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BookOfChanges

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		<BR><BR><BR><BR><BR><BR><BR><BR>
		
		<FONT SIZE="4">I Ching</FONT><BR>

<FONT SIZE=“2”>Richard Wilhelm’s and Cary F. Baynes translation “I Ching: Or, Book of Changes”

[3rd. ed., Bollingen Series XIX, (Princeton NJ: Princeton University Press, 1967, 1st ed. 1950)]<BR>




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11
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51
3
27
24
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21
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40
29
4
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59
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33
62
39
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15
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31

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12
16
8
23
2
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35
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44
32
48
18
46
57
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28

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13
55
63
22
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30
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1. Ch'ien / The Creative <FONT SIZE=“4”>| 2. K'un / The Receptive
3. Chun / Difficulty at the Beginning <FONT SIZE=“4”>| 4. M&ecirc;ng / Youthful Folly
5. Hs&uuml; / Waiting (Nourishment) <FONT SIZE=“4”>| 6. Sung / Conflict
7. Shih / The Army <FONT SIZE=“4”>| 8. Pi / Holding Together [union]
9. Hsiao Ch'u / The Taming Power of the Small <FONT SIZE=“4”>| 10. L&uuml; / Treading [conduct]
11. T'ai / Peace <FONT SIZE=“4”>| 12. P'i / Standstill [Stagnation]
13. T'ung J&ecirc;n / Fellowship with Men <FONT SIZE=“4”>| 14. Ta Yu / Possession in Great Measure
15. Ch'ien / Modesty <FONT SIZE=“4”>| 16. Y&uuml; / Enthusiasm
17. Sui / Following <FONT SIZE=“4”>| 18. Ku / Work on what has been spoiled [ Decay ]
19. Lin / Approach <FONT SIZE=“4”>| 20. Kuan / Contemplation (View)
21. Shih Ho / Biting Through <FONT SIZE=“4”>| 22. Pi / Grace
23. Po / Splitting Apart <FONT SIZE=“4”>| 24. Fu / Return (The Turning Point)
25. Wu Wang / Innocence (The Unexpected) <FONT SIZE=“4”>| 26. Ta Ch'u / The Taming Power of the Great
27. I / Corners of the Mouth (Providing Nourishment) <FONT SIZE=“4”>| 28. Ta Kuo / Preponderance of the Great
29. K'an / The Abysmal (Water) <FONT SIZE=“4”>| 30. Li / The Clinging, Fire
31. Hsien / Influence (Wooing) <FONT SIZE=“4”>| 32. H&ecirc;ng / Duration
33. TUN / Retreat <FONT SIZE=“4”>| 34. Ta Chuang / The Power of the Great
35. Chin / Progress <FONT SIZE=“4”>| 36. Ming I / Darkening of the light
37. Chia J&ecirc;n / The Family [The Clan] <FONT SIZE=“4”>| 38. K'uei / Opposition
39. Chien / Obstruction <FONT SIZE=“4”>| 40. Hsieh / Deliverance
41. Sun / Decrease <FONT SIZE=“4”>| 42. I / Increase
43. Kuai / Break-through (Resoluteness) <FONT SIZE=“4”>| 44. Kou / Coming to Meet
45. Ts'ui / Gathering Together [Massing] <FONT SIZE=“4”>| 46. Sh&ecirc;ng / Pushing Upward
47. K'un / Oppression (Exhaustion) <FONT SIZE=“4”>| 48. Ching / The Well
49. Ko / Revolution (Molting) <FONT SIZE=“4”>| 50. Ting / The Caldron
51. Ch&ecirc;n / The Arousing (Shock, Thunder) <FONT SIZE=“4”>| 52. K&ecirc;n / Keeping Still, Mountain
53. Chien / Development (Gradual Progress) <FONT SIZE=“4”>| 54. Kuei Mei / The Marrying Maiden
55. F&ecirc;ng / Abundance [Fullness] <FONT SIZE=“4”>| 56. L&uuml; / The Wanderer
57. Sun / The Gentle (The Penetrating, Wind) <FONT SIZE=“4”>| 58. Tui / The Joyous, Lake
59. Huan / Dispersion [Dissolution] <FONT SIZE=“4”>| 60. Chieh / Limitation
61. Chung Fu / Inner Truth <FONT SIZE=“4”>| 62. Hsiao Kuo / Preponderance of the Small
63. Chi Chi / After Completion <FONT SIZE=“4”>| 64. Wei Chi / Before Completion

