I Ching: Hexagram Sequence

The Yî King

Sacred Books of the East Vol. 16
The Sacred Books of China, vol. 2 of 6
Part II of The Texts of Confucianism.
James Legge, Translator.
Oxford, the Clarendon Press
[1882]

Scanned at sacred-texts.com, March, 2003. J. B. Hare, redactor. This text is in the public domain. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact.

Appendix VI
The Orderly Sequence of the Hexagrams

SECTION I

1-3. When there were heaven and earth, then afterwards all things were produced. What fills up (the space) between heaven and earth are (those) all things. Hence (Khien and Khwăn) are followed by Kun. Kun denotes filling up.

3-6. Kun is descriptive of things on their first production. When so produced, they are sure to be in an undeveloped condition. Hence Kun is followed by Măng. Măng is descriptive of what is undeveloped,--the young of creatures and things. These in that state require to be nourished. Hence Măng is followed by Hsü. Hsü is descriptive of the way in which meat and drink (come to be supplied). Over meat and drink there are sure to be contentions. Hence Hsü is followed by Sung.

6-8. Sung is sure to cause the rising up of the multitudes; and hence it is followed by Sze. Sze has the signification of multitudes, and between multitudes there must be some bond of union. Hence it is followed by Pî, which denotes being attached to.

8-11. (Multitudes in) union must be subjected to some restraint. Hence Pî is followed by Hsiâo Khû. When things axe subjected to restraint, there come to be rites of ceremony, and hence Hsiâo Khû is followed by Lî. The treading (on what is proper) leads to Thâi, which issues in a state of freedom and repose, and hence Lî is followed by Thâi.

11-16. Thâi denotes things having free course. They cannot have that for ever, and hence it is followed by Phî (denoting being shut up and restricted). Things cannot for ever be shut up, and hence Phî is followed by Thung Žân. To him who cultivates union with men, things must come to belong, and hence Thung Žân. is followed by Tâ Yû. Those who, have what is great should not allow in themselves the feeling of being full, and hence Tâ Yû is followed by Khien. When great possessions are associated with humility, there is sure to be pleasure and satisfaction; and hence Khien is followed by Yü.

16-19. Where such complacency is awakened, (he who causes it) is sure to have followers. They who follow another are sure to have services (to perform), and hence Sui is followed by Kû. Kû means (the performance of) services. He who performs such services may afterwards become great, and hence Kû is followed by Lin. Lin means great.

19-23. What is great draws forth contemplation, and hence Lin is followed by Kwân. He who attracts contemplation will then bring about the union of others with himself, and hence Kwân is followed by Shih Ho. Shih Ho means union. But things should not be united in a reckless or irregular way, and hence Shih Ho is followed by Pî. Pî denotes adorning. When ornamentation has been carried to the utmost, its progress comes to an end; and hence Pî is followed by Po. Po denotes decay and overthrow.

23-26. Things cannot be done away for ever. When decadence and overthrow have completed their work at one end, reintegration commences at the other; and hence Po is followed by Fû. When the return (thus indicated) has taken place, we have not any rash disorder, and Fû. is followed by Wû Wang. Given the freedom from disorder and insincerity (which this name denotes), there may be the accumulation (of virtue), and Wû Wang is followed by Tâ Khû.

26-30. Such accumulation having taken place, there will follow the nourishment of it; and hence Tâ Khû is followed by Î. Î denotes nourishing. Without nourishment there could be no movement, and hence Î is followed by Tâ Kwo. Things cannot for ever be in a state of extraordinary (progress); and hence Tâ Kwo is followed by Khân. Khân denotes falling into peril. When one falls into peril, he is sure to attach himself to some person or thing; and hence Khân is followed by Lî. Lî denotes being attached, or adhering, to.

SECTION II

31, 32. Heaven and earth existing, all (material) things then got their existence. All (material) things having existence, afterwards there came male and female. From the existence of male and female there came afterwards husband and wife. From husband and wife there came father and son. From father and son there came ruler and minister. From ruler and minister there came high and low. When (the distinction of) high and low had existence, afterwards came the arrangements of propriety and righteousness.

The rule for the relation of husband and wife is that it should be long-enduring. Hence Hsien is followed by Hăng. Hăng denotes long enduring.

