The Divine Revelations - The Judgement's and Law's of The Sacred Mountain.

2007 and 2010 Paul Martyn-Smith The rights of Paul Martyn-Smith to be identified as the author of this work has
been asserted by him in accordance with the Copyright, Design and Patent Act 1968. All rights reserved. No part of this work may be copied, reproduced, stored in a retrieval system, or transmitted in any form or by any means without permission of author /publisher for any form of material gain. This work is free and for sharing only and is not for sale in whole or any part so the work of interpretation and mathematics of the I Ching by R. Wilhelm remains the sole property of Paul MartynSmith. paulmartynsmith@mac.com This work is based upon the I Ching by Richard Wilhelm, translated by C. F. Baynes. Routledge and Keegan Paul Ltd , and then Princeton Press USA. First copyrighted 1950 and 1967 by Ballingen Foundation Inc, New York, USA. PDF Version. The author wishes to thank Lee Burton for his complimentary work on the math of the I Ching and to his ideas given on its applications found in Rodins Torus, and the work on Magic Squares by Professor John Searl of The Searl Foundation. Also many thanks to Ken Taylor for putting up the math found in this work on his own site.
The Judgements and Laws of the Sacred Mountain.
Paul Martyn-Smith
An Investigation of the Math and Narrative in the I Ching The Chinese Book of Changes.
General Introduction.
1.
This book undertakes to clarify an ancient set of verses, which were written down as a symbolic story in the I Ching or The Chinese Book of Changes. The story, when unravelled is found to apply to a pantheon of forces contained within the workings of nature as archetypal images also bound-up within a set of creative math. The images of The Story link the physical make-up of body and mind, which are the inner drives, to reveal the way human relationships and history has been played-out on the external field of action. Reinstating That which is bound-up within the workings of body and mind, as a direct link between Chinese texts and the hidden meanings also contained in myths and arts of ancient cultures worldwide. The texts reveal how ancient sages or shaman undertook a rite of passage through the inner world of darkness in the cave or womb, which they saw as having inextricable links with the whole universal ocean - so the inner view was directly related to what is perceived in the outer world. The passage they took was across the great waters, and in the completion of this immersion or baptism, in which they faced the fear of death in the realms of the dead (the spirit world), in its turn had an affect through correct conduct in the field. Their penetration of inner workings of the body and mind was seen as the key that unlocked a door to wisdom, as either through ignorance or wisdom a persons effect on the world was understood to be destructive or creative. The ruler and the culture therefore set out to be upholders of light, and the builder of a reflection of Heaven on Earth in accordance to universal law. The texts contain meanings present from early prehistoric cave paintings, to the trial or battle of Buddha and Christ with the Mara or Demons in the performance of religious rites, through which a person was transformed from childhood to an adult. They transformed from lesser to the greater view of wholeness and a union between all parts. From a frail human to a super-human whose
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Judgements and Laws of the Sacred Mountain.
existence is not limited in scope to the lesser created aspect of Being. A Sage was a person who gained mastery over the inner forces of darkness and who through this mastery became as a god personified in human form. Through these rites the temple (the head) was cleansed of all judgement (the lawmakers) and all desire for change or exchange (the merchants who exchanged goods for self-gain), so that it (the head) was purified of transgressions against natures inherent rule of law. So through the practice given in the texts, a union between the light and dark principles of the universal Self could take place through attaining the clear/pure view of The Middle Way. The images used to portray this ceremony of self-sacrifice were of The Hunt, and of an incestuous marriage between the youngest children of Heaven and Earth, The Mountain, and The Lake. Through the union of male and female opposites harmony with the law of the forest or jungle was achieved, and transcended. In this union the dark waters that were divided became clarified, so then the sacred lotus flower could put its root down into the black mud that had sunk down to the bottom of the lake, and then open its flower to the light that rose above the mountain top. Through this union an aspirant escaped entrapment from attachment and aversion to the physical body and its death, and realized the true nature of Self is eternal or deathless. The reader thereby is approached on two fronts, in a union between a path of conduct called Treading of The Way, and to the structure (measure or means) of the House or Temple through perceiving a mathematical form found in all mental activity related to all creative forces of the physical body. So an investigation through meditation practice, and other means such as psychotic drugs, forms a study of math that provides all images or words (Lines, Trigrams, Hexagrams) within the I Ching with a value linked to both time and place. This combination produces new balanced symmetrical Trigram and Hexagram Sequences, revealing meanings of images and concepts used, which hitherto have not lent themselves to interpretation by the Western Mind. It
Introduction.
3.
is therefore hoped readings of each Hexagrams, and those given to their individual lines, can be made sense of through this study. Thereby each reference point given has an exact and comprehendible point that actually exists within our inner experience (in our visual and its related thought activity), which are all related to the actions of our natures outer form. Finding a meaning for the concepts used drags them out of the realms of myth or spells into a working reality, so the images or concepts each has a meaning understandable to our own advanced culture, both in its scientific and psychological knowledge. It has been because of these prerequisites of knowledge, that any culture without this necessary wisdom only comprehended the texts as a simple sets of stories or as has been the case, as a means for fortune telling or a casting of spells (as Legge* thought the work to be). The I Ching thereby has a similarity with the Tarot, in that its concealed meanings have for aeons remained secret to all but a few, whom only after performing certain rites achieved an understanding of the breadth of their own true nature - thus finding both the source and wholeness of a Universal Being. The I Ching has something to say about this matter in The Materials:
1. The Changes is a Book. From which one may hold aloof (become the observer). Its nature is forever changingAlternation, movement without rest, Flowing through the 6 empty places (the shell is empty in the middle clear and pure). Rising and sinking apparently without fixed laws, Firm and yielding transform each other, They, the light and dark, cannot be confined within a rule. It is only that which is called change at work here. 2 They move inward and outward according to fixed rhythms. Within and without, they teach caution.
* Legge was the first translator of the I Ching, whom because of his Christian beliefs failed to see the possible meanings the work containes. He saw it only as a set of spells or the hex.
5.
3. They also show care and sorrow and their causes, Though you have no teacher, Approach them as your parents. First take up the words, Ponder their meanings, Then the fixed rules will reveal themselves. But if you are not the right man, The meaning will not reveal itself to you.
The I Ching also states:
The names employed sound unimportant as they give only a simple story as their face, but the possibilities of their application are great. The meanings are far reaching as they encompass all known things and dimensions. The Judgements are well ordered in a sequence. The words are roundabout as their order is cyclic in action, but they hit the mark as each has its place and value - giving the direction and the measure. Things are openly set forth but they contain also a deeper secret. This is why, in doubtful cases, they may serve as a guide (to the dark forest) for men, thus showing how a return to correct conduct (requital) can be made; by which one either reaches or misses the goal.
So an understanding the roots of words and duality of their meanings opens the text's seals, of which R. Wilhelm who translated the I Ching says: Are sealed with seven seals. By unifying both physics and psychology, and revealing a story of creation clouded in conjecture and fear, when opened the meanings concealed become understandable to many, rather than just a few. This opening-up of the secrets is the ideal of culture put forward, in which a fellowship without clique or bias is attained amongst all people.
Introduction.
6.
The science that underlies The Book of Changes is found in roots of the spoken and written ideo-grams of the Chinese language, which places the books workings back to an oral tradition before writing was invented. This same underlying knowledge also appears in the classical roots of modern language through Greek and Latin - whose terms were drawn from many older sources. The structure of language is found to contain an inherent knowledge of physical and mental functions, showing how all action is taken on the field through set inner functions of a pantheon of drives. The function of the texts of the I Ching is to allow this to be full understood on all levels or dimensions created in both energy and matter, and to find That which transcends them all (being beyond all conception or perception)present at the clear point of observation. In clearing the mirror of conceptual separation all is seen to stem from a universal make-up that holds all causes. The opposite parts of life and death (light and dark) are unified as forces that both move the great churning pole through its cycles. This image is seen as portrayed in the gods and demons who work together, and its only our own limitation of view that divides one side from other. This division is totally man-made as all opposites are of the same source. Duality is only the means of contention manufactured to bring all things forth, and the I Ching explains this illusion of division in great depth. The Materials, Book 1, contains all the workings upon which the texts of the other 'Books' are based, and this is all included in The History of Civilization. This history firstly appears to be solely an historical account of the rise of Chinese culture, but the historical figures involved must be considered mythical as their existence cannot now be proven: And as Wilhelm points out, the accounts given have a strange correlation with physics as we now understand it today - it gives a story of creation. These figures appear in sequence: First is Fu Hsi who studied the movements of Heaven and diversities of Earth. He invented a net in which to catch fishes, and a basket to hold all creatures (The flower of Life). Through these achievements he invented the Trigrams, The Yellow River, and Lo River
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Map*. After Fu Hsi had gone came Shn Nung, The Divine Husbandman, who taught the people how to split open the Earth, and how to exchange all their wares in an open market place, as in so doing each found their correct place and were able to return home. When Shn Nung had gone then arose the Yellow Emperors who were divine in the transformations they wrought, and they brought continuity through the Alternations (of the days and nights) so the people did not grow weary. They allowed their upper and lower garments to hang down (they wore yellow and black, symbolic of Heaven and Earth, or The Creative and Receptive) through which they set the whole world to order (balance). They scooped out the tree to make boats, and hardened wood to make oars as a means of communication between distant parts. They yoked the ox and tamed the horse (the ox is the power of the Earth and the horse is movement over the field). They split wood to make a pestle, and hollowed out the ground for a mortar in which all matters could be broken down. Each story or section is attributed to the name and the function (situation) of individual Hexagrams. The main figures who wrote the texts of The Changes, in the Images of the meanings of the Hexagrams, and the readings of their individual lines, were linked to the overthrow of the Shang or Yin dynasty (Yin meaning the dark side), whose last ruler was the tyrant Chou Hsin. By overthrowing darkness the people were released from their yoke, and a new dynasty of Chou (Zhou) arose. The first ruler of the Chou was King Wu (1150 BC.), son of King Wn: But, the whole framework of the book - the form of Trigrams and Hexagrams (characters), must be put at a much earlier date, as its basic workings being known and used by the first farmers (C 5000 BCE.) as a field pattern. To this can be added data recently acquired from archeological digs, so the symbols used by the Chou (Zhou) can be looked at in a framework of an already existing form, into which their own rulers were fitted. Each person is placed within an ancient context, giving them a historical continuity in the myth. There are others factors pointing to the very early origin of The Changes, as its symbolic
* The Lo River map is also attributed to The Yellow Emperors, but the 2 Maps are seen to work together.
Introduction.
8.
context, and maths have similarities with various sources including the Biblical, which likewise can be linked to Tibetan, Sumerian, and Hindu texts. Ancient Eastern cultures, like others worldwide had knowledge of the 6 and 7 days of creation, which was a base for their images/deities of Heaven (sky) and Earth, through which the sacred mountain that rose above the great flood, or inundation of the universal ocean, was constructed. Understanding the workings of the days or steps of change puts a different context upon the Biblical story of creation, and of Noah, and this may make a great change to what is considered a standard view of their reference points. It is now possible to make these links in many different fields of investigation; so, contact between different ages and cultures can be seen to have existed, from the symbols, religious practices, and technologies they used. And though an exact origin for the Chinese texts is not clear, they can be found to contain symbols and maths lost to other cultures that retained some parts of the same symbolic story. The Changes may now be seen as a main key, giving an explanation to those other sources, helping to reinstate exact points of reference so the story again has real meaning. The fields of investigation are more diverse than firstly might be thought, as links have been found using hypnosis, and in practices still present in some remote tribes today. The plot of this ancient story (and there is only one story) was written in a now forgotten time, as words which make-up the characters or values were set in place before time began, when all was dark and nothing was perceived; when there was only the dark water of a void in which nothing swam or moved. It explains that in the beginning there were only concepts of clearness and darkness, so the plot unfolds out of two original opposite potentials, from which all parts (the people) came forth as on a great journey, sailing across the great universal ocean as pairs that divided in a binary progression. The completion of the works brought light out of the void - this release being The First Day. The journey,
9.
through which the Earth rose up out of the dark waters into the light, stands upon 6 steps taken in darkness that are increased by 1 (The Young Light). The characters of the story are its images or its masks - like those worn by the actors and dancers who performed at the annual ceremony of sacrifice (ceremony of marriage). Each character portraying a hidden meaning, each dressed in the skins and feathers of the symbolic creatures. The creatures themselves being as male and female pairs that entwined in a ritual of dance around The Tree. At this time the people gathered in one place, all taking part in the ceremony. The words and dance were set down in order to remind people of their common source, and unity: Thereby, the people were reminded of their duties and obligations to each other, and to the ruler (of law) who stood before them. They invited their Ancestors to be present, giving honour to the worthy who had already given sacrifice, and then chose a leader to come forth to hold the sacrificial spoon and chalice. The chosen one gave himself-up and was sacrificed (he was forsaken) in order that the light would again overcome the darkness (realms of the dead) at each Winter Solstice, when the darkness was greatest (when the within was full). In overcoming the darkness through the killing of the eldest son, the people escaped from the toil and bondage of their labours, in which they, the creative forces, had constructed the mountain, and the capital (city). Through the completion of their works each person was given a place and value (of equal worth), thus each took an equal share from The Caldron (universal vessel)filled with the meat of the boar or wild pig and pheasant (Bird of Heaven). In the preparation of the great feast, water was taken from the holy spring or The Well (eternal source) that rises up from within the Earth, and the meat of the offering was placed into the vessel, which had been cleaned out and made ready to be transported by its golden carrying rings. The fire then lit consumed the wood of 'The Tree', and when the food had been cooked in accordance to the law all the creatures came to receive its nourishment equally.
Introduction.
10.
Ancient symbols are used to connect behaviour of certain animals, and other organic forms, to human behaviour, and then to universal nature as a whole. And by putting these into a context that can be understood today, the concern of this book is therefore to establish a link between the ancient workings of The Changes of the physical make-up of one's 'Being'. This denotes a universal nature in whose conditions interact as sets of opposites - but this also includes 'That' which is hidden or concealed within the vessel. The texts of The Changes are made-up of Ten Wings (of the Bird of Heaven), and these contain The Decisions of the Judgements and Commentaries, which are linked to the boar's head offered to the king and his officials as a trophy of the hunt at the ceremony of the sacrifice. (The king and his entourage being the only ones allowed hunt the boar and game in the dark forest). The image of the boar's head and decision are linked, both having the same root ideogram; as do meat, blood, and moon, and all are attributes of the same sign (the Trigram Kan). By studying the habitat of the boar or wild pig, a psychological meaning is found to its image. The boar lives in the forests undergrowth rooting in the Earth, and the roots within are where all visible actions of The Tree stem from. The boar is one of the most dangerous animals of the forest, as the only way its charge can be stopped is to shoot it through the heart. These symbols can thereby be put into a human context, as the heart is the seat of the emotions that constitutes personal involvement in what is hidden below or within the visible world, in order to try and make changes to the world for oneself. So as the boar or pig is the physical body born of the Earth, and therefore its the nature of the body that seeks its own fulfilment that has to be shot, or stopped, and given-up (sacrificed) to attain enlightenment. When Confucius (Chung Fu Tzu 551 - 449 BC.) came to study the The Book of Changes, the works he studied included the parts encompassed in The History of Civilization, of Fu Hsi, Shng Nung, and Yellow Emperors; plus, works attributed to King Wn and the Duke of Chou (who was King Wn's son or brother?*).
* King Wen is said in myth to have had 10 sons, maybe = to the 10 Cyclic Signs.
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Chung Fu Tzu is said to have devoted his later life entirely to this study, and we owe all to his work on The Materials and Commentaries on the Hexagrams. In particular his work entitled Wn Yen gives a list of relationships between the lines of the Hexagrams, The Creative, and The Receptive, as these provide insight into the lines of all Hexagrams. The Wn Yen also makes comments on some individual lines of Hexagrams, appearing as What the Master says. This give insight into the physical and psychological meanings of ancient symbols contained within the texts. It is with these we also work, as nothing of consequence appears to have been added since this ancient time. Chung Fu Tzu was, as was Pythagoras, contemporary with the Buddha Siddharta* Gautama 563 to 483 BCE. This time has had an influence upon the world ever since, as one of great times of spiritual insight. Teachings written down by the Buddha reflect ancient teachings of Holy Sages, and in their original form no difference between the texts of The Changes can be found. Any links between these two masters are not factual, but they do exist in legend and certainly in practice they taught. The legendary link between them is Lao Tse as all three are depicted together, but dates given for them and Lao Tse life vary. The name Buddha means The one who knows the truth (Dharma) or inner wisdom (Chung Fu). The teachings of the Buddha were simple, and the practice he put forward of watching the breath is easy. The teaching states that through really knowing all created conditions are transient and subject to change. The changing conditions are all that can be observed, and through such insight the goal is reached. Upon reaching enlightenment the Buddha touched the ground and said I thus come, and I know the source of my nature, and this statement leads us to a great insight into the workings of The Changes. In the combination of Buddhist practice and The Changes a comprehension of the teachings is forthcoming. By studying the context of the symbols hidden meanings, and the links between the Trigrams in which they are placed, their meanings become obviously apparent: As all have a physical and a psychological meaning. So in applying all of the symbols (concepts)
Introduction.
12.
to oneself, all are brought into the realms of personal experience. This relationship between the old and the new allows a communication between the two to be made, and in bringing the wisdom of old and new together a passage of inner reflection can again be undertaken. In this practice, what has been considered Self is placed into a correct perspective, achieving a central non-subjective point from which to view the nature of things. In reaching this clear place of observation, involvement in intrigues or judgements of the world, or of other peoples' conduct, ceases. In this achievement, personal decision or judgement is returned to the body's correct owner, and a correct perspective or view of an undivided wholeness is seen. In Buddhist meditation the objective viewpoint (the central hub of the wheel) is found in the breath, which performs as a neutral position of observation. In The Changes the neutral position is also found within the breath, as the central position of the lungs stands between 3 lower and 3 upper functions of the body. The lower functions or lines that can move are the sexual organs (or drives), the belly or the hungers, and the heart. The upper are, the neck that is the stem or place of control (speech and eating), the eyes and ears, and finally the top of the head that is above the place of seeing or hearing (the field of action). In practice a clear or empty place stands between opposite actions of the female wings (lines of duality), which through movement into flight bring birth and nourishment to all the creatures. By becoming an observer of created conditions taking place within the body, the created part is no longer only what Self is, as in One its also the creator. With this insight or penetration into a truth of reality, a retreat from a world in which there is only action for personal gain can be achieved: And, inner conflict ceases when the vessel has been cleaned out of its old stagnating food stuffs (all aversions and attachments). The dead are thereby laid to rest, and the vessel is made ready to receive energy from the source - the nourishment from Heaven (Grace). To achieve insight into our true nature, the path or guide laid down in the texts of The Changes can be followed
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to penetrate all hidden inner secrets that others have not allowed themselves to see through fear or dislike. The practice draws up the hidden, placing each part into its natural context - so this allows each part to function as its ordained to do. Thereby a complete balance and harmony between body and mind, in which they all work in unison is attained. The texts of the verses accorded to the lines give a treatise on natural unity (the ceremony or ritual of marriage) between the body of physics, and all things conceived/perceived in mind. This shows how the grasping (conditioned) mind's view of physical reality can be changed from the selfish to selfless. Putting all parts of nature into their correct place, and by facing them without bias, one is able to put all relationships right. There is no longer a need to be frightened of things in visual mental activity. The demonic forces that created the body become friends and family, all perfectly balanced in their position. Facing reality means facing all mental activity equally, so all desires (likes) and aversions (hates) are viewed and voiced without favour. Each set of activity is found to have a reason for arising into view, each a precursor to physical action. All actions are based on either a desire to gain, or get rid of something, so any action taken is either as a thief or a murderer. All decisions put into action have effect, and understanding the nature of the underlying cause allows the course of an action to be known, and thereby changed before becoming visible. The cause is the law, the outcome the judgement. The precursor to action is bound-up in the daydream in which an end product is viewed, each with its accompanying thought dialogue of decision. All possibilities of desired and undesired end products of outcomes are viewed and discussed. Thought dialogue has 2 voices continually discussing a means by which an end product of personal fulfilment (happiness of a perfect position) can be achieved, but these voices are the robbers of clearness or clarity. The 2 voices state opposites of action taken for A Self, and any action taken for these reasons breaks down the natural union between all relationships of the husband and wife, male and
Introduction.
