prognosis. Severe blood and qi vacuity. Sharp subcostal

pains due to liver wind. Lung dysfunction. Abdominal pains.
Boils.

Line 5: The great penon changes like a tiger. Even before they
cast the oracle, they are betieved.

Fair prognosis. High fever. Qi vacuity. Chest pains. Back pains.

Line 6: The superior person changes like a panther. The inferior

person only changes their face. Starting brings misfortune, To
remain finn brings good fortune.

Fair prognosis. Severe headaches with fever Seasonal cold and

flu.
The Medical 1 Lhiflg: Oracle 0' 1M Healer ""Ithu\

_ _ _ _ SO.Ding (Ting), The Cauldron

- - - - - Fire over wood,

_ _ _ _ _ The image of Ding. . .. .
The superior person thus carries out their rrussion
by correcting their attitude.

The Judgemenl: Dingmeans supreme good fortune. There will

be success.

General Indications: Diseases due to excessive diet, emotional

indulgence, and sexual excess. Powerful and virulent illnesses.
Liver yang repletion. Infections from food.

Specific Indications: Contagious febrile illnesses. Mental

dysfunction. Boils. Lung diseases. Generalized edema. Cystitis.
Constipation. Pregnancy.

Moving lines

Line 1: The cauldron is placed upside down. One should thus

get rid of harmful substances. He takes a concubine for the sake
of her son. There is no blame in this.

Fair prognosis. Subcostal pains due to liver wind. Vomiting and

abdominal distention due to excessive diet. Constipation. Edema.
Gait problems.

Line 2: There is some food in the cauldron. My companions are

jealous of it, but they cannot hurt me. There will be good
fortune.

Poor prognosis. Phlegm misting the portals of the heart. Heavy

limbs. Poor elimination. Paralysis of the legs.

162
Lint: 3: The handles of the cauklron are transformed. One's path
is thus blocked. The grease of the pheasant shoukl not be eaten.
Once it rains, the remorse will disappear. There will be good
fortune in the end.

Fair prognosis. Damp heat in lht: bladder. Severe diarrhea.

Lower back pain. Hemorrhoids. Venereal diseafres.

Line 4: The 1t:gs of the cauldron are broken. The meal 01 the
prince is spilt and his person is soiled. There will be misfortune.

Poor prognosis. Violent seizures. Heart attack. Severe rebelling

of the liver qi.

Line 5: The cauldron has yellow handles and golden strings.

Perseverance brings good fortune.

Fair prognosis. Subcostal pain dut: to livt:f'qi stagnation. Cough.

Edema. High fever. Weakening of vision. Tinnitus.

Line 6: The rings of the cauldron are made of jade. There will
be great good fortune. Everything improves.

Good prognosis. SEizures. Headaches. Liver qi stagnation. Vision

disturbances.
_ _ _ _ 51. Zhen (Chin), The Arousing (Shock, Thunder)

s:
_ _ _ _ Thunder repeated,
- The image of Zhen.
The superior person thus corrects themself
through introspection.

The Judgement: Zhen means success. Thunder comes with "Oh,

~ oht" Laughing words are "Ha, ha!" The thunder can shock a
hundred miles, but the man will not drop the sacred ladle and
chalice.

Gener.allndicatiom: An illness with sudden onset. Aggressive

diseases. Severe pains. Constantly changing symptoms. Liver
conquering the spleen. Fits and seizures. Spasms.

SpecifICIndications: Epileptic attacks. Mental illnesses, Frenzied

state of mind. Vertigo. Ear diseases. Insomnia. Muscle sprain.
Intermittent fever. Hysteria. Birth of twins.

Movin8 Jines

Line I; Farst" thunder comes with "Oh, oh!" Then, laughing

comes with "Ha, ha!" There will be good fortune.

Fair prognosis. Acute abdominal pain. Liver qi rebelling up to

the heart. Stroke. Painful paralysis of lower legs.

line 2: Thunder comes with danger. It comes a hundred

thousand times. Even if one loses one's treasures and has to
climb nine hills, do not go looking for them. You will get them
back in seven days.

1M
F~~ prognosis. Che~ pain with cough. Abdominal pain. Liver qi
nsmg t~ the heart. Cold legs. Joint pains. Stroke. Mental
depression.

line 3: Thunder comes and makes one fm petrified. If the

shod pushes one into action. one will remain blameless.

I:air prognosis. Acute high fever. Manic state. Acute venereal

diseases. Clotty menses.

Line 4: Thunder has faDen to 'he ground

Fair prognosis. Deepc;. and blood stagnation. Severe subcostal

pain. Painful spasms of the limbs. ling vacuity. Exhaustion.
Intermittent abdominal pains.

Line 5: Thunder comes and goes. Danger. yet nothing is lost.

And there still is something to do.

Fair prognosis. Dyspnea with severe chest pain. Vomiting.

Angina pectoris.

Line 6: Thunder brings ruin. It is a terrifying scene to see. Going

ahead brings misfortune. U it has not harmed one's body and
has not reached one's neighbors. there is no blame in it. One's
friend will have something to talk about.

Poor prognosis. Coma. Heart attac:k. Mental delusion.

Headeches. Degeneration of vision. Severe toothache.
_ _ _- 52. Gen (Kin), Keeping Still (Mounuin)

- - - - Mountain repeated,
- - - - The image 01 Gen.
- - - - The superior person thus does not go beyond
their limitationS.

1t The Judgement: Gen means that one keeps their back still so
thai one does not feel their body ~I all, Although .one enters
their courtyard.. one does not see their people. There lS no blame
in this.

General Indications: Chronic state of an illness. Unchangeable

symptomatology. Swelling from fluid stagnation. Congested
state. Trauma. Paralysis.

Specific Indications: Poor circulation. Nervous breakdown.

Spleen vacuity causing food stagnation and diarrhea. Stubborn
joint pains. Stroke. Boils. Menstrual congestion.

Moving lines

Line 1: One keeps their toes still. There is no blame in this. One
should pel'SeVere constantly.

Fair prognosis with prompt treatment. Fever. Liver yang rising.

Spleen/stomach disharmony. Diarrhea. Bleeding disorders. Head
congestion. Edema.

Line 2: One keeps their calves still. One cannot save the man
that one is following. Thus, one's heart is not content.

Fair prognosis. Arthritis of the legs. Heart pain. Boils from

toxins. Paralysis of the lower legs. Fits of children.

166
Line 3: One keeps their hips still, making theiJ lower back stiff.
There may be danger. Then, one's heart will suffer.

F~u prognosis. kidney vacuity. Lower back pain. Venereal

diseases. Heart diseases. Difficulty in walking from leg paralysis.
Inability to eat.

Line 4: One 'keeps their trunk still There is no blame in this.

Fair prognosis. Chest pain. Stubborn, latent fevers. Qi flushing

up. Emotional depression. Persistent subcostal pain.

Line 5: One keeps their jaws still. Since one keeps one's words
in order, remorse disappears.

Poor prognosis. Dyspnea. Painful spasms of the limbs. Paralysis.

Painful stagnation of qi.

Line 6: One is good at keeping oneself still. There will be good

fortune.

Poor prognosis. Severe vacuity of the kidneys and_s~n.

Disharmollyof the qi and blood. Shoulder pain. Paralysis. Boils.
The Mt.>dICa! I LJ:mS- Oracle of the Healer Within

53. Iian (Chien), Development (Gradual Progress)

-~ - - There arc trees on the mountain,

- - - - The image of lian.
- - - - Thus the superior person improves the public

~~
Th:::~:::::~::t:::::OO fortuneforawoman
to be married. She should persevere.

General Indications: Gradual, progressive diseases with slow

onset. Continual changes of symptomatology. Death.

Specific Indications: Intensifying depression. Progressive cold.

Food poisoning. Stomach pain with sebcostal qi stagnarion.

Moving lines

Line I: The great wild goose gradually approaches the shore. Its
young son is in danger. There is some gossip. There is no blame
in this.

Fair prognosis. Leg pain. Injury by cold. Depression.

Constipation

Line 2: The great wild goose gradually approaches the cliff. It

eats and drinks in peace. There will be good fortune.

Fair prognosis. Severe cold. Foot pain. Fluid stagnation. Edema.

Line 3: The great wild goose gradually approaches the land. The
man went to war but has not returned. The woman begot a
child but did not raise it. There will be misfortune. One should
fight robbers off.

168
Fair prognosis. Disharmony of the c; and. btood.. liver ql rising
to the ~ead. Vertigo. Headacl'ws. liver conquering the spleen.
ParalySIS.

Line 4: The great wild. goose gradually approaches the tree. It

may find a flat branch.

Good PTognosia. Abdominal distention from food poisoning.

Depression. Injury by cold Subcostal spasm from liver qi
stagnation.

Line S: The great wild goose gradually approaches the summit.

The woman will not have a d\iJd for three yean, but, in the
end, she will not be hindered. There will be good fortune.

Fair prognosis. Blood stagnation. Chest pains. Breast cancer.

Stomach problems of children. AmenOlThea. Stroke. Bolls on the
back.

Line 6: The great wild goosegradually approaches the douds.

Its feathers can be used for the holy dance. There wlll be good
fortune.

Fair prognosis. Vomiting. Abdominal abscesses. Severe

indigestion. Eye diseases. Ear infections. Pain in the shoukler
and the neck. Boils.
 Tht' ~1Ca1 I Ching: (lrack> ~f th4.> HNll'l' Wilhin

54. Gui Me; (Kuei Mei), The Marrying Maiden

_ _ _ _ Thunder over the marsh,
_ _ _ _ _ The image of Cu. Mei. . . .
- - - - - The superior person thus knows the transuonness of things
in the fight of what is eternal.

The Judgement: Cui Me; means that going ahead will bring
misfortune. Nothing improves.

General Indications: Illnesses from emotional, sexual. and

dietary overindulgence. Liver yang repletion. Excessive mental
strain. Drug abuse. Death.

Specific Indications: Emotional breakdown. Sexual excess.

Compulsive overeating. Excessive anger. Hysteria. Dyspnea with
phlegm. Venereal diseases. Leg edema. Drug allergy.

MOVing lines

Line 1= The woman enters the marriage as a concubine. She is

like a lame person who cannot walk too well. Going ahead
brings good fortune.

Good prognosis. Pain in lower extremities from cold stagnation.

Boils. Diarrhea. Bleeding. Sore throat.

Line 2: The woman is like a cross-eyed person who cannot see

too well, One should persevere like a hermit.

Fair prognosis. Severe liver wind repletion. Qi flushing up. Leg

spasms. Paranoic anxiety. Diseases of the oral cavity. Meningitis
in children. Phobias.

Line 3: The woman is like a slave. She marries as a concubine.

170
Fair prognosss, Legpain due to cold. liver wind repletion. Acute
contagious illnesses. Edema.Generalized muscle spasm. Sexual
eJ(CeSS. Compulsive U\lereating. Venereal diseases.

Line 4: The woman missedthe right time to marry, but she will
~ventually get married.

Fair prognosis. lingvacuity. Painful paralysis of foot due to cold

Nervous breakdown.

Line 5: The Emperor Yi gave his daughter in marriage. Her

attire was not as beautiful as lh~ concubine's. The moon is
nearly full. There will be good fortune.

Fair prognosis. Chest pains with phlegm. Dyspnea. Subcostal

spasms.

Line 6: The woman receives a chest in which there is no

treasure. The man stabs the sheep, but no blood flows. Nothing
improves.

Fair prognosis. High fever, HEadaches. Palpitations. Heal blisters

in the mouth. Constipation.

171
 The Medk..1J, Ching- Oracle or tlw He~~ Within

_ _ _ _ 55. Feng (Fing), Abundance (FuUness)

- - - - - Thunder and lightning come together,

_ _ - - The image of Feng.
- - - - - Thus the superior person settles litigation
and executes justice,

\~ The Judge....... l: Feng means success. The king acquires things

~ in abundance. Do not be concerned. He is like the sun at
.....
_ .._ _.~_
.... midday.

General Indications: Acute febrile diseases. Dynamic

symptomatic changes with pain. Liver yang repletion. Sexual
overindulgence. Eye diseases. Pregnancy.

Spedfic Indications: Flu and cold with high fever. Liver yang
disturbing the heart. Kidney yang vacuity. Adolescent
tuberculosis. Senile dementia.

Moving lines

Line 1: The man meets his destined master and he stays with
him for ten days. There is no mistake in this. Going ahead gains
recognition.

Fair prognosis. BJood stasis. Cardiac distress. Poor circulation.

Foot pain. Leg paralysis.

Line 2: The shutters are so thick that the polestar can been seen
at noon. If one goes, one will meet with mistrust and hate. H
One follows their inner truth, One will meet with good fortune.

Fair prognosis. Eye diseases. Vertigo. Mental confusion. Boils.

Lung diseases. Abdominal distention. Edema of the lower
extremities. Joint pains.

172
line 3: The curtains are so thick that small stars can be seen at
noon. One breaks their right ann. There is no fault in this.

Fair prognosis. ling vacuity. Acute contagious diseases. Liver

yang repletion. Lower back pain. Inlestinal gas. Bone fracture.

Line 4: The shutters are so thick that the polestar can be seen at
noon. The man meeta with his master of like kind. Theft win be
good fortune.

Poor prognosis. Cardiac attest Mental derangement. Pains from

damp heal in the stomach. Jaundice. Malignant tumors of the
skin. Paralysis. Blindness.

Une 5: Brightness is coming. There is blessing and fame in it.

Good fortune.

Fair prognosis. Lung 'Ii vacuity. Dyspnea. Subcostal pain.

Excessive phlegm.

Line 6: One's house is extremely luxurious and the curtains

shutter the family off. One peeps through the gale and sees no
one. For three years, nobody is seen There will be misfortune.

Poor prognosis. Coma. Arrhythmia. High fever. Headaches.

Unconsciousness. Death.
_ _ _ _ 56. Lu (Lii), The Wanderer
There is fire on the mountain,
_ _ - - The image of Lu.
- - - - The superior person thus is bright and careful
in impOSing penalties.