32-37. Things cannot long abide in the same place; and hence Hăng is followed by Thun. Thun denotes withdrawing. Things cannot be for ever withdrawn; and hence Thun is succeeded by Tâ Kwang. Things cannot remain forever (simply) in the state of vigour; and hence Tâ Kwang is succeeded by Žin. Žin denotes advancing. (But) advancing is sure to lead to being wounded; and hence Žin is succeeded by Ming Î. Î denotes being wounded. He who is wounded abroad will return to his home; and hence Ming Î is followed by Kiâ Zăn.

37-40. When the right administration of the family is at an end, misunderstanding and division will ensue; and hence Kiâ Zăn is followed by Khwei. Khwei denotes misunderstanding and division; and such a state is sure to give rise to difficulties and complications. Khwei therefore is followed by Kien. Kien denotes difficulties; but things cannot remain for ever in such a state. Kien therefore is followed by Kieh, which denotes relaxation and ease.

40-44. In a state of relaxation and ease there are sure to be losses; and hence Kieh is followed by Sun. But when Sun (or diminution) is going on without end, increase is sure to come. Sun therefore is followed by Yî. When increase goes on without end, there is sure to come a dispersing of it, and hence Yî is followed by Kwâi. Kwâi denotes dispersion. But dispersion must be succeeded by a meeting (again). Hence Kwâi is followed by Kâu, which denotes such meeting.

44-48. When things meet together, a collection is then formed. Hence Kâu is followed by Žhui, which name denotes, being collected. When (good men) are collected and mount to the highest places, there results what we call an upward advance; and hence Žhui is followed by Shăng. When such advance continues without stopping, there is sure to come distress; and hence Shăng is followed by Khwăn. When distress is felt in the height (that has been gained), there is sure to be a return to the ground beneath; and hence Khwăn is followed by Žing.

48, 49. What happens under Žing requires to be changed, and hence it is followed by Ko (denoting change).

49-55. For changing the substance of things there is nothing equal to the caldron; and hence Kö is followed by Ting. For presiding over (that and all other) vessels, no one is equal to the eldest son, and hence Ting is followed by Kăn. Kăn conveys the idea of putting in motion. But things cannot be kept in motion forever. The motion is stopped; and hence Kăn is followed by Kăn, which gives the idea of arresting or stopping. Things cannot be kept for ever in a state of repression, and hence Kăn is followed by Kien, which gives the idea of (gradually) advancing. With advance there must be a certain point that is arrived at, and hence Kien is succeeded by Kwei Mei. When things thus find the proper point to which to come, they are sure to become great. Hence Kwei Mei is succeeded by Făng, which conveys the idea of being great.

55-57. He whose greatness reaches the utmost possibility, is sure to lose his dwelling; and hence Făng is succeeded by Lü (denoting travellers or strangers). We have in it the idea of strangers who have no place to receive them, and hence Lü is followed by Sûn, which gives the idea of (penetrating and) entering.

57-59. One enters (on the pursuit of his object), and afterwards has pleasure in it; hence Sûn is followed by Tui. Tui denotes pleasure and satisfaction. This pleasure and satisfaction (begins) afterwards to be dissipated, and hence Tui is followed by Hwan, which denotes separation and division.

59-62. A state of division cannot continue for ever, and therefore Hwan is followed by Žieh. Žieh (or the system of regulations) having been established, men believe in it, and hence it is followed by Kung Fû. When men have the belief which Kung Fû implies, they are sure to carry it into practice; and hence it is succeeded by Hsiâo Kwo.

62-64. He that surpasses others is sure to remedy (evils that exist), and therefore Hsiâo Kwo is succeeded by Kî Žî. But the succession of events cannot come to an end, and therefore Kî Žî is succeeded by Wei Žî, with which (the hexagrams) come to a close.

_________________________

Footnotes

439:a The few sentences on this Appendix in the Introduction, pp. 54, 55, are sufficient. It shows the importance of the meaning of the name in an attempt to explain the lineal figures, and prepares us to expect on each one a brief enigmatical essay, which, it has

been seen, is the nature of the Text. But the writer, whoever he was, is by no means careful always to follow that Text in the significance of the characters, as will appear in the few instances to which attention is called in the following notices. The treatise is too slight to require, or to justify, an exhibition of all its inaccuracies.

439:1 But Kun does not denote filling up. It is the symbol of being in a state of distress and difficulty. The writer is thinking of the result of the interaction of heaven and earth as being to fill all between them with the various forms of living beings; and to represent that he gives the result of Kun, and not its meaning. He makes a blunder which might have been easily avoided, for he adds immediately that the character is descriptive of things on their first production.