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female, Heaven and Earth. The opposite voices give Decisions of The Judgements of the Laws, laying down penalties of involvement in duality (created states of action going to and fro). The voices of dialogue are of The Oracle, giving seeds of possible action and outcome, and they are found in the conditioned paths of mind called worry or care (predeterminations). In understanding the nature of The Oracle the dark side is overcome, as involvement with activity to determine future outcomes is brought to an end and so inner conflict ceases. The use of physical force used against the female (the created body) is no longer needed, so consequently correctness grows out of kindness, trust, and sincerity. All knowing is achieved through practice, in which the central position of balance and harmony is attained. By overcoming all need to possess any created material object any fear of death (transitoriness) ends. The loss of what was possessed is called sorrow, therefore it is said: "Those who composed The Book of Changes had great care and sorrow"; so in their understanding of The Changes, and by penetrating their nature to its deepest core, they were able to overcome the dark and were able to crossover the dark waters to find the light of the source (clear-light). The Holy Sages who wrote The Changes understood the nature of human concepts and their limitations completely, and certain concepts stand beyond the realms of form. In the concepts of nothing and nowhere there is no such thing, as nothing or nowhere don't exist and cannot be gone to physically. This means that no-thing and no-where are beyond the realms of created form, beyond conceptual knowledge, and cannot be given name or identity. What can be perceived or conceived is all that can be observed. This truth is beyond speculation, as any belief in something existing separately from nature has no foundation, and That which is unknowable in thought must also be included as inherent in a structure of the dimensions bound up within outer form. Universal structure conforms to a set of laws that cannot be changed, so it is said that the laws of Heaven are firm, and that the structure of
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matter (the female) spreads apart its legs to receive the laws and to destroy the transgressors (those who become unbalanced). The law put all parts together correctly to enable the construction to be completed. The universal (great mother) has brought everything forth without error, through a physical structure set down before the beginning, and which stands after all ends. Starting from before all visible or conceivable actions (beyond or above the eyes and ears) any changes in the universal law would cause the whole to become unbalanced and detached from the point or pivot upon which it stands. This is described in the Hexagram of The Well in which the vessel is broken on the sides (the limits of the opposite movements). The teachings of the sages were given so the people understood all actions in nature have a reason and purpose, they maintain balance and order, and no mistakes are made. The teachings were of harmony and balance with the laws inherent wisdom that eternally renews the body, or vehicle made to journey through the open country (time space) in the light of day. The workings of the body viewed in mind (the demonic forces) constructed the place seen in the light, but there is no further need for personal involvement in them, as their work of building the mountain has already completed in accordance to the laws written in the stones, upon whose heap (the mountain) all things now perceived rest. Ancients who were able to go back to the source of movement, out of which the construction of the sacred mountain arises, wrote down The Changes. In so doing they understood the structure of the stones (matter) in which the laws and its verses of words are written. In The Changes, which they called The Divine Revelations, the Sages appended auguries of good fortune to that which opens the gates and brings a constant renewal of life, and one of misfortune to that which closes the gates and brings a darkness of destruction. So in The Divine Revelations a means of destruction and also of the Earth's renewal is given, as the power to open and close the gates is inherent in the law of physics. These concepts and attributes that give the story and
Introduction.
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structure are contained in the Trigrams, and their combinations are placed into the Hexagrams (The Seals of Solomon, The Stars of David). The construction of the Lines, Trigrams, and Hexagrams are a binary code, which is a pyramidal binary progression (1,2,4,8,16 etc = 124875). So by drawing a single line, and then drawing a second line with its middle section hidden, a pair of opposites are produced. The lines called Primal Forces, the unbroken line is a singularity, which is male or light, the broken line is duality, female or dark. The action of a male line rises (fire rises), and the female line sinks (water flows downward), producing a cyclic rising and falling. Thereby all events on the field of play open and close interacting between set functions of the law, arising and passing away as their values interchange. To achieve exchange male and female lines are tripled, each having 3 lines placed under each other making 2 Trigrams called the Father and Mother, Heaven and Earth. Heaven corresponds to uneven integers, and Earth to evens, all from 1 to 10. This placing together of Heaven and Earth, and values applied to them in The Materials, allows all workings to be found in simple additions and multiplications. Each Trigram has its opposite, one male or light, and the other female or dark. The Trigrams each represent concepts of physical entities or situations. The 2 Original Trigrams (Father and Mother, Heaven and Earth) represent primal beginnings, and between them 6 further Trigrams are created - these are the 3 sons and 3 daughters (3 pairs). The eldest are Chn and Sun, the middle are K'an and Li, and the youngest Kn and Tui - these 8 Trigrams are called the 8 Primal Powers. The eldest son Chn, The Arousing (in which he comes forth, the chosen one) has one light unbroken line under 2 dark broken lines, so its light line rises up through the dark lines without hindrance. The light line rises as the leader of action, as the energy within the source is given-up or forsaken (sacrificed) so all the people come forth to abide in the light. The middle children Li and Kan are the transformers who perform a crossover from the older the younger (inner to outer). In their union or marriage the youngest son Kn, The Mountain, and daughter Tui, The
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Joyous Lake (the small vessel of the Earth) attain duration and joy in a lasting relationship. The doubling or squaring of the 8 Trigrams produce 64 cubes, which are 8 x 8 or 32 dark places and 32 light places; this produces a chess board (an exchequer board which was used for keeping accounts). Each of the cubes is called a Hexagram, of which the lower 3 lines (lower Trigram) are dark or hidden and the upper lines (Trigram) are visible; the cubes have 3 hidden faces and 3 visible faces (the lower being hidden within the Earth, and the outer is the visible place of action - Heaven). The whole structure is a cubic hexagon as it has 6 faces, 3 visible and 3 hidden (the male Hexagram has 6 lines); but to draw it takes 12 lines (the female Hexagram has 12 lines). One can then either join the points up within the hexagon, or extend its lines to draw a 6 pointed star the middle of which contains rectangles which Archimedes called The Measure of the Fishes (of Vesica Piscis). The Materials contain 2 River Maps from which civilization is said to arise, and they give directions on how values of Trigrams and Hexagrams are achieved. Firstly, The Yellow River Map gives pairs of integers between the numbers 1 to 10; these are 1 to 6, 2 to 7, 3 to 8, 4 to 9, each pairing is a direction of north, south, east and west, an element of fire, water, wood, and metal, and are the outer values. The numbers of 5 and 10 are central values The Middle Earth, by which the outer numbers fit together, and increase, to construct the vessel. These relationships were mentioned by Pythagoras, in which the numbers of 1, 2, 3, 4, add to 5 as pairs, these lower numbers add to 10 in pairs when added to 6, 7, 8, 9, - and these higher numbers add to 15 in pairs. If the outer numbers are studied they have a difference of 5 between them, and if one continues to add 5 a progression of 10's is given; to give an example: 1 + 5 = 6 + 5 = 11 + 5 = 16 etc. This gives a list of 1's and of 6's that each increase by 10's (1,11,21,31,41 and 6,16,26,36,46 etc.). The total working values are 40 light and 40 dark numbers, which are placed into the square form of the map: As there are 8 outer values all the Trigrams can be fitted into them, and as the maps give a set of values of from 1 to 10, the two
Introduction.
18.
original Trigrams of Heaven and Earth fit into all 5 directions, fulfilling the 10 numbers. This gives a sequence of order to the Trigrams, which would otherwise have not been known. As shall be shown, this fulfils all the functions of The Maps, and explains the order given to Trigrams in two 8 Spoke Wheels (of the big cart that carries the Earth). All the numbers in the maps have a light or dark symbol attached to them, which correspond to the male and female (light and dark) of the original Trigrams. To give an example of how the Trigrams can be fitted into the values of the Yellow River Map: Heaven 1 goes to Earth 6, so that between these values the 6 children (6 other Trigrams) come into being, each with its own position: But, that between just 1 and 6 a position of order could not be achieved - so the number of each Trigram of Heaven and Earth has to be multiplied in accordance to its 3 lines; so, Heaven 1, becomes 1 + 2 + 3 = 6, Earth 6 becomes 6 + 12 + 18 = 36. This means that the Yellow River Map produces values of 6's (the 6 steps) in the values of the original Trigrams Heaven and Earth, which are 1 = 6, 2 = 12, 3 = 18, 4 = 24, (central value of 5 = 30), 6 = 36, 7 = 42, 8 = 48, 9 = 54, (10 = 60, and 15 = 90) the total value of 1 to 10 = 330. These figures produce a total of 5 sets of 8 Trigrams, each set with a different set of values attached to them. The doubling of the Trigrams in the square form a symmetrical set of 64 Hexagrams; each of the Hexagrams attains a correct position and value in the 4 outer squares, and the 5th central square whose values are the product of the outer squares. The addition of the central square to the outer increases each Hexagram value from 120 (the Hexagrams, called the days and nights are equal in length) to 180, this gives a pairing value to each of the opposite Hexagrams of 240 and 360 (this increase is achieved in the directions of the second map). When one takes each of the squares and turns them as a diamond the values of the Hexagrams form 13 lines in each of the squares called a season. The average value of all the Hexagrams in each of the squares is 2160, so the total hours of 4 squares equals 8640 (a 360 day year), which when
19.
Judgments and Laws of the Sacred Mountain.
increased by 1 part (120) gives the extra 5 days of the Solar Year; so that the lesser (dark value of 6) and greater (light value of 7) refers to The Receptive (reflective) that receives light, and The Creative which gives light. The workings of the math in The Changes are therefore the same as were used in ancient Egypt, where the extra 5 days were those on which the gods were born gives the 365 day year (of Thoth). The maths of The Changes coincide with numbers and geometrical forms of Egyptian/Hebrew Sacred Geometry; as in all systems 8 primal forces constructed the mountain, and images of the primeval mountain were placed in all Egyptian temples. Thus, the maths or geometry of The Changes can be linked to the Greek Hermes or Hermetic Orders, and Alchemy. As a union between male and female is performed the opposites are brought together, achieving rebirth, and constant renewal. The female principle gathers up the parts that have been broken or separated, bringing them together again. The underworld is made whole, so a crossing-over of The Abyss is achieved. The function of the second map can be likened to attaining union, as it takes the inner values (of the dark cave and forest), bringing them together into a set of central values; which uniting all opposites gives a set of visible writings or dimensions of the house. The second map called the Lo River Map was attributed to the founder of the Chou Dynasty, King Wn, but that now appears to be a contemporary of the Yellow River Map (of Fu Hsi) as the pattern of Trigrams arranged by King Wn are incorrect. The Trigrams do not match the maths in the directions of the map, which should have shown how the values of the first map are drawn together to give their totals. The form of the Lo River Map can be of both a square and a circle, with uneven numbers placed at the cardinal points of the circle. The even values are placed on the corner points (angles) of the square, all forms an 8 spoke wheel. In Buddhism is called a Dharma Wheel, and it is also the eight pointed star of the Goddess Ishtar, Innana (Astarte) that appears in many Sumerian images, and in the Egyptian Ogdoad.
Introduction.
20.
There are 2 wheels in The Materials that correspond to The River Maps each showing arrangements of Trigrams, though in the early editions of the I Ching there is an error in the placement of Trigrams in the first wheel of the Sequence of Earlier Heaven or Primal Arrangement. The first wheel works with the Yellow River Map, and gives the Trigrams as diagonal opposites. The second wheel, which is now changed to fit the calculations in this book, goes with the Lo River Map placing opposite Hexagrams next to each other. The values as diagonals in the Lo River Map equal 10, with a central value of 5. This gives a sequence of values 1 to 9, 2 to 8, 3 to 7, 4 to 6, but instead of them being opposites the pairs are of the same gender, so male 1 is added to male 9 and so on. By applying this to all values created in the squares of the first map, and adding in the value of 5 or a half of the value of 10, the value of 15 gives a sequence of the amount of days in a progression of Lunar Years, which also correspond to the values of Precession (the actions of the Gods and Demons around the tethering post or churning pole Maha-Kulpas). The evaluation of the maths contained in The Changes have far reaching inter-relationships, and these are mentioned but the conclusions of their relationships are complex. It has been considered that to prove the actual values contained in the Hexagrams, and to give workings of their Lunar associations was to be enough - as to go further into detail would make things overly complex: But, Ive stated possibilities for further investigation, taking math and symbols already presented into a study of the works of ancient scholars. In their work on relationships between various ratios, spheres and equations of musical notes they placed these relationships into the geometric means through a distribution of cubes. The works of Pythagoras, Plato, and Eratosthenes can thereby be related to the maths of The Changes as there is a cohesive link between the value of weight or mass and sound vibration. The special temple music played at the Ceremony of the Sacrifice, which brought forth the Ancestors and the leader of the sacrifice to the sound of horns, or certain beats of the drum, may well have
21.
had special properties whose keys lie in the working of the values of the Hexagrams (as in the Solfeggio + 6 and + 111 scale of resonance). The values may also be found to exist in rhythm or length of verse used in preparing offerings or in chants for spirits of the dead. As in Buddhist chanting certain states of mind, and possible other effects can be attained. It is also of interest to note Chung Fu Tzu, plus Pythagoras and Eratosthenes studied music as a prime interest, and from this their other interests followed. The knowledge of the great men upon which our own is based can be found to go back to much earlier times than realized. Finding at some point in history there had been a time when investigation and the understanding of physics and psychology was of the greatest importance, and the depth of understanding was at least on a par with our own, if not in some ways more advanced than ours as it was woven into society. To fully comprehend how much on a par this ancient work is with our own it must be fully investigated, as certain details it gives could only have been known through a use of math and certain scientific devices we did not know exist before modern times. We have taken for granted Pythagoras invented certain theorem, that Archimedes was the first to know the displacement of water and the screw, and Galileo invented the telescope, but that all of these so called facts are now in question. In fact most accepted facts have now been proven to be untrue, and as I already mentioned, this places the established historical view into turmoil and flux. The great men upon which Newton stood, indeed seemed to know the construction of matter, the movements of the planets, and both time and place, and knew about the existence of mathematical equations that unite all arts and sciences together. Ancient knowledge had been passed down to people like Newton only as a process of rediscovery, and in this way the old is entwined with the new. References used in ancient texts that had been misunderstood again come into the light of day as a working science, as we now understand the depth of this knowing. So the parents of modern science achieved their knowledge on the back of a new understanding of
Introduction.
22.
texts on Alchemy like The Hermetica, which had returned to Europe from Arab libraries, at the time of the Renaissance. In the case of misunderstanding that arose in a reintroduction of texts, whose origins had mostly been Greek or Egyptian, it was not the ancient texts that were at fault, but the ignorant European view of them. But as the symbolic images (lost concepts) were again comprehended by people like Newton and Jung, they were raised-up upon the backs of an ancient brethren (a term Newton used). Through the art of concealment the Sages had passed down their knowledge and wisdom intact, overcoming a time of dark ignorance. This time of biased ignorance may still in part remain, as it has only been in most recent times that many ancient texts from the Greeks, Egyptians, and sources further East have been correctly translated and studied. And so to make sure this new understanding remains, and that all investigations of nature again become the spiritual path it once was, the knowledge of the ancients must be passed into and remain in the hands of many. There are still those who would like to see the darkness return, so they can again have the unquestioned power over the many because of scientific blindness. Our new comprehension shows there is no need for blind faith, as true faith can be derived from knowing the inherent law, and knowing removes a need for doubt (division), as through comprehending wholeness truth again returns. Even though symbols, maths, and their possible applications are of great importance, the remit of this work has not been to prove or disprove conjectures between belief systems. It has been undertaken to produce a work that stands as a practice of self-investigation in its own right. The Materials Books 1, and maths in Book 2 should therefore be studied as reference works for the reading of Book 3. Readers can then draw conclusions through the results of their own investigation, as the practice is gained through clear experience and not through any belief system, as the truth is found to actually work in reality. In this way no false conclusions are held on to, as through study the program of the vessel (The Grail) becomes complete.
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The Original Trigram of Heaven and Earth - Chien and Kun. Their combinations manufacture the 8 Trigrams and the 3 pairs of Children, and in their doubling they create the 64 Hexagrams.
Chien and Kun are the values of Heaven and Earth 1 to 10. These Trigrams open the workings of The River Maps, giving all the values in The Chinese Book of Changes. The Seals or Stars (Hexagrams) of Heaven and Earth thereby reveal the Measure and Means.
LIST OF CONTENTS.
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Introduction 1. BOOK 1. THE MATERIALS. 26. Shuo Kua. The 8th Wing. (Discussions on the Trigrams) 29. Ta Chaun. The Great Treatise. The 5th and 6th Wing. (The Universal Commentaries Part 1. The Underlying Principles) 41. Chapter 1. The Universal Nature of The Changes. 41. Chapter 2. On the Composition of the Uses of The Changes. 44. Part 1. B. Detailed Discussions. 47. Chapter 3. On the Words Attached to the Hexagrams and Their Lines. 47. Chapter 4. The Deeper Implications of The Changes. 48. Chapter 5. Tao (Nature) and its Relationships to the Light Power and Dark Power. 50. Chapter 6. Tao as Applied to The Changes. 51. Chapter 7. The Effects of The Changes on Man. 53. Chapter 8. On the Uses of the Appended Explanations. 52. Chapter 9. On the Oracle. 58. Chapter 10. The Fourfold Uses of The Changes. 63. Chapter 11. On the Yarrow Stalks and the Hexagrams and Lines. 64. Chapter 12. Summary. 68. Ta Chaun. Part 2. Chapter 1. On the Signs and Lines, on Creating and Acting. 71. Chapter 2. History and Civilization. 73. Chapter 3. On the Structure of the Hexagrams. 79. Chapter 4. On the Nature of the Trigrams. 79. Chapter 5. Explanations of Certain Lines (of the Hexagrams). 80. Chapter 6. On the Nature of The Changes in General. 85. Chapter 7. The Relation of Certain Hexagrams to Character Formation. 87. Chapter 8. On the Uses of The Changes: The Lines. 53. Chapter 9. The Lines (Continued). 90. Chapter 10. The Lines (Continued). 93. Chapter 11. The Values of Caution as a Teaching of the Changes. 93.
25. Chapter 12. Summary. 94.
96. BOOK 2. THE BOOK OF CREATION. Introduction. 97. Chapter 1. A Discussion on the Values of the Changes.104. Chapter 2. The Primal Order of the Opposites. 112. Chapter 3. On the Values of the Lines and the Measure of the Mean. 115. Chapter 4. The Changes of the Three's and Five's. 118. Conclusion 123. BOOK 3. THE JUDGEMENTS AND LAWS. Introduction and List of Contents. Contents Maps of Hexagram Order Discussions on the Hexagrams and Lines. Wn Yen. The Judgements and Laws (Oracle) Index not included. 128. 129. 130. 132. 132. 146.
Book 1. The Materials.
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BOOK 1. THE MATERIALS.
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Judgements and Laws of the Sacred Mountain. Introduction to The Materials, Book 1.
The source of The Materials used in the compilation of this book have been taken from the texts of the I Ching, translated firstly into German from the Chinese by R. Wilhelm, and then edited into English by Cary F, Baynes*. Its these texts that have been used as a base upon which an investigation into the possible meanings of their content is undertaken. The texts of Wilhelms I Ching contain enough ancient knowledge to allow an in-depth study of the deeper meaning hidden in the ancient narratives to be undertaken, especially when they are combined with information from other relative sources, and with meditation practices found in other Taoist, Bonpa and Buddhist Treatise. Each section of The Materials, which appear in Book 2 of the I Ching, form a base for understanding the whole work, and they can be cross referenced with The Materials given here in Book 1. These texts are then carried forward into a mathematical investigation of the content in Book 2, The Book of Creation, as The Materials can be seen to function on both a mathematical and scientific level mistakenly just thought to be religious in nature, as the use images or concepts were not fully comprehended previously. This work strives to bring the symbolism back into our own understanding, as now used in modern physics and psychology. The Materials contain the texts of the 5th, 6th, and the 8th Wings of The Bird of Heaven. The 5th and 6th Wings are the Ta Chuan or Hsi Tz'u Chuan - The Great Treatise (The Great Universal Commentary), which comprises of Parts 1, Part 1B, and Part 2. These texts contain The General Commentaries of King Wn of Chou, plus those of Chung Fu Tzu and his school. It is apparent from the study of these texts that the chapters have become generally confused and are out of their original order. The confusion exists not only within each of The Wings but also between them: Therefore some conjecture must be raised as to the age and source of some of the texts contained in these Wings - as some appear to
* Pub. Routledge Kegan & Paul, then by Princeton Press U.S.A.