~
They would not prolong any litigation.

~ The Judgemenl: l.J4 means small success. Perseverance brings

I ~ good fortune to the traveller.

GenerallndXalions: Illnesses of migrating nature, Contagious

diseases contracted during travelling. Emotional strains.

Specific Indications: Food poisoning. Dysentery. Mental

depression. liver yang repletion. Stroke. Blood stasis. Impaired
vision. Irregular menstruation. Postpartum anemia.

Moving lines

Line I: If the traveller timidly hurries thernself, they will invite

misfortune upon themself.

Fair prognosis. Damp heat. Dysentery. Food poisoning. Cystitis.

Nephritis. Severe foot pain. Edema.

Line 2: The traveller arrives at an inn. One has plenty of funds.

One also finds a young servant. Be firm.

Fair prognosis. Liver wind rebelling up. Injury by cold with

fever and headaches, Food stagnation. Foot pain. Edema.

Line 3: The traveller's inn burns down. One loses their young
servant. Perseverance brings danger.

174
Poor prognOSis. liver yang repletion. Dysentery. Mental
derangement. Eye problems. Boih. Severe blood vacuity.

Line 4: The traveller rests at a shelter. One obtains one"5 funds

and an ax. My heart is not happy.

Fair prognosis. Severe emotional and mental stress. Food

stagnat\on. Chest pain. lower bade. pain. Paralysis.

Line 5: One shoots a pheasant. It is taken with one arrow. There

will be honor and position in the end.

Fair prognosis. Lung congestion with phlegm. Headaches.

Severe eye disease. Joint pains.

Line 6: The bird burns its nest. At fust, the traveller laughs.
Then, they weep loudly. One also loses their cow on the border.
There will be misfortune.

Fair prognosis. Qi stagnation. Hepatic diseases. Headaches. Food

poisoning.
_ - - - 57. Sun (Su,,), The Gentle (The Penetrating, Wind)
- - - - Wind foUows wind,
- - - - - The image of Sun.
- - - - The superior person thus spreads their command
and execute their ventures.

f!:"..e.
The Judgemenf, Sun means small success. One should
~ undertake something. One should see the great person.

~ General rndications: Chronic moderate diseases with subtle

symptomatology. Problems from the wind pathogenic factor.
Contagious diseases. Acute pains of migrating nature.

Specific Indications: Lung diseases. Depression due to qi

vacuity. Injury from cold. Flu. Stroke. Rectal diseases. Boils. Joint
pains. Diseases of genitalia. Viral infections.

Moving lines

Line 1: One advances, then one retreats. One should persevere

like a warrior.

Fair prognosis. AJternating symptoms. Cough with phlegm.

Painful paralysis of the lower extremities. Fluid stagnation in the
lower extremities.

Line 2: Gendeness at the foot of the bed. One employs priests

and magicians in great number. There will be good fortune. No
blame.

Fair prognosis. Lung diseases horn wind injury. Viral infections.

Depression from qi stagnation. Joint pains. Problems of the
genitalia.

176
Line 3: One tries to influence ethers too frequen t tu . There will
be humiliation. 'U~

Fet:ir prOl?'osis. lower back pain due to cold stagnation and

wand. Diarrhea. Venereal diseases. Sexual excess. lnegular
menses.

Line 4: Remol'5e disappears. One took three kinds af game

dUring the hunt.

Fair prognosis. r-ood stagnatian. Dysentery. Abdominal muscle

spasms. Swelling af the breast. Bronchitis.

Line 5: Perseverance brings good fartune. Remorse disa ppears,

Everything improves. There is no beginning but an end. Before
the change, three days. Mel the change, three days. There w1ll
be good fcrtune,

Fair prognosis. Food poisoning. Food stagnation. Boils. Parasitic

infestations.

Line 6: Gentleness at the foot of the bed. One loses their funds
and their ax. Perseverance brings misfortune.

Poor prognosis. Vomiting of blood. Stroke. Tuberculosis. Brain

tumor.

177
 nw Medi~1 I OUng- Oracl~ uf the Healer Within
_ _ _ _ 58. Vui (TuiJ, The Lake

- - - - - A marsh over a marsh,

- - - - The image of Dui. . . ..
- - - - - Thus the superior person JOUlS their friends
to teach and to leam.

JB l \..
The Judgement: Dui means success. One should persevere.

Ge~r.lllndicalions: Chronic s!ow di.seases. Toxic

~ Lung diseases. Sexual overstimulation. Venereal diseases.
Digestive problems.
con~itions.

Specific Indications: Kidney yang vacuity. Food stagnation.

Tuberculosis. Asthma. Pain in the mouth. Epilepsy. Vaginitis.
Menstrual irregularities.

Moving lines

Line 1: The joy of harmony. There will be good fortune.

Fair prognosis. Spleen vacuity. Diarrhea. Lung congestion.

Sexual excess.

Line 2: The joy of sincerity. There will be good fortune. Remorse

disappears,

Fair prognosis. Phlegm stagnation. Lower abdominal distention

and muscle spasm. Poor urination.

Line 3: The joy of coming. There will be misfortune.

P~r prognosis. IGdney failure. Vertigo. Dyspnea. Lower back

pam. Postpartum uterine inflammation

178
Line 4~ Joy through manipulation has no peace. U One can
correct their mistakes, one will have joy.

Fair prognosis. Injury (rom cold. Vomiting of blood. Stomach

distress. Joint pains.

Line 5: One is exploited by being sincere. There may be danger.

Fair prognosis. Liver yang repletion. Heal in the stomach. Food

stagnation. Chest pain with palpitations.

Line 6: joy through attraction.

Fair prognosis. Swelling of the mouth. Headaches. Injury from

cold.
 "TheMedical I Chins. Orade of the Ht-.aler Walhin

_ _ _- 59. Huan (Hulin), Dispersion (Dissolution)

- - - - Wmd blows on the water,

- - - - The image of Huon. .
- - - - - - The kings offered sacrifice at thelf ancestral temples.

,~ The Judgement: The king approac~es his temple. One should

_~ cross the great river. Perseverance IS advantageous.

~ ~ Gener..llndiations: Disappearance of symptoms. Diseases due

to cold damp pathogenic factors. Sudden death.

Specific Indiations: Stomachache. Food poisoning. Diarrhea.

Kidney problems. Arthritis. Lower back pain. Hemorrhoids.
Venereal diseases. Problems of genitalia. Miscarriage.

Moving lines

Line 1: One brings help like a mighty horse. There will be good
fortune.

Fair prognosis. Allernating fever and chills. Sore throat. Chest

pains. Foot pain due to cold. Constipation after diarrhea. Edema.

Line 2: One dashes to their desk. Remorse disappears.

Fair prognosis. Spleen vacuity. Liver qi rebelling up. Hysteria.

Paralysis of the legs.

Line 3: One devotes oneself fo a great cause. There will be no

remorse.

Fair prognosis. Injury by cold wind. Viral infections. Diarrhea.

Joint pains. Venereal diseases.

180
 ~ ~P lor Ihe 64 Hexagnms

Lin~ 4: One breaks their bond with their group. There w1Ube
supreme good fortune. People will gather together again after
the dissolution, but ordinary people do not think like this.

Fair prognosis. Headaches. Dyspnea. CokIlimbs.

Line S: The imperial order is to disperse goods to people. The

'king thus remains without blame.

Fair prognosts, Viral infection. Weakening of the vl8i.on.

Tumitus. Bolls. Venereal diseases.

Lin~ 6: One devotes their blood to great cause and one departs
to a distant place. There i9 no blame in this.

Fair prognosis. Cold with severe headaches. Diarrhea. Venereal

digeases. Generalized pain. Depression. Ear problems. Eye
diseases.
 ~ ~~ I Ching: Orack>
....of tht' He~er Within

_ _ _ _ 60. lie (Chieh), Limitation

- - - - There is water over the marsh,
- - - - The image of lie.
- - - - - Thus the superior person establishes principles
and examines the nature of virtuous behavior.

The Judgement: lie means success. However, limitation cannot

be persevered in if it is too rigorous.

Genelallndkations; Chronic diseases with stagnation of damp

and cold pathogenic factors. Toxic conditions. Food stagnation.
Poor circulation.

Spedfk IndicatiolUi: Joint arthritis. Phlegm stagnation.

Vomiting. Diseases of oral cavity. Food stagnation. Blood stasis.
Poor circulation. Constipation. Boils. Poststroke hemiplegia.
Adolescent tubercuJosis.

Moving lines

Line 1: If one does not go out of the garden door, one will be
without blame.

Fair prognosis. Arthritis due to cold damp conditions. Toxic

state, Diarrhea. Septicemia.

Line 2: If one does not go out of the garden door, one will have
misfortune.

Fair prognosis. Damp heal in stomach and bladder. Acute

gastritis. Cystitis. Liver qi stagnation causing subcostal spasm
Spasticpain of the legs.

182
Line 3: Since one knows no limitation, one will have cause to
deplore. There is no blame in this.

Fair prognosis. Slow healing. Cold without fever. Boils. Leg

pains due to cold. Joint pain with edema.

Line 4: One is content with one's limitations. There will be

success.

Fair prognosis. Very toxic state. Severe phlegm congestion

causing dyspnea.

Line 5: One gladly accepts one's limitations. There will be good

fortune. Going ahead brings respect.

Fair prognosis. Extreme yin vacuity. Depression. Paralysis.

Chronic indigestion.

Line 6: One suffers terribly from their limitatiON. Perseverance

brings misfortune. Remorse disappears.

Fair prognosis- General qi vacuity. High fever. Severe headaches.

Edema.
 61. Zhong Fu (Chung FuJ, Inner Truth

- - - - Wind blows over the marsh,

- - - - The image of Zhmrg Fu.
- - - - - The superior person thus reviews penaltieS
and delays executions.

The Judgement: Zhong Fu means a dolphin will bring good

fortune. One should cross the great river. One should persevere.

Genenllndiations: Yin and yang vacuity. Chronic zangorgan

diseases. Exhaustion. Heart vacuity. Possible death.

Specific Indications: Food stagnation. Viral diseases. Illnesses

from liver yang repletion. Boils. CIotty menstruation.

Moving lines

Line 1: If one is faithful to their intention, one will have good

fortune. If one becomes confused by others, one will not have
serenity.

Fair prognosis. Latent fevers. Phlegm stagnation. Night sweats.

Diarrhea. Foot pain.

Line 2: A crane is calling in the shade and its young answers it

saying, "I have a fine goblet. I will share it with you,"

Fair prognosis. JOIntpain from liver wind. Akohol intoxication.

Breastdiseases. Depression.

Line 3: One finds their foe. Now one beats the drum. Now one
stops. Now one sobs. Now one sings.

184
rail' prognosis. Fever. Food stagnation. Lower back pain due to
cold. Constipation. Edema. Lung vacuity. Mental confusion.
Hysteria.

Line 4~ The moon is nearly full. The team horse goes .tray.
There is no blame in this.

Fair prognosis. Stomach qi vacuity. Lack of appetite. Subcostal

spasms. Pneumonia. Constipation due to heat in the large
intestine. Edema. Abdominal blood stasis.

Une 5: One is sincere and united with others. There is no blame

in this.

Fair prognosis. Nausea and vomiting. Summer heat stroke.

Weakening of vision. Headaches. Chest and back pains.

tine 6: One is like a rooster trying to fly up to heaven.

Perseverance brings misfortune.

Fair prognosis. Seasonal cold. Joint pains. Severe coughing.

 11K'MEodKaI I Ching- Orade of _hi:> HeMl Wrtlull

62. Xiao Guo (llsioo Kuo), Preponderance of the Small

- - - - - Thunder over the rm.luntam,

_ _ _ _ The image of Xiao Guo.
- - - - Thus the superior person emphasizes respect
in conduct,
Crief in bereavement,
and prudence in expenditure.

The Judgement: XiooGuo means success through perseverance.

Small things may be undertaken. But great things should not be
executed. The flying bird brings a message. It is not good to fly
up. It is good to stay low. There will be great good fortune.

Specific Indications: Cancer of the digestive system. Poststroke

paralysis. Mental breakdown. Urogenital problems. Venereal
diseases.

Moving lines

Line I: The flying bird has misfortune.

Fair prognosis. Fever. Lack of appetite. Damp heat in the

bladder. Weakening of vision.

Line 2: One passed by one's grandfather and met with their

gran~oth~r. But one never. got to see the prince. They only
met With his servants. There IS no blame in this.

186
Fair prognosis. The illness tends to be chronic. Injury from cold.
Abdominal spasms. Lower abdominal distention Arthritis due
to wind-damp.

Line 3: If one is not vigilant. one may be hit from behind. There
will be misfortune.

Fair prognosis. Headaches with intermittent fever. Spleen

vacuity. Liver yang repletion. Arthritis due to wind-damp.

Line 4: There is no blame for one in meeting someone without

passing by. Coing ahead will bring danger. One needs to be
vigilant. Do not ad. Persevere consistently.

Poor prognosis. Severe qi vacuity. Food poisoning. Abdominal

abscess. Poststroke paralysis.

Line 5: It is very doudy, but it has not rained in my western

region. The prince shot a man in the cave.

Fair prognosis. ling vacuity. Chest pain with phlegm. Problems

of the throat. Depression. Venereal diseases.

Line 6: One passes by someone without meeting. The flying

bird leaves one behind. There will be misfortune. This is a
disaster.

Poor prognosis. liver qi rising to the head. Headaches. Hysteria.

Palpitations. Sudden death.
ThtoMedic"" Oung. Orctd.e Of the Ht'aJer Wjthlt\

_ _ _ _ 63. Ii li (Chi Chi), After Conlpletion

- - - - Water over fire,

_ _ _ _ The image of J; Ji,
The superior person thus thinks of adversity
and prevents themseU from encountering it.

~ The Judgement: Ii 1;means success in small matters. One should

~ persevere. Good fortune at the beginning, but chaos in the end.

