THE NUMEROLOGY OF THE

I CHING

A Sourcebook of Symbols,
Structures, and Traditional Wisdom

Master AlCred Huang

Author of The Complete I Ching
 Inm-r Tradilicms laternatiunal
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vrwv/ lnncrTraditions.Ci)n)
Contents
CopiTighr e> litOO bv Alfred Huang

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AH rights reserved
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1. The Origin and Development of tKe Eight Primary Gua 1
the publisher
2- The Attributes and Symbols of die Eight Primary Gua 7
Libran- of Congress CataU)g»ig-in-Publicanon Data
3. The Circular Arrangements 12

Htuiig, Alfred.
4. The Mysteries of He Tu and Lo Shu 21
The numero]og>- of rhe I Ching a sourcebook of symbols, structures, and
The Gua
;

5. Mysteries of the Sixty-Four 38

tradinnnal ivjsdom / Alfred Huang.

p. cm 6. The Mysteries of King Wen's Sequence 57

Incltidcfi index.
7. The Hidden Meaning of the Yao 85
paper)—ISBN 0-89381-811-5 (pbk. alk. paper)
ISBN 0-89281-824-7 (alk. :

1. 1 Ching. 2- Numerology- 3. Div^nation, I. Title.

8. The Hosts of the Qua 95

9. The Four Most Au^pi'. iuu' Situations 110

PL3464 Z9N8S 2000
299'.51282—dc2l
10. The Thirty-Six Gua Mo'it Familiar ro rhe Chinese 1 19

11. The Judgments of Good Fortune and Misfortune 126

00-022617
12. The My^terlt's of the Mutual Gua 143

Printed and bound in the United States 13. The Hidden Message of the Core Gua 157

14. The Origin of Fortune-Telling 166

1098765432
15. Divination with Symbolism and Numerology 373
Note. The Cfjver ihcuji the ideograph ofxmng, which a pKtiin: of an elephant standing
Appendix: A Brief Biography of SlxaoYong 179
on iu-6 rearlegf with the tail touching thegreund. The twofront legs are held up in the air,

andtke Ijead ii Iwjkmgf'jT-vMrd with the long Imnk lurimg upajaid. Baauic ati elephant Index 181
« big and tasy for people to see, even at a far disianit', the amtent Chinese employed the
"
ideograph ofone to denote the concept ofsymhol

This bcx>kwas typeset in Caslon with Papyrus at the disf^ay typeface.

Prefa ce

When The Complete 1 Ching was published, 1 said to myself, "If I passed
away tunight, I would have no regret^.' My divint duty had been ful-

filled. had not let my years slip away without achieveiminl.

I

1 Ii two years later, I am still sound and aiive. During these two
iwever,

years I meditated on the mystery of the I Ching. This time, the mutual
gua caught my inner sight* I observ^ed that every gua. if converted to the
mutual gua twice, becomes one of the following four gua: Initiating
Responding f t, AJread)' Fulfilled 12, or Not Yet Fulfilled H. (For a
discussion of the mutual gua, sec chapter twelve.)
Initiating ~ and Responding it are the first and the second gua of
the 1 Ching. They constitute the introduction to the book. .-Vlrcady Ful-
filled ^ and Not Yet FuUUled ^ are the last nvo gua, I hcv make up
the conclusion. After sixty-four successive changes, the extreme yang ^
and the extreme yin cht^ngc into the tu'o most harmomous and bal-
anced gua, Already Fulfilled ";— and Not Yet Fulfilled fr^.
To my understanding, the hi<ikien meaning of this phenomenon is the
truth of seeking harmony- It is the law of Nature and the law of human
affairs. Every thing or event in the universe is in a process of seeking

harmony —moving from the condition of disharmony and imbalance to

the condition of harmony and haiante- After this ^taie is attained, then a
new c)xle ol disharmony and mibalancc begins. The w^^dom of the I

Chmg is to instruct us how to maintain harmony and balance to the

greatest extent in human affiir-^ Although thi;. may seem impossible, the
virtuous and wise can make impossible thmgs possible.

In this book, my contribution is discussing die mj-stcrics of KingWen's

sequence, the hidden meaning of the yuo (lines), the host of the gua (the
line representing tiie central thtrnc o\ the ^la), jnd the judgnni-nt> of
good fortune and mi^tortune. 1 hace paid sipccial attention to discussing

Thcmutual gus is ohtam?d liy <'unibin)iig tiic tevotid, third, and futinh tine« nf &
^^^Ht^viih tlic third, fourth, bikI filth line*.
" Preface

y^^ the Chtnesc

v^nincse and to the
anu htiltlen mcan-
mosr famihar to tUf'
the thirr\-six gua
iiiK of the mutual jfiia. , - j-ir ,
,
d.m.r.nc
The method of divination .ntroduce.l
m th.s book ,s er>t»re y
W.thatin7».C.m/>/.r./C/.,«^.TotheCh.ne.c.consultingtbcl^
art. it involves cultivating
one s mtuition
i.
As an
. science as well as an art.
and undcrsn^nding the text. As a science,
by contemplating the .ymbol.
the Hncs and rhe giu. the.r
it

names, The Origin anci Development of

riquii^ possessing the knowledge
of"

positions, relationships, and

meanings.
svmhok and smictui^s. and their
know the hidden principles of the changes aiid the nu- the Eight Primary Gua
One should al.o
and gn.. In this way. one can cla^ni to tn.ly under-
merology of the lines

Ching and be able to enjoj' its profunda- and mystery.

stand the I

over a hundred different schools

have
In the course of Chinese histo^'
its wisdom to daily
life.
appe.,.J on how to .n,d^ the 1 Ch.ng and apply
own achievements. The 1 Ching is a book of symbols. In fact, long before it became a book of
Every school writes commenraries and
contributes its

I Ching. The Chi- written language, the Ching form of symbols only, and
There arc immense numbers of commentaries on
the 1 existed in a

Despite this vast number of s)'mboIs are the key to a true understanding of Symbols are dis-
nese describethem a> "vast as an open sea." still it.

approaches, the)' can all be categorized into two

major schools: the Moral plaj-ed by gua. Most English versions translate gua as Ingram or hexagram,
Number School The Moral and depending on the context. In Chinese, gua means "hangmg up." That
and Reason School and the Symbol and
is,

of the text and its moral mes- hanging up the symbols for people to see, so that they know how to act to
Reason School emphasizes the significance
emphasis on the forms of the good fortune and
sage. The Symbol and Number School lays achieve to avoid misfortune.
weU as on the numerology Confucius's Great Treatise on the Ching saj-Si^ln/, there isTaiChi.
lines and their relationship with each other, as 1

those symbols and numbers. Tai Chi generates two primary energies. Two primary energies generate
and the natural phenomena represented by
school of study-
The Mora! and Reason School ls known as the Conftjcian four primary symbols. Four primar)' symbols generate eis^it primary gua."
Number School known as the (In Chinese, ba gua, ba meaning "eight.")
ing the I Ching while the Symbol and
is

teaches the art of under- The Great Treatise no further

Taoist school. The Moral and Reason School >itates the principle, but gives illustra-

standing the I Chtng, while the Symbol and Number School teaches the tion. Fifteen hundred years after Confiicius, in the Sung dyoabt)' (960-

scieiiL-e. TSe Comftlfte I Ching follows the

Confucian school, while this 1279 A.D.), scholars of the Symbol and Number School at last created

book follows the Taoist school. Through these two books, one wQl
know grapliic illustration of %vhal the Great Treatise states.

the yin aspect of the Chmg as wcU as its yang aspect. They arc brother
i

are two volumes

o
and sister. Actually, according to my original plan, they

of one book.

ToiChi

Tbt Pfimttry Gua ^menttrdjwm Tat On

 The Origin and Devehpment of the Eight Primary Gua •
^
Bizkt Prir^^y f -"^
. Tht Origin andl>t^'ehpmmtofthe
Yang energy interacts with greater yang energy «
Tai Chi Yin energy interacts with greater yang energy

Chi isa Ch.ne.e philosoph.ca]

r.rn. Lacrally .t indicates "the
su- Yang energy interacts with lesser yin eneigy ^
"ultimate indicates rhc furthes Yin energy mtcracts with lesser yin energy = =
world,
preme alternate/ In the Western =
the ultimate indicates the first
as v.dl Yang energy interacts with letser yang energy
or the last. In Ch.n..e philosophy,
ccmolog); betorc crc.t.on there Yin energy interacts with lesser yang energy ~=
as the last. According to
.nacnt Chmese
Yang energy interacts with greater yin energy =-=
That state of nothmg was called Tai Ch..
was nothing, the void.
Yin cneigy interacts with greater yin energy 3=

Two Primary Energies Yir 'fang

"

of nothing lasted. Evc.mialiyTai Chi

Nobody knows how long this state
Grerrfer Yin Letter Vang Lmmt Vif. GrtKiiei Voog

differentiated into tu'o primary energies,

the yin and the yang. When in
Chi. When in motion, they are differ-
.nllne^s, they are integrated .n Tai Earth AAounluiii Wotw Wmd IVunder Fjre Lolce l-t«i"*n
djfFercr.tiated into t^vo primary energies,
entiated. After Tai Ch. had
thunderstorms The Eight Primary Gua generatedfrom four primary iynihoh
Heaven and Earth appeared, sun and moon came
forth,

and wmd The ancient sages summed up ail these phe-

were stirred up.
Adding a solid line (yang) above Greater Yang (=) creates Qian (^),
nomena and named the rwo primary energies the y^ing and the yin.They
symbolizing Heaven. Adding a broken line (yin) above Greater Yang
represent the yang, and a broken lme(-
-) to
employedasolidIine(— ) to
(— ) creates Dui (=), symbolizing Lake. In this way, Heaven and Lake
represent the yin.
come from the same source, Greater Yang.
Adding a solid line (yang) above Lesser Yin (— ) creates Li (^),
Four Primary Syivibols symbolizing Fire. Adding a broken Ime (yin) above Lesser Yin { --^) cre-

ym energy and yang energ)' ates Zhen (^), symbolizing Thunder. In this way, Fire and Thunder
After two priniar} energies were generated,
come from the same source. Lesser Yin.
interacted. There are four possibUities for those interactions:
Adding a solid line (yang) above Lesser Yang (- ) creates Xun (=— ),

The y^ng interacts ^virh the yang = symbolizing Wmd. Adding a broken line (Wn) above Lesser Yang (-- -)

=^ creates Kan (_ _), sjombohzing Water. In this way. Wind and Water come
The yin interacts with the yang
The yar^ mtcracts widi the yin ^ from the same source, Lesser Yang.

The yin interacts with the yin

Addmg a solid line (yang) above Greater Ym ( ) creates Gen ( , ),

symbolizing Mountain. Adding a broken hne (>in) above Greater ^ in

two soUd lines ^) Greater Yang. They called Kun (==), s)nmbolizing Earth. In
(-^=) creates this way. Mountain and
The ancient sages caUed (

(^) They called a sohd line Earth come from the same source, Gtcjitcr Yin
a broken line over a solid hne Lesser Yin.
By compleimg the^^e procedures, the ancient sages produced the ba
m'er a broken Ime ( - - ) Lesser Yang. Finally, they called two broken lines

-) Greater Yin. In this way, the four primary symbols were generated.
gua— the eiglu prmiaty gua. They Unc up honaontally from right to kft
according to their position.

Eight Primary Gua

After these four more advanced forms of yin and yang energy were gen-
erated, they continued to interact. There are eight possibilities for these
The Kighl Priniury Gua in a horizontal row
interactions:
 The Origin and Development of the Eight Pr imary Gua
. The Or,g,>, W Dt^l'pmmr cj tlx P' -'^'-ry Cm •
?

rather the energy that the universe employs to bring the myriad things
The Names of the Ba Gua into being. It manifests itself as a male force. It is active and initiating.
Earth i - (Kun) is pure yxn energj-. ll represents the rc- poniive energy
^wa>, encourages i Unng student
ro be fam.h^ w A of the universe. As a responsive energy it resembles the eartli but la not the
Chmese tradi.icn

rfi^;; names a„d as«>ei.« tbem wi* the

^bnk d.ey represent as well as
earth. On their own. neither tlic creatiw energy nor the rcspomive enei^
meanings. can manifest anything. through the responsive encrgj- that the creative
with their attributes and It is

energy creates. In like manner, it is through the creative energ)' tliat the
tht name for the ^,ynibol of f leaven, responsive energ>' able to bring the mynad The
Qian is is tilings into being. cre-

Dui is the name for tlie symbol of Lake, ative energy and the responsive energy complement each odier.ln creation,
Li is the name for the symbol of Fire, their funaions are equally essential; neither one is greater than the other.
the name for llic sj-mbol ofThunder
Zhen is Earth manifebte itself as a female force It i^; paii^ivt and rei. eptive

Xun is the name for the symbol of Wind, Fire ^ (Ll) is the symbol of heat and Ught The attribute of tire is

brightness. It also symbolizes intelligence and wisdom. Being embar-

Kan is the name for the sj-mbol of Water,
rassed by unresolved problems feels hke falhng into darkness, while find-
Gen is the name for the e^ymhol of Mountain,
ing a solution is like the light that casts out the darkness. Brightness
Kun is tiie name for the symbol of Earth,
sheds light upon the distinction between right and wrong.
Water (Kan) is the s}mbol of danger. In ancient times, the Chinese
An ancient verse handed down for the purpose of encouraging
has been
Primary Gua. hved inland. They were not a water- farmg people. Hence the ancient sages
students to recognize and memorize ba ^ua, the Eight

Qjan, the mitiating Heaven, has three lines

unbroken. ^ designated die attribute of water as danger or
system ofThc Five Elements, the color associated with water
difTicuIty. Accordir^ to the
is blue-black.
Earth, has three Unes broken. ^=
Kun, the responding As a result, water is also mterpreted as falling into darkness. Bt^ciuse water
upright- - =
Zhen, the arousmg Thunder, is hke a cup standing is related to darkness, Kan also represents the mt>oru
inverted. ^=
Gen, the stable Mountain, is like a bow! lying Thunder (Zhen) represents the arousmg energ)'
Dui, the joyous Lake, has an open top. = This arousing energ)' not the same thing as the creative energ)'.
in the universe.

The
Xun, the penetrating Wind, has a cracked bottom. ^ is

Kan, the dangerous Water, is firm in the center.

^ creative energ)' brings things into being, while the arousing energj' trig-

grow and take

Li, the clinging Fire, is disconnected in the
middle. ^ gers things to
tates, awakens, inspires,
action once they have been cremted. It
uplifts, elevates, and exalts.

ITiese ba gua are important; they are the raw material

of the sixty-four Wind ^= (Xun), also sometimes called wood, represents a procecd-

acconiphshed gua. or hexagrams. Recognizing their images and

compre- mg, penetrating energy in the universe. It is like the wnd blowing over

hending their significance greatly helps one perceive the revelations of the earth and the tree penetrating into the ground. The chief attribute ot
the wind is to proceed gently; the chief attribute of Avood is to penetrate
the J Chmg.
gently. The Chine e consider a gentle breeze with bright sun or mild rain

to When the wind proceeds geiidy, it goes every-

be the best weather.
The SiGNincANCE of the Ba Gua where. When the wood proceeds gently, it penetiatcs the sod deeply. The
The e^ht names of the gua do not represent the objects mentioned in ancient sages realiKcd that this gentle prt>ceeding had the mwx powertVil

their names. Strictly '^peal-ijng, these eiglil objects art: merely symbols em- and profound influence upon things or events. It ne^-^r violates; therefore

ejght primary energies that interact in the universe. it ib easily accepted.

ployed to illustrate tlie

Heaven » (Qian) is pure yang energy. It represents the creative cn- Mountain =s (Gen) rtprcsentE the soothing energy in the universe,

neither heaven nor the universe pro|jer, but the complement to the arousing energy, ll ships things from growing or
crgj' of the universe. It is
Th^ Origin ar,dDeifio}>ment ofthe higM
Primary Gm

thmgs down, holds thcni back,

advancingoncc they hav,: stnrtcd. It cairns
bounds, or even brings them to a standstill-
keeps them within
*.fu-rj.>' in the universe. It
Lake (Dili) represents an exhilarating
In Chinese. Dui has a
radiates .hecrfiilnr<^s and jo, lo stimulate
growth.
meant speaking with joy- Western ver-
2
variety- of meanings. Originally it

hut actually it is a
sions of the r Ching have rranslated Dui a. Lake,
reservoir ofivater—a marsh or a nce field. Rice is the chief staple of lite
The Attributes and Symbols of
thus associated with joy.
for the Chinese, and is
the Eight Primarij Gua

Observing different phenomena in the universe, the ancient sages cre-

ated the gua By examining the symbolic meanings of the g'ja, they were
able to understand the multitudinous changes of these phenomena. Sym-
bols are to gua as shadows are to objects. To understand the I Ching, one
should become famihar with the symbolic meaning of the gua.

The Attributes of the Ba Gua

The gua have attributes as humans have penonalities.

_ = Qian initiating active firm virile

-. - Kun responding quiet yielding docUe

--
-i: Zhen moving approacliing arousing rising

Xuii penetrating assembling dispersing

^ Kan sinking venturing moisturizing below

= Li clinging Uluminating radiating above

== Gen stiinding accomplishing resting halting

still

Dm delightmg determining pleasmg seeing

TrLiditumallY, the first attributes — initiating, responding, moving, pen-

etrating, sinking, clinging, standing still, and delighting — jre regarded as

summHri'zing the functions of tlie gua. The later attributes — t\nn, yield-

ing, arousing, dispersing, moisturising, radiiting, resting, and pleasing

are regarded as the keys to the vhangcs,
 d
The Altributei and Symbols of the Eight Primary Gm •
?
. TheAtlf^bum andSytnhah oj the Etght P^.fn.iry

Family RrxATioNsiiips of thk Ra Gua

The Svtvibousm of thk Ba Gua
The Great Treatise oi rhe 1 Clung says,
Confucius's Explanation of tlie Gua says.
The Tao of the Initiating constitutes the male.
=i Thunder kdds to motion.
The Tao of the Responding ss constitutes the female.
~ Wind leads to dispersion,
The Initiating =r knows the great be^nnkng.
z= Water leads to moisture.
'iTie Responding == brings things into completion.
=3 Fire le,iA to vv'iirmt}).

It also says,
^ Mountain leads to stiUness.

Lake leads to denght. Qian and Kun = «, the Initiating and the Responding, are the

= Htavcn leads to leadership. gate of I

Earth leadii to nurturing. The Initiating ^ represents the yang essence.
The Responding =~ represents the ym essence.
^ Heaven is the image of Initiating
Yin and yang united in harmony.
= s Earth is rhe image of Responding.
Then the tirm and the yielding get form.
^ Thunder is the image of Arousing.
Thus the law of Heaven and Earth
tlieir

is manifested.
=--. Wind IS the image of Pcrmeattng-
And the principle of God, the Creator, is comprehended.
Water is rhe image of Descending.
r :

F ire IS the irnage of Clinging.

In the family relationships of rhe ba gua, Qjan ^ , the Iratiating,

— Mounram is the image of Resting.

represents the yang e?senec and constitutes the male part; he takes the

-~ Lake image of Pleasing. role of the father.

is the
Likewi^^e, Kun - , the Re^pr^nding, represents the yin essence and
The Explanjtiun of the Gua also says, constitutes the female; she takes the role of the mother.

= Heaven, the Inituf mg, is symbolized by the hoisc.

When the mother seeks a union with the father tor the tirst time, she
son, the Arousing, Thunder Une yang; he the
rct eives a . Its fir^it is is
= = Earth, the Responding, by the cow.
eldest son.
= = Thunder, the Arousing, by the dragon.
by the cock
Likewise when the father seeks a union wth the roothet for the first
=^ Wind, the Pernieatiug,
tune, he receiver a daughtei, the Penetrating, Wind =. Its first line is
^ Water, the Descending, by the pig. yin, she is the eldest daughter.
=2£ Fire, the Clinging, by the pheasant. When the mother seeks a union with the father for the second time,
2fs Mountain, the Resting, by the dog. she receives a son, the Dangerous, Water 5-3. Its second line is yang; be is

Lake, the Pleasing, by the sheep the middle son.

— The Initiating, Heaven, is linked with the head. Likewise, when the father seeks a union with the mother for a second
time, he receives a daughter, the Clinging, Eire Its second hnc is pn;
=3 The Rcitponding, Earth, with the belly.
.

TIk \r hi iiii;, Tliiiiider, with the feet. >lie is the muldle tl.uij;hier

^ TJie KmiLaiiiig, Wtnd, with the thighs. When the mother secki, a union with the f.\thcr tnr rhe third lime, she
receives a son, the resting Mountain Its tlitrd line is yang; he is the
^ The De!»cendmg, Water, with the ears.
youngest son.
=:= The Clinging, Eire, with die eyes.
mother lor the third
Likewise, when the lather seeks a union with the
2 = The Resting, Muuntain, with the hands. she
time, he receives a daughter, the jtiyous. Lake . Its third line is yin;
The Pleasing, Lake, with the mnuth.
is the youngest daughter.
 The AttribiUei and Symbols of the Eight Primary Gua *
Primary Cua
lO . TbeAstnhum and Symhcis oftin Eight

fingers. It also signifies fht- image of the dog, of the rat, of birds with
Addhional Symbolism strong bills. Referring to trees, it signifies thobc that are firm with many
the .mag. of a
Qian = .igrific. the image ofhe^ven. It also signifies
cold, of ice, of deep red.
(ointt.

cniic of. ruler, of a father, of jade, of metal, of Uui = jiignifics the image of the marsh or the lake, of a sorceress, of
-

signifies the >mage of a good horse,

of an old horse, mouth and tongue, of smashing and breaking apart, of fruit drtioping from
Reterr.ng to horses, it

signifies the fruit of trees.

Refcrring to signifies those that are hard and
ofarhin horse, ofawildhorse.lt also trees. soils, it salty. It also

signifies the image of the earth and

die mother It also sigm- sigrufies the image of a concubine and of a shKp.
Kun
a cauldron, of frugality, of a lever, of a cow w.th
fie. the image of cloth, of
colors, of a multitude, of a
of a Urge «-ag«n, of rich and bright
a calf,
kinds of soUs. it denotes the black.
handle Referring to various
Zhen r -^ image of thunder and a dragon. It also signifies
signifies the
spreading out, of a great highway, of the
the <n,age of hlue vellow, of
eldest son, of decisi- -n and vehemence,
of green and young bamboo, of a
weU, tho.c
reed. Referring to horses, it signifies those which can neigh
legs, those which gallop well, those with a star on the
with white hind
signifies the image of pod-bearing
forehead. Refcrnng to husbandry, it

plants, of those which of those whicli grow luxuriantly

are strong,
signifies the
Xun Mgnifies the image of wood and of wind. It also
piunib-hne, of work, of being white, of being long, of being
image of a
high, of advancing and retreating, of being
undecided, of strong odor.
hair, those with
Referring to people, it signifies those with a deficiency of

a broad forehead, tho.se with much white in their ej^s, those in close

pursuit of gain. In it is a gua of vehemence.

the end,

Kan -y. image of water, of channels and difcfaes, of being

signifies the

hidden and lymg concealed, of being now straight and now

crooked, of a

bow, of a wheel. Refen-ing to people, it signifies the image of being full of

anxiety, of sickness of heart, of pain in the earb. It is a gua of blood and is

associated with that color Referring to horses, it signifies those with a

beautiful spine, with fidgety spirit, with drooping heads, with thin hoofs,

and those that stumble It signifies the image of those which go right
Through, of die moon, and of thieves. Referring to trees, it signifies thof.e
which are solid and firm in the core.

Li .— signifies the image of fire, of thf sun. ol electricity and light-

ning, of armor, of knife and spear Referring to people, it signitics those

with large bellies. It is a gua of dryness. It fiignifies the image of a tunle, of

a crab, of a snail, of a mussel, of a tortoibc. Referring to trees, it signifies

those that are hollow and rotten in the upper part.

Gen Signifies the imjge of a mountain, of a hyway, of small stones,
of gate* and doors, of fruit of trees, of watchmen or doorkeepers, of
 The Circular Arran^tmmtS -

Between Heaven and Earth there were two objects that attracted him
the most: the sun and the moon. He hung the 5)Tnbol of the sun in
the east and the symbol of the moon _ in the west. Becau'^e t)ie sun t*;

the j.ource ot heat and hght he decided that its symbol also represented
Eire. The moon however, does not radiate heat and light, so he attributed
5 to it the symbol of Water, because water is cold and its attribute is oppo-

rfie Circular Arrangements site to that of fire.

There were stil! two other tilings Uiat drew Fu Xi's attention, the thunder-
storm and the wind, which, he realized, have tremendous energy. When
the wind was not harsh and the thunderstorm was on time, they were
favorable to the crops; they always worked together in close relationship

Primary Gua Fu Xi's

with people's He hung the sv-mbol of Thunder ^
lives. ^ in the northeast
There arc two cm:ular arrangements uf the Eight and the symbol of Wind in the southwest.
known as the Karlier Heaven Sequence, and Kjng Wens
arrangement, also
Later Jleaven Sequence.
Finally, he hung the symbol of Mountain " in the northwest and
arrangement, or tlie
the symbol of Eake ^ in the southeast, the ancient Chinese associated
activating energy with the mountain and sootliing energ)- with the lake.
I. Fu Xl's ARRAiVGEMENT
The Mysteries of the Numbers in Fu Xi's i\rrangement

fat Oi»

FuXt's arrangement or the Karlier Heaven Sequence Wmd

btrrti Mountain Vftjter TUndar Fw* La%a Hmmo

Traditionally it is believed that Fu Xi arranged the Earlier Heaven

The Eight Primary Qua generatAJJrom Tat Chi
Sequence,* He found that wherever he went, heaven was always there
above him and so hung the symbol of } leaven at the top. (On ancient
When the ancient schohirs Uhclcd the horizontal iequcnce of the gua
Chinese maps, south always appears on top.) Because he found that wher- with the numbers one through eight, beginning with Heaven and
,

ever he stepped, earth was always there below liim, he hung the symbol arranged die gua and corresponding numbers
tlien in sequence on the
of Earth =s at the bottom.
circular diagram, they made a significunt discovery.

'Most modern scholar'; I clicnri:! Fu Xi to be a mythii a! Hguri', hut thit situiitum

changL-d iii J9S4, vi-liefi C'li.i.ci.e ariliawtlfi)^!- uncArthcrf an aiit.iciit in the Mountain Wbfof WkiJ Thurdw Fva Lok*

province ot Htnan. Ji is bclitvcd thiit this wa^ Fu X\% birihplai t, cjlkJ Wan Qiu in
7 6 S 4 } 3
anciunt times. It is the largist and most well prm-rvcd underground ancient capital
in China, ticcujiying about 90 atrt*. Since then scholar* have bttn reeAumimng the t'otifiofi numheri ofthe gua in a /jorrzonfa/ row
old texts t'v giiin new insight from the hiitt'jrital re».v>rds.
 The CinvlaT Arrangements •

There are four pairs of nine; 4x9 = 36

If we examine ihc number ut the strokeii on the diagram (two for a yin

line, one for a >'ang), the sums of the numbers of the strokes in the pairs of
the opposite gua arc also all nine

Heaven ^. and Earth 3 + 6 = 9.

Lake —
and Mountain 4 + 5=9.
Fire and Water 4 + 5 = 9.

8 Thunder and Wind : 5+4=9.

a circle
Poiitwn numb^s ofFu Xn arrangement ofthe gua in
Agam there are four pairs of nmc: 4 x 9 = 36

3, 4, following the
sequence
In the circular diagram, the numbers 1, 1, Moreover among
ofHeawn ^,Lake =i^,F.re and Thunder . ^. move,
the countrr- m the sixty-four gua, eight have no im-erse form This
means that if you reverse the order of the lines, putting the top hne on the
clockwise direction, th.y arc developed
from the yang direction.
Water ^. bottom and so on, you will create the same gua. They
sequence of Wind
arc:
following the
The numbers 5. 6, 7, 8.

Mountain —
direction; they
Earth ^
, and move in the clockwise
Qian Initiating (1)
are developed from the vm direction.
directions reflects the prin-
Kun Responding (2)
Moving in counterclockwise or cloc kwise
Kan Darkness
are opposite but they complement
(29)
ciple of yin and yang. Yin and yang
Li Fire (30)
each other. This it ihe spirit of Tai Chi.
their ym and yang Yi Nourishing (27)
Aswe connect numbers from 1 to 8 according to
Chi im^e appears. Da Guo Great Exceeding (28)
directions in the circular arrangement, a Tai
Zhong Fu Sincere (61)
Xiao Guo Little Exceeding (62)

Each of the remaining fifty-six gua has an inverse fonn. The original gua
andits invcisc »ic two sides of one toriii. Divic^ng these fifty-six gum bv

two equals twe lit}' -eight. The sum ot eight gua with no inverse or oppo-
site form and twenty-eight gua with inverse form or oppo>itc form is 36
(8 + 28 « 36).

A Tai Chi image appears hyfollomng the portion numbers ofthegua We know that 4 x 9 = 36 and 6 x 6 = 36, Nmc is con^;idercd the num-
ber of Heaven, six is coniiulercd the number of Earth, aiid these two

The Mystery of Nine and Thirty-Six numbers are hidden within 36.

Influenced hy the I Ghing, the Chinese always relate number to des-

If we examine numbers on the diagram of Fu Xi's arrangement, the
the
tiny Tliey btticve that as boon as a bahv cunt,cu'cd, a destined mimhcr
sums of the numbers in the pairs of the opposite gua all equal nine.
has been gjven to it. Tlu^ numtier indicates how long this baby will hvc.
In the same manner tliey believe that every manul'actiircd ftbject is p.vcn
Heaven ^. and Karth -. -
: 1 + 8 9.
a destined number before u goes to the market. Supp.i>,e the declined
Lake and Mountain ~. : 2 + 7 = 9.
tuiinlx r of a Vi»se is t\vcnr\' years; tln> vsst can only last tor twentj- years
Kirc and Water = 3 6 9.
before it will be broken. Some scholars of the Svmh.il and Number School
Thundei ^ and Wind : 4 + 5 =
 The Circular ArrangerKenti •

here ,s an Aiter that, the Red Army successfully reached Ycnan and ended the
d«c and pU.c «e also assigned. 1
„c-n believed ,h« . specitk L. er^ Ixmg March in October 1935. In December 1936 Mao became the Chair-
Chinese household: D.n, siu «««
: d a^ng kncnvn to every man of the Central Militarj Committee of the Communist Parrj' and
took total charge of the Communist mihtaiy forces as well as Commu-
escape (tao) from. nist political power Mao never gave up this position. He held it until he
died. It was exactly 41 years.
The 8341 Unit
the Chmg from the market after the King Wi':n*s Arrangement
Although Mao Zedong ban..hed II.
1

In 1949, dcnouncmg .t as a book of feudal-

commumsi. took ovci China The ancient scholars of the Symbol and Number ScViooI also figured out
ism and saper^tmon, Mao himself behcvcd it firmly. King Wen's circular arrangement of the Eight Primary Gua.
In thesprmg of 1950 ^Uo vis.ted . Buddhist n>ana.tery m Haogzhou believed that when King Wen was imprisoned by the tyrant of
numerous fortune-tellers m the courtyard
He It is

with his son. There were the Shang Dyi^asty at a place called You Li for seven vear&, he intensively
"These are evil forces;they spread superstitious behef.
said to hi. son. studied the I Ching. Eventually he acquired insight from Fu Xis
to
be eliminated. Why don't you seize thi.s opportunity
Soon they v^ill
arrangement of the Earlier Heaven Sequence, which spurred him to com-
experience what they will tell you?"
pose a new arrangement, known as the Later Heaven Sequence.
oldest fortune-teUer
FoUowing Mao's instruction, h.s son asked the
suggestion that he try Confucius s Explanation of the Gua says,
about hi. future. Aftenvard Mao accepted
his son's

fortune-teUer asked about his day,

month,
the process himself, and the The Supreme comes forth in the gua of Zhen = =.
whUe he stared at Mao, trembUng wuh
year; and time of birth. After a
wrot« four
Concerted in the gua of Xun ~.
and
fear, not darmg to say
anything. He p.cked up
four
a brush
numbers 8 3 41- Mao Mutually seen in the gua of Li ^
huge Chinese cfiaracters: ha ^an st yac, the Delivering service to the gua of Kan
"Something mcx-
.

"What do they meani*"The fortune teUer said,

asked,
He said, "Speak Joyously speaks in the gua of Dui =.
plicable.'-The answer did nor satisfy Mao's
curiosity.

my attitude is not to
Battles in the gua of Qian ~ .

straight without reservation.You need nor worry;

Toils in thf* gua ot Knn
blame the speaker but to be warned by his wordx" Completing the meaning m the gua ot Gen -
beg Your
The fortune-teller bowed hi'= head low and said, "I
divine
ExccUency s pardon. I am extremely sorry, but it's a mystery of the For 1500 years after Confiicius, nobody knew exactly what thee hne-^

designi no one should let it out." indicated. It was Shao Yong, the greatest ^ular of the Symbol and Num-
Having no alternative, Mao finally left Despite much contemplation ber School, who realized that thei^c hnes explained the sequence of King
After he returned Wen's arrangement of the ha gua.
and speculation, he remained perplexed and puzzled. circular
Unit- Although s
to Beijing, he named his garrison force there the 8341

the 8341 Unit was the most famous unit in China, nobody, including

Mao, knew what 8341 really meant.

When Mao passed away in 1976, the pro| 'hccy became clear. Eighty-
thrte was Mao's predestined age —he was born on December 26, 189 ^

and died on September 9, 1976, Forty-one was the predestined number

ol years of Mao's leadership m the Chine&c Communist Party. It was the

historic Zunyi Meeting held in Zunyi, Guizhou IVovincc, in January
1935 that put an end to \ht domination of the "left" opportunm hnc in

the Chinese Communist Party Central Committee tuid cbtablished Mao's

King ifrranganent of the Ei^bf Primary Giui in a ditk
Jeadcrftlup in the whole party.
 The Circutar Arrangemtnts •
\f
• The CirvuIarJirrangfrrunts

Completing tlic meaning in the gua of Gen h=

of the discovcr>' is *s tollows: .

The baMJ^
Zhen £S. Gen represents the northea'-t It m tht time dawn when dark-
conics forth in the gua of
r.f
The Supreme about to retreat and bnghtness
ness is is about to
the end of arrive. It
EmperormHcaven.Hccreatcdmy^^^^^
The "Suprcn.e"is merely the yesterday, with completed work, and the beginning of today, with its
its
sequence, /hen
Tl.under. In K.ng Wens
gs . Jng w:th Zhen work about to start. It falls between winter and spring in the seasons.
nses, .Uummanng all
1 . L^sems ea.t. that place from ^vKich the sun
While Fu Xi's arrangement reveal', the phenomenon of the universe
bemgs Zhen ^ represents spnng, the beginning
ot che four seasons.
forming. King Wen's arrangemenr expkircs myriad beings' way of chang-
Concerted in the gua of Xun = ing. For applying the prmclple of the I Ching to our daily lives. King

posirton uf Xun - Wind, the sim Wen's arrangement is used exclusively. I.atci un, rhe systems nf the Five
When the sequence moves to the ,

has risen higher, shining over the southeast. In the seasons Xun ^ talis Elements, the Ten Heavenly Stems, and the Twelve Earthly Brandies
during which mynad thmgs gruw were integrated with the Eight Primary Gua. and the principles of the
between .pnng and summer, the period
Tao of / inspired the development of Chinese medicine, astrokjgy, and
in unison-
astronomy, and the Chinese calendar.
Mutually seen in the gua of Li

Li
- Fire, symbolizes brightness. When the sequence moves to this The Numbers of the Gua in King Wens Arrangement
moves to the top of the cirJe shmmg over the «>uth. It of the gua in King Wens arrangement arc as follows:
position, 'che sun The numbers
beings can see each other quite clearly. Li =^ .s the
is so bright that all

gua in the south; in the seasons, it is sumnner. ^Kanl ==Kun2 ^ Zhen 3 Xun 4
Delivering service to the gua of Kun - = - Li 9 == Ccn 8 = Dui 7 Qian 6

many beings according

Run symbolizes the Earth, which nurtures These numbers do not refer to the posihon
of the gua; they are the
to the mission delivered to it by the
Supreme. Kun a= stands for the
attribute numbers of the gua. This arrangement of the numbers is adopted
southwest and, in the seasons, falls between summer and foU.
from the dotted design known as Lo Shu, which literally means a design

Joyously speaks in the gua of Dui (shu) that came out of the River Lo. It is paid that m ancient tmics a
sacred tortoise appeared on the river with i dotted design on its back.
when
the season of harvest all beings
Dui ^, Lake, represents fall,

arc joyous, interconnectingwith delight. Jn the directions, Dui = stands

The significance of this design will be di^cuj-scd in rhe next chapter.

for the west.

Battles in the gua of Qian —

Qiao =
Heaven, represents the northwest, where the sun sets, where
,

9
yin and yang. brightness and darkness, are struggling and
battling. In the "1
111 Ill
seasons, it Ucs between fall and winter.

Toils in the gua of Kan

Kan £r= is a symbol of toiling representing Water flowing day and night

without ceasing- It stands for the north where the sun sinks completely,
Kin^ IVftis cmuiarnrmnge- Tbe doiUii deii^n from
leaving total darkncsf. and time lor resting. In the seasons, it is winter
menl of the gua the River Lo
20 - TU Circu/^-^rreng^nfi
d.rect,o„ of
u, a „,uatcrdock.v..e
M wc count the ,>u„,be. of .he do,,
we sec;
the dontrd design,

Dui ^-^ in the

The number of the next gua.
1 + 6 = 7
sequence is 7.

7 + 2 = 9
The number of tht nex( gua» ).» - the
The Mijsteries of lie Tu
sequence is 9.

9 + 4 = 13 The number of
3.
the next gua, Zhen a3 1
lu the
and Lo Shu
8= n
sequence
The number of
is

the next gua. Kan ^ » in the

3 +
sequence is 1.

transposed into a square

Wh™ the numbers in the ctalar diapani arc When the ancient sage? created
tlie 1 Ching, tbey drew dots and later
follows:
form, they appear as converted the dots into There were no woids, only symbols.
lines.

Ultimately words were appended to the symhL.ls, Alter that, people

reliedmore on the words and neglected tlic symboL. Gradually the pro-
_ Zhen 3
. zGen8 -.^ Kan 1 ^ Qian ^6
r^- found significance of the symbols became unfamiliar and obscure to the
people. Yet words and s}Tnbols are equally important. They are forms

in either the cardinal

or the and essence. Only by relying on both of them can the raj-stery of the 1
The sums of rhe numbers of the gua
Ching be fiiUy revealed.
diagonal position are all 10.
Dots and lines are the origin of Chinese characters, which are pic-

1 + 9-10 tures. Since dots and lines compo&e sj-mboU, and symbols are picturci;, it
Kan and Li
=; 3 + 7 = 10 is beheved that all the symbols originated from the He Tu and Lo Shu
Zhen and Dai
and Kun 8 + 2-10 patterns.
Gen
6 4 - 10
Qian := andXun
4^
=i==:

I
circular directions,
When the numbers of the gua are arranged in
HeTu
Cloi-kwise, they are 1, 8, 3, 4.

