I Ching Richard Wilhelm's and Cary F. Baynes translation

I ChingRichard Wilhelm's and Cary F. Baynes translation "I Ching: Or, Book ofChanges"[3rd. ed., Bollingen Series XIX, (Princeton NJ: Princeton UniversityPress, 1967, 1st ed. 1950)]1. Ch'ien / The Creative | 2. K'un / The Receptive3. Chun / Difficulty at the Beginning | 4. Mng / Youthful Folly

�

5. Hs / Waiting (Nourishment) | 6. Sung / Conflict

�

7. Shih / The Army | 8. Pi / Holding Together [union]9. Hsiao Ch'u / The Taming Power of the Small | 10. L / Treading

�

[conduct]11. T'ai / Peace | 12. P'i / Standstill [Stagnation]13. T'ung Jn / Fellowship with Men | 14. Ta Yu / Possession in Great

�

Measure15. Ch'ien / Modesty | 16. Y / Enthusiasm

�

17. Sui / Following | 18. Ku / Work on what has been spoiled [ Decay ]19. Lin / Approach | 20. Kuan / Contemplation (View)21. Shih Ho / Biting Through | 22. Pi / Grace23. Po / Splitting Apart | 24. Fu / Return (The Turning Point)25. Wu Wang / Innocence (The Unexpected) | 26. Ta Ch'u / The TamingPower of the Great27. I / Corners of the Mouth (Providing Nourishment) | 28. Ta Kuo /Preponderance of the Great29. K'an / The Abysmal (Water) | 30. Li / The Clinging, Fire31. Hsien / Influence (Wooing) | 32. Hng / Duration

�

33. TUN / Retreat | 34. Ta Chuang / The Power of the Great35. Chin / Progress | 36. Ming I / Darkening of the light37. Chia Jn / The Family [The Clan] | 38. K'uei / Opposition

�

39. Chien / Obstruction | 40. Hsieh / Deliverance41. Sun / Decrease | 42. I / Increase43. Kuai / Break-through (Resoluteness) | 44. Kou / Coming to Meet45. Ts'ui / Gathering Together [Massing] | 46. Shng / Pushing Upward

�

47. K'un / Oppression (Exhaustion) | 48. Ching / The Well49. Ko / Revolution (Molting) | 50. Ting / The Caldron51. Chn / The Arousing (Shock, Thunder) | 52. Kn / Keeping Still,

� �

Mountain53. Chien / Development (Gradual Progress) | 54. Kuei Mei / TheMarrying Maiden55. Fng / Abundance [Fullness] | 56. L / The Wanderer

� �

57. Sun / The Gentle (The Penetrating, Wind) | 58. Tui / The Joyous,Lake59. Huan / Dispersion [Dissolution] | 60. Chieh / Limitation61. Chung Fu / Inner Truth | 62. Hsiao Kuo / Preponderance of theSmall63. Chi Chi / After Completion | 64. Wei Chi / Before Completion1. Ch'ien / The Creativeabove CH'IEN THE CREATIVE, HEAVENbelow CH'IEN THE CREATIVE, HEAVENThe first hexagram is made up of six unbroken lines. These unbroken linesstand for the primal power, which is light-giving, active, strong, and of thespirit. The hexagram is consistently strong in character, and since it is