439:2 It is difficult to follow the writer here. Hsü in the Text is the symbol of the idea of waiting. Does he mean that a provision of food and drink can only be made gradually? There is nothing in the character Hsü to awaken in the mind the idea of nourishment, Then the genesis of contention which is given is strange. The writer probably had in his mind the lines of the Shih, II, i, ode 5. 3:--

'The loss of kindly feeling oft

From slightest things shall grow.

Where all the fare is dry and spare,

Resentments fierce may glow.'

But what is allowable, good even, in poetry, is out of place in this treatise.

439:3 Contention on a great scale will put all the population of a state in excitement and motion, and military measures of repression will be necessary. But the idea of the multitudes in Sze would seem to be simply that of number, and not that of a numerous host. In a feudal kingdom, however, all the able-bodied people might be required to join the army.

440:4 p. 440 Lî, the name of the 10th hexagram, is the symbol for a shoe, and the act of treading or walking. It seems here to be derived from the homophonous lî, the symbol of acts of ceremony. The identity of sound or name must be considered as accidental. A measured step would be one of the first ways in which the inward sense of propriety would manifest itself.

440:5 By the subject of Tâ Yû and Khien we must understand the possessor of the kingdom--the great man who in his greatness is yet distinguished by humility. He attracts followers.

440:6 For the true meaning of Kû and Lin, the names of hexagrams 18, 19, see what is said in the notes on the Text of them.

440:7 The same reference should be made to the notes on the Text of Hsien and many of the other hexagrams that follow.

Source: http://www.sacred-texts.com/ich/icap6.htm

Musing: Change within the Universe

"The Universe is not a composition of chaos or 'entropy changes'.  There is, however, a universal pattern of movement and fluidity governed by positive and negative reactions which lead to change, then balance or harmony...one would hope." ▪ Dr. Kheti A. Sahure

Image Credit: Antelligent

Chinese Occultism & Divination

Chinese Occultism

by

Paul Carus

[1907]

DIVINATION

An explanation of the universe which derives all distinctions between things, conditions, relations, etc., from differences of mixture, must have appeared very plausible to the ancient sages of China, and we appreciate their acumen when we consider that even to-day advanced Western scientists of reputation attempt to explain the universe as a congeries of force-centers, acting either by attraction or repulsion in analogy to positive and negative electricity. On the ground of this fact the educated Chinese insist with more than a mere semblance of truth, that the underlying idea of the Chinese world-conception is fully borne out and justified by the results of Western science.

While it is obvious that the leading idea of the yih is quite scientific, we observe that as soon as the Chinese thinkers tried to apply it a priori without a proper investigation of cause and effect, they abandoned more and more the abstract (and we may say, the purely mathematical) conception of the yang and yin, fell victims to occultism, and used the yih for divination purposes. When we compare the vagaries of the occultism of the yih with the accomplishments of Western science, we may feel very wise and superior, but we should not forget that it was the same fallacious argument of wrong analogy which produced in China the many superstitious practices of the yih, and in the history of our civilisation, astrology, alchemy, and magic. These pseudo-sciences were taken seriously in the world of thought throughout the Middle Ages and began to be abolished only after the Reformation with the rise of genuine astronomy, genuine chemistry, and genuine nature science. If the Chinese are wrong we must remember that there was a time when we made the same mistake.

The Chinese outfit for divination consists of fifty stalks called "divining-sticks" and six small oblong blocks to represent the hexagrams. These blocks are not unlike children's building-blocks, but they bear on two adjoining sides incisions dividing the oblong faces into equal sections, so as to give the surface the appearance of a yin figure. The sticks are made of stalks of the milfoil plant (ptarmica sibirica) which is cultivated on the tomb of Confucius and regarded as sacred.

Pious people consult the oracle on all important occasions. They are first careful to make themselves clean, and then assume a calm and reverential attitude of mind. The diviner then takes out one stick and places it in a holder on the center of the table. This single stalk is called "the grand limit" (t'ai chih), the ultimate cause of existence. He next lifts the forty-nine remaining sticks above his forehead with his right hand, and divides them at random into two parts, at the same time holding his breath and concentrating his thoughts on the question to be answered. The sticks in the right hand are then placed on the table, and one is taken out from them and placed between the fourth and fifth fingers of the left hand. The three groups are now called heaven, earth and man. The left-hand group is then counted with the right hand in cycles of eight, and the number of the last group yields the lower trigram of the answer, called the inner complement. This number is counted after the oldest order of the eight trigrams, viz., that of Fuh-Hi corresponding to the inverted binary arrangement. The upper trigram, called the outer complement, is determined in the same way.