General Indications: Yin and yang vacuity. Illnesses due to

exterior cold and interior damp heat. Diseases due to excessive
stress and overindulgence. An exhausted system.

Specific Indications: Hearl and kidney vacuity. Exhaustion due

to sexual excess. Food stagnation. Blood vacuity. Constipation.
Cold and flu.

Moving lines

Line 1: One is dragging their wheels. The fox gets its tail wet.
There is no blame.

Fair prognosis. Spleen and kidney vacuity. Lower back pain due
to cold. Blood stasis.

Line 2: The woman lost the curtains of her carriage. Do not run
after it. It will come back in seven days.

Fair prognosis. Kidney yang vacuity. Phlegm in the lungs.

Edema. Constipation. Palpitations.

line 3: Emperor Wu attacked the enemy from the West and,

after three years of battle, he conquered it. Werior people
should not be employed for this.

188
Fair prognosis. Blood stasis. Depression. Lower back pain.
Chronic lung diseases.

Line 4: The finest clothes can turn to rags. Be alert an day long.

Good prognosis. May need to change physician. Asthma due to

excessive phlegm. Dyspnea. Weakening of vision.

Line 5: The eastern villager who slaughtered an ox does not

gain as much blessing as the western villager who only made a
small sacrifice.

Poor prognosis. Damp heat in the stomach. Boils. Generalized

paralysis.

tine 6: One gets one's head wet.. There may be danger.

Fair prognosis. Liver qi rising to the head. Severe headaches.

Hysteria. Palpitations. Prostration.
 111('Medial J Oms· Oroack of the Healer Within

64. Wei Ji (Wei Chi), Before Completion

Fire over water,

- - - - The image of WerJr- ..
- - - - The superior person thus carefuUy examines thmgs
in order to place them in their right place.

The Judsement: Wei Ji means success. The little fox gol its tail
wet when it almost finished crossing the stream. Nothing should
be undertaken.

General Indications: Illnesses due to exterior heat and interior

cold. Vacuity heat symptoms. An illness in the middle of its
course.

Specific Indiations: Blood stasis. Subcostal pains. Lower

abdominal pain. Hysteria. Bleeding. Diarrhea. Heart and kidney
vacuity.

Movin8 lines

Line I: The fox gets his tail wet. There will be humiliation.

Fair prognosis. Dyspnea with phlegm. Palpitations. Blood stasis.

Vomiting due to food poisoning. Foot pain due to cold.
Meningitis in children.

Line 2: He brakes his wheels. Perseverance brings good fortune.

Fair prognosis. Kidney diseases. Cold with fever. Boils. Leg

paralysis. Blood stasis.

Line 3: If one attacks before completion, one will meet with

misfortune. One should ClOSS the great river.

190
 Medical ~~'or the 64.H~

Fair prognosis. Severe attack of cold. Dy&entery. Knee pain.

Fatigue.

Line 4: Perseverance brings good fortune. Remorse disappears.

The Emperor attacked the enemy from the West. After three
years, he brought rewards to the great state.

Good prognosis. Diseases due to damp cold. Vision problems.

Ear diseases. Boils.

Line 5: Perseverance brings good fortune. There is no remorse,

The brightness of the superior person is their inner truth. There
will be good fortune.

Good prognosis. Alternating fever and chills. Subcostal pain due

to phlegm. Headaches. Stiff shoulder. Edema.

Line 6: One drinks wine with genuine sincerity. There is no

blame in this. If one gets their head wet they will lose their
6

inner truth.

Good. prognosis, liver qi stagnation. Headaches. Joint pains.

Fatigue. Seizures in children.
Diagram showing the yin yang proportions of the sixty-four hexagrams in
terms of light and dark elements.
(From Zhang Jing·yue's Lei ling Tun;' ) i
[The Systematic Classic's lllus'rated Appendix/)
6

Classical 1 Ching Case Histories

One of the best ways to learn 1 Ching interpretation is to study as many

examples of readings by past masters as possible every time one casts the J
Ching. However, as mentioned in the introduction, due to its confidential
nature, there is a scarcity in the existing 1 Ching literature on the field of
medical divination which one might study. Fortunately, Daigalw Kato, one of
the greatest modern Japanese I ChiJJg masters, took a serious interest in medical
divination and has left a small collection of medical divinations by past J Ching
masters. He seemingly had a difficult time even gathering some sixty cases of
medical readings due to their rarity in the literature. Most of these are very
informative and inspirational. Due to the way they were recorded, however,
being so brief and enigmatic, they are hard to read and understand, tet alone
translate verbatim. Most of the time, they only record which hexagrams the
masters obtained and how they were interpreted, expecting the reader to figure
out the rest! Therefore, instead of translating a number of these word tor word,
I have decided to paraphrase various examples from this collection. Hopefully
these case histories will shed more light on the art of I Ching interpretation,'

Case #1
Rashu Matsui, a very famous I Ching scholar of the Shogunate period, was once
asked to consult the I Ching by an elderly woman. She said that she had been
healthy all her life but recently she had developed lower back pain and had

Kala, Daigaku, f.klgaW 8yoscn (Stu4y of t\.WiaIJ DWi,wion f7y IN f 0Ung). IGp.en Shobo
PublAshing Company, Tokyo, 1974 (in Jap.mese)

193
 not bee" feeling well in general. The master cast the I CIling and obtained the
following.

Origidal Hexagram New Hexagram

2 7
---- --
- -- -- -
----
---- - - - -
----
-.-w--
----
----
Xun
- -SI.;- -
(X'un) (SIIi)

The master thought that the woman was still essentially healthy, because
Hexagram 2"XU" (X'un)" the Receptive, usually indicates good health in females
as a whole. However, the changing second line, which converts the lower
trigram Kun (X'un) to I<J1n (K'an), suggests stagnation ·of cold and toxins in the
lower burner. Therefore, the master advised the woman to take an herballonic
to warm the lower burner and to disperse these toxins. (The formula that the
woman took is not recorded.) The woman took the herbs for a short period of
time and became well again. J

This is a good case to study in detail. Master Matsui appears to have paid most
of his attention to the indications ot Hexagram 2 and the changing line, but
there is more to be investigated. Let us examine this case a little further.

First of all" Hexagram 2" Kun (X'un), the Receptive, is the most yin hexagram
out of all the 64 and represents femaJe energy in a wholesome way. However,
when there is a changing line, as in this case, it upsets the healthy integrity of
the hexagram. Especially when one divides the new hexagram (Hexagram 7)
into its two component trigrams, one can see what kind of forces are at work
under the surface.

Ibid., p. JJ2

1M
 Oas!oicall ChiPfg Case His'ones

Upper Nuclear lower Nuclear New Nuclear

Trigram Trigram Heugram

24
----
---- ----
---- ----
----
---- ----
----
----
Kun Zhna Fa.
(K'un) (Chen) (Fu)

One can now see that there is recuperative power symbolized by the new
nuclear Hexagram 24, Fu (ful, Return, in this woman. Yang energy, implied by
the first line, is coming back to Hexagram ~ Kun (K'un), the Receptive, to
promote healing. At the same time, fu (fu), Return, also hints at the possible
return of the same problem in the future. One can also see the lower back pain
denoted by the lowe!"nuclear trigram Zhen (Chen), the Arousing. It symbolizes
acute pains which tend to come and go quickly. Thus, we can speculate that
the woman not only had cold toxins (Kan, the Abysmal) but also had internal
liver wind (Zhen, the Arousal), which needed to be treated as well.

Case #2

In December, 1890, Chobei Jinbo asked Donsho Takashima, the grand master
of the Takashima School, to cast the' Ching on his wife's prognosis. She had
been suffering from gastric cancer. Upon consultation, the master obtained the
following.
 Original Hexagram New Hexasram

5 9
--x--

Xu XIiUlXu
(Hsu) (HsiaD Ch'u)

The master interpreted the oracle to mean that she would have some time left
to live (Xu, Waiting). even though she was bound to pass away from the
illness. He told Mr. ]inbo that. since Hexagram S is one of the you hun
(Wandering Spirit) hexagrams, her prognosis was extremely poor. At the same
time, the text for the top line of this hexagram reads,

One has falJcn into the pit

Three uninvited guests have arrived.
Honoring them brings good fortune in the end.

The master said that this was also ominous, for the pit symbolizes burial, the
three uninvited guests imply priests for a funeral, and "honoring them brings
good fortune in the end" denotes death. It turned out that, several days later,
as the master had predicted. the wife passed away peacefully. J

There are two important things that this record does not mention about this
reading, One is about the top line of Hexagram 5, Xu (Hsu), Waiting, and the
other is the symbolism of Hexagram 9, XiJlo Xu (Hsiao Ch'u), the Taming Power

Ibid., 122
~. Tab~ School 01 'Yiling Divination i.5 the Lugestorganization of prolessiOllal
'Y, /mg practJ~ an Japan. In this particular school, the greatest emphasis is placed
on symbolic association of the exact language 01 the Yi ling lext itseU. rather than
resorting to systematicandlysisoIlrigrams, hexagrams. and lines,

196
of the Small Although it was rather dear that the wife was d)ing from the
facts mentioned above, one can also stipulate that she was in the terminal stage
of her illness from the fact that the lop line was changing. It is often observed
by many masters of medical divination that a changing at the top tends to
denote the leonina) stage of an illness.

However, Hexagram 9, XiDoXu (Hsiao Ch'u) also suggests that the wife still had
some time left before her impending death, because the fundamental
characteristic of this hexagram is "small accumulation"' denoting she still had
some qi left to go on for a white. In a sense, the I Ching's answer was
redundant. This phenomenon of redundancy is quite common in the way the
I Chitlg answers questions. It is like an old wise man giving the same advice in
several different ways until one gets the point of what he is saying.

Case #3
Master Yukcn Nishio was asked to consult the I Ching by one of his friends
concerning the prognosis of his elderly parent. (The record does not specify the
sex of the parent.) Upon consultation, he obtained the following.

Original Hexagram New Hexagram

8 20
--)(--
----
---- ----
----
----
---- ----
----
Bi Guan
(Pi) (Kuall)

The master told the friend that the lower trigram, "un ("'un) symbolizes the
spleen and stomach and the upper trigram Kan (Kan) denotes stagnation of
toxic food. The changed hexagram also suggests great stagnation of the whole
system causing collapse. Therefore the prognosis was very poor. Later, the

197
 The Medical I Oun$. Oracle DI tlw Healer Within

friend reported to Master Nishio that the person had expired from extreme
emAciation due to inability to eat."
In this particular ease, besides what the reco~d ~ys, we can also see that the
whole hexagram Bi signifies stagnation ~o begin WIth. We can a~ ~serve that
the top changing line signifies the terrrunal stage of Ihe person s illness. And,
if we study B( s nuclear hexagram. we can even see the forces working under
the surface in this particular patient.

Original Hexasram Nucleal' Hexagram

8 23

Bi &
(PI) (Po)

As one can see, nuclear Hexagram 23, Bo (Po), Splitting Apart, demonstrates
that the patient was truly depleted of vital energy. The text for the general
indications for this hexagram says, "General degeneration, deficiency of qi and
blood, yin and yang exhaustion, Etc."Thus we can clearly see that the patient
not only had stagnation but was also severely depleted of qi and blood.
Therefore, the problem was profound and death was imminent.

Case #4

In the faU of 1933, Master Daigaku Kato was asked by his sister to consult the
I Ching about her eye condition. He cast it on diagnosis and obtained

Ibid., p. 133

198
 C1as&lcal • Ching Case ffistories
- _
... ..•..\

Hexagram 13, Tong Ren (T'ung 1m), Fellowship with People, with the changing
fifth line, resulting in Hexagram 30, Li (Li), the Clinging, Fire.

Original HeograD\ New Heogram

13 30

TongRen Ii
(T'ung len) (lI)

The master told her that, since Hexagram 13, Tong Ren,Fellowship with People,
symbolizes contagious diseases, her eye problem must be an infection. He also
told her that the infection was of a virulent nature because the new hexagram,
Li, denotes an aggressive hot condition. As far as the prognosis was concerned,
he told her that it was good and that only the right eye would be affected, but
not the left eye, because the upper trigram (QUJn, the Creative) of the original
hexagram with the changing line symbolizes the right side of the body. The
woman went to an ophthalmologist and, exactly as the I Ching had suggested,
the infection got better fast and her left eye was left intact.~

In the 1 Ching, yang denotes the right side of the body and yin signifies the left.
For example, the judgement for line 2 of Hexagram 36, Ming Yi (Mirtg I),
Darkening of the Light, says,

Darkening of the light injures one in the left thigh.

Helping the one with a powerful horse brings great fortune.

And the judgement for line 4 of the same hexagram states.

Ibid., p. 150
 T'he MI."dI(;.!1 1 Oing: Oracle of Iht' t-H!alft Within

One pierces the left side of their abdomen

To get at the heart of the dark light.
They go out from the gale of the courtyard.
These judgements mention the left side of the body because, in 'his particular
hexagram, changing lines 2 and 4 are yin lines. On the contrary, the judgement
for line 3 of Hexagram 55, reng (Ferrg), Abundance, states,

The curtains are so thick

That small stars can be seen at noon.
One breaks their right ann.
There is no fault in this.

This judgement mentions the right arm because the third line of this hexagram
is a yang line. Thus, when One needs to determine Ihe laterality of the body,
one should look at the changing line and see whether it is yang or yin.

Case #S
Kokusut Tanaka, a student of Master Bendo Shake, was asked by a farmer to
consuJt the I Ching about the condition of his sick cow. After casting, Tanaka
obtained Hexagram 15, (}ian (Ch'ierr), Modesty, with the fifth line changing,
resulting in Hexagram 39, /um (Chien), Obstruction.

Original Hexagram New Hexagram

15 39
---- ----
----
-)(--

----
----
---- ----
----
Qwn lian
(Ch'ien) (Chien)
 Oasyc.al f Oling Ca5eHilitones

Tanaka told the farmer that the cow was exhausted by hard labor because Qidn
(Ch'jen), Modesty, generally implies fatigue of the whole body. EspedaBy since
the changed hexagram, liJm (Chien), Obstruction, usually suggests paralysis, he
also told the farmer that the cow might be suffering insensibility of her legs
due to stagnatiun of blood and cold. Based on suggestions from Tanaka, the
cow was subsequently treated by blood-letting and acupuncture and was soon
brought back to good health.'