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pre-date King Wn (1150 BCE.) and are some of the oldest in The Materials. These older texts should therefore have been included in the 8th Wing to which they can be easily matched. It has been solely for a purpose of continuity, and easy reference, that the original order of texts as they appear in The Materials of the I Ching by Wilhelm has been retained. A comprehensive revision arranging all the texts correctly could be undertaken, but this would have to occur in some future work able to overcome the complexities involved in changing their present sequence. The laying out of the texts in this book follows the numbered sections as they appeared in the I Ching, and this includes all the figures. The texts in the sections are not always the same as those in the I Ching, and even when they are, explanations are given of symbols or concepts, these being included in brackets. The sections of texts of The Changes (The Chinese Book of Changes) are indented in script, and any notes made under the sections of texts will appear without indentation. This will afford easy reference to any comments made by the author of this book. All indented texts can be compared to the I Ching if wished (advised). The 8th Wing called Shuo Kua, The Discussion on the Trigrams, is The Wing that holds the oldest texts of The Changes, and it appears first. These texts are mostly attributed to the mythical figures of Fu Hsi and the Yellow Emperors Yu, Yao, and Shun*. The details of the other Wings, which will be discussed later, pertain to the order and readings of the Hexagrams that appear in Book 3, The Judgments and Laws, and these texts form the narrative contained in The Oracle. There are three basic narratives of The Hunt, The Marriage Ceremony and Creation Story of the 8 Spoke Wheel and the Nine Stack Mountain (the World Axis - The Churning Pole). This all forms a base for further reading of Tibetan and Hindu Texts to form a deeper insight into the symbolism used, and a deeper meaning of the work.
* The Yellow Emperor Y is not directly mentioned in The Materials. Wilhelm states Y is founder of Hsia Dynasty 2205 - 1766 BC.
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Judgements and Laws of the Sacred Mountain. THE MATERIALS. SHUO KUA Discussions on the Trigrams. 8th Wing.
1. The Holy Sages (the divine wisdom) in ancient times (in the beginning) constructed The Changes (the universal laws). They invented the Yarrow Stalk Oracle (the organic values that construct the Trigrams and the Hexagrams) in order to lend aid to the movements of the light and the dark (exchanges between The Creative forces of the Demons and the Gods). To Heaven they assigned the number 3 (completeness), and to the Earth the number 2 (duality), and from these numbers they computed all the other numbers of The Changes. They contemplated the changes of the light and dark and established all the lines of the Trigrams and Hexagrams in accord with them. They brought about the movements between the firm (Heaven) and the yielding (Earth), placing these opposites into all the individual lines (exchanges or movements). They placed themselves in union with the Tao (union with all things) and its power, and, in conformity with its laws, they laid down what is correct and right (that which brings forth all beings). By thinking (conceptually) through the order of the outside world to the ends of all outcomes of action, and by exploring their own nature to its deepest core, to the source of all beginnings and ends, they arrived at a complete understanding of all fate. 2. In ancient times the Holy Sages made The Changes. Their purpose was to follow the laws (order of physics) of their nature (form) and fate (ordained movements of the law). They therefore determined the Tao (nature) of Heaven and called it
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the firm and the light; they determined the nature of the Earth and they called it the yielding and the dark*; they determined the source and the nature of man (the Great Man?) and they called it love and natural purity (rectitude) of the natural moral code of the law (the correct and right). They combined the 3 Primal Powers of Heaven, Earth, and Man in the Trigrams and doubled them; therefore, in their six lines the Hexagrams contain all forms (of the lines Man) that come into being between Heaven and Earth. The places of the lines are divided into the firm and the yielding which occupy their place in turn, exchanging as opposites: Therefore, the Hexagrams which constitute linear figures (the forms of the lines and their values) have 6 places, 2 of Earth, 2 of Man, and 2 of Heaven, that construct all formations in nature.
Note: In the I Ching it reads: They determined the Tao of Heaven and called it the light and dark. They determined the Tao of the Earth and called it the yielding and the firm. So with reference to all the workings of The Changes and all further references made throughout the texts these have been rearranged.
3. Heaven (Chien, light) and Earth (Kun, dark) determine the directions (dimensions of the Maps). Thunder (that arises from within the Earth) and wind (movement over the field of action) arouse each other - these are the Trigrams of Chn and Sun, the eldest children. Water (downwards flow) and fire (which rises) do not combat each other, as through them all things arise and pass away - these are K'an and Li the middle children. The forces of the mountain which construct all matter on the field of action, and the lake which is formed through the construction of the mountain - these being Kn and Tui the youngest children, that unite as of the one nature: Thus - the 8 Trigrams intermingle or
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interchange as opposites. Counting that which is going out into the past depends on forward movement. Knowing that which is to come depends on backward movement going back to the source (cause) of all arising actions; this is why The Changes has backward moving numbers.
Note: This refers to casting values, constructing the Hexagrams in The Oracle - also at this point Wilhelm mentions pairing Trigrams as opposites as going back to the myth of Fu Hsi, meaning these pairs are of the oldest source of material. This order can be rotated or flipped = contracted integers 1 to 8, 8 to 1, 27, 72, 45, and 54, but 3 to 6 or 63 dont produce 8 values so cannot include the binary images. 3s sand 6s are the transformers, and 9s the products. Fig. 1. Sequence of Earlier Heaven. (Now termed The Family Sequence of Trigrams.)
The 8 Spoke Wheel or Dharma Wheel, Kalachakra or Time Wheel Thread.
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4. The Creative brings about rulership as all things conform to its law. The Receptive brings about shelter as the Earth gives shelter to the people. Thunder (comes forth from within the Earth) produces movement. Wind (movement) brings about dispersion (in the 4 directions). Rain (dispersion) brings forth moisture (nourishment from Heaven). The sun brings forth warmth (the fire on the mountain in which all are perceived and flourish). Keeping Still brings forth standstill (the mountain upon which all rest). The Joyous brings forth pleasure in which all beings attain continuity (duration).
Fig. 2. The Primal Sequence of the Trigrams (Formally called Sequence of Later Heaven).
The Outer Sequence of the Lo Shu gives Li and Kan as the ends.
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5. He battles in the sign of The Creative (forces create as opposite). He causes all creatures to serve one another in the sign of The Receptive, as all the parts work in union and exchange with each other. He comes forth in the sign of the Arousing, as the light comes forth. He brings forth all things in the sign of Gentle Penetration, as the light enters into union with the dark. He toils in the sign of the Abyss, in the pit or hollow where all the works take place. He causes all created things to perceive each other in the sign of the Clinging Fire, as the light illuminates all formations of the dark. He brings them to their perfection in the sign of Keeping Still, for in the completion of the mountain all the works are accomplished. He brings them all the joy of life in the sign of the Joyous. The Creative is in the Trigram in which he battles (contests), between the opposites of light and dark through which all being owe their existence: Therefore it is said: "He battles in the sign of The Creative". The Receptive means the Earth, who in its devotion to the light of Heaven, cares and provides nourishment, and shelter for all creatures: Therefore it is said: "He causes them to serve one another in the sign of The Receptive". All living things come forth in the Trigram of the Arousing: Therefore it is said: "He comes forth in the sign of the Arousing". All things come into being in the Trigram of Gentle Penetration because all forms are achieved through the laws that govern their actions and their place, in which all are pure and perfect (divine): Therefore it is said: "He makes them all in his perfection in the sign of The Gentle".
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The Abyss is the Trigram in which the works are carried out: Therefore it is said: "He toils in the sign of the Abyss". The Clinging Fire is the brightness in which all livings things perceive one another, as energy is reflected off all forms that move before the eyes of the awareness: Therefore it is said: "He makes them to perceive one another in the sign of the Clinging". The Holy Sages turned to the place that was open (empty), and gave an ear to the meaning of the universal means. They placed the measure into the hollow or the pit and gave all things form (substance), so in ruling they turned to the rule of law and the measure of the means to bring forth the light; they took this from The Clinging Fire and The Abyss. Keeping Still is in the place where all beginnings and ends are completed: Therefore it is said: "He brings them all to perfection in the sign of Keeping Still" (and upon his works all things rest). The Joyous is the sign that brings forth renewal: Therefore it is said: "He gives them joy in the sign of the Joyous" (in the union they received life). 6. The spirit is mysterious in all living things, and as their source, works through them. Of all the forces that bring things forth into movement there is none swifter than thunder. Of all the forces that bend things there is none swifter than the wind, which moves or bends the wood of the tree. Of all the forces that nourish things there is none moister than water, as the flow of the eternal spring nourishes all things. Of all the forces that dry things there is none more drying than fire, as it transforms all things in its heat. Of all the forces that begin and end things there is none more glorious than that which stands
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above the mountain in Keeping Still. Of all the forces that gladden things there is none more gladdening than The Joyous Lake; for in the lake that forms on the mountain all things see the beauty of life. Therefore, thunder and wind do not interfere with each other, one brings movement up from within and the other moves all things without. Water and fire complement each other; in their transformations they change all things. The forces of the lake and mountain unite in their actions, as the construction of the mountain brings forth the lake, which is its living nature.
Note: The story of The Mountain and the Lake exist in Bonpa, Hindu and Buddhist scriptures, in the story of the blooming of The 16 Petal Sacred Lotus, The Flower of Heaven.
7. The Attributes: The Creative is the strong force for it moves all physical things. The Receptive is the weak (yielding) force as it receives the strong and is moved by it. The Arousing is the coming forth of the source of energy contained within. The Gentle Penetration is the penetration of the light into the dark, through which all movements are gained. The Abyss is the pit or hollow in which all material things are held. The Clinging is the heavenly light upon which all things depend. Keeping Still is the place upon which all things rest. The Joyous is the pleasure of life and its eternal renewal. 8. The Symbolic Animals: The Creative is the horse that moves across the field. The Receptive is the cow that provides nourishment from the ground. The Arousing is the dragon or the serpent that brings forth movement, the precursor to physical action.
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The Gentle is the cock whose cries penetrate the dark to herald the coming of the light. The Abyss is the boar or pig that roots in the ground and breaks it up. The Clinging is the pheasant, which is the bright Bird of Heaven that is good to eat. Keeping Still is the dog who guards the door to the temple. The Joyous is the sheep, which the husbandman moves with the help of the dog. 9. Parts of the body: The Creative is the head, for it is the source of energy within the body. The Receptive is the belly or the womb, as it receives and contains the food that nourishes all, and brings them forth. The Arousing is the foot for it is from below that all movements of the body start. The Gentle is the thighs, as it is the place of penetration and contains the seeds. The Abyss is the ear, as it is the hollowed out place that receives the sounds (commands). The Clinging is the eye for in it all things are seen. Keeping Still is the hand for it contains the measure of all things. The Joyous is the mouth or tongue that receives the nourishment and forms the speech. 10. The Making of the Primal Order of the Trigrams. The Creative is Heaven therefore it is the father. The Receptive is the Earth therefore it is the mother; and between the coming to meet of Heaven and Earth, all the children come into being. In the Trigram of the Arousing, she seeks him for the first time and receives an eldest son. In this union of the male and female the universal spirit comes forth. In the Trigram of The Gentle, he seeks her for the first time and he receives an eldest daughter. In this union all form comes forth. In the Trigram of the Abyss, she seeks him for a second time and receives a middle son. In this union the universal vessel begins to fill.
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In the Trigram of the Clinging, he seeks her for the second time and receives a middle daughter. In this union the darkness is filled with light. In the Trigram of Keeping Still, she seeks him for the third time and receives a youngest son. In this union the light brings forth the nature of the Earth. In the Trigram of the Joyous, he seeks her for the third time and receives a youngest daughter. In this union the male and female stand entwined in all the formations upon the Earth.
Note: The original Trigrams of Ch'ien and K'un, Heaven and Earth, or the father and mother combine to produce the 3 sons and 3 daughters, which are all integer 1 to 8, 2 to 7, 3 to 6 and 4 to 5 = 9 binary pairings. These form the base for the whole workings of The Changes.
11. Additional Symbols of the Trigrams. The Creative is the father, round as the circle, the ruler who makes the laws and who casts them in the stones, the king or sovereign, jade that stands for the eternal, metal which is firm or hard, warmth or deep red, the tiger who rules the forest, the hunter, a good horse, a wild horse and an old horse, an old man who stands alone, and a clear sky. The Receptive is the mother, the nature of the universal ground or the Earth, a black cloth or a backcloth, a kettle or a container, empty in its middle as an empty shell, level and square, two and is split apart, the legs, a cow with a calf, it is a mare, a big wagon or cart that carries all things (a heavy load), a shaft that holds the horse, frugality (expenditure of resources), it is form and the multitude of things, and of the earths it is black (as turf) for it is the fuel of the fire.
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The Arousing is the eldest son who is the leader of the sacrifice, thunder that comes resounding up out of the Earth, the dragon or serpent, the colour of yellow ochre the hidden gold, spreading out, it is the great road or way, the gate, it is decisive (decision), strong and does not alter its course, green and young, a reed and rush, a horse that neighs well, the one with white hind legs, and also one that runs well with a star on its forehead, useful plants strong luxuriant in growth, and those which produce pods. The Gentle Penetration is the eldest daughter, the old woman who should not be married, the wood of the 'Tree', the wind that blows across the heavens, clouds that surround Heaven, the guidelines or the rule of law (orders), works that are carried out, it is the long and the high, dimensions, advance and retreat, white (simple or pure) or no colour at all, those men with grey hair and broad foreheads, and those with much white in their eyes denoting ambition for self gain, it means those close to gain, so that they get the most out of the exchange of the threefold wares in the market place, the threefold wares are the Primal Powers that exchange their goods in the open market place (time space), and also vehement. The Abyss is the middle son, water, the eternal flow of The Creative process, time, the pit, the gorge with steep sides and the ditch, the ambush, bending and straightening out, the bow and the wheel, among men the melancholic who have sick hearts (the emotions), and those with earache that can't hear well, it is the waning and waxing moon (transient exchanges), the colour of blood, thieves or robbers of gain and loss, the cycles of birth and death, a horse with a beautiful back that looks good to ride but is
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not, and those with thin hooves that stumble and fall, a cart or vehicle with many defects, wood that appears firm but that has a lot of pith inside meaning one who is hard and has no goodness within. The Clinging Fire is the middle daughter, lightning and the fire within (visual activity of energy), the Sun that shines in the heavens, a coat of mail and a helmet that covers, protects, and shines (reflect), weapons such as a lance and an arrow that symbolize movements that cause fear in men, men with big bellies that are full of food, the pheasant and the Bird of Heaven that is good to partake of, dryness and heat, fire that moves quickly on to new fuel, animals with shells like the tortoise (the Hexagram), the crab or snail, and a tree whose upper parts are dry like those that have been struck by lightning. Keeping Still is the youngest son, the mountain (Pyramid) or the temple, the door, the bed upon which one rests, a table, a by-path or the little known road to the top, little stones that are piled upon each other, a window that lets in the light, the eunuch and watchman (who observes but is detached from physical involvement), the fingers which count to 10, the dog who guards the door or the sheep, the rat who is rarely seen, and among trees it is the firm and gnarled that grow on mountains and which withstand the strong wind. The Joyous Lake is the youngest daughter, who is the earth maiden who marries the man, the sorceress (who takes the light and transforms it into the forms of the Earth), the concubine who loves all men
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and bares the children in place of the true wife, the mouth and tongue which receives food and transforms sound, the smashing up and breaking apart, it is dropping off and bursting open, and the sheep that follows the commands of the Great Man.
Note: The combination of each Trigrams attributes make-up meanings given to Hexagrams in the readings of their individual lines given in Book 3, The Judgements and the Laws. In the readings other attributes of Trigrams are found that are not listed in The Materials, and as one will notice in comparing the list given here with the one that appears in the I Ching, they have been greatly expanded and changed. Some have been deleted and bare no reference to any texts now found. The symbols and attributes can therefore be used in a readers own investigation of the meanings of the Hexagrams, but these references are investigated at length by the author. Comments are given in order to try and make sense of the narrative the I Ching holds. The symbols and attributes are keys to hidden math, and workings of the created animal body as seen in the visual and thought activity in mind. The I Chings texts are penetrated in order to be comprehend it at levels that have been lost or hidden from view for many an age. We are dealing with the oldest known texts and math in the world, and these are found to refer back to an oral tradition known on a larger scale than an any term such as Chinese. The same ceremony have been found to appear in Europe and link to various sites such as Durrington and Stonehenge in the UK. The connection to the Winter Solstice as a time of human birthing or a re-birthing of the light is paramount, as a time when people were reminded of their source of Being through their reverence to the Ancestors, and of their own union with nature as a wholeness. The people saw their interconnection to all the other animals in the forest and to the trees - so in the base of the ancient practices we find a doctrine of caring for all sentient beings, and to nature as a whole.
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TA CHUAN. The Great Treatise. 5th and 6th Wings. The Universal Commentary Part 1. A. The Underlying Principles. Chapter 1. The Universal Nature of The Changes.
1: Heaven is high, and the Earth is low. The Primal Powers of Heaven and Earth determine the generation of the order and values of all the Trigrams. The Creative contains the power of Heaven (the firm), and The Receptive contains the power of the Earth (the yielding). Through the corresponding differences of high and low all the opposite places are determined, and establish their correct order of place through their value. - Thus movement and rest have their definite laws, and in accordance to these laws all places are differentiated as all known events follow definite trends; each can be distinguished from one another into different classes, as all can be split into conceptual sets of opposites and families of like. Within their classes and their universal laws all things by their nature are ordained to arise into being. The causes and effects of these events can be understood by penetrating the underlying nature contained within them: All outcomes can thereby be determined by going back to their source or cause. In Heaven The Creative source of light takes its form from the exchanges that occur in the structure of matter, and on Earth (the field of action) matter takes its form through breaking down or splitting apart. The growth of the structure of life is the product of the light that rises or is released from within the body of matter; the light is then visible in the field. Through the patterns of the law all is
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manifested and transformed through The Changes (exchanges), as change is the means of construction. No change is performed in error as the construction of the universe has been achieved without mistake. 2. The 8 Trigrams succeed one another in their turn; they are the keys to The Changes. The firm and the yielding (the light and the dark) displace each other in accordance with their value, giving them their position as in Fig. 3.
Fig. 3. The Order of the Family Sequence.
Note: In the Trigram Sequences two orders are given in the Ho Tu , one is 1 to 8 or Chien to Kun (Heaven to Earth) and the other is its reversal of Kun and Chien or 8 to 1. Other details of Trigram Sequences are found in the values of contracted integers formed in 1 to 8, 2 to 7 and 4 to 5, as each of these integer additions that run to infinity form a Magic Square, but in 3 to 6 it cannot, as 3 and 6 only apply to Li and Kan. The Trigrams of Li and Kan are given special treatment in The Materials as they are the Middle Children, the Fire and Water in the created vessels (the pits or Abyss upon Abyss) of the Inner and Outer structures. These two vessels are listed as the activity within the body that appear before the single eye or gate, and the outer activity viewed before the double gates, and the Inner is seen as the precursor (giving rise) to the Outer. Li is therefore given attributes of electrical energy within the Earth and also of the Sun, while Kan is the flow of change in the gorge and the river.
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The images of Heaven and Earth or of Chien and Kun (Father and Mother of Ta Chi - Yang and Yin) have the same names whether they are Trigrams or Hexagrams, and both of these images can be seen as images of the addition of natural numbers (integers). An addition of any 3 numbers give + 6s, and their multiplication produce + 7s (1+2+3 = 6 or 1+2+4 = 7) and this is consistent in every case to infinity. An addition of the 6s and 7s manufactured in the Trigrams = 13s. An addition of 6 numbers always gives multiples of 7s. The compression of multiples of integers always holds their value below 10, and all the values adding to 9s a reversals of each other as = 12345678(9)12345678 if read outward in each direction from the central 9 = +1s and + 8s. To give another example of the most important values in the Ho Tu and Lo Shu of + 4s = 48372615 and + 5s = 51627384 its easily seen how they run in 4s in one direction and 5s in the other all = 9s with a central value = 18 that also = 9, so we find 999999s to infinity in the workings of The Well (with a central value of 9) and Bagua (whose centre is clear and empty). (The Source of Water or all movements on the Field, as the image of The Well is also referred to as The Field Pattern) All of these workings will be explained fully in Book 2. The Book of Creation, and in The Hexagram of The Well in Book 3, as The Well is a 3 x 3 Magic Square just is the Lo Shu. (Lo River Map).