After the hexagram is determined, one special line is selected by the aid of the divining-sticks in the same way as before, except that instead of counting in cycles of eight, the diviner now counts in cycles of six. Having thus established the hexagram and a special line in it, he next consults the Yih King which contains a definite meaning for each hexagram as a whole, and also for each single line; and this meaning is made the basis of the divine answer.

It is obvious that this complicated process presupposes a simpler one which, however, must have been in use in pre-historic times, for as far as Chinese history dates back the divining stalks and the kwa system are referred to in the oldest documents.
_______________
Footnote

34:21 Anu, Bel, and Ea are the Sumerian trinity. The words Bel and Ea are illegible on the tablet and have been restored by an unequivocal emendation. A doubtful word of the tablet has been translated by "omen" which presupposes that the translator regards the tablet as a means of divination.

Complete Text - http://www.sacred-texts.com/cfu/choc/choc03.htm

Chinese Occultism & Divination

Chinese Occultism

by Paul Carus

[1907]

DIVINATION.

An explanation of the universe which derives all distinctions between things, conditions, relations, etc., from differences of mixture, must have appeared very plausible to the ancient sages of China, and we appreciate their acumen when we consider that even to-day advanced Western scientists of reputation attempt to explain the universe as a congeries of force-centers, acting either by attraction or repulsion in analogy to positive and negative electricity. On the ground of this fact the educated Chinese insist with more than a mere semblance of truth, that the underlying idea of the Chinese world-conception is fully borne out and justified by the results of Western science.

While it is obvious that the leading idea of the yih is quite scientific, we observe that as soon as the Chinese thinkers tried to apply it a priori without a proper investigation of cause and effect, they abandoned more and more the abstract (and we may say, the purely mathematical) conception of the yang and yin, fell victims to occultism, and used the yih for divination purposes. When we compare the vagaries of the occultism of the yih with the accomplishments of Western science, we may feel very wise and superior, but we should not forget that it was the same fallacious argument of wrong analogy which produced in China the many superstitious practices of the yih, and in the history of our civilisation, astrology, alchemy, and magic. These pseudo-sciences were taken seriously in the world of thought throughout the Middle Ages and began to be abolished only after the Reformation with the rise of genuine astronomy, genuine chemistry, and genuine nature science. If the Chinese are wrong we must remember that there was a time when we made the same mistake.

The Chinese outfit for divination consists of fifty stalks called “divining-sticks” and six small oblong blocks to represent the hexagrams. These blocks are not unlike children’s building-blocks, but they bear on two adjoining sides incisions dividing the oblong faces into equal sections, so as to give the surface the appearance of a yin figure. The sticks are made of stalks of the milfoil plant (ptarmica sibirica) which is cultivated on the tomb of Confucius and regarded as sacred.

Pious people consult the oracle on all important occasions. They are first careful to make themselves clean, and then assume a calm and reverential attitude of mind. The diviner then takes out one stick and places it in a holder on the center of the table. This single stalk is called “the grand limit” (t‘ai chih), the ultimate cause of existence. He next lifts the forty-nine remaining sticks above his forehead with his right hand, and divides them at random into two parts, at the same time holding his breath and concentrating his thoughts on the question to be answered. The sticks in the right hand are then placed on the table, and one is taken out from them and placed between the fourth and fifth fingers of the left hand. The three groups are now called heaven, earth and man. The left-hand group is then counted with the right hand in cycles of eight, and the number of the last group yields the lower trigram of the answer, called the inner complement. This number is counted after the oldest order of the eight trigrams, viz., that of Fuh-Hi corresponding to the inverted binary arrangement. The upper trigram, called the outer complement, is determined in the same way.

After the hexagram is determined, one special line is selected by the aid of the divining-sticks in the same way as before, except that instead of counting in cycles of eight, the diviner now counts in cycles of six. Having thus established the hexagram and a special line in it, he next consults the Yih King which contains a definite meaning for each hexagram as a whole, and also for each single line; and this meaning is made the basis of the divine answer.

It is obvious that this complicated process presupposes a simpler one which, however, must have been in use in pre-historic times, for as far as Chinese history dates back the divining stalks and the kwa system are referred to in the oldest documents.
_______________________________
Footnotes

34:21 Anu, Bel, and Ea are the Sumerian trinity. The words Bel and Ea are illegible on the tablet and have been restored by an unequivocal emendation. A doubtful word of the tablet has been translated by “omen” which presupposes that the translator regards the tablet as a means of divination.