Countcrctwkwise, they arc 6, 7, 2, 9. I le Tu means a picture (tu l that came from the Yelliav Rivtr (.he) It

said that Fu Xi saw a sacred dragon-hnrsc emerge trom the river tarrying
numbers 8 and 2 aic switched, then the numbers in sequence
If rhe piece of jade on it* back. On the jade was a pancrn of doti and ri is from
a
w.U be 1. 2. 3, 4 in the clr^ckw.se
d.reerum, and 7, K 9 in the counter- Tu Xi arrang^'d the gua im^>
this that a circular (mtfi.
The number 5 h and the sum of 10
in the middle,
clockwise direction. The Great Treatise of the Ching Confucius saw,
In I
usnig the numbers tr, King
appears in aU directions, llius the key to
numbers 8 and 2.
Wens arrangement Hes in switciimg the places of the Heaven produced div-inc ihini;s.

The holy sage took them as models

Heaven and Eartli changed arid transfomicd;
 The Myst^i ofHt Tu anHLo Shu <
Shu
. Yht MystiTies of He Tu and Lo

nature is not active and their latent energies have already

been released-
The Iiolv saee took them to iniitan- thus they stand in the outer ring and can be seen.
formue and m.for,unc;
He.v«suspe„d«l symbols to ,.vc.l good
Referring lo the direction of movement,
The holv saec made use of them. design.
picture Lo River « Tlie numbers of the white dots 1, 3, 7, 9 arc moving in
When Vellow River brought forth . the clocbvisc
followed their revektioiu. direction.
The holy sage
his circular arrangemer^t
The numbers of the blaqkdots 4, 2, 8, 6 are moving in a counterclock-
Confucius d.d not -ncnt.on hmv Fu XI b«sed
wise direction,
Gua on the picture on He Tu. R.r . long nme
of the Eight Primao' 1, 3. 7, 9 are odd numbers. They are yang. The
sigmficance of the He Tu pict,.re. attribute of yarg is
nobody knc^v the meaning or expanding- Thus 1 expands to 3; 7 expands to 9.

4, 2, 8. 6 are even numbers. They are ym. The attribute of )-in is con-
The He Tu Diagram tracting. Thus 4 contracts to 2; 8 contracts to 6.

0-CKM3-0-0-0
The picture of HeTu is well arranged. Confronted with its systematic
arrangement over 5000 years ago, people accepted its mystery and
con-
sidered It a divme revelation.

Tlie Mystery of Numbers

Since HeTu is composed of different numbers of dot^, and these dots are
organized in different patterns as 1 and 6, 2 and 7, 3 and 8. 4 and 9. 5 and
C 10, to explore the mystery of HeTu we must first deal with theie numbers.
The Great Treatise of the 1 Ching says:

He Tu: thepiititrefiom the Yetlotv River Heaven is one, Earth is two.

Heaven is three. Earth is four.
in ten
He Tu consists of two kinds of dots, black and white, arranged Heaven is five. Earth is six.

with each pattern containing a different

number of leaven seven, Earth
different patterns 1 is. is eight-

dots, from 1 to 10. Dots m

patterns of odd nuniberji are white; dots m Heaven IS nine, Earth is ten.

patterns of even numbers arc black. They are positioned m four rings,
Five numbers belong to Heaven,
two inner and two outer The pair comprised of five black dots above and
And five numl->ers to Earth.
five below the central pattern symbolize the nunnbcr 10.
When they are distubuted among the five places,
From the picture, wc can see:
Each has its compk^nienr.
The pattern of dots 2,3, 4. 5 are IcKrated in the inner rings.
1, Heavenly numbers add up to twenty-five.
pattern of dots 6, 7, 8, 9, 10 are located in the
outer rings.
The Earthly numbers add up to thirty.

of the Symbol and Number School named the numbers

The total d hcivcnly and earthly numbers is fifr\-fne
The scholars
Numbers after deciding that these
It IS thcie numbers that complete the changes and transh)rmaitoni.
of dots in the inner ring the Initial

at their beginning stage. Their na- And keep the divine spirit in motion.
numbers represent phenomena still

ture is active and expansive, but their latent energies arc conceale<l; thus 1 he ancient Chinese did not consider numbers to be mere mtmcraU.To
they are hidden in the inner ring them, numbers were nut abstract or inethanical, but alivc and nnster-
The numbers the outer ring were considered the Aicomphshcd
in ious.They spnbohwd the cwcless motion between Hcavtn and Earth.
Numbers, representing phenomena that arc already nccomplished. Their
 and Lo S^u
The Mysterin ofHe Tu and U Shu •

4 • My^tfria o/Ht Tii

moiiturc, heat, warmth, and cold came mto txibtenct and mteracted.
and cvcn The anccn, Cl„.,«= they
There m-o k.nd. of numbers, were neutralized by earth; thus Earth was put in the fifth pUce
They rc-
,nd even numbers as ym^
c.«,on.cd odd number, as yang The numbers 1,2, 3, 4, and 5 indicate the proces> of formation
.a,d. .h. ,.dd -'"b jn the
Heaeen as vang, and *erefo„. rhey '
earlier stages. Af ter they have fijLly grown, another c)-cle begms.Tlie num-
y.n, and therctore Ac
T9 Heaven Thev regarded Earth as
represent and 10 reprcNcnt the procej,^ of formation in the
bers 6, 7. 8, 9,
When rhe ,en number, are more
even numbers 2. 4, 6, fi, 10 represent Earrl. mature During the process by which Wdtcr, Fire, Wood,
cycle.
y.n .nd Metal,
the naturri phenomena
put together, thev rcpr.-senr and Earth were generated, yin and yang. Heaven and Eanh, always worked
harmoniouslv complement eaeh other. The odd
yang. Heaven and Earth, together. Water. Fire, Wood, Metal, and Earth are s^TOboU for different
two sets of pairs:
and even numbers were mated into kinds of energies.
or
3 and 4, 5 and 6. 7 and 8, 9 and 10,
land 2,
2 2nd 7, 3 and 8, 4 and 9, 5 and 10. The Origin of the Five Elements
land 6,

Treatise sajs, the ...m of the

odd numbers is 25, the The text of the 1 Ching docs not mentiontlie Five Elements The s>
^tcm
A.; The Great
with sum of 55. These heavenly
a final of the Five Elements was originated and developed in a culture other
sum of the even numbers ,s 30.
a. weU than the culture represented by Fu Xi, King Wen, and Confiicius. It is
sufficient to predic the future
numbers and earthly numbers are
said that the Five Elements were de\'eloped much earlitrthan the I Chin^,
as the divine spirit.
in the delta area of theYellow River along the cast coast, while the
I
Ching by King Wen and Confiicim originated and
culture represented
An Ancient Cosmology
developed in the Central Plain where the Yellow River rises
There is a saying according to the picture of
the He Tu:
The concept of the Five Elements wah popular duruig the period ot
Warring States (475-221 B.C.). At the ver>' beginning, its principle was
Water in the north was given birth by Heaven one,
simple and plain. Before the Han dynast)- (306 B.t -a.D. 220) the I Ching
Earth six compJcted it. (1 and 6)
had no connection with the system of the Five Elements. It was the m
Fire in the south was given birth by Earth two, Han Dynasty that scholars of the Symbol and Number School began to
Hea\'en seven compJeted it. (2 and 7) mtegrate the Eight Primary Gua with >in and yang, fi\c clement^, eight
directions, four seasons, the days and months, and the parts of the human
Wood in the east wa.^, given birth by Heaven three.
body, and applied tliem to medicine, the calendar, astrology, and astionomv.
Earth eight completed it. (3 and 8)

Metal in the west was given birth by Karth four, Fire

Heaven nine completed it. (4 and 9) o-o-o-o-o-o-o

Earth in the center was given birth by Heaven five, Fire

Earth ten completed it. (5 and 10)

This arrangement reveals an ancient cosmology. It was believed

that
o HI VSfeod Eorlh Me»al

yin and yang interacted, gt-ncrating moisture-,

during the time ot creatii^n.

thus Water was put at the first place in the sequence. Attcr moisture, heat

was generated; thus Fire wat. put at tlic second place. Through the inter- Wbter

action of moisture and heat, warmth wae generated. Moisture and

warmth
Wood wa^ put at the third phice. After warmth, Water
favored plant growth; thus
htjuid state
cold canic. CnJdiiess caused inclals to coagulate Irom their The Hf Tu liiugram Tb< uirci tum rffrattMtti by
and metals conduct hear, thus Meial wjts put at the fourth place After
the fivg Elements
2rf - rAf Afysterks ofHe Tu and
^ The Myitmes ofHf Tu andU Shu •

The Model of Ku Xi's Arrangement

the pattern ol s.x dot.
In rhe He Tu picture, the pattern of or.c dot and The Great Treatise of the Ching Confucius
the In
and yang numbers. They represent
f.r. T states:
form the first p..r of
ot
cre^nnn. 1» .hi. order the pattern
Lcr .n « scr^cLf fn. prcxcs.^ .n
dots ym.
Heaven prf)ducctl divine things;
Heave, whdc the pattern of s.. The holy sage took thern as models.
one dot is ..ng. rcpr.sent.ng after
Accordmg to the anc.ent Chmc.e cosmology, The Yellow River brought forth a picture;
representing Earth.
mo.sture «nd
J )4o and th. .^ng u-erc differentiated from Ta. Ch.
w.ter is coJd a.id runs downward, the
The holy sage fc/llowed iis revelation.
water were generated. Because
of the picture which, to the Vet for a long time, no one really knew how the holy sage followed
Water clement ^-as phu'ed on the hottom
this revelation About 1500 years af ter ConfuciUb, Shao Y-mg observed
cold north.
ancient Chinese, represented the , .
that He Tu is made up ot dots while the Eight Primary Gua are com
. .

.even dots form the second

The Pattern of nvo dul> and the pattern of
represent the second order the pro- posed of lines. Wliile it seems there is no connection between them.
pair of pn and yang number, and
Farth; the Shao Yong realized that the key was to convert the pancms of dots into
ems of creation.The pattern of two dots is y.n. reprcsennng
representing Heaven. Hea. and fire were lines; then the dotted picture would reveal its mj-ster)' and alternate to
pattern of seven dots is j^ang,
generated after yin and yang were differ- the circulararrangement composed by the gua.
the second form of cnerg)' to be
cntiarcd irom Tai Ch. Because heat
and fire nse, the Fire element was To do this, first we must review how the Eight Primary Gua are gener-
the warm south. ated from Tai Chi, paying attcnti(>n to the numbers.
placed on the top of t!ic picture, repre^entrng
dots form the third
The pattern of th^te dots and the pattern of eight
pair ofvin and yang numbers, representing the third orderm the process Tai Chi
representnig I leaven; the 0
of creat'ion The pattern of three dots is yang,
Earth. Wood, symbolizing the Yin Yang
pattern of eight dots is ym. representmg
third energy generated after 2
energy of penetrating and growing, wus the 1

Chi. Wood flourishes in the Greater Yin Lesser Yang Le-*4erY"m

yin and yang were differentiated from Ta. Greater Vang

eat-t. and thus the Wood element

was placed on the left side of the pic- 4 3 2 1

ture, representing the east.

Earth Mountain Water Wind Thunder Fite Like Ucavtm
pattern of four dots and the pattern of nine dots form
the fourth 8 7 6 5 4 3 2
The
They represent the fourth order in the
pair of ym and yang numbers.
The Eight Primary Gua mtth thrir potition numhm
the Earth,
pnicfss of creation, the p«ittcm of four dots representing yin, or
Metal, symboliz-
the pattern <Tnine dots representing yang, or Heaven.
and condciuing, was the fourth energy
ing the energy of contracting
Because
generated after yin and yang were differentiated from Tai Chi.
was Water
metal was abundant in the western part of China, the Mctai element
west.
Wind
placed on the right side of the picture, representmg the
The ilftb pair of numbers m the sequence is the pattern of five dots

and rhc partem of t-,n dots, whicii represent rht fiftli order in rhe pI<KX^s 1 ^' 11
of creation. Earth lierc represents not the phyweal earth itt^cH, but rather
Baith
the harmonizing energy The patrerti of five dots is yang, representing
rcptestntmg Eartli, Becduse Movntom
Earth, and the pattern of ten dots is yin, also

the energy represented by the Earth cleiifienr is able to harmoniKC ail

Enrth
other elements, it waj. placed hi the center. Mounlam
 The Myit^m t^ff ie Tu and Le Shu
7*^ fdysteries o/HeTu and Lq Shu
•
23 •

Therefore Heaven and Lake come ftom the same source, Greater
Folloxving the placement and directions of the patterns of dots, Shao Yang
Yong found: The number representing Fire is 3. 5 minus 3 = 2
Tlie number representing lliunder is 8. 30 minus 8 = 2
9
The pattern of nine dors is the s) mbol of \
leaven.
Thu po^-ition number of Lesser Yin is 2
4
The pattern of four dots is the symbol of Lake. Therefore Fire and Thunder come from the same source, Lesser Ym
3
The pattern of three dots is the s)mboJ of Fire
Thunder The number representing Wind is 2. 5 minus 2 = 3
The pattern of eight dots is the s^-mbol of
fi

The number representing Water is 7. 10 minus 7 = 3

The pattern of two dots is the symbol of Wind.
2
The position number of Lesser Yang is 3,
7
The pattern of seven dots is the symbol of Water. Therefore Wind and Water come from the samr :ource, I.^i.er Vang.
6
The pattern of six dots is the s>'niboI of Mountain.
1 The number representing Mountain is 6. 10 minus 6 = 4
The pattern of one dor is the symbol of Earth.
The number representing Earth is 1. 5 minus 1 = 4

When 9, 4, 3, 8 and 2, 7, f^, 1

Shao Voiig put the symbolic numbers The position number of Greater Yin is 4,
gua they symboHze, then the divine revelation appeared and Therefore Mountain and Earth come from the same sour<:e. Greater
under the Yin.
the mystery explained.
On the other hand, the Eight Primary Gua m Fu Xi's arrangement
When we place the numbers 9, 4, 3, 8 and 2. 7, 6, 1. going from right to
are placed in four cardinal and four diagonal directions, while the dotted
Kirc, Thun
left according to the Chinese tradition, under Heaven, Lake. patterns on HeTu are placed in horizontal and vertical lines.Their posi-
Moontain, and Earth, we fmd they exactly match the
der, Wind, Water, tions and directions do not seem to be compatible.
number.
gua they represent on the following diagram under their position How then could He Tu have been the source of Fu Xi's circular ar-
(The numbers represented by the patterns of dots on He To are italicized.) rangement of the Eight Primary Gua?

Tai Chi
The Connection Between HcTu and Ba Gua
0
Yin Vang As we compare He Tu with Fu Xi's arrangement, vre cannot sec their
2 1 kinship.

Greater Yin Lesser Yang Lesser Yin Greater Yang

4 3 2 1

Earth Mountain Water Wind Thunder Fire Lake Heaven

g 7 6 5 4 3 2 1

1 6 7 2 8 3 4 9

The symbolu number ofthe gua exactly match thetr position number

More Mysteries of the Numbers

The my^ teryof this arrangtnicnt g()C'.s further. Remember that the num- a

bers of dots 111 the I (.'ntral plat e on 1 le Tu ii 5 and 10.

The He Tu picture FuJCi circular armngemfni
's

The number representing Heaven is 9. 10 minus 9 = 1

The number representing Lake is 4. 5 minus 4 = 1 Yet He Tu and ibe Eight Pnmari Gui arc actually one whole. While
The position number of Greater Yang is 1. the Eight Primary Gua are the outward appearance. HeTu is the inner
 The Mystertcs of He Tu and Lo Shu
• The Mysteries c/lie Tu and

to t^^ Gua are arranged in a horizontal row, the first js Heaven, the second
honzontaUndvcrricaln,w.ofHeTuar..qn.valcnt (i>

thought The Lake, the third is Fire, the fourth Thunder, the fifth is Wind, the ^ucth
is
arrangement
It-ft and nght hal.^. ofFu Xi's orcuUr Water, the seventh is Mountain, and the eighth is F.Anh.
gua u. >u X.. «rr.ng.ucnt « 1,
is
primary
The pirccmen: of the eight [That is- Earth Mountain Water Wind Thunder Lake Heaven]
8. The placement ,n
He Tu i. 9. 4. 3 S .nd 2 7, 6, 7^ Fire
2. 3, 4 and 5. 6. 7,
and 2, 7. 6, 1 arc P'-^
When the .>-bohc n.mbc. 9. 4, 3. S Converting the numbers of circles and dots lo gua, nine rqiresent* I leaven,
symbolic numbers exactly comode
with the
four represents Lake, three represents Fire, and eight represents Thun-
the ru. they represent, the
horiEontal hne.
numbe.^ of the eight primary gu. Wind,
in . der, t\vo represents scvei, represents Water, six represents
position Moun-
tain, and one represent'^ Earth.
Lake Heaven
Ea^th Mountain Water W.nd Thunder Fire

5 4 3 2 1 Earth Mountain Water Wuid Thunder Fire Lake Heai-en

8 7 6
2 S 3 4 9 1 6 7 2 8 3 4 9
J 6 1

m iymbohc number, vfthegua t^actly

coincide ivith th, position numbers Heaven and Earth are at the two ends of the row; their numbers
arc 9 and 1.

When the symbolic numbers 9. 4, J, 8 m the horizontal row oi He Tu Lake and Mountain are at the next two ends; their numbers are
4
appear as
are pUced on the left side of Fu Xi's circular arrangement, they and 6.
Heaven, Lake, Fire, and Thunder. Fire and Water are at the next ^vo ends; their numbers are 3
and 7.
when tlie symbolic numbers 2, 7, 6. 1 m the vertical
Thunder and Wind are at the next two ends; their numbers arc 8
In hke mariner,
arrangement,
row of He Tu are placed on the right side of Fu Xi s circular and 2.
Earth.
the}' appear as Wind. Water, Mountain, and

Water 7 According to this arrangement, Fu Xi was able to make the Earlit-r Heai-en
Wtfid2 Sequence Diagram. He cur the horizontal diagram into t«-<> and arranged
o-o-CJ-o-Q-a-o them in a circle symbolizing the settlement of Heaven and Eanh and the
movement nf energies The yang lu-e located on the left; lhe\ arc Hcax-cn,
Lake, Fire, and Thunder. The yin situate on the nghl; ihev are Wind,
Water, Mountain, and Earth. Heaven and Earth are jJaced on the top
and the bortom. while Water and Fire ire placed at the west and the east,
lliundcr and Wind are allocated at the northeast and the southwest,
while Mountain and Lake are set at the northwust and sf»uthcast. This Is
o the image of the globe.

Eurfh 1

Mountain 6

The lymbolic numba-s oj the dotu d dei ign plated in the

horizontal and ^n-rtnal rows

A Summary of the Quintessence of HeTu and Lo Shu

More than 600 years after Shao Yorig, a schoUr of the Qin dynasty, Jiang
Yun (1681-1762), made an excellent summary of Shao Yong's discovery
in his The Quintesiencf of He Tu and Lo Shu. When the Eight Primary The Earhcr fieazvn Si-tjuotce
 The Myiteries of He TuandLoShw
• The My^terie. ofHe
Tu and U> &hu
J2
Lo Shu Placement
The placement of Lo Shu is well organized- dots of odd number^, 1, 3, 7,

9, are p!arrd in the four cardinal directions and Ant^ nf ev-en numbers, 2,
4, 6, 8, are placed in the four diagonal directions. Further, the sequence of
dots from the top counterclockwise on the left side is 9, 4, 3, 8—the exact
equivalent to the number that appear in the horizontal sequence from

right to left on He Tu. Likewise, the sequence of dots from the top clock-

is the quintessence of
HeTu and Lo Shu. wise on the right side is 2, 7, 6, 1 —the exact equivalent to the numbers
appearing on the vertical sequence from top t» botrom on He Tu.
II
The Mystery of the Numbers
Lo Shu The Discussion of the Gua says,
but the placement of
de..^m of Lo Shu :s .imUar to that of He Tu,
The Three isnumber for Heaven.
the

on Lo Shu. Two is the number for Earth-

are ten dotted
patterns on He Tu but only nm.
From these, come the other numbers.

OCCOOCXXXD In the 1 Ching, 3 Ls yang and represents Heaven, 2 is \in and represents
Earth. When the yang numbers are counted clockwise on Lo Shu. the
sequence 1,3,9, 7 appears in the four cardmal points, when the yin num-
bers are counted counterclockwise, the sequence 2, 4, 8, 6 appears in the

four diagonal directions.

When the dotted numbers arc transformed into digits, they appear as
follows;

ccccoccco
^
Thd Lo Shu design 4 9 2

are also symbols w.th

each pattern of
The dotted patterns on Lo Shu 5 7
3
same gua as I le Tu.
dots representing exactly the

9 dotb represent Heaven ^ o ^ 8 16

A dots represent Lake
The Lo Shu design Dotted numhen iramfermed
3 dots represent Fire
8 dots represent Thunder

2 dots represent Wind The ^uins of the numbers along the horizontal, vertical, and diagonal
7 dots represent Water lines are all 15.

6 dots represent Mountain

1 dot represents Earth
 The Mysteries of He Tu and Lo Shu •
.o Shu
• The MystfTUt ofHe Tu and I

4*9 2 = 15 A Chinese saying says/When you drink water, never forget \u source,"
On horizontal lines:
3*5 + 7 = 15 As we enjoy the myster>' of the symbols and the numbers in 1 Ching, wc
8 + 1 + 6 = 15 h'.ive to appreciate the a;;,';iduous and indefatigable study <if the scholars
of the Symbol and Number School, especially Shao Yong.
4 + 3 + 8 = 15
On vertical lines:
9 + 5 + 1 = 15
2 + 7 + 6 = 15 Ill
+ 5 + 2 = 15
On diagonal lines: fi

4 + 5 + 6 = 15
HeTu and Lo Shu areThiiee-Dimensional
DlAGIlAMS

As3isayangnumbet,.l x3 - 3 3x3^9 9x3 = 22 in the International Symposium on Zhou 1 held in December 1987 in
and 7 appear m the clockwise direction on Lo Shu. jman, China, scholars demonstrated that the existence of He Tu could be
Tlie numbers 1, 3, 9,

As 2 is a yin number, 2x2 = 4 4x2 = 8 Sx2=J6 traced back to the New Stone Age 8000 years ago. An analysis showed
direction. that the numbers and dots of Lo Shu represented the round ^hape of
The numbers 2, 4, 8. and 6 appear in the counterclockwise
heaven and those of HeTu represented the square shape of earth. Another

The Unity of He Tu mud Lo Shu scholar later discovered that He Tu was an ancient meteorological map
Heaven and Lo Shu vrns a compass and climate chart used by ancient nomadic
HeTu and Lo Shu both reveal the samt truth as Fu Xi's Earlier
Heaven Sequence. This truth shown
Sequence and King Wen's Later
b}' the numbers they bear. HeTu lo Shu
The total number of dots on He Tu is 55-
ooooooo
The total number of dots on Lo Shu is 45.
Altogether the sum is 100.
10 x 10 square, and the square is divided
When 100 dors are put in a

in half diagonally, one half of the square contains 55

dots, wliile the other

half has 45 dots.

When 100 dor^ are put in a triangle of 9 layers, the tophaving one dot

and the bottom having 10 dors, and the dots are connected
with lines,

the result ts 55 circles and 45 triangies.

• •
0 o o o
0 o 0 O
0 0 0 0
0 coco
o o o
0 o
0 0 0
o
A
• • m 0 0 O O 0
o o o o
44A44
0 o 0 A44A44
44444444
1
iAAAAAA-A-A^
A hundred dots in a square divitUd Jl hundred doH in a /riangU The reslcred picture cf lie Tu The resiorej ,Us\gn ofU> Shu
m halfdiagonally conneittd with hne\
 The Mysteriej ofHe Tu and Lo
Shu
• The Mysitrtei ofHe Tu and Lo Si>u

seen a white tortoise m the pond with a pattern of drjts similar to that on
He Tu ..>d Lo Shu originally were vertical
tribes. He dcnmnsrratcd that the He Tu. The tortoise caught by the young man weighed about three
projections representing three
-dimensional diagrams.
pounds and was estimated to be over 250 years old From the d.,mcd
the ancient belief that heaven
xva. round
He Tu andLo Shu retW shell of the tortoise, we can imagine that the original picnjre of
symbolize yang— heaven and sunlight—
He Tu
and earrh square Whuc dots and Lo Shu were three-dimensinnal diagrams.What we see in the books
and black dots symboLze yin-earth and rainfall. The five white dots
is the projection of the three-dimensional diagram on a plane. The white
arrangedin a crisscross partem in the center of He Tu tj^pify the dome of tortoise is now preserved at the site.
heaven The double pair of fn-e black dots above and below, arranged ma
The black dots in the outer
square, symbohze the ground of the earth.

ring represent theamount of rainfall, the white dors .n the outer ring
rainfaU than sunshine
represent the amount of sunshine. There was more
the ocean; six black
on the east coast of China because of the effect of
dots and one white dordemonsrratcd the
ratio of ramfaU to sunshine m
dots, eight black dots
the east. Likewise, two black dots and seven white
and three white dots,and four black dots and nine white dots demon-
of rain^ll to sunshine in the west, the south, and
the
strated the ratio

north, respectively These ratios are still fairly accurate for these areas.

Lo Shu was an ancient compass. The seven white dots on the right
side of Lo Shu represent the seven stars of the Big
Dipper, which appears

every night in the north. The white dot on the bottom of Lo

Shu repre-
sents the Morning Star, or Venus, rising in the east every dawn.

A True Story ok a White Tortoise

la the summer of 1984 a young man caught a white tortoise in a pond at

the ancient site of Fu Xi's home in the province of Henan.The pond was
called the White Tortoise Pond because legend holds that Fu Xi had

ancient picture of He Tu An ancient design of Ij) Shu

 Tbr Mysteries afthi Sixty- Foi4r Gua •
^
After the yang interacts with the yin and the yVn interacts
with the yang, the four symbols of Heaven are thus generated.
After the firm interacts wirh the yielding and the yielding
intcrai r'^ with the firm. Hie four symbols of Earth are thus
generated.
In tJiis way the eight primary gua are established.

Tfie Masteries of the

The eight primary gua interact with each other, then the
mynad things come to be,

Sixty- rourGua Hence one divides into two, two divides into four, four divides into eight,
eight divides into sixteen, sixteen divides into thirty-two, and thirty-two
divides into sixty-four.

In this w^ Shao Yong drew the following diagram.

I
Sixty-four Gua
Smo Yong's Horizontal Diagram of the Thirrv-two Gua
Slxty-Fol'r Gua Stxteen Gua
Eight Primary Gua
The ftindamcntal concept ot the I Ching is stated by Confucius in The
Four Frimity Sv-mbob
Great Commentery: Two Primao" Ene^s
In 2, there isTai Chi. Tai Chi

Tai Chi generates tvvo primary energies

Two primaiy energies generate four primary symbols.
SAao Yong's horizontal diagram of the sixty-four gua
Four primary symbols generate eight primarj' gua.

In this ojnccptlies a numbering system using the powers of 2. An Interesting Parallelism

In The Great Commentary, Confiicius further says:
Early in the eighteenth century the German inathematioan Gottined
After eight primary g\ja are lined up in pairs.
Wilhelm Leibniz (1646-1716) created rht- binarv ^vstcm oi tountinij.

All symbols of the gxia are contained in thcm-

By using the powers of 2 he was able to ctpress all the numbers with onlv
After the eight prmiary gua are doubled in number, two numerals, 0 and 1. Leibniz shared the result with his tjricnd Katlier

Ail lines of the gua are contained in thera.

Bouvct, A Jesuit missionary who was se^\^ng in the court of tlie Qing
dynast}' during the time ot Emperor K.-angXj (1662-1723). Father Bouvet
Using this concept, Shao Vong created a hori^onral diagram of the saw that Leibniz's find was parallel to the binJiy concept in the J Ching.
sixty- four gua. He stated,
He sent Leibniz several diagrams of the &LXfy-four gua After studying

After Tai Chi has differentiated, thcii two primary energies are the diiigrdm^, I eihnv-? w.is greatly surpnscd. and expressed great admira-

established. tion tor the achievement ot the ancient Chinese.

After the yang interacts with the yin and the yin interacts
with the yaiig, then four symbols arc set up.
 Tb^ Myitertts '4 the Sixty-Four
Qua
Gmi
-to The Mysteries <^ the S'xty-fr"^
Converting Binary Numbers to Decimal Numbers
11 The Binary System OF Counting Three steps are required to find the decmiai equivalents of binary numbers.

nun^erals 0 and 1. Write the numbers from the binary system on a piece of paper
binm^ sy.r.m u.cs only two '
to 9. rhc
follo^«ng^abIeg^'es the binary
J
equ.valents for -
J^^^^^^
the first3 from left to right
numbers. The Write the numbers 1,2, 4, 8, 16,32 below the
2. digits of the binary
sj'stcm.
numbers of the decimal niimhp.rs from right to leff.

Binary 3. Add up all the decimal numbers in the bottom row that aie under
Derimal
binary- I's, bur not under binary O's.
0 0
1 1 Take the binary number IIOIIO for example-
2
3
4
10
11
100
110 110
32 16 8 4 2 1
5 101
6 110
Adding the numbers in the bottom row that are under Is yields 54 in
7 111
the decimal system.
8 1000
1001 32 + 16 + 4 + 2 = 54
9
10 1010
11 1011
III
12 liUU
13 1 lUl The Mystery of Shao Yong's
14 1110 Horizontal Diagr.'IM
1 > 1111
XL
J. J.

10000
The mystery of Shao Yong's horizontal diagram lies in the fact that it
16
arranges the sixty-four gua in a binary system exactly like riic one Leibniz
1*7 10001
devised.
1
1 R
o 10010
In the following table, the lines of the gua are expressed in the final
19 10011
column with the binary vymbal 1 for yang and 0 for > in, written from left
10100
to right to represent the lines from the bonotu to the top of the gua.
21 10101
10110
As we compare the decmiai sequence nutnbers of Shao Yongs sixt)'-
22
four gua with the sequence numbers of the binary numbers, we can dearly
23 10111
see the equivalence.
24 11000
25 llOOl
26 11010
27 noil
28 11100
29 11101
30 11110
31 inn
32 lOOOOO
 The Mysteriei of the Sixty-Four Gma »
-V^
42 • Th^MvU^qfthe Sixty Four
Cm
0
" lOll-OOO l-,ill)rjg Aw»f
000-000 32 Turning B^ck I

0 Responding I
33 Nounshiiig - 100- OQl 1
1 Fall.ng Away ?\ 000-001 4

- 000-010 34 Beginning i' lOO-OlO riwcEjiitj^ Fi>r*rird

5
2 Union :
6
lOO-Oll
3 Watching H 000-011 35 Increasing
lOO-lOO
I tmdruiuc
H'liiiblrmi
7

- MO-m 36 Taking Aaiun _ a

4 UdiK'hr

5 ProcL-cdms n^r^v.rd
-
_
:
000-101 37 Eradicating ^ 100-101
Deic
to
1< 'fling GtaritiiJlj
n
A Bringing Together H 000-110 38 Following H'O 110
UXl-111
u
1}
000-111 39 Without Falsehood -

7 Hindrance u
40 Brdliance Injured 101-000 x*,

8 Humbleness - - ODl-OOO

9 Keeping StUl M 001-001 41 Adorning 101-001 r

10 HAfd.h.p
" Wl-OlO 42 Already Fulfilled ^ 101-010

11 Developing Gradually = 001-01 1 45 Household 3 101-011 RtUi 10

11

12 Uttle Exceeding H 001-100 44 Abundance ?^ 101-100

101-101
Eihiu>ring
Cr.dienli.m Jl
OOMOl 45 Brightness Ot^'wing I'pwjfii il
13 Traveling
001-110 46 Abolishing the Old-: lOMlO
14 Mutual Influence 2^

47 Seeking Harmony 101 -11 I'.'- '.Ji.V Humbly a?

15 Rttreat =- OOl-lJl ji
48 Approadiing 110-000 £/>c;ibli thing tht V*>* j»
16 Multitude 14- 010-000
U)
49 Decreasing llO-OOl
17 Childhood 010-001 I)
1um>™- ha.
50 Restricting^ 110-OiO
I 11
18 Darkness "J 010-010 N...in .
. )i
110 Oil U
\9 Dispersing ^ 010-011 51 Innermost Sincerity
"
^ .. .14

IS
52 M3rr}-ing Maiden UO-100
20 Rdief ^- 010-100 v>

010-101 53 Diversity 110-101

21 Not Yet Fulfilled u
22 Exhausting - 010-110 54 Joyful I? 110-110 }*
«l

23 Contention 1^ 010- 111 55 Fulfdiment ^ 110 111 «l

tl
0114)00 56 Advance 111-000
24 Growing Upward - 4t
4J
57 Great Accumulation f:^ 111-001
M'litiri 111 (

25 Remedying . 011-001 4!l

26 Replenishing^ 011-010 58 Needing ^ 111-010 \ *t,

*7
' 111-flll
" OU Oll 59 Little Accumulation 4S
27 Proceeding I lumbly
28 LongLastjng 011100 60 Great Strength ^- HI 100
Kotriviitif;

61 Great Harvest -M 111-101

lriiit'ii]«i*t Siiiiciin
29 Establishing the New -T 011-101

30 Great Exceeding ^ OIMIO 62 Eliminating^ 111-110

.11 Ercountcrmg ^ 011-111 63 Initiating m lU-lll

14

ST
\t
This sequence reveals the natural order of the sixry-tour gua.
St
fill

f>1

Cii

I,,.. ......

Siffi/o Viwi^ij'i hortzonial dtttgmm

 The Mystenet oj ihc Sixty-Four Gue •
. Tbt Mysteries oftlx Sixtr-Peur
Gua

Thunder and Wind stimulate one another.

IV Water and Fire do not harm each other.
Diagram Thus eight primary gua intermingle.
The Mystlrv o\ Shao Yong's Square
gaa to a Aitcr Shao Yong had completed his square diagr^nn, he thought that
honzontal diagram of the sixy-fccr
Sh«o Vo.g converted the He the five lines quoted above could be applied as a guideline to explain its
the high^ t gu. .nd worked backward
,.uai* one. He smrted «ith hidden meaning. He composed a verse to explain the mystery of the
borrom of the horm...tal diagram, from
pur ek*t Kua in a row on the square diagram:
row of the square
Ldanng Advance ^^ He made this th. bottom
to
starts at the
Chirjese tmdition, the sequence
diagram- A..ord,Mg to the Heaven ^= and Earth - ^ determine the positions;
rieht and mows left.
,^
from VulfiUment to Hindrance -1? and Advance =
^tand in opposite directions.
the second series of eight gua,
:
Then he pet ^
Approachmg above tlic bottom row, m.king this the second row Mountain r and Lake ^ interchange their influence;
from Se.fung Harmony
tliud scnes of eight gua, Decreasing i_v and Mutual Influence follow their examples.
from the bottom. The
^ make the third tow from the bottom. 1 he
to Brilliance Injured
from Without Falsehood . toTurrung
Back Water ^ and ^ do harm
Fire not each other;
fourrh series ofeight.^a,
^ make The fitth series of eight .gua, from Encounter-
the fourth row.
Already Fulfilled ^ and Not^« Fulfilled ^ correspond.

ing'^ to Growing Upward ll. make the

fifth row. The sixth senes of Thunder ^ and Wind —-- stimulate one another;
from Contenfon
eight gua,
to Multitude make the sixth r^v. Increasing ^ and Long Lasting ^ do the same.

The of eight gui, from Retreat

seventh ser.es ^
to Humbleness
When the four sj-mbols interact
of eight gua. from Hm-
make theseventh row. Finally, the eighth series Sixteen gua are accomplished.
drance ^
to Responding i^. make the top row.
When the Eight Pnmar) Gua intermingle
Sixty-four gua come to be.

Shao Yong divided the sqiiare into four layers.

$hm Yongi square diagmm of the stxty fourgua

'

Confucius's Discut.sion of the Ciud in the I Ching says,

Heaven and Earth determine the positions.

Mountain and Lake interchange rhcir influence. Firsf iayer
 Tht Myiierttt of tht Sixty-Faur Gua •

Four Gaa
+6 •
TU Myittrifi ^'tiie Sixty
Already Fulfilled 7— is at the left bottom ct.rncr and N'jt Yet FulfiUtd

E.rth IS at the right top comer. This is "Already Fulfilled and Not Yet Ful-
b-tt^m corner. Ih.. 'He-c. and
aoubicl Is « the right filled correspond."
Jctcrminc- the positions." the
at the right top
corner and Advance «
Hindrance fl
>n oppo.tc
"Hindrance »nd .Advance .t.nd
Icf, hotton, corner. Thr.
directions.

Fourth layer

In the fourth layer, the center of tht- square diagram, Wind ~ doubled
is at the left top corner and Thunder ^ doubled is at the right bottom
comer. This is "Thunder and Wind
stimulate one another.""
Increasing ^ bottom corner and Long Lasting
is at the left is at ^
the right top corner. Thir; is "Increasing and Long Lasting do the ^ame."
Followmg the diagonal straight Ime of the square diagram from the
left top corner to the right bottom corner Ue eight gua.They are all formed
by doubling each of the Eight Primary Gua.

Second layer

perimeter of hexagrams.
The second laj^r .s created by removing the
top comer and Lake doubled
Then Mountain doubled is at the left

ar the right bottom corner. This is "Manntain and Uke mrerchange

,s

thtir influence."
Dccreasmg Ci is at bottom corner and Mutual Influence l
the left
.

top corner. Thi. is "Decreasing and

Mutual Influence fol-
is at the right

low their examples."

1. Responding, Kun If, is the doubUng of Earth

2. Keeping Still, Gen ii the doubling of Mountain,

Third layer 3. LHrkncss, Kan — , is the doubling ot Water

Proceeding Humbly, Xun the doubling of Wind

created by removing the perimeter of hexagrams
4. is
The third layer

from the second layer. Then Water ^

doubled is at the left top corner 5 Taking Action, Zhen is the doubling oi Thunder

bottom corner. Tliis is "Water and 6 Brightness, Li is the doubling of Firt

and Fire -
doubled is at the right
7. Joyful, Dui I , is the doubling ot Lake
Fire do not harm each other"
8. Initiating, Qiiin is the doubling of Heaven
 Gua The My,tenes of the Sixty-Four
The Myst^es ofthe Sixty- feur Gua 4?
-
-

the left borrom corner tc the The order of ca^-h palace in rhe sequi^ncc corresponds exactly
FoUowmg the diagonal .rrmght Ihic from with the
They are aUfornicd by chreeymhn^ order of irs symbolic or pure gua in the rows.
right top confer lie eight gua.
clirce yang lines. The first palace is the palace of Kun Earth.
Kun doubled lies in the first place in the first row from the top.

The st-torid palace is the palace of Gen t^., Mountain.

Gen doubled fies m the second place in the second row from
the top.

The third palace is the palace of Kan Water.

Kan doubled licb in the third place in the third row &om the top.

The fourth palace is rhe palace of Xun Wind

Xun doubled lies in the fourth place in the fourth row txom the top.

The fifth palace is the palace of Zhen Thunder.

Zhen doubled lies in the fifth place in the fifth row from the top.

The sixth palace is the palace of Li =- , Fire.

Li doubled lies in tl^ie sixth place in the sixth row ftotn the top.

1 Tai, Ad't'tince ^ The seventh palace is the palace of Dui Lake.

^
.

Sun, Decreasing Dili doubled lies in the seventh place in the seventh row from
2.

3. Ji ji, m
AJrcad)' FulfiUcd the top.

Yi, Increasing ==
4. The eighth palace the paUcc of Qiari
5. Herg, Long ^Lasting
Qian doubled lies
is Htaven.
m the eighth place in the aglit row &oin the top.
6. Weiji,NotVetl'umiJed f'::

7. Xian,MutuaJ ^ Influence Note al«o that the lo\ver trigram of all eight hexagrims in palace is the
8. Pi, Hindrance same; it is the s>'mbol of the palace. For example, in the first palace, the
Earth Palace, the lower trigram of each of the eight hex^^ams is Earth ~ =.
More Mysteries of Shao Vong s Square Diagram
There are eight rows on Shao Yong's Square Diagram. He called each
row a palace, each of whjch t;ontaln!^ eight gua and takes one of the eight

primary gua as iK symbol.