3. Things are aroused by thunder and lightning; fertilized by the wind and nourished by the rain. The sun and moon follow the course of the seasons, now it is hot, now cold.
Note: Trigrams of K'an and Li appear twice in section 3, showing inner (lower) and outer (upper) attributes. The sequence is given in Fig. 3:
K'an and Li transform from inner to outer, eldest to youngest children, or from father to mother in The Family Sequence. Doubling K'an and Li gives 2 possible sequences of Trigrams.
4. The way of The Creative brings about the male, who arouses and penetrates between the legs of the female; the divided lower lines represent the legs. The
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way of The Receptive gives birth and nourishes its young. 5. The Creative knows the great (universal) beginnings. The Receptive brings all things to their finished ends. 6. The Creative does that which is easy so it remains clear above all created movements. The Receptive does that which is simple as it follows the laws, which stem from before created movement, with devotion; it needs no thought or care. 7. That which is easy is easy to know, and that which is simple is simple to follow. Standing in clearness one finds that which is easy, then the ordained laws are simple to follow. He who is easy to know has no forethought of intention, so gains allegiance. He who is easy to follow gains (attains) works as actions simply follow their set steps or movements. He who possesses attachment to the easy (clearness) can endure long, as it is beyond all beginnings and ends. He who possesses the simple becomes great, as the works achieve all beginnings and ends. To endure is the disposition of the sage; and greatness is his field of action, for the sage remains clear in mind (The Creative) and follows the works of the field (The Receptive) 8. By knowing the easy and the simple one can grasp the laws that rule the Earth. Comprehending the laws leads to the understanding of the perfection of nature.
Chapter 2. On the Composition of the Uses of The Changes.
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1. The Holy Sages (the divine) devised and instituted the Hexagrams, so that all phenomena might be perceived therein. Each Hexagram is a situation, which is a set natural condition, and through a change in a Hexagram, a change from one situation to the next can be perceived. 2. As the firm and yielding lines change through the set laws of exchange, change takes place in the situation. In this way the 64 Hexagrams (all situations) interchange with each other. Through this interchange one can determine the outcome of all conduct (actions). 3. Therefore, the situations given in the Hexagrams are of gain and loss; so, through correct conduct all need of remorse or humiliation is overcome. Remorse and humiliation are the products of sorrow (loss), which is derived from incorrect action taken with forethought for self gain. 4. The changes and transformations are the images (concepts) of advance and retreat upon the field of action. The firm and the yielding are the images of day and night, which in their changes open and close all created situations. The movements between the 6 lines of the Hexagrams are the changes between the 3 Primal Powers (Earth, Man, Heaven), and as one set of gates close another opens, as the lines change from a yielding open line to a firm closed line. 5. The order of the changes and transformations that are followed, open and close the gates in accordance to the laws. The Great Man follows that which is correctly manifested, and in his devotion to
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the laws attains a state of tranquility. In his conduct the Great Man acts without forethought, and is devoid of all self-interests. 6. Therefore, the Great Man contemplates all images from a state of rest, and meditates upon The Judgements (outcomes of action). When he undertakes something he contemplates the changes (exchanges) and ponders on the pronouncement of the oracle (voice of dialogue that state all laws of outcomes). In this way he remains pure, selfless, and free of blame.
Note: These sections detail the practice of The Great Man who attains clearness and clarity through the finding of a state of rest that exists within all movement or action on the field. He comprehends the mental activity within the body of gain and loss bound by the opposites seen within all visual and thought activity in the desires of a Self - which in the reality of a universal view transcends the limited inferior motives (The Inferior Man). The Oracle gives all outcomes from an image or archetypal force of energy that are termed the physical drives - so the original source of all action is bound-up in the pantheon of gods, which are also given as 10 forces. The archetypes are thereby contained within the math of the law, and so the introspection of inner activity seen in mind in turn allows the whole math of The Changes to be known - the means through which Fu Hsi invented the Trigrams through a contemplation of the movements of Heaven and the diversities of the Earth. This allows the reader to see that the Sages or the Masters were dealing with an investigation of their own nature, and that they understood that their own nature was universal in scope, so they found the union between all things that appear as opposites. What we separate and divide in order to understand the law should remain whole and all parts of One source, and the aim of practice is to firstly understand all opposites of action, and then to see them in union with each other in the creative program (the construct).
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Judgements and Laws of the Sacred Mountain. PART 1. B. Detailed Discussions.
Chapter 3. The Words Attached to The Hexagrams and The Lines.
1. The Decisions refer to the attributes of the Trigrams, through which a conceptual expression is given to the Hexagrams. The reading of the law given to each line refers to the changes that occur in the situation of the Hexagram. 2. Therefore, in each judgement a decision upon one's own correctness of conduct can be known. Good fortune or misfortune, remorse and humiliation thus depend on correctness. In correctness, a state of blamelessness is achieved, thus it is possible to overcome all mistakes if the right view is attained. 3. Classifications of The Judgements are made as to the correct point of view. In attaining 'The Way' (which is the central or middle way) one ceases to be entangled in the created movements (the inferior or lesser). The Judgements therefore discriminate between the lesser and the greater (the superior). The lesser is the created part, the greater is the uncreated part that is not subject to beginning or end.
Note: In nature a constant state of renewal occurs eternally, as the inherent law of construction have the power to create out of that which appears to be nothing (beyond all conception or physical form).
4. Concern over remorse and humiliation depends on the borderline, the line of balance, which is called the ridgepole, supports the roof of the house or the shelter. The achievement of balance and of
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equalizing the sides of all created movements gives rise to blamelessness and the overcoming of all remorse. 5. Through the Laws of Construction the Images of the Great and Small* are appended to the Hexagrams; this is why they speak of blamelessness and safety, or humiliation and danger (danger is in the sign of The Abyss). The Judgements and the Laws indicate definite trends of development (practice) that relate all situations to personal conduct.
*Note: The Great Image gives the context of the Hexagram as a whole, and the Small Images are the readings of the individual lines. Chapter 4. The Deeper Implications of The Changes.
1. The Changes, contains the measure of Heaven and Earth, thus it enables one to comprehend the source and nature of Heaven and Earth and to understand their order. 2. Looking upward, one contemplates with the help of The Changes, the signs in the heavens (the Hexagrams are the stars, and their values give order to movements of the heavens); looking down, one examines the lines of the Earth in which are perceived all situations and created forms. Going back to the beginnings of things (the source) and then pursuing them to their ends (the upwards and downwards movement), one comes to know the lessons of birth and death. The union between the seed (the source) and the power of movement of the opposites of light and dark (the Primal Beginnings) produce all things, and the escape of the soul (that
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which comes into being) brings about all change. Through this one comes to know the conditions of all outgoing and coming in spirits (energies going out and returning to the source).
Note: The context of this section is based on the nature of outgoing actions and their completions (death or return), in which a movement comes to rest. In looking up (looking outward) the outgoing images are viewed, these images (concepts) are the meanings of the Hexagrams as a whole. The ancient symbols were placed as a story into the stars and their order of precession through the years. In looking down (looking within) one perceives the form of the Earth, these are the lines of the Hexagrams. The 6 lines create the mountain of matter upon which all things rest. In this one sees the heavenly laws or movements and the forms of things made upon the Earth, and in understanding the whole structure one comprehends the reasons for all birth and death.
3. Through understanding comes harmony with the laws of Heaven and Earth, for in knowing one ceases conflict with them, as the body and mind become whole or full. The wisdom of The Creative embraces all things, for the laws bring forth all things in their order of turn, and does not err. It is active everywhere but does not let itself get carried away in what it creates, as it is not lost in what it creates for nothing exists outside of it; it stands alone. It rejoices in the creation and has complete knowledge of all fate, it is free of all care. All circumstances are correct and good, all is genuine in equal kindness, and all is created in a practice of love. 4. In The Changes are included all forms and scope (dimensions) in Heaven and on Earth, nothing escapes it. In its dimensions (field) all things are completed, there is never anything missing. By its means, the laws of the days and nights (the Hexagrams) can be penetrated. The spirit is therefore
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not bound to one place, nor is change bound to any one form (it is omnipresent).
Chapter 5. Tao (Nature) and its Relationships to the Light Power and the Dark Power.
1. That which lets now the dark appear, now the light appear is called the Tao. In universal nature there are no separates, there is only a singularity of action. 2. As the continuer, it is good (that which brings forth and achieves continuity of form is called the good). As the completer, it is the essence (entity or quality) that brings everything to perfection. 3. When a kind man finds it he calls it kindness. When a wise man finds it he calls it wisdom. The creatures live by it and yet do not know of it - for those who are able to know it their way is rare. 4. It manifests all things in its kindness and wisdom, but of itself remains hidden or concealed within all things. It gives life to all things but does not share in anxiety or remorse, for it has no need of decision or thought like men. Its power is glorious, supreme and its field of action great (as one), and it is, of all things, sublime (of the highest position 'The One Above'). 5. It contains and possesses all things in its complete abundance; this is its great field of action. It is the container in which all things manifest, and achieve their fullness. All things being renewed through its cycles of light (days) and dark (nights); this is its glorious power.
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6. As the begetter of all begetting, it is called change; as through change all things are constructed and completed. 7. As that which brings forth the primal images (the laws of the opposites and the values of the measure) it is called The Creative; as that which takes them up and imitates them and makes them into form, is called The Receptive 8. It serves in the exploring of the laws of numbers, and thus in understanding all future events it is called the revelations. In that it infuses organic coherence (order) into the changes (exchanges), it is called the work.
Note: The laws set the order of physics, which is the make-up of matter (values of weight and its exchanges in structure), they set all known interactions and events. The creative process is the work or the tool through which the order of the laws are expressed. The section also states the name of The Changes to be The Revelations. In the I Ching, Wilhelm comments on the numbers and the laws being of the world of the dark or Yin, they are set and immutable, being without choice - they are the demonic. It is through the Tao that the living trends keep this world mutable, in which a constant organic flow of change is achieved and becomes enduring; this world of light is seen as Yang. These statements should be clarified, as the idea of these processes being separate from each other should not be seen as a correct view, all organic (or demonic - from the Greek for divinities or the pantheon) processes are of a complete nature, beyond which nothing else can be conceived or perceived. One might see the world as being mutable, but this is only based on a lack of knowing the processes of immutable law that binds all things together. One can make a choice of action, but the causes and their effects in which all has its time and place, bind all. Each is the sum of the past, and the future is the sum of now, each action reaps what it sows. Yin and Yang must therefore be seen as complementary functions of the same source of one nature, and their division is only the means to achieve the works (they are the tools).
9. Aspects of it that cannot be termed as light and dark (duality) are called the spirit; these being
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beyond all concepts of things so cannot be fathomed (measured) in these terms.

Note: All things arise from and go back into it, yet it is neither this nor that, here or there, it is everything and everywhere, and yet nothing and nowhere. Wave then becoming particle; so if a particle changes its position it must firstly cease to be a particle, returning to wave. Standing clear and empty before all beginnings and ends, it is bound by nothing; but from this void it returns to its new position. The ancients called the undivided, the spirit and the father; and that which comes in its division, the body and the mother: And in the division comes forth All that can be known. Chapter 6. Tao as Applied to The Changes.
1. The Changes is vast and great. When one speaks of far, the open place of the dimensions, it knows no limitation. When one speaks of near, the source within that has no dimensions of time space. It is still and right. But when one speaks of the space that exists between Heaven and Earth, the near and far. It embraces all things and there are no exclusions. 2. In a state of rest The Creative is one. Viewing all movement as a singularity one finds that which is in a state of rest. In a state of motion it is straight as the ridgepole is firm and undivided; therefore it creates that which is great (light). The Receptive is closed-up in a state of rest. In a state of motion it opens (divides) and creates that which vast - the open dimensions of time space.
Note: In the symbols attributed to The Creative and Receptive (male and female) they talk of the arrow and bow (attributes of Li and Kan - also fire and water), of the ridgepole, and the clappers (the 2 pieces of wood split apart or bent, held by the watchman of the night to give a warning of robbers - for as the pieces of wood come together The Receptive closes into a solid state of empty darkness). The Creative is complete, but the action of The Receptive is divided (in order to open and close, so form is a created appendage or program).
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3. Because of its greatness and vastness, it corresponds to Heaven and Earth. Because of change which produce its enduring continuity, it corresponds to the four seasons, the four dimensions, the 4 words of its coming forth - the 4 squares of the maps. Because of the meanings of the light and dark (the days and nights - the Hexagrams) it corresponds to the movements of the sun and moon. Because it corresponds to the good, which is the easy and the simple to follow, it shows the power of the glorious and sublime.
Chapter 7. The Effects of The Changes on Man.
1. The Master (Chung Fu Tzu) said: Is not The Changes supreme. By its means (measure) the Holy Sages exalted their nature and extended their field of action. Wisdom exalts. The mores (laws) make humble. The exalted imitates Heaven. The humble follow the example of the Earth in its devotion. 2. Heaven and Earth determine the scene (the field of action), and the changes take their effect within it. The perfect nature of man sustains itself and is enduring; it is the gateway of the Tao and the justice of the laws.
Chapter 8. On the Uses of the Appended Explanations.
1. The Holy Sages were able to survey all the diversities under the heavens, in this way they were able to make the conceptual images of things (laws of the opposites). They observed all forms and phenomena, and made the conceptual images the
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attributes that they placed into the oracle, in which are viewed the opposites of action; these they called the Images (Great and Small). 2. The Holy Sages surveyed all that could be known. They contemplated the laws that govern their nature, and how all formations and their inter-relationships come together. In this way they made The Judgements upon any given situation; so that the correctness in conduct can be known: So, that all men could understand The Judgements and the laws, and were able to ascertain the penalties of the fines of entrapment (imprisonment). 3. They, The Judgements and the Laws speak of all the diversities without arousing aversions, as all things are of the one source and each have a correct place and time. They speak of all movement without the need to follow them into the confusion (perplexities) of conceptual decisions. 4. This comes from the fact that they (the Holy Sages) observed in clearness before they spoke, and discussed openly before they moved. Through clearness and discussion they perfected the laws of change and their transformation into action upon the field. 5. 'A crane is calling in the shade (a bird of the water that is hidden in the darkness). Its young answer it. I have a goblet (a vessel from which one can partake of the water of the source, or of the wine). I will share it with you. The Master said: The superior man (the great man) abides in his room (his place). If his words are spoken well, he meets with assent at a distance of more than a thousand miles (far). How
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much more then from near by? If the superior man abides in his room and his words are not spoken well, he meets with contradiction at more than a thousand miles. How much more then near by? Words go forth from one's own person and exert influence on men. Deeds are born close at hand and become visible far away. Words and actions are the hinge and the bowstring of the superior man. As the hinge and bowstring move, they bring honour or disgrace. Through words and deeds the superior man moves Heaven and Earth. Must one not then be cautious? (See the Hexagram of Inner truth). 6. 'Men bound in fellowship first weep and lament, but afterwards they laugh'. (The men are the forces that create, who in their toil come together and find joy. The attributes apply to Trigrams of the Hexagram Fellowship.) The Master said: Life leads the thoughtful man on a path of many windings. Now the course is checked, now it runs on straight again. Here winged thoughts may pour freely forth in words. There the heavy burden of knowledge must be shut away in silence. But when two people meet that are at one in their inmost hearts they shatter even the strength of iron or bronze. And when two people understand each other in their inmost hearts their words are sweet and strong like the fragrance of orchids. 7. 'To spread white rushes underneath, no blame'. The Master said: It does well enough simply to place something on the floor. But if one puts white rushes underneath, how could that be a mistake? This is the extreme of caution. Rushes in themselves are worthless, but they can have an important effect. If one is as cautious in all that one does, one remains
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free of mistakes. (See the Hexagram of Preponderance of the Great). 8. 'A superior man of modesty and merit carries things to conclusion. Good fortune' (the attribute of The Creative is to complete all things without care of self). The Master said: When a man does not boast of his efforts and does not count his merit a virtue, he is a man of great parts. It means that for all his merits he subordinates himself to others. Noble in nature, reverent in his conduct, the modest man is full of merit, and therefore he is able to maintain his position. (See the Hexagram of Modesty). 9. 'Arrogant dragons will have cause to repent'. The Master said: He who is noble and has no corresponding position (one-sided), he who stands high and has no following, he who has able people under him who do not have his support (The Creative supports), that man will have cause to regret at every turn. (See the Hexagram of The Creative) 10. 'Not going out of the door and the courtyard is without blame'. One stays within one's own place or country in which one concerns oneself only with one's own mental activity. The courtyard is the place where the activity is viewed or the place where guests are received (views external activity). The Master said: Where disorder develops, words are the first step (to conflict). If a prince is not discreet, he loses his servant. If the servant is not discreet, he loses his life. If germinating things are not handled with discretion, then the perfecting of them is impeded. Therefore the superior man is careful to
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maintain his silence and does not go forth (with words or action). (See the Hexagram of Limitation). 11. The Master said: The authors of The Changes knew what robbers were like (the actions of one-sided decision). In The Changes it is said: "If a man carries a burden on his back (the cares of the created body) and nonetheless rides in a carriage (dreams of being above the reality of the Earth, in Heaven), he thereby encourages robbers to draw near (all entanglements are entered into for gain of a higher position)". Carrying a burden on the back is the business of a common man; a carriage is the appurtenance of a man of rank (an official of high position who is above the created works of the Earth). Now when a common man uses the appurtenance of a man of rank (tries to achieve a high position) then robbers plot to take it away. If a man is insolent towards those above him and is hard to those below him, then robbers plot to attack him. Carelessness in guarding things tempts thieves to steal. Sumptuous ornaments worn by a maiden are an enticement to rob her of her virtue. In The Changes it is said "If a man carries a burden on his back and nonetheless rides in a carriage, he thereby encourages robbers to draw near". For that is an invitation to robbers. (See the Hexagram of Deliverance)
Note: From section 6 the texts appear in the reading of the Hexagrams in Book 3. The Judgements and the Laws.
Book 1. The Materials. Chapter 9. On the Oracle.
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The values of Heaven and Earth give a number to pairs of original Trigrams, referred to as Heaven and Earth, father and mother, and light or dark. In the Yellow River Map Fig. 6., a set of numbers are given also as light or dark values from 1 to 10, and these correspond to the values of Heaven and Earth; so they can be matched with each other. The values of the map are placed into a square formation, which has the 4 cardinal directions of the compass plus a 5th central pair of numbers; these are called 'The 5 Elements of Change'. The central numbers of 5 and 10 are the numbers that set out the outer numbers, as each pair has a difference of 5 between them, and when increased by 5, this gives pairs of values which increase by 10. All is given in the Eight Spoke Wheel as each paring of Heaven and Earth produce 8 Trigrams between them as opposites, and thereby the 1 to 8, and 8 to 1 images are drawn together into the pairs of Father and Mother and their Eldest, Middle, and Youngest Children. The Binary parings of the Trigrams and integers as 1 to 8, 2 to 7, 3 to 6 and 4 to 5 so all = 9 (so 9 is the Central Value). The linking together of The Bagua and the 3 x 3 image of The Well are the combinations of Heaven and Earth, through which by converting integers in the binary images, which are an addition of each by 3, and then by 6, produce certain values. Through the values attained the whole workings of The Changes are revealed to give a structure of Time and Measure. The whole of the base is 360 degrees or days, and this value is given in The Materials as the value formed through The River Maps. The values of the integers and binary structure are revealed in the sections of ancient text linked to the workings of The River Maps, which can now be seen as wholeness of math. The results of the Ho Tu produce the appendage of Time found in the Lo Shu, as the Ho Tu bring all Hexagram values = 10s that all correspond to 6s in a pattern of either 639639 or 369369 - which are represented in the Hexagrams of Wei Wei and Chi Chi (Hexagrams 63 and 64). This ordering of values gives a new sequence to Hexagrams of Ken Wen, so the order in Book 3 here will be seem as being a
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new sequence that is the end product of the Lo Shu. The ordering is 18,27,45,36 so the Middle Children of Fire and Water come forth from the Middle Position of the Inner Family Sequence to the Outer Position in the open field of action (as their attributes of the Sun and Moon portray). Fig. 6. The Yellow River Map. (Ho Tu).
The Elements and the 10 Cyclic Signs.