without weakness, its essence is power or energy. Its image is heaven. Itsenergy is represented as unrestricted by any fixed conditions in space and istherefore conceived of as motion. Time is regarded as the basis of thismotion. Thus the hexagram includes also the power of time and the powerof persisting in time, that is, duration.The power represented by the hexagram is to be interpreted in a dual sensein 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 actionof the Deity. In relation to the human world, it denotes the creative action ofthe holy man or sage, of the ruler or leader of men, who through his powerawakens and develops their higher nature.THE JUDGMENTTHE CREATIVE works sublime success,Furthering through perseverance.According to the original meaning, the attributes [sublimity, potentiality ofsuccess, power to further, perseverance] are paired. When an individualdraws this oracle, it means that success will come to him from the primaldepths of the universe and that everything depends upon his seeking hishappiness and that of others in one way only, that is, by perseverance in whatis right.The specific meanings of the four attributes became the subject ofspeculation at an early date. The Chinese word here rendered by "sublime"means literally "head," "origin," "great." This is why Confucius says inexplaining it: "Great indeed is the generating power of the Creative; all beingsowe their beginning to it. This power permeates all heaven." For thisattribute inheres in the other three as well.The beginning of all things lies still in the beyond in the form of ideas thathave yet to become real. But the Creative furthermore has power to lendform to these archetypes of ideas. This is indicated in the word success, andthe process is represented by an image from nature: "The clouds pass and therain does its work, and all individual beings flow into their forms."Applies to the human world, these attributes show the great man the way tonotable success: "Because he sees with great clarity and cause and effects, hecompletes the six steps at the right time and mounts toward heaven on themat the right time, as though on six dragons." The six steps are the six differentpositions given in the hexagram, which are represented later by the dragonsymbol. Here it is shown that the way to success lies in apprehending andgiving actuality to the way of the universe [Tao], which, as a law runningthrough end and beginning, brings about all phenomena in time. Thus eachstep attained forthwith becomes a preparation for the next. Time is no longera hindrance but the means of making actual what is potential.The act of creation having found expression in the two attributes sublimityand success, the work of conservation is shown to be a continuousactualization and differentiation of form. This is expressed in the two terms"furthering" (literally, "creating that which accords with the nature of agiven being") and "persevering" (literally, "correct and firm"). "The course ofthe Creative alters and shapes beings until each attains its true, specificnature, then it keeps them in conformity with the Great Harmony. Thusdoes it show itself to further through perseverance."

In relation to the human sphere, this shows how the great man brings peaceand security to the world through his activity in creating order: "He towershigh 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 withthe four cardinal virtues in humanity. To sublimity, which, as thefundamental principle, embraces all the other attributes, it links love. To theattribute success are linked the morals, which regulate and organizeexpressions of love and thereby make them successful. The attributefurthering is correlated with justice, which creates the conditions in whicheach receives that which accords with his being, that which is due him andwhich constitutes his happiness. The attribute perseverance is correlatedwith wisdom, which discerns the immutable laws of all that happens and cantherefore bring about enduring conditions. These speculations, alreadybroached in the commentary called Wn Yen , later formed the bridge

�

connecting the philosophy of the "five stages (elements) of change," as laiddown in the Book of History (Shu Ching) with the philosophy of the Book ofChanges, which is based solely on the polarity of positive and negativeprinciples. In the course of time this combination of the two systems ofthought opened the way for an increasingly intricate number symbolism.THE IMAGEThe movement of heaven is full of power.Thus the superior man makes himself strong anduntiring.Since there is only one heaven, the doubling of the trigram Ch'ien, of whichheaven is the image, indicates the movement of heaven. One completerevolution of heaven makes a day, and the repetition of the trigram meansthat each day is followed by another. This creates the idea of time. Since it isthe same heaven moving with untiring power, there is also created the ideaof duration both in and beyond time, a movement that never stops norslackens, just as one day follows another in an unending course. Thisduration 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 sothat his influence may endure. He must make himself strong in every way,by consciously casting out all that is inferior and degrading. Thus he attainsthat tirelessness which depends upon consciously limiting the fields of hisactivity.THE LINESNine at the beginning means:Hidden dragon. Do not act.In China the dragon has a meaning altogether different from that given it inthe Western world. The dragon is a symbol of the electrically charged,dynamic, arousing force that manifests itself in the thunderstorm. In winterthis energy withdraws into the earth; in the early summer it becomes activeagain, appearing in the sky as thunder and lightning. As a result the creativeforces on earth begin to stir again.Here this creative force is still hidden beneath the earth and therefore hasno effect. In terms of human affairs, this symbolizes a great man who is stillunrecognized. Nonetheless he remains true to himself. He does not allowhimself to be influenced by outward success or failure, but confident in his

Category:	Books - Non-fiction > Religion & Spirituality
Rating:
Upload Date:	06/30/2009
Copyright:	Attribution Non-commercial
Tags:	Philosophy eastern taoism confucisim Philosophy eastern taoism confucisim (fewer)

Documents

People