The first palace is the palace of Kun, Earth a s

The second palace is the palace of Gen, Mountain
The tiurd palace is the palace of K.an, Water
The fourth palace is the palace ofXun, Wind =s. Thunder — = =1
The fifth palace is the palace of Zhen, Thunder = = .

Fire
The sixth palace is the palace of I.i, Fire
The seventh palace is the palace of Dui, Lake ==.
The eighth palace b the palace of Qian, Flcavcn
 The Mysteries ihe Sixty-Feur Gua -
W - TV Mytteriei ofthe Sixty-Four Gua
InitioHng,^
Encountering
Palace, ihc lower trigram
of
m the th.rd p..b.c, the
Water
Similarly,
VVstcr
each of the tight liotagrams
is .

m
hewams
wrticaJ columns lu.Ktion similarly,
in each of rhe vertical
llie upper rr.j^ram uf
colum.is .s exactly the same.
1-ur
eight
cx-

the upper trigram of each

hexagram
^.ple. .n the fourth vcrt.ca! column,
isWind _ ^
Action
_ and i>1 ro- I

The center of Fu Xi's square diagram is Taking

^
Taking Actior. .s Thunder doubled
and Pfocecdmg
cecding Humbly .

them are Increasing . .

Humbly IS Wind doubled The t^vo gua opposite
and Long Lasting
Sliao Yong says in his verse:

launder and Wind stimulate one another;

Increasing and Long Lasting do the same.

This carries a hidden meaning:

Taking Action and Proceeding Humbl>;

Increasing vivifies Long Lasting.

This idea— that with vitalit)- and persistence, oriels achieve-

if one acts

ments will last long—is one of the central themes of the I Ching.

V
The Mvsterv of Shao Yong's Circular Diagram
one. In most
Shao Yong modified his square diagram to create a circular
combined, the square within the circular, to
cases these two diagrams are

Chinese cosmology. The ancient Chinese be-

give a picture of ancient Shao Yong's Sijuare ami Cirtuiar Diagrarm
lieved that heaven was round and earth was square. The square diagram

aJ&o represented space, while the circular diagram represented time. To

Shao >'ong then put thirtj-irvo gua, fti>m Qian ^= Innuting Fu
theSymbol and Number School, the circular diagram revealed the laws
Turning Back, on the letr side and made them the left half of the circle
and principles of the movements ot the universe, the square diagmm re-
lulliming the coimtcri.luLL-\visf direction. Likewise, he put anotlicr ihirty-
vealed the directionb in space.
rwo gua, from Kou Encountering to Kun ^ Rcspondmg, on the
According to Shao Yong, yang begins with Fu
"
Turning Hack, and
right side and made them the right half of the circle, following the cKick-
yir >tart> with Gou S
Encountering. Therefore the thirty-two gua Irom
wise direction.
Fu Turning Back to Qian =r Initiating represent the process of yang
.
The
energy nourishing day by day. Likewi.se, from Gou ^ li:ncoumering to
circular diagram shows the process of growuig and dcthnmg
things and events, and the process oi w-axing and wjmngol yin and vang
'»!

Kun Rcipfiiidinp,, another thirty-two gua represent the process ofyin

energy. The Symbol and iSumber School used the diagram to express
encrg> increasing with eath passing d.iy Thus Shao Yong placed Qiiin
proccssii>n ol the seasons over a year, The anacm Chmest- creeled
W Initiating, the symbol of Heaven, on the top of the circle and Kun
tlic

twenty four st>lar terms to express these clianges. 1 ht)- ilivulcd a year
Responding, the symbol of Faifh, on the botlorn In this way the
into twenty-four sections called ju thl. Uitenilly, jV means Kmirdtion
principle liiat "Heaven and Eajth determine the positions" is followed,
 The Mystcriet ofthe Sixty- f
• Tk Mysffries ofthe Sixty-Four Gua .
(j^a •

specific pattern of .olar 19. Beginning of Winter

and ,h meam energy. In each j.e chi there .s a
l^licy gave each 20. Snow
ener^- in which the energy is limitca to a certain degree, Slight
climate during this period 21. Great Snow
jie rht a name, marking the specific pattern of
22. Winter Solstice
of time.
a jx-ar into four ^ht (seasons),
twelve yue 23. Slight Cold
The ancient Chinese divided
(months), nventy- four chi (sola. Terms),and scvcnty^two bou (weeks). 24- Great Cold

Every fi^'e dat . make a xv.ck F.^ t^ry

.
rhrce weeks make a solar term. Every
The sequence of the r.vent)-foiir solar These solar terms have proven so accurate that even t.jday
month contains m-o sobr tt^rms. Chinese
the zodiac.
terms is arranged by following the path of the sun through peasants, especially in the northern part of China, follow this
calendar.
zodiacindicarcs asolar term, For instance, after the Waking of Insects in the second month
Every 15 degrees the sun passes through the (March in
and ci-ery 30 degrees indicates a month. the Western calendar) rhey begin to work in the fields. Experience tells
them that if they sow their seeds before this solar term, the seeds
will not

The Twenty- Four Solar Terms sprout. Most patients feel chronic ailments more severely during the tran-
Every six solar terms sition of jie chi. especially at the time of the two equinoxes and the two
Xht twenty-four solar terms are arranged as follows.
solstices-
make a season.

Sequence Solar Term

Shao Yong s Arrangement of the Solar Terms

1. Beginning of Spring In Shao Yong's system, Fu Turning Bark begins at midniaht on the
2. Rain Water winter solstice, when yang energy starts to grow. From then on. the yang
3. Waking of Insects energy grows stranger and stronger until (J^an M Initiating, when it

Spring pAiuinox reaches its extreme at the bcgirrnng ot 'Summer.

4.

Pure Brightness After Qian Initiating, Kou Encountering tbllows.The sequence

5.

6. Grain Rain on the Kou

right half of the circle begins. ^
Encountering is the begin-
ning of the dimmiehmg of the yang energy and begins at midnight on the
7. Beginning of Summer summer solstice. Hereafter ym eiierg)- increases graduallv until Kun ^ I

8. Grain Full Responding, the extreme of the )nn and the beginning of wuitcr.

9. Grain in Ear After Kun ^ Responding, Fu '

Turning Back follows, beginning a

10. Summer Solstice new c)'clc. In the Zhou dj-nast)- a new year began at nudnight of the winter
11. Slight 1 leat solstice, die start of a new c)cle. The circular diagram captures the se-

12. Great Heat quence of yln energy and r^ng energ) gro\\i ng and declining, going around
and starting again in an endless cyclical pr(.>tes«.

13. Beginning of Autumn The Chinese believe that on the winter solbtice, when yang energy
14. Limit of Heat begins returning, it is rime hit people to taki; tonic heih«, becaust yang

15 White Dew energy also rt tiirn-. to tht:ir bodies, pioviding the opportunity' to nourish

16. Auruxnnai Equinox the body tor health and well-being.

17. Cold Dew

18. Frost's Descent The Twelve Waxing and Waning Gu«
The wisdom of the I Ching reminds people to be aware of the signifi-

cance of time and place. Once Lao Tzt told Confucius, "When die right
 The My^tenci l/,e Stxly f^ur Gi«
^ . The MvsifrUs oftbe Sixty-
hour Gua

d-gun o The eleventh month is made up ol Great Snow and Winter SoUtice
cornes, tho super.or person
mounts on thU nm. Uke a
umc hke . The initial yang turns b^t k.
When the r,T.c . not r.ght, he dnfrs .t all f^ac.
n. in the sk.. It is symbolized by Turning Back 1^,
2
p.^n
ng I..r Menuu. ..d.
"When
fulti..tes h.. ou-n virtue.
When
th. t,n,c . not r.ght. the
the nght en.
supenor
con,es. he mak^ The twelfth month is made up of Slight Cold and Great Cold.
the Moral The yang energy is grtwing and all livci are bestirring.
countrj'." In Ch.ncsc history
vrrue .nfluence the whole
and Re..on School us.d the
opportunity of the aght time and nght place It is symbolized by Approaching ^
used the concept
ro serve the country; the
Symbol and Numher School
The first month is made up of Beginnmg of Spring and Rain Warcr.
time and figf.t place to explore the law of nature.
ot right The yang energy and the yin energy interact harmnninusly.
School employed twelve gua
The scholar, of the Symbol and Number It IS symbc'lized by Advance
waxing and waning of solar energy on
from the I Ching to express the
earth In the following table the names of the twelve ^vaxing and waning The sciiond month ih made up of Waking of Insects and the
twenty-four solar terms. Spring Equinox.
gua are associated with the naincs of the
The yang energ>' extends and all beingt, become strong.

Eleventh month, Decemb»cr Turning

Back ^ Great Snow It i;. mbolized by Great Strength '

Winter Solstice
The third month is made up of Pure Brightness, and Grain
Twelfth month, January Approaching M ShghtCold
The yang energ)' becomes too vigorous and neaji its end.
Rain.

Great Cold

First month, February Advance M Beginning of Spring

It is symbolized by Eliminating

Kam Water The fourth month is made up of Beginning of Summer and Grain
Great Strength WaKing or miecEt' FuU.
Second moiitl), March
Spring Equinox The yang energ)' reaches its hdlncsi.

Third month, April Eliminating ^ Pure Brightness It is symbolized by Initiating

Gram Rain
— The fifth month is made up of Grain in Ear ami the Summer
May Initiating !I1 Beginning of
Fourth month,
Sol>tice.
Summer
After the yang reaches its extreme, die yin begins to gr(>w.
Gram Full
Fifth month, June Encountering ^ Grain in Ear
It is symbolized by Encountering

Summer Solstice The sixth month is made up of SUght Heat and Great Heat.
Sixth month, July Retreat i-^ SLghtHcat The yin energ}' expands and the ^ ang energy tctrctta.
Great I leat It 1? symboliyed bv Rctre.vtmg
Seventh month, August Hindrance ^ Beginning of Autumn
The .seventh month is made up ot Begninmg ol Autumn Aitd
Limit of Heat
Limit of Heat.
Eighth iiicnth, September Watchmg T White Dew
Equinox
The yin cnergj' and rhc rang eiwrg)' clash »nd all bcif^ become
Fall
withered.
Ninth month, October Falling Away il Cold Dew
Descent It is symbolized by Hindrance
Frost's

Tenth month, November Rc5p(*nding ^ ! Beginning of Winter The eighth month i» made up i>f White Dew and rhc Fall Kquinm
Slight Snow I he cshcncc is about to be used up and is short ot spirit.

II is symboliyjtd by Watching 1
• m- Mpt'^ Sixty- four Gm

The ninth month n made up of Cold Ocw and Frost's Descent.

too strong xnd life cnergj.- shps away.
Tlie ym energv is

It IS s>-mbolized by Falling Away

The tenth month U made up of Beginning of

Winter and Shght 6
Snow.
Tlie \ \n energy' reaches 1^ extreme,
The Mtjsteries of King Wen's
it IS symbolized by Responding
Secjuence

Most Western I Ching scholars believe the textual sequence of King

Wens arrangement of the sixt)'-four gua is randnni. There seems to be
no sound ground or reason to arrange the gua in such an order. For in-
bitancc, RichanJ Wilhclm says.

The Ninth Wing, Hsu Gua, the Sequence or Order of the — —

Hex^rams, offers a rather unconvincing explanation of the
present sequence of the hexagrams. Ii is interesting only
because the names of the hexagrams ate sometimes given
peculiar interpretations that are undoubtedly based on ancient
tradition (The I Chmg or Book of Changes, p. 260.)

Derek Walters says,

The order of the hexagrams is . an apparentl\ random one

(at least no one has yet con\'incinglj explained the reason for

the sequence). (The Tai Hsuan Ching: The H\dd£n Claw, p. R.)

James Leggc says,

The sixth Appendix is the Treatise on the Sequence of the

Hexagrams. . . .The author of thi$ treatise cndtavors to
explain the meaning of the names, and alfio the vcqucnce of

the figures, or how it is that the idea of the one leads on to

that of the next. The connection between any two is
. . .

generally sufficiently i iost , but on the whole the essayv

resemble "a heap of orient pearli AX r.^ndnm strung,"'/ Ching,
Book of Changes, p. 54.)
 Mysterm ofKing Segtm^ .
^^"'^ Sequence
3 '
The MyftfTUi ofKm^

FoUowingthcm, King Wen placed f icavcn

un. rea=><.n for King W.nV and Earth - j
bcliew that then, n more th.n
(doubled)
Ho.vcver I
at the beginning of the book, and named them Qian and Kun, which
in the amingement.
sequence, but it h hidden deep mean initiating and Responding. These two gua act as the mtroduction
rn the whole.
1 He placed Water and Fire (doubled) at the end of the
Upper
Canon, and named them Kan and Li, which symbolize the moon and
A HmoEN Philosophy the sun, or Darkness and Brightness.
at! to the pr^s. nt -cqucn. e of
When King Wen rearranged the sequence
w.. not at random. .t was b.scd
Fin;t, upnn Kjng Already Fulfilled M and Not Yet Fulfdlcd ^, the two most bal^
rhe ..vt>-four gu.. it
anced and harmonious combinations of the yin and yang, he placed
poUtical experience a. wel! as h.s Ute ph.lo.ophy. wWh
w.s that at
Wen. the end of the book, where they serve as its conclusion. Both of them
of human bem^s shua d he har are
the purpose of Heawn and the purpose also made up of Water and Fire
Human.t). .

n.nninudy nnitcd. Th.s .s knuwo a. the Unity^ of Heaven and

Heaven and Fu Xi's four diagonal directions arc represented by Mountain and
be.ng is to obey the vv-.ll of
The purpose and ^oal of a
of
human
mankmd Th.. ph.losophv was formed througli pro- Lake ^.Thunder -i^ and Wind = . Mountain represents northwest.
follow the w..hc> Lake represents southeast, Thunder represents northeast, and Wind rep-
Primary Gua as weU as the other
two sys-
found srudv of Fu Xi 5 Eight
resents southwest.
the Gu. Zang I, and through
Kmg Wens
t.m^ oil the L.an Shan 1 and In the Lower Canon King Wen placed the combination of Lake
experiences durmg seven
deep coHteir.piation of h.st«r> and h..
cunfmemcnt by the last
own life

emperor of the Shang dynasty, the ly^ and Mountain — as the first gua and called itXian which means
>«ars of Mutual Influence. He placed the combination ofTlmnder ^- and Wind
rantiifShang
Ring Wen did not direcdy express the concept
of his philosophy in ^ as the second gua of the Lower Canon and named it Heng i#, which

revealed its m means Long Lasting.

the text, but it permeates the whole book, espLoally as
Canon and the In this way Kmg Wen strictly followedFu Xi's direction and created
He divided the bookinto two parts.Thc Upper
structure.
which there
shedding light upon an arrangement in are profound hidden meanings
Lower Canon. The Upper Canon emphasize,
aspect of natural phenomena, the Tao
lieaven. the vang
of Heaven The .
Qian ^ is yang, representing the initiative power of Heaven, while
of Kun -~ is yin, representing the responsive power of Earth. When Qian
shedding light upon Humanity, the yin aspect
Lower Canon stresses

namral phenomena, theT-io of Humanity

^ and Kun ^ - Heaven and Earth, harmoniousl) hinction togeihet,
,

gua and Kun - z then the myriad beings are created and can sustain their lives. Therefore
Kmg Wen arranged Qian Imtiating as the first

m representing the King Wen placed Qian which operates as the guiding principle of
Responding a^ the second gua. Qian is rhe initiator,

ilinc- the thirty gua of the Upper Canon, as the mitiarion of the slxtvTour gua.
Kun I is the rcsponder, representing the
function of I leaven while
made the second gua. followed by Kun rin, which ser\^es as the guiding pnncipk of the next
non of Larth and Humanlt}'. The Decision he for
thirtj'-two gua of the Lower Canon,
Kun Responding, btateb that the female horse should be submissive
Moreover, the significance of the Qian ~"
male horse's initiative. This is the Law of Nature,
first gua, , is to explore the
and responsive to the
Law of Humanity. natural phenomenon, theTao of Heaven. The signiiicancc of the second
the Law of Heaven and Earth, and the
gua, Kun is to explore the social phenomenon, theTao of Humatiit)'.

The Tao of Heaven is initiation; the Tao ot Hum.\nit> re^p- .n^e and r-.
11
submission. As a human being, one has to Ik aubirii^-ivf to Heavens func-

A HlUDL N CONNLCTION WITH FuXi's GUA tion and be rc' ponsive to Heavens mitiation. A Chinese proverb says*

J-u Xi's Light Primary Gua position the eight directions. Heaven — and Heaven ib long and Lai th is lasting.

Earth » = Fire ,
— and Water represent die four cardinal directions, When sun and moon are put together^ brighaies? becomes
south and n<trth,eabr and wcst.Theie directions serve as the major frame- brilliant.

work of the whole book.

 The Mysteries ofKwg Wtn', Sequ
The My>t^' of King
M>.i Sep^
E,rth, Then new cycle begiii-^.
ii

m,* .s « "long" Hc^ en and « "lairing"

Therefore, th,s Going around and beginning agjin.

The sequence of the sixr>- four gua manifesto, two kinds of

undulating
wavcUkc changing One is a shorter wjn'elike process going on
processes.

no «her „.a,ionsh,p .n h"™- from giia to gua The other is a longer wavelike process going on from
The TncL. Ch.„e' con.d.rca
itrie group of gua to another.

Thu. the Lower

.nfluenc.ng and Icng ksDng
n vu be mutuiJlv
nonsh.p .hould
nonship ^
-
^ and Long
and rung -—Mutual
- . .
hlflucnce
Canon begins \snth -Van lovrng rela IV
the harmon.ous, supportive, and
Lasting, which represents
tionship of a m»n and a woman. ,i. A Hidden, Short, Waveuke Process of Change
- , , , .

and We. both

The book ends w..h
combrnatron of H^ter
J. J,
and Rre ^ .
Jt

J, Ji
5^ Aheady ff
^
^^^ f'^
fiUed King Wen's arrangement of the sixty-four gua is placed in such an order
We, ^ No, Yet Fulf.Ucd that the odd-numbered gua and the even-numbered giia following it form
above, Fire below, w^.ie J>
Water
ancent Chtna, Frre represents a pair. The even-numbered gua
is either an inverse (upside-down) form
Bre above, Water - below. In
n„oon.Tl,e.e two character, to- or an opposite (yin and yang reversed) form of the odd-numbered gua
the sun and Water
^- represents the
1- L. „ Ji ^nd Wei
Ti i; ~- Anc\ wei jifi ^
"
represent the enales^ i
preceding it. In this way the sbcty-four gua are closely linked in a con-
gether mean brightness- Ji \

Uotn Already FultiUed to tinuous wavelike sequence. Based upon this principle the sLXty-four gua
%c\c ofnanual phenomena and human
afia^rs
are arranged as follows. (The pairs of gua with inverse form are in plain
Not "let FulfdJcd and b;i<:k to Akeady
FulftUed.
text; those with opposite form are indicated by boldfecc Type.)

Ill The Upper Canon

Odd-Numbered Gua
A Hidden Tao of Change Even-Numbered Gua

book about chatigc. as most 1. Initiating 2. Responding

Most Westerners know that the I Ching is a

as The Book of Change.. But

not many reaUy 3. Beginning 4. Childhood
transhtors translate the title

the Chmg talks about. 5. Needing 6. Contention

know what kjnd of change I

According to the I Ching, change is a process.

No matter how short a 7. Multitude 8, Ur.ion

involved. No process of change 9. Little AccumulatKjn 10, Fulfillment

change seems to be. there is still a process
acts hkc a wavchke hne. 11. Advance 12. Hindrance
is straight and smooth. The process of change
13. Seeking Harmony 14. Great Harvest
Jn the I Ching, the Tao of! is:

15. { lumbiencss 16. Dcll-;hr

Everything is in a process of continuous change, 17. Following IS. Rcnicdymg
Rising and falling alternately 19. Approaching 20. Watching
In a progressive, spiral, evolutionary advancement. 21. Eradicating 22. Adornint?;

23. Falling Away 24. Turning Back

The Tao of I also discloses:
2S. Without Falsehotid =a 26. Great Accumulation
When changes proceed beyond their extremes, 27 Nourishing 28. Great Exceeding
They alternate to their opposites. 29. Darkness 30. Brightness
 The Myueries o/Kmg Wen ',
fieqmnwiPy
Sequme*
The iWvo^« ofKing
Win's
62 •

Among the sijxry f.jur gua there ±xc fifty-six that can be turned
upside
The Lo' /er Canon
down toform new gua. TJiese are called Inverse Gua. For instance, when

Odd Numbered Gua

Even-Numbered Gua die third gua. Beginning O
is turned upside down, it beeomes
the fourth

Mutual Infl"encc 5 M 32. I-.ong Lasting g«u. Childhood ^> .The appearance of these rwo gua seem difVerent, but
—
31.
33 Rctreattng
M 34. Great Strength tlie structure of each

—
the number and the arrangement of their j-in and

35 Proceeding Forward ^ U 36. Brilliance Injured yang Unes remains the same.
Canon there gua that, when turned upside down,
38. Diversity In the Upper are six
37. HoiiMihold
^ ^ 40. Relief remain the same:
39. Hardship ^ ^ 42. Increasing
m
41 Decreasing ^ 44. Encountering
Qian (1) Initiating

43. Eliminating ^ fiS 46- Growing IJpwTird

Kun (2) ii Responding
45. Bringing Toother Yi (27) Nouri-vhing
47. Exhausting g ft-
—^
48.
50.
Replenishing
Establishing the New Da Guo (28) m Great Excecdi
49 Abolishing the Old ^ Kan (29) : Daxkness
52. Keeping Still
51. Taking Action ^ -

^
:

Marr)ing Maiden
Li (30) il Brightness
53. Developing Gradually ^ 54.
Traveling As a result, the thirty gua in the Upper Canon, minus
55. Abundance ^ ^
56.

58- Joyllil in twenty-four gua that have inverse forms. Because these remain the
these six, result

57. Proceeding Humbly

If 60. Restricting same in their structures and numbers of yang and yin lines, there are only
59. Dispersing
Exceeding twelve different patterns of gua (24 2 = 12), so there are only eighteen
61. Innermost Sincerity ^
^
=-I 62.

64.
Little

Not Vet Fulfilled different structures of gua in the Upper Canon (12 + 6 = 18).
63. Already Fulfilled
In the Lower Canon^ there are two gua that, when turned upside dovsTi,
remain the same:
V
Zhong Fu (61) =:= Innermost Sincerity'

A Hidden Balance of Gua and Yao Xiao Guo (62) Wf- Little Exceeding

A Hidden Balance of the Gua Consequently, thirty-four gua minus these two gua without mvcrse

The I Chlng presents the phenomena of the interchange,

interaction, forms result in thirty-two gua (34 —2 = 32) that have im'erse forms.
always tendency toward
growth, and decline of yln and yang. There is
a Again there are only sixteen different patterns of rhtse gua (32 + 2=16),
the two. When either yin
balance in the interaction and interchange of Therefore two gua with no mverse forms plu;. sLvteen gua vnth inverse

or yang reaches the extreme, it is out of balance

and a dramatic change forms make eighteen (16 + 2=18) different structures of gua in the Lower
takes place by the altcrnatmg of th.
or.gmal force to itb (opposite. The Canon. Thus both the Upper Canon and the Lower Canon contain eigh-
balance. It
fluctuation seeks balance. When
yiii and yang meet, there is teen different structures of gu.i-

IS tlie natural law that the evolution and development of Heaven and
process of at-
Earth and all the beings between them occurs through a A Hidden Balance of the Yao
taining balance. hidden balance in the number of yao or King
There is also a lines in
hidden bal-
King Wen's arrangement of the sixty-four gua envelops a Wen's arrangement.
the yao or lines.
ance of the numbers of the gua and the numbers of m the Upper Canon containing a total of 94 yin lines
There arc 30 gua
Lower
There are thirty gua in rhe Df tper Canon and thirty- four gua in tl ic
and R6 yang lines.
seems out of balance. However, thi^ imbalance is only appar-
Canon. It
94 - 86 = 8 There are eight more yin hnes than ynng lines.
ent. Deep in its structure as a whole, there is balance.
 The Mysurm ofKing WenS Sequ^cr «
+ Sequemt
Tbt Myueries of k'ing H^n's

of 106 yang a pure yang with another pure yang the other is made up of a
There «rc 34 gua in the Lou'Ct Cunon cnnmming a total -

pure yin j :- with another pure yin r- =

lines and vin linei.
more yang hnes than yjn imcs.
.
Darkness mm and Brightness ^ arc the next purest. Tlie former
con-
106 ' 98 - 8 There are eight

a balanced numbcT of hnes in

the book overall.
tams a yang within two yin ^ and the latter contains a yin
within two
There is -itill
yang As a whole each is
considered to be yang. Thus they
patterns of the Inverse Gua . still
are put
Cnnsidcnng only the eighteen different
at the beginning and the end of the Upper Canon.
in theUpper and Lower Canons:
the Upper Canon.
There arc 56 >'in hnes and 52 yang lines m Initidtuig _ pure yang
- four more yin lines than yang lines. Responding
56 52 4 There
= aie _ _ pure yin
There are 56 yang lines and 52 yin lines in the Lower Canon.
yin lines.
Darkness ^ yarig m yin
56 - 52 = 4 There art four more yang lines than Brightness 1= yin in yang
of the book shows a balanced number of lines.
Again, the structure
The following four gua arc pure, because they are made by doubUng
one of the eight primary gua, but they are not as pure as the above four
VI gua. Taking Action tM is made up of ^vo eldest sons. Keeping Still is

made up of two youngest sons. They arc yang, but not as yang as the
Hidden Principles of King Wen's Arrangement above four gua. Com^ratively speaking, they arc yin among the yang.

Ii is believed that there must be hidden principles in the arrangement of Proceeding I lumbly ^
is made up of two eldest dai^htcrs;
Joviful ^ is

King Wens sequence of the sixty-four gua. Through the course of his- made up of two youngest daughters. They are >-in. These four gua are
hidden prui-
tory many scholars have tried to trace out evidence of such arranged in the Lower Canon.

ciples. Of those suggested, the following is the most reasonable.

gua into yin Taking Action an eldest sou with an eldest
The iiindamental principle is to categorize each pair nf
Lower Canon son
and yang, and arrange them into the Upper Canon and
Keeping Still ft a youngest son with a young-
according to how much pn or yang each gua contains.
yang are est son
Those gua that represent tlie Tao of Heaven and stand for
arranged in the Upper Canon. Those gua that represent the Tao of Hu- Proceeding ^ an eldest daughter with an
Humbly eldest daughter
and stand forym are arranged in the Lower Canon.
manit>'
The Great Treatise sa}'S, "There are small and great among the gua."
Joyful ^ a youngest dauglirer with a
TOungest daughter
Smai] denotes yin; great denotes yang. To distinguish the small and
great among the gua wc icl)' upon how much yin or yang each one pos-
2. There dre eight gua made by a pure primary gua with another pure
sesses. Placuig each gua either early or late in the series depends on its
primary gua,
greatness or srnallness.
The sixty-four gua, except for Qian Initiating and Kun -^Re- Adi'ance M is made of Heaven = with Earth = = ; Hindrance ^ is

made of Earth with Heaven .They arc the union ot Heaven

sponding, are constructed with yin and yang combinations. These show
_

and Earth = =, or a tather and a mother. They are considered j"ang and
the waxing and waning of the yin and yang in tlic gua.
put in the Upper Canon.

Nine Guiding Principles Advance =^ Heaven -e: with Earth = =

There are nine guiding principles that determine how the sixty-four gua Hindrance Wt Earth with Heaven s
arc arranged according to their different categories.
The follo\wng Six gua arc made of either a son with a daughter or a

1. There arc eight pure gua made by duublmg one of the- eight prinury daughter with a^on fnun (he ^..imc a^c level They arcconsitlered>'in and
giia, Initiating ^
and Respondrng i ^ are the purest. One is made up of are placed ni the I.,owcr Canon.
 A/jif^n« ^/Kmg IVen'i Seqx

MuKial Influence ^ a younge-t sm-\ with a Although Approachmg andWai. hmg also have ("our yin
ele-
youngest daughler ments with two yang elemenrb, the ym nf Approaching has alread}- ^
Long Lasting ^ an eldest daughter with an reached the end, and the yin of Watcliing %% has already passed
central position. Both arc yin in form but tarr>- less ym energy
the
eldest son than the

Decreasing O a youngest daughter with a

above four gua and are thus put into the Upper Canon.

^
)'oungest son
an eldest son with an eldest
Approaching ^ Yin has reached the end
Increasing Watching rt Yin has passed die central position
daughter

Already Fulfilled ^ a middle daughter vnth a

5. There are six

Little Accuroulation
gua made up of Heaven
Fulfillment
with a yin gua
middle son Seeking Harmony and
Nor Yet Fulfilled ^ a middle son wth a middle Great Harvest = have five yang elements with one yin element. One yin
daughter governs yang. However, >^n cannr^t lead yang Tiius these four gua
five
are
still considered as yang flourishing and are ammged in the Upper
Canon.
3. There arcsixgua made up of Heaven
=
with aj^ng gua.
Little Accumulation
Needing ~
Contention
, #1, Without Falsehood ft, and Great Ac-
FulfUlment ^
" have more yang elements than yin elements. They are
cumulatjon Seeking Harmony
yang and thus are put into the Upper Canon. Great Harvest ii^

Needing ^ Although Eliminating and Encounicrmg i= also have five ii-ang

Contention
Without Falsehood
^
^
elements with one yin element, the yang of Eliminating
passed the central position, and the yang of Encountering
has alreadv
^ has al-

Great Accumulation ^ ready reached the end. Though yang in form they cairy less yang energy^
Thus they are put into the Lower Canon.
Although Great Strength
—'
and Retreat ^
also have jour yang

elements with two yin elements, the yang of Great Strength has al- ^ Eliminating ^ Yang has aheady passed the ventral
has already position
ready passed llic central position and the yang of Retreat
reac hed the end Because they carry less yang energy than the above four Encountering ^ \ang has already reached the end
gua they arc put into the Lower Canon. 6. There are six gua made up ot Earth together with a yang gua-
Great Strength - = Yang has passed the central pobition Multitude and Union T^, I lumblcness = - , and DeUght . . Fall-

Retreat ^ Vang has reached the end ing Away i= and Turning Back O have five \in with one yang. How-
ever, one yang can govern five yin. Thus thf^c sl\ gua are con>idcrcd as
4. There gua made up of Earth ^ ^ together with a yin gua.
are six
yang flourishing and are arranged in the Upper Canon.
Proceeding Forward Brilliance Injured
,
Bruiging Together ,

and Growing Upward =~ have four ym elements with two yang Multitude ^
elements. Tliey are yin and thus are put into the Lower Canon. LInion =h
Humbleness
Proceeding Forward
Brilliance Injured
Dehght H
Falling Away '4^
5
Bringing Together
Growjfig Upward ^ Turning Back U
 The Mysieriei o/Km^ Wen i Siquenu
b9

. 22«- Mysterks cj King ft^^"'

Only in Aboli^hmg the Old and Ejtabli-^hing the New
_
cio the ^
positions of union accord with the sequence of their ages. Nevenheless,
as rhe union of two yin gua, they are yin and arc put in the Lower Canon.
If the
Thc.e six^. ai. made "P;*-- *
eor.,.dercd ,'a«g.

,n accord w,th rhe

sequence oi thc.r . ^ ,f ,hc.r ages, Household ^ a middle daughter with an

the.r imion .n.

not a.corc m eVde&t daughter
posmons of
considered )'.n- m.ddk son, Chdd- Diversity a youngest daughter wiih a
they artr ^^.^j, ^
middle daughter

hood p .>^u-'''-f=*^*^'^'^^::t^^^^^^^ Abolishing the Old ^ a middle daughter with a

_- union ofan eldest

. -->^^^ a-
^ „,,dered yang and are j'ounge&t daughter

accord with the

sequence ot .gei
thus they
Establishing the New ^ an eldest daughter with a
Canon.
arranged in the Upper middle daughter
„
Beginning
. ^
- an eldest son
with a middle .on
^^^h a youngest
son
Innermost Sincerity ^ a j oungesi daughter with an
^^^^ eldest daughter
r-:
Childhood g youngest son
^^^^^^
9. There are twelve gua made up of either a yin gua with a yang gua or
«tsonw:th.n..ddleson,R.Uef
gua with a yin gua.
a y2.ng

middle sun with .n ^l^-!^^'"'^ Those gua not combined in order with their gender are considered as
U umon
.s . oi a

aunio„ofayounge.sonwith.neld.tsn^^^^^^
,f ,hcir un.on
yin, while those combined according to the sequence of their ages are
of their ages,
arc not ,n .ccord
with the sequence considered yang. _ ^
ered > ,n and .re arranged m the Lower Canon. Following Remedying Eradicating 1^, and Adorning li
^ a youngest son
with a are composed of a son with a daughter or a daughter with a son. The\- are

middle son yin, yet their position of union follows the order oi age, that is the younger

if a middle son
with an eldest follow the elder. Thus they are yin among the yang and are arranged in
^
son the Upper Canon.

Utdc Exceeding K . youngest son w,th .n

Following == an eldest son with a youiigest
eldest bon
daughter

gua with another yin

gua. Rcmed) ing 1= an eldest daughter xvith a
8 There are six gua made up of a ym
into the Lever Canon, except youngest son
All the.e gua arc^.n and arc arranged
tv,()foid. Eradicating 1§ an eldest son with a middle
Great Exceeding. The reas<.ns arc . - . - -

Opposite of Nourishing .
which is .n daughter
Great Exceeding ^- .s the
daughter with a young- Adorning a middle daughter with a
of an eldest
rhe Upper Canon. Also it is a union
thar union are in accord wth the sequence youngest son
est daughter.The position, of
yang .t is put in the l.fppcr Canon.
of age. Because H is considered
Eshau;,ting ^ and Replenishing ,uc ton poscd of a '^on wiih a

Great Exceeding m an eldest daughter w.rh a daughter or a d.uighter with a s<>n. Even though their posir!an> ot union
youngest daughter dccord with the order of their ages, they are siill ytn.They aie yang among

Household - ,
Diversity , . , and Inntrniost Sincerity M are the yin and are tlius put in the I-ower Canon.

union of cwo daughters. The positions of their union are not in a*xord Exhausting M a middle son with a youngest

with the sequence of their ages. They arc yin. daughter

 The flourishing of the yang es-.tnce indicates
ilie honorable status of
daughter with a
an eldest Heaven, which carries out
function without error by seeking
its
Replenishing balance
rriiddleson along the central way. By nature the yang essciitc should govern the yin

Maiden
" Abundance ^ essence, ^I leaven governs aU beings,
Dcvdoping Gradually art; composed
of a
andTravdmg^,^
^''^^^'^!^^''^,^JL
Dispersing - ^"'^
'^^^ T^^ugh they are y.n tW Initiaiing ^ and Responding = ^

These of all gua. By changing the twelve lines of Initiaring

are the origin
m t^cj
do net follow the order of
rhc.r ages
arranged m the Lo..« C.n
= and Responding iS to different patterns, the rest of the gua ate
ananng ^nn und .re thus generated. Therefore they are put in the leading place.
a)tJiinge^tsonwithan
Dcvclopii^ Gradually
eldest daughter
daughter with an
Beginning O and Childhood
a youngest
Marrjing Maiden These two gua made up
are of three sons. They are the result of the union
eldest son
middle daughter with an
^ and Responding
of Initiating = i Beginning s>
. is made up of the
son ^ and
a
Abundance eldest the middle son Childhood is made up of tlie
eldest son
middle son and the youngest son E.= .The\ appear in the gua with a
a youngest son with a
Traveling perfect natural order: the younger follows the elder and the elder follows
middle daughter
with an eldest
the parents. They arc the most appropriate gua to be put next to the
a middle son
Dispersing father, Initiating and mother, Responding gf
tlic
daughter

Restricting
a youngest daughter
middle son
with a
Needing ^ and Contention ^
These two gua ate made up of four yang elements with two \tn cletnents.
Needing ^ has three yang on the bottom, Contention has three yang
on the top. Each of them has a yang occupying the two diminant places:

Vll the second and the fiftli.* Their yang energy is obvious!)' fiouri&hmg.

A Ix)NG Wavfxjke Process of Chance Multitude ^ and Union

arrangement are phced in such a way Although both of these two gua have only one V'ang line, in each case '\%
The sixt) four gua of King Wen's it

process are hidden in the Upper leading the five ym. Also each of these two single yang poisc^sci the
that four phases of the yang wavclike
Canon and four phases of the ym pnxess are hidden in
the Lower Canon. dominant places of the gua — the yang of Multitude is at the vctond
place and the yang of Union §1 is at the fifth pUicc. Being in the domi-

The Upper Canon nant position, the ^lllglc y;ing Icadt the five yin; thus thcv arc arranged

wuxing and waning phase. They are the

among the firit yang tlounshing pha^e.
The firs^r ten gua form the first

gua With the nm- 1 flourishing yang.

Little Acmmuiation and Fulfillment
Jnituiing M and Responding
These rwo ^ta arc madi^ up of five yang with <)ne nn 1 he yin oi Little
Beginning O and Childhood
Accuinulativ»n hj- is in the tourth place, the m of Fnltilinient is in
Nccdmg ^ and Contention
)

MnJtuutie ^ and Union

UttlcAccurnulafton ^ and Fulfillment ^ 'hi ihc center i>\ the lower and upper
are considered to he of p«riiailiir wnpiiftancc.
pu. itfsj>«iivcly, the fccoml and fitth tiom
 The Myslert^i of King Went S^ji

Seqiuftit
/2 The Myitcrtei oj King H'f '^

which shows that

= and Fulfillment "
a result the stronger yin make Seeking Har-
^ neither
!
'
or correct, mony ^ and Great Harvest less yang than Little Accumulation ^
ri«. third place. The yin flourishing,

their «n energy is I«s flourishing,

ten
m*K.
gua
^^^^ .^
^^^^ strongest ya"g and Fulfillment ^.Thus Seeking Harmony
are put in the next yang- flourishing phase.
r^j and Great Harvest S
tl'-/t,ov.
On these grcmrds _ ^. ^^^^^.^^
be art.ng
^^mong the sixi3- four a«d could
Humbleness and Deligtit wf
^^^B Initiating These two gua are made up of five yin with one yang, are MuJtitxide -is.

^^^^ Responding ^ and Union in the first yang-flouri*hing phase. Although

one
H|Hf Beginning yang is able to govern five yin, the yang elements of these two gua are not
Childhood at the dominant places (the second and the fifth) The yang of Humble-
Needing " is at the third place, and the yang of Delight T= Is at the fourth
ness
Contention
place. The rwo yang elements are neither central nor correct. Thus
Multitude
f lumhlcne&s and Delight are Ics yang-flounsliing than Multi-
;

Union
Little Accumulation tude ^ and Union _ :\ For this reason Humbleness ^ and Delight
Fulfillment =f are arranged in the second yang-flourishing phase.
Bai^ed on grounds, the above ^Ix gua are the second mo^t yang-
the^-e

phase. They are flourishing gua among the sixty-four and could be arranged in the fol-
second yang-ficur.hmg
71.e ncx. si. gua for. .he lowing way;
greatest amount ot
yang-
the gua with the second

„ and I ^indrance == Ad\'ance

,

Advance _ , , ^ =^
Se.k,ngH.r.o„, ^ and Great Harvest
^ Hindrance
Seeking Harmony
Great Harvest

--
Humbleness
Jdvame and Hindrance > \
yang of Delight
There are three yang dements in both of these two gua. Three
the Lr>wcr Gua to the Upper
Advance U
are advancmg forward frnn.
the Lov.er The next eight gua form the third yang flourishing phase. Here the
Gua Three png of Hindrance have already passed through
growing and ttounshmg, yang goes from a lower to a higher level.
Gua to the Upper Gua. Their yang essence is
purest jin.Thus they are less
but they are r.either the purest yang nor
rlic
Following and Remedying
flourishing than initiating kf- and Responding -l . .