There are a few further observations which might be added to Tanaka's

interpretation. First of all, let's look at Qia'I'S nuclear hexagram.

Original Hexagram Nuclear Hexagram

15 40

Qwn lie
(Ch';eJl) (Hsieh)

By looking at the nuclear hexagram embodied within the Original hexagram,

one can see the mechanism rsponsible for the cow's symptomatology. This is
evident from the nuclear hexagram lie (Hsieh), Deliverance, which denotes
internal toxins moving toward the exterior surface, and disharmony of the qi
and blood. The animal was not only fatigued and paralyzed by heavy labor but
also was toxic from imbalance of qi and blood. At the same time, as far as
treatment is concerned, Hexagram 40, Deliverance, dearly suggests
detoxification of the system by discharging toxins from the body. The method
of detoxification could be blood-letting, application of cleansing herbs, or
acupuncture treatment. Thus, analysis of a nuclear hexagram also suggests

Ibid., P 156

2Dl
 The Mt>Jic.a1 I Chnl~ Oracle of th~ Hl'.aJ4,.'r Within

various ways or treating one's pat~~nts conditions, a~d it. is extrerncly

unportant to go through this process 11 one IS to help one s patients not Dilly
symptomaticaUy but also etiologicaUy.

As far as the changing line in the fifth pt.)sition IS concern.ed, we may also
speculate that the animal may have needed surgery, and al may have also
suffered lrom damp heat in the chest and spleen.

Case #6
One day in March 1934, Dr. jukaku Tashiro, a serious student of the I Ching
under Master Kate's guidance, received a call from his fellow physician
referring a patient to his hospital for consultation. Being very curious, before
actuaVy seeing the patient Or. Tashiro consulted the 1 Chitlg and obtained the
following.

16

Yu
(Yu)

Dr. Tashiro speculated that the patient had serious liver qi stagnation (the
upper trigram Zhen, the Arousing), conquering the spleen and the stomach (the
lower trigram KUfI, the Receptive) causing deep pains in their abdomen. In
addition, he Stipulated that the patient also suffered from severe food
st~gnati?" (the only yang line at the fourth position) and from pains from
epigastric spasms (the master line of the hexagram on the fifth position).
 Cla!o!iic.all Ching Caw H~

II turned out that, when he saw the patient the next day, he exhibited exactly
the same symptomatology as the doctor had already learned from his I Ching
consultaticn."

As Dr. Tashiro had surmised, the trigram Zhen (Chell), the Arousing, symbolizes
liver yang, pathogenic wind, pains, etc. Since it is on top of the trigram Kim
(K'cm), the Receptive, denoting the digestive system, he analyzed the whole
hexagram to mean that the liver was causing problems to the spleen and
stomach. If the situation had been reversed, he might have interpreted this as
denoting a preponderance of spleen repletion in the patient's condition.

He also paid special attention to the only yang line in the fourth position,
which corresponds to the upper abdomen, and he was observant enough to
speculate that there Was a yang quality change happening in the stomach.
Since there was no changing line, the patient's condition must be chronic and
stationa 1)'.

As far as the master line of a hexagram is concerned in medical divination,

there are various opinions among scholars. Some pay attention to this Lineand
others fail to mention anything about it. TraditionaUy, there are two diiferent
types of master line in the I Clrrng. One is caned a composing master line and
the other is called a governing master line. Composing lines are those that give
the hexagram its representative characteristics as a hexagram, regardless of the
virtue or goodness of its position. The lop yin line of Hexagram 43, Guai (J(UQi).
Breakthrough, is a good example.

43

Guoi
(Kuni)

Ibill, p. 159
 The M~Il~",1 I Clung: Oracle of lite Healer Willun

w:
The top line js the only yin line which is, therefore, the 0r:'ly eak eleme~t ~
thjs particular hexagram. There is no virtue o~ ~odn~s an thl~ broken hne s
being in that position. However, since this yin line ~ves the Ide~ of break-
through to the entire hexagram, it is caUed the composlIlg rna.ster ~e. On the
contrary, a governing master line always has goodness a!,d V1t~e Ul a proper
position. It is usually the fifth line of the hexagram, but II occasionalry can be
some other line."

Case #7

A student of Master Manase was asked by a pregnant woman to consult the I

Ching on her condition. She stated that she had been suffering from edema of
her feet and had tried many kinds of therapy, including laxative herbs, without
any improvement. Upon consultation, the student obtained the foUowing.

Original Hexagram New Hexagram

J9 2A
--
- --
--- --
- --
---
----
---- ----
----
----
till Fu
(lin) (Fu)

The student told the woman that the laxative herbs that her doctor prescribed
had removed too much yang qi and had exacerbated her condition (the second

I have not otherwise discussed the master lines in this book for fear it would be too
conIusUl8 for many people to inckJdethis aspect of the I Ching into interpreting each
hexagram. Instead. I have included the medical readings fot the' master lines in each
hexagram directly into Ihe indicalioJ'l5 01 each hexagram so that the reader does not
h~e' to bother Jooking up master lines for each hexagram every time they cast the I
Ching.
line changing to yin), He told the woman she sIlould take a formula that would
eliminate liver qi stagnation (the lower trigram. Zhen. the Arousing) which was
suppressing the function of the spleen. Based on this advice. the woman took
a formula to eliminate liver qi stagnation and the edema was completely
eradicated (Hexagram 24, Fu, Return),"

In this particular case, one can observe an interesting occurrence when one
looks at the nuclear hexagram.

Original Hexagram Nuclear Hexagram

19 2A

Un Fu
(Lin) (Fu)

It turns out that the nuclear hexagram and the changed hexagram are both
Hexagram 24, Fu, Return. This denotes the etiology of the woman's problem
in a repetitive manner! This kind of situation does not happen very often. but,
when it does, the I Ching is strongly expressing its opinion about the patient's
condition and one should listen to it very carefully.

Case #8
Master Rashu Matsui was once asked by Mr. Okawa about his father's
condition. Mr. Okawa told the master that the elderly man was a drinker and
that, every night when he was about to go to sleep, he would suffer tenibly

IWo, op.cit .• p- J69

 The Medical' Ching Orade of th~ He.tJer Wlthm

from severe spasms of his neck and shoulder, extending to has elbows. Upon
consultation, the master obtained the foUowmg.

Original Heugram New Hexagram

53 20

lian GUlm
(Chien) (KUlm)

The master told Mr. Okawa that the toxins from sake (KtJn, the Abysmal of the
Jower nuclear trigram) had stagnated in the middle of the stomach (KU'l, the
Receptive, of the lower nuclear trigram of lim.). The master told him that it
was, therefore, imperative for his father to quit drinking completely and to take
an herbal fonnula to detoxify the poisons from the sake. Mr. Okawa later told
Master Matsui that his fathers complaints were entirely eradicated after he did
exactly as the master had suggested. JO

In this particular case, the master appears to have paid most of his attention to
the lower nuclear trigram because that is where the changes Were happening.
Let us look at the nuclear trigrams in detail.

Ibid., p. 172

Regrettably, in many cases like this, I Chingmaste~ did not record Ihe content of hetba.I
formulas because often Ihey were not helbalists themselves.
 Cla55ial I ChingCase ~torio

Original Upper Nuclear Lower Nuclear NewHexagrun

Hexagram Trigram Trigram

53 64
----
---- ---- ---- ----
---- ----
- -]iJm
-- u KDn
----
Wei Ii
(Chien) (lJ) (K'lnt) (Wei Chi)

First of all, the upper nuclear trigram, Li, the Clinging or Fire, symbolizes a hot
condition in the upper body because it is the upper nuclear trigram. With KlltJ,
the Abysmal or Water, underneath..it gives us the picture of toxins from alcohol
in the stomach giving rise to a hot condition in the neck and shoulder region,
which is where the man had his complaints. Therefore, first of aU.. it was
absolutely necessary for the man to gel rid of the toxins, and, at the same time,
to take herbs to disperse the heat in the upper burner. However, when one
looks at the new nuclear hexagram, one can clearly see that, even though his
complaints were controlled, he was not completely well This is because Wei Ii,
Before Completion, strongly suggests that the man would have a condition of
exterior heat and interior cold. Therefore, his physician should have given him.
an herbal formula to correct this condition after detoxifying the alcohol.

Case #9

In the fall of 1932..Master Daigaku Kato was asked to consult the oracle by his
friend about the prognosis of a construction worker who fell one day from a
building at Moriyama Park in Setagaya district in Tokyo. Upon casting, the
master acquired the following.
 Original Hexagram New Hexagram

22 36

Bj Mi"gYi
(Pt) (Mitlg 1)

The master told his friend that the man's prognosis was very grave since Bi,
Grace, changing to Ming Yt, Darkening of the Light, was an extremely ominous
omen. At the same time, since the changing line at the sixth position suggested
a terminal state, the master told the inquirer that the man's death WaS
imminent. It turned out that the injured man passed away the day after the
accident, as the 1 Ching master had predicted. IJ

first of all, even though Kato does not mention this in his record, the upper
trigram, Gen (Ken), Keeping Still or Mountain, means trauma in general
Especially,the changing line at the top strongly suggests possible head trauma
in this case. Based on the history of the patient, this is nol a far-fetched
probability. Therefore, the changing line at the sixth position suggests not only
a terminal condition but also a head injury being the cause of the swift death.
In addition, when one analyzes the nuclear trigrarns and nudea r hexagrams of
Bi, Grace, one can see yet another message of death from the 1 Citing in this
case,

Ibid .• p_ 119

208
 Clawal J Ching Case HIStories

Original Hexagram Upper Nuclear lower Nuclar New Nuclear

Trigram Trigram Hexagram

22 40

- -
----
-- ---- - -
----
----
--- - ---- - -
---- ----
8j Zhen Kan
----
lie
(Pi) (Chell) (K'all) (HSlfh)

The upper nuclear trigram, ZlIflr, the Arousing, Thunder, denotes shock and
pains from trauma, and Kan, the Abysmal or Water, symbolizes bleeding from
the injury. The new nudear hexagram, lie, Deliverance, suggests liberation from
the physical existence in the sense that some Buddhists caU death the great
liberation. In this short analysis, one can easily see that there are abundant
indications of the poor man's predicament in both the nuclear trigrarns and
hexagram. Therefore, it is imperative to deeply investigate the nature of a
hexagram by analyzing its nuclear trigrarns and hexagram.

Case #10

One day in the spring of 1882, Master Donsho Takashima WaSasked by Mr.
Jotaro Mori, secretary of a trading finn called America Ichiban, to consult the
I Ching about his condition. Mr. Mori told the master that he had started
having intermittent pains in his abdomen and had consulted doctors of internal
medicine and surgery but that they had not helped him at all. In the mean
time, the pains had become so exacerbated that he could no longer eat Upon
casting, Master Takashima obtained the following.
 Th~ Mt.'dlcal I C.hmg Oracle of th(> Healer Within

Original Hexagram New Hexagram

20

~--

Bo Guan
(Po) (KUOrt)

The master told Mr. Mori that 80, Splitting Apart, was not a very auspicious
hexagram in general because it usually means collapse of yin and yang.
However, since the changing line was at the fifth position, he said that Mr.
Mori might have some time before he might run into a serious situation. The
master told him that, since the judgement for the fifth line said,

Speared fish.
Support will come from the courtesans.
There is nothing that cannot improve.

he suggested trying acupuncture treatment ("Speared fish"). To the great

surprise of Mr. Mori, he happened to know an acupuncturist called Mr.
Wakamiya, which literalJy means "young courtesans", and he, therefore, went
to him for treatment which, as it turned out, cured his abdominal problem in
a short period of time!

After the I Ching master learned what had happened to Mr. Mori, he wrote,

I am not a professional medical man Especially, when it comes to

acupuncture, I don't even know what it's good for. However, because
01 what the I Ching symbolism suggested, I decided to recommend
acupuncture treatment. Now, I have heard of the miracuJous results,
a~ I am convinced that acupuncture can perfonn great cure of
diseases depending on what the illness is. At the same time, I am

DO
 Classical J Ching CMe Histories

utterly awe-stricken to know that the subtle principles of the r efring

can be so precise to such degree of detail in d~ination!12

Case #11

One student studying under Master Hakuga Arai, a very prominent I Ching
scholar during the Shogunate period, was asked to consult the , Ging by a
pregnant woman about the outlook of her imminent delivery. Upon
consultation, the student obtained Hexagram 24, Fu (Fu), Return, changing to
Hexagram 51, Zhen (Chen), the Arousing.

Original Hexagram New H~xagram

24 51
----
---- ----
----
--)(--
--
- --
--- ----
----
Fu Zhen
(Fu) (Chen)

Before telling the woman the results of the consultation, the student conferred
with Master Arai He told the master that, in his opinion, the delivery would
be difficult because the new hexagram" Zhen (Chen), the Arousing, denotes
various kinds of distress. The master disagreed with the student and said that
Ute delivery would be uneventful and the baby would be a boy. He explained
to the student that the hexagram Fu, Return, comes about by a yang line
entering Hexagram 2, Kun (K'ul1), the Receptive, which symbolizes healthy
pregnancy. In addition, the new hexagram, Zhen, the Arousing, denotes the
first son and heightened activity or a quick delivery.

O>id., p. 182
 11M'Medical' ChmA" Oracle of tOE' Heal~ W6than

It turned out that the woman delivered a healthy baby boy after a short labor
the day after the consultation. JJ

C~se #12

Ma.~ter Chushu Manase was asked to cast the I Ching by a woman who said
that she had not had her period for seven months and that she had no appetite
at all. She also told the master that when she took the medicine prescribed by
her doctor, it caused her chest to hurt. She asked the master to ascertain the
etiology and treatment plan for her. Upon c~nsultation, the master. obta~ed
Hexagram 32" Heng (Heng), Duration, changmg to Hexagram 40, Ire (HSIeh),
Deliverance.