*Note: The seasons are marked together with the 10 cyclic signs discussed in Book 3. The Judgements and the Laws. The 10 Images of Heaven and Earth are placed as pairs in each of the 5 Direction or Elements, and each of the Outer Directions are called The Seasons. and their average value is found to = 2160 as this is also the central value of the Lo Shu = combinations of the 9 x 9 Magic Square - as each level has a central value that are added together via the directions given in The Materials.
2. There are 5 numbers of Heaven (light), and also 5 numbers of Earth (dark). When they are distributed among the 5 places each finds its
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complement as opposite pairs of Heaven and Earth. The total sum of the numbers of Heaven is 25, and the total of Earth is 30. The total sum is therefore 55. These numbers complete all changes and transformations, and set the demons and the gods in motion.
Note: The total of 55 will be of great interest in the math of The Book of Creation, Book 2. The second map called the Lo River Map is given in Fig. 5., and it takes the values obtained in the numbers of the Yellow River Map and gives them a new order, bringing them together as complete or as central values. Each pair of values add to the same amount together as opposites. Their Central Value = 5 and 10. The value of Time in the Lo Shu are an appendage built upon the Inner Math of Earth in the Ho Tu. Fig. 7. The Lo River Map. (Lo Shu).
The Yellow River Map and Lo River Map form the basis for discussion that takes place in Book 2. The Book of Creation, in which the math of both maps are explained and put together into their working order in the values of Precession.
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3. The total number is 50, of these 49 are used. They divide into 2 parts to represent the 2 primal forces (should possibly read as 'to represent the Images or opposites'). Thereupon one more is set apart to represent the 3 Primal Powers (Trigrams), or left, central, and right. They are counted off in 4's to represent the seasons. The remainder are put aside to represent the intercalary months. There are 2 intercalary months in 5 years, so the putting aside is repeated, which gives the whole.
Note: Section 3 should have been included in Chapter 11. On the Yarrow Stalk Oracle, as should sections 4, 5 and 6: But the workings of the Yarrow Stalk Oracle produce the numbers that construct the Hexagrams - thus its values do have a relationship with the maps. In the workings of the maps the meaning of putting aside, and the divisions, can be seen to fit other contexts than those given here (see note on section 4.).
4. The numbers that yield The Creative total 216, and those which yield The Receptive total 144, making in total 360 that corresponds to the days of the Lunar Year.
Note: The figures of The Creative when all the 6 lines value 9 (which is the value of a light line that is changing into its opposite) = 4 x 9 = 36 x 6 (or 6 x 6 x 6) = 216. When all The Receptive lines are in motion = 4 x 6 = 24 x 6 = 144. The addition of 24 and 36 = 60 which is the value of 10, as all the values are doubled the value of 10 = 120, and with the addition of 5 the total value = 180: As each Hexagram has an opposite the total is = 360 (the value of the central figures). The moving lines are 6 and 9, unmoving are 8 and 7, so each set total 15. If one follows these steps one finds that they were those stated in section 3 (see The Book of Creation, Book 2.).
5. The numbers of the stalks in the 2 parts of male and female opposites give a total value of 11,520, which corresponds to the 10,000 things.
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Note: When the 2 parts of both the unmoving and moving lines are taken into account each has an equal value of 5760 x 2, but the relationship of 1.5 gives a value of 6912 and + 4608. In the workings of The Changes a series of figures add together to make the same total, as the values of each opposite is different but the total is always the same, but the conversion between integer to binary values = 1.5.
6. Therefore the 4 operations are required to produce a change, and 18 mutations yield a Hexagram.
Note: The 4 operations are the means by which the changes are produced in the Hexagrams placed into the 4 squares (the seasons or the quarters which also produce a 5th square or quarter). Each Hexagram contains 4 Trigrams, the 2 original produce 2 further Nuclear Trigrams and these have the potential to produce 3 further Hexagrams from the original one, as there are 6 lines x 3 = 18 mutations of change: These are called the 3 and 5 operations of change.
7. The 8 Trigrams constitute the small completion, and there are 8 lower and 8 upper Trigrams in a pair of opposite Hexagrams. This gives the means of transformation between the male and female Hexagrams, which occurs in 6 stages - with the 7th stage bringing a return to the original pair of opposite Hexagrams but with a reversal of gender. 8. (Thus) when this is extended further, all the possible exchanges of forms (cubic values) are encompassed. 9. This reveals the divine creative process that is within all things as all creation is based on 6 lines (there are 6 lines or 3 pairs, and 6 lines are divided in 12 opposites in The Receptive). Therefore with this knowledge all things can be known and understood, and with its help even the gods can be assisted in their works.
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10. The Master said: He who knows the Tao (the nature) of The Changes and their transformations knows the actions of the gods.
Chapter 10. The Fourfold Use of The Changes.
1. The Changes contains the fourfold laws of the Tao (nature) of the Holy Sages as change is expressed in action upon the field - the dimensions of time space. In speaking (the coming forth of the words) one should be guided by The Judgements and the Laws; in action one should be guided by changes that the wisdom has brought forth, as then all actions are made right and correct. In making objects (creating things) one should be guided by the Images Great and Small; thus in the oracle one should be guided by its pronouncements. 2. Therefore the superior man whenever he has something to do in the world he consults The Changes, this is done so with words. The voice of the oracle speaks and gives The Judgements and the Laws. It takes up any communication like an echo and responds to all situations and stimuli of the physical body. Neither far nor near exists for it, neither dark nor deep exists for it, thus within it all pronouncements of the future can be known. If this book were not the most spiritual (as all things in mind are viewed as forms of energy - spirit) on earth how else could this be? 3. The 3 and 5 operations are undertaken in order to obtain change. Divisions and combinations of the numbers are made. If one proceeds through the values and formations of change they complete all
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the forms of Heaven and Earth. If the values of The Changes are increased to their utmost they determine all the movements and formations of the Earth. If it were not The Changes that changed all things on Earth, how else could this be? 4. The (source) of change has no consciousness of thought and has no action in it, it is quiescent (empty and clear) and therefore does not have movement or form. But when it penetrates it stimulates all things under Heaven (on Earth). If they were not the most divine thing on Earth, how could The Changes do this? 5. The Changes are what enabled the Holy Sages to reach all depths (of the dark waters) and to grasp the seeds (beginnings) of all things. 6. Only through reaching what is deep can one penetrate all the wills (laws) on Earth. And only through understanding the seeds can one complete all affairs on Earth, bringing the works to completion. Only through the divine can one hurry without need of haste, and reach the ends without walking or using the legs. When the Master said: The Changes contains the fourfold action of the sages'. This is what he meant.
Chapter 11. On the Yarrow Stalks, the Hexagrams and Lines.
1. The Master said: The Changes what do they do? They disclose things, complete (all) affairs, and encompass all the ways on Earth, this and nothing else. For this reason the Holy Sages used them to
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penetrate all wills on Earth, to determine all the fields of action, to settle all doubts. 2. Therefore the nature of the yarrow stalk is round (of cyclic nature, The Creative) and spiritual. The nature of their product (the Hexagram) is square (The Receptive) and wise, as they give The Judgements and the Laws; as the meanings of the 6 lines change in order to furnish information on that which is produced between Heaven and Earth. In this way the Holy Sages purified their hearts (became clear of self), withdrew from the world, and hid themselves in the secret place beyond form in a place of clearness. They concerned themselves with good fortune and misfortune in common with other men (for a common good), following the laws in which they became blameless. They were divine, hence they knew the future of all fates, and they were wise hence they stored up the past in order to bring about completion of the works. Who is it that can do all this? Only the ancients with their reason and clear-mindedness, knowledge and wisdom, and their unremitting divine power, that knows no beginnings or ends - the eternal. 3. Therefore they fathomed (measure of 6 ft. of depth, or 6 sq/ft. of wood)* the nature of Heaven and understood the situations of men. Thus they invented these divine things in order to meet the needs of men. The Holy Sages fasted for this reason, in order to make their natures divinely clear.
*Note: When the various ancient measurements are looked at each has a link to workings of The Changes, as each is linked to the measure of the house or temple (the body). The Squares of the Ho Tu produces 5 Elements as the 4 Outer Elements or Direction are symmetrical in both their integer value and binary images. Binary Images reflect the amount of integers added together.
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4. Therefore they called the closing of the gates (the dark) The Receptive, and the opening of the gates (the light) The Creative, and the alternations between the closing and the opening of the gates they called change. The going forward and the going backward without ceasing they called penetration (rising into and falling out of the field of action). What manifested itself visibly they called the Images (the concepts of events), and what has bodily form they called the tool (the works). What is established in usage they called the pattern (order of law). That which furthers the coming in and going out, that which all men live by, they called the divine. 5. Within The Changes is the great primal beginning. This generates 2 Primal Lines of light and dark which in turn generate the 4 Primal Images, and the 8 Trigrams (8 Primal Powers of Heaven and Earth).
Combination of 2 Primal Lines = 4 combinations, which are the Primal Images, the Old or Great Yang (2 light lines). Old or Great Yin (2 dark lines. Young or Little Yang. Young or Little Yin. This mimics Yod He Vau he. Fig.8.
The Changes contain a binary code, and the 4 Images give combinations of the basic code - so that from 2 lines there are 4 Images, then 8 Trigrams which are doubled to 16 (an 8 x 8 square) that produces 64 cubes with a total 384 lines; which is the total amount of possible exchanges that can occur in cubic form and nature does not go beyond cubic form (mass) in time space (the 5th or central dimension being hidden or bound-up within the outer 4). This can be taken further in the construction of the Hexagram, as only the 4 central lines (the square) change to produce Nuclear Trigrams and thereby new Hexagrams of which only 60 transform. The lower Earth line in a Hexagram is below
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visible movement, and the uppermost line of Heaven is above any movement of the situation; one line could be said to be too heavy, the other too light to be contained in the visible field. The central or middle point of balance between the lower and upper parts (the original Trigrams) of the Hexagram is the borderline or ridgepole, which is also the 7th or hidden line or part. Movement of change comes in and goes out of each Hexagram between the beginning and end lines, as light lines rise and dark lines fall (opening and closing the gates) - the cube or vessel is therefore said to be open at the bottom and the top. The combinations of the 4 Images give all the possible exchanges between the faces or the squares of the cubes, of which there are 3 pairs (the same as Quarks). When all the values of the cubes are obtained the 4 Images give all the totals that can be found between the male and female squares or faces, which are the products of the maps. The Trigrams, which are also reproduced at this point in the I Ching, give the possible combinations between the lower or dark and hidden faces of the cube (cubic hexagon) and its 3 upper or visible faces.
6. The 8 Trigrams determine the outcome of all movements of conduct, as through their attributes they create the great field of action. 7. Therefore: There are no greater primal forces (lines) than the light and dark, which come forth from the beginning. There is nothing that has more movement and cohesion than the fourfold action of the 4 Primal Images. Of the images suspended in the heavens there are none more light giving than the sun and moon (the source of light, and that which takes it and transforms the dark). Of the highly placed and honoured, (the officials)* there are none greater, for they possess both wealth and rank with respect to creating things of use, and making helpful tools for the whole world. There are none greater than the Holy Sages for comprehending the chaotic diversities of things and for exploring, that which is hidden, as their light illuminates the darkness and shows the transformations of their union. For penetrating the
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depths and spreading their influence afar, thereby determining the movements of the Earth, and consummating all efforts as a cohesive flow of the seeds of renewal, there is nothing greater than The Judgements and the Laws of the divine.
*Note: The officials who are honoured and possess wealth are the heavenly bodies who stand above the forms and creatures of the Earth.
8. Therefore: Heaven brings all divine things forth, and the sages (men) took its laws as their model. Heaven and Earth bring about all changes and transformations, and the sages imitate them. In Heaven hangs the images that reveal the conduct of the divine laws, and the sages reproduce these (the movements of the stars which are reproduced in the Hexagrams - Stars of David). The Yellow River brought forth a map (the river of yellow gold is symbolic of the source or spring which is in the middle - hence yellow is the colour of the 'Middle Way'), and the Lo River brought forth the first writings (the words of communication in which all things are formed). 9. In The Changes there are Images in order to reveal the values and the order of the 3 Primal Powers (order of the Trigrams as male and female opposites) and to them are appended the attributes of their actions and forms; these give The Judgements and the Laws that contain all known situations, and in these the correct and the right divine movements can be found.
Chapter 12. The Summary.
1. In The Changes it is said: "He is blessed by Heaven. Good fortune. There is nothing that does not further".
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The Master said: To bless means to help. Heaven helps the man who is devoted (in his conduct); and men help the man who is true. He who walks in truth and is devoted in his thinking (walks in the middle and is not mislead by his thoughts), and furthermore reveres the worthy (the officials of Heaven who have honoured positions), is blessed by Heaven. He has good fortune, and there is nothing that would not further (as in being in harmony with Heaven all things are found to be correct and right). 2. The Master said: Writing cannot express words completely. Nor words express thought completely (concepts cannot express reality nor experience completely). Are we then unable to see the thoughts of the Holy Sages? The Master said: The Holy sages set up the Images in order to express their thoughts completely; they devised the Hexagrams in order to express the true and the false completely. Then they appended The Judgements and so could express their words completely. They created change and continuity, to show the advantage (of the words) completely; they urged on (brought forth), they set in motion, to set forth the spirit completely. 3. The Creative and The Receptive are the real secrets of The Changes (they are the first keys). Inasmuch as The Creative and The Receptive represent themselves as complete, the changes are posited between them as out of their combinations all the forms and values are obtained. If The Creative and Receptive were destroyed, there would be nothing (no something) by which the changes could be perceived as only something can be perceived. If there were no more changes to be perceived, then the effects of The
Book 1.The Materials.
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Creative and Receptive would gradually cease as the gates would close and all would again be empty and dark. 4. Therefore: What is above form and gives rise to form is called Tao; and form is called the tool (the means or the expression of nature). That which transforms things and fits them together is called change; and it is that which stimulates them and sets them in continual motion, which is called continuity; as the changes are set as a string or chain of events which achieve a state continuity. They, the people are raised up and set forth by the inherent laws within the Earth, which is called their field of action.
5. (See Note.) Note: 5. It is a repeat of information already given. One should also note that some confusion and many errors of the term Images exist in The Materials. The 4 Images are the sets of 2 lined forms given in the last chapter, but the Great and Small Images refer to the readings of the Hexagrams; also the term 'Images' is used in reference to the Trigrams but hopefully this has been corrected.
6. The exhaustive (eternal) presentation of the confused (many) diversities under Heaven depends on the Hexagrams. The stimulation of all movements under Heaven depends on The Judgements and the Laws. 7. The transformation of things and the fitting together of them depend on change (exchange). The stimulation of them (arousing them) and setting them in motion depends on continuity. The inherent laws achieve an enduring nature that is selfperpetuating. Spirituality and clarity, silent fulfilment, confidence that needs no words
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(modesty), are all dependent on virtuous conduct and these are the attributes of the Great Man who brings all things forth and sets them right, for in his work he expresses that which stands for all time.
TA CHUAN - PART 2. Chapter 1. On the Signs and Lines, on Creating and Acting.
1. The 8 Trigrams are arranged in the order of their completeness (The Family Sequence); therefore as opposites of male and female pairs the 4 Images are contained within their order (or through their order they make-up the Hexagrams which contain the pairs of Images, or the Great and Small Images?). Through the doubling of the Trigrams, the lines of the Hexagrams are contained in (come from) them, in their order, and in their attributes.
Note: Their order of completeness achieves a balanced and symmetrical order of the Hexagrams; and in the values the Magic Squares, when they are doubled (see Fig. 1. and the Book of Creation, Chapter 1.)
2. In the Hexagrams the firm and yielding lines displace each other, as the lines change their values. The Judgements and the Laws, together with their counsels of the Decisions (Judgements) and the Great and Small Images, are appended to the Hexagrams and their lines. The movements of change are contained therein as each line gives the unfolding and closing of the situation and time, that each Hexagram in its placement portrays. 3. Good fortune and misfortune give the outcome of conduct in each place. Good fortune being clearness
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and blameless-ness, misfortune being entanglement and blame of self-intention. 4. The firm and the yielding stand firm when they are in their original positions as unmoving values of 7 and 8 which are clear and still. Their change and continuity correspond with the time, as any change to lines (the moving lines) are valued as 6 and 9, and are performed at the correct time. 5. The results (end products) of correct and incorrect action take their effect through perseverance. The Tao of Heaven and Earth become visible through perseverance (continuity of action). The Tao of the sun and moon become bright through perseverance. All movements under Heaven become uniform (balanced and equal) through the perseverance of its action. 6. The Creative is decided as the laws are set firmly in place, this shows men that which is easy. The Receptive is yielding to the decided, so it shows men the simple. 7. The lines of the Hexagrams imitate this, and the Images of the Great and Small reproduce this. 8. The lines and the Images move within (as the laws are contained within the structure of the form), and the polarities of their actions (opposites) are revealed without. The work and its field of action reveal themselves through the structure in The Changes. The feelings of the Holy Sages reveal themselves in The Judgements and the Laws; the feelings of the body are the laws of action that are viewed in the daydream and the thought dialogue.
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9. The great virtue of Heaven and Earth is the display of correct action in which life is bestowed. It is a great treasure of the Holy Sages to stand in the correct place; as, from the right position all things are bestowed. How does one safeguard this place? Through the kindness of the Great Man all men are gathered together in the one place. The nature of justice is to prevent men from wrong doing by the regulations of the goods (created material) and by the rectification of The Judgements through the balanced structure which are inherent in law: The position of clearness and emptiness stands above all created states and is therefore safeguarded.
Note: This section refers to the Hexagram of Return, when the kings closed the passes over the rivers and the mountains, safeguarding their high position. This was at the time of the Winter Solstice when the people returned to the place of their birth to be counted (the time census or accounting for actions taken in the year). No travellers (movements) or merchants (exchanges) went about at this time when the darkness was at its fullest (the inn was full). Chapter 2. History of Civilization. The History of Civilization gives a sequence of stories or myths as to how The Changes, or how all of creation came into existence, and to how it was put into use for the benefit of all mankind. Each use described as being gained through the attributes of the Hexagrams. The stories are constructed in a way that the deeper universal or physical set of implications concerning creation can also be found in the meaning of each Hexagram, and in the functions of The River Maps. This deeper level is of a profound nature as it reveals a wisdom of an understanding of universal physics or the law, that we would even today consider to be an advanced perspective, so only now they can easily be taken in and understood again. The myth couldnt be comprehended without the level of science now again understood, so for many ages the myths have been misunderstood and thereby placed into an incorrect context. The wisdom these texts contain would not be have been understood by any other generation known of in man's history, as these stories would have remained just as stories or myths without the ideas of modern science. (Wilhelm makes a similar comment on these texts.)
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1. When, in early antiquity Fu Hsi (or Pao Hsi) ruled the world, he looked upward and contemplated the images of Heaven; and he looked downward and contemplated the patterns (the lines) of the Earth. He contemplated the markings of the birds and beasts, and their adaptations to the regions. He proceeded directly from himself and indirectly from the objects (he thereby understood the nature of self and what was not self): Thus he invented the 8 Trigrams to enter into a connection with the virtues (expressions) of the light of the gods that regulate the conditions of all beings. 2. He made knotted cords (strings of words to communicate) and used them for the nets and baskets in hunting and fishing (the cords of words being strung together in order to make the net or square, and the basket or container in which all the creatures are held or entrapped). He took this from the Clinging Fire (and the Abyss). 3. When Fu Hsi's clan were gone, there sprang up the clan of the Divine Husbandman Shn Nung (divine being of the source or spirit, and husbandman being a cultivator or herdsman). He split a piece of wood (the piece of wood is the ridgepole of The Creative which is singularity, which in its division forms the line of The Receptive - duality), he used it as a ploughshare, and he bent a piece of wood for the handle, and taught the whole world the advantages of laying open (breaking apart) the Earth with the plough (the division or the splitting apart of the Earth gives the means of exchange between all the parts or forms in matter). He probably took this from the Hexagram of Increase.