<PRE>


	1. Ch'ien / The Creative
		above  CH'IEN  THE CREATIVE, HEAVEN
		below  CH'IEN  THE CREATIVE, HEAVEN

The first hexagram is made up of six unbroken lines. These unbroken lines
stand for the primal power, which is light-giving, active, strong, and of the
spirit. The hexagram is consistently strong in character, and since it is
without weakness, its essence is power or energy. Its image is heaven. Its
energy is represented as unrestricted by any fixed conditions in space and is
therefore conceived of as motion. Time is regarded as the basis of this
motion. Thus the hexagram includes also the power of time and the power
of persisting in time, that is, duration.

  The power represented by the hexagram is to be interpreted in a dual sense in terms of its action on the universe and of its action on the world of men.
In relation to the universe, the hexagram expresses the strong, creative action
of the Deity. In relation to the human world, it denotes the creative action of
the holy man or sage, of the ruler or leader of men, who through his power
awakens and develops their higher nature.
   THE JUDGMENT
   THE CREATIVE works sublime success,
   Furthering through perseverance.

According to the original meaning, the attributes [sublimity, potentiality of
success, power to further, perseverance] are paired. When an individual
draws this oracle, it means that success will come to him from the primal
depths of the universe and that everything depends upon his seeking his
happiness and that of others in one way only, that is, by perseverance in what
is right.

  The specific meanings of the four attributes became the subject of speculation at an early date. The Chinese word here rendered by “sublime”
means literally “head,” “origin,” “great.” This is why Confucius says in
explaining it: “Great indeed is the generating power of the Creative; all beings
owe their beginning to it. This power permeates all heaven.” For this
attribute inheres in the other three as well.
The beginning of all things lies still in the beyond in the form of ideas that have yet to become real. But the Creative furthermore has power to lend
form to these archetypes of ideas. This is indicated in the word success, and
the process is represented by an image from nature: “The clouds pass and the
rain does its work, and all individual beings flow into their forms.”
Applies to the human world, these attributes show the great man the way to notable success: “Because he sees with great clarity and cause and effects, he
completes the six steps at the right time and mounts toward heaven on them
at the right time, as though on six dragons.” The six steps are the six different
positions given in the hexagram, which are represented later by the dragon
symbol. Here it is shown that the way to success lies in apprehending and
giving actuality to the way of the universe [Tao], which, as a law running
through end and beginning, brings about all phenomena in time. Thus each
step attained forthwith becomes a preparation for the next. Time is no longer
a hindrance but the means of making actual what is potential.
The act of creation having found expression in the two attributes sublimity and success, the work of conservation is shown to be a continuous
actualization and differentiation of form. This is expressed in the two terms
“furthering” (literally, “creating that which accords with the nature of a
given being”) and “persevering” (literally, “correct and firm”). “The course of
the Creative alters and shapes beings until each attains its true, specific
nature, then it keeps them in conformity with the Great Harmony. Thus
does it show itself to further through perseverance.”
In relation to the human sphere, this shows how the great man brings peace and security to the world through his activity in creating order: “He towers
high above the multitude of beings, and all lands are united in peace.”
Another line of speculation goes still further in separating the words “sublime,” “success,” “furthering,” “perseverance,” and parallels them with
the four cardinal virtues in humanity. To sublimity, which, as the
fundamental principle, embraces all the other attributes, it links love. To the
attribute success are linked the morals, which regulate and organize
expressions of love and thereby make them successful. The attribute
furthering is correlated with justice, which creates the conditions in which
each receives that which accords with his being, that which is due him and
which constitutes his happiness. The attribute perseverance is correlated
with wisdom, which discerns the immutable laws of all that happens and can
therefore bring about enduring conditions. These speculations, already
broached in the commentary called Wên Yen , later formed the bridge
connecting the philosophy of the “five stages (elements) of change,” as laid
down in the Book of History (Shu Ching) with the philosophy of the Book of
Changes, which is based solely on the polarity of positive and negative
principles. In the course of time this combination of the two systems of
thought opened the way for an increasingly intricate number symbolism.
	THE IMAGE
 	The movement of heaven is full of power. 
	Thus the superior man makes himself strong and 
	untiring.