Original Hexagram New Hexagram

32 40
----
--- --
- --
---
-
----
---- ----
Heng lie
(Heng) (Hsidl)

The master told the woman that the root of her problem was stagnation of liver
qi, which was represented by Sun, the Gentle, Wind, and Zhen (the Arousing,
Thunder) in Hexagram 32 and another Zhen (the Arousing, Thunder) in the
new hexagram. He said that excessive liver wind was causing heart fire (Li, the
Clinging, Fire as the lower nuclear trigram). The master also told the woman
that she had excessive stagnation of fluid and blood (Kan, the Abysmal, Water)
in the middle and lower burners, represented in the upper and lower nuclear
trigrarns in Hexagram 32 and the upper nuclear trigram and the lower trigram

Ibid., p. 186
of Hexagram 40. Therefore, the master said that it was essential for her not only
to remove liver wind and calm down heart fire, but abo to expel the water and
bksod stagnation in her abdomen. With this information, the woman went back
to her doctor and obtained a new herbal formula which brought her back to
good health very quickly."

In this case, the I Chillg demonstrated excessive liver wind and severe
stagnation of water and blood in three places, as seen above. When the I Ching
repeats its symbolic expressions of pathogenesis, the physician should attend
the problems at the same time immediately, instead of treating them separately.
In other words, the woman needed to be helped with the liver wind problem
and with the water and blood stagnation at once. Otherwise, one thing would
cause the other to create more diseased conditions in a successive manner.

Case #13
Master Kakushu Inouye was asked to cast the I Ching on the diagnosis and
prognosis of a young sick boy by his father. Upon consulting, he obtained
Hexagram 35, lin (Chi'J), Progress, changing to Hexagram 12, Pi (P'I), Standstill.

Original Hexagram New Hexagram

35 12
--~--

----
---- - ---
----
---- ----
ljn Pi
(Chin) (P'a)

Ibid., p. 111

213
 The Medic.d I Oairrg: Oracl~ of the Healer Within

The master told the father that Jm, Progress, denoted a progressive, contagious
disease. It" upper trigram, Li (the Clinging, F~e), symboliz~.heat in the ~es.
EsperiaUy when it changes to Qum [The Creative, Heaven), It ISusually serious,
and could mean swelling of the eyes with heat. The lower trigram, Kun ('Cam),
the Receptive, Earth, denotes the skin. Therefore, the whole hexagram
symbolizes progressive, contagious illness of the eyes and the skin, probably
smallpox, which later on was confirmed 10 be the case. The master also said to
the man that, as far as prognosis was concerned.. the disease would come to a
standstill (the new hexagram PrJ, but his eyes would not be healed. It turned
out that the boy did not die from smallpox, but went blind as the master had
predicted."

Case #14

Master Chushu Manasc was inquired by a patient about his condition and
prognosis. Upon consultation, the master acquired Hexagram 36, Ming Yi (Ming
1), Darkening of the Light, changing to Hexagram 11, Til; (T'lll), Peace.

Original Hexagram New Hexagram

36 11

-)C--

MingY;
(Mingl)

The ~er told ~e pa~nl ~at ~e had J:lathogenicheat in his lower body (the
~wer tri~am, LI, the Clingmg, Fue) which was causing him pains (the lower
uclear trigrarnl Ktml the Abysmal, Water) in the lower abdomen (the second

Ibid., p_ 220

214
 Cla56ie.at r (}Ung c.as.e His'o~

changing line and upper trigram Kim. the Receptive, Earth). However. the
master said that, if the heat (ti, the lower trigram) were cooled to change to
Qian (Ch'ien) like in the new trigram, Tai, Peace, the patient would be brought
back to good health. Based on this advice, the patient took medicine lo expel
heat and was soon restored to health. J6

Case #15
Master Chushu Manase consulted the I Ching on a patient who had been ill for
a long time and obtained Hexagram 44, Gou (Kou), Coming to Meet, changing
to Hexagram 57, Sun (Sun), the Gentle.

Original Hexagram New Hexagram

44 57

Gou Sun
(Kou) (Sun)

The master said to the patient that the hexagram Gou (Kou). Coming to Meet,
usually symbolizes an unimportant contagious illness like the flu. However, the
original illness was not treated properly, and it created heat in the middle
burner (U, Fare in the upper nuclear trigram in Hexagram 57) and that this had
caused severe internal liver wind to rise (the four Sun, Wind, trigrams in
Hexagrams 44 and 57). With this information, the patient went to another
physician and obtained a new prescription to correct the heat and liver wind.
The master was later told that the patient had been restored to normal
condition."

Ibi., p. 223

Ibid., p. 247
 ThE" MedlGl.l I Oms: Oracle of the H~akr Wetlun

Case #16
Master Ryuzan Tanigawa cast the' Ching for a patient and obtained. He"a~am
45, Cui ns'ur), Gathering Together, changing to Hexagram 31, Xian (Hslell),
Intluence
Original Hexagram New Hexagram

45 31

-l(--

Cli; Xiim
(Ts'ui) (HsieJ1)

The master said to the man that Cui, Gathering Together, with the third line
changing, symbolized toxic food stagnation due to chronic spleen and stomach
vacuity. However, if he could correct the condition by proper treatment, his
prognosis was good, which was denoted by Kian, Influence. The patient
followed the master's advice for a while and improved quite a bit. However,
as soon as he started feeling better, he went back to his old bad habits. When
the patient carne back for another consultation, the master obtained Hexagram
31, Xum (Hsien), Influence, changing to Hexagram 45, Cui (Ts'ur), Gathering
Together.

Original Hexagram New Hexagram

31 45

Xian Cui
(HsietJ) (Ts'ur)

216
 Clas6icall Ching Case J&torie'S

The master told the man that his prognosis was rather poor' because he was full
of toxins (Cui, Gathering Together) and had exhausted his qi and blood. Later
on, the master was toid that the palient had passed away as he had
prognosticated. IS

This example was not dearly recorded and it needs some explication. Fust of
all, since the original Hexagram 31, Xian, Influence, usually denotes infectious
illnesses, we can stipulate that the man had an infection in the abdomen, which
is indicated by the third changing line of the original hexagram. Further, if one
divides the hexagram Xian, Influence into its component nuclear tngrams, one
can see an even deeper etiology.

Upper Nuclear Lower Nuclear Nuclear Hexagram

Trigram Trigram
44

QiatJ Sun Gou

(Ch'ien) (Sun) (Kou)

The upper nuclear trigram Qwn (Ch'ien), The Creative, Heaven, usually denotes
severe yang conditions and the lower nudear trigram Sun (Sun) symbolizes
wind illnesses coming from liver malfunction. The nuclear hexagram Gou,
Coming to Meet, u.s ually signifies yin vacuity and false yang repletion.
Therefore, we can conjecture that the man may have had liver yin vacuity and
false yang repletion causing wind conditions which oppressed the functions of
the stomach, thus causing severe toxic conditions in the organ. We may even
stipulate that the man had stomach cancer which metastasized to the liver.

Ibid., p. 150

217
 The ME'd.c.d I C'Wtg: Oracte of the He,lIel W.thin

Unfortunately, there is no way left tor us to confirm thi~ speculation, but we

can certainly gain deep insight by analyzing the nuclear trigrams in otherwise
obscure cases like this.

Case #17

In July of 1887, I Ching master Donsho Takashima was staying at an inn at

Hakone Hot Springs in order to avoid a cholera epidemic which happened to
be spreading quickly in Tokyo at that time. Mr. Fujita" an antique dealer from
Tokyo who was also staying at the hotcl" asked Master Takashima to cast the
1Ching on one of his relatives because he had just received a telegram notifying
that the woman was stricken with Cholera. Upon consultation, the master
obtained Hexagram 47, Kun (K'un), Oppression, changing to Hexagram 28" Da
GUD (To KltD), Preponderance of the Great.

Original Hexagram New Hexagram

47 28

~--

Kun DaGuo
(K'utJ) (Ta Kuo)

~e master said the prognosis for the woman was rather bleak because the Xi
C. Chuan (Commentary Dt. Appetrded Judgement) on the third line of Hexagram 47
Kun (K'rm), Oppression reads: '

One is hun by 5tone

And is leaning on thorns and thisdes.
Even though he enters his house,
He does not see his wife.
There will be misfortune.

2lB
In addition, since the new hexagram, Da GI.40 (Ta Kuo), Preponderance of the
Great, symbolizes a coffin, the master told Mr. Fujita that the death of the
woman was imminent. It turned out that the next day Mr. Fujita received a
telegram from Tokyo informing him of the woman's death. The mysterious
thing was that the time when the master cast the I Ching coincided with the
moment of the woman's death!"

Although the record indicates that the master placed great emphasis on the
annotation and the changed hexagram to corne up with his judgement, this
casting is awash with clinical information about the patient's condition. FlJStof
aU.. Kutl (K'un), Oppression, is a hexagram which denotes vacuity of yin and
yang, inability to recover from an illness, emaciation, etc., and this hexagram
alone shows serious adversity. On top of that, the upper trigram, Dui (Tui), the
Joyous, Lake, is a symbol of the mouth and digestive tract and denotes diseases
obtained through the oral tract which is the case with cholera. It also is it
symbol of accumulation of poisons and toxins.

In addition, the lower trigram is KaPJ (K'an), The Abysmal.. Warer, which again
symbolizes toxins and blood in the lower part of the body. ESpecially with the
changing line at the third level transforming the Ka« trigram into Sun, the
Gentle, Wind, these toxins would be spread like wind in storm. In an extremely
virulent disease like cholera, a Kan trigram changing to Sun is a very fitting
symbolism for the situations of this woman.

Secondly, when one divides the new hexagram, Da Cuo (Ta KUll),
Preponderance of the Great, into its component nudear trlgrams, one finds
more messages from the I Ching about this patient.

Ibid. p. 2.56
As stated previously, I Ching ~en of Ihe TaIYshlma Schoo' M\d 10 place great
etnphasis on the eJl:ad words of the annotation on each heugram and its changinc
1U1eS. However, it is not common that one can find an approprialf'iudsanool Irom the
I Ching in such exact words in a literal sense as this case. uwaUy, figurative
interpretaa:ion ft required 10 ~mact a ~ from the J OUng.

219
 Upper Nuclear Lower Nuclear New Heugram

Qiarl Qum Qian

(Ch,e,,) (O"ien) (Clr'iet')

As one SPeS here, aU the nuclear trigrarns are Qunt (Ch'ien), the Creative,
Heaven, denoting an extremely violent and powerful disease. The nuclear
hexagram is also Qiarl, again symbolizmg the most yang and aggressive
conditions. In this sense, Qian is the most grave omen obtained in the case of
any serious illness.

Case #18
In May of 1934, Master Yinsei Morizawa was asked to cast the I Ching by a
woman about her son's condition; he was a student at Hokkaido University.
She said that her son had just sent her a letter and had daimed that he had
been diagnosed by his doctor with beriberi, for which the physician had
recommended hydrotherapy. Upon consultation, the master obtained
Hexagram 51, Vre" (Chen), the Arousing, Thunder, changing to Hexagram 16,
¥u (Yu), Enthusiasm.

Original Hexagram New Hexagram

S1 16
----
- --- --
- --
---
--
- --
--- -----
- ---
----
Zhen Y..
(Cher,) (Yu)
 Oasmal I Ching Caw Hastorieoi

The master said to the woman that he thought her son was not telling the
truth about his illness because the commentary on the bottom line of Hexagram
Zhe" (eIre,.), the Arousing, states:

First thunder comes with Oil. oh!,

Then laughing comes with Ha, hat
There wiDbe good fortune.

The master said that this was an auspicious indication to begin with and, in
addition, the new hexagram, Yu (Yu), Enthusiasm, was also a sign of happiness
and normalcy for a young student. Therefore, Morizawa told the mother that
her son was just pretending to be sick to obtain some free time and additional
funds from her to dally around. Although the woman was not really happy
about the reading, she did go visit her son in Sapporo City, and it turned out
that the young fellow was in quite good health and Was idling very mueh at
schoolf"

Case #19

Master Zuitei Hirazawa was asked to cast the I Clung on a young girl who had
become acutely sick. Upon consultation, the master obtained Hexagram 54, Gui
Mei (Kuei Mel), the Marrying Maiden, changing to Hexagram 38, Kui (K'uei),
Opposition.

Ibid., p. 268
One tends to cbtain this kind of reading about patients who lend 10 be ps~mabC.
hypochondriacs, or histrionic. When the patient's complaints are very d1lt~l hom
what one obtain~ from thftr , Chittg omwltation, one should kxJkinto the p~r~ ~
more ~pty than usual, because there are dungs about which the pabmt is not tdling
the truth. Abo. when one obtains Hexagram oi,M.'Jl8 (.\tins). Youmlul FoUy, the Yi lidg
is ort~ gwing one Ih~ ~ge that they a~ bring fookd by their pa&wntor by Ih..air
own ignorance or prejudice.

221
 The M~.hc.all Ching. Oracle- or the HeaJt>r_ Wi~iJt

Original H~xagraD1 New Hengram

38

cu lv1ei Kui
(Kuei Me,) (K'Ufl)

TM master said that Cui /vtei with the first line changing suggests that the girl
had been suffering from a shanghan syndrome (damage due to cold) with high
fever, headache, palpitations, constipation, and anuria(See Chapter 5). He also
said that th~re must be two sick people in the family as represented by the
upper trigram, Zhen (Oren), the Arousing, Thunder, for the first son, and by the
lower trigrem, Dui (rUl), the Joyous, Lake, for the third daughter. The man
who had asked for the consultation said that the master was correct. Master
Hirazawa went on to say that the oldest son had a poor prognosis because the
heat (the upper trigram, Li, the Clinging, Fire) would consume him, but, as far
as the daughter was concerned, she would slowly recover because Dui
symbolizes slow recovery and there was no changing line in it It turned out
that the eldest son passed away in spite of intense care, but the girl was saved
as the master had predicted."