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4. When the sun stood at midday (in the place of attaining abundance, also the central or middle position) he held a market. He caused the people of the Earth to come together and to collect the wares of the Earth (together). They exchanged these with one another, then they returned home, and each thing found its place. They probably took this from Biting Through (the mouth that consumes the meat). 5. When the clan of the Divine Husbandman was gone, there sprung up the clans of the Yellow Emperors of Yoa, (Y), and Shun (the 3 Primal Powers or the Emperors of the source - the Yellow River). They brought continuity to the alternations of the days and nights, so that the people did not grow weary - the alternations bring forth constant renewal of the body. They were divine in the transformations they wrought, so that all the people were content - the forms of the Earth nourished them. When one set of changes had run its course they altered, and through alternation they achieved continuity. Through continuity they achieved duration: "Therefore they were blessed by Heaven, and there was nothing that did not further". The Yellow Emperors let their upper and lower garments hang down (the upper and lower are balanced by the ridgepole, so the 2 sides of the light and dark were in balance as their garments were of the yellow and black of Heaven and Earth), and the whole world was set to order. They probably took this from The Creative and Receptive. 6. They scooped out the tree trunks for boats (the hollowed out vessel) and hardened wood in the fire to make oars (the fire changes the form of the wood and
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this produces exchange or movement - wood is of the 'Tree', the construction of all life). The advantage of boats (vessels), and the oars lay in providing a means of communication (a means of crossing the great waters). They reached distant parts in order to benefit the whole world. They probably took this from the Hexagram of Dispersion (achieved by the wind that blows the wood across the great waters of the universal ocean). 7. They tamed the horse and yoked the ox (they took control the movements over the field of action, and the power or strength of the forces within the Earth). Thus heavy loads could be transported and distant regions reached for the benefit of the whole world. (The Earth is the big cart in which heavy loads are moved.) They probably took this from the Hexagram of Following the Ordained (laws). 8. They introduced the double gates (duality of the opposites - The Receptive) and they set up night watchmen with clappers in order to deal with robbers (as the gates close when life is destroyed by the actions of thieves and murderers). They probably took this from the Hexagram of Ambitious Enthusiasm. 9. They split the wood and made a pestle out of it. They made a hollow in the ground for a mortar in which to break things down. They used the pestle and mortar for the benefit of all mankind. They probably took this from the Hexagram of The Wheel (in those cycles of exchange are created the mountain of things).
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10. They strung a piece of wood for a bow (in the stringing together of matter its construction is formed) and they hardened pieces of wood to make arrows (arrows are the weapons of movement which is an attribute of Li, The Clinging Fire). They used the bow (the Abyss) and the arrow to keep the world in fear (men fear the transience of life). They probably took this from the Hexagram of the Opposites. 11. In primitive times men dwelt in caves within the Earth and lived in dark forest (the dark from which the tree reaches up for the light of Heaven). The Holy Men of later times made changes to the buildings, they constructed visible forms or shelters by the dimensions of the house. (This is a reference to the Lo River Map). At the top was the ridgepole and sloping down from it was a roof to keep off the wind and rain (a shelter from the storms and the waters in the heavens). They probably took this from the Hexagram of the Power of the Great. 12. In primitive times the dead were buried by covering them thickly with brushwood (brushwood being the thick parts of the undergrowth of the forest), and then by placing them out in the open country without mounds or grove of trees (the place was void before the construction of the mountain or the tree - grove meaning the lines of The Receptive). The period of mourning had no definite duration (continuity of time or cyclic actions that brought forth that which endures did not yet exist). The holy men of later times introduced inner and outer coffins. (Containers that hold things of wealth and value; and a coffer has the root meaning, basket: So, they introduced great and lesser baskets of
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containment. The inner or lesser is the dark waters in which the fish swim, and the greater or the light is the place on top of the mountain that rose out of the dark waters on which the male and female creatures, carried in the boat or vessel over the waters were placed). They probably took this from the Hexagram of Preponderance of the Great.
*Note: The dimensions of the container or vessel are measurements of the mean, the measurements of the Arch or Arc (firmament, arch of Heaven).
13. In primitive times the people knotted cords* in order to govern. The holy men of a later age introduced written documents instead (reference to the Lo River Map), as a means of governing the official (heavenly bodies of wealth and rank) and supervising the people. Through the directions of the maps all things were put into place in the heavens, and they ruled the creatures or people of the Earth. They probably took this from the Hexagram of Break Through. 13. In primitive times the people knotted cords* in order to govern. The holy men of a later age introduced written documents instead (reference to the Lo River Map), as a means of governing the official (heavenly bodies of wealth and rank) and supervising the people. Through the directions of the maps all things were put into place in the heavens, and they ruled the creatures or people of the Earth. They probably took this from the Hexagram of Break Through.
*Note: This clarifies section 2, and places both sections together as a reference to The Yellow River Map. And each section is appended to the readings of the Hexagrams in Book 3. The Judgements and the Laws.
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Chapter 3. On the Structure of the Hexagrams.
1. Thus, The Changes consists of conceptual Images, Great and Small. The Images are reproductions of realities. 2. The Decisions are The Judgements and the Laws and provide the materials for the overall reference of each Hexagram. 3. The Lines are imitations (representations) of movements on Earth - they give the stages of all events or situations as they arise and pass away. 4. Thus do all events of duality arise and, in accord with one's conduct, clearness or entanglement within each event ensue.
Chapter 4. On the Nature of the Trigrams.
1. The light (male) Trigrams have more dark lines, and the dark (female) Trigrams have more light lines. This only applies to the children not to the original Trigrams of Heaven and Earth. 2. What is the reason for this? The light Trigrams have uneven numbers, and the dark Trigrams have even numbers.
Note: That section 2 only applies to the original Trigrams of Heaven and Earth - see Chapter 9. Part 1. Ta Chuan.
3. What is their nature and how do they act? The light Trigrams have 1 ruler (firm line) and 2 subjects (yielding lines); they show the way of the Great Man. The dark Trigrams have 2 rulers and 1
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subject; this shows the way of the lesser, the way of entanglement.
Chapter 5. Explanations of Certain Lines (of the Hexagrams).
1. In The Changes it is said: "If a man is agitated in his mind, and his thoughts go hither and thither (between the opposites of decision), only those on whom he fixes his conscious thoughts will follow". The Master said: What need has nature of thought or care? In nature, all things return to their common source and are distributed along different paths; through one action, the fruits of a hundred thoughts are realized. What need then of thought or care? 2. When the sun goes the moon comes. When the moon goes the sun comes. In this way the sun and moon (the light and dark) alternate, and through the alternations of the light and dark, all things come into existence on Earth. When the cold goes, the warmth comes. When the warmth goes, the cold comes. In this way the 4 seasons alternate through the year. The past contracts and the future expands, and in contraction and expansion (Increase and Decrease) all the opposites of things act upon each other, and thereby arises the nature in which all things further. 3. The measuring worm draws itself in when it wants to stretch out. Dragons and snakes hibernate in order to preserve life in times of winter or darkness (energy within the Earth becomes closed, and no movements between the opposites takes place). Thus, the penetration of the germinal thought (seed) comes into mind and stimulates it. When this working furthers and brings peace to life, then a man's nature is
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elevated. By understanding the nature of these workings of mind, man's nature is lifted from the lesser to the greater. 4. Whatever goes beyond the conscious view of conceptual opposites indeed transcends all knowledge. When a man comprehends the divine and understands the transformations between the opposites, pronounced by the voice of the snake, and rising of the energies of the dragon into action, he lifts his nature to the level of the miraculous. 5. In The Changes it is said: "If a man permits himself to be oppressed by (the) stone(s), and he leans on thorns and thistles (thorns are a symbol of imprisonment through an incorrect view in mind, and thistles prick and pain the flesh). He enters his house (within himself) and does not see his wife (the ordained nature of his own body). Misfortune". The Master said: If a man permits himself to be oppressed by something that should not oppress him, his name will certainly be disgraced. If he leans on things that he cannot lean on, his life will certainly be endangered. For he who is in disgrace (not in the grace of Heaven) and danger, the hour of death draws near. How can he then see his wife? (He is lost in the creations of his dreams of wants, which cause suffering, and in entrapment death draws near, for he fails to find that part that stands eternal). See Exhaustion, Hexagram 60. 6. In The Changes it is said: "The prince shoots at a hawk on a high wall, and he kills it. Everything serves to further". The Master said: The hawk is the object of the hunt; the bow and arrow are the tools or means, (the object of the hunt is to capture the high
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flying bird; which are the dreams of Heaven, through which men pray on others in conflict). The marksman is the man (who must make proper use of the tools and means to the end). The superior man contains the tools and the means in his own person. He bides his time (the correct time when the movement comes of itself) and then acts. Why then should not everything go well? He acts and is free. Therefore, all he has to do is go forth and take his quarry. This is how a man acts after he has made ready the means (carried out his work). See Deliverance, Hexagram 53. 7. The Master said: The inferior man is not ashamed of unkindness and does not shrink from injustice. If no (personal) advantage beckons he makes no effort. If he is not intimidated he does not improve himself, but if he is made to behave correctly in small matters, he is careful in large ones. This is fortunate of the inferior man. This is what is meant when it is said in The Changes: "His legs are fastened in the stocks, so that his feet and toes disappear. No Blame". (For without movement there is no blame) 8. If good does not accumulate, it is not enough to make a good name for a man. If evil does not accumulate, it is not strong enough to destroy a man. Therefore, the inferior thinks "Goodness in small things has no value", so he neglects it. He thinks "Small sins do no harm", so he does not give them up. Thus his sins accumulate until they can no longer be covered up, and his guilt becomes so great that it can no longer be wiped out. In The Changes it is said: "His neck is fastened in a wooden cangue, so that his ears disappear. Misfortune". (He is completely entrapped in the wood, so that he no longer
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hears the truth, and loses his life*). See Biting Through, Hexagram 32. (For 7 and 8).
*Note: The wooden cangue was placed around the neck of a person sentenced to death.
9. The Master said: Danger (entrapment) arises when a man feels secure in his position. Destruction threatens when a man seeks to preserve his worldly estate (his body or material possessions). Confusion develops when a man has put everything in order (this is only the order of men). Therefore the superior man does not forget danger in his security, ruin neither when he is well established, nor confusion when his affairs are in order. In this way he gains personal safety and is able to protect the empire. In The Changes it is said: "What if it should fail, what if it should fail? In this way he ties it to a cluster of mulberry shoots" (the constant renewal comes up from within the inherent laws of the Earth). See Reflection, Hexagram 3. 10. The Master said: Weak character coupled with honoured position, meager knowledge with large plans, limited powers with heavy responsibility; will seldom escape disaster. In The Changes it is said: "The legs of the Ting (Caldron) are broken (a broken dark line)*. The prince's meal is spilled, and his person is soiled. Misfortune". This is said when someone is not equal (one-sided) to the task. See The Caldron, Hexagram 30.
*Note: The legs are broken because the Hexagram of the Caldron has a dark line in first place (in the beginning), as the Caldron should have 3 legs and 2 handles this means that the Hexagram is upside down. In the Hexagram Revolution, it is placed the correct way up for use.
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11. The Master said: To know the seeds, is divine indeed. In his association with those above him, the superior man does not flatter (he forms no cliques). In his association with those beneath him, he is not arrogant (for all are equal and he serves them all). For he knows the seeds they are the first imperceptible beginnings of movement, the first sign of future movement that shows itself. The superior man perceives the seeds and takes immediate action. He does not even wait a whole day (to make his position correct). In The Changes it is said: "Firm as a rock. Not even a whole day. Perseverance in looking at one's own conduct brings forth peace. Firm as a rock within the awareness, what need of a whole day? The Judgements can be known of what is hidden in mind and what is evident in the light. Where to be firm and where to be yielding, in this correct conduct the myriads look up to one". See Ambitious Enthusiasm, Hexagram 7. 12. The Master said: Yen Hui is one who will surely attain it. If he has a fault he never fails to recognize it, having recognized it, he never commits the same error a second time. In The Changes it is said: "Return from a short distance. No need for remorse, one has correct conduct". See Return, Hexagram 20. 13. The Master said: Heaven and Earth come together and all things take their shape and find form. Male and female mix their seeds, and all creatures take shape and are born. In The Changes it is said: "When three people journey together, their number is decreased by one. When one man journeys alone, he finds a companion". See Decrease, Hexagram 43.
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14. The Master said: The superior man sets his person at rest before he moves; he composes his mind before he speaks; he make his relationships firm before he asks for something. By attending to these three matters he gains complete security. If he is brusque in his movements, others will not co-operate (with him). If he is agitated in his words, he awakens no echo in others. If he asks for something without establishing relations, it will not be given to him. If no one is with him, those who would harm him draw near. In The Changes it is said: "He brings increase to no one. Indeed, someone even strikes him. He does not keep his heart constantly steady. Misfortune." See Increase, Hexagram 24.
Note: Sections 5 to 14 are taken from the text of the Hexagrams, which are listed under them. These appear in Book 3. The Judgements and the Laws. Chapter 6. On the Nature of The Changes in General.
1. The Master said: The Creative and The Receptive are indeed the gateway to The Changes. The Creative is representative of light things, and The Receptive of dark things. In that the nature of light and dark things are joined, the firm and the yielding receive form. Thus do the relationships of Heaven and Earth take shape, and we enter into relations with the nature of the light of the gods. 2. The names (concepts) employed are of a whole that unites, but of that which consists of many parts, and of that which is hollow within, only acting as an outer shell (manifold): But they are not exceeding the necessary, as one can understand that which is contained within them (not superfluous). When their kinds are examined as names of
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concepts, each can be given their type and their use (action). Thoughts of a decline (a slope) of an era, which is a set of numbers that originate from a set position and that have a chronological order, comes to mind, as it is said that The Changes has backward moving numbers. 3. (In this way) The Changes illuminate the past and interpret the future. They disclose the hidden which is within the shell (Hexagram) and open that which is dark, as a revelation of the dark story in which the within is brought out into the light of day. The Changes distinguishes things, as each is opened up, looked at and defined. Then, when the right words are used in the correct order and the decisive judgements of the laws are added - the knowledge of The Changes become complete. 4. The names employed sound unimportant as they give only a simple story as their face, but the possibilities of their application are great. The meanings are far reaching as they encompass all known things and dimensions. The Judgements are well ordered in a sequence. The words are roundabout as their order is cyclic in action, but they hit the mark as each has its place and value - giving the direction and the measure. Things are openly set forth but they contain also a deeper secret. This is why, in doubtful cases, they may serve as a guide (to the dark forest) for men, thus showing how a return to correct conduct (requital) can be made; by which one either reaches or misses the goal.
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Chapter 7. The Relation of Certain Hexagrams to Character Formation.
1. The Changes came into use in the middle period of antiquity. Those who composed The Changes had great care and sorrow.
Note: Texts of The Decisions of The Judgements and the Laws, which encompass the Great and Small Images, are appended to each of the Hexagrams, producing the situation of the Hexagram and readings of its individual lines. These were written down by King Wn and the Duke of Chou who between them appended the concepts to each situation from its beginning to end. They were pitted against the tyrant Chou Hsin (or Jo Sin as he is referred to in the Glass Bead Game by H. Hesse). They overcame the period of darkness because they had knowledge of The Changes, which contains the understanding of care and the nature of suffering - this being the wisdom of the sages who understood the nature of fate and their own nature completely.
2. The Hexagram of Treading shows the basis of character, as it shows the basis for a conduct of balance between the movement of the left and right (yellow and black) - hence Treading on the tigers tail. Modesty shows the handle of character, for in being hidden, one holds the strength that moves all things correctly. Return shows the stem of character, as it shows the place from which all movements arise. Duration shows the firmness of character, as through it all things endure through the laws, forever. Decrease shows the cultivation of character, as with the decrease of personal self, all becomes 'One'. Increase shows the fullness of character, as in fullness, all things are seen as complete. Opposites show the test of character, for adversity in conflict is the teacher of wisdom. The Well is the field of character, as it is the source around which all things are achieved (the Hexagram of The Well shows the field pattern used by the first farmers, and through the values it contains the
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Trigrams can be placed). The Gentle shows the exercise of character, as through it, all situations can be penetrated by the mind. In these are the attributes of the path that lead to wisdom. 3. The Hexagram of Treading is harmonious and attains its goal, as through correctness, harmony and attainment is achieved. Modesty gives honour that shines forth, as through it, one gains office and gives light to the world. Return is small yet different from external things (the small stones), in which one returns to the source or the beginning of things and can remain in the world without aversion. Duration shows the manifold experience without satiety, so that one experiences the created shell without need of a personal view or need of gratification. Decrease shows first that which is difficult, and then easy, as it is difficult to gain control of the mind but once achieved, all things become easy. Increase shows the growth of fullness without artifices, as without attachment or aversion the mind becomes full without a need for any self-created strategies. Opposites lead to perplexity and therefore to success, as in the investigation of the reason and cause of mental confusion, one comes to comprehend its nature. The Well abides in its place yet has influence over all things, the people and the buildings change (created conditions) but the source is eternal and all things flow from it. Through the Gentle, one is able to weigh things and yet remain hidden, as all things are weighed and their meanings penetrated in mind and have no need to be placed into external action (this is gentleness). 4. Treading brings harmonious conduct. Modesty serves to regulate the mores. Return leads to the
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knowledge of self or what is not self. Duration bring about unity of character for one finds that which is whole and undivided. Decrease keeps away harm, as without incorrect action one becomes harmless. Increase furthers that which is of use, for then one has all the tools for good at one's disposal. Through the Opposites one learns to lessen one's rancour, as in the overcoming of inner conflict there is no longer a need to use force externally. The Well brings about discrimination as to what is right, as the source creates what is right and good for all. And through the Gentle, one is able to take account of all special circumstances, as all things are allowed to find their correct position and value.
Chapter 8. On the Use of The Changes: The Lines.
1. The Changes is a Book. From which one may hold aloof (become the observer). Its nature is forever changingAlternation, movement without rest, Flowing through the 6 empty places (the shell is empty in the middle - clear and pure). Rising and sinking apparently without fixed laws, Firm and yielding transform each other, They, the light and dark, cannot be confined within a rule. It is only that which is called change at work here. 2 They move inward and outward according to fixed rhythms. Within and without, they teach caution. 3. They also show care and sorrow and their causes, Though you have no teacher, Approach them as your parents.
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First take up the words, Ponder their meanings, Then the fixed rules will reveal themselves. But if you are not the right man, The meaning will not reveal itself to you.
The Changes is a book that we cannot be separated from, as its pages are the days and nights that give all things life. One can find a place that stands alone, as a point of observation of all created things that arise and pass before it. This place of clearness and emptiness has no form or movement within it; but all stand before it, flow from it, and back into it. Finding this central position between all the observable movements of opposite action, allows the fixed rule to be revealed; and in this inner investigation the causes of suffering and sorrow are understood. But, one has to transcend the conceptual thoughts of these things and become firm in the place of observation, which only comes from study and practice. It is not easy to overcome the powers of the demons (the dark drives) that rule within the body of the Earth, and to step out into the place of the light of Heaven. Wilhelm said of The Changes at this point in the texts: In conclusion, attention is called to the fact that an innate capacity is essential to an understanding of the book, otherwise it will remain locked as if with seven seals. Chapter 9. The Lines (Continued).
1. The Changes start with the first line of the first Hexagram, and finishes with the last line. The lines are the essential materials. The 6 lines of each Hexagram are interspersed (placed) according to the meaning appended to them, each accords to the time as each gives a change or a movement of force, in which a situation arises and changes into the next: In this change from one to the other there are 7 movements, this is called return. 2. The beginning line is difficult to understand. The top line is easy to understand, for they stand in a relationship of cause and effect. It is difficult to comprehend the cause, but always easy to see the effect. The judgement on the first line is tentative as
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a seed of possibilities is encompassed in it. The top line has all things completed before it. It stands above the situation (above the eyes and ears); thus all the possibilities have been fulfilled and no more action can be taken. 3. But, if one wishes to explore all things in their graduations in the places of the lines and their pairs, one investigates their qualities and their relationships as a means to comprehend how actions on the field appear, and to be able to discriminate between the right and wrong; understanding that which assists life, and that which does not. This cannot be done without the assistance of the middle lines, as the positions of Man reveal the nature of conscious decision and action; which are the underlying meanings of the 3rd and 4th lines (one is within, the other is without) - and between these stands the borderline of the lower and upper, the left and right, and between Earth and Heaven. It is therefore, man's decision and action that affect the whole balance of the laws and the creative order between Earth and Heaven. 4. Yes, even that which is most important regarding surviving or perishing, of good fortune or misfortune is pronounced. Thereby the man of knowledge can think out the greater part for himself, as he contemplates the Decisions, which give The Judgements and the Laws. 5. The 2nd and the 4th places correspond in their work, as both are officials that serve the ruler, but they are differentiated in their positions as one is the central line within (the eye of feeling or hunger - the belly), and the other is in the place of physical action
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without. They do not correspond as regards to the degree of their good, therefore the 2nd line is usually praised, and the 4th line is usually warned because it stands close to the ruler (the 5th line); so any personal action would be contrary to the law. The meaning of the firm or yielding positions affects the readings given in each place. The meaning of yielding is that it not favourable to be far away, this means that one must remain central (which is within or near) by yielding to the actions of others (other rising lines or positions) but does not get oneself involved in the action. The important thing is therefore to remain free of blame (clear and empty in the middle), which is to be devoted. 6. The 3rd and 5th lines correspond in their work but are differentiated by their positions. The 3rd line, which is taken within or on behalf of the needs of the body, seek fulfilment. The 5th is the central position of the ruler or laws that govern the sequences of actions in the field. The 3rd is usually warned of taking any action that is weak or based on a self. The 5th is usually given merit for it is in an honoured position of being correct, and it has rank, as all central actions on the field are ordained. All the lines are graded to their rank as in a family, and the whole basis of incorrect conduct is encompassed in the action of trying to rise into a higher position. In their positions within the family, the weak are endangered, and the strong have victory (this goes without saying): But it is the central and the yielding who attain the correct position and are able to overcome all conflicts of positions in the family, in which all members find their correct and equal places.