Since there is only one heaven, the doubling of the trigram Ch’ien, of which
heaven is the image, indicates the movement of heaven. One complete
revolution of heaven makes a day, and the repetition of the trigram means
that each day is followed by another. This creates the idea of time. Since it is
the same heaven moving with untiring power, there is also created the idea
of duration both in and beyond time, a movement that never stops nor
slackens, just as one day follows another in an unending course. This
duration in time is the image of the power inherent in the Creative.

  With this image as a model, the sage learns how best to develop himself so that his influence may endure. He must make himself strong in every way,
by consciously casting out all that is inferior and degrading. Thus he attains
that tirelessness which depends upon consciously limiting the fields of his
activity.
	THE LINES
	Nine at the beginning means:
	Hidden dragon. Do not act.

In China the dragon has a meaning altogether different from that given it in
the Western world. The dragon is a symbol of the electrically charged,
dynamic, arousing force that manifests itself in the thunderstorm. In winter
this energy withdraws into the earth; in the early summer it becomes active
again, appearing in the sky as thunder and lightning. As a result the creative
forces on earth begin to stir again.

  Here this creative force is still hidden beneath the earth and therefore has no effect. In terms of human affairs, this symbolizes a great man who is still
unrecognized. Nonetheless he remains true to himself. He does not allow
himself to be influenced by outward success or failure, but confident in his
strength, he bides his time. Hence it is wise for the man who consults the
oracle and draws this line to wait in the calm strength of patience. The time
will fulfill itself. One need not fear least strong will should not prevail; the
main thing is not to expend one’s powers prematurely in an attempt to obtain
by force something for which the time is not yet ripe.
	Nine in the second place means:
	Dragon appearing in the field.
	It furthers one to see the great man.

Here the effects of the light-giving power begin to manifest themselves. In
terms of human affairs, this means that the great man makes his appearance
in his chosen field of activity. As yet he has no commanding position but is
still with his peers. However, what distinguishes him form the others is his
seriousness of purpose, his unqualified reliability, and the influence he exerts
on his environment with out conscious effort. Such a man is destined to
gain great influence and to set the world in order. Therefore it is favorable to
see him.

	Nine in the third place means:
	All day long the superior man is creatively active.
	At nightfall his mind is still beset with cares.
	Danger. No blame.

A sphere of influence opens up for the great man. His fame begins to spread.
The masses flock to him. His inner power is adequate to the increased outer
activity. There are all sorts of things to be done, and when others are at rest in
the evening, plans and anxieties press in upon him. But danger lurks here at
the place of transition from lowliness to the heights. Many a great man has
been ruined because the masses flocked to him and swept him into their
course. Ambition has destroyed his integrity. However, true greatness is not
impaired by temptations. He who remains in touch with the time that is
dawning, and with its demands is prudent enough to avoid all pitfalls, and
remains blameless.

	Nine in the fourth place means:
	Wavering flight over the depths.
	No blame.

A place of transition has been reached, and free choice can enter in. A
twofold possibility is presented to the great man: he can soar to the heights
and play an important part in the world, or he can withdraw into solitude
and develop himself. He can go the way of the hero or that of the holy sage
who seeks seclusion. There is no general law of his being. If the individual
acts consistently and is true to himself, he will find the way that is appropriate
for him. This way is right for him and without blame.

	&#176;Nine in the fifth place means:
	Flying dragon in the heavens.
	It furthers one to see the great man.