Complete Text - http://www.sacred-texts.com/cfu/choc/choc03.htm

The Complete I Ching

The Complete I Ching [2004]

By Master Alfred Huang

“This translation, from a Taoist Master, is the most extensive treatment of the subject I have ever encountered. . . . the quality of the work is so exceptional that it is hard to find fault with it. . . . if you wish to learn this system, this book will be an indispensable aid to your education. There is such a wealth of information contained in this book (each page contains the hexagram being discussed and the ideograph of the name, so there is no confusion) that it is hard to overstate the usefulness of this work. . . . This it is of use and benefit for both the novice and the more experienced user.” (Mike Gleason, Witchgrove, March 2007 )

Click banner for additional information and reviews.

I Ching

Recommended Reading:

The I Ching or Book of Changes [1967]
By Richard Wilhelm and Cary F. Baynes; C.G. Jung (Foreword), Hellmut Wilhelm (Preface)

Online Text Version -
http://www.akirarabelais.com/i/i.html

The I Ching

I Ching (Yi Ying or Yi Jing), a divination and oracle tool, is also known as the ancient Chinese Book of Changes or the Book of Transformation. It is a textual reference and resource of and about Chinese philosophy, prognostication, and intuitive spiritual perception based on the concepts of and theories derived from Yin and Yang, the universal cycles of transformation or change, wisdom, nature and its elementals (i.e., earth, air, fire, and water), and science. The practice of I Ching dates back some 5,000 years ago with many practical uses in modern times for predicting future events, outcomes, and activities. The ancient Chinese consulted the I Ching so as to become more aware of change within their lives (such as with their finances and social relationships) and surroundings.

Although the Book of Changes was originally used for divination purposes, it has uniquely influenced Chinese spiritual thought and philosophy in a way that brings together human beings and nature into a single cosmological system within the universe. Keep in mind that the I Ching is, in its origin, a book of symbology or symbols long before and well before it evolved into a written language or linguistic form. The Gua are displayed and represented as symbols only.

Emperor Wen Wang was the founder of the Chou Dynasty (c. 1111–255 BCE); and according to many historians, he originally formed the 64 I Ching hexagrams and wrote the Confucian classic book of I Ching. The emperor and sage Fu Hsi (reigned 2852-2737 BCE) is said to have discovered the eight (8) I Ching trigrams on the back of a tortoise.

The two primary philosophical schools of I Ching are:

[a] Moral and Reason (Confucian) School -
The Confucian School of studying the I Ching which teaches the Art of Understanding the I Ching.

[b] Symbol and Number (Taoist) School -
The Taoist School of studying the I Ching which teaches the Science of Understanding the I Ching.

As mentioned, I Ching is a divination and oracle tool for convening with universal spirituality:
Briefly, divination is the spiritual art, metaphysical science, and practice of attuning with a single deity or deities (such as a pantheon of gods and goddesses).

An oracle may be defined as a person (such as, a priest, priestess, shaman, medium, etc.), instrument (such as, Tarot, Ouija, I Ching coins and cards, Runes, etc.), or source of divine communication between you or a psychic medium and the spirit realms.

To be continued . . . and coming soon -

How the I Ching works (with yarrow stalks, coins, etc.) and how it can help you in your daily life . . .

Earth - Greater Yin

___________________________
© 2005 Kheti Metaphysical Institute,
Dr. K. A. Sahure & Sifu H.A. Diop

Revised 10.2008 CE by
Dr. P.M. Lorca, D.D., D.Met.
Temple of Kemetic Wicca

Musing: I Ching

Meditate upon the mysticism of the I Ching as you ponder the inner vision of its ultimate spiritual and numerological wisdom throughout your daily life...

~Dok Kheti

Musing: I Ching (Yi Jing)

My recommendation for the serious student and practitioner of I Ching (Yi Jing) is to get your hands on:

The Complete I Ching: The Definitive Translation [1998] by Taoist Master Alfred Huang

As this tome's title states, it is the most definitive and exhaustively thorough reference about I Ching that I have worked with regarding the I Ching trigrams, hexagrams, linear, and yin - yang relationships. Having at least a fundamental knowledge of Lao Tzu's (or Laozi's) Tao Te Ching (written circa the 6th Century BCE) will greatly assist you in further understanding the philosophy behind I Ching and how it works as a divination tool.