In some traditional schools of I Ching interpretation, trigrams may be seen as

representing multiple persons or entities. In this case, the trigrams were
interpreted in the context of family members according to the correspondences
outlined in Chapter 2. They could also be seen in the context of an organization
such as a government, corporation, school, etc.

Ibid., p. 276

222
What might the reading be in this case if one were to interpret the original
hexagram entirely in terms of the girt? First of all, the text for the sixth line of
Hexagram 54, Gui Mei (Kuei Me!), the Marrying Maiden, reads, "Fair prognosis.
High fever. Headaches. Palpitations. Heat blisters in the mouth. Constipation:
Therefore, without considering the eldest son's situation, one can still see the
symptoms and the prognosis for the young girt As far as the outcome of the
sha"g Ita" syndrome is concerned, we can speculate that she must have had a
hard time recovering because Hexagram 38, Kui (K'uei), Opposition, denotes
accumulation of hot toxins in the body.

Case #20

Master Chushu Manase was asked to cast the 1 Ching on the condition of a
patient who was suffering from hypertension. Upon consultation, the master
obtained Hexagram 62, Xiao Guo (HsitJo Kuo), Preponderance of the Sman,
changing to Hexagram 16, Yu (Yu), Enthusiasm.

Original Hexagram New Hexagram

62 16
--
- --
--- ----
- ---
----
-
----
---- ----
---
Xiao Guo Yu
(Hsiao Kuo) (Yu)

Master Manase told the patient that he had a great amount of h&1t in the
middle burner (the two yang lines) from excessive consumption of meal The
master told the man that the heat was stagnating the qi and blood (the upper
nuclear trigram Dui, the Joyous, Lake), and that that would eventually cause
a stroke (the new hexagram Yu). The master suggested he should correct his
Tht' Mr.:Iical I ChinS" Orade at the Hearo Within

life sty'( Master Manase later learned that the patient did pass away from
cerebral hemorrhage because the man did not take hiS advice seriously.~

Ibid., p. 300
Epilogue

What I have attempted to offer in this book is a concise yet systematic

overview of the applications of the I Ching in medical practice. There is a great
deal more that could be said on this subject, but this is a good place to start.
As one practices it, one will find new symbolic messages of one's own every
day, and their understanding of this book will become richer and deeper. This
is such an inspiring and (.J)(oting process!

H one has been practicing rational and theoretical systems of medicine, it may
be an adventure to become involved with the I Ching. One may at first feet
skeptical and resistent. However, there are many ways to know things. Logical
and rational modalities are not the only way to understand the world. Intuition
is another way to know the universe. The I Ching's way of approaching the
vast knowledge to which each of us has access is alinear and synchronic. Since
most of us are so used to thinking in scientific, inductive, and reductionistk
ways, intuitive cognition or direct perception of the world has been pushed
aside as something primitive and unproven,

However, modern physicists are now telling us that the universe is not really
a place of consistent natural laws but a place of great disorder, a chaos with
constant changes. They claim that there is absolutely nothing completely
predictable in the universe. Even the motion of an electron is not completely
predictable! They can only find some "patterns" in the great chaos of energy
fields.

This understanding of the universe is exactly the same as that of the J ChIng.
The universe is constantly changing in extremely unpredictable ways with
some recognizable patterns. This is also so in the practice of medicine. Although
we have Icarn(.~ numerous laws and principles. we can never predict anything
with complete certitude. We can only observe a certain number of patterns, and
 1lw M..-d1CA1 I CIting- Orade of the Hedler Within

we must admit that, in spite of great technological advancement, medicine is

still largely a mystery'. However, when facing this mystery, we as practitioners
can obtain a great deal of assistance from the 1 Ching. Intuitive knowledge has
profound power. Let this power be your guide in medical practice.
Chart for Identifying Hexagram Numbers

Upper 1 4 6 7 8 5 3 ,
\ _2_ 1
Trigram ;>
-- -- --
-- -
-- --
-- -
-
Lower
Trigram U - - -- -- -- -- --
-
-
-
-
--
I --
-
I 34 5 26 11 9 14 43

--
4 -- 25 51 3 27 24 42. 2.1 17
--
--
6 --
--
6 40 29 4 7 59 64 47

7
--
-- 33 62 39 52 15 53 56 31
--
--
8 -- 12 16 8 23 2 20 35 45
--
5
--
-- 44 32 48 18 46 57 50 2B
--
--
3 -- 13 55 63 n 36 37 30 t9
--
--
2 --
--
10 54 60 41 19 61
, 38
l
58
!
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231
 The Mt.-dKaJ I ClUffS" Orade of the Heakr "'''hill

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232
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Index

A Before Compktkm 190,7:I11

hi 21;;. 25. 57, 58. 78, 100, 106. 197, 198. D.
abdominal absoes5es ¥S, 169
.bdomlnal bIeediIlg 94 Bltina Through 104
bladder 14, 72,. Itl. 163. 182, 186
abdominal dtstention 73, 75, Ill, 115, 145, lSI,
bleeding 65, 69, 73, 76-78, Bl. 85, 90. ~95, 91,
157, 161,162. 169, In. 178, 187
abdominal pam 64, 65, 67, 82.,86, 110, 114, 121, 102. lOS.108. 109. US, 119. 120, 127. 140,
If.llSl, lSS-lS7. 160, 166. 170.190. 20IJ
124, 126, 127, 129, 135, 139, 141, 146, 149,
Needing clliorders 73.71. lSI, llJO.166
155, 164" 165, 190
bleeding, internal 69. 105
abdominal problems 67
abdotninallolrlns 79
b\eedin8. rectal lIS, 119
bleedinf;. uterine lOS
abortion 64, 121, 138
bleeding. \'~rW 102
Abundmce U. 22, In. 200
blindness 103. lOS,UI. 127. 113
4Ioodent 113, 208
accumulation 74, 90, 95, 106, 15~ 197. 219, 223
bIocbse 59.Ni, 104. 142
blood 7.14, 19.55,59,61. 67. 69, '0, 73.74,77,
acule 2.5,54, 64. 73. 76, 109, 122, 128, 164" 165.
10, 81. 83, 84, 86. 91, 96, 98, 100, 101. 104-
111-17:\ 176. 18~, 195
107, 108. 115, 116. 118, ]20, 123. 126.
After COdlpletlon 20, 188
132-134, 137, 138, 140. 141-}'~. lS6, ISS.
aggressive illnesses 122, 130
157, 160, 161, 165, 167, ]69. 171. 172, 17~
agoraphobia 88 115, 177, 179, 181. 181, 1&5, l~t90. 198,
akohol poisoning 121 2DI,21Z,213. 217, 219, 223
allernating 5)'D'IplOll\S 65, 116
blood stagnation 80, m. 134,155,165,169.213
amenorrhoea 84,145
Do 51~1, 198. 210
anorexia 97, 103. 120.121, 13S, 10M. 147, 156
boils 71, n. 83. 91, 102, 103. 106, ]09, 113. U4,
anuria 106, ne, 131. 142, 147, 149,222
131. 132, US. 136. 138. 144. 1019, 1ss.159,
aphasia 83, 97, 119
16], 1~ 166, 167. 169, 1'0, l72., 175--171,
aplploy 64. 125 ]81-184,189. 190, 191
appetite, lack of 67, 85, 87, 111, na ISO, 185,
bone frlk'taue 73. V, 173
186
bones H.101
Approath 52,99-101
brain I~ 61, 69, 79. 81. &5.90, 91. 97,99. 101-103,
arthritis ft1, 88, 90, 128, 158. 166, 110. 181, 187
]07. 108. US, 146, 148, 149. ITl. 186
asciles )11. 137, 159
brain degenetabOn 90
asthma 83, 125, ]49. 157, 159, 178, 189
brAin dysfunction fIJ. 79. 102, 146. INi
br~n inf«bOnS 91
B brain tumor 61. '17, 149. In
B~aklhfOtJ8h 33.61, U8. 2m
back ~ 55, 64, 67, 70. 71, 79, Bl, 8).85,87. 91, lftasl inf«tion 123
92, 101, 103, 107, 111. 115. W, 141. 10, breathing difficulty 113, 114..119. 1~, It6
145, 149, 151. 1S3, ISS, 159, 163, 167, 173. ~birth 77
175, 171. 178. lBO, 185,188,189, 193.195 bronchilis, wira1 83

23S
 TIlt' Medlc.all Ching- Oracle of th~ Healt'l' Within
rollap5cc'of yin and yang 99, 103. 1Z7, 210
c COlJ\B 26, n.96. 165. 113
Comins to Meet ISO. 21S. 217
0I\0t7 24. 5,.-;,S1. 59, 64.. 77, so.92. 98, J06, 109. conduct 82, 83. 93. 98, 1]6, 186
117, lZ4. ]25, 15.2., 169, 186. 195. 217 Conroct 7.6. 74, 15
cancer, c:soph.tgeaJ 98 confusion 65. 83. 90. 104 107, 113. 122. 132. 138.
anoer. terminal 109 148, 149, 152. 161, 172. 185
orili~c.arrest 123. ]27, J13 conse""alivc treatment 68
ardiac failuR' 123 constipation 66.69,71,72,76.80.82. 86, 88,90.
caNiov.ucuJar diseases 122 97.100.101,104-106. us-ns, 117. 118. I~
a.'U1I 12. 18. 33, 47. 55, 56. 601, 9Z. 200.1AJI. 215, IZ4. 130. 131, 134-136, 139, 147. 149, ISO.
217,220 tS4, 155. 157. J(]().162" 168. 171, 180. 182.
Cltbr 3. 13, 17, 33. e7. 164, 195, zs, 209. 211. 185, ]88, 222, 223
~222 (Xmsbtutiun, weak 78
c:hest 23. 24,.56, 65, 67. 69, 71, 13, 74, 18, 79. contagious 60,64. 76, 87-89, 97, 99. 107, 113, 117.
81-83. 87. 91. 93. 95, 97. 101, 113. 115, 117, 122-124, 130, 132. 1~138, 146. 160. I~
119. 127. 129. 133, 135. loIS. 149. 1S1. ISS, 171, 173. 174, 176, 199,214" 215
1S8. 161, 165, 167. 169, In, 175. ]79. 180, contagious abdOQ'\i~ diseases 76
185, 187, 2D2, 212 contagious diseases 88, 89. 99, 113, 1)7. 1~ 136.
chest amgeslion 13, ]51 113. J74, 176. 199
~ pain 97. 119. ]tS. 149. 165, 167, 175, 179, contagious diseases, seasonal UJ
)87 rontagjous infections Ifl
chest problem 67. 19 ConlempLllion 102
Clrtm 2.S. 140. 168. 200. 2(JI. 2D6,'1m conbadidory symptoms 74, 138
d1:iJdrSl 96,98, 114.12.';. 126,133,135, 137, 166.
conwkions 106, 107, 121
169. 110. 190, 191 convulsions, infantile 106
chills 64, 69, 71,78.8].86, 9J. 107. 110. 117.121, CDrIteft of the MD\l1h 23. 26. 116
129, 133. 135-138. 14.1, 180. 191 coronary heart disease 106
chronic stress 1]4, 126
cough 85, 104"110, 113, 114" 116, 119, 131. 131,
CJum 16, 17. 24. 68
1.56,161, 163. 165, 176
CJan.gTtl 26, 184 Oil 61. 152. 216, 217
circWalion 15.86. 10l166. 172. 182
circulation, poor 86, 166, 172. 182
dots 83 n
mid J2, 14, 66, 68, 10-72, 74-76, 80-82,85, 90.95,
96,111, 117, 119~Ul, 124,.126, 127, 131-134, Oil Cut) ~ 26, 61, 111, 118, 218. 219
138-140.142,145,147-151, IS3, 154, a57·161, tu x« 114
165, 168, 169-]72, 174, 176, 177, ]79·183. Oil You as, 55. 90
]85-188, 190, ]91. 194., 195, 201, z»,
222 dCllI\p heal 67, 76,82. 83, 86, 89, 93. 99, 106, 107,
mid mnstitution 66 111, 12.5, 129, J3O, J32, 135, 142, 143, 151.
roM. external n. 111 155, 160, J63. 173, 114" 1~ 186, 188, 189,
mid ntremities 82. 96,12Cl, 154 202
cold,su~ 81 dampness 68, 75, U9. 129, 152., 159
CtJIIapse of yin 93, 99. 103, IZ7, 145, 210 dan~ 14"64, 67, 10, 73. 81. 83. 87. 96, 98, lOS,
 108, 111, 1t3, 11>111, 120. 128. 129, 133, drinking 116. 118. 130, '!06
139, 148, 151. 1M. 165, 167. 168. 174, 179, DId 12. 23. 33.45.47,56, 178, 219, m. 223
187.189 DI... 61.128
dangerous sllualJon 120 nur....n 126. 212
diRk ted urine flO, 105 dysen\ery 85. 90, 99. 161. 170\ 113. 177. 191
D.lrkmlng of the light 26, 48, 61. 134. 135. 199, dY5men~ 76, B6
208.214 dyspnea 118, 123, 127. )39. 149. 159, 165, 161,
wfness 105 170, 171. 173, 17B. un.
1113, 189. 190
death 3,21,25.26,37,59.60,64,61, rz, 74, 76. dysuria 71, ISO, 156
78, 82.. 88,90-92,96--99, 103, 106, 1f'I1-109,
116, na 12.3. 125, 128. 134,. 156, 160. 168, E
170. 173, 180. 184, 186. 187. 196-198, 208.
209.219
earprobM!m 78,119, 120, 156
decay 98
eardrum 109
Decrease 144
eating, elcesQve 118, 130
degeneraticn 8. 59, 90. 108, 109. 148, 159, 165.
edema 14. 71, 100. 101, 1(!,. 106, 110, 112, 118.
198
12Z. US, U6, UJl. 129, 133, 135, 136, 137,
DeliverADCe 20, 21. 59. 142. 201. 2D9, 212
139. 148-lSL 155, 157-159. 16~ 163, 166,
depression 14. 16. 55,73, BO. 82.. 86. 87. 89.92,
168. t~172, 174, lBO. 183. 185, 188, 19\,
96, 97, 103, 111. 1l2. 114. 170. U4, 129. 1~ ~,n;
137, 144" 147. 148, 153, 159, 165. 167·169,
emaciation 99. 116, 117, 139. lSI, 156, 198.219
174. 176, 181, 183, 184. 187, 189
ftI\Ooona1 cause U2
depfes5ion. poslpartwn 120
emotional oulbu~ 122
Development 13. 24, 25. 168
eo\otiona1 problelN 71
deviation from healthy sLtIe 84
emotional SbeSS 85,136
diarrhu 6f. 66, 7'D, 73. 14, 71, 78, 82.84-86. 90, energy, loss of 70
94-96,100,102, 108, 110, 11~ 114"119·121, EnIhu.ium 61,94, 95, 23], 221. 223
125-128, 132. 138, 140, 144, 146, 151-154,
epidemics 88
157-159, 163, 166, 170, 177, 178, 1~l82.
epigtilric bkxUge tOol
184, 190 ~y 94,96,98,101,102,105.110.118, US,
diet 12,68,89,98, 116, I~. 127, 153, 162
131, 149, 157, 178
diet, improper 89
~. graJual 66, un, l24, 132
DUfkuIty AI the ~ 16, 17. 24. 68 fthauKion 64, 79,80,116,88-91.93. !IS, 99-101.
difficult)' in waUting trI, 106. 161
108. 109. l2.8, 129. 131-m I,", 150, W.
difficulty of brealhing 83, 87 156, 165, 184..188. 198
digesdon. poor 66,87.108
~Iion of yin 79
digestive disorders 93, lOS
external cdd n. 111
digestive problem 68 Pbmltn 1~. 66, 68. 70, 72. 1., 76, 18, 80. 82..
Ding 46,162 85. 87. 88, 92, 96, 98. 99, tot, H)I}. 116, 110.
dlscharge of lO)ljns 100
UI, U6, 130, 131, m 136. 154, 170. 112.
dislike of heat 11S
176
DiJpeftion 59, 142. lBO eyeWedion fJJ
DiMolulion 3. lBO, 181 ~yesigM If" 83. &I, 91. 129