Approaching and Watching

Seeking Hanmny ^ and Great Harvest ^ Eradicating

Falling Away
and
and
Adorning
Turning Back
one ym, the ^<imc as Little AceuinuUtion and
Both are five >.ing with

Kulfillmcnr Zl in the first yang-Hounshing pha-sc. However, the yni cle-

to/fou'ing 5^ and Remedying t .

menr of both of these two gua takcb the dominant position: the yin ot
Seeking Harmony ^
is at the second place, and the yin of Great 1
!ar- These two gua arc niai-lc up ot < oaibniation^ I'l Min> .uid ilaiightcrs l-vtl-

vest at the fifth pla.c. The dominant jHisitiori'! of the ym show that lowing is the union ot an eldest sun . - with a youngest dauj^hter
IS

the yio of these two gua li stronger than the yin in Little Atcumulation Remedjmg » is rheunionof an eldest daughter ~ \«th a >nungest wjn
 Tbe Mysteries cfKing Went Scquente *
7^
7+ • The Myiteries of King i-f^i Setjvence

negin- Turning Back

,
,n of nvo sons in
^^'''^'^'''^^.^ pha^- Thus
Falling Away
. .. . Thc^- arc not .^
>-^f : = m the tn^t >^"g Adfjrning
nins O and Childhood
pha^^e. Kradicatmg
they are arranged in the third
Watching
^pf,roacht.g j ar,dWaichmg - \
. .„„^„,,Hine V are moving Approaching

th.se nvogua, the

t.-orangeI.rnentsof^^^^^^^^^ Remedying
Ot
fonvard fron. the vxry- be^nnuig- » ^
n have aJ..ady reached the
^
mpmost pUce^
j "^J
, ,f g^a shows the

.ncre^smg and developing.

^ -
Following

proces. of they.t.g graduaUy The next six gua form the fourdi phase, in which the yang returns to
its original flourishing state.
Eradimtmg and Adorning ^ J
Without Falsehood =^ and Great Accumulation ^
Erai
Nourishing == and Great Exceedirig ^
cer., bu. ,he order oUhcr umon . d.ffc
with a middle daughter
cn,
Adorniiig
g _
^ Darkness =^ and Brightness ^
<>fan eldest «)n -
Without Falsehood and Great Accumulation ^
as the union of the tv.o .ons in
Beginmng ^ and Chddhcod
These two gua are sinnilar to Needing and Contention ^in the first
phase.
they arc put in the third yang-flourishing phase: they are all made up of four yang wth two yin. However, both

H and Turning Bad ^ ^

Needing ^ and Contention " have yang elements possessing tlK'd. imi-
Falling A-way

are similar to Approaching EM and Watching ^: In rhe nant positions. In Without Falsehood ^ and Great AccuniuLation
These two gua - one of their dominant positions is occupied by a jin element. Thus their
and watch
latter. the. e ^ t.'o y;mg element, approaching fi-om the bottom
however, each yang energy is less flourishing than that of Needing S and Contention
Turning Back ^,
mg fron. the top. Falling

have only one vang flemenr

Away if and
Superficially, two yang elements seem stron-
^ in the first phase.

one yang element is stronger. Ap-

ger than one y^ng clement, but actually
four Nourishing and Great Kxreeding ^£
proaching £L- and Watching aced two yang elements to govern
."^

Back need only one yang Nourishing made up of an eldest son i with a youngest son
yin. while Falling Away f ^ and Turning
is .

clemenr five yin Thus their yang energ)'

to lead
^more flounshmg. Great Exceeding is made up of an eldest daughter withavimug-
FoUuwing and Rx^niedymg are put at the begin- est daughter -Li=.They are srnicrured according to age, tike Keginnmg
in this phase,

mng, not because their yang energy is most flouru^hing, but because they O and Childhood %M , but riiesc tvno gun arc Ics wng.
dfc madi' up of an eldest son and an eldest daughter. On the other hand,

m Approaching ^_and Watching -: while Darkness and Brightness

there an; two yang dements
there only r,oe yang element in Falling Away ? z and Turning Back = =
is
Darkness has two }''Ang elements. Thcv arc amid the )m and ptisscss
yang must
Agam, however, one yang is able to lead five )in, so this single

Approachmg and Watching ^

the two dominant places of the gua. Brightness ^ has two yin elements
be str<mgtr than the two yaug in
'.^

amid the yang and they po^iess the t\^o dominani pl.i<:e> ot the gu.i In
Based on these grounds, the above eight gua are arranged in the third
the I Chmg, besides the pun.* rang and the pure >in ot Imtiaring - and
phase of yang flourishing from a lower to a higher level. They can be
Responding = 1 die second most honorable gua are those with
,
j'in anioog
placed in the following upward curve.
yang or yang among yin in dicccnti^ position. Thus D:Kkness S-i iind
 TheMyitena tifKing Wen'i Seqitence •
/J
• TheMyt^ifi ofKwg Hvn's Sequence

Qian Mutual Influence and Long Lasting

to echo
UrP'-r Ciinon
the end of the UpP nnd Great Strength
. ,
at Ri:lrefit
Bnghrncss , are arranged
Pro* ceding Forward i = and Rrilliance Injured
ar =M and
the above ..x
g^. Houbchold Diversity
Based on th.se ground., ^^J^ ^^^^^^ Hardship ^ and Relief

They can be arranged m the foUoxving v

ing level.
Mutual Influence b% and Long Lasting ^
Brightness
Atx:ording to the ancient ^ageN, the growth of yin and yang began from
Oarkntss bottom to top; the union of male and female started from young to old.
Great Exceeding Thus King Wen placed the union of Gen — Mtmntain and Dui
Nourishing Lake, a youngest son and a youngest daughter, it the beginning of the
Great Accumulation Lower Canon, and the union of Zhen ^
Thunder and Xun == Wind,
Without Untruthfijlness an eldest daughter and an eldest son, as the second.
The central theme of the Lower Canon the Tao ot Humaam', which
i.-

of the Upper
Canon a. put
begins with the union of a husband and a wife- The Tao uf Husband and
When the four ,ang-flouru,h.ng plva.s curve.
together, they look Hk. the
foUow.ng lung wave Wife bhould be long lasting and of mutual influence. Thus in Kuig Wen's
arrangement, Mutual Influence, the uruon of a youngest son and a youi^-

Initiating cst daughter, is the fust gua, and L^ong Lastlrig, the union of an eldest

Responding daughter and an eldest son, is the second.

Brightness
Beginning
Childhood
Darkness Retreat if^ and Great Strength ~
Needing
Great Exceeding
Nourishing
These two gua are the opposites of Approaching ^ and Watching V I

Contention in the first phase of the Upper Canon. In Approaching two )"ang
Great Accumidation
Muhirude elements are approachmg, in Watching _ :_ , the two Ving elemi^-iits have
Without Falsehood
Union already reached the top. However, m Retieat "
, two ym elements are
Accumulation Turning Back
Little approaching from ilie bottom jiid the two yin elementt; of Great Strength
Fuifillmcnt
Falling Away
have already reached the top. This pair of gua shows the process of
Advance Adorning
the ym incrcasmg, developing, and growing.
Hindrance Eradii-ating

Seeking Harmon) Watching Procfcding Forward and Brilliance lnptr(ti

Great Harvest Approaching

These two gua are the oppo>itcs of Needing ~ And Contention rr. m
Humbleness Remedying
the first yang phase of the Upper Canon. While there are three vang on
Delight Following
the bottom of Needing =
and threeyang on the top of Contcnti.m .

m this pair there are tha*c \\x\ on the bottom of Proeccding Forwird .

The Lower Canon and three ym on the top of Brilliance Injured - Moreover, both the

thirty-four gua second and ihc fifth places are held by yin in tlKse two guA. In this titua
There are four phases of the ytn mtvelike process in the
phase, in which the tion, the yin energy is obviously flourishing.
in the l-ower Canon, The first ten gua form the first

yin is the strongest. They are:

 The Mysteries oJ Ktn^ n'enS Sequence •

The Mysteries of King IVtns Segu^^f

The next six gua form the second yin phase of the curve. They are the

HousehoM _ andD^vemty--^
Bojjinmng
_
p the
gua with the next strongest yin.

These nvo gua are nmxUt to chiWhood 1? are

Canon. Bes. nnmg Decreasing v-i and Increasing W%
first phase of the Upper ^^^^^^ ^^^^^
made up of two .on., ivh.lc Houscnow
^^-^
^^.^^ ^^
Eliminating ^ and Encountering ^
up of r^vo daughters, .o the
latte, arc m '^^
^ eldest
Bringing Together and Growing Upward M
^Love. Household ^
- -:^;^'^.ge.
daughter
^
daughter -^.whereas D.vers.t)'
cohm. ;
the ph ^^^^
Decreasing and Increasing

and a middle daughter ^.

They arc th«. placed
.n
These two gua are similar to Mutual Influence and Long Lasting ^
strongest vi". Mutual Influence
. is made up of a youngest son with a young-
est daughter ==^. Long Lasting consists of an eldest daughter =
and an eldest son - ^. Here, Decreasing ^1
made up of a youngest is

Both of th«c arc yang

phase ot tnc u
m the first T^'^'^f upi« Canon. But .her. daughter ^ with a youngest son :r^, while Increasmg is made up

S and Childliood of an eldest son with an eldest dai^ter =. Although their struc-
tures arc similar to those of Mutual Influence and Long Lasting

hood for-ned b, cor:h.ning a

n.,ddk son «.h X-'*"
of *c
their significance is not a guidmg principle of the Lower Gua, so thcv
—the beginning of the second yin
Ea h cons., of a ya.^ ^ -h anothet yang
the order of .he.r ages,
^a and the un.o
thus they are placed
arc placed at a less significant position
phase.
gua appear. ,n accord wd,

the vane-fioiin^]iing
phase
U on other hand, are each
« j» up of
made „f Eliminating ^ and Encountering ^
Hardsh.P ^ and Rehef .
tl,e
-^beg,n.w,thayour,gcst Thete two gua are similar to Retreat - - and Great Strength in the
ayang^a.Lan„theryang6«a,yc. Hardship
=l^oUo,ved bv a nnddic »on
Rel.ef starts w,th a mrddle first phase of the Lower Canon. But there is a difference. Rctnst ^ has
Ln
son followed by an eldest son
Therr sequence ,n the gua does not two yin approaching from the bottom. Great Strength ^ also has two
y.n gua yin,but the) have already reached the top- Both Eliminating and
foUovv the order of their ages.
Therefore they are cafcgorKted as
Encountering -~ have only one yin. Although one ym go\'ernmg five
and piif mto the \.o\vtx Canor^-
yangis stronger than twoym governing ibur^'ang, the yin of Eliminating
are considered as the gua with
On these grounds, the above ten gua has already reached the top place, indicating its weakness. The yin of
the strongest ym among the sixty-four. They can be arranged m the fol -

Encountering ^ the continuation of the

is )'in on tl\e top of ELmtnat-
lowing curve: ing Thus Eliminating ^ and Encountering ^ have less vin thin

Retreat and Great Strength.

Mutual Influcnv.c

Long Lasting Bringing Together and Growing lJpUH%rd ^

Retreat
These two gua arc similar to Pn>cc€<ijng Fonirard and Brilliance In-
Great Strength phase-They made up of four vm with
juied in the fir^t ytn are all twt)
Prrjcecding I-orward
}'ang. In Proceeding l'or^^'a^d V= and BrUliance Injured li. the two
Brilliance Injured
dominant places, the fifth and the second, arc possessed by nn. Y« only
Household
one yin has tlie dominant piaci. m Bringing Together and Growing
Diversity
lljiwatd Thus the latter liavt less yin thin Proceeding Forward i"^
n.iidship
and Bnlhancc Injured . -.
Relief
 Th€ Mysteries of King WenS
Scquei^cc
so • The Mystertfs ofKing /K^ji Sequence

Developing Gradually 1 ._ and Marrying AJaiden ^

.an These two gua are made up of a youngest son with an eldest daughtec,
grcarest aniounr of ).n among the SLXt) -Mir, 1 he>
and a youngest daughter with an eldest son, respccrively.
Their union
following curve: does not accord with the order of their ages. They arc yin among the yin.

Decreasing Abundance : and Traveling „

Increasing
These two gua are similar to Developing Gradually . and Marrying
Eliminaring
Encountering
Maiden ^ They are made up of a middle daughter with an eldest son. and
Bringing Together a youngest son witli a iniddle dauehter, respectively. Then umun does not
accord with the order of theu ages/fhey are yin
Growing Upward appear in among the Wn.

j^n .nd yang Proceeding Humbly ir^ and Joyful

y.n phase of the
The next twelve gua form the thrrd
level. These two gua are yin, Proceeding Humbly is made up of two eldest
Here ym increases from a lower to a higher
the
c«r.'e.
daughters-Joyful = "S made upoftwoyoungestdavighters.They too are
Replenishing yin among the yin.
Exhausting
and Establishing the New
Abolishing the Old
Taking Action and Keeping Still On these grounds, the abo\ e twelve gua are arranged in the third phase

and Marrying Maiden a:^ the yin proceeds from a lower level to a higher level. They can be
Developing GraduaU
Abundance and Travehng arranged in the following upward curve:

Proceeding Hunibl>' and

Jo)-ful

Exhausting and Replenishing '^ Proceeding Humbly

Exhausting ^ consists of a middle son ^ with a youngest daughter ^. Tranreling

Replenishing ^. is made up of an eldest daughter . _ with a middle son Abundance

^ Because they contain both a yin and yang gua, they are
considered to
age, so they
Marr)'mg Maiden
be yin, but their union appears in accord with the order of iheir Dc\'clopiiig Gradually
~

are regarded as yang among the yin. They are similar to FoUowing Keeping Still

Remedying M, Eradicating ll, and Adorning z:^ in the third phase of Taking Action
the Upper Canon, so they are placed in the third phase of the LowerCanon. Establishing the Nc\v
Abolishing the Old
AhoHshwg the Old ~
ami EstabVnh 'mg the Neuj r=r Replenishing
These two guj are yin involvmg the union of a daughter with another Exhausting
daughter, and their union appears in accord with the order of their age.
T}ius they are placed next to Exhausting =^ and Replenishing The next six gua form the fourth phase in which the yin rttiims to it&

original fJouri.-ihing ^ti^^e.

Taking j/'lction _ ami Ke^fting Still = -
Taking Ai tion and Kecjiing Srlii - are yang gua, hiring made up and Rc^tni-ting
of r^vo eldest sons and two youngest sons, but they are not as yang as and l.itilc Exceeding
fniriating ^ and Ret.j>onding ^ L or Darkness f 2 and Brightness ^ and Nut Yd Fulfilled
Thus they are placed in the third phase of the Lower Canon.
 The Mysieriei ofKtng Wen'j
- The Mysteries <ffCmg Wens Se^enre
When the four pliascs of the Lower Canon arc put together, they
Dhf>^.ingaandRcanciing -^ reveal this long wavp mrve:
^
Marrying Ma>J^n

Abundance . and Travcbng

, Not Yet Fulfilled
,
.
^^^^ ^pp^^^
female n.causc^^ Already Fulfilled
aU made up of. male .vth a
in accord with the order of rheir
age. they y.n
g 7
^ am Mutual Influence Little Exceeding
persmg Re^trictmg
and are the ^
mostym among these guo.
Long Lasting Innermost Sincerity
Retreat Restricting
Great Strength Dispersing
S.ncenty made
of opposite. Innermost
- -
Proceeding Forward Jo>'ful
These two gua are a paar ^
up of a vouVgesr da.gh.er
cecdmg
w.th

consists of a youngest
.on
eldest

w.th an ^^jst son ^^^^^^ ^, «e

Brilliance Injured
Household
Proceeding
Traveling
I lumbly

y.n.
of tl.e.r ages, they are Diversity Abundance
cause tU do nor accord with the order
Hardship Marrying Maiden
-- Relief
Already Fulfilled 25 anJ Not Yet Fulfilled Di:-veloping Gradually
daughter v^.th.m.d^^^^ Decreasing Keeping Still
Thefirstofthesetwogua^rnadeupofamiddle
daughter. Incrcasing Taking Action
.on, while the
.cond.madeupofam.ddlcscn^than..ddle
a« ym. e.pec.all> Ehminating New
There is
follow. They are con..de«d
no order of age to
Establishing the
positions.
which are aU in incorrect Encountering Abolishing the Old
the six hnc. of Not Yet FulfOled
waxing
Both of these Kua foUow the Tao of Human.t)', showmg the Bringing Together Replenis-hing

They are arranged at the end of the s,^ty- Growing Up\\'ard Exhausting
and waning of hmnan affairs.

four giia. revealing the endless cycle of

human affairs from that which
is not yet fUWUed.
and back again.
has been fiiinUed to that which

gua are the last phase of the Lower

On these grounds, the abov^ six
ym returns agam from lower to a higher Gounshing
Canon, where the -a

level- They can be arranged in thit. upward curve:

Not Yet Fulfilled

Already Fulfilled
Little Exceeding
Innermost Sincerity
Restricting
Dispersing
 Z <
13 ;^ ^ 7
So 3^§ s
The Hidden Meaning of
:2 H Ww <
^ the Yao

CD

-E .e -I
(5 G Gua arc made up of yao or lines. When a yao changes, the gua changes as
well, as does its attributes. In this way )'ao manifest the fiinctions of the
gua. The ancient sages said that, in order to understand the gua, one

^ ^ C F—
a must comprehend the yao.

In The Discussion of the Gua, Confucius says,

5 ^tfC
In the ancient times
The sages worked on l-

Their purpose was to bring the Divine s intention into light.

Thus yarrow stalks were employed.

They assigned odd numbers to Heaven,

And even numbers to Earth.
And applied this principle to others.
C W)
They watched
The changes ot ym and yang;
They established the gua.

g V. They gave fiill play

To the functions of the firm and the yielding;

a They produced the yao.

g
They bestowed great inspiration troxn the Tao,

Heing submissive.
5 a And in conformity with righteousness and justice.

They explored the truth t>f nature

Until they undersTO(*d tlii- purpfwc of lite
And the medninj; ofdcsiim.

The long wavelike process oj ^han^^ in King Wen's (irnwgemvnt

 The UidiUn Meaning the
of Yen •
g/
• The Hidden Mi-anmg ofthe i^^"
The combinations and arrangements of the six yao become intncatc-
The Discussion says ugain. and complex when related to the sixty-four gua To dfterminr the at-
tributes ot the gua, one has to consider the comphcated relationships
of
In the ancient times
the yin and yang yao as well as their sequence.
Tht sagei worked on 1.
H They followed
And the meaning
(he truth of nature
o( de-^tmy. The Sequence of thf Yao
H^^aven
Theycstabhshed thcTao of The seijucnce ofyao begins from the bottom, or lowest, yao. The ancient
named and yang.
And it yin sages held that everything started at the bottom- Thus the first, or Ww-
established tlie Tao of
Earth
They t'^t, yao is called the mitial yao. The ^.econd-lowest is called the second
And iiamtd it Yielding and firm- yao. The third-lowest is called the third yao, and so on. The sixth yao is
Humanity
They established the Tao of called the top yao.
benevolence and ju>ticf
And named it
doubled thcni
They combmed thest three and
accomphshed gua.
Tme Name of the Yao
Theretbre, .n /. .ix yao make up an
differentiated yao mro yin and yang. The yao are differentiated into yin and yang. The ancient sages nick-
They
named yang hnes Nine, because nine is tlie greatest among the five odd
Noxv by the yielding and now by
the firm.

places was formed. numbers 1, 3, 5, 7, 9, and it is yangs nature to lead. They nicknamed >in
Thus, in /, a system of six

bo that people
lines Six, because sbc is the central among the five even numbers 2, 4, 6, 8,
D^cussiot. regards the as symbols displayed
The 10, and it is yin's narure to hold the center. Thus, a second yang yao would
.ymbol. for people to umtate.
could see the.r significance; yao
are
and summarizes be named Second Nine, while a sixth ym yao would be named Top Six.
in the universe
The I Clung embraces all phenomena
phenomena and the yao rep-
them in sixty-four gua. The gua represent
resent stages of change among the
phenomena GeneraUy speaking, each The Three Gifted andTheTwo Bodies
phenomenon develops in no more than .ix stages.
When it reaches the
Of the myriad things in the umverse. King Wen regarded three things ai
emerges, that is, a quantitative change
seventh stage, a dramatic change the most Heaven, Earth, and Humanit). Heaven is on the top.
gifted:
becon.es a quaUt.t.ve change Both the
symbol and the attribute of the
Earth is on the bottom, and Hiimanit)' is in the middle 1 [umamtv is the
phenomenon change. The old varushcs and a new gua emerges.
bridge between Heaven and Earth. This is the root ol kmg Wen'b ptii-
losophy and the central theme of the Zhou 1. 1 hus, m a three-^-ao gua,

The Function of the Yao the top place represents Heaven, the bottom place represents Eariii, and
the middle place represents Hum.init\. In a six-po gua, the two top places
the gua. Therefore the attribute of a gua is determined
The yao make up represent Heaven, the two bottom places represent Earth, and the rwu
by the attributes of the yao and by their combinations, arrangements,
middle places represent Humanity.
and interrdation&hips.
A six-yao ^a
made up of t\vo three-yao gu,\: a Lower Oia and an
is
Common f-ense suggests that different combinations and arrangements
Upper Gua. The Lower Gua is also called the loner Qua The Upper Gua
of molecules prrxJucc different substances. This principle also applies to
is also called the Outer Gua. Together they indicate the gua's two posi-
human affairs. In human society different combinations of people with
tions and Its two situations and reveal the inner spint and the outer pres-
different attributes (yui or yang personalities) in a group determine the
ence of the gua.
characteristics of the group, if each mcmlwr of a group of three people
Every gua represents a phtiKtnicnon, and every gua luis an ebscnce
a!teriiatt-s as the leader, three different lands of leadership iTtethods will
and a form. To understand a phenomenon one should understand its
ap].x:ar. Coniicquently the group will function in three ciiffercnt ways.
 The Hidden Meaning the Yao •
of

3S ' The Hidden Meaning o/i/v

The top place represents a sage. . Sage
one has to understand its
understand1 a ^u The ftfrh place represents a king. King
t:.sencc. To
,
form as well a. .ts .^^ ^^^^ pre^enc^.
^
W
inner am) outer situatium a-:
GcneraJlv the three inner
weU as its mncr y
yio represent on .
^

^
_ ^ morivAtion for
The fuurtb place represents a minister.
The third place represents a lord.
Minister
Lord
^^^^

aodop,,«„. ..d gro,«h; .h. three »ffe..

The second place represents an official. Official
^^^^^^^^^^
The initial place represenlK commcin ptople. Common
one's oute ,imatK.n, md vice vcr.a J< the r

^^^^^^
people
wJJ 1-
ur«n the outer .motion The sage is one who has retired or rctreared from societ)'. He nu longer
effect
mot,«tu,n upon Ae outer
s,tu»t,.n«»o We .
.'^'Tbc >mter ..ct,v.t.on
tteu^
""^ejnd d,J|„g„uh » m human affairs, and totally enjoys his fneedoni living in
participates
be d.,n,r„.hed. Thus
in
„^ "J^^j .^e cute' gu.. harmony with nature.
»t.en,.on to
situation, one has to p.y Hun,,,, king possesses the most superior
s^h- g- --ttt, The pri/itiun in a gua.
and the fourth yao tn »
The th.td
^^^^ ^^^^^^^ The mmlsicr is in a place next to that of the king. Although the place
yac The Ho„,.o ,ta,
downward. They c.„
'^^"ctl
or descend superior, it requires extreme humility and caution becau.se it is close to
The Human yao can ascend upward
the lughe-^r nuthority.
advance ot repeat. When the
Hum,n yao ascends. •<
*
'^"^^ '^^^^^^ The place of the lord is msecure. It is a transitional place between the
has the potent.d ^''
wealth,, w,se ,nd sptrir.al. It
and self-cultivation. When
f^''"^^^^^^^^ the Lower Gua and the Upper Gua and from a lower rank to a higher rank.
anaentsaees paid attent,o„ to education
H:::n,:ULnds,Kcanheunhea.thya„dpoot,unw.eand„„spi^^^^^ Normally this place is fraught with danger.
cases the thtrd
I, can be'come mea. This ,s human nam,..! hus most ,n The place for the official is favorable. Although tins place is below that
yao tends to be wotricd and ap- of the minister, it is for from the king. The official is thus able ro avoid
fourth
yao tends to be unfavotabk, the
The Commentary on the Deosiot,. direct conflict with author! ty-
ptehenstve. Contuaus says in
The bottom place representb the common people, who, m ancient times,
Heaven acts with %'itality and persistence.
had no voice or ptwer in society.
In correspondence with this,
In the six yao as a whole, the top place represent-- 4 person who is
without ceasing.
The superior person keeps himself vita! leaving society or has already left, while the bottom place represents a

Earth's nature is to extend and respond. person who is entering society or has not yet entered. Normally the »ocia]

In corrcbpordence with this, status of these two places is not taken mto account The rcnuining four
sustain all beings. places take active roles within the time and situation of the gua.
The superior person ennches hi^ virtue to

nature acfs^with
Although the fifth and the third places are both yang, one is more
Nf>te that the ancient sage does not say,
"Human
and respond " Hu- favorable than the other. The fifth place is f >r Meavcn or a king, so in
and persistence VHiiman nature is to extend
viriiljty
bed.t. The purpose of the I most cases it h favorable. T he third place is tor Humanity or a subor-
man nature can be that of either a sage or a
person; then he is dinate, so in most cases it is vintavorablc.
Ching is to influence a human being to be a superior
Likewise, the fourth and the second places are both yin, vtt one li
able to keep himsell vital without ceasing and to enrich his virtue to
mure fwnrahlc than the other The fourth place is that i">f a mini>tcr; it is
sustain all beings.
too close tn die king. In ancient times a minister had to be extrcnwrly
cautious in dealing with the king. It is not as favorable as the second
The Superior and the Inj eiuok place of An official.

of in human soci The sLx places may also rcpri'M ui dittereni members ot a family. 1 he
The six places Aho rcprcH-nr ^ix different level, ^titii

differentiated into cupejior iud interior top place may represent the retired grandfather who no longer partici-
ety. These levels of statuS) are

[xitt's in family affairs. The fifth place is the head of the family, The fourth
positions.
 Thf Hidden Meaning
efthe Yaa •
91

iddtn Meaning of the Yao

represents
Amoi^ the six places, the second and the fifth arc regarded as the
n<.lit£r Tlie third place most significant.
.on or 'i^^S"'"'; \
The
place r.prcsmt. the elde.l „orher.
The The second place is the central place of the Lower Gua.ihe titth place
the nnddlc son or daughter. ^ ^^j^^^,, b,by.
youngest cnuu the central place of the Upper Gua. When a yaf> is in the second or the fifth
bottt>m place is for the husband active in the

In some ..tuanon. rhc

fifth place m.y r^T-
" place, it is central. If a yao is central and correct — that is, if it is a \\u yao at

outer world. whUc the

.c.ond pla«=
^^^^^^^^^
the husband the second place or a yang yao at the fitth place — it is most auspnuitiu-

place ni.u repre

^^J^^
^^^^^ ^.^..^^ng
Forinstance, the second yao of Responding (2)
circumstances the fourth
pUc ma> rcp ^ ^^^^^ ^^^^^
^
- - and the fifth yao of
cases th. second Initiating (1) are both central and coitect, so they arc given favorable
inthe fifth place, in these
comments. If the second yao and the fifth yao of the remaining gua are
Correctness anu Cf:NTRAUTV central and correct, they are au&picious and portend no fault The third

E.-h place . assigned e.thcr a >.n quality

ot . >
ang quality.
yao and the fourth yao of Initiating ^ and Responding ^ £ are either
too firm or filled with worry and dan^r, so they are given warnings.
quality.
The top place is assigned a yiH ^
v-ang quahty.
The fifth place is assigned a Correspondence and Response
The fourth place is assigned a
ym qualit)'- ^

Tht th>rd place is 2ii-;igned a ym^

q^'^hty- is made up of r.vo three yao gua Ai; we have seen, the
yao gui
Every sLx
yjn quality. ^ make up the Lower Gua; the second three yao make up
three yao
The second place is assigned a first
yang quality.
The mitial place is assigned a the Upper Gua. The first yao of the Lower Gua corresponds with the
first yao of the Upper Gua. The second )'ao of the Lower Gua corres-
inayin place, it ..said
is
Whcnayangyao. in.yangplaceorayin,.o ponds with the second yao of the Upper Gua. The third yao of the Lower

p^|U Gua corresponds with the third yao of the Upper Gua.Thus, the first vao
y.n yaois ina
>.ng is

Wh:n r;ang yao

.ncorrect. Fc'r ins

.ncorrecr.
,s .n a

Le. the plaC <^

and the place ofevery yac of
^
y. place or a

Already FuUiUed
f^^^^^^I^Z is correct.
corresponds with the fourth, the r.econd yao corresponds with the
and the third yao correspontLs with the
Yin and yang
sixth.

naturally respond to one another. There are siTu«ti(^Hs in

fifth,

correct places:
There aie six gua containing five yao in the which all corresponding yao respond to each other, and there are sitviation>

(39) in wliich all corresponding )'ao do not respond to each other. For instance,
I^ardship
Advance corresponding yao rt-spond to each other; and
Needing
Beginning
(5)
^ in

Initiating (1)
(11) all

no corresponding yao respond to each other.

in

^-^^
jt
Exhausting (47) ~ There is one situation in which all corresponding yao respond 10 CiU h
nther and all six yao are at the correct places. Already Fulfilled
Brilhancc Injured (36)

(37)
g
^ In Not Yet Fulfilled (64) all
It is

corresponding yao respond co each

(6!?)

Household .

other, but all six yao are at incorrect places.

are another six gua that contain five yao in the incorrect places:
There

Diversity (3fi)
NLlGHiiOUING AND Hoi DING TOGI Tl U R
Procceding Forward (35)

Establishing the New (50) Each pair of yao whab st<ind stdc by side forms a neighboring reiation-
Childhomi
Contention
(4)

{(^)
^ ship.The
fourth, the fourth
first and the second, the second and the third, the third and the
and the fifth, and the fifth and the swth \ix^ arc neigh-

Relief (40) boring pairs. If one is yang and the other is yin, they torni a clo.se rtla-

noni.hip called holding together. Tlic liolding togcthei of the fourth arid
 Tfie Hiddtn Meaning ofthe Yao •
9^
dett Meaning ifthe Yao
Great Harvest (14)
I)L-ltght (16)

yao. Eradicating (21)

-
—
support from the fourth
Brightness (30)
Long Lasting (32)
MouNTrNG AND Carb^in'G mount- Great Strength (34)
Felationsh.p:
ti re of
y.o has „,,i,ef
.

Proceeding Forward (35)

Each pair of ncighbonng ^^^i,,,. The
y.o below
y.o .
-^f^J Diversity
--
ing and carrying. One
(38)
'-^^^^^^^^^^^^ ehe th.rd yao are
For instance, ^1^^;^;^ Relief
carries the yao ahovc.
neighbors.TT^e third yao
mounts on the second
ya , J the second yao
^^^^^ Establishing the New
(40)
(50) M
a yang yao
mount, n^^^ Taking Action
carr.. the th.rd yao. If J^^ ^^^^ ^ ^^^^ (51)

governmg the y-n, so .r ^ ^P;-'! por- Marrying Maiden (54)

con by the y.n. wh,ch
yao 15 carrying a ym yao, the yang is Abundance (55)

tends misfortune. neigh- Traveling (56)

^ better for the
B.... *e --P-^^^^^^^^^
fifth place is Little Exceeding (62)
close ^^^^^-^^^
,
carry the fiith Bemg /
NotYetFulftUed
boring fourth yao to ^^^^^ (64)
subm...,.,
one ™.t be cautious aad *=«*XerTareLeen tn which
the .«ty-four gua, "
th^t, to be firm. Among
place carne. the firm
f
m
the fifth pUce. j,^^^ ^ There are sixteen gua in which the firm in the second place r<;bponds
theyteldrng .n the fourth with the yielding in the fifth place. These are all auspicious.

arc all auspicious.

Childhood (4)
Beginning (3)
Multitude (7)
Needing (5)
Advance (11)
Union (8)
Great Harvest (14)
Little Accumulation (9)
Remedying (18)
Watching (20)
Approachnig (19)
Darkness (29)
Great Accumulation (26)
Household (37)
Ixing Lasting (32)
Hardship
Increasing
(39)
(42)
Great Strength (34) M
Diversity (3S)
Replenishing (48)
Rehef (40)
Developing Gradually (53)
Decreasing (41)
Proceeding Humbly (57)

(59)
Growing Upvvard (46)
Dispersing
(60)
Establishing the New (50)
Restricting
Marr)'ing Maiden (54)
Innermost Sincerity (61)

Already Fulfilled (63) Not Yet Kult)Ilcd (64)

On the other hard, there are sixteen gua m which the firm in the Tlnere are sixteen gua in which the yielding in the second plaLC re-

fourth place carries the yielding in the fifth place, in most cases these spond!> with the firm m the fifth pLicc. Thi>c arc not all duspictous, and

imply mistounc. in some cases they imply misfortune, ditticult), and worr)*.
3
The Hosts of the Gua

Each gua has a host. A

host is the yao that most cpicomizeb the gua.
In the eight primary gua, the hosts of Heaven Earth ==. Water
;^-,andKire He in the central place. The hovtsoAVind iJidThun-
dcr Ue on the bottom, whde tliobt of Lake r.-^ and Mountain = i Be
on rhe top.

Each of rhe sixry -four accnmphshcd al<;o has a host rcpresenring

tbt central theme of the gua. Bemg the host of a gua, the yao should be
virtuous and appropriate at the right time and the right position. In most
cases the host resides at the second or the fifth place, because these two
places are central. The fifth place is superior to the second place, so it
appears as a host more often,
llie host of Initiating (1) =k the >-ang element a: the fifth phcc.lt
represents a flying dragon m the sky It ^wsscsscs the tour virtue* of being
firm, vital, central, and correct. It inherits the pure yang energ}^ trom
Heaven and is the most appropri.ite hne to be the host.
The host of Responding (2) % = is the ym element at the second place.
It represents the Earth, a symbol of the straight, wiiuarc, and great It

possesses the four ^'irnlcs of being yielding, subrms>i\e, central, and cor-
rect, and inherits the pure yin energy from Earth. It too deserve* the

position of A host.
[n sume situations, ,\ yin element it the fifth plice can be the hiv«,
Although it is centnJ but not correct (bccau>e the fifth pnsinon is a yaj\g

place), it represent;, the central theme ol' the gua. The ho>t ot Ciixat Har-
vest (14) - is a ySn clement at the
r fit'th place, surrounded by fi« vang
(.lemcntb The tivc yang clement- respond to it rhe C'omnu nt iry -
m the
DetiMon says, "The yielding nbt,on.> the honored position. Great And
ccntriil.TfK iippcr and the lower respond. So the mmv <(f Great Hmt^
comes." Great Harvest i^ well-known :is an auspicious gua.
 7*f Wsj/i ofthtGm-
<?6 • Hoiti of the Gua
second place represents the teacher, central and firm. He is magnammou*
to the Ignorant and enlightens the child. The yielding ai the fifth
pUcc
represents the child. He responds to the firm, and respect?; tcachei^
thus he is capable of being enlightened.

of the hosts of each gufl-

5. Needing Host; the firm at the fifth place

The Upper Canon All beings need food to nourish their bodiesand spmts. The firm at the
fifth place supreme position. The Commentarv on the Deciiion
initiating Hosr
nose, uk^ firm at the
the fifth place is at a
1. r . ,
says, "Needing. Requiring faith and confidence to wait
,

t T .eu^veu and the fifth pl^*= ^'^^ ^J'"^^^ bein^ sincere . . .

and faithfiil- There -vstU be briUiant success Being in the place as-
the Tan of a King, a h
ofHcaven In,.,atmg also represents signed by Heaven; it is central and coaect."
place .nhcnts the
the phcc for the tang One P^^^^J
in this

Lg energ)- fro. Hc.vcn and pos.es«.. the

on the Dcas.on says. As.f
} 6. ^ Contention Host: the firm at the fifth place
Commentary
i.tJ centSl and correct.The
in th. . the lmt.t.ng . hrgh In a matter of contention, the firm at the fifth place represents
Ittmg on d^gons seating . •
an arbi-

above all being

" trator He is central and correct The remaining five ).io are the persons
involved in the contention. The Commentary on the Decision &av».'K»-
place
Host: the yielding at the second vorsdslc to see a great person; the central and correct is honored."'
place rs the
Responding represents the Tao of Earth, aad the second

.ynrm uf Earth Responding .ho «pre.ent. the Tao of a subordinate, 7. ^ Multitude Host: the firm at the se*.. .n.? i^Knc

a place for a subordinate.

One m this place inher-
and the second place is The firm at the second place is the only \ang clement mu ,l .^^^^ He is in
Earth and posses.es the four vir-
it,the pureness of the y,n energy from a central place, being the host of the multitude. The Commentarv on the
tue, nf being yielding, submissive, central,
and correct. The Decs.on say.. Symbol S3yfi, "The superior person embraces people and
" carcA for the
'^Hredctermming loses. Following obtains a master multitude."

Il Beginning Hosts: the firm at the initial place

3. 8. 1^ Union Host: the firm at the fifth place
the firm at the fifth place
The firm at the fifth place is the onlv yang clement of the gui.
He u
on rhc bottom, the other
Beginning possesses two yang elements: one is

the beginning. It
central and correct, firmThe Commcntar) on the Dcciiiim
and strong.
i. at the fifth place. The firm on the hr.trom indicates
says, "Seeking union. Good fortiinc.lt is for mutual help. The lower fill-
conimemoratei the beginning of King Wen's; establishment of the feudal
lovvi tile upper Examine the divination ^ubhmelv pcr-^evering, steadftsl
lords as a means of rescuing the people from the tyranny of the Shang
King Wen and upright. No fault, due to its firinnei* and central positivni,"
Dynasty The firm At the fifth ptate indicates that eventually

wa^ able to establish ^ niagnaninums government, bringing ]>eace and

j>rospenty to the people.
9. ^ Little Accumulation Host: the yielding at the fourth
pUce
4. T i C]nJdh<iod Hosts: the firm at the second place The \ iildiug at the fourth place ik the onh ym element ot ilie gua. Al-
the yielding at the fifth place ih",)ugh It IS not central, it is currext. The Comiticntary on the Decision
savs, "The little obtains the ruling potiTirm.Thow: above and bebw
The Commentary on tlic Decision says, "It is not I who iccks the igno- tl»c«c

cprrespond to
rant. The ignorant seeks mc. Hk will reiiptmds to niinc."The firm lit the
it."
 Tbe Hoits of the Gua <

Hats <fihe Qua

on the Decision says, "The yielding obtains the honored position, great

and central. The upper and the lower respond, so the name of Gwat
1 larvest comes."
eiemcnts
on two yang
m only >.n element .
IS
of f.vc y.ng cle-
15. =^ Humbleness I iosr. the firm at the third place
h«rd. However the only yang element of ihe gua. NiirmAllv
nients, the .ttuanon is ^^^^ The firm at the third place is

Commentary
supreme posmon. TIk ^f"^ of. ruler .ad fed no the third place is an unfavorable place. Hnwever, this gua and this vao are
central and correct. on.s duty m ^^ce
the place
among the most auspicious. Because of its humility, even though it is
shines." located in an unfavorable situation, brings good fortune.
guilt. IliEbrilJiance it still
j

m ll.^AA-ance Hosts- rhe firm at

[j;^
the second place
^he fifth place
^^jj^^g 16. 1= Delight Host: the firm at the fourth place

The firm at the fourth place is the only yang element of the gua. Al-

bl.-ftU't-™" though it is neither central nor correct, all the yin elements res].»ond to it.

support «ch other, bringmg about a The Commentary on the Decision says, "The firm meets with response.
o/fh. Dccon .ys, "Th.
tele <l"P-2; ,s
p" at>d the Its will is fulfilled. Acting in accord with the lime and moving forward;
bangs come .nto union. pp
Heaven and Earth unite; aU
this is Debght."
lower link; their ivills are the same."