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Judgements and Laws of the Sacred Mountain. Chapter 10. The Lines (Continued).
1. The Changes is a book vast and great, in which everything is completely contained. The Tao of Heaven is in it, the Tao of the Earth is in it, and the Tao of Man is in it. It combines the 3 Primal Powers (Trigrams) and doubles them, which is why there are 6 lines. The 6 lines are nothing other than the ways of the 3 Primal Powers. 2. 'The Way' has changes and movements, therefore the lines are called changing lines. The lines have graduations therefore they represent things. Things are diverse; this gives rise to the characteristics of the lines. The characteristics of the lines do not always correspond to a correctness of position in the family, so from this arises good or misfortune.
Chapter 11. The Values of Caution as a Teaching of The Changes.
The Changes came to the fore when the House of Yin came to an end and the House of Chou was rising, this was the time when King Wn and the tyrant Chou Hsin were pitted against each other. This is why The Judgements and the Laws frequently warn against danger. He who is conscious of danger creates peace for himself; he who takes things lightly creates his own downfall. The Tao of 'The Book' is great. It omits none of the hundred things. It is concerned about beginnings and ends, and it is encompassed in the words "Without Blame". This is the Tao of The Changes.
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1. The Creative is the strong force. The expression of its nature is invariably easy, in order to master the dangerous (the hollow or pit). The Receptive is the most devoted of all things (the weak force). The expression of its nature is invariably simple, in order to master the obstructive. (Obstruction is overcome by the flow from the eternal spring, through which all things are fulfilled.) 2. To be able to preserve in the joyousness (clearness) of heart and yet be able to be concerned with the nature of thought is the way to determine good fortune or misfortune on Earth, bringing all things to perfection on Earth. 3. Therefore: The Changes and the transformations refer to action. Beneficent deeds for life have good auguries. Hence the Images help us to know things, and their readings helps us to know the future through the regulation of cause, thus one understands the effect. 4. Heaven and Earth determine the places. The Holy Sages laid down the possibilities of the places. Through the forces inherent within the body, which come to the fore in the thoughts of men, the people are enabled to fulfil all these possibilities of the laws. 5. The 8 Trigrams point the way by the means of their order and attributes; the words accompanying the lines and the Decisions speak in accordance to these circumstances. In the way that the firm and the yielding lines are interspersed good fortune and misfortune can be discerned.
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6. Changes and movements are judged according to the furtherance of life that they bring forth. (Good fortune and misfortune change in accordance to these conditions.). Therefore: Love and hate combat each other, and good or misfortune result there from. The far and near injure each other, as the result of action taken within the without is damaged - thus, states of remorse and humiliation occur. The true and the false influence each other, and advantage or injury result there from. In all the situations of The Changes it is thus: When closely related things do not harmonize misfortune is the result, and this gives rise to injury, remorse, and humiliation. 7. The words of men who plan revolts are confused. The words of men who entertain doubt in their inmost heart are ramified (in many directions). The words of men of good fortune are few. Excited men use many words. Slanders of good men are roundabout in their words, as they are secretive and hidden. The words of men who have lost their standpoint are twisted (distorted).
Book 2. Book of Creation.
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BOOK 2. THE BOOK OF CREATION.
The Math of Images of Heaven and Earth.
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Judgements and Laws of the Sacred Mountain. Introduction to The Book of Creation. A movement is accomplished in six stages and the seventh brings Return. Going out and coming in without error. Friends come without blame. To and fro goes the way. On the seventh day comes Return and this is the course of Heaven.
In the beginning the light stood alone and apart from the great dark waters. All was still and empty of conception or perception. All was closed or bound-up without form or dimension, so no-thing swam or moved in the deep dark water of the void. Then the light penetrated the great dark water, moving and dividing them, and in their division there was perceived to be 2. One which was called the first man, the other the first woman, and from their union all things came forth. But, that which had stood before the beginning then stood alone as the 'One' who perceived that there was movement in the division of the waters; in this it perceived there were 3. In the division there was the upper and lower, but it was the lower or lesser that was again divided into two as a duality. In the doubling or division of the lower from the upper, and then in the division again of the lower there were 6 (the number of the great dark - the waters): As in division, out of the dark there came forth the light as the 3 places within were reflected in the 3 places without. In the movements of the light (the days) and of the dark (nights) an arch was created in the heavens (firmament); and in the creation of the arch was made one light to rule the dark (the moon with a value based on 6), and one light to rule the day (sun whose value is the 7th part, and 7 is the number of the young light that rises when 6 is increased by 1). Out of the movements in the firmament rose-up a mountain of things, as one stone was placed upon another (step by step), and all things were gathered into the one place (nothing exists outside the universal body). The mountain rose-up out of the deep dark water, and over the mountain rose the light (the fire), so the dry was divided from the wet, and the dry was called Earth*. The creatures of Earth came forth out of the deep waters to perceive each other in the light, and received nourishment from the light of Heaven. All things are created in 6 movements or days (6 lines), and upon this all things rest (the 7th day of rest). The numbers of creation appear in ancient texts associated with 40 days and nights. As in the story of Moses, the time he spent on the mountain to receive the laws corresponds, but his story also has great similarities to other older stories such as that of King Sargon. Entwined around this theme is the construction of the law of wisdom, which the Goddesses held within her (as with the Me, Maat, Dharma, or Tao). Book 2. Book of Creation. Cover Illustration - The Cherubim - Carved on an ivory plaque from the
palace of King Ahab. 870 BC. * The place that is constructed by the exchanges in the hollowed-out pit - the ear.
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The female part was divided into a Queen of Heaven, and Queen of Earth or underworld (a duality of winged forms - Cherubim) in order to carryout the divine will. Portrayed is an image of divine birth of a son/lover, who cast upon the waters of the river of life in a boat covered in black pitch as a fatherless son, who was taken and raised in the temple of the Goddess or the Queen: And the way in which these same themes arise, places them as archetypes desiring to attain a balance of male and female, body and mind. The goddesses, as were Isis and Nephthys, were consorts of the hidden god. They were the duality of opposites expressed through birth all of nature, which appeared to divinely arise immaculately out of no-thing. The will of the hidden aspect was firstly viewed in the inner workings that appeared in dream. The interpretation of meanings of the dream world were a means to prophesy, through which the future events could be seen: And this practice has also become an important tool in psychology, as the dream reflects subconscious drives and imbalances in the patient that indeed affect their future. Jung, who was instrumental in starting the practice of dream interpretation, had investigated ancient texts of Alchemy in which he found symbolic archetypes in the dream world. He travelled around the world and found that all peoples dreams were the same, so he saw an underlying human consciousness - (see Jungs Collective Works). The texts of The Changes seem to take this idea further than just humans, as it sees a universal consciousness that stems directly from a hidden source present in the beginning of beginnings, and after all endings. This clarifies Jungs idea of Synchronicity to a point where all events are governed by a divine will, and that all outcomes have already been completed. This takes the flight of the opposite aspects of duality out of the realms of chance, placing them into a set of conditions that occur without error as nature does not make mistakes. These ideas concur with what is now put forward by modern physics, for just as Jung perceived certain aspects of consciousness could not be explained unless hidden dimensions existed, physics also sees possibilities of other dimensions concealed or bound-up within matter. Time space being only relative to the present speed of light, which may not have always been as now, makes time itself an illusion that exists only in some dimensions but not in others. In theory there are realms where time does not exist at all, and this would bring the beginning and end of creation to a single point (the forever now). In all ancient cultures the same symbols, of the coming forth out of, and an overcoming of the dark waters (the inundation), can be found. In them the people had a story of creation, and in that a remembrance was told of a great journey, undertaken out of the darkness into the Promised Land - out into the garden of light. This is achieved through a mathematical sequence
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actually contained in the form of the male and female deities, their stones or pillars, drawn images, and ceremonial rites surrounding them. In early times at the Winter Solstice when darkness was at its greatest people held a ceremony of sacrifice 'The Sacrifice of the Righteous' (of the lamb), in order to honour their true father and mother, and their Ancestors who had completed the works, so that the dark was overcome, and the light would again return. As late as Roman times the ceremony of Saturnalia was held between the 17th and 23rd of December, and Saturn (the Old Sheep) is the 7th planet that gave its name to the Sabbath Day of Saturday. The ceremony seems to have moved from the Winter Solstice in Sumerian times, as the lamb (Aries) no longer appeared at the right time as Precession had moved it to later in the year. The ceremonies then moved to as late as May with the advent of the new Gregorian calendar. In Eastern cultures the ceremony is still held in the first days of February (Latin Febuarius, time of sacrifice or purification); but it is generally considered these ceremonies had coincided with the shortest days in ancient times from 6000 BC. (E. Plunket). There had been a different calendar in which a month divided into 3 parts of 10 days, and 10 parts of 3 days mark transitions of the moon, which is full or dark for 3 days - the spring tide is 3 days coming, 3 days full, 3 days going. The Lunar phases correspond as does Precession to a division of 72(0), and this figure appears in ancient cultures (as in the story of Seth, Osiris and consorts of El), not only in the old world, but also the new. The moon's transformations are given as an image of change that occurs in the creative processes of life - linked to the turning of years and aeons (2160 years) around a tethering post or churning pole at a speed of 1 degree every 72 years, through which the constellations mark events (the struggle between the gods and demons). The cycles of change are set throughout the year in the rising and setting of stars in relation to the rising or setting sun, marking seasonal events (such as the rising Nile or times of drought): But on a larger scale, universal seasons could be marked, as the Solar System travels through the Galaxy in a great cycle, and only through an extremely long period of observation could changes in these cycles be noted, and the maths of their relationships understood. These values of The Judgements and the Laws were written in the stones that made-up the mountain, and brought forth the fiery light that was placed upon it. The laws were given to the children as knowledge of eternal life, of an everlasting renewal of the body formed of One Nature - with a power within its laws to renew itself (as the waxing and waning moon portrays). This was a covenant to keep the laws, in which good brings forth life, and evil its destruction. Thus the people promised to keep the laws in order to live in the garden and the light eternally: But this could only be achieved if they did
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not eat the fruit of the tree of self-knowledge, through which they would become divorced from a true one nature of the father (Heaven), and mother (Earth), the true owners of the house and garden. The changes between the light and dark, their waxing and waning, were found to be a continuation of a creative process even in apparent states of destruction or death, as all changes enhance the creation of life (everything furthers). These were the meanings of the story set down by the Holy Sages who knew and expressed their nature completely (the nature of Earth, Man, and Heaven), for this story is written in the bodys make-up; both in the physical and psychological functions. They wrote down both the physical laws and psychological aspects, which on coming forth into all physical actions of body, express themselves completely (visibly expressed on the field of action). In the physical they wrote down the means or measure of the tools used to construct the body, it being the temple or the house in which the divine spirit lives*. This was the construction of the sacred mountain (the Pyramid), of which half is visible on the Earth the other half lies hidden within - shaped as a cubic diamond or crystal. From the forms of the cubes (the stars) the sages constructed time to give guidance to men - thus they regulated the seasons and years. Placing 24 hours as the day through 360 degrees of the circle, all is formed through a division of the dimensions of change by multiples of 6. The basis of the division was also applied to the Lunar Year of 360 days, so that the same values of the day apply to the year - a day has 86400 seconds, a year has 8640 hours, and 8640000 years = one day of Brahma (= the Suns Diameter). In this Book of Creation math of the mountains construction are given, and are taken to a point that relate the values attaining to the Lunar Year, the Solar Year, and Precession or Sidereal Time (also marked by the movements of Venus, and the ring and moons of Saturn and Jupiter), its measure encompassing 'The Measure of the Means (Fishes)' in its divisions and relationships; explaining a construction of Lines, Trigrams, and Hexagrams, and forms of the Maps (The 2 Rivers). The purpose of these texts is to equate all forms, lines, Trigrams, and Hexagrams with a value, and to relate these values to time, how time is recorded, and how its passing fits into the workings and actions that take place within its framework - as there appears to be a link between construction of time space and the course of action which takes place upon its field. All forms have a value and each is given a position of relationship in male and female pairs, and then as groups. In this way the values of pairs and groupings are found. From these findings the whole structure of values can be determined - and only then can 'The Book' be read completely. The basis of maths produce symbolic references to which they apply, so they lead into a story of a pantheon of the gods (forces) and their
* There have been references to the similarities between the structure of the Trigrams, and the Hexagrams to both RNA, and to DNA. (See Hayes M. The Infinite Harmony. Pub. Weidenfield. 1994)..
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actions, such as are also given in Hindu, Buddhist, and Greek Myths. The symbolic story produced was placed into the heavens, as the science of the ancients was set into the names of the stars and constellations - because the nature of the night (the dark) was what the story portrayed. Each symbol has a meaning that can be placed into the context of 'The Story', to reveal the hidden rites of the temple. To achieve the values of The Changes the circle is divided into 8 with a central value of 5, each division being an integer (1 to 10) multiplied by 3, and placed into The Maps. This provides a cubic form (x 6) between whose opposites a sequence of 7 is produced. This action of change reflects the way sequences of values in all ancient cultures are arranged, and used in the construction of the mountain or the temple. In all the basic underlying values, the same progression balances the days and nights to an equal length - as they are at the spring and autumn equinox. In this way the central temple of Angkor Wat, which is equinoxal and represents Mount Meru can be understood, as its layout and its pictorial carvings explain its workings. As when standing on the sides of its five bridges (as G. Hancock mentions) there are 270 demons and 270 gods, which is the number of the forces that give motion to the churning pole (see Fig 11). The Egyptian Great Pyramids seem to fit the plan if their dimensions are looked at. The Great Pyramid of Cheops is given as 5760 inches, 480 ft, or 160 yards in height. Each side of its base is approx. 756 ft, or 252 yards, so the base dimensions total 1008 yards. The relationship between height and base = 6.30, or by doubling the height making a diamond = 3.15 (average value of Hexagrams formed by placing 6, 7, 8, 9, into six lines, that increase by 7's), so 1.5 and 2.1 form a relationship between the measurements (e.g. 9072 ins. 21 = 432). The pyramid of Khafre lends itself to a division of 21 and 12 in its 705 ft base + 471 ft height, but Menkaure with a 357 ft base + a guessed at 240 ft height corresponds only in its base measurement, as does the Great Pyramid. These smaller Pyramids have a pattern of a cross between length and height, but in meters not in feet, as when added together they give a total of approx 252 + 288 = 540 meters or 15 x 36. If their combined form is also made into a diamond and 216 is again added to 540, the total would = 756 or 21 x 36*. Both smaller pyramids have a base/height relationship of about 1.49. Experimenting with these figures will show they mimic those found in the Hexagrams, how they can be linked to Precessions rise and fall, and to the Earths circumference. The workings of Hexagrams also seem to be linked with Mayan (Olmec) observations of astronomical features as both are undertaken over periods of time with the same values. The structure of the Mayan\Olmec
* Ref to dimensions not more than +\-1 to correct feet/meters given Ancient Egypt, DBP. Also see Petrie The Great Pyramids London 1893, which gives the Royal Cubit at 20.625 inches, but here the division is shown to work at 21 inches.
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calendar is made-up of progressions of 7,200 days (20 Lunar Years) called Katuns x 13 x 20 (13 x 7200 = 9,360 x 20, and 20 x 7200 = 144000 x 13), each totaling 1,872,000 days or 5,200 years called a Baktun*1; the total of 5 Baktuns = 9,360,000 days or 26,000 Lunar Years. The underlying structure is the same as The Changes, being gained from a similar map to the Yellow River Map that has 5 quarters. The change from the Lunar Tun to the 365 day Haab = /72 = + 26000 = 1,898,000, so again the addition (as with the Egyptian Decan 360 + 5 days = 365) = + a 73rd part. The units formed by the values contained in the workings give a relationship between the Lunar\Solar\Venus, and Precessional Cycle (and Saturn and Jupiter*2); as the same values pertain to all, the movements come together working in union with each other as the Lunar becomes the Solar, through the difference between the cycles that the Mayan placed into a 260 day ceremonial year called a Tzolkin - so the change of the Lunar Tun (360 days) to the Solar/Sothic Haab (365) is an increase by 1 (72 x 260 = 52 Lunar, 73 x 260 = 52 Solar Years) - and to attain the union between the Solar Year and the Venus Cycle of 584 days (ratio 5/8) the period is doubled to 104 years*3. The same ratio of 1.6 or 5/8 also exists in the Sothic Cycle or 1460 (365 x 4) + 1 day = 1461, and 14600 with rectification of +10 days every 40 years equals one full Venus Cycle. The Earth to Sun and Sothic is a union of a + 1 rectification, which in the 4 year period we still use today. The origins of this math is attributed to Thoth in Egypt as he sole a 1/72 part of the Moons light - so 8640/72 = 120 hours or 5 hours. In other myths he stole a 64th part of the light and this would relate to the 63/64 of the Eye of Horus. As the value of 64 Hexagrams = 384 lines, a division of minus one part = 6 gives 378 (54 x 7), which is an 8th division of the Great Pyramids base (an 8th division can be seen as built into the design). But as this book is on the workings on The Chinese Book of Changes these other considerations must be left for a readers personal investigation of the mathematical links to all other ancient cultures and their calendars. Through investigation the words of the I Ching That the ramifications are great will be found to be very profound.
*1 C. Wilson Atlantis and the Sphinx Virgin *2 *3 B. Scofield 1988 1990, and in 'National Geographic Magazine' Feb. 1998.
103.
The Sacred Mountain of Meru or Sumeru, formed as are all Buddhist Stupa from the Square of Earth, and the Circle of Heaven
The design of the Stupa is taken from the square of Earth, and the circle of Heaven. Included in this are the 33 different worlds of existence, which is a number that also corresponds with the amount of towers on the central temple at Angkor Wat, and with the amount of people, and the elephant, that Devadatta tried to use to overcome the Buddha. The value 330 is given as the total value of Heaven and Earth in The Changes see Fig. 8. In the background of this picture stands a stunning representation of Mount Meru, which along with Borobudur in Indonesia, rank as the finest known examples in the world. Pagan, which is supposed to contain over 5,0000 Stupa has been deserted since the time of the Mongol invasions.
104.
Chapter 1. A Discussion on the Values of The Changes. An investigation of the values contained in The Changes a cubic container or box can be drawn, this being in the form of a cubic hexagon - as is shown in Fig 6. Each of the faces and the lines of the cube can be given a value, which firstly can be a simple on/off, or light and dark. This places a binary set of pairs (as lines) into the cubes. The combinations can be made in whichever way is wished, and the pairs achieved produce 4 alternatives called the 4 Primal Images (see Chapter 11. Part 1. Ta Chuan in The Materials). When one looks at the cube 3 faces are visible, 3 faces are hidden, so that, the visible ones are called light, or Heaven, and the hidden are called the dark, or Earth. Of the 12 straight lines that draw the hexagon, 9 are visible, 3 are hidden. The lines of the Hexagram, The Receptive, are therefore divided into 3 sections, the middle of the lines are left empty to represent a 3 (a third), or the hidden lines. Fig. 9. The Cubic Hexagon and its Faces and Lines.
All possibilities of exchange in a cube are contained in 64 cubes having 384 faces*. The cubes are placed as male and female pairs in order to construct the vessel, which holds or transports the creatures. The creatures are the attributes of the Trigrams, which they also impart to the Hexagrams.