237
 175, 177-119. 182, 184, 185, 188, 202, 216
eyesight poor 83. 91
fool p~ms 82
F~ 1. II, 26. 48, 86. 108. 110. l84, 195, 204" 205,
F 21J
Ia1haIl!of bodily functions 99
tau) condiboll$ n G
tatheT 9, 12, 918, 99, 2ClS. 206, 213, 2]4
lMMr's bJood line 'J8 gail 72,162
,.tip 55,69,71,92, 144, 154, 157,191. 2A'!] gastrointestinal disordews 94
6t 97, 117, 123, I~, 137, 147,
febriJr di5easel sastroinlestinaJ infections 75,99, 100
]60, J?2 sastrolnlestinaJ tumors 80, 86, 105, 1116
febrile iUnesses 73. 147. 162 Gathering Togethn 61, 152, 216, 217
f'ellGW&.hJp with Men 88 Gt 61,160
Fal JTl, ZOO Gnt 15, 18, 23, 33, 45, 47, 59, 1lJ6, 208
feve. ta 6t. 65, 69, 71, 75, 80-34,~91, 99. 104" genetic illnesses 84
105, 107, U~n7, 122, 124, 129, 133, genitalia 1.5.117, 176, 180
13.>J41, 143. Its, 146, 148-]51. 160. )6], C.mt ISO. 215. 217
1~166, 171-173, 174, lM, J83, 1&>-187,190. Grace 57, 58, 106, 208
191. 222, 223 Gil 2.5.57, 61, 98
f~er, high ~ 80, 89, 90, 11~115, 133, 139. Its, G1UIl 33,34.61, 148, zn
161. 163, 165, In-ln. 183,222. Z23 Gun 10l. 197. 206.210
1f!Yf!r. pelSIStenl 75 Gilt Md 25,61. 170.221-22.3
kver. recurrenl 83 gum problems 69. 116, 145
lire 13, 33. ts, 47, 56, 59, 88, ~, 104-106, 122, gunshol 109
136, 138. 160, 164 174, 188, 1~. 199, 'JIJ7,
2]~215, 222 H
fbnk pain )]3
flu 28,64, 102, 103, 109, 113, 115. 124. 136, 138,
140. 14]. 1S9-161, ITl, 176, 188,215
head rongesOOn 87. 166
head injury 123,208
fldid stagnation 83, 128-130,133, 135, J37, 148,
head SOres 84
166, 168, 176
flushing-up 69, 15,84,86, 117, 92, 93, 97, 1~ 112, headaches 65. 69, 71. 75, n, 85, 86, 91, 93, 95,
132,144 98, 102, 106, 111-115, 117. lJ9, 121, 122, 124.
EoIJo~ 2.5, 33. 36, 40, 42. 43, 55, 96, 97, 166,
129·133, 135, 131, 139, 141, 143, 145,
194, 195, J97, 1D2,. 204, 206, 'JIJ7, 209 148-151, 154, ]55, 159, 161, ]63, 165, )69,
food pas~ JOC 111. 173-115, 179. 181, 183. 185, 187, 189,
191,22J
food poiJoning 76, 78, 13, 85, 93, 95, 99, 1m,
104" lOS, 120, 133, 139, 143, 152, 153. 157, headaches,5eVere 65,91, 106, 1~115, 111, 119,
168. J69, 174, 175, Jn, 180, 187, J~ 130, 139, 143. 145. 149, lSI, 16t 181, 113,
189
food ~n 67, 68, ~Tl, 75, 14 18,80. 86,
87. ~ 94-96, 103, lOC, 108, 109, 116, U8, he.t 80, 83, &5,89. 94, 97, 104-107, 112, 116. 117,
124, 125, 119, 130, 138. 139, 142, 145, 146, 119-123, J26, 128, 130-132, 133, 135, J36,
149, ISO, 152, tsc, 157, JS8, 161, I~ 114, 146. 148. 155, 159, 163-161. 172, 175, 184,
 188. 190. 200. 21Z, 213 hmOCUlCe 111
he.1rt attack 123. 163. 165 ~ 102.. 156. 158. I6t
heart fire 104. lOS. 21Z, 213 intermittent 'eNeT and chUla 81
heart heal 104. 116. 1 J 7 tntemal etiology 106
heart pain 107. 166 tnletNl heat n, IIJ..m. 86. 106. 111
heat In inlestines 69 intesbNl puMiln 7~
heat, latent 70 intestines fR, n. 85, 86, 88, 151. 160
heat stagrWion 75, 81. 83, 87. 90, 92.. 134. ]36.
161
hoar~ 104, 122, 160
Holding Together 78
,. If ~, 188
HslJlo cs» 110, J96. 197 11sJ" 25. ItO, 168, 200. 201. 206, '1J11
HslJlo 1(110 61, 186. 223
H$II 26.... 72, 196
IlL 59, 142, 182, 201, 209. 211
HIltJIt 180
""g 2, J, 9. 36. 71. 75.94, 100. 108, 119. m,m
133, 135. 138. ItO. 141. 1063, lt9, 150. 15t..
hysteria 13,84, 85, 89, 97. 121. 124, 137, 138. 149,
iss-iss, 157, 158, 160, 165. 171, 113, 187,
15Z, 159, 164..170, 180, 185, 187, 189, 190
193, 196, 204. 221
joint dOOrders 7J
joinl infl.mmation 93
joint ~n 74, 89. 115, 142. 183, 184
1·5, 7-9. 11, 1Z, 17, 19-34,36-39, 42, 44, 48, 49,
51, S2, 54-62, 70, 86. 103, 116, 134, 146. 157. K
184, 193-195, 197-200, ~206, ~216,
2t~223,225,226 Kmr 1~ 17, 23. 33, 0&5, f:J, 59. 60. 119. I~, 1M.
illnesses, very virulent 91 195. 197, 206, 'JIJl. 209. 212. 21~ 219
Unmediale attention or treatment 76, 97, 98
l<eepinJ Still 15. 33. 41, 59, lfi6, 208
iNbilil)' to walk 88 KIte 15. 33• .v.166, 208
lDa'eMe 146 kidney 55. ~78, 81, 95. lOB, n~IZ1. 125. 121,
incubation 89. 9t 132-134. 136. 138. 140, 141, 143, 149--151,
indigestion 67, 78, 92.. 100, 106. 113. 116. ItO. 153--157, 160. 167, 172, 178, 1. ., 186. 1.,
146, 147, 1.50,154, 169, 183
190
inJuration 87 J(JJ 61, lfj()
infantile neurosis 86 ICDII 150, 115, 217
inflammation 13,93,122... 178 lUI 15, 30, 57, 61, ~
inflammatory mlle$&eS 92
"..., 33, 34, 61, ttl, 2D3
Influence 14, 23,61,124, 177, 116. 217
KIf." 1m, 191,206. 2tO
lnfluenza Sf, 88 ICMdMd 25. 61, 170, ut-W
inherited proclivity 88 1(''''' 6\. 138,111-223
inherited weakness 84. 98 KMI 61, 138.nl·223
in;ectioJU 109 kIIIII 15, 18. 23, 26.33, 0&5, .v,., 59, 66, 156,194"
injury 109, 115, 123, 143, 147, 153,155, 157, 160, 195, 19'1,202,103,., m, 2lt, 215, 218,
168, 169, 17~ 176. 179, 110, 187, 208, '2D9
219
Innu TNIh 26, 91, W, lTl, lit. 191
 The ~ IOrins: Oracle 01thl' He~er Wrthln

L M

n madness 123
legO"oImps
leg .... n 106. Jl2.
168.171
JI., ns, 138, 147. lSI, 158. cnalipanl ilJnesses 91
malnulrition 69, 116, 111
less IS, 23, 24.. 7" 80, &l 88. 90, CJ2.94, 98, 100. mass in the AIbdomen 84" 122
102, lot, Hl6, 108, liB, J22. 124. 17.6, 1~. mehuld\oIy 16, 71, 73, 92
137. 140. 153, 157. 163-166, lBO. 181.. 201 Mog 21, 70, 221
lep. paralysis of 7., 93, 9f" 102, 106, 108, ~ru~tis~I~I~I~I~I~I~l~
16J.180 menses, tardy 92
U a, 14. 23. 25. 33, -lS, 47, 56,59. 1.22, 199. W, menstrual bleedins, excessive '/6
m
2J2..21....215, menstrual difficulties 13
limbs, weD 66, 139, 141 menstrual irregularity 89,91.137,17';
Limibtion J81..l8J menstrual problems 16,100.146
Lbc 99, 100, 2Df.. 205 mensInIation 7~ 89, 120, 137, 148, 159, 174, 184
liver 13, ..... 55, fb, 7], 17. 81, 81..IS. 89, 91, 92, menstruation, ocess.ive 74,.120
97,98, 100-102, 10l ios, 1el1, no, 111-114, mmtal UlgUish fb. 112, W
120, 121. 123. 124. 127, 128, 130, 131, 133. mental wnfusion 65.~, 102. 107, 113, 122, 132,
m, 1J7-I39. )46-149.153,157, 159,161-166, 138, 149, 161, 172, lIS
169-175, 179, 180, 181.. 184" 187, 189, 191, mental derangement 67, 15, 91, 98, 102, 121, 132..
195, m2, 203, 205, 212, 213, 2J5. 2.17 139, 149, 1S4, 173, 17.5
liver conquenl18 ~ spIeer\ 98. 169 mental exhaustion 64, 89. 118, 134
liver fire 104 mental illness 94.. 97
liver wind I.... fb, 71.. 82, 85, 89, 92, 102, 108, menul stagnalion 96
nO-IU. ill, J3O, 13], 133, 135, 146.. 147. mental 5h'eSs 112, 115, 127, 145, ISO,115
149, 157, 159, 161, 161, 170, 171, 174,.184. mental weakness 67
195, 2U..213, 215 rnisc.uriase 77, 137,180
liver yang 13, 102, 1m, ])4,. 123, J37, 161, 166, misdiagnom 70,96, 108, 113
110.112--175, 179. 1M,.187, 203 Modesty 92, 93, 200, 201
Ionsincubation period 89 mother 9, 15, 98. ~, 221
'ower abdomen J4,.74,.80, 94, U8, US, ~ 214 mouth 12,23,26. vr: 104, U>117, 119,171,178,
'ower abdominal Q)~on 79 119, 219, 223
'ower abdoD\fnaJ problem 71 mumps 92
'ower bade pain 67, 79, 81, 83, 8l ra.91, 92, 1m, muscle spasms 68, fb, 177
101, IJl, ns, 125, loll, 143, 145, 149, 151,
1S3, 155. 159, 163r 167, 113, 17.5, 177, 118, N
180, 185. 118, 189, 193, 195
'ower edl'eD\iliee 13, 66,68,10, 72"'/6, 78, 80, 88,
92, 98, 126, J3O,134, 136, 170, 172"176 NWea 73, 87, 89, 108, 145, 148, 185
1M 60. 82, 174 neck problem 75
Iu~ mnsestXm 72"152. 17.5, 178 nephriW 76, 174
1111\9 73,. 7.5,ra,89, 99, lOS, 10'1,130, 131, 137, nerv0U5bre&kdown 64, 120, 125, 126, 129, 135,
1"-149, 188 137, IV, J..... J46, ISO. 153, 155, 157. 166,
 Index