12. = = Hindrance
12 Hosts: the yidding
^^^^
at the second place
^^^^
17. ^ Following I lost: the firm in tiie ininaJ pWe
The theme of the gua is that the firm is able to follo\,v the vielding with
the lower do not
respond to
that the upper and delight. Tbe Commentary on the Decision says. "The firm comes and
The theme of the gt,a „ on the
n,i.fortune.The Co,nmen«ry
sUpcrt each otfer, resulfng m places itself under the yielding. Moving with delight, it Following." i-^
or
Dccirn sav. "The great . departing;
the little . --^^
commumcate. The upper and the
"^^^
Earth do nm unae; all bemgs do not 18. f f Remedying Host; the firm at the top place
states.
relations between
lower do not Imk. there are no The Commentary on the Decision says, "The fu"ro »s above and the )'icld-
ing below. Gentle and standing This is Remedying Before
Hosts: the yielding at the second
still.

13. m Seeking Harmony

place
ing, three d.iys. After starting, three da)*?. It indicates that every ending
. . -it-iit-

follows a new beginning. Thii is the course t>f Heaven "The firm on the
the firm at the fifth place
top &tandij at the end of the gihv, so there will be a new beginnmg.
ym element, and .t is seeking
place the oniy
TlK yielding at the second is

harmony with the hvc yang elements. The firm

creating an auspicious situa-
at the f.tth place re-
19. U Approaching Hosts: the firm at the initi:d place
sponds tc, the yielding at tl^c second place, the hrm at the second place
tion. The Commentary on the
Decision says, "The yielding obtams the
in this gua there axc two yang element? at the bottom. The Contmeniary
proper place. It j. central correspr^nds with C^an Kz--. the hiitiatmg.
and
on the Decision says, "Approaching. Tlic firm is advancing and growing."
This i^ Seeking Harmony."

= Watching Hosts: the firm the fifth place

J4. M Great Harvest Host: the yielding at the fifth place
20. =: at

the firm at the top place

the only yiu clement of the It hcs in
The yielding at the fifth pla. 1 1-

Commentary In this gua there are tw> yang element* ab<ive. The Cummentary on
ihe supreme place and is humble, einhratir»g all yang. The
the Decision says, "The great virtue to be watched is above, gentle and
 The Hvt% cf the Gua
lOO ' The Hosts cfthe Gm
has a respondent. Great prosperity and smoothness through its correct-
. he fjihibits his virtue
hp exh.b
obedient. In rhc ccnrraJ posinon
and correct place, ness. This is the will of Htaven."

to all under Heaven."

the fourth place

26. ^ Great Accumulation Host: the firm at the top place

21. B Eradicating Ho.t: the firm

The Commentary on the Decision ^-ays, ""The firn^ on top honors the
.„ virtuous 1 le is able to keep Ins ^.trcngth ^lill."
The st.cn.e of...
Decision says, Thcrcisbomem f,
The Commenuryon the
27. Nourishing Host: the firm at the top place
. th. obstruction
m the mouth.
come.-'Thc firm at the fourth phcc The firm at the top place is the source of nourishment. The Commen-
tary on the Decision says, "Hea\'en and Earth nourish all beings. The
secondplace
22. O Adorning Hosts: the>icldmgartl,e
the firm at the top
place
holy sages nourish the virtuous, and thus reach all.''The firm on tlie top
is located in a sage's place.
.he Lower
th. only y.n element
yielding at the second place .s
The
Gua. The L
on the rnp place .
m the Upper
the only yang element
m the middle
28. ^ Great Exceeding Hosts: the firm at the second

^ Gu. Commentary on the Deos.on says, "The

The
yielding place

P adorns the firm. The firm on top adorns the

yielding.

The Commentary on the Decision -lay^/The ridgepole sags; two ends

the firm at the fifth place

Failing Auay Host: the firm at the top place

23. are weak. The firm exceeds the jielding at the central pIace."There are
element in the gua
Jhe re-
The firm on the top place the onJy png two different opinions about the hosts. Some, emphasizing the ends, say
trying to overthrow the
mainmg five yin elements are movmg upward, the yielding at the initial and the top places are the hosts Those empha-
says, TaUmg Away is decaymg.
yang. The Commemary on the Dec.sion sizing the central places prefer the firm at the second place and the firm

Thc yielding want to change the firm,Litde fellows are growing and
. .
at the fifth place to be the hosts. This translation regards the central
on the top pl^ure stands
cxtending.-ln a decaying situation, only the firm places to be the hosts.

firm; it is the only fruit that remains uneaten.

29. SI Darkness Hosts: the firm at the second place
24. Li Turning Back Host: the firm at the initial place the firm at the fifth place

The firm at the initial plare is rhc only yang element In the gua. The 'fhc hosts of this gua lie in the two central plates. Tlit Coinmentdrj on
Commentary on the Decision ;,ays. ^'Turning Back is prosperous and the Decision says, "Darkness is doubled. Dangers succeed one after
smooth. The firm remms. ... The firm is growing and extending. From another. . . . Uely on heart and mind. The firm are in the ccnirai places.

this guii. Turning jBack, one can sec the heart of Heaven and Earth." Deeds will be lioiiored. Going forward, there is sacccss."

25. O Without Falsehood Hosts: the firm at the initial place

30. Brightness Hosts: the yielding at tlie second place
the firm at the fifth place the j'iclding at the fifth place
Truth should ^-rarr at the very beginning and carry on to the end There The hosts of thi> gu.i he in the Uvo ccntnil places Tht Commentary on
arc two hosti of thi^gua The Commentary on the Decision says, "With- Doubled Rrighrness artitlies to what correct.
the Decision says, "
is , . .

out Falsehood. The firm comes from the outer and becomes the host of The wlding attaches to the central and correct places."
the inner. Movement with strength; the firm is at the central place and
 Tht lioUi ef tht Cua - lo^
lOZ • TheHoiti oftht Gna
35. == Proceeding Forward Host: the yielding at the fifth

The Lower Canon place

at the third place
h^^.^^^, The yielding at the hfth place li at the central place of the Upper
31. m Mun.al Influence
Hr^=r« the firm
Hosts.
,„p . Li is
Qua, Li
the symbol of the sun and the im^e of the gua as a whole is of
place a sun rising over the earth. The Commentary on the Decision iavs. "The
gu. The first bright is appearing over the earth. The submts&ivc is clinging to the bril-
about the host of
th.s
There arc three d.aerer,t op.m.ns
The gentle proceeding and moving upward."
rhe ... . L fifth place and che y,el ing at.he^s^^^^^^ liant. is

pL.
^
The
»^th of them are central .nd
second opinion prefer, the
correct,

ftrr. at the four^l.

f-^^f'^^l^^^
P'^xleTea
.s 36. ^ Brilliance Injured Hosts: the jielding at the second

the gua. equivalent to a

heart ^'^ m place
the n.ddle of
should radute from
^^'^J^^^^^^^^ the yielding at the fifth
the sourceofmutu^influence.«r>d.Tiutual.nflaen.e
place
and the firm at the
prefers the yielding at
th. top The two central places of the gua, the second and fifth places, are occu-
^hTthird opimon
nnccentral.bothof the. aremthecor^^^^^ pied by yin elements. The gua represents a time of darkness and liaidship
th,rd place.AltLgh they arc
beheve, rs the propet cho.ce, Wen
places and respond to each
other. This. I as experienced by King and Ji Tze, a sage of the Shang dynasty.
saj'S, "The
>s gentle above, the
became the Comtnentary on the Decision Thus these two principal yao represent the two sages, who were injured
uruon formed.
induces and responds; a
firm below. The Jove of the two in this dark time.

32. M Long Lasting Host: the firm ar the second place

Lower Gua. Only by
37. O Household Hosts: the yielding at the second place

The firm at the second place is at the center of the the firm at the fifth place
The yielding at the fifth
walking m the central wa>' can one last long. This giia man and a woman compose a
should ha\'e two hosts, because a
place better suited to be
(yin), thus the firm at the second
is
place i. weak household- The Commentary on the Dccif!ioi\ says, "The woman ob-
the host. tains the proper place within; die man obtains the propet place without."

Within is the Inner Gua; without, the Outer Cua. The firm at the fifth
33. ^ Retreat Host: the yielding at the second place
pU«.e IS the husband, the yielding at the >econd place is the wife.
the Decision says, "The finn at the iight place
Tlie Commentary on is

and properly responds.

at the
It accords with the time." It denotes the yielding

second place, which responds to the firm at the fifth place. Both of
38. ^ Diversity Hosts: the firm at the second pbce
the Welding at the fifth place
them are central and correct. Responding to each other, they bring about
two yin elements on the bot-
The Commentary on the Decision savb, "The yielding advances aiid movts
a favorable situation. Retreat is due to the
Of upward. It attains the central place and responds to the firm." The com-
tom, which proceed forward and force the )'ang elements to retreat.
central and cor- mentar)' refers to the yielding at the fitih place, central and correct, and
the two yin elements, the yielding at the second place is
responding to the firm at the second place.
rect. It is more suitable to be the host.

34, M Great Strength Host: tlie firm at the fourth place 39. fl Hardship Host: the firm at the fifth place

There are four }'ang elements in the gua. The Ciimmentaty on the Deci- The Commentary on tlu Di l\ t )n s iys. "Going forward obtains the cen-

what tral place Favorable tu ^ct a ^rt.it pcr'-on."Tlie central place denote*
sion say-,"Grc.it Strength. Kavorable to he Kteadfast and upright;
-
is

great nhcfuld be righteous. When righteouincss is great, the tnub ol the fifth place, and the great person denoted the yang clement at the fifth

Heaven and Earth can be secn."Tlic firrn at the fourth place is ihe Jiead pbcc.
of the fouryang elements. It deserves the dominant pnsitton.
 The Hosts of the Gwo •

ICH • The Hoses ofthe Gua

46. =^ GrG%ving Upward Host the yielding at the tnitial

the second place
Hosts: ihe firm at
40
4U. _- Keael
Relief
Riding at the fifth place
place

The Commentary on the Decision says, "The yielding a-scends in accord

with the time "

It indicates the yielding at the initial place, which is the
at the f.fth
ace
The y.eldmg p
«he.'injj hardship tcgether root of growth. Any kind of growth starts from the bonom. Thus this
second place his able otfic.aL
king, .nd the firm at the line is the host.

fifth place
41 Decrea«ng Host: the yielding 3t the
:
47. ---r .- Exhausting Host: the firm at the fifth place

In an exhausting bituatiun one stiU hceks what is prosperous and smooth.

Th. y:eldmg at the fifth The Commentary on the Decision says, "Facing danger, still be joyous.
wh.t . above, the king.
indicates the people, In an exhausting situation one does not lose his prosperit)' and smooth-
the host of the gua.
place i. above, at a king's place, and Is
Only the superior person able to do Obnously this refers to
ness. is it."

the fiim at tlic fifth place.

42. Increasing Host: the firm at the initial pUce

"To dcaease what .s above is to

The Commentary on the Dec...on says. 48. =£ Replenishing Host; the firm at the fifth place
boundless. Increase of what
inciease The joy of the people is
«^at is lower.
brightened. What is The name of the gua refers to a well. In ancient times a well was a place
is lower comes from what .s
above. Its way .s greatly
the common people. for people to rtplemsh themselves after a day's hard work. A well pro-
lower is the firm at the initial place, indicatir^
vides water. The firm at the fifth place lies in the central place of the
Upper Gua, Water. The ideal society as pictured by the ancient sages was
43. J Eliminating Host: the yielding at the top place
one in which the king nourished and replenished the people, and the
It is a resolution
The Commentary on the Dec-.ion says, "Eliminating. people loved and supported the king.
yieIding."The five firm
to eliminate something. The firms eliminate the
yang dements eliminate the only yin element, which is at the top and is
49. ^ Abolishing the Old Host: tlie firm at the fifth place
the host.
The Commentary on the Decision says, "Tang and u abolished the old W
44. M Encountering Host: the yielding at the initial
place
and brought about the new. They obeyed the will of Heaven in accord
with the wishes of people." Tang and Wu were the two greatest kings of
the ancient time. Only a great person, firm and strong, central arid cor-
The Cummentar)' on rhc Decision says, "Encountering- Meet someone
rect, and in a supreme position is capable of being the leader during a
unexpectedly. The yielding encounters the firms." The sole yin clement
time of great change.
approaches five yang elements. It is the host of the gua.

45. ft Bringing Together Hosts: the yielding at the second

50. ^ Establishing the New Host: the yielding at the fifth
place
place
the firm at the fifth place The name of the gua is Ding, a cauldron. In ancient times, w hen a new

dynasty Ixigan or a new Emfwrot was enthroned, the first thing to do was
The Commentary m ( the Decision says, "The firm is central and has cor-
to cast a new cauldron and inscribe the new constitution on it, symboliz-
respondence. Therefore pcf^Ie come and assemble togcrher." 1 Iicrc arc
ing that a new era had bcgim. The Emperor emplowd the cauldron to
t>vo yangeltrnents that reside in Iiii^h pit'-itionb. One is the king, and tltc
prepare sacrificial oflerings tor the lx>rd of I leaven and to nourish persons
other is the minister. They are both working ro bring all people together.
 The Horn of the Gita • lO/

10^ • Thf Hosts oftbi Gm

56. i=i Traveling Host: the yielding at tlie fifth place

The Commentary on the D^ci^ion say*., "The yielding is central in the

advance, and upward.
>->eld.ng follows the solids Keeping snll and clinging to the brilliance,
the fifth pJ^ce rcprc^^cnts
the person ^^^^^^ ^l^^ outer. It
The yiddnig at
there is chance for a Ijttle prosperity and smoothnc-.s." The yielding at
of the ceremony. in the Outer Gua, and also in the middle of Li
the fifth place is

Ho.t: firm a, the Imtial place Brilliance Obviously it the host.

51 - mi„g Action
""gh'
T.k„^ Acfon y.ng *n,c„«. both ofwWch
t..c ^^'^ ^^'^ =^ Proceeding Humbly Host, the firm at the fifth place
1 nus tnc
57.
^ . the h,ittnm and moves upward.
bottom anu t
HowCT'er. the action starts at
There are two yielding Uncs, one at the bottom of the Lower Gua, the
firm at the initial place is the host.
other at the bottom of the Upper Gua. They might seem to be the hosts.

Host: the firm on the top place However, the Commentary on the Decision says, "The firm proceeds
52. SS Keeping Still
humbly to the central and to the correct position. Its wtU is able to be
of wh.ch r..ght be the host.
Keeping Still ha. two yang elements, both
This refers to the firm at the fifth placc.
in monon. whJe the yang
fulfilled."
stUl
at the th.rd place
.s
Howevet, the fitm
Thus this r^o ,s the host.
energ,' at the top is at rest.
58. Jo)'ful Hosts: the firm at the second place

yielding at the second the firm at the fifth place

53. Developing GraduaUy Hosts: the
piace The Commentary on the Decision saj-s.^The solids are in the center, and
the firm at the fifth place the yieldings outer. Joy is favorable to being steadfast and upright. It is

of a marr)'ing maiden to de- acting in acconlance with the will of Heaven arwil in correspondence wth
X:)evcioping GraduaUy employs the analogy
the wishes of peopIc."The firm at the second place is central. The firm at
second place
scribe a gradual process of development. The yielding at the
the fifth place is central and correct. They are the hosts of the gua.
represents the manymg maiden; the firm at the fifth place represents the
are the hosts of the gua.
prospective husband. They
59. ^ Dispersing Hosts: the yielding at the fourth place

54. H Marrying Maiden Hosts: the yielding at the third

place
the firm at the fifth place

The Commentary on the Decision says, *'The firm comes without hin-
the yielding at the fifth drance. The yielding is at the proper place. It g<^s out to meet its simi-
place larity above. The king arrives at the temple. He is in the central place."

The firm the fifth place is the king who iippro.iches the temple to
The Commenrary on the Decision says, "Marrying off a young maiden. .it

Moving forward; misfortune; places arc not correct. Nothing is favor- connect himself with the Lord of Mca\en. During the time ot duper^^nig

able; yielding^ are mounted on the firms." The yin elements at the third
he is the only one who^ being in the honored place, is able to establish

and the fifth places are both yielding, and both are mounted on the firm. order throughout hi> nAtion. The yielding at the tourth pl.ice is the min-

Thus both of them are the hosts, ister. He is at his proper pLicc and meets his Lkenc&s in the king. Both ol
them are appropriate hosts.

55. Abundance Host: the yielding at the fifth place

60. _^ Rcsiricting Host: the firm at the fifth place
The Commentary on ihc Deci;,n)n ,ay^, "The king reaches this point.

He valucf .!t>undance and greatncsf,. Do not worry. Be like the sun at The Comnicnt.irv on llic Oci-ision s.ivs, ' Fas^uig the dani,',er with joy,

noun "1 ht yielding at the fifth place is central and in the supreme place. tarry out restriction m the proper positiun. I rum the central and correct
Merc it can be as brilliant as the sun. place, his advance is witliout limitation." Only the finn at the fifth place
 The Hosts of the Gua

lOfl • Tbe Hosti ofthe Cua

person ( .irvrpmc wisdom

-P-^^
and in an hon- 64. n Not Yet Fulfilled Host: the yielding at the fifth
place
i, cen,rd and ccrrec Oniy »
,he T»o of
,nd wrong and p
abk to adjust r,ghr
orahfc place is
fifth pUce *e ho.e. The Commentar)' on the Decision says, "Not Yet Fulfaied. There is pros-
a, the
rcsmction. Obvously the fitr, and smoothness, for the yielding attains the central place." There
perity
the second are three yielding lines in this gua, but only the yielding
Lnc at the fifth
6,. a Innermost Sin.:erity Ho.«s= the firm a,
place place is central. It is the host.

the firm at the fifth place

..ntral pUces- ^^'^ ""j*^ ^^/^"^

are within and ih. .olids obtain the

the heart. According to this

idea, the hosts or b m
,ju,„r.H
should be soUd
gua. However, .nceritj.
y,„ Clements the m
niiddle of the
elen.en s in the central
this idea, two yang
in the heart. According to
also says, Innermost sio-
places should be the hosts. The Comn^entary
with steadfastriess and upright-
Lnty and trustworthiness aie favorable
of Heaven." Therefore . hi. book pre-
ness. It responds to the principle
place and the firm at the fifth place as the
fers the firir at the second

hosts.

62. if Little Exceeding Hosts: the yielding at the second

place
the yielding at the fifth
place

warnings against over-

According to King Wen's Decision, tht. gua gives
DeciMon says, "The yieJdings attain the
doing. The Commentary on the

centra] places. There is good fortune in dealing with small affairs. The
solids are neither cenrraJ nor correct, Great affairs should not be dealt

with. "Tlie vieiding at the second place and the yielding at the fifth place

arc in the central places. They are the hosts,

63. Already Fulfilled Host: the yielding at the second

place

King Wen's Decision says, "Beginning; good fortnrie. Ejid: disorder." The
Comrntntary on the Dc'-js;ion says, "Beginning: good fortune, for tlie

yielding IS in the central. "There are three yielding iincs in this gua, but
only the yielding line at the second place is central. It is the host.
 The Four Mat Auspicious Situerians '111

Applied to human behavior, they symbolize the four virtues of a supc^

and wisdom.
rior person: benevolence, courtesy, righteousness,
These of the Confucian schools, representing their
are the viewpoints
understanding and interpretauons based upon their philosophical view
of the I Ching. Their main purpose for studying the I Chmg is to apply
9 its philosophical instructions to daily life. When ConfiiciiK was young,
he attempted to restore the brilliant culture of the Zhovi dynasty and the
The Tour Most benevolent government of King Wen to his troubled and disordered times.
However, yuan, heng, li, and zhen originally held (^fFeient cx)rtnotationB.
Auspicious Situations In the year of 1899, pieces of jiuinal bone and tortoise shell with
inased markings were accidentally discovered by a professor named Wang
Kuo-wei (1877-1927) at herbal medicine stores in Beijing. Professor
Wang recognized that these incised markings were inscriptions from the
Shang dynasty (1766-1122 B.C.)- for the origin of these bones
His search
parts: ihc .> inbol. the
I Ever), gua m the I Ch>ng n roniposed of four Shang dynasty on
and shells led him to the site ofYin. the capital of the
\ name, the gua text, and the yao text
xvere called the Fastening
the plam of Hunan province Eventually an archive of oracle bones was
Originally the gu. text and the yao text
discovered. During several excavations that lasted until 1928, over ten
symbol and the name to
Texi Tho' were the text fastened under the were unearthed. These oracle bones
also known as the Deci- thousand pieces of bone and shell
show the stgnificance of the gua- The gua text is
were the royal records of divination of the ShdJig court. According to the
sion, because it is the deciMon made by
King Wen.
ancient pictographs of these four characters, yuan denotes the or^fi,
IGng Wens Decision on the first gua says,
heng denotes the sacrificial offerings, Li denotes the harvest of grains,
Qian; Yuan, Heng, Li, Zhen and zhen denotes the divination.

Chinese characters most com-

are the four
From these pictographs we ate able to understand that in ancient times*
Yuan, heng, li, and zhen
a thousand years before the time of Confucius, when people consulted
monly fastened below the s>'mbo! and the name of a gua to mdicate an
divination, they first honored thcirorigin. They understood that in order
auspicious situation.
a Chintse character represent-
to look forward to the future they had to look back to the past In divina-
Qian r-. . the name of the first gua, is

Chinese concept of deit)-. tion, it was necessary to ofFci sacrifices to I leaven and Earth and to the
ing the nanirc and the function of Heaven, a

Yuan, heng. b, and zhen are the four Chinese characters representing the ancestors, the origins of the people of that time. The people prepared

virtue of an emperor, a foods, burned mcense, and offered tlowcrs to invite the di>'ine spirits to
four attributes of Heaven and symbolizing the
leader, or a superior person. Tlic ancient Chinese believed that an em- come and enjoy the fragrance and aroma of their offerings. To do so, they

peror was the son of Heaven and so should act according to the wili of believed, was beneficial to their divinatory consultations.

Heaven and the wishes of people I ,iki wise, a leader or a superior person

is wilhng to fulfill the wjU of I leaven and the wishes of people. YUAN
Chinese characters were originally pictographs — pictures, in most cases
Yuan is the origin of origins, the best ot the best, initiation. In CllInc^e
expre.^^ing many meanings Snmctimes a piitograph recorded a whole
cosmology, )'uan is the noumcnon, the thing in itself Ir differentiated to
event or told a ^rory. In the 1 Clung, yaan symbolizes the subUme and
become qi.tn (>.ing) vuan and kun t\iii) \'uan. Qi-in (yang) was the
initiating, heng symbolizes the pnwperous and smooth, li symbolizes the
origin of all )"ang, and kun (vin) yuAii was the ongm of alt ym. On ihvs
favorable and be neficial, zhen symbolizes the steadfast and upright. Yuan,
account King Wen named the first gua of the I Ching Qian, which rep-
heng, 1j, and Khcn nL-io symbolize the function of the four seasons of a
resents Heaven, and the second gua Kun, which represents Earth. This is
year: originating, developing, maturing, and dechning.
the Chinese concept of genesis.
 TJ^ Four MostAusfiiciom SiluatUm - flj

112 The Four MostAutpmom Situatiam

universe. In Chinese,
rhf «n,v
There is trouble.
onpn^ o .h

™
1
the
Yuan ,s ,hc fi«t. .he beg.n„mg, Unfavorable to have somewhere to go.
.«n (th. r r.^ d« ^^^^^^^

d^y of a ,.ar is called yuan

^
_

,hc fir,,
(the h.. 7"''\'- 49 AboUsbing the Old
a vcar ,s called >.an >a,e yuan
S.„,aarly, the head ot :s atei. called r
called yuan n.an (the fits, veat Proper day.
shou(d,eHr.thcadorch.e0.thecommanae,
m ch,e, sc^^
Upon it obtun confidence from people.
called yuan (t
the v,tal energy of
hie .s
(the fit,, commander), and Vuan-heng, li-zhen,
firstor supreme energy). Regret vanishes.
puinese writt
„, Ch.ne.e K B so
written lanKuage,
Thers was no punctuation m the
anaent
ch^c^^^^^^
y.a„ can he u an adjective a. we« a. a
Ja.
al«> be
noun, 1
phrased
fot.
a. j^n-heng attd h
It is obvious that C^an ^ Initiating, the first gua, is the most auspi-
Juan, heng, li, a«d .hen
can thus cious. Next Qian is Lin 1^ Approaching (19). The
in auspiciousness to
y^an-heng, li-iJ>en means:
ri,en. For instance. "Qian. Decision says of Approaching, "Ends in the eighth month, misfortune
comes." This has no direct relation with yuan-heng, h-zherk It merely
Qian: the initiating i .- _ Wu became sick m the eighth month after the situation
.nd sniooth. «.thout obsm.ct.on records how King
>taa-heng: supremely prosperous
Li-^en: fevorabic ro b. steadfast and
upright, unul .ts completion of Approaching, the fulfillment uf his achievement. Thus Qian is the ^
m.rds yuan, beginning of King Wen's noble accomplishment, which was to escabhsh
Ch.ng. only sh have th.
Of the .brtj-four g.>. in the I

h-zhen all fastened to theni. Only the

the feudal lords. Lin = is the fulfillment of King Wen's accomplishment
hcng, h, ehen or wan-hcng. «nd when Kmg Wu, his eldc:^t son, ascended to the throne, becoming king of
without any
first gu.. Qian appended w.th yuan, hcng, li. and dien,
m, the Zhou dynasty after overthrowing the Shang dynasty.
otherwoirf.accompanyingthem.The>'reprtscntthefo«rvirtuesofHeaven.
meaning ot The fastening text of Following (17) =^ is "No fault." However, there
appended with word, that restrict the
Five other gua are
are two prerequisites. First, one should be humble and amiable. Second,
yuan, licng, Ji, and i;hen:
one should act in accord with the time and situation. Then there wnAl be

-
no fault.
3. Beginning

Yuan-heng, lizhen. Yuan-heng

Do not act lightly In the Decision on the sixty-four gua, )Tjan-heng,''supremely prosperous
Thtre is somevvhcre to go.
and smooth," appears without li-zhen in the following three gua: Great
Favorable to establish feudal lords.
Harvest (14) Remedying (18) and Growing Upward (46) &i.
17. Following

Vuan-heng, li-zhcn. Heng

No fault.
Heng by itself is **pror;pcrous and smooth." It appears in the loUowing
19. Approaching i-^ twent> -five gua, eleven in the Upper Canon, fourteen in the Lower Canon:
Yuan-heng, li-«hcn.
Ends 111 the eighth month; Upper Canon
Miif''>rruiie ci_»rnei, Childhood
Little AccumuUtion
(4)

(9)
^
m
25. Without Falsehood -z-r^

Fulfillment (10)
Yujn-hetig, li-/ht:n.
Advance (U)
If one's intention is, not truthfiil.
Seckinj; Harmony (13)
 The Four Moii Auiputouf Sttaattom •

IK - The Four Mat Auspicious STtuarhm

Li-zhcn is "favorable and beneficial to be steadfast and upright."
-~
Humbleness (15) Xiao h zhen is "a little (xiao) favorable and beneficial to be steadfast
Eradkatiug (21) 5
tl
and upright.- Bu li zhen is "not (bu) favorable and beneficial ro be stead-
(22)
Adorning fast and uprighr."
(24)
Turning Back Besides these usages, li is used to refer to siUiatiuns where it is favor-
(28) where
Great Ejtcceding able and beneficial to do something- There are also several cases it

(30)
Brigbmess i j used to provide wrarning, such as "Not fevorable and beneficial to cross
great rivers,"
Lower Canon
Mutual Influence (31) 5^ Li-ihcn
Long Lasting (32) ^ Li-zhcn means "favorable and beneficial (U) to be steadfast and up-
Retreat (33) r right (zhen)." It appears in the following fifteen gua, five in the Upper
(45) II
Bringing Tcgether Canon and ten in the Flower CanOn.
Exhausting (47)
l~
Establishing the New (50)
Upper Canon
Taking Action (51) p
m Responding (2) ==
Abundance (55)

m Childhood (4) M
Joyfiil -_2
Seeking Harmony (13) ^
Dispersing (59)
^
^ Great Accumulation (26) :~
Restricting
Little Exceeding
(60)

(62)
Brightness (30) S
Already Fulfilled
Not Yet Fulfilled
(63)
(64)
g
^ I^ower Canon

Mutual Influence (31) ^

Kuang-heng Long Laiiting (32) ^
Next in auspiciousness to}'uan-hengis kuang-hcng. It appears m Needing Great Strength (34) ^
Household (37)
(5) ^. ~.
Bringing Together (45)
Kuang-hcng can appear as either kuang and heng or kuarig-heng
and Developing Gradually (53)
Richard Wilhelm it as "light and success," that is, kuang
translate*;

hcng. John BJofeld translates it as "brilliant success," that is, kuang-heng. J.>)f.! (58) M
Dispersing (59)

Xiao -heng
Innermost Sincerity (61) ^
Little Exceeding (62)
Xiao-heng is little heng. and smooth."
It is "a little prosptrciis It

ajjpears inTfaveling (56) f€ and Proceeding Humbly (57) ss. In Responding the .tppciided text is "favorable with a mai^e's t.uthtlil-
iicss." In Seeking Harmony the appended text is "favorable for the saipe-

Li nor person to be steadfast and upriglit." In Brilliance injured the te\t is

"hivorable to be stcadlast and upright m hardship. " In Household the

Li means "favorable and beneficial." In most ca'ics, it is used as an adjec-
text la "favorable for a women to he steadfast and upright."
tive or adverb: ii-zhcn,xiao li-zhcn, and bii li-zhcn.
 T^Ar Four Most j^usptctom Sifuatiom *

116 - The Four Moit AuspxctQUS SUaatfont

Irferessing (42) ^
IJ Jian-hou . . r j i
Eliminating
Bringing Together
(43)
(45)
^
#1
Proceeding Humbly (57) ^
mobilizf the multitude."
Other Uses of Li
Li yong-jdng, "favorable and beneficial (li) to practice justice (yong-xing),"

appears in Eradicating (21)

» mobiU'z. (x.ng) the mul.i^ be steadfast and upright
L'ir^bt'favorabk- and bencficW (1.) Li jian-zhen, "favorable and beneficial (li) to

r?. (then) in hardship (jinn)," appears, in Brilliajice Injured (36)

t\ide (shi)." appears inDeliglit (16) "
Li xi-nan, "favorable and beneficial (li) to the southwest (?Q-nan)

Li She-da-chuan appears in:

b.nefidal (li) .o cros. (.he) great

Li .h.-d.-chu^ me..s -favorable and Responding (2) T:

(da) nver. (ch.an) "Th.s n,eans .t i. favorable to face and

=even g^a:
overcome dif-
Hardship (39) ^
or dargerou, situate.. It appear, in the foUowrng
ficult Relief (40)

Needing ^ Xiao li-zhen, "a little (xiao) favorable and beneficial (U) to be steadlast

Seeking Harmony (l^)

2^ and upright (zhen),"* appears in Retreat (33) ^ and Already Fulfilled
Remedving (18)
^ (63) \
Great AccumuJanon (26)
^ Xiao U-you you wang, "a little (xiao) favorable and beneficial (li) to
Increasing (^2)
^ have Cyou) somewhere (you) to go (wang)," appears in Adorning (22)
Dispersing (^9)

(61)
^
= Bu-li she-da chuan, "not (bu) favorable and beneficial (li) to cross (she)
lnnem.ost Sincerity
great (da) rivers (chuan)," appears in Contention (6)
Bu-li jun-zi, *'not (bu) favorable and beneficial (U) to the superior pcr-
Li Jian-da-ren
S(m (jun-zi)," appears in Hindrance (12) - -

to see (fian) a great

Li jian-da-ren means "favorable and benclicial (li) Bu-li you-you-wang, "not (bu) favorable and beneficial (li) to have
foIJowing four gua:
(da) person (rcn)." It appears in the somewhere (you) to go (wang)," appears in Falling Away (23)
(you)

Cuntention (6) and Without Falsehood (25) ^~

Hardship
Bniiguig Together
(39)
(45)
g
f?
Bu-li dong-bei/not (bu) favorable and beneficial
(dong-bei)>" appears in Hardship (39) ^ ^
(li) to the northeast

Proceeding Humbly (57) Bu-li ji-rong, "not (bu) fiivurable and beneficial (li) to use (ji) arms
(rang),'* appears in Eliminating (43)
Li You-you-wang VVu-you li, "nothing (wu-vou) is tavorabk and beneficial (li)," appears

Li you-you wang, "favorable and bcneficiaJ (li) to have (you) somewhere in Marrying Maiden (54) ^ :ind Not Yet Fulfilled (64) is.

(you) to go (wangj," appears in the following eight gua:

Zhen
lurnmg Back (24) II
Griat Lxcecding (2R) ^ Zhcn mcAns "dj\ in.ition" or "steadfast and upright * In ina^t l .s-^t : . iien is

Ixjrig LaACing (32) ^ used with li, A^ It-'ilR-n, indicating a situation fawrable to be :>tc.idt.isi and
Decreasing (41) upright. There arc three cases when it appears as ilicn-ji. Sonw rransbtions
Its • The fcur Most Ausptcioui Situations

translates tliis
f„rmne "Th.^ book
good fortune-
.

tr«,iskie Thzn ji as "dmn^tion: ^

u.^ght: goud o.un

phrase as "being stcdft^t and ^^^^^^^
Zhen-ji. "being stcsdtast and upright unen/ g
appears in;
lO
Needing
Nourishing (27)
^5)

^
The Thirty-Six Gua Most
-"^^
Trawling (56)

tc .ma^ (W steadfast and upngh, (zhen)." ramiliar to the Chinese

Ke .hen, >propr,a,e
appoar, m Dect.a_s,ng (41) ^. ^ ^^^^^^^ ^^p^^^^,^^
Ke generally means can " " r ^ ^VUhelm trandates ke
^

doub, and c.n al«, m..n "PP'^; « „ .^^^^Xanslates kc zhen

There are thirty-two gua, sixteen in the Upper Canon and sixt«n in the

™w .^e goal (or desrinafonr Th.s t,anslaUon Lower Canon, which are most familiar to the Chinese.The Chinese have
.sLorable ,o have .n
upr.ght. applied them in their daily lives for thousands of yeaxK.The I Ching has
expr«„„n appropr.ate to be steadfast ar,d
a. "It .
render this
not for mean-spTUed per- hecome part of the Chinese collective unconscious. Many phrases of the
Chinese believe that the I Ching
.s
The goodness
rt,eant to help people to cultivate and develop appended texts are still used in daily conversation, although most Chi-
sons.Th.s text .s
nesedo not know these phrases come from the I Ching. Overall the I
and excellence.
appended text of the siXt>'-four gua, Ching has exerted a subtle influence upon Chinese thought and culture.
To sum up, in the

Yuan, heng. li, zhen appears 1 time Qian ^ Initiation (1)

Yuan-heng,ll-zhen appears 5 times Kun Responding (2)

Yuan-heng appears 3 times
These two gua represent the fianction of Heaven and Earth, the dmne
Heng appeals 26 times
forces that pro\ade resources for human life. ,\s. a human being, one should
Little heng appears 3 times
submit to the will of Heaven and resign oneselt to one'^ fate; >'et one still
appears 36 times
Li-zlicn
should do one's best, acting m accord with the proper time and situation
Little li'Xhen appears 2 times
and remaining faithful and steadfast The I Ching affords instructions

for people who want to cultivate themselves as suj^rior jM^rsons. The

Jii the I Ching. the di^-ination describes only the potential situation.
.appended text ot Kun "
says, "Predetermining loses. Followmg obtains
To good fortune and to avoid misfortune depends greatly on
achieve
a nia:^ter." Living according to the will of Heaven and in harmony with
one's own actif-n Yuan-heng f-upremcl) prosperous and smooth")
pre-
all beings is a golden rule to the Cliinese.
supposes li-zhen ("favorable to be steadfast and upright

Sometimes the 1 Ching provides suggestions, such as "favorable to do

" favorable to do
Zhun Beginning (3)
something Sometimes it gives warning, sut h as "a liltlf

something" or "not favorable to do something." Only in one i ase dtics it Beginning '1^ is actually che first gua of the i Chmg, because Qian
say, "Nothing is favorable." and Kun are the introduction to the bot^k. The af^pcndcd text of
Beginning says, "The beginning of a tiny Nprout, supremely prosperous
and smooth. Favorable to be steadfast and upright. Do not act lightly.

There is somewhere to go. Tavorablc to establish teudal lords." Tliis

 The Thtrty-Six Gua MoU Familiar to the Chinese • 121

ChittM
I20 '
The Thirty-Six Gua Mmt Familtar te tbt
Bo ^1 Falling Away (23)
Fu Turning Back (24)
c„u„t,> ro on. delicate as .n
"'^p^'^ay pro.p.«>us and These two gua display the principle of the waxing and wamng of yin and
yang. When the influence of yin grows, that of yang declines.
When evil
..„oA exceed and p^se^ran.. ^^^^^^^ Ughdy. run? rampant, it is certain to affect what is good and correct. HowevcT,
but iioming
go and It is favorable to seek assistance, the Chinese arc familiar with the principle of wu bo bu fu. Literally
it is

"no (wu) falling away (bo) without (bu) turning back (fu)." It is the law of
^ Advance (11)
Nature that a period of turning back follows a penod of falling away. It U
•j^ai

pj ^ Hindrance (12)
m Ch.na knows, no as natural as a bright spring that comes back after a severe wontcr, and the
the nvo almost cv«y.nc
Tai
Jai I ^^ar.
and Pi g... dawn that appears after the daricncss of a whole night.
-
China knows the maxim p.
-

.u,»,ate Fvcrvont-
vwi in
matter how learned or iluterate-r^vLi

uta.Jai
thati./Outofthcdeprhofmbformnecornesthebhs.
jitaiJai,tnai:ii>,
sapng, ^^nt'^alwavsdaikesrbeforethcdawn.
It s always oaiio.
Fo. the
Wu Wang ^ Without Falsehood (25)
equivaJent to the
Chinese, it is
Most Chinese arc famiUar with a Chinese phrase, wu war^xhi zai, which
indicates an unexpected ralamin' The third yao of the gua denotes an
Tong Ren M Seeking Harmony (13)
unusual situation in which one encounters misfortune despite being truth-
Da You m Great 1 larvest (14)
unmedtatcly able
ftil, "as if a tethered cow is carried off by a passerby." The calamity
is not
of the gua one .s
From rhe,u.tapo.tion of the names related to any falsehood m oneself Since this situation is \mavoidable
that is, seeking harmony
brmgs great
to comprehend their significance, and unpredictable, how can one deal wiiK it? The ancient sages dealt
harvest. with with perfect composure. They submiued themselves to the will of
it

Heaven and resigned themselves to fate. With this spirit, they accepted
Qjan 11 Humbleness ( 15)
remainmg
every situation willingly and kept on truthftol.