Here the great man has attained the sphere of the heavenly beings. His
influence spreads and becomes visible throughout the whole world.
Everyone who sees him may count himself blessed. Confucius says about this
line:

Things that accord in tone vibrate together. Things that have affinity in their
inmost natures seek one another. Water flows to what is wet, fire turns to
what is dry. Clouds (the breath of heaven) follow the dragon, wind (the breath
of earth) follows the tiger. Thus the sage arises, and all creatures follow him
with their eyes. What is born of heaven feels related to what is above. What
is born of earth feels related to what is below. Each follows its kind.

	Nine at the top means:
	Arrogant dragon will have cause to repent.

When a man seeks to climb so high that he loses touch with the rest of
mankind, he becomes isolated, and this necessarily leads to failure. This line
warns against titanic aspirations that exceed one’s power. A precipitous fall
would follow.

	When all the lines are nines, it means:
	There appears a flight of dragons without heads.
 
	Good fortune.

When all the lines are nines, it means that the whole hexagram is in motion
and changes into the hexagram K’un, THE RECEPTIVE, whose character is
devotion. The strength of the Creative and the mildness of the Receptive
unite. Strength is indicated by the flight of dragons, mildness by the fact that
their heads are hidden. This means that mildness in action joined to strength
of decision brings good fortune.
index



	2. K'un / The Receptive
		above  K'UN  THE RECEPTIVE, EARTH
		below  K'UN  THE RECEPTIVE, EARTH

This hexagram is made up of broken lines only. The broken lines represents
the dark, yielding, receptive primal power of yin. The attribute of the
hexagram is devotion; its image is the earth. It is the perfect complement of
THE CREATIVE--the complement, not the opposite, for the Receptive does
not combat the Creative but completes it . It represents nature in contrast to
spirit, earth in contrast to heaven, space as against time, the female-maternal
as against the male-paternal. However, as applied to human affairs, the
principle of this complementary relationship is found not only in the relation
between man and woman, but also in that between prince and minister and
between father and son. Indeed, even in the individual this duality appears
in the coexistence of the spiritual world and the world of the senses.

  But strictly speaking there is no real dualism here, because there is a clearly defined hierarchic relationship between the two principles. In itself of course
the Receptive is just as important as the Creative, but the attribute of
devotion defines the place occupied by this primal power in relation to the
Creative. For the Receptive must be activated and led by the Creative; then it
is productive of good. Only when it abandons this position and tries to stand
as an equal side by side with the Creative, does it become evil. The result
then is opposition to and struggle against the Creative, which is productive of
evil to both.
	THE JUDGMENT
	THE RECEPTIVE brings about sublime success,
	Furthering through the perseverance of a mare.
	If the superior man undertakes something and tries to lead,
	He goes astray;
	But if he follows, he finds guidance.
	It is favorable to find friends in the west and south,
	To forego friends in the east and north.
	Quiet perseverance brings good fortune.

The four fundamental aspects of the Creative--“sublime success, furthering
through perseverance”--are also attributed to the Receptive. Here, however,
the perseverance is more closely defined: it is that of a mare. The Receptive
connotes spatial reality in contrast to the spiritual potentiality of the Creative.
The potential becomes real and the spiritual becomes spatial through a
specifically qualifying definition. Thus the qualification, “of a mare,” is here
added to the idea of perseverance. The horse belongs to earth just as the
dragon belongs to heaven. Its tireless roaming over the plains is taken as a
symbol of the vast expanse of the earth. This is the symbol chosen because
the mare combines the strength and swiftness of the horse with the
gentleness and devotion of the cow.

  Only because nature in its myriad forms corresponds with the myriad impulses of the Creative can it make these impulses real. Nature’s richness
lies in its power to nourish all living things; its greatness lies in its power to
give then beauty and splendor. Thus it prospers all that lives. IT is the
Creative that begets things, but they are brought to birth by the Receptive.
Applied to human affairs, therefore, what the hexagram indicated is action in
conformity with the situation