111 pentooiti~ 95
nervoUJ system 12-14. 56, 81,97,100 pNegrn 61,72,73,15,79,80,83-85,89-91,104,
neurulhenla 10Z 12tJ. 121, 12:9, 131. 139. 1~, 147. 148,149.
nose 14, 87. tOl. 139, 157 lSI. 156. 1S9·16I, 163. 110, 171, 173, 175,
nourishment is, ri, 116, 117 176.178,182.183,184,. 187-191
nutrition U. 23, 116 phlegm 5t:~n n.79, BO,83. UJ),I2:9, 131.
l39, 1~, 147, 159. 118, In. 184
o P' 25, 2b, 57, 58, 61, 78. 86, 106, 197, 198, D.
209.213,214
Obitnldlon 59, 1~14:2, 71Xl.2DI
pMWltOnia 67, 83, 107. 115, 117, 185
pneumonia, vilA! B3
0ppolltlon 8, 61, 138, 139, 2.2.1, 223
Po 18, 19, 24.25. S7~I, 108, 198. 210
OpJKenIon 156, 218, 219
poiJoIUng 76, 78, 83, 85, 93. 95,99, 101.,1Of..lOS.
oral cavity 12, 116, 124"121, 145, 149. 170,182
119-111, 133, 139, 143, 152, 153, 1S1. 168.
oral infections 111
169. 174. 175, 177, 1110, 181, 190
oral irritation 101
oropharyngeal pain 113
p0U088
P08RMiolt la Grut MUiUre 25. 55, 90
over-indulgence 90
postpartum depresSIOn 120
oversensltiwy 97
pregnancy 71.91,110,161, ITL 2.11
p prenatal.hodt 100
Prepoll4eranc:e of the Grut ~ 26, 61,111.218.
219
pam 13,55,59,64,65,67,69·71.14" 76-79,81-87, Preponderance uf the SINIl 26, 61, 186, 223
89,91,91,91,98,100-102, 103. IDS-US, 118, pressure 73
119, lZ1, 124-127. 129, 131, l32. 135, prognosis, ~enl 75
138-147, 149, 150, 151, 153-155, 158, 159, prognosis, nlremely pooT 6S
163-175, 177-185, 187-191,193, 195 progI'OSis. fair M-68. ro, 71, 73.75-79.83-89.
pain" fool 70 91-95,97,98,100-108,111-113, 114-119, ~
pains, migJ'atifti 92, 94 u~ns, 137-147. '.151, 15>191, m
pain.. sharp 85 prot,JlO!iis, good 71. 73-Tl, IlO-82,If. 86. 87. 89.
painlul spasms 74, U5, 165, 167 90. 92, 96. lat lot., no-na 113, 115, 136.
paipllatlon 83 14J, 143. 141. 163, 169, 110, 189, 191
pancreatitis 76 prognosU, pAve 67
paralysis 67, 74"79, 85, 87-89, 9'lr94. 99, 102, 1m, progJ\05lS, pooT 6+e8, 71-73, 75. TI,79, 85,.,
1~108, 116, 118, 120-122, 126, 128, U9, 91. 93, ~97, 99, 10', 103, 1m, 106. 10'1. 0.
134, 136, 140, 143, 146, 147, lSI, 155. ]59, 111, 113, 114, 116-123, 125, 117, 129, m,
]60, 163, 164, 166, 167, 169, 171-173,115, 133, 135, U1J, 141, 145, 1t8, 149, lSI, 153.
176, 180, 183,186, 187,189, 190,201 155, 157, 159, 163, 165, 167. 173, 115, 177.
paralysis of the 1ep 74, 93,94, 10l. 106. 108, 178, 187, 189, m
163,180 Progrna 4. 13. 14, 26, 52v 6ol68, 70, 82, . , lW,
paraplegia 123 112, 114" 1J1"133, 138, 148. iflO. 168, 213.
par.sitic InfestatiON 98, 177 ZIt
Peace 12, 24, 61. If. 168. 179, Z14" m prottretion 74" 95, 96. lO2. 139, 14S, 159. 119

241
 The MrdlColl I Chins: Orsde ~ .~ Healer Within

public health problems 88 short-term iJlncSoS 110

shouJikr 67. 81. 102, 105, 106, 108, 109, 167, 169.
pWmonary ~ 77
J>"S 70,7.1,77.85. 108, 12iI 191, 206. 207
Pudltn, Upwud JS4 skin infection 87
skin irritation 91
Song 26. 36, 54, 74
.spasms 68, 641, zi, 74" 84, 85, 93, 101, 102, 104..
1~, JOO.l12. 11f., 11~, 127. 130. 133, 135,
~ sta,gnation 55, T;t 82. sr 128-131, 133, BS, 139. 143, 148, 164, 165, 167, 170, 171, 177.
])7. 143. 146--1068. 153. 1St 163, 168, J69, 185, 187, 202., 206
175. 116, J82, J91, 202, 205 spleen 15, 58, 66-68, 70, n, 73. 76-:78,83, 87, 89.
QUDr 12. JII, 23, 1f" 33, 4.5. 47, 55, 56, 64. 92- 92, 93, 95, 97, 98, 100. 106, 108, 116, 118,
199-2ilJ, 214. 2J5, 2J7, 22il 12D, 123. 126-129. 132, 134., 136, 139, 141,
143, 146, IS3, l54.. 156, 157, 1M, 166, 167,
R 169, 178, 180. 187, 188, 191, 202, 203, 205,
216
radkaJ tre1tmmt 73.97.98, J()5 spk'm qi 67, 77, 157
rapid ~ 54,90,94.. ISO Splitti.nB Ap.art 18, 19, 24, 57~1, 108, 198, 210
1'e(l')\.TI)', slow65. 67, 69. 80, 81, 83, 86, 113, spontaneous abortion 64
1I'>lJ7, ]19, 126, 127. 137, 140, m stagnant heAt 89
reeunence 65,66,69,73.75.87, no,111 sta,gNUon of cold 74.,80. 194
respiratory illnesses 64, 82, 88, 90 sta~n of qi and blood 86,140,141
rest 37, 67, 74.,75, 78, 87, 96, 193 Sbndlt.llJ 15. 26, 6J, 86, 87, 213, 214
Rftrut 15, 61, JOJ, 128, 129 stomach 15, 66, 68, 78, 85, 87, 99, 103, 104, 107,
Return 25, 48, 84, no,us, 118, 119, 138, 141, 109, 111, 116, 119, 126, 127, 129, 130,
J95, 205, 211 1~1~1~1~1~1~1~1~1~
RevolutioD 6), 160, 161 169, 173, 179, 182, 185, 189. 197, 2D2., 2m,
206,W, 216, 211
s stomach ulcer Jl9
stroke 64.,67, 99, 103, 105, 107, 109, 118. 119, 122,
scarrill8 of wound 84 128, 132, L34, 137, 1~, 151. 154, 164-166,
IeCOnd opinion 69, 70. 83. 90. 91 169, ]14, 116, 177, 185, Z23
seizures 85, J~, 154, 163, 1M, 191 stubborn mugh 110, 113, 119, 156
separation 0( yin and yang 86 stupor 115, 131
IenI.iJ .aeti~es 95 subcostal spasms 1),101,109,110,112. 115,139,
JenW t!XQ!55 n.
95, 98, 102, ] 19, 17,4. 125, 140. 1068,111
144. 153, 164 J1O, 171, 177, 178, 188 sudden death 82,98,99,116.128.160,180, 187
anual oriSin 84" 101
61, sudden nacerbation 71
Sltmg 154 sudden rerovery 82. 119
SId 8, 19, 23-2.5, 61, 76, J64, 194 SII' 25,96
SIrIIk lOt SUicide 109, 128
SIdJr 19, 24, 25, 61, 76, JOt 5..,. 2. 3, 13, If., 23, 33, t5, 47, 96, 123, 134, 144,
SlIlJrHo lOt 172., ]16, 212. 215, 211, 219
S.,ng 26, 36, 74 throat, sore 82.94, I~ 106, 1~ 170. 180
superlic:ial symptoms 4, 58, 1~ Till' 46.162-
IiUrgery 57, 58. 93, 98, ]09. 135, 142, 202, 2D9 TOftgRm 2.5, N, 199
swelling 71, eo, 83. B4.. 98. liD, 112, 132. lti6, 177, tongue: 13. 116. 12.5
179,214 loottuche 104. 145, 156, 165
Ii}'Philis 61, 62, 99. 108, 139, 143, 159 loxemia 71. 92
syphililk: ailments 85 loxic slate 70, n. 77. 83,96, 100-102, 132, 138,
182,183,1116
T trauma 94, 98,108,12.8.148,157,166, D,1D9
TrudlJ'lg 66. 82
Ts'''' 61, 15'2y 216
TQf 24,46,61,84.214
lubercuJosls 67, 11t.. US, In. lTl, 178, 182
rurrl lin 25, HII, 199
T." 12, 3J, 47, 56, 118,219, m
T.. CIt'u It4
tumor 67.9"1, 99. 127, 149, 177
TillI 1("0 12, 26, 61. 117, 218. 219
Ttln 61,128
TillI l'u 25. 55, 90
Till 7, 24, 35, 37. 38, 40, 42-46, 61, 84. 112, 21....
215 u
tempor.uy aggravation 69
tenninal illnesses 64, 109 unconsciousness 65, 139, 173
terminal syphilis 99 UrUoa 78, 79. B4
tetanus 67. 158, 159 union of yin al\d yang M
The Ab)'5D'l~1 1.... 17,33,47,60, 119, 195.206, upper back 15, 81, 91
W, 2n9, 212. 21t.. 219 upper back pain 91
The Army 19,24, 25, 61, 76, 71, 85, ~ 111. 123 urine 68, 80, 105, 108
The AroU6lng 13, 17, 33, 41, 164.. 195, 202, :lDJ, urine, retention of 68. 108
205. 2n9, ~11, 212, 220-222 uterine bleeding 105
The Cl1nilnl 13, 25, 33, 47, 122, 199, W, 212. uterine spasms 101
214,222 uteNs 85
The Cre~liYe 12, 33, 41, 55, 56, 6'-199, 214, 217,
220 v
The F.lmiJy 70, 84, 88, 136, 131, 173, m
The Gentle It.. 33, 47. 176. 212. 215, 219 venereal disc!ases 6J, 6:!, 64.. 76, 9'4 93. 96. 98,
The Manylns Malden 61, 170, 221, 223 118. 120. 124, 128, 141. 149, lSI, 153,
The PenetraMg 176 156-158, 161, 163, 1M, 167, 170. In. ln,
The Receptlve IS, 33. 47, 66, 194" 195. 202.. :lDJ, 178. U!O, 181. 186,187
206,211,214" 215 ~erbgO 61, rr, ~ 95,102. 108, 109,123.127, nl,
The Taming Power of the Grut 114 us, 139, 141, 143. 146. 154, 159, 16'- 169.
The Tamina Power of the Scnau 80, 196 1n. 118
The Tumln8 Polnt )10 vision 7, 9. 13, 106, 111. 113, Ill, 133.
The Wanderer 60, 174 137, 139. 148. lSI. 159, 163, 165, 174, 181,
The WeD 158, 159 185, 186, 189, 191
tluut 65,72 ~ting 66" n. 73. '19, 81. IH. IS, 81,
lhroal 115, 127, 132. 147, 187
 89. 9S-97. 101. J(l5. 107. 109, In-Ill, 115, 162. 166, 170. 172-175, 178, 179. 184. 181.
J 18, 121. IZ3. 126, 127, 131. 133. 140. 142, 188. 195. 198--200, 202.-204, 210. 211, 217.
Ie, 148, IS2-1S4,. I~, 157. 159. 161. 162, 119. 220. Z23
165. 169. 177. 17'9. 182, 185, 190 yang COndiOON.elllremely 64. 91
1r'UI,,'. BJ 1'1 2.. 3. 7. 8, 23. 26. 36. 48. 61. 85, 116. 134" 146.
171. 193. 196. 199. 204, 208. 214, 221
w yin 7-9. 11-22, 24-26, 33, 35. 36. 40-43,45, 46, 48,
49.53.55, 56,66, fRo 7f. 77. '19, M"86,90,
93,99, 103, 108, 109. 118, 119. 127, ]33. 145,
wMtins IS, 26, 73, 196 n. 150. 151, 156. 160. 183, 184, 188. 194,
walJcing 87, 96, 106, 167
1-'200, 203-205. 210. 217. 219
witter 12, Jf. IS, 33, tS, 47. 74. 76, 78. 119. 00.
yin conditions 66
140, ISS. 1S6. 158. 159. 180. ]82, 188, 190,
Youthful Folly 21, 70. 221
1JJ7. 'JD9, 2l2-21f,. 2]9
'Yu 7, 25, 55. 61, 90. 94. 202, 220. 221, 22.3
water rett"ntion ]20
l'JWI 66,158
water 5tagNt'ion J19, ISS
)lUll"qi 66,158
Wd/t 19O.1JJ7
ZNn 13, 17, 23, 33, 45. 41, 48, 59, 164. 195, 202,
wind If. 33,45.47.68. M. 71. 75, 80. 82,83,85,
203,205, 'JD9, 211, 2l2., 220. 22,1. 222
19. 9Z"98-103, 107-115, 117. lUI, m. 126,
~131, 133-137, ItO, 143, 146. lf7. 149·151
ZlumgFu 26. 184
1.57. 159. J61. 162. 170, 171, 174.. 176, 177:
z.m, 3, 7. 8, 38
180. 184:. 187, 195, 203, 1l2.. 113. 215, 217.
ZlMI 16-18,24.68
219
wind bi 100
wind mid 117
wind heat 99, JOI, 107
wind injury US. 176
wind paraJyRs 102,107.118, lSI
Wod on WIW Hu BeeJl SpoiJed 25. 57, 61, 98
wound 84
wrong medicine 83, 9S
wrong treatmmt 116
W.,W_.I12

x,~z

}(lMJ CtIlJ .1ii,61.. 186, 22.3

J(JMJ XJI 80, 196, 191
XM 1.6,44.n. 80. 114. 196, 191
)'lOg 7JJ, 11-22, ~26. 33, 35, 36, 41-43, 45, 46,
48, 49, 53, 55, 56, 64" 74, 84, 86. 90, 91, 95,
99, Jm.103. lOS. 108, 109.. Uf. 118 119
1221 123, 121, 136, 137. ItO, ISO, 156: I~
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