Vu If Delight (16)

Humbleness one of the most au.p.c.ous gua

" "
is

because of
among the sbcty-four.
their humihty. From this
Kan n Darkness (29)
Here all the six yao are auspicious Li Brightness (30)
by pride and gains by mod
gua the Chinese have learned tliat one loses
Darkness and Brightness are the t\vo gua at the end of the Upper Canon.
esty; indeed this is an aphorism of Chinese
culture. After humility, the
They bear great significMice. In Chinese, they arc Water and Fire ^ ^
reward is delight.
doubled. While Water and Fire are dianietyKally oppow^d, because of the
I Chmg the Chinese also know that thc^ complement each other Dark-

Sui ^ ^
Following (1 7)
ness ^ teaches one how to deal with diflicult and dangerous situation*.
Gu ^ Remedying (18)
Brightness >^ sheds light upon hitw to distinguish nc;ht from wroi^.
FoiIf)W]ng 13: auspicious gua. It encourages one to cultivate an ami-
lb aii Thus a bad situation can alwa)'s be transtormcd into a positive one.
sui-he. Sui is following; he is
able dis,pnsitJon, Amiable, in Chinese, is

harmony, Gugge&tmg that following brings harmony In human ^ooety Xian Mutual Influenctr (31)
conflicts of interest are unavoidable. If one keeps from rigidly adhering
Heng - Long Listing (32)
to one's own interest or ideas and tan reach accord with others, one will
Miitu;d liitWna- .ind I img L.i->ting " are the two gua at the be-
maintain harmony and delight in human relationship.
ginning oi the Lower Canon thai expound the tiiith ol human relation-
Being amiable is auspicious but btmg l<?o amiable nir]^-iit cau^e trouble.
happens.! he shiiJfi.The ancient sages employed the image of husband and wife as the
Remedying reminds one to prevent trouble before it I

Cliing always reminds us that overdoing in any instaiicc is not good. Ttw model of li>ng lasting relationship. Any long lastutg relationship is a re-

Iwiund to decline. sult of mutuid influence, which if self relies on the pure and open hearts
miich joy begets sorrow, and extreme pro^fwrity is
 The Thirty-Six Gua Most Familiar to the Chinese •

122 Tht Thirfy-Six Cua Most FoniiHar to the Cbmeie

prejudice. Bringing Together means bringmg people together. Growing Up-

. ^^..iVa. hotlicrwiihout
ward improve an action to do somethmg more productively.
is tci

Every ,n the Lower G„a of "~ Bringing Together _ Z- reminds one that any achievement requires sup-
Upper Gu.. Th. the key to
^
torrc^ponding vao in the
responds to its
port, and Growing Upward tf- confirms that growing upward requires
w mutual inilucnte and long duration. support as well. A loner finds it hard to meet with success.

f Dun ft; Retreat (33)

Xun = Proceeding Humbly (57)
I DaZhuang al Great Strength (34)
advance and to re^
Dui ^ Joyf\il(58)
The Ch,n» give, instt^cncn on how and when to
L I
When dark forces spread Proceeding humbly brings joy. In ancient times humilit)- and jo)i\ilness
1 treat Retread ^ bear, a cor„rructive meaning.
• ^d bShtne. . too h.gh to teach, one .hould tet^.
name of these S"-
From the
^^^^ °
were considered two basic aspects of morality that one should cxiltivate
and possess. Humility did not mean inferiority and weakness; joyfiilness
prentice wtth the darkness. self-contented and self-complacent. If one joyful
retteat.great.t-engrh wJl
both did not mean being is
understand that aftet a.n.stntet.ve
and happy, one makes others feel joyful and happy. This in turn helps
namre, .vtth .he abthty to rad.«e
t.
physical and moral, everlasting ,n
on ones strength to oneself to feel joyful. Proceeding humbly and being joyful work together,
- warns one not to rely
btOitance. Great Stt^ngth
promoting harmonious relationships.
become self-\rtllect and opinionated,

Ming Vi Brilliance Injured (36)

Jie ^ Restricting (60)

hui. which means Restricting can be regarded as Chinese moral conduct. Over thou-
There IS Laown Chinese nmim, tao kuangyang
a ^vell-
ones dark t.m. sands of years people were taught that ever)' single grain of rice has to be
ones br.U.ance (ku.ng) and b,dmg
(yang)
"hiding (tao)
darknes. and diffi- earned. People are used to restricting their expenses and restraining their
(hui)." At times one might f ace a stretch of extreme
Chmg how to behavior. King Wen's Decision says, "Restrictii^. Prosperous andsmoodi.
Durmg this penod the Chmcse know from the
I
cult)'
injured, taking time for self-examina- Not appropriate to be steadfast in bitter nestriction." Practicmg restric-
hold back when their briUiance is

tion, one still needs to walk in the central path.

tion and preparing for furrher proceeding.

Sun 5
H
Decreasing (41)
Increasing (42)
ZhongFu
Xiao Guo ^
Innermost Sincerity (61)
Little Ejcceecling(62)
Yi
From the names of the gua one can understand that there is a natural These are the last two gua of the Lower Canon. The Lower Canon e.t-^

tendency toward balance between dc..rc;asing and increasing. The I Ching pounds the principle of human behavior Kmg Wen ends this canon with
helpt, one hold a bcn&ible view b)- standing high and looking wide. Bal- Innermost Sincerity tc^ether with Ltttle Exceeding. The ancient sage

ance between decreasing and increasing is the natural Uw. What is exces- regarded innermost sincerit}' as the source of all virtues. It keeps fkcople

sive should be decreased; what insufficient should be increased. During together It is the root of getting along with people.

a rime of abundance, don't feel complacent, in a time of great btratis, don't The whole 1 Ching teaches us to walk \i\ the ccntr.il path with no
feel depressed. By understanding the law of balance, one learns and prac- excess and no insufficiency. In the end, to mv understanding. King Wen
tices saving and thrift and is willing to be generouis. shows a small amount of leniency toward exceeding. The 1 Ching is written
for those who want to improve their conduct and lives. For the sake of
Cui goodness one can act with a little excess, whith helps one take a little

Sheag step further A tliousand-nule journey, then, will be completed bv taJdng

a little step tiirthcr and another little step liirther.
 l^e Thirty-Six Gua Moft Familiar to the Chtnese •

12-1- • ry Thtrly-Six Gua MoU Familiar to th- Cbmtse

Abolishing the Old highly praises the revolution led by King Tang and
f: ^ Already Kulfillid (63) King Wu by saying:
i;

\VeiJi ^ N"t VumcA (64)

y*^'

make up th. conclusion

Alr^dy FulfUicd »nd Not Yet Fuifdied ^. Enlightened intelligence makes people joyfiil.

Great success comes through justice.

of the whole book,
Tht I Chine heein-^
.
.
with Qian
^
^ ana ^un i^,
ivun Initiaring
^ --^
and R.
+
Since the revolution is projier.

All regret disappears.

ofhn.an conduct. Because Hc.j.n a«s
ZZn, E.„h arc'he r.od.L
corr.4>onden« xv,th ,h.s h. I leaven and Earth abolish the old and bring about the new.
.nd pcr.,.Kn«. by actmg
>n
,v.,h vitality
Then the four seasons complete their changes.
„ No, Yet Fulfilled Tang and Wu abolished the old and brought about the new.
uonofXadyKulMed : foUo.« , he rr.„sk,on
b.g>nn,„g ag.,n connnu..
««h«u, „a.mg. They obeyed the will of Hearun
The q.cle of go.ng arou.d and
human be.ng.. pro- In accord with the wishes ot people.
Thnl *e pro.«. c,f evolunon: everything. >ncludu>g end.
to a hrgher level, without
ceeds and advances from one level
The time and the meaning of abolishing the old is truly great!

there are another four gua,

nvom the People of China always support righteous revolution-
Be^.des the thirt,-t*o gt.a above,
Uppe-r Canon and another two in the Lower Canon, that are famJiar m
intellectual circles.

Lin ^
O
Approaching (19)
Watching (20)
Guan
It is believed that Approaching
"
is the giia indicating that King Wu
meaning of becoming
amended to the throne. Originally Lm carried the
meant occup)'ing a height or a commanding position to
lead,
great. It

control. When I gaze at the .symbol of the gua, ^ I can imag -:

rule, -And ,

ine that King Wen and King Wu, represented by the

two firm yAo on the
ascending to the throne
bottom, arc approaching step by step and finally
I can a]so imagine that the two firm yao on the top of
Guan rep-

resent King Wen and King Wu after they have ascended the throne.

They are looking down to the people, and the people are watching them
from below, cheering and dancing for the great victory of overthrowing
ihc Tyrant of Shang.

Ge Abolishing the Old (49)

Ding J Establishing the New (50)
Uing and Gt , the namc^ ot the gua, form a sjKcial term in the
Chincfic written language, ding- ge, representing abolishing the old and
establishing the new. Conruciiiti's C-urnrncntary on the Decision for
 Tie Judgmenti of Geod Fortune and Misfortune •

Regret and humiliation

Are signs of anxiety and guilt.

Changes and transformations

Arc signs of progress and retreat.
11 The firm and the yielding
Are symbols of brightness and darkness.
The Judgments of Good The Great Treatise also says,

rortuneand Misfortune The decisions

Refer to the images of the gua.
The judgments
Refer to the changes of the lines.

are juagn,ents of
good fortune .nd m.sfor- Good fortune and misfortune
Ji. xiong. hui, bn. li. and nu
uems together occupy- Refer to their gain and
over five hundr^ suchjudgment
loss.
. no There
of the space of the Chinese 1
Ching text. Each yao gener- Regret and humiliation
ing one-fourth
one of thirse judgments. Refer to their minor faults.
ally possesses at lease ir k
s own tea hyJf the
,

believed that one creares one No fault means

m-ancent Chinese
followed, these judgments would
be the To amend a mistake in time.
i„stn,.r.nn of the 1 Ch.ng
action, l^hey are not the
and objective
result of one*, subjective intcnnon Therefore lining up the superior and the inferior
and allow its philosophical m.truc-
dross but the essence of the I Ching Is based upon the six po&itions.
tions to become practical.
Classifying the great and the small
not a booli of superstition It
does not express good
The 1 Chjng IS
Is based upon the gua.
Although ether m-ay be in-
fortune or misfortune in terms of absolutes. Discrimination between good fortune and mistortune
indicates the potential at
dicated by the decision of the ^i, the decision
Is based upon the judgments.
oracle .s to provide
that time and in that sifnanon. The function of the
The actu- Being free from regret and sorrow
misfortune.
advice for uriginating good fortune and avoiding
Depends upon careful discernment.
ality of one's fate relicb solely on one's own action.
Being free from fault
Tlic Great Treatise says.
Dcpendh upon alertness to regret.

The ancient sages estabhshed gua, Therclorc of the gua

So that their symbols can be perceived. Some arc strong and some weak.
They appended the fa tcning rcxr, Of the judgments
So that goitd fortune .md mi>f -rrunf can be determined. Some indicate danger and sonic satety.

Tlie function of Judgment

Ai the firiri and liie yieldifig hnes evolve
Is to direct orn.* to adopt one's action completely
And displace one another,

Changes and transformations come forth.

To the given situation.

Therclorc g(KKi iorturic and misfortune Ji, xiong, hui, hn, li, and jiu uan be clas?ificd into tuo catcg(,»rich. good
Arc symbols of gain and loss. toriune and mislortunc. Ji is gt>od fortune. Xiong is mistoctunc. Hui, Un,
 The ]udgment% ef Head Fortune and Misfortune • M$
Mi^ortune
TheJudgment! of Good Vrntioie and

would
n,andjiua..d.ffcrenr
. f
Ws«fm.t«rtun^^^ {Ac a Kfiult of contemplating If one refuses to repent, the prediction
^^y^ tend to be for misfortune.
Chinese «al.7cd that
when
these siA terms, the On th.
m.^fortunc . one to five.
Li: adversity Li is a misfortune between xiong (misfor-
chance of good fortune ag.nst
thnce before you acr. tune) and hui (regret), indicating that one's
count, Confucius advises: think
situation is difficult and dangerous. If one is
able to be alert and cautious and to improve
The Nuances of the Judgmfats oneself, the outlook can still be ^>od.
ofjudgmcnt of good fortune
and mi^-
The^ ^ over fi.. hundred items
worded and stcmancally
arranged in d^lc. Jiu: fault It causes hardship and trouble. If one is able
forr^ne. The, a.e stricdy to correct oneV mistake and amend the fault,
.ix for m.sformne-accordmg to
ent leveh-sL for good fortune and the prediction might be no fault.
a!.o a judgment of no fault, wu jm,
each different s,n..tion. There
.s

between good fortune and

misfomme. Sheng: trouble Shcng, an additional item to the s-ix li&ied
that lies
above, is made up of two Chinese characters,
Mii^fortunc
Good Fortune an eye placed below the symbol for growing.
jiu Fault
Yuan ji Supreme good fortune Literally it indicates there is something
Daji Great good fortune Lin Humiliation
Regret
growing over the eyebrow —a cataract. Sheng
Good fortune Hui can be translated as illness. This book
Ji

Heng Prosperous and smooth Wu you li Nothing is favorable

translates it as "trouble."
*
* Adversit)'
Favorable and beneficial Li
Li
Xiong Misfortune
Wu bu li Nothing is unfavorable Ji: Good Fortune
There are different levels of good fortune: yuan-ji, da-ji, ji, and zhen-ji.
good fortune The outlook is good.
Ji:
Yuan-heng, heng, li, and zhen are also included m thj^ category Yuan-ji
Xiong; misfortune Misfortune often happens suddenly and un- is supreme (yuan) good fortune (ji). Da-ji is great (da) good fortune (ji).

expectedly. It IS a result of carelessneK, Ji is gfM>d fortune (ji). Zhcn-ji is steadfast and upright (zhen) good for-

negligence, or bad judgment. The outlook is tune (ji) In some cases, xhcn-ji mdicates: "the divination; good forrune."
not good.
Yuan-Jt: Supreme Good Fortune
Hui: regret Hui also indicates adversity. It often refers to

ones faiiit, which requires regret and repen- Among the 386 yao, this phrase occurs seven times in the LTpper Canon
tance. If one realizes one's past action wat.
and sbt times in the I^wer Canon:
wrong and decides to correct ones errors, the
Number of Occurrences
outlook would tend to be good. Tltcre is also
Responding (2) 1
a judgment called hui wang, which indicates
Contention (6)
that repentance causes regret (hui) to vanish
Fulfillment (10) 1
(wang).
Adviuice (11) 1

Lin: humil
lumiliation Humiliation bnngs suffering and distress. Turning Back (24) 1

Lin also indicates hindrance and annoyance. Cjrcat Accun\ulati»n {2b) 1

Brigiitncss (30) 1
favorable tnd beneficial, and U, adversity, arc two difftwnt Chinew charatttr
,
Decreasing (41) 2
 -
The Jud^menli of Good Fortune and hiisfortunt 1^1

Mbjitrtune
' TheJudgments of Good FariuTU and
Number of Occurrences
Number ofOccurrences
2
Turning Back (24) — 1

Increasing (42) Without ral'ienood (25) 1

1
Replenishing (48) Great Accumulation (26) 2
1 >
Dispersing Nounshmg {27}
[
LI 1
Great Exceeding (2W) 1
Da-Jv Great Good Fortune Brightness I.3UJ
->
£,
the to^ver Canon.
This phrase appears five times in Mutual Influence [il)
'1
o

Household C37) g 1 1 nr\tr 1 oc irnY (1'}')

— 1
3
bringing Together (45) =^
Growing Upward (46) ^ ^ \-JlCdL OLlCII^llJ (341

Establishing the New (50) ^ ^ Proceeding Forward (35)

==
4
Little Exceeding (62) ^ ^ Brilliance Injured (36) 1

Household (37) 4
yi; Good Fortune Diversity (38) 2
This expression appears f.fi>-eight
times in the Upper Canon Hardship (39) n 2
Lower Canon. Relief (40)
=^ 4
sixt>'-nine times in (he
3^
Initiating (1) ^ 1
Decreasine
o
Increasing
(41)
(42) ft 2
1

Responding (2) tl
tz
1

2
Encountering (44)
= 1
Beginning (3)
Bringing Together (45) 2
Childhood (4) 3
-—
Needing (5) ^ 4 Growing L^pward (46) 3

Contention (6) ^ 3 Exhdusniiji (47) 2

Multitude (7) IH 2 Abolishing the Old (49)

— 3

Union (8) O 5 Establishing the New (50) 2

Little Accumulation (9) ^ 2 Taking Action

Keeping
(51) ii 1
---^
2 Still (52) 1
Fulfillment (30)

Advance (11) ^ 2 Developing Gradually (53) 4

Hindrance (12) H 3 Marrying Maiden (54) 2

Seeking Flarmony (13) 1 Abundance (55) 3

Great Harvest (14) ^ 2 Traveling (56) I

Humhleness (15) II 3 Proceeding Humbly (57) 3

Delight (16) 1 Joyful CiH) 2
I'oliowing (17) O 2 Dispersing (59) 1

Remedying (18) M 1 Restricting (60) 1

Approaching (19) II 4 lnncrmo>t Sincerity (61) 2

Eradicating (21) i5 I Already FuUilled (63) 1

Adorning (22) 2 Not \i:r ulftllcd (64) 4

 Tht Judgments tfCiood Fortune and Mis^rtune •

'if(Ju,igments oj Gooti Fortune am! Mf ^fortiire

ofrhe tot«l item, of Proceeding Forward (35) ^ each have two instances of this term. The
,\]togcthcr ji oco^s 145 times. .lmo.r one-fourth
last gun. Not Yet Fulfilled (64) . has three. In all these situations, one
the Judpnenr.
must remain especially steadfast and upright.

Zhen -Ji. steadfast and upright, goodfortune

Yong Zhen Ji: perseveringly (yong) steadfast and uprigfoi (zhen), good
Upper Canon and nineteen
Th.s tern, appears seventeen time, in the fortune (ji)
timts in the Lmver Canon.
This term appears twice:
Number of Otcurrenccs
Number of Occurrences
Beginning (^)
Adorning (22) 1
Needing
Contention
(5)

(6)
^
^ Advance (42) H 1

Union (8) ^ Zhu Ji: Beginning (Zhu), Good Fortune (Ji)

FiUfdJment (10) ^
— It appears only one time:
Hindrance (12)

Humbleness (15) --

Already Fulfilled (63) m 1

Delight
Following
(16)
(I'')
2 Zhang Ji: Mtdjfoint (Zbong), Good Fortune (Ji)
Remedying (18) £^ appears only one time:
Approaching (19) = It

Eradicating (2t)
^ Contention (6) ^ 1

Adorning (22) ^ Zhongji: Ends (Zhong) in Good Fortune

Nourishing (27) == (Ji)

Mutual Influence (.31) Zhong here means "end," which is a different rhararter from zhong abovt,
Retreat (33) il which means midpoint. "Ends in good fortune" appears ten times in the
Great Strength (34) if following gua:
Proceeding Forward ~'%
(35)
Household
Needing (5) W= 2

Hardship
(37)
Contention (6) ^ 2

Relief
(39)

(40)
FulfiUmcm (10) m 1

Dfcrea sing
Humbleness (15) H 1

Increasing
(42)

(42) H:
Remedying (18) ^ 1

Encountrn ng (44)
Adorning (22) ^ 1

Growing Upward (46) ^4

Household (37) ^ 1

Abolishing the Old (49) O Establishing the New (50) M 1

Traveling (56) If
Z^en Ji: Moving Forward (Zhen), Good Fortune (Ji)
Proceeding JHumbly (57) ^
Not Yet Fulfilled (64) H This iiican^s moving forward iind taking action. Zhen here means "going
forward," which is a different character from the zhen we have already
2hen-ji appears thirty-six times, in about one-ttnth of the total refer
encountered, which means "steadlast and upright." Zhen as "moving for-
ences to good tornine. It advist-. people to be $tf adfitn and upright. Nucding ward" appears five limes in the following gua:
(5) U^, Union (8) If, Nourishing (27) Great Strength (34) and
 The Judgn^nts of Good Fortune and Mirfortune
I.Vf • The ]ud^enh(4'Gmd Fortune md Misfortune
i.i Ji.-Aduersity (Li), Coed Fortune (Ji)
Number of Occurrences
This judgment advises one to be aware of adversity, then the situation
AHvjnce ( ^ ^ )
^ |
will end in good fortune. Li Ji appears in these three instances:

Growing Upward
Exhausting
(-46)
(47)
^
f--:
^
> Number of Occurrences
Abolishing the Old
Miirr>'ing Maiden
(49)
(54)
g
^ J
Nourishing
Proceeding Forward
(27)
(35)
1
1

Go/ng /r«r^«r^ (Wang), Good

Fortune (ft)
Household (37) m 1
JffeB^yV.-

the following gua: Jian Ze Ji: Difficulty (Jian), Then (Ze) Good Fortune (Ji)
This phrase appears three times in
This suggests that one realize there difficulty, then it will end in
Beginning (3) ^ J good fortune.
if is

Withour ralschood
Proceeding Forward
(25)
(35)
g
=h 1
Great Strength (34) 1

/ij /i. Tarrying, Good Fortune Yu Ji: With Ease and Confidence (Yu), Good Fortune (Ji)

^
Miifud Influence (31 i

Innermost Sincerity (61) 1

in (Ju) Being Steadfast and

Upright (Zhen), Good
y« Zken Jr. Abides Yingjv Being Drawn Together (Ying), Good Fortune (Ji)
Fortune (Ji).
Bringing Together (45) == 1
Nourishing (27) ^ 1

Abolishing fhc Old (49) ^ 1

Xiong: Misfortune
yaw Z;7/.- 5«/*nor /VraoK (Jun Zi), Good Fortune (JiJ
This judgment appears twenry-three times in the Upper Canon and
Retreat (33) M 1 thirty-two times in the Lower Canon:

Renji: Great Person (Da Hen), Good Fortune (JiJ

Beginning (3) 1

Multitude (7) 2
Hindrance (12) 1
Union (8) 2
Exiwusting (47) ^ 3
Little Accumulation (9) 1

Fulfillment (10) 1
Xiao Ren Ji: LiJtle Felhiv (Xiao Ren), Good Fortune (Ji)
Delight (16) 1

Hindrance (12) P 1 Following (17) 1

Approaching (1^) 1
Fu Ken Ji- Wives (Fu Ren)y Good Fortune (Ji)
Kradicating (21) 1

Long Lastjiig (32) -^^ 1 Falling Away (23) 3

burning Back (24) 2
Xiao ShiJi: lAttie Things (Xiao Shi), Good Fortune (Ji) Nourishing (27)
•t

Divwsit)' (38) ^ 1
Great tjtcccding
Darkness
(2R) 2
(29) 2
 The Judgmenti of Good Fortune and Misfortune •
Misjhrtum
I>6 •
The judgments of Qoud Fortune and
Number of Oixurrenccs
Niinibet of Occurrences
Great Strength (34)
Mutual Influtnce (31) --_ -_ Decreasing (41)
Long I.asring (3-2) ^ ^
"
Ej;haustlng (47)
Great Strength 0^) ^-
Taking Action (51)
J
1
Decreasing (41) Marrying Maiden (54)
Increasing NotYctFuJfiUed (64)
Eliminating (43) =
^
Encountering ('^^)
^ ^
Qi Xiong: Taking Action (Qi), Misfortune (Xiong)
Exhausting (^^)
(^8)
^ Encountering (44) ^ 1
Replenishing
Abolishing the Old (49) g ^
Mie ZhenXiong: Erosion (Mie), Being Steadfast (Zhen), Misfortune
EstabJi'^h.ngtheNew (50) ^ 1

Taking Action (51) ^ ^

^ (Xiong)

Developing GraduaUy (53) =s Falling Away (23) =^ 2

Marrying Maiden (54) M 1

Abundance (55) ^ ^

^
Li Xing H'u fiengXtong
Traveling (56) This means keeping (li) the heart (xing) not (wu) steady (heng): mi&tot-
^
Proceeding Humbly (57) '
tune (xiong).
Joyfiil (58) ^ 1
==
Resuicting (60) ^ ^ Increasing (42) 1

Innermost Sincerity (61) ^ ^

Little Exceeding (62) ^ ^

Ilui: Regret
Not Yet Fulfilled (64) ii 1
Hui refers to ones fault, which requires regret and rcper\tance. In this

Zhen Xiong: Being Steadfast (Zhen), Misfortune (Xiong) category, there are hui, wu-hui, hui-wang —twenty-seven instances alto-

gether Thi;, expression appears three times in the Upper Canon and
This appears eight times.
twent)'-four times in the Lower Canon.
Beginning (3) =^ 1

Multitude (7) 1 You Hui: There Is Regret, or Regret

Following ( 1 7) O 1
Generally you means "there is," Sometimes it is used as an auxiliary word
Darkness (30) B 1
to indicate mood.
Long Lasting (32) ^ 1
It appears one time in the LIpper Canon and three times in the Lower
Proceeding Humbly (57) 1
Canon:
Restricting (60) il 1

Innermost Sincerity (61 ) =r5 1 Initiating (1) 1

Delight (16) - 2
Zhen XioTig; Moving FcTward (Zhen), AlisforUme (Xiong) Remedying (18) 1

TbXi expresision appears seven times. H<.usehoId (37) M 1

Nouribhing (27) €1 1
Exliausting (47) ^ 2
 The Judgments oj Good Fortune and Mtrfortune ' 1^9
I\3 - TkcJvdgmentfofG6odFonuncan(IMisfon

Number of Occurrences
Wu Ihti: No (M'u) Regret (Hm) Proceeding Humbly (57) 1
r lorer Canon and
Lipper»^anun i^. four times in the 1-owcr
This appears three times in the
Not Yet Fulfilled (64) " 1

Canon:
Number of Occurrences Xiao Lin: Siight (Xiao) HumiliatiQn (Lin)

Scekjng Harmony (13)

1 Eradicating (21) ^ 1
2 ^=
Turning Dack (-24 )
^
=^ ^
Bringing Together (45) 1

Mutual Influence (31)

H ang I. in: Going Forward ( iVang), Humihation (Lin)
Great Strength (34) g ^
1
Dispersing (59) =e Beginning (3) 1
1
Not Yet Fulfilled (64) Childhood (4) %m \

Mutual Influence (31) 1

//ai Wfcn^.- Z&'^rvf Vanishes (fVang}

but only in the Lower Canon. Zhong Lin: Ends in (Zbong) HumHiation (Lin)
This expression occurs nineteen t.mcs,

Murual Influence (31)

1

1
Household (37) m 1

Long Lasting (32)

Great Strength (34) 1 Zhen Lin: Being Steadfast (Zhen), Humiliation (Lin)
2
Proceeding Forward (3.S)
Advance 1
(11)
lousehold (37) 1
I
Long Lasting (32) ~J 1
(38) 1
Diversity
Proceeding Forward (35) 1
(43) 1
Eliminating
Relief (40) if 1
Bringing Together (45) 1

Abolishing the Old (49) 2

Wangjian Lin: Going Forward (fVang), Humiliation (Lin) Appears (Jian)
Establishing the New (50) 1

Keeping Still (52) 1 Remedying (18) S 1

Proceeding Humbly (57) 2

1
Ygu Ta Lm: Jf Responding -with (You) Others (Ta), Humtiiation (Lin)
(58)
Dispersing (59) 1 Great Ebtceeding =^ 1
(28)
Restricting (60) 1

NotYetFuUiUcd (64) 1 Jun Zi Lin: Superior Penon (Jun Zi), Humiliation (Ltn)

Watching (20) O 1
Lin: Humihation
Lin is humiliation, of which there are different degrees such as Jin, xiao
Li: Adversit)'
lin, wang lin, zboog lin,zhen tin, wangjian lin.you ta lin and jun zi lin.

Li is adveisit)'. It appears in the expres&ionb li, xhtn li,you U, h ji, xiao u

Seeking Harmony (13) - 1
Wang and hui
Adorning (22) ^ ]
\\y li, li.

Km ountcfMig (44) ^ 1 Initiating (1) ^ 1

Exhausting (47) ^ 1 Remedying (18) I? 1

 TheJudgments of Good Fortune and Miifortune • I'M
•
The Judg>nain <?/ ^oo J Fortune and Mifforiunf

Wei Jiu: Instead Becomes (Wei) a Fault (Jin)

Number of OcmiTenccs
= 1 Number of Occurrences
Turning Back (24) _
Rcnent (33) Vr- 2
I
Eliminating (43) m 1

Advcrsit)' (44) ^
^\ 1 Wu Jiu: No (Wu) Fault (Jiu)
Keeping StilJ (53)

Already FulfiUed (63)

^
Initiating (1) m 2
Responding (2) li 1
Li: Being Steadfast (Zhen), Adversity
(U)
Zhen
Needing (5) ^ 1
ContLnJifig
Lmlc AccuniuJation
(6)

(9) ^
-"

^
Multitude
Union
(7)

(8)
^ S
2
Fulfillmenr (10) ^ '

^
Little Accumulation 1

Eradicating (21) /I nv
ruuiUmcnt 1
1
Great Strength (34) Hindrance U2> 1

Proceeding Forward (35) 5= ^

Great Harvest /I A\ ^ J
1
Abolishing the Old (49) '-^i
uetignt ^IDJ =- 1
Travchng (56) J
Following \H) 1

/Appl 1 III Iti (191 Z

You Li: There Is (You) Ad-veisiiy (Li)
WafL"hing (20)
\A>W/ ^ i

Great Accumulation (26) 1 K 1 15 iH i en 1 n O"

1 (21) ^ ,1

Ehniinaring {^V) = ^
Adorning (22) M 1
i

Jo}'ful (58) M 1 Falling Away (23) ^1 1

J.

1
Turning Back (24)
LiJi: Adversity (Li), Good Fortune (Ji) Without Falsehood 1
(25)

Nourishing (27) ?^ 1 Nourishing (27)

Proceeding Forward (35) 1 Great Exceeding (28) 3

Darkness (29) 1
Xiao Zi /.i Li«/ff lelloii} (Xiao Zi), Adversity (Li) Brightness (30) O
Developing Gradually (53) |-i 1 lx)ng Lasting (32) M 1

Retreat (33) ^ 3
t¥ang Li: GoingP'or-ward (Wang), Adversity (Li) Proceeding Forward (35) ^. 2
Divcivity
"/ 3
(38)
Mtrlc Exceeding (63) 'I\ 1
Decreasing (41) ^ 2

Uui /./. Regretfor (Hui) Adversity (Li) Increasing (42) O 2

Eliminating (43) ^ 2
Household (37) 1
FntttuTiTcring (44)
^ 2
Bringing Together (45) 6

Jiu: Fault Growing Upward (4ft) f-- 2

-
l.xhau-ting (47) 2
Jiu is fault. Only in one instance does the Chtng say thnc is fault. In
other cightj'-rwo tases it says "no fault."
1 ihc
Replenishing (48) U 1
 of Good Fortune and
Misfrrti
l^Z *
Tht- Judgmenti

Number of Occurrences

AboUshing the Old (49) -j-

J
Es«hlishingtheNi:w (50) j~
^ 12
Taking Action (^^^ I -

3
Keeping
Developing Gnidvially {S:^} -
The Musteries of the
- ^
Abundance (55)

Proceeding Humhh' (57)

^
Mutual Gua
^
Dispersing (^^^ r/~
^
Innermost Sincerity (61) ^;
^
Lmie Exceeding (&2) ^-
Already FuU'iUed (63)

Not Yet FultiUed (64) ^ The word mwCi/rt/ indic ates that things are dependent upon each other
for existence, as inmutual aid, mutual help, and mutual understanding.
A mutual gua formed by the four middle lineK of a gua. The second,
is

third, and fourth lines form the lower mutual gua, the third, fourth, and

fifth lines form the upper mutual gua. A six-lme mutaal gua, formed by

combining the lower mutual gua and the upper mutual gua, reveals the
inner meaning of the original gua. For instance, the mutual gua of Abun-
dance (55) is Great Exceeding (28)

Abundance ^
Lower Mutual Gua == the 2nd, 3rd, and 4th lines
Upper Mutual Gua = the 3rd, 4th, and 5th lines

Mutual Gua ^
The inner message of Abundance is Great Exceeding.
Richard Wilhclm calls the mutual gua "the nuclear hexagram." Some
other translators call it "the inner hexagram. " Confucius name*^ it "the

middle gua," However, most Chinese scholars call it "the mutual gua."

In The Great Treatise, Confucius says.

If one wishes to explore things and events

In their mtiltipha$ed progress and qualities^
And to discriminate bc^veen right and wrong.
It caimot he accomplished without the middle hnes.

AU tlirough the i»gcs, Chinese -cholars have devoted much attention to

the mutual guA. It is like dcttTminitng the qualit)' of lumber: one relies not
 The MvTteries tfthe fAutttai Gua •

I-H- ' M\f/trtes ofthe Mutual Gua

It is worth knowing that the core of the core of any of

the sixty-four

gua is one of these four It reveals the great significance of the fact that
second and third, ana
m King Wen placed Initiating and Responding r r at the very begin-
core ofthc mink. Because the
of, mutual gna always repeat, there a,, only
.>x,eo, possthlc tnutual gua.
ning of the book and Already Fulfilled and Not Yet Fulfdled at ^
the very end These four gua <;he.d light on the process of creation, re-

sponse, complctum, and tiansjtion .AJl things between heaven and tanh
The Core-oi-the-Core Gua are involved in a process of endless cyclical change from Already Ful-
core-of- . he-core, that
n^ntual ^.a he. ,n the
The htdden n»«ery of the filled to Not Ytt Fulfilled and back again.
gua.
,s, the mutual gua ofthe mutual „r th^ Once again, these four core-of- the-core gua reveal the principal theme
nrutual g.a that the "T:'"
The mvster,. of the
gua. w.I be r of the I Ching, that to be a superior person one must respond to Heaven's
mutual gua of each of the
»ry- our
nrutual gua of^e initiation and act as faithfully and steadfastl)' as a mare, as is expounded
or NotVet Y.V
Responding U, Already
Fulfilled -

Initratrti ». in the second gua. Responding

sixty-fourth gua. Thc«: four
is the fir... sccoud. s«ty-th,rd, or the Chinese coni ept of the divint:. Us fiitu:iion is initiat-
fiUed Heaven is
serve as the introduction and the conclu-
gua. in'iGng Wen s sequence,
ing. In the text of Initiating , the four supreme ^artue5 of Heaven-
sion to the entire book.
of each oi
,. ^ „
the folIo«.ng four gua
, c yuan, lieng, !i, zhen —have been set out. The duty and obligation of a
For .nstance, the core of-thc-corc Chinese superior person is to follow the will of Heaven and to act in
either Inmatmg
Re^jx^nctng ^i. Already Fulfilled
^.
emerge, as accord with the wishes of people. Ring Wen employs six dragons in the
orNotYctFul/iUed^. fu-st gua to explain the six stages of human achievement. The last two

Tlic Mutual Gua The Core-of-the-Corc gua. Already Fulfilled f and Not Yet Fulfilled fiiUy denv.n>rrr!te
The OnginaJ Gua ,

Gua the course of achievement. In other words, thcaccomplishmenT is with-

Seeking Harmonj' (13) m Encountering W Initiating ^ out cnd-

Beginning f 3)
^ Failing Away (23) =f Responding
Dn ci^ityOR) Already FiTlfillefi
Needing (5 :
- .

-~ TheTvvei.ve Core Gua

Household (37) Not Ycr Fulfilled
Contending '.6)

Of the sixty remaining gua after the four core-of-chc-core gua have been
has nothing but yang Imcs, the core-of-the-core
gua of Initi-
Because it
excluded, only twelve can be the core of other gua, These twelve hide in
ating W- is Initiating
the core of the sixty gua and bear 5peci;d significance.
Because it has nothing but yin lines, the core-of-the-core gua of Re-
The four core-of- rfie-core gua and the t\velvc core gua form two groups
sponding ^ ^ is Responding i
mutual gua: the principal groups and the secondare' groups Each ot
:

The coie-of-thc-cnre gua of Already Fulfilled ^ is also Already Ful-

ot

the four corc-of-the-core gua host three btcondaiy gua. From

fdled S ; while the corc-of-thc-corc gua of Not Yel Fulfilled ^ is also
below we can see that there arc four cores of the core gua (the principal
the table

Not Yet Fulfilled ? . This is illustrated as follows:

group) and uvclvc core gua (the secondary groups). Each of the four
Tlic Original Gua The Mutual Gua Tike Core-of-the-Core cores of the core gua host three core gua.
Gua
"Fhe Twelve Core Groups The Four Core-of-the-Ctire
hiitiatmg (1 )
-
Initiating (II ^ Initiating ^ Grouj^s
Rt'^pvijiding (3,1 Rfiiip'inding (2)
-
Ru!^ ponding
Great Fxcceding (28)
Already Kulhlicd (63)
Not Yet FulfiUtd
NotYell-ulfilled(C)4)

Already
Already Fullilled

Not Yet FuJtiUcd

Eliminating (43) ^ Initiating «
(64J l uUilled (63)
Encountering (44) ^
 The Mysteries of the Mutual Cm * 14/
HIv Mysteries ofthe hiutita/ Gua

FaJling Awav (23) r :-

Initiating ^ itself, care must betaken that it is the core of the remaining
I

Respondmg three gua, and also their core-of-the-core, as shown in the following table;
1 Tu..,.n,Back (24) .1
Nourishing (27) Original Gua Cone Gua Core-of-the-Core

Initiating (3) ^ Initiating ^ Initiating =

Rchcr*^ (40)
Already Fulfilled M Great Exceeding (28) Initiating ^ Initiating

Marrj'ing Maiden (54) ' - Eliminating (43) = Inirlating ^ Initiating =

Kncountering (44) ^ Initiating ^ Initiating ^
Household (37.) V' ^, J
NotYetFuIfiUed TT ^
^ The second possibility is that the middle four lines are = =;
H^d.h.p (39) g
Developing Gradually (53) 1 . Put one firm line on the bottom and another ojn the top, as in U
Each of the twelve cure gua m turn hosts four of thr remaining forty- 2. Put one yielding line on the bottom and another on the top, as in

eight gua. Tlie table at the end of the chapter shows their relationships.

3. Put one firm line on the bottom and one yielditig line on the top,

The Key to the Twelw Core Gua as in ZL^

with each of these representing the sbc

4. Put one yielding line on the bottom and one firm hne on the top,
Each gua is composed of slv line,

The unaent sages regarded the first as in =M.

stages of development of a situation,
and last stages of any situation as feeble. TJie most vital stage lies m the The result is: Nourishing 1=, Responding l.=,TumingBack £^,and
its four middle hues should be
middle. In order for a gua to be healthy, Falling Away As the core-of-rhe-cnre of Responding ^ ^ isRespond-
mutual, that is sharing something in
common. The second line and the ing ^1 itself, it must be the core of the remaining three gua, as well as

fourth Lne, and the third line and the fifth line
should be the same, either their core-of-the-core, as shown in the following table.
bothyin or bothyang. For instance, Beginning the third gua, cannot
hne ym and fifth Original Gua Core Gua Core -of- the -Core
be the mutual gua of any other because third
its is its

line is yang. NourLshing {27)0 Responding §i Responding If

There are four possible combinations in which the second line and Responding (2)ii Responding Responding =f
the fourth line, and the third line and the fifth hne, arc the same, either Turning Back (24) Responding if Responding
both yin or both yang: ^ ~, Falling Away (23) 11 Responding «; Responding 1 f

In addition, there are four possibilities of forming mutual gua from

each of the above groups. If, for instance, the middle four lines are ^ The third possibility is that the middle four hnes are

1_ Put one firm line on the bottom and another on the top, as in
1. Put one firm line on the bottom and another on the top, as m
2. Put one yielding Une on the bottom and another on the top, as in
2. Put one yielding line on the bottom and another on the top, as in

3. Put one firm line on the bottom and one yielding line on the top,
3. Put one firm line on the bottom and one yielding line on the top,
as in
as in
4. Put one yielding line on the bottom and one firm Une on the top,
4. Put one yielding line on the bottom and one firm Une on the top,
as in ^ as in r. ;

The result is. Initiating Great Exceeding -- Eliminating

The result is: Diversity Rehef *
. Marrying Maiden '
and
, , ,

and Encountering ; ^; . Because the corc-of-ihe-core of Initianng ^ is

Not Vet Fulfilled ^ a Already . Fulfilled i& the core of these four gua,
but not their coie-nf-rhc-core. The core-of-the-core is Not Yet Fulfilled
as shown in the following table.
 Tkc Mystenei of the Mutual Gua •
\^
Mysterie's ofthe Mutual Gtm

J—'IVCl >H V (38) Already Fulfilled (63)

Corc-df-the-Corc
Original Gua Coa- Cua Relief (40) Already Fulfilled (63)
=- .Already Fiill'iUcd
Not \'.-*t FiilfiJied
Marrying Maiden (54) Aif^Ady Fulfilled (63)
(27)
-
Ahcadv Fulfilled _ Nut Yer Fulfilled r
(2) - Not Yet FulfJled
Not Yet Fulfilled FT Household (37) (64)
Already Fulfilled
Mam-ing
Nut Yet
M,iitl

(23) ?t Alrlady FulfiUed

Not Yet Fulfilled ^ Hardship (39) Nor Yet Fulfilled (64)
Fulfilled
Developing Gradually (53) Not Yet FulfiUed (64)

The fourth possibility is that the middle four

liners a« ^
and another on the top. .sin
Put one firm Unc on the Umom
- .

1. 01 02 03 04 05 06 07 08
1. Put one yielding Un^ on the
bottom and another on the top, as in
09 10 11 12 13 14 IS 16
17 18 19 20 21 22 23 24
line on the top.
3. one fimi line on the bottom and one yielding 25 26 27 28 29 30 31 32

as in
33 34 35 36 37 38 39 40
V u
and one firm hne on the top, 41 42 43 44 45 46 47 48
4. Put one yielding line on the bottom
49 50 51 52 53 54 55 56
as in
57 58 59 60 61 62 63 64
The result i^: Household U^, Hardship ,
Already Fulfilled ^, and
1^ is ti.e core of these four Position ofthi core gua in King Wen's sequence. The core gua are in boldface
Developing Gradually f^- Not Yet Fulfilled
The core-of-the core is Already Ful-
gua. but not their core-of- the -core.
filled as shown in the following table. When the sixt} -four giia m King Wen's sequent e are jmr t .in S x 8
Core Gua Core -of rht -Core squai%, we can see that there is little symmetry to the distribution of rhc
Original Gua
core gua.
Not Yet FulllUcd Already FulfiUed =a
Household (37)

Hardship (39) -"

-
NotYerFulfdicd 1^ Already Fulfilled ^ However, the core gua are distributed
di^am:
in an orderly fashion in Shao

(63) Not Yet Fulfilled AJi^nidyFulfiUcd - Yong's square

Already Fulfilled
(53) R Not Yet Fulfilled ^ Alr«ad)' Fulfilled

The Positions of the Twelve Core Gua 00 01 02 03 04 OS Of. 07

After knowing where the twelve core giia come from, it is worth taking a 08 09 10 11 12 n 14 15
16 17 18 19 20 21 22 23
look at their poslt^o^:^ in King VVt- n's sequence. 24 25 26 27 28 29 30 ii
TTic sequence number of each of the twelve core gua and the four 32 33 35 36 37 38 39
4il 41 4J 43 44 45 46 47
core-of-thc-core gua in King Wen's sequence is shown in parentheses
48 49 50 51 52 53 54 55
after the gua name: 56 57 58 59 60 61 62 63

Great Exceeding (28) ~m Initiating (1)

Eliminating (43) Initiating (I)

Encountering (44) : :. Initiating (1)

Positions of the core gua m Shao Yongs sequence. The core guj are in hcUface

Falling Away (23)

-
kesponding (2) We can sec that the core gua distributed diagonally from the corners
Turning Back (24) ^: Responding (2) are opjMwite each other:

Nourishing (27) O Respomling (2)

 The Mysterifi of the Mutual Gua •

Myseeries ofthe Mutual Gua

There are tiftet:!! gua for which the core-of- the- core is Responding,
0 IS opposite 63, that is is opposite t(i S lliese fittccn gua are classified into three core groups. Falling Away, Turn-
1- OppC"-i'L' to _
1 j& opposite 62, that IS
ing Back, and Nourishing.
opposite to z,z
Again the sequence numbers of the four gua in each core group form two
lb
opjiosite 53. that
.
is
10
opposite to
successive pairs. For instance, in the Falling Away group, the two successive
is
opposite 52, that
i

11 IS is

30 is opposite 43, that is is opposite to M pairs of the gua are 2-3 and 34-3S.lliirty-one gua separate these pars.
^
21 IS opposite 42. that is f is t^posite to
^ 3S
30 is op>»ositc 33, that is P is opposite to %j Kesponcling

31 is opposite 32, that is 5 is opposite to

Away =^ (30)
Falling

Union (2)
The Hidden Nuaiber 31 Watching
=^ The numbers of these four gua

When tht numbers of King Wen's

sequence are converted into chose of Ljv^t; 1 1 11. 111^
a (34)
form two pairs: 2-3, 34-35

s
1

number of 31 separates the two pairs of 34 minus 3 = 31

Shao Yongs sequence, a constant IncrpaRii If (35)
gua in each core group.
gua whose core-of-thc-corc is Initiating.
,
fif-
. . . ^
These cc Turning Back (32)
There are fifteen
thn:e core groups: Great Exceeding, Ehmi- Multitude (16)
teen gua are classified into
The numbers of tliese four gua
noting, and Encountering. Childhood (17)
16-17, 48-49
form r^vo pairs:
group form two
The sequence numbers of the four gua in each core Approaching (48)
48 minus 17 = 31
successive pairs. For instance, in the Great
Exceeding group, the two suc- Decreasing (49)
of the gua art 12-13 and 44-45 according to Shao Yong's
cessii-e pairs
Nourishing (33)
sequence. There are 31 gua separating these two
pairs.

Darkness (18)
The numbers of these four gua
Initiating = (63) Dispersing (19)
form rwo pairs; 18-19, 50-51
Restricting (50)
Great Exceeding =f (30) 50 minus 19 ^ 31
Innermost Sincerity (51)
Brightness (45) four gua
The numbers of these
Abundance ^ (44)
form two pairs: 12-13, 44-45 Inhere are flfteeii gua for which the core-of-the-core is Already Ful-
Traveling (13) 31 These fifteen gua are classified mto three core groups: Diversity,
44 minus 13 = filled.

Little Exceeding (12) Rehcf, and Marrying Maiden.

The sequence numbers of the four gua in each core group form two
Eliminating (62)
successive pairs. For instance, lu the Diversitj* Group, the two successive
Long Lasting = (28)
gua arc 26-27 and 58-59. Tliirty-one gua separate these
Est^Iishing P (29) The numbers of these four gua
pairs of the pairs.

the New form two pairs: 28-29, 60-61

Great Strength rr (60) 60 minus 29 = 31
Great Harvest ^ (61)
Already FulfiUed 11 (42)

Encountering ^ (31)
Diversity M (53)
The numbers of tbcic four gua
Replenishing (26)
Mutual influence (14) fonn two pairn 26-27, 58-59
^ The nunbers of thesie four gua Proceeding Humbly :z - (27)
Retreat fl5)
Aboli&liiiig the Old k'y (46)
form two pairs: 14-1 5, 46-47 Needing
'
M (58)
58 minus 27 « 31

46 minus 15 = 31 Little Accumulation^ (59)

Seeking Harmony (47)
 The Mystenci of the Mutual Gua •
155
• Mystgnes ofthe Mutual Gm
Thi: Hidi)i-:n Numbers of 62, 63, and 64
Examining Shao Yong's sequence numbers of the twelve core gua and
nunibcn, of these four gua
Humbleness " '
(^)
The we find mure symmetry.
the four Lore-of-the-core gua,
Keeping Snll form two pairs; 8-9. 40-^1
(^0)
Brilliance Injured

Adorning W 40 minus 9 = 31 Initiating

Great Exceeding (30)

Marr)«ing Maiden --- (5-2:
and (62)
Eliminating (62) (30), (31),
Upward (24)
The nuinhers of these four gua Encountering (31)
Remedying '^^^^
form two pairs; 24-25, 56-57
(56)
Responding (0)
Adx'ance 56 minus 25 = 31
Great Accumulation >± (57) Falling Away (1)

Turning Back (32) (32). (33), and (01)

corc -nf thc-corc Nnt V.t Ful-
There are fifteen gua for u h..h the Nourishing (33)
>u.chold.
into three core groups: -=
filled. Thee fifteen gua are classified
Already Fulfilled
Hardship, and Developing Gradually.
The sequence number^ of the four gua m each core group form t^vo Diveiiity (53)

.uccessh-e pairs. For instance, ,n the

Household Group, the two successive ReUef (20) (52), (53), and (20)
gua separate these pairs. Maiden
pairs of the gua are 22-23 and 54-55. Thirl^-onc Matrj'ing (52)

NotYetFulfdled (21)
Not Yet Fulfilled . (21)
Household (43)
Household (43) and (43)
Hardship (10) (10), (11),

Exhausting ^ (22)
The numbers of these four gua Developing (11)
Contention (23) 22-23, 54-55 Gradually
form two pairs:
Joyful
~ (54)
54 minus 23 = 31
Fulfilirrtent - (55) Examining the ahuve table, we Imd:

Hardship (10) The sequence numbers ot the three core gua classified in

Dt-Ught (41 the Initiating Group ai"e 30, 31, and 63.
The numbers of these four gua
Proceeding Forward "
(5) Tiic sequence number of the three core guj classiticd in
form two pairs; 4-5> 36-37
Taking Action 7 (36j the Responding Group are 32, 33, and 1.
36 minus 5 = 31
Eradicating : (37) The sum of 62 and 1 is 63.

Likewise, the sequence numbers of the three core gua classified

Developing Gradually - (U)
In the Alread)- Fulfilk-d Group ire 52. S/t, .ind 20,
Bringing Together (6) Thu sequence numbers ot the three core gua cl;i>.Mfud in
The numbers of tlicsc four gua
Hindrance ^=^ (7)
6-7, 38-39 the Not Yet Fulfilled Group .ue 10, 11, and 43.
form two pairs:
Fnllowing -
(38) The sum of 20 and 43 is 63.
38 minus 7 = 31
Without Falochciod 1 - (39)
 The Myiterici ofthe Mutual Gua •

15+ ' The Mysfeni's ofthe Mutml Qua

Core of-thc-Corc Gua Core Gua Original Gua

From the above tabfe we nee.
Responding (2) 7; 5
-n the In.uaHng group
The sequence nu.nber. of the three gu. Away -5
Falling (23)

The .equcBce nmnbers ot the three gua in

the Rcspondmg group Beginning (3) O
"
Union (8)
are 32. 33,1.
^
and 32, 62. Watching (20)
The sum of the first vertical column, 30
r

The sum of the second vertical column, 31 «nd 33 is 64. Increasing (421 O
62 ;md
The sum of the third vcrru d column,
Turning Back (24) S •
the three gua .n the Already
Likcv.^. the sequence number, of
Childhood (4)
Fulfilled group are 52, 53. 20.
gua
^ c if ii a
m ,
the Not Yet Fulfilled Multitude (7) zA
The sequciice numbers of the three
Approaching (19) iJ
-^3.
group are 10, 11,
The sum of the first vertical cohimii,52 and 10, is 62 Decreasing (41) O
column, 53 and 11, 64.
The sum of the second vertical Nourishing (27)
and 43, is 63.
The sum of the third vertical column, 20 Darkness (29) n
7"^
Dispersing (59)

The 64 Gua Core Gua and

v\ith Their Restricting (60)
core-of-the-corf gua Innermost Sincerity (61) 1^

Gua Core Gua Original Gua

Core-of-the Core
Core-of-the-Core Gua Core Gua Original Gua
Initiating (IJ ^
Great Exceeding (28) 5^
Already Fulfilled (63) ^
Brighhiess (30) ^ Diversity (38) ^
AhundAnce (55) ^ Needing ^5)

Traveling (56) *i Litdc Accumulatiun (9)

Uide Exceeding (62) if Replenishing (48)

^ Proceeding Huinhly (57)

Eliminating (43)

Great Harvest (14) = ReUef (40) =i

I Long Lasting (32) = Hunihlencss (1 5)

Great Strength (34) W- Adciining (.22)

^Hr Establishing the New (50) ^ Brilliance Injured (36)

Encountering (44) ~ Keeping SriU (52)

^^^^ Seeking Harmony (13) ^ Marrying Maiden (54)

^^^H^ Mutual Influence (31)

~ Advance (U)
^^^^^B Retreating RcTii*dvln^ 118)

^^^^P Aholistung the Old (4^) Grciir .Vccumulation U6)

Groiving I 'pward (46)
1^6 • Tfte Myslenc! ofthe Mutual Gua

Originai Gua
Gua Core Gua
Core-ot- the -Core

Nor Ytrr Fulfilled t64) ^

I-Iousciiold (.17) ^
Contending 15
FiiJfillincnt (^0)

tjthausting t'*^)

(58)
The Hidden Message of
Haidship (39) ^ the Core Gua
Delight (I^'

Eradiv-atiog (21)

Proceeding (35)

Taking Action (51) tl

In The Great Treati^.e, Confucius '.ays.

Det'cloping Gradually (53) ^

If one wishes to explore things and events
Hindrance (12)
^ In their multi-phased progress and qualities,
KoHowing (1'^)

(25) t'^
And to discriminate between right and wrong.
Truthfulness
r= It cannot be accompUshed without the middle lines.
Bringing Togc iher (45)

Although Confucius mentioned the middle hnes, he did not discuss their
hidden meanings. Ancient I Ching scholars paid much attention to the

hidden meanings of the mutual gua, though they did not show many of
them. Vet any core gua contains the inner message and hidden meaning
of the original gua. It reveals other aspects besides the surface of the
situation and gives more instruction and advice about what one should
and should not do.
After I wrote The Complete I Ching I reahzed that the hidden meaning
of the I Ching is seeking harmoTiy. Because Heaven and Earth embrace
the virtue of creating and sustaining new Uvcs and e\'ents, they are re-
flected in the first two gua of the I Ching, Initiating ^ and Responding
ii. The last two gua, Already Fulfilled and Not Yet Fulfdled il,
express how to follow the law of change, that is, how to move from im-
balance to balance, and from dishaimony to harmony.

Initiating (1) ^
The first core-i)f-thc-core group is Initiating (1) It contAins three
core gua.
 The Hidden Message vf tk>^ Core Gua '

l^S • The Hidden Message cfthe Core Cua

growing while that of inferior persons i*- diminis^hing. tn eliminate the

<28)
Great Exrccding
y yin the superior person should do the following three thmgs.
Elitninatifig C'*-^'

H**^
^^ pirst, be jubl and fair, selfless, and disintcrcf^rcd. Only the fair can be
Encounrcring can be fearless- Second, expose the na-
faultless, and nnly the selfless evil

group cont.u. tour gua;

.rdudmg itself,
which you decide to elinnnate. In this way public sup-
Each of the tl.r.c gua m th.. ture of the things
c«d^.]tog.therco.nprise.fi.'CguaJnthisgt.«p/Initknng.sthem port can be gained. Third, wdn vvith virtuous influence instead of using

The following tbm gua share Ga-^t Exceeding (28) U as their core: power and :^ttength. In this way the evil will be completely won over and
will feel a hcartfck admiration. The s.ymbol of Eliminating is Lake ^
Brightness ^^0) rr over Pleavcn ~ . Heaven symbolizes strength- Lake s}'mholi?.es delight.

Abundance (5"^)
The virtuous is the strongest. He can bring delight to the result.

Traveling (^^^
(^2)
_ Four gua share Encountering (44) = as a cote;
Little Exceeding

inner message of the group of

Great Exceeding W clear: d« Mutual Influence (31)
^
The
not do anithing exceeding its hru.x. However, by fnllowng the Tao of Retreat (33) m
Aboli.shing the Old (49) : 1
supreme good fortune.
Heaven there is

The symbol of Great Exceeding ha^ four y.ng

and rvvo yin lines- lliere Sceking Harmony (13) ^
manv vang elements as ym, ar.d the four yang clement, are m meeting. In
are twice as Eliminating results in separation; encountering results
m
the middle. In the I Ching. the
botrom Imc and the top
concentrated all the gua in this group, the yang takes a dominant role. In Encounter-
ol a situation or an
line of a gua represent the beginning and the end ing, one ym encounters five yang. While the yang is much stronger than
four middle hnes most obvi-
event. They arc inherently weak. Only the the yin, here the strength of the yin is growing and that of the yang is

ously show the development of any process

of growth. In Great Exceed-
diminishing. Tlius the ancient sage warns metaphorically: "The maiden
the whole process.
mg, the four yang elements in the middle dominate is strong. Do not enga;;.e m marrying such a woman." In this situation
As a core gua, Great Ejcccedmg advises that either the situation or one m
one should remember that the encountering of yin and yang is the source
One in this ^.ituation should
the situation is out of yin-yang balance. of creation. The interaction of the yang with the yin should be balancing
avoid being too yang and excessive in doing anything-
One should walk
and harmonious. In this situation, the yang should not overlook the ever-
firmne.^s in
inthe central path, balancing and harmonizing the excessive
increasing strength of the yin.
his inner intention as well as in his outer domg.

There are fourgua whidi share Eliminating (43) = as their core:

Rl-:Sl'ONUlNG (2)
Long Lasting
Establishing the New
(32)
(SO)
^
= The second corc-of-tiic-core group is Responding (2) = ^. It coiitaiiis

Great Strength (34) ^ three core gua.

Great Harvest (14) ^ FallmgAway (23) II

Turning Back (24) |J
In this situation one should decide to eliminate the yin. The yang
Nourishing (27)
have already proceeded to the peak and the yin has retreated to the end.
Five yang eliminate one yin U -.eems as easy as turning one's hand. How- Edch of these three c(>nt.iins four gua; including the original gua itsclt

ever, one .should not l<jwer one's guard and treat thib matter hghtly. It is tiuh a-It<)gctlKr t ompnscii five gua.

too easy to become self-willed where there is too much yang in ones
The followmg fourgiaa share Fallmg Away (23) . . as thcvr core:
intention. Although this is a time when the Tao of superior persons is
 The Hidden Meuage of the Core Gua • 161

leO • The Hidden Message cfthe Core Gua

The inner mesi^age nourishing. Heaven and Earth nourish myriad

iti

Union ll beings. Holy sages nourish the virtuous. Great leaders nourish thousands
-
(^0)
Watching
J of people. All people should nourish their bodies as well as their spirits.
Beginning
^^^^
^
~ When nourishmg is right, good formne comes. How can one be right?
IncTL-asing By nourishing oneself as well as other people.
Tao of E^th, act hatmoni- The core-of-the-core of these gua is Responding ; which is ex-
The inner mes..ge i. thi.: following the
One in these situations should follow theTao of Responding,
for tlR- completion of
creation. tremely yin.
oi-slvwith rhclnm.nng
FalU-:.- A«ay is a sm.at.un m which the >ang ha. been peeled oft by that respond to the yang harmoniously and supportively in creativity
is,

faUmg. However .ftcr and productivity. During the time of darkness, dispersing, and restricting,
theyin. his autumn wearh^-when leaves arc
Iii<e

wiU come. It is a time m which .t is

one should seek the support of the yang. During the time of innermost
the severe mnter, the bnght spnn^
sincerity, one should respond to the principle of Heaven. Heaven and
unfavorable to have somewhere to go.
that all decay .tarts at the bot- Earth complement each other. Followang the Tao of Eanh is follovmig
In this situation, one has to be aware
the solid should stand firm. FoUowmg the the Tao of Heaven.
tom In a decaying situation,
ceasmg.
Tao of Heaven, the superior person keeps himself vital without

Then the fruit may remain and continue to grow.

O core:
Already Fulfilled (63) ^
Each of the foUowing four gua has Turning Back (24)
as its
The third coreof- the -core group is Already Fulfilled (63) It con-
Multitude
Childhood
('0
^ tains three core gua.

Approaching (19) ==
Diversity (38)
^
Decreasing (^^) = Relief
MarT)'ing Maiden
(40)
(54)
^
M
The mner message I5 that after the winter falls away, spring returns. It
I

Coming and Each of these three contains four gua.

IS the law of nature. The same is true in human affairs.
In this group, Already Fulfilled (63) EL is the inner spirit, a time of
leaving, decreasing and increasing, growing and decaying— there is a cy-
success. During the time of success, even little tilings are prosperous and
clic change, going around and beginning again, in accordance with the
smooth. The prerequisite is that ever)' step should be cautious and ever)'
Tao of waxing and waning.
five yin. It seems the action proper. Through perseverance, the situation of Already Fulfilled is
In Turning Back, there is one yang confronting
achieved. Otherwise it would not be possible. All six lines of the gua are
I
yang is weak. However, in this situation one should have self-confidence.
really wants to grow. There at the correct position. The situation is perfect. How-ever, in a situation
Tliere is no way to prevent one's growth if one
Returning sooner where everything has been fulfilled, success vrill mafce i>eoplc compla-
are time and space for things or events to return. is

better than from a cent. The ancient sages warn: be aware of the disaster in the end.
I better than later. Returning from a closer distance is

fiirther one. Because the core-of-the-core of these gua is Responding = f

Each of the following four gua has Divcrslt)- (38) H as its core:
one in these situations should follow the Tao of a mares faithfulness and
Steadfastness. Respond sincerely to the Initiating one. Taking the le^ Replenishing
Proctcdmg Humbly
(48)
(57)
5
m
will but following faithfully, one obtains a master.
fail,

.Each of the following four gua has Nourishing (27) as its core:
Needing (5) m
l^ittle Accumulation

1^ Darkness (29)
In the course of diversi^ng, things arc not satisft-ing. However, il one
^^^^ Dispersing (59) H looks at the (.ore <.f ihiiii;s, among di\ ers!r)' there is srtll simihrity The key
^^^^1 Restricting (60)
is seeking harmony. Heaven and Earth divcrsifj; but their achievements
^^^^^ Innerm<)sr Sincerity (61) O
 The Hxddcn Aleisage ofthe dre Gua * 1^5
}6Z • Tie Hidiien Metst^t ofthf Core (Jm

in union. Perfect is Responding's greatncssi

Men .nJ women d.v.r..^. but their possion
.r. concerted.
same. One has to know It brings birth to all beings
All Wu.^- div*r..ry. but rhrir fiinction. are tl.c
And accepts the source from Heaven-
the significance of diveRit)'

Relief (40) .^^ as its core: Taking the lead brings confusion,
Eacl. of the following fourgua h.s
Slic loses the way
Humbleness 05) Following and respon&ive^
(55)
Keeping StUl
BriUiancf Injured W
f^^^
jj
^
^
She Gnds the normal course.

Good fortune comes from resting in steadfastness.

Adoring
It corresponds with the boundless capacity of Earth.
symbol is Thunder over Rain. The
Relief ,s to relieve hardship. It.

ram has come and the thunderstorm is over. The conflict is solved- Ym
danger removed. Not Ye Fulfilled (64) 1^
^ and )^ang harmonke again. It indicates that
1

I The Decision says, "Favorable to the southwest."

Southwest signifies
The fourth core-of-the-cure group is, Not Yet Fulfilled (64) St con-
xvin the multi
I the mult.nide The Con.ment^' says,
"Going forward,
tains three core gua.
support of the multitude. If
rude Here hardship is reUcved with the
"

I there hardship, there is "Somewhere to go. no delay, good fortune." If Household (37) 9
back, return to the normal." If every action is Hardship (39) ?3
r there is no hardship, "come
proper, the consequence of Already FuIilDcd will be
reached. Develnping Grajdually (53) ^
Each of the foLIowingfour^ah^- Marrying Maiden (54) ^ as its core: Each of rhese three core groups contains four gua.
The inner message of this group is Not Vet Fulfilled. It signifies the
^ Growing LJpward (46)
beginning of a new cycle. In this gua, all six hnes are in mcorrecl posi-
^^^^ Remedying (18) ^ tions. There is no equilibrium or correctness. However* there ib stiU bal-
I Advance (U) "J harmonious relationship with one another. Although
I Great Accumulation (26) — ance. All lines are in
there is difficulty at the beginning, there is still a promise ot success, tor

T Among the sixt)-four gua, only Hmdrance (12) - and Marrying the yielding attains the central place. One in this situation should know
'
Maiden (54) 1^ bear no auspicious words in the Decision. For the latter that this situation entailb a transition from di.sorder to order. One has a
the Dcii^ion sav% "Marrying Maiden. Moving forward: misfortune. Noth- responsibility for bringing the disordered situation back to order.

ing IS favorable." Why^ The Commentary says, "The places are not cor-
Each of the following four gua has Hoiivehold (37) %3 as its core:
rect. Yieldingi are mounted on the firms."
"Places are not correct. "This indicates that the firm at the second pUcc Exhausting (47)
and the yielding at the fifth place are not in the correct position. "Yiddirgs CoRtcnlioii (6) ^
are mounted on the firms. " It indicates tliat the yicldings at the third and Joyful (58) M
the fifth places mount ()n the firms at the second and the fourth places. FulfillmenT (lO) O
Here the yieldmg, yin, doc> not mean a woman, nor dues the firm, yangj
me^n a man. They indicntc the negative and the positive functions.
The Decision says: "Household. Favorable for a woman to be steadfast
and upright." 1 Icrc ",\ VMimjn" is UKt.iphoru il In ancient China the prin
TTic inner message for these gua is that one in these situations should
walk ciple t)i m^n-igmg a htjii.schold w.ib .U\\ajA applied to goveiuiiig a coun-
in the centra) paih and keep every action prtjper. The yin hjis to
follow the Tao of Responding = try. Nowadays the principle can also be adopted to managing an oig^tni-

iration. In any social unit there arc nilcrs and subordinates. If evcrn^ne
 The Hidden AUtsagt ofthe Core Cua • l6?
- The Hidden Message ofthe Core Gua

Developing Gradually follows Keeping Still in the same way

work properly, the unit is in a
obtains the proper poHtion and dues h.s
proper s«te. all under HL-avcn .s m that Not Yet Fulfilled =1 foUows Already Fulfilled M
Already Fulfilled
.

l,n.p« .rate. When every unit is in a

indicates tliat achievement has been obtained. One reaches the end. Then
a stable condinon. _ a new cycle of Not Yet Fulfilled bepin^^. Likewise, after Keeping Still a
Fuiniled ^, Household car-
Being part of th. core group of Not Yet new cycle starts. The development of the new tycle t.hould be carried out
fmallv Imes will be in harmr>n,ous rchtion-
ries an mner me.s.ge th.r alJ
step by step and in order. The core of Developing Gradually is Not
should be substantial m word,
ship with one anod)cr. In this plare one Yet Fulfilled ^» so there is promise of success.
responsible for bringing the dis-
and consistent in deeds. Again one is
ordered situation back ro order.
as its core:
Each of the fbllowing four gua has Hardship (39)

Delighr
Proceeding Forward
(16)
(35)
^
Taiang Acrion (51)
(21)
^
^
Eradicating

The s>T7)bDl of Hardship M is iMountam wer Water, or Mountain

stiU. Water signifies dan-
confkjntmg Water. Mounrain signifies keeping
ger.The inner me^^iage of this group is Danger is m front. See the danger
and know to stand sriU. Be cautious and vA^. One in this situation should
not take action lightly. The ancient sages advise: It is favorable to
walk on
(northeast). Act
the plain (southwest) rather than dinib the mountains
according to your capability and wait for the right time.

Each of the foUowing four gua has Developing Gradually (53) as its

core:

Bringing Together (45) ==

Hindrance (12)
Following (17) 1^
Witliout Falsehond (25) ^
The inner message of this group is clear: developing gradually.
There are three gua in the I Ching that explore the way of progression
and advance: Proceeding Forward (35) I , Growing Upward (46) ^--^
and Developing Gradually (53) ^ v Proceeding Forward has the image
.

of a rising sun over the earth. The sun is proceeding forward. Growing
Upward has the image of" a wood growing upward fr< nn the earth. Devel -

oping Gradually uses the metaphor ai a niarrymg maiden, describing the

gradual process (jf development of a marriage. Only Developing Gradu-
ally i'; honorable tnough tu be the core of a group of gua, because il

develops in an orderly way and step by step.

 7%f Origin of Fortune-TeUing • \67

4. §^ The fourth gua ib m;adt: by changing the third line

of the third gua.
5. The fifth gua is made by changing the fourth line
of the Fourth gua.
6- 11 The sixth gua is made by changing the fifth line of
14 the fifth gua.

The Origin of rortune-Telling 7. The seventh gua

line. It is
i& not made by changing the top

made by changing the fourth line of the

sixth gua.

8. §^ 'I"he eighth gua is made by changing the third Imc

of the sevench gua

book of divination. Tic

9. The ninth gua is made by changing the second line
At the vt-rv beginning the I Ching wa. merely a
of the eighth gua.
J Literature kept .n the Imperial 1-ibrary
Catalogue ofthe Works ofArt,
of the Han Uvnasty {206 B-C.-A.P. 220) siatcs, "When one has doubtt
10. ^ The tenth gua is made by changing the bottom line
of the ninth gua.
tKe yarrow stalks."
about j^eat rnarters. consult the tortoise sheU and
The purpose of divination was to resolve doubts,
Cuo Qiu-ming, the 11. ^ The eleventh gua is made by changing the
second line of the tenth gua.
kmous blind historian of the Zhou dynasty said, "If one has no doubts,
12. SI The twelftli gua is made by changing the third Une
why divine?"
of of the eleventh gua.
EmpJo>'ing the I Ching iot relling the ftjture, especially the fiiture
13. The thirteenth gua is made by changing the fourth
political events, began with thejin Jiao School in the Han Dynasty. Actu-
from Confucius. When hne of the twelfth gua.
ally the lineage of tlie Jiii Jiao School was inherited

Confucius studied the I Ching he was already old. and not many of his
14. O The fourteenth gua is made by changing the fifth

down his teaching to line of the thirteenth gua.

students understood the I Ching. Confucius handed
lineage of the Ching passed down to Jiao 15. i£Z The fifteenth gua is not made by changing ihe. top
Shang Ju From Shang Ju the I
line. It is made by changing the fourth line of the
Gong, and from Jiao Gong to Jin Fan (77-37 B.C.). Jiao Gong and Jin Fan
fourteenth gua
rearranged the sixty-four gua. They interpretated thegua differently from
Conficius. Jin Fan became more welJ -known than his teacher, and people
16. ^ The sixteenth gua is made by changing the third

called their new system of the I Ching the Jin Jiao J. From that time, all line of the fifteenth gua.

methods of Chinese fortune- telling have descended from that ofJin Fan. 17. ^ The seventeenth gua rctunia to the ongm. It is made
by changing the second Une of the sixteenth gua.

JjN Fan's Sixteen Ciiatsjces of a Gua The sixteen changes of Jin Fan's process can be divided into four

One of Jin Fans methods is to arrange each of the Eight Primary Gua procedures:

according to King Wen's arrangement in a process of sixteen changes.

Changing the original gua by changing die bottom up to the
For instance, take ^ as the original gua.
1 .

fifth linc-
line

2. Changing the sbtth gua from the fourth Une all the way do^vn to
1. The original gua.
the h<.)ttom line.
The second giia is made by changing the bottom
3. Changing the ;»econd Une of the tenth gua going up again to the
line of the original gua.
hue.
3. ^ The third gua is made by clianging the second line
4.
fifth

Changing the fourth line of the fourteenth gua down again to

at the '.tcond gua.
the second Une.
 The Origm ofFortunf-TelRng • 169
• Thf OrtgiTtofFortune-TJitng

leading the top line ur.hangfd

When the changmg Till: Plum BlossojM Divination
The key point is

it reverse- anirst
and move.s down
line goes upward to the fifth line, rhcn There is a story that on the fifteenth day of the twelfth month of the Year
mov.:s upxvard .gain to
to the bottom line. Then from the bottom
line it
of the Dragon, around six o'clock in the nioiniiig, Shao Vong was medi-
again to the second Ime- Atter
the fifth line. Then ir moves dmvmv..rd tating b)' watching the plum blossom outfude his window Two sparrows
SLCieen changes, the original gua returns. suddenly dropped from the tree, dead- Shao Yong said to himself,

Nu motion, no divination.
The Application of Jin Fan's Method Nothing happens, one should not divine-
~^ to explain the Meanwhile nvo sparrows fell down from the tree,
Jin Fan employed the ^ixteen changes of Initiating
"
A rcording to his idea. Somethmg will happen.
prctesfi o the changes in nne's life.

Iniuatlng IS from the time of birth to tie made the divination according to the S)'ml>o! and Number School,
(1)
ten years of age which used numerology for divination.

{44} Encountering is from eleven to t\venty

3. (33) Retreat is from twenty-one to thirty The year of the Dragon indicates 5.
-
Hindrance is from rhirt)-one to fortj' The twelfth month gives the number 12.
4. (12)
(20) Watching is fro]ii fort}'-one to fift)' The fifteenth day means 15.

6. n (23) Failing Away is from fiftj'-onc to sixty 5 + 12 ^ 15 = 32.

Jin Fan thought that after sLXty, one had used up one's original energy. When 32 ifi divided by 8, there is no remainder. When there is no
Then one should employ chi kung, tai chi.Taoist meditation, and tonic remainder, the remainder is considered to be S.

herb.s in replenish energy and rejuvenate and prolong one s life. Eight indicates the eighth gua in King Wens sequence of the Eight
Primary Gua, Lake the upper gua.
7.
^ (35) Proceeding Forward is from sixty-one to seventy
from seventy-one to eighty The time is six o'clock in the morning.
8. ?i (56) Traveling is

9.
|3 (50) Establi-^hing the New is from eighty-one to ninetj' 32 + 6 = 38
IP- m (28) Great Exceeding is from ninety-one to one When 38 is divided by 8, the remainder is 6.

hundred Six indicates the sixth gua in King Wen's sequence.

It makes up the lower gua, Fire ==.
Then another cycle begm<^ related to one s spirit and soul after dying.

Jin Fan thought that one could live to over one hundred years of age. Shao Yong arrived at the six-line gua Abohshing the Old (49) in
However, by then one should have passed ones knowledge and experi- which Lake symbolizes a maid and Fire -1: symbolizes a tree.
ence down to one's dtaccnd^nts or students. Shao Vong said/'Tlic sign is u nr.ud breaking the tree."
There are six more stages of changing.
Then he consulted the mutual gvia. It wa^ Encounteruig = (44).
11. e (30) Brightness Tile up(.>er mutual gua is f leaven ~~ . It symbolizes a man. The lower
12. tS (21) Eradicating mutual gua is Wind *== It symbolizes a virgin, also the
, bottom.
13. O (27) Nourishing
14. O (42) Increasing
Shao Yong made this prediction: the followmg mght a maid would
15. 3 (25) VVithf>ut Falsehood
come, breaking off a branch of the plum blos^^om tree The gajdencr would
16- M (13) Seeking Harmony
chase her 1 he maid would r\m away arid
Shao Vong did not tcU the gardener what he had
(:d! dowTi, hurling her bottom.

divined. The following

night tlic event happened exacdy as he had jwdicrcd.
 T^£ Origin of Fortune-Teiftn}^ •

• The Origin uj' fortune- TcUmg

(3) Divide 2041 by 6. The remainder i^. 1.

Shao \bng'. were untailin.dv accurate M.s reputation
pralictu-.n>
an This indicate.'; that the bottom line is
^.pread aH over the countr). He was famous fcr using every sign
animals Prople called his the moving line.
omen: sounds, words, cuK... objects, bird.s and
Shao Yong cm-
method ot chv,nar.«n The Phm Bio^^cm I Numerdogy-
ploved the Twelve Wuxing and WaningGua n> predict the rise and faU ot
Hoe or Ax
records say that most of hi^ prcdiLTions
were
dvnasries. The liJstoncal
m the cowt, but Another story illustrates Shao Yong's method i.t divination, \vhKh he
correct Several times the Emperor asked him to serve

many hooks flbcut the I Ching. although, passed on to his son. He wanted to know how well his son wa-. mastering
he refused. Shao Yong wrote
Ching scholars, he did not tlearly reveal his
the method. One winter night at almojit ten o'clock, someone knocked
like many of the ancient J

a select few by verbal on the door. Shao Yong ^aid nothing. The person heard no answer and
secret of cai^uUtton. The truth wa^ passed do\vn to
instruction. Numerous methods of predicting future events have been knocked agam. Shao Yong counted the knocks there were five. Then —
Shao Yong asked, "Who is itr" "Your neighbor" was the awvver. "Why
created from Shao Yongs influence.
have you come?" "1 want to borrow something." Shao Yong said. "Don't

Pium Blossom Method tell me what you want to borrow. Let my son make the dix^nation." His
The Calculation of Shao Yong's
son calculated:
No coins or yarrow sticks were used in Sliao \'ong's Plum Blos&om Method Because the person at first made one knock, the upper gua was Qian =.
of divinarior. If someone came to him asking tor a divination, Shao Yong
Then he made five knocks, so the lower gua was Xun
already knew the outcome before the person said anything. The method
The time was ten o'clock.
solelyemploys numbers. GeneralJy Shao Yong used rhe numbers of the
1 + 5 + 10 = 16.
date and time of the event. He composed the gua according to King
If 16 is divided by 6, the remainder is 4.
Wens sequence of the Eight Primary Gua as follows;
The fourth line should be the moving line.
Qian f leaven represents one Change the fourth hne of the ongmal gua from vang to ) in, and
Kan Water represents two the new gua was ==j Xun, '^ymholizmg cither Wind or Wood.
,

Gan Mountain represents three Then his son consulted the mutual gua.
Zhen Thunder represents four It was =, symbolizing met;il.
b Xun Wind represents five His son got the answer. He told Shao Yong that their neighbor wai
^ Li Fire represents six asking to borrow something made with wood and metal.
Kun Earth represents seven Shao Yong asked, "Then what is it?"

Dui Lake represents eight His son answered, "A hoe."

For instance, take the date April 23, 1999, 7:08 A.M. Shao ^'ong shook his head and said, "Ni^t ri^ht He is borrowing an
ax. The neighbor confirmed Shau \ung'> diviriaaon.
"

left, Shao Yong instructed his son. Undertaking a

After the person
(1) 4 + 23 + 1999 = 2026. Dmde 2026 by 8; the remainder is 2.

Use Water ^ as the upper gua, which divination, one should not rely on the ^ivmhol blindly. One --till needs to
use one's mind to reason. If the object ts metal with wood, it might he a
is at the second place of King Wen's
sequence of tht Eight Primary Gun. hoc. But it was m the winter and the time was ten .u night. It made no

m 202h t 7 + 8 = 20-41. Divide 2041 by 8; the remainder is 1.

sense in that seaj-on .md
The neighbor, Shao Yong
field.
,tt that time to burrow a hoe
reasoned, must be borrowing an ax to
tor working in the

m Use Heaven as the lower gua, which chop wood for tlic fire.
r is at the first phce of ICing Wen's
sequence. 'J'he result is Needing {5)
 TuE Storv of Si-l^o VoNr/s Antiquk Vasi:
Shan long received die message that his most
On.x. tlin .UP, N ai^ n^^xim^,
certain time. He
prized flower xasc W'OulJ break on a certain d.Ue at a
thought tliat seemed unlikL-Iv <ind decided to put the
divination to the test. 1^
the middle oi a table in
Wkii the diu aiTiwd. he placed the vase in

the middle of ,i room and *;at m frnnt of the table, watching. He became Divination with Symbolism
h.. wife's calb tbr lunch ^vent unheard.
so absorbed in watcJung that even
AJter calling several times ^vithout response, hi^; wife became upset. She and Numerology
went to the room and disiwered Shac Yong staring at the v^se blankly, as

if in tran. e Intending to break liis trainee, his vvife tapped the vase %vith

her uooden spoon. No response She tapped everal more times. Still no
;

response. Furious now. she swung heavil) .uid broke the vase—
ex;ictl> at

the moment preda ted Shao ^bng awoke from his trance, sighed, and
When I was in prison, I met a blind man. Because the officers thought
said, "I forgot to put myscll' into the calculation!"
we had no common language, and so would not make trouble, they put
As in quantum must never be forgotten that ones
ph)'sics, it own
us together for a long time in a tiny cell. I W3& a political prtscmer, and
intention affects the outcome of the phenomenon one watches.
they did not allow two political prisoners to be c oufuicd together
I looked after my blind cellmate's daily needs, and in this way 1 gradu-
ally gained confidence in him and he in me. This helped us sustain the
hardship of life in confinement. One day he tofd me he was a professional
farmne-teller^so I took the opportumt)- to learn from him the art of divi-
nation with symbols and numerolog}'. I was very much interested in how
he had learned. He told me he was born blind. When he was tt>urteen his
father brought him to a master fortvme teller who wat also born blind.
After an apprenticeship of six years, he had learned the art During the
first tluee years he learned only to recite hundreds of formulas. After that,
for the next three yeirs he was allowed to sit beside hi- master, listening
to how his master told the fortunes of his was
clients. He said this stage
most important. To conduct fortune -telling one must be quick-witted,
acring according to the circumstance. One should deal with all people
differently according to their backgrounds and circumstances, even if their

birth dates are the same. All the knowledge was accunmlated day by day
by listening to his masters predictions. During this period he was
allowed to ask as manj que-.tions as he wished after cLitli div'injcion.Thc
data they used for divinAtion were mostly their clients' dates of birth.
Sometimes they included their birthplaces and the birth dates of their
parents or mates.
 I'hen the top line the mos'ing hne."
The Magic of Three Numbers
is

asked again, "How do you deal with nine and ten?" He said, "If
n.ime any three numbers, «7 he
I
Onu- tlic fomme-tcUcr a^k..^ mc r<.

" I hrec. 9.vcn. One." It was the date and the number is nine, 9 - 8 = 1, Consider 9 as 1. If the number is
could do a divin*t.oi.. I sa.d:
m
the afternoon. With- ten, 10 - 8 = 2, Consider 10 as 2."
time ol this incideni. M.rch 7.around one o'clock
palm and said,
out any thinbng. he made a c*ieulation on his
1 If told me that there were variation?
on this method. For instance
Ad<iing the two numbers and dividing the sum by eight makes the
first
"Three make:;, the uppet giia. Mountain.
upper gua. Adding the last two numbers and dividing die sum by eight
Seven nukes the hnvei gu^. Earth.
makes the lower gua. Adding all three numbers and dividing rfie sum by
One is the moving line, the bottom.
six makes the moving line.
The <.)-mboI is. Mountain abo^-e. Earth below.
The gua. is Falling Away ^ i.
Falhrii; Away at the bottom (the bottom
line), which the
is
Holding the Eight Primary Gua in the Hand
beginning.
Out day u\y blind ti-iend --hovved rne his si,xrct for counting the gua in
Not too bad."
his hand. He explained using his left palm. "Every fmger has three joints.
I asked him what that meant. He said, In front of each joint there a space. The lower
IS space is between the
"Mountain is keeping still;
lower joint and the middle jomt. The middle space between the middle
is

Earth !!• responding. joint and the upper joint. The upper space is between the upper joint and
The revelation is.
the tip of the finger. We use three fingers; the index finger, the middle

Our misfortunes are ju^t at the beginning- finger, and the ring finger. There are nine spaces on these three fingers.

Let us keep ourselves still and respond to whatever happens; We use eight of them but not the space in tlie middle."
There will be no fault." I ^e showed me how to hold the eight gua in the palm, as shown in die
following diagrams.
One <l.iy I a'-ked him how to deal with the number zero if, for in-

stance, one asked for a divination from three zeroes. He said he consid-
File

ered the first /wo as ten, the second zero as twenty, and. the third zero as
thirt) If the
. number is 100,

"The first number is 1.

It indicates that the upper gua is Heaven

The second number is considered a? 20.

Divide 20 h\ 8, rhe rem^iinder is 4.

J Jieii Thunder i the lower gua.

Heaven above, Thunder below.

The six-line gua is Without Falsehotxl -
'i
Fight ^Uii in th€ palm King Win's circular ai nmgrment
The third number is considered as 30-
Divide 30 by 6. No remainder. Me ex])taincd agAin,

"Heaven IS put in the lower spjce of the ring finger;

Water is in the lower space of the middle finger;
 Drmmiion with Symbolism and Numerotof^ • 177
l/ft - Dhrtwiion ^nth Symfoolism md Numerology

the lower siwce of the

index Cnger.
T~he first is Qian —Heaven.
Muuntam is in
iii the m.ddie
.pact of the index finger.
The second is Kan Water. —
And Thunder
The third i^ Gen Mountain. —
These tour gua are yang gua. The fourth is Zhen ^T'hunder. —
Hcawn denolrcs the father; Qian, Kan, Gen^ Zhen.
Water denotes the middle son, Heaven, Water, Mountain, Thunder.
Mountain denote:, the )'oungest son;
The fifth is Xuu—Wmd.
And Thunder is the eldest son.
The sixth is Li— Fire.
I Then Wmd « put .n the upper sp.re of the inde^ finger; ITie seventh is Kun— Earth.

\ Fire IS in the upper space of the middle tmgeri The eight is Dui — Lake.
V Eai^h the upper space of the ring fmger,
is in
finger.
Xun, Li, Kun, Dui.
Lake is in the middle space of the ring Wnd, Hre, Earth, Lake.
I And
Thf four gua arc yin gua.
After he had mastered this, his master asked him to recite the formula
Wmd denotes the eldest daughter;
in the reverse order:
Fire denotes the middle daughter,
h Farth denotes the mother;
^ And Lake denotes the youngest daughter." Heaven is Qian, the first.

Water is Kan, the second.

eight gua foUows the dochvise
direction of the Mountain is Gen, the diird
The sequence of the
eight spaces a-ssigned on the left palm. Thunder is Zhen, the fourth.
to count the num- Qian, Kan, Gen, Zhen,
Every morning durmg his training he was required
"four while coordmating the counting by touching The firbt. the second, the third, the fourth.
bers from one to SLVt)

the eight spaces on the palm with his left

thumb, following the clock-
Wind is Xun, the fifth.
wise dii^ction. As he counted one, his thumb touched the space assigned
Fire is Li, the sixth.
Heaven. As he counted two, his thumb touched the space assigned to
to
Earth is Kun, the seventh.
Water As he counted three, his thumb touched the space assigned to
Lake is Dui, the eighth.
I Mountain, and so forth. This counting symbolizes the fact that he holds
Xun, Li, Kun, Dui.
the sixt)-four gu^i in his hand.
m The fifth, the sixth, the seventh, the ei^th.
Then he was told to recite the names of the Eight Primary Gua
sequence:
When he recited these tormuliis, he had to touch with his thumb the

spaces on the three niiddle fingers assigned to each of the Eight Primary
I Qian, Kan, Gen, Zhen;
Gua. As he said Qian, his thiunb touched the lower space of the ring
I Xun,Li, Kun,Dui.
finger. As he said Li, his thumb touched the upper space of the index

I Heaven, Water, Mountain, Thunder; finger, and so forth.

^jjU-Wind, Fire, Earth, Lake. Ba^cd on my experience, it is ver)' useful lo memorue the sequence of
the Eight Primary Gua lind their places on the palm, ll sa\ deal - ^

IP AD fortune-tellers in China use King Wen's sequence of the Eight ol time spent looking at the tables m the hook. Stunctnu^,. i >v.[i the
Primar)' Gua as a guide. The sequence of these eiglit gua bcconies the Chinese names; I just memorize and recite tlie wquencc of the gua in
fondami-nta! fljrmula. As a beginner, one should become familiar with English.
this formula:
• Oiviiuui^n ivith Symbolism and Numerohgy

Heawen, Water, iMountiun, Thunder;

Wind, Fire. Eaith, [ .'^c

^^^'^"^^ '''^
mcmonzing tlic c.gh. p'^^^^
After
looking for a
^"'^ P"^'"^

gu. he needs onl) tc, cmmt che Appendix

gua. when a fortune-reller i.
the pa m.
.round rh. cght space, oa
number. ,n the clock...c d.rcct.on
Foransrance, if the number
up to t^velve wrth h.s
^wcl^.. he just count,
nvelve.
A brief biOgrapliLj of
he st<.p. countmg
thumb touching the space, m sequence. A.
the thumb space ...gncd
rc.r,ng .n the
for Water Then Water is the

many
Shao Yong
After learning this, 1 recalled that thenr are
g^.a he looiang ^or.
promment mihrar> coun-
m.nes Chinese h.stoncal no^'el. dccnbrng
in
with thumb to predict what would hap-
selor, counting on their palms
mairary counselors today are still
pen during the battle. Many Cliinese

skilled in the arts of symbol and

numerology. Shao Yong (a.U. 1011—1077), also loiown as Shao Kang-Jie, was one of
the five most promment philosophers of the Northern Sung d)Tia&tj'

(a.d. 960-1126). Unlike the other scholars, Shao Yong was born in a
poor family that lived near the Yellow River in the province of Hebei.
As a young boy Shao Yong was determined to contribute somediing
valuable to humanitj'. Even though his family could not afford to send

him to bchool, he studied on his own by borrowing books from his neigh-

bors. Once he had extiausted all his neighbors' private collections, he

went to other villages. Eventually he traveled farther and tarther in search

of books. It was said that he had an amazing memory. When he read a
book he was able to memorize its entire contents.

Historical records say thatChen Xi Yi, aTaoist monk, came mio pos-
session of the pictures of He Tu and Lo Shu, Fu Xi's circular diagram of
the eight primary gua. and Fu Xi's sequence of the sbrt) -four accom-
plished gua. There were no words appended to these pictures and Chen
XiAl did not comprehend their true significance. The pictures were passed
down through a series of sages until Shao Yong acquirid them. Unlike
the others, he recognized their unique significance and dedicated die
rest of his life to studying the symbols, as well as pmbing the symbolism
and numerology of the 1 Ching. Over decades ot btud) and contcnipia-
fion he summarized the achievements of almost all the 1 Ching scholars
after Confucius. Eventually he established his owxi system, named *The
Earlier Heaven I." It was based on Fu Xi's arrangement of the gua, for
Shao Nonp; saw th^t the nuiltiplicatiun of two uas the key to understand-
ing the natural world. He put his whole ideology into a book titled Huan^
Ji Ching Shi At the end of the book Shao Vong concludes,
 Yotig
ISO *ji Brief Bio^a^hy ofShtw

l..ven There are no words. y«t

EurNcr
These .rc r-etur^. I

w.th<n.t a munient of separu-

rhev are ^^nth me dav and n.ght
truth at aU things under Heaven
rion bec«u«.' they contain the
and Earth. Index
There are nvdvc chapter, in Shao
Ynng. book. Employmg ^^e Twelve
Waning Gua, he summarized the nse and fall of aU d)'nas-
\\'a:.,ng and
record, .how that h.s predictions
ties and pmd.ct.d th. fUrua^ Hi^toncaJ
enipen.r .ammoned h.m to
^ were extremely accurate. Several time, the
always refused, preferring to
withdraw from Aboli!:hing the Otil (Gc), lfl5, ISO, 154 gua, 1-3, 7-8 See^lto f;ua, sixfy-four,
I .erA-e the royal court, but he
nnrf Ksijihlishing the Nt-.w, 124— 2S
betnended b> h.s iavorit.- I Ch.ng. indjvidijsl giw; Later
Heaven Stqvencc
I society and live in solitude,
and fdult, 142 »nd colors. 5. 10
as when he wa. j oung lo
remedy th.s
In his later years he was as poor md fortune. 131. 132. 134 and dircctK^m, 18-19, 59
xvho admired hi. learnmg pooled and miifortunf, 94. 136. 140
se^*ral high officials and lords
jfid divinarion, l~0--7l, 175-78
situation.

their resources, purchased a piece of land

and a house in Lo ^iang, the and regret, 1.^8 F.arlipr Hfav^n Sequence. 13-lrj, 30-32,

lines in, b'i, 80-61 17v

invited Shao Vnng ro
and join them. After rctosmg several times, Abundance (Ftng), 106. 143, 150. 154 Earth (Kun;. 1-4.
capital, 5, 7-10, 4S-49.95
They became close associates with each other, often and fault. 142 Fift iLi). 1-4, 5, 7-10. 4;-49. 95
1 at last he accepted.
and good fomine. 114, 131 Hca\cn iQi.an). 1-5, 7 10, 4:- 49, 95
diRussing variuui iiubjects in the I Ching.
and ini:^f'->rtunL, 93, 136 and the He Tu diagram. 29-30
L Shao ^'ong spent the half of Huangji Ching Shi expounding the
first >in''yaiii:" lines in. ^0, 80-81 Lake (Dun. 1-4,6,7-11.45-49. 59,95
I orderly and disorderly situations of the world by using the ^^xty-four gua /Unrnmg'Bit, 100,152,155 Mountain (Gen), 5-6, 7-11, 45-49,
and fauh, 141 59. 95
of the I Ching He proclaimed that human societ)' had already passed a
and good fortune. 1 14, 117. 130, 132, 133 and numcrotogv*. 13-16, 19-20
stage of flourishing and was now declining. However, Shao Yong did not and hurnilivuun, 138 and th« st^avjiu, lg-19
address the fact that after a stage of decline would come a new stage of yiiVyang lincii in, hSI, 73-74 Thundw(Zher), 1-^, 5. 7-IC. 45-49, 59.

century, as well as the Advance (Tat), 45. 46, 48. 98, 152. 155 95
flourishing I have sensed that the twenty-first
and good fortune. 93, 1 13, 129. 130, 133, Water (Kin). 1^. 5. 7-lQ, 45-49, 95
third millennium, wilt be a time ot Seeking
Harmony and Great Har- 1J4 Wind fXuQ) 1-4. 45-49, >9, 95
5, 7-ll.>.

vest. After seeking harmony and obtaining great harvest, we should be and Hmdrrince, 12U Beginning tZhun). 96, 144. 151. 155
and humiliation, 139 and good fomine, 92. 1 U-13, lI»-20,
most humble. And after being most humble, we will be able to enjoy
and solar terms, '54, 5S 130, 132. 134
great delight. and union, 98 And htimilianon, 139
yin/yang lin^t in. 65, 72-73, 91 And mitfe-rtune, 94, 135. lib
Already Fulfilled t J. Jit.
v 45, 47, 48. 59, 60, pn/i.ang lines m, 63. 6'?, 70, 71. 90
108 liinm >v>tein. 39^3
as core-uf-riir-a»rc gvia, 144—49, 151-52. BK-.fcId.lohn. 114. tl8
153.155.161-63 Bouvei, rather, 39
and Ijult, 142 Brightness (Li). 15. 47, 59. lUl , 150. 154,
and good fortune, 92. lU. 117. 131, 133 168
and mistomiTie. 94, 140 find Du-kncM., 121
and Not Yet FuJiUU'd, 134 «nd fault, 141
ytn/y-aiig lines in. 66, 81-82, 91 and jt"tJ*' fuiluiic, 1!4. U5. 129. 131
Aprrnachiiig (Lin). 99. 151. 155 and inirfoitune, 93
Jindf.iult, HI nn'winn hwa.^ m, 63, 6^. 7o
and goiid lortuni.-, 93. 113-13, 132 BriU»in.:c Injured (Minn ^ i). lOj, 152. 155
and leadmliip, \ 2A and pi>i)d tortune. 117, 131
MiA misfurnuif, l35 and mistoituue. 303, \2l
and "i^ilar terms. '>4, 55 yin/i jng Unf« in, (>(>, 77, 90
yi!i/j-ang lint-i in, 67, 73- 74 BrtngnigTogtilitt (Cui). 104, 152, 156
trbitrator, 97 and Uuir, I'll
 Index •

and Turning R .i^ k, 121 and y.: -yd f' rrr ^ j»S, nO-20. 129- ,^
yiivyang lmc\ m, 70, 81-82 ," 74 Co) Z 54
114, 115,116.117. Mil.
'
- . u]' icni T.
andpxHlh^mKic. yln/yving lini.* \' '
i ., ..

fiivvrsifv iKi-t), 103, 144 ftult. 126-28, 12'J.I4(t4i h..',-., ... 309
I'll 115
IM, ISS, 161-62
„ .. 14«V^9, 151, 1-1.5,7-10 45-4(<.';'i •inji-ri.i
and Growing I'pttjrd, l22~2i Fire (l.i). Jill c l6*t-*'<
andf.; 141 Lian Shan Sr^uttne. "8
Five Ekmenli. J9. 24-29
!f
ami htimiliaticn. 1 ^9
And f..itunc. 93. 131, 1.14
And mi"fo''t''nr. 94
a^^-'ii
Fullowing (Smf, 99. 152. 156 and nmfMTunc, 93-*4. 9li!. 103. 117, 132,
and misfiirtunc, 93 126 29.135-^2
ind regrfi. UP and Imult. 141
\ 1(1.' » uv linci in. fil". ndgond tortunr. li:-i:*. UO. 130. 133 mumal, 14.3-44
im. yjng lints in. 69, 77-78, 90
and miiti'fiunc.'i4 1 (S. 136 di^ani. .n1>-53
Shai. Yonj;* nrinjlar
16V-78
I '/fl., Ir^'
divinati'in.

i,rlier!l<.-:HLH Sctjucr.cc. U 1*). .10-32, 179

lin-'Vang lirics in. 09, 73-74 Shan Viok'* UtntnnXti dia^m. 3(t~44
CticnXt 1 , )
I-
Fu Xi, \1 1 3, 21-22, 30-32. .36-37, 50. Sh;u> Y<;iig"» Mjiurc di«f[nm, 44-50.
i:<„th[ICm,). 1-1- V 7-10. 45-49, 95
^ Childhood (Mtr.ji^. 9f-V7, 1^1. 155 58-59. 179
Elimin.iiiiig(GiuiO, t04 Oui
jodgcxK) f.Mtunt.93, 11 115. l.'O Fnlfillmtnt (U.l, 9S, 152.156 Z.mj; S' l; j'.nvc.
as tuKgua. 145-48, 150, l!i3.154. 158-59
and hnniiti.irii'n, 1J9 and fault. 141 II*n (hna>r^,, 25. 166
lin« in, 6"!, 58, 71, VO and tUidt, 1-41 and g.x.d fomuie. 11 1, 129. 130. 132, 133 Haid>>iip ( Jiani. 103
Vin-'Vaix};
and good lortunc, 117
roloi*. 5, JO ind niisfi.'rrunt, 14-0 it . jrc gua. 14(>-49. 152. ISl. 1 -^5, IW
i..)!Ttmi>n pcfiplf, S*>, 104 and mirfwrtune, 117, 336, 140 Virv'j'dnj^ Init"! in, f>7. 7) and guild fmrruncV?, 116. 117. 13l. J3J
and regre-t, 138
ConfuLiu,. 1 . 8. 17. 21-22, 27, .Ig. 44, 85. 88. good toriuiie. 92-93. IKH 20. 1^9-35 and miifnrnun:. 94. ] l~
in, U-!, l'!^. 16'^ and »olar terms, 54, 55
> in^j an^, line* in. 6ft, 77-7S. 40
79—80
Contennon iSnng . V 144, J5J. lib jin/yanj; lines in, 67,
Great Accumulation (DaXul. 101, 152, 155 harmony, mauit^ii^ v
130. 132, 13:1 emptror, 1 10
ar,d g.j^Hi |. .fiu-.i , 1 16. 1.^'',
and good funune. 93, 115, 116, U9, 131 Hi- Tu diagram, 21-25. 35-37
and niisfuriMnc. 117, 14U
Empcrnr Rang, 39
and misfurtune, 1411
lin« in. 66, 71, 90 Encounicring (Cou), 50-51. 104, 144, 168
(Hn.'l-arp yin/yanp linei in, 66, 7S Jnd th. 'i
-29
j= core gua, 145-48. 150, l53. 154, l59
C uoQiu mififi. Great Excet-din^ fDa Guo), l.S, l(.il, 143, ind ni.r.-; . .... i >^-\0, J4
Dark/ICS. (KanJ. l5. 47. 59. 101. 151, ISS ivi fault, 141
Hcav n QiaiK, l-=>. 7- U(, 4; -49. 95
and gofid fortune, 131, 1 32
and Eriglirn***. 12J as roregua, l4';-48. 150, l-^S, 1';4. 158 htng. 110-11,113-14. 118
Jindfaulr. 141
and humiliati'-n, 138
and fault, 141 Hindrjn.r< (Pi). 4?. 46. 4S,'«. 152. ISt., Ihl,
and mi^foitunt. 1.16, 137
and gof-d forrurK. 92 and gay A forruiK 114, 116, 131
.
and siJar tcrmi. 53, 54. 55
and ninffiiTwn-, I.i5, 136
and hurniliAtioii, 139 and .^dvani.t. 120
75-76 yin/y&Dg lints in, 67, 79-80
yiii'>T>ny Jinc'i in. 63. 65.
mid mufuTtunc, 135 »nti fault. 141
kdauuhrcr. 89 EMd.wting (She HO, 100. 152. 156, 168
ym/ying lines in, 63. 68, 75 and p' li ti-'rnirtc. 1 Mf, \M. 134
lD«."rcasing (SluJ, 4v 46, 48. 104, 151, 155 and fault, 141
Great Hat^est (I>d Ymu'. 95, 98-99, 150. 154 ind mi.ii'rmni;. fi. 117
' And iEDod fomine. 114. 117. 110. 132
*nd fault, 14J
and fLiult, 141 AXiil 'I'!:.: Tt'rrr.i,
and):ood forrure, 93. 116. IIS, 129. 131, and humiliatttin, 139
jnd ,L" "id fi'itunt. 93. 130 \ iii'x jRg lno.-i <n, 6^. 72 - ~

n2 and misfortune. 93. 135. 140

and niii.tortuiir, 93 Hwirth.Jd (Jtj Rtn*. 11.3. \ ;-
.
itncl Increasing, 122 69, 73-74
yin.-'yang linc^ in,
.md St i king Hiirmont. 120 4' I i>rc j;UA, 14*1-49, J51. I' i'.,v-M
I and mirf^irtunc, 136, 137 EitabJisliinp ihc New i Diog), 105-ts 150,
.

vin/yang lines tr. ti7, 72-7 * iiid v'.,cx1 i.tfnu)e. 92. 115. 1 l.'.l. 132,
I y^TJyina lire* iri, 66, 79-80 154, 168
and AboBhingthi Old, 124-25
Gr(^<it Strength \Di Zhu..fig(. 102. 150. 154 13 ^ n5
b)elighnyuj,9^. 152,156
.ind gooj torruFic. 93. 115. 1 U. 132, 135 iin4 hunnliitn'ii, 1 3 <
I and fault, 141 and fault, 143
.irdm-.sr„rmne.9?, 136, 137, 140 aiid --u, 1 :r
and gwd fortune. 93, 114. 130.131, 133
.

and fioi-d fortune, 116, 1^0. UO, 132

jnd rccrrt, 138
and rruffdmiiK, 93, 135 and misfortune, 93, 1.16
K. Tr.;.u. 122 yiivy utg :i;n-» iii. '
7-78, IQ
I md rc^tt, 1 17 and rej/ret, 138
I yin/yjnf< lines in, 67, 72 -7J yin/yang lines in, 69. 80-81. 90 Ll tL-iiin, 54. 55 Ulutngji Chng 17V-««
vin'yjng Iiiits in, bt<.
'7 htn. tin rcfitrt
hijchausnng (Kun), 105. 152. 156
Gnnving Ujnvard (Shtnp), 105, l5i. 155
Mcoregua, 146-49, 152, 153, ]>5. 164-65 And fault. 141
and Urini-iinL^To^ctKer, 122-2
I and Kood
"'

and fault, 142 and gond fi)rnjnc, 1 14, 131, 134 fi.mii.c. 114. l.'n, 1 <*i U2. 113
B and gr..jd (ortunt-, 92, 115, 13I ;ind Iiuni illation. 138
and (.1. ill. 141 » in Mitf. liM-. NT. t< ".'-71

I anJ In.^'•J^tunt. V4, 1 i6, 140 «nd mi.sf'Jttynt . I Vi, l57

andgixHf lni timv.93, UO. 131. TC 1.14 humiltftion, 12t*29. \\¥.-SH
" vir-'yanj.-, Iirtf iii. ^0 ft')-fil and ffgtcf, 1 37
yin'yaiig linrs in, Wi, 7'>-SlI Ki>fc«ikltN. 103. 106. 121

)in/yang lint- ir. 6''. f^M -81, 90 )rii;i.sur> tinir. Ki gua; He I'u .iMi;-.'n.: 1 C!ntt|( 5 / J.'' 'ixl^ fiiur

OUpersinp (Huan). 107, I >1, i-i^ Falling Away (Bm; 1(M ,

144, I6fi indi\idiui giia, l..itc[ llcvtvti .•'vquiii.r. >nd . I i'^ct ( I''""

l..iSliuJi-,tj;ram
and lAiill, 142 «..jrc ffu, 14/1-48, 151, 15.3. 155. 159-60
*ort gUA. 144 -(jS ','.( .•
aiid|^NH..rrN.e,V2, 114, llS, 11'., 1 iO, ,iiid fjidi, HI 1 ( f.-.f -i

ni ...,iJ nii toni.r.t. 117, 135, 137 linrticr Hmvtrn Stqm-iice, I2-16, .V>-J2, liKiruii(f((.Vi).-t3,47.4S sii. iiH, 1^1, 155.

jiJii xilu K fiin, 54, 56 179 1(>S

 /TwfejC-lS?

1V4 ' Index

and niisffirtunt, 94. 136 fcgr«,126-2S. 137-18

p^ll^ CI* pua ill. &1-62 and a'gret, 1 3« ttlationilup5, 9.60. 89-90,98. S^a/ia

Llp|)tr Canon, 62-76. 96-101 and rolation-rhips, 102, 121-22 liiivhiind-, wiie
Uulr. 1-Jl
Relief <|iei. 104
yin-'yang linc-i in, 66, 77
dUKJjSMidfornjm. 92. Ilfi. 317. t^l.
Ntcdins (K..; 97,144,151.155 It. coK '^'.yi. 14t,-4<;. 152. 153. 1S5. 162
I ^2
Guntncd Wiihdm. 39 and fault, 141 and i;<-.>'dforiui.c:,93,n7. 141, 132
(A. 117 Leibniz,
,.,,f.-..,.i ,r. ,L.94 I

no- 11. 114-17, 118 and good fortunf., 92, 114. ) 16, LIB, 130, and humiliatKin. 139
I,,

132.133 mid mi-ifortunc, 93

Sl.t-'il. ^^-55. Lian Slwn Sequence, 58
Tnifiatit^ (QtJn),!.'). l>.-<?.
1 la'yang linei. m, 66, 70, 71,90
\in/Y^r,g line* in. '7-7K. 90
lin. ,W humilianon
tifi.
nO.^'S. 96.111.119. li-I.lrh
Si. Litrk Ai'--iimul«J"n (,Vi;i> Xu), ^7, 151, 155 nine, 14-15 Ri.-.nt;d>-.iig (Oi' I?.' 152.155
««.rc-.if-rtie-.'>fcpi^. 144-49, 150,1
ind fault, 141 Ycr Fidfilkd ( W«« Ji), t, 45, 47, 48, 59. andgrodl '16,130.132,113
154, 1S7-5V
if,A go^.d (ornin.^, V2, 1 13. 130 60. 109 and bumiliri; , i 1 <
>

und fault, l-fl

miif>rtun«, 135, 140 and AJccady Fulfilled, 124 and misfortune. 139
jfiJgoodfortuix 110. 112-11, UO .L-id

viri^vnng lirtcs in. 67, 70. 71 s)>cnrc-iif the ^oregua, 144—49, 152, 153, and regret, 137
*nd mibfLirnirn IIV .

Uctit E*tccdinR (Xiao Gou), 15, 108, 123, 356,163-65 virt/janfj linit; in. 69, 75-74
and rcgat, 137
150, 154 and fault, 142 Replenishing (J>r^. 105. 151, 155
andx'Iai li.TnM, S3. 54, S'^^

m.^ ''4 "0.71.91 and faiilT, 142 and gnnd fortune, 93. 114,131. 132-33 arvd fault, 141
vl.'i 'vjing l.fu-
Ful. IS. 108, and good forninc. 114, 115, 13U and humiliation. 139 and good ftxlunc 92. 13(J
Ifincrn-ii'sl ^im-crin iZhi-u;^;
..dmi'.hTCi;nc,93, 136, 140 and misfarnine, 93. 1 17, 136, 137 and misfortune, 136
151.155
V ii 1 LitigliiifS in, 63, 6y, SI -82 and regret. 138 yim'yant lines in. 69-70. 8Q-f(l
and fault, 14J
W< L<> Shu diagram, 19. 32-33. 3S-37 yin/yang lines in, 66, 81-82, 91 Rt iponding iKiin*. v,9. 15. 47.50-51,
xi\6i^ood r^rt.i'ic, V.', US. Ilfi, 131.

and misiortuni:. !
and numcrokigj, 33-34 NWi!>hing(Yi). 15,101, 16S SB-59,60.9S,%. 111,119. 134

and rektiorship Long La^nng (Hcng). 45, 47, 48. 50. 59, 102, as core gua. 146-48. 15 1. 153, 155, 1 6f>-6l as core-of-the-core gua, 144-49. 151.153.
'
»in./vjf!i; tiiios in. t .5 i
'.--i ISO. 154 and fault, 141 155, 1S9-01
126 129-"i5 and fault, 141 and good fOTtune. 118. 131. 132, 134, 135 and fault, 141
and good ft.rtune,93. 114. 115, 116, 131, and misfortune, l35, 136, 140 and g-wd tnnunc. 115. 117. 129, \K\
j^zi^.C-n:^. 366 134 j'in/yang lines in, 63, 58, 75 and wlar tenms, 55, 54, 5b
..r. Irf>-/i)^
and humlLation, 139 nuineiuk'jjy yin-'>ang lines in, 63, 64. '71,91
J.n f
and mislortuiie, 93, 1 J6 and the ba gua, 13-16, 19-20 Rcstntting Jie), 107-S, 123. 151. 155
Tin Jao bthoul. 166 I

and regict, 138 and divmadon, 169-78 and good formnt. 92. 114. 131
and iclationsliips, 121-22 and the He Tu diagram, 22-25. 28-30, 34 and misfortune, I3fr
)iu. f.iutt

vin/yang lines in, <>6, 77 jnd the Lo Shu diagram, 33-34 and 13K
Joyful (Du.,i. 47, 107, 152, 156 icj^Tct.

j.,d f:o»d rortunt. 114. US. 131 lord. 89 official, 89, 104 yin/yjng line* 70, Sl-Js5
and misforrunc. 136. 140 Man Zedmng, 16 17 palrrttstf)', 175-78 Retreat iDuni. 102. 150. 154, 168
and Prdcxeciins HiimbI). 121 Marrj ing Maidtn (Gui Mei), 106 Plum Bkssom I Numeroltigy, 169-72 and fault, 141
and rcgnrt, 1 IS ashore gUi, 146-49, 1S2, 153. 155. 162 primary gua. S« ba gua lad good fortunclM. 117, 1.>1, 132, m
>jn/jTin^ lines in, 65, 80~8l and good rMtync. 93. 131, 134 Proceeding Forward Ijing). 10.3. 152. 156, 163 and Gieat Sirength, 122
Ketpm;; Srili (OcnJ. 47. Hi6. ]!i2, \SS and misfotn]nc,93, 117, 136, 137 and fault, 141 and misfortune, 94. 140
anJf^uIt. }A2 )iri/yang lines in, 70, BO-81 and gond fortune, 131. 132-33, 134, 135 AW. Air icnii^. '4 -

ind ^[)od foiTunc, 1 ^1 Mtnciii!., 54 and humiliutiun. 139

and m>'^f'>rtiiTic, 140 niini)ttr,89, 104 and rniifortune, 93, 140 «K..89
and Ji't^rcr, 13S mi5fominc, 93-94, 98, 10.1, ilV, 122, 126-29, nd rcgrtt, 138 Mfav-n. 18-19. 110
ymfy^n^ linei in, 65, 135-42 66. 77, 90 Scekif H ReiiJ.^. 144,
ytn/yang liiiK in, .11 ,
O'.'nit 151),

Wfk^' ft^. l^'f' 105, Ifl7 mothei, 89 Pr.icceding Mumbii tXun), 47, 50. 107, 151, \' i Ir,-

'King Tang. I<t\ 125 Mounmin (Getii. 1-4, 5-6. 7-11. 45-49, 59,
155 anJ Ir-.!! '. 113,115.116.130
IGjik Wtn. V. 12. 17-20, H. . %, IH^, 1 ID, 95 and fault, 142 Jlld Gk ,1! H,irv(,l, 120
1 1.1, 124. Srtaliti l .rfter I ftaven Midt-rudc (Shil, 97,151.155 and good tnrtunc. 92, 1 14, U6. 117, 131. and humiliamm. 138
and Tault, 14] 132 anij inislomiiie.94
Ktn^ Wu, Kfi. m. 124 i:s and yinti t'jrHint, 93, 130
and hiimili.ttion. 139 and rrjttn, i
i-.i- 1-4, 7-n 4';-4v .4 ' jnd mivt..rtufie, 135, 13*^,
6>, "2-75
v.'-'A). 6,
andjojiiil, 123 Mti vjily iuK * M»,
\ in 'vaiiR linci in, (J. 70, 7T
and mitfiriminr. 136 "b-ing dy'iasrv 9t>, 111
I, .It r Heaven St'cjutntt, 12, 1- 3(.', 'il, Munal Influenir (Xian), 45. M>. 48, 59, !02,
.uid rfgret, 13R
84 iSO, 154
yin/yang line-- in, 65. >hi.' S'. rv. 1^, V-2TI>, 30. .15, 53. l6»-72.
InvtiK (jiiii. 62--6J Jnd g(«.-d furrunt. 1 14. 115. UI, 132. 134
QuvUearna <^ iU Tu and Lo Flm, Tht. 30
Lowtr Carwn, 62-70. 76-83, l()2-^>, 123 aud hUTnitt»ir>n, 139
 186

\\wKi.-w.ni
UV.h,n^(Go»n).« l(K).15l.!5>.168

AJlJ !.ll.If. 141

jnd h-Jtnilwtti-n. I

juit li-Wcnhip, 134

.1
.,iiJ ^olai t«m>. ^4. 5S
^, ,.r...m. 111. 119. 12-1.115 73-74
»in/v.ans liiw* in.
T..Ch..: 14.-»S
\V^;« (iOn). »-t. 7-10. 45^-?. 95
While TwiuiM l*und. 36-17
8V.10V 106.
w.fc-,

VV.1hclri.RirlM<.I.57.114.1I8.14i
\V..,<i(Xun).l"(.5.7-lU.4.^^4V. Sy,95

152, 1«\ !*«

J

and iJiiU. HI
chirt>-<>ric. 15l>->^
and guod fcrrono. 112-1 *. I 'l. 134
thicn-iU, 14-15
..ml miifominc. 94. 117, 121
-n.u«ac (Zhco). 1-4. s. 7-10. 4S-49. sv.
vtn^ vjni; line* in. 66, 75
TravrJingdi.'. 107. tW, 15^. 16S
xioogj'26-28.J35-37
andgnoJ fomint. JK
J18. ni. 112

and murummr. fJ. J I*'

j'in/vj'>^ tii>c» 70, W)-fll
m Later Iloawn SL-qL^rncc,
ndgliboriftg pairs. 91-94
a. w« (fua. I-W. -IS. 151. 153, 1 S>.
S7-h8
>f qucnce ci,
and Fallir^t A««>-. 121
supf-rior/infcrii't, SK-VO
inafjiolt. 141
andyin/van^, 9()-9I
,nJ^'.«xl tWnine. 114. 116. U**, 1^1
vit.,yAi«ft, 2-3. 9, 1*1. 1 1 1 .
.S^c ahv yao lines
jnd tuiUiffiimt. 135. 140
and tMl«ii^':.62

55 and t^*t co« fpia. 144 -4<i

4iti) M'lax rrrm*. 5j, 54.
7^"''' r.nd tlte T le Tu diaj'.rHin, 26, ."ifi

rin/yjuK I""*:*
and the Ln Shu diagiBin, 3ft
an<l nunif roJopj. 23^24
(.tmoii(B<j.'*7. ISl, 135
ruan.JKVM.nS
132 zhcn.lltM 1, 117-18
rtrd |f«'d fortune. 92. l.lu.

anJ Olid.. mine. V4. 1 35 jOwudvna^t}; 53. 111,113

)in'>-ankf line* in, 67, 71

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 SI 4 95
I Chinc

Tkc Numtrohgy ofihc I Chmg is the first book to bang the complete Taoist

on farm, structure, and symbol in the I Chiog to a Western audi

teachings
ence, and it is a natural complement to Alfred Huang's heralded Complete I

Chmg. It examines not only the classic circular arrangement oi the eight

tngtams but also the hidden numerology in this arrangement and its rela-
tionship to tai chi and the Chinese elements. Huang explains
the binary

code underlying the I Ching, the symbohsm behind the square diagram of

64 hexagrams, and the uruque arcuhr layout of the 64 hexagrams, nearly

all

unknown in the West fintare chapters are devoted to such vital material as
the hosts of the hexagrams and the mutual hexagrams—all barely hinted at
m previous versions of the I Chmg. With listings of additional symbolism for
the ba gua, formulas for understanding the sacted He Tu and
Lo Shu dia-
grams, and much more, The Nuwerohgy of tbt I Ckmg is a must for serious 1

Chmg students

Master Alpred Huang is the author of Tht

Comffkte I Cking, which has been hailed as a mod-
em masterpiece and judged by InWftwtJ magazine to
be ''supenor in nearly every respect" to the earlier

English versions. Impnsoned and sentenced to

death during China's Cultural Revolution in 1966,

Huang studied the 1 Chmg m secret with some of
that country's greatest minds Released m 1979, he

emigrated to Hawaii, where he discovered that no accurate material on the I

Ching existed in English. Since then he has devoted his Lfe to nghang that
situation He lives on the island of Maui,