* The exact value in the construct of Noah's Ark in The Bible, including the 3 stories = 384. The period of 384 years, over which the Olmec\Mayan made observations of the cycles of the Heavens: Also the Moon is 384,000 km or 240,000 miles from Earth, and has a diameter of 2160 miles (Skywatching D Levy, Collins.).
105.
If the lines of a hexagon are extended a 6 pointed star or Hexagram (Star of David) is formed, which also makes a star if the points within a hexagon are joined up, so one star is outside, the other is within. Each star has the form of a rectangle placed within it that gives the measure or means (Measure of the Fish = 1.732 = sqrt 3), and The Materials give references to a manufacture of an inner and outer container or coffer, so the rectangles are thereby seen to be cubic (having form or mass). Each of the parts of the hexagon can be given a character, the light faces are the 6 single lines, and the dark lines (which encompass the lines needed to draw it) is the 12 parts of the broken line*. The lines could also represent a whole rectangle and its divisions into thirds (see Chapter 3.). When these characters are placed together they form the 3 lines of the original Trigrams of Heaven and Earth, the father and mother, who between them combine their lines and produce 6 further Trigrams, the children. A list of values from 1 to 10 is given to the Trigrams, Heaven, and Earth. (See also Chapter 9. Part 1. Ta Chuan in The Materials. Which explains the values of Heaven and Earth, and the 8 Trigrams order of completeness). The Order of Completeness is given in Figs. 10, and The Values of Heaven and Earth in Fig. 11. Fig. 10. The Trigrams in Their Order of Completeness. The Family Sequence of Trigrams.
The values of Heaven and Earth are arrived at by simply adding the values given to each as 1 to 10, to their 3 lines. Each of the light and dark lines now has a value that can be applied to all the combinations between the 2 Original Trigrams. Fig. 11. Values of Heaven and Earth. Heaven 1 = 6. Earth 2 = 12. Heaven 3 = 18. Earth 4 = 24. Heaven 5 = 30. Earth 6 = 36. Heaven 7 = 42. Earth 8 = 48. Heaven 9 = 54. Earth 10 = 60. The total value = 330. These values of Heaven and Earth can now be placed into the Yellow River Map that is drawn in Fig. 12., forming a sequence of pairs (the cyclic values of change) in its directions, and seasons.
* The Lines represent the various deities used from Neolithic times, as the male line is singular, the female is divided (e.g. Isis and Nephthys or the Cherubim - the consorts of Yahweh) - these divisions form the maths of the cube - cube root from Kubaca or Kaaba.
Book 2. Book of Creation. Fig. 12. The Yellow River Map.
106.
The order of the Trigrams of Heaven and Earth into the Squares are: Heaven 1 to Earth 6, Earth 2 to Heaven 7, Heaven 3 to Earth 8, Heaven 9 to Earth 4, and the central value is Heaven 5 to Earth 10. In all of these pairing of numbers there is a difference of 5 between each, and this is their first relationship. When they are extended by the addition of 5, the value of 10 becomes their second relationship: As in the extension of the values a list is obtained, in which each value increases by 10. If this is extended in accordance to the number of values in the map (1 to 10), then there are 40 light numbers (40 days), and 40 dark numbers (40 nights); and it is from these values that are listed in Fig. 13 that all the workings of The Changes are obtained. Fig. 13. Placement of Values - Yellow River Map. 1| 1 6| 2 7| 3 8| 4 9| 2 | 11 16| 12 17| 13 18| 14 19| 3 | 21 26| 22 27| 23 28| 24 29| 4 |_31__ 36|_32_ _37|_33__ 38|_34__39| 5 | 41 46| 42 47| 43 48| 44 49| 6 | 51 56| 52 57| 53 58| 54 59| 7 | 61 66| 62 67| 63 68| 64 69| 8 | 71 76| 72 77| 73 78| 74 79| 9 | 81_ _86|_82__ 87|_83 __88|_84__89| 10| 91 96| 92 97| 93 98| 94 99|
Average value of outer numbers per line = 360 Total = 2880. As pairs = 720.
107.
The full values of Heaven and Earth can be added into the numbers of The Yellow River Map; so each of the number = 10's are multiplied by 6. All are then placed into the square in Fig. 14. Fig. 14. Placement of the Values of Heaven and Earth into the 9 x 9 Square.
The values of Heaven and Earth = 9 x 9 Square of the Moon, and each line forms 4 Outer Squares of 64 Hexagrams in accordance to the directions of the Yellow River Map plus a central value of 5 and 10. All 1's go to 6's, 2's to 7's, 3's to 8's and 4's to 9's, each forming a set of 8 Trigrams between them that when doubled in each Direction or Element form the 8 x 8 square of Hexagrams as is shown in Fig. 15. The 9 x 9 give a product of 10s in the Lo Shu = 1 to 9, 2 to 8, 3 to 7 and 4 to 6, and 15 with the addition of the central value of 5 (5 only finds a pairing when the value of 10 is attained).
*1 Total = 270 light and 270 dark, so 5 = 270. This value corresponds to the light and dark figures of the demons and gods placed on the 5 bridges at Angkor Thom - who represent the figures of the churning pole. *2 The totals of columns = an average of 2160, so 10 = 4320.
108.
Fig. 15. The Alternations (of the Yellow Emperors)
The Hexagrams form a symmetrical pattern around the square as opposites, light to dark, or male to female. All the opposite pairs add to a common value = 84, and the Hexagrams form a cross within the square (the same as the cross of St George, or an 8 spoke wheel). This first square 1 to 6 is male, the second 2 to 7 is female, third male and fourth female, so each of the male/female opposites turns the square upside down, its right becomes its left placing the opposite values together in the same place in the square (1 to 8 and 8 to 1). In the outer squares each has a value between the opposite pairs = 1 to 6 = 84. 2 to 7 = 108, 3 to 8 = 132, and 4 to 9 = 156. The total male = 240, and female = 240, so each Hexagrams average value = 120. The amount of lines of values formed in each of the squares is 13, so that 4 squares total of 52 (5 squares = 65), this corresponds to the weeks, or the years*. By adding the values of the opposite squares of Hexagrams that are manufactured between the outer values together, each set produces a central square of values between them - this is the 5th square - see Fig. 16. The Five Elements of Change.
* The years of a Mayan ceremonial cycle 72 x 260, corresponds with 360 x 52 years - or 73 x 260 corresponds with 365 x 52 years.
108a. The Family Sequence of Trigrams - as given in Fig. 1. The Materials double or are squared to form 64 Hexagrams (The Stars or Seals). The 8 x 8 Perfect Magic Square is formed in each the Ho Tus Directions or Elements. The Square is perfect in both Binary Image and Integer Value.
108b. The Values of the 5 Elements of the Ho Tu.
The first line of values in the Lo Shu = 1234 5 6789 so all pairing = 5 as an average value of all values 1 to 9 = 10. All the values in the 9 x 9 are given on Ken Taylors Site, Earlyheaven.com Origins - Ho Tu and Lo Shu, plus this image above was drawn by Lee Burton after he also understood how each of the Metric Lines are formed in the Ho Tu, ready to form the Lo Shu. Each of the Central Elements stack up upon each other to form the values of Precession (see Fig. 31.) And a reduction of these values are given in Fig. 16. All the values in the 8 x 8 can also be reduced back to the 3s, 6s and 9s, and this sequences is built out of the 1 to 8 and 8 to 1 set of Contracted Integers other sequences can be formed out the other Contracted Integer Sequences 2 to 7 and 7 to 2, and 4 to 5 and 5 to 4. The construct in the Ho Tu and Lo Shu are seen to have an inherent base of + 5s, and of the 4 to 5 - 5 to 4.
109.
The same values are achieved if all the lines of values including 5 and 10 are added together so the total is then = 15. In the Ho Tu the value of 10 is drawn as divided into two and 5 is central. Fig. 16. The Hidden 5th Square of Values in the 4 Outer Squares.
The outer values in pairs = 240 is the value of 10, as is shown in Fig. 11. The central values of 10 is obtained by adding the opposites together in accordance to the Lo River Map whose design mimics and uses the central values of the Ho Tu - Fig. 17. Fig. 17. Lo River Map. Lo Shu.
110.
In the values of the Lo River Map all the outer values add to 10, but it only has a central value of 5, or half - note that the value of 10 is divided into half in the Yellow River Map, and that the adding in of 5 has not yet taken place. The values opposite to each other in the Lo River Map are not opposites of light and dark, as they were in the Yellow River Map, but are of like kind. The values of 1 + 9 and 7 + 3 being male or light, places all the light lines at the cardinal points of the map; and can be drawn into a circle - the dark lines being placed at the angles of the square - Heaven is round, and Earth is square. In both the maps the relationship of the integers has been expressed, as it is between the circle and the square that, in the symmetrical pattern formed in the square, the values can be read off as a circle: And, there is a relationship from the lower values that add to 5 (in pairs) 1 + 4 and 2 + 3, and the upper values of 6, 7, 8, 9, which when added give a value of 10 (as 1 + 9, 2 + 8, 3 + 7, and 4 + 6). The upper values when added together = 15 and, when this fitting together is applied to the central value of 4 squares, their workings are revealed. In the list of central values (8 x 8 x 8 = 512) a sequence of expansion is expressed by always adding the last line to the first line - the 'One Above'. A list of values in accordance to the Lo River Map is given in Fig. 18. Fig. 18. The Values of The Opposites in the 4 Squares. Lines| Values of Opposites | Values | Total of the Value of 4| in Squares. |Increased by | of the Opposites. Squares| | First Line. | (2 pairs of Squares) 1. | 60 180 | = 240 | 60 + 180 = 240. 2. | 300 420 | = 480 | 300 + 420 = 720. 3. | 540 660 | = 720 | 540 + 660 = 1200. 4. | 780 \/ 900 | = 960 | 780 + 900 = 1680. 5. | 1020 X 1140 | = 1200 | 1020 + 1140 = 2160. 6. | 1260 / \ 1380 | = 1440 | 1260 + 1380 = 2640. 7. | 1500 1620.| = 1680 | 1500 + 1620 = 3120. 8. | 1740 1860.| = 1920 | 1740 + 1860 = 3600. 9. | 1980 2100.| = 2160 | 1980 + 2100 = 4080. 10. | 2220 2340.| = 2400 | 2220 + 2340 = 4560. Put together, the values in accordance with the Lo River Map, 1 = 240 is added to 9 = 4080 = 4320; which is the product of 2 squares. The average of a square is 2160*, so the total of 1 + 9 = 8640 (hours in the Lunar Year), and this total is achieved in all values that add to 10. In the addition of 5
111.
(1/2) the total would then = 8640 + 4320 = 12,960 (an exact value for the rise or fall of Precession). If the values given in Fig. 15 are extended to 15 lines, the total value of 15 is 6960 + 240 = 7200 x 2 = 14400. The value of line 6 = 1440 (1440 x 4 = 5760) and line 9 = 2160 (2160 x 4 = 8640) when added the total is 3600; and the same applies to the addition of 7 = 1680 + 8 = 1920 = 3600; the addition of the total values of 5760 + 8640 = 14400. The total of 7 = 1680 is of interest as it is the total of the 7 changes, which are arrived at out of 55 numbers. A similar figure of 55/168 is mentioned in Egyptian texts as being related to the value of the 7th ray, and the construction of the Pyramids (see Bend Me a Maze - By P. Villiers-Stuart. Glastonbury -Pub. Rider). All the values contained in the squares (the outer values) can now be added to 15, and the total sum of all the values to 15 = 108,000*1. The outer values of the squares can now be finalized in the Lo River Map to give a progression of Lunar Years, and this is given in Fig 18. Fig. 18. The Total Values of The Changes(The Lunar Years. | Values of 10 plus a half (5). 1. | 60 180.| 240. | 240 + 120 = 360. 2. | 300 420.| 480. | 480 + 240 = 720. 3. | 540 660.| 720. | 720 + 360 = 1080. 1800 x 2 4. | 780 \ / 900.| 960. | 960 + 480 = 1440. total 3600 5. | 1020 X 1140.| 1200. | 1200 + 600 = 1800. 6. | 1260 / \ 1380.| 1440. | 1440 + 720 = 2160. 7. | 1500 1620.| 1680. | 1680 + 840 = 2520. 8. | 1740 1860.| 1920. | 1920 + 960 = 2880. 5400 x 2 9. | 1980 2100.| 2160. | 2160 + 1080 = 3240. total 10800 10. | 2220 2340.| 2400. | 2400 + 1200 = 3600. The value of 10 is now equal to 15 Total =14400 in all the directions of the map. If the figures of Fig. 16 are again extended to 15 lines the total of line 15 = 5400 and added to line 1 = 360 the value of 15 (line 16) is 5760 (5760 x 2 = 11,520 or as there are really 4 values involved 2880 x 4). In each of the stages of The Changes the numbers given increase by 10's, so the total of 100, which was 2400, is now the value of 10 this means that the total value of 100 now = 144,000. This increase can be taken to infinity, and is a process that is often mentioned in texts on Alchemy*2.
*1 This value is equal to one Yuga = 108000 human years. 2 = 216000 x 4000 = 8640000 = one day in the life of Brahma. *2 See- Alchemy. J. Fabricius Pub. Diamond.
112.
The structure of The Changes is the same as that of time, which was put in place by the ancients; but this structure does not completely relate to the true movements of either the moon or sun. The Lunar Year being 354.4308 days, and the Solar Year being 365.242199 days - the difference between them being 10.8 days. The Lunar Year of 360 days produces an almost exact difference between it and the Solar Year of 1260 hours: So when the workings of time are looked at the values of The Changes correspond. The value of 8640 = the hours in the 360 day Lunar year, but it is also the amount of seconds in one day. The amount of minutes in an hour are 60* x 24 = 1440 in 24 hours = 360, or 15 degrees in an hour. So we can surmise that the creators of our system of time knew the workings of our Solar System, the exact period of Precession, and that these creators existed at a very time in our known history. Chapter 2. The Primal Order of the Opposites. The Lo River Map brings together the opposites of the male and female Hexagrams, and in so doing gives the central value, which exists between all the opposites. In the Yellow River Map, the Hexagrams were placed as direct opposites across the square, as was the case in the wheel of Fig. 1., so that a circle of symmetrical and diametrical opposites was formed. The form of the 2nd wheel given in Fig. 2 shows the opposites placed together in pairs around the wheel, and this gives a second order to the Trigrams which is now called the Primal Order of the Trigrams, which are given in Fig. 19A and 19B. The new order of The Outer Sequence of Trigrams, which is given in Fig. 19, will form the order of the Hexagrams as they appear in the texts of Book 3., The Judgements and the Laws. The positions of the Hexagrams that this new order forms in the square are given in the introduction of Book 3. Fig. 19A The Sequence of Trigrams as they Appear in The Lo River Map.
In placing these pairs of opposites into their male and female order, which is given in The Materials (see Shou Kua, Section 10.) the sequence given in Fig. 19B is achieved.
* There are only 60 working Hexagrams - see Chapter 4.
113.
Judgements and Laws of the Sacred Mountain. Fig. 19B. The Primal Order of the Trigrams.
Fig. 20. The Primal Sequence of the Hexagrams.
The Primal Sequence is now the order of the Later Heaven Sequence found in the Ho Tu, it brings the opposite pairs of Hexagrams together = 10s.
114.
The Family Order of the Trigrams can then be placed into the 8 x 8 Magic Square, and brings all the opposite Binary Images of the Hexagrams and their integer values together in a totally symmetrical arrangement. The example of the values included in Fig. 18, are from Line 1 of the Values of Heaven and Earth (see Figs. 14 and 15), so all opposite binary pairs of Hexagrams have a common value of 240 (the days and nights are of equal length). The order of the Trigrams can also be placed into the female sequence to encompass both the male and female squares manufactured in the Ho Tu.. In The Materials (see Fig 3. and appended Note) there are 2 orders of placement for the Trigrams K'an and Li - one order refers to their inner placement, the other is their outer placement. This double order denotes a transformation of the energies of water (rain) and fire (lightening) into the outer forms of the moon and sun. The Trigrams of K'an and Li are the middle son and middle daughter, and therefore stand between the eldest and the youngest - this being their inner placement: In their outer placement they can be moved to a position at the end of the Trigrams. Changing the placement of K'an and Li not only makes sense of their symbolic meanings, but also makes sense in the maths of the Hexagrams. In their movements, K'an and Li form the completions or the ends, as the Hexagrams made up of these 2 Trigrams are Before and After Completion the last Hexagrams in Book 3 (63 and 64). The placement of K'an and Li in their outer placement gives the basis for the order of the Hexagrams in Book 3. The Judgements and the Laws. This order is of opposite pairings, not reversals as they appear in the I Ching: As its only through the value of the opposites that the workings of The Changes are attained. There are many clues given in the readings of the individual lines that point to the order being opposites and not of reversals; for as reversals the Hexagrams fail to have a central value or a point of balance. The Hexagrams of Before and After Completion also give 2 orders of male and female lines, and as their lines alternate from light to dark they are both opposites and also are reversals of each other. They change into each other through their Nuclear Trigrams (Trigrams formed out of the 4 middle lines of the Hexagram - see Chapter 4.). The only other Hexagrams that are unable to change in this way are The Creative with 6 light lines, and The Receptive with 6 dark lines - this leaves 60 Hexagrams that are able to transform or exchange into different Hexagrams, all of which are neither opposites nor reversals of themselves. The 60 Hexagrams capable of transformation are formed out of the eldest and the youngest children in any combination, which includes those they make with Ch'ien, K'un, K'an and Li.
115.
Judgements and Laws of the Sacred Mountain. Fig. 21. The Trigrams of the Outer Sequence.
In the Family Sequence all the Trigrams are placed opposite to each other around the square 3 x 3 or the 8 Spoke Wheel. As the Trigrams are moved the contracted integer pattern changes, but balance is maintained and then come together in the Primal and Outer Orders = 10s. The division of Trigrams into 3 Orders gives 3 stories of the construction of the vessel, into which the male and female creatures fit 2 by 2. As pairs 1 to 8, 2 to 7, 3 to 6 and 4 to 5 bring the Father Mother, Eldest, Middle and Youngest Children together, and only the exceptions of 3 and 6 dont make 8 x 8 Magic Squares. Chapter 3. On the Values of the Lines and The Measure of The Means (The Fishes). The construction of the form and order of the Hexagrams has been accomplished; all have been given their values through the placing together Heaven and Earth in the directions of The Maps. A common thread between the workings of both maps has been found, so that both are now known to be parts of each other - so seemingly not derived at different times but just explaining different times; fitting in with the concepts put forward in The Materials, in the History of Civilization. One map being the Inner, and the other the Outer, they form a relationship of measure which is expanded through the form of the squares. Each of the squares containing sets of lines of Hexagrams that can be read off in any direction - 6 Hexagrams always have a value of 720 and placed together as opposites 1440; 7 lines having a value of 840 x 2 = 1680. Each quarter matching its opposite, all having a central value which when placed together has a total of 15. The value of 15 is reflected in the values obtained when using the Yarrow Stalks (or coin) Oracle, as the Hexagrams have non-moving lines which do not change their form valued as 7 and 8, and moving lines of 6 and 9 which change the Hexagrams one into another. This gives each Hexagram a value in accordance as to whether they are all 6, 7, 8, or 9's, giving each Hexagram a value and then an extended set of values - all have a relationship with one another. The average value of each Hexagram accords to the value of 5 = 30 and 10 = 60 giving a total of 90 (a right angle), this is shown in Fig. 22.
116.
Fig 22. The Basic Values of the 6 Lines of the Hexagram.
When casting the oracle the end values of 6, 7, 8, 9, are achieved by putting aside sticks, which is the same action of adding the lower values to the upper. If the lower values of 1, 2, 3, 4, are added in, the total value of each Hexagram then =120. When this is done to the 6 lines of the Hexagram the complete action of the maps is given, but one gets values that increase by 7. The Loads of 7's, upon which the completion of change is based is explained in Fig. 23A and 23B. The values obtained are the base upon which all the measures or means of construction can be listed. Fig. 23A. The Combination of the Lower and Upper, and the Correspondence of the Opposite Lines.
The correspondence of the lines are given as 1 to 4, 2 to 5, and 3 to 6 in the Hexagram; therefore the readings of these lines are linked together, 1 to 4 = 40, 2 to 5 = 80, 3 to 6 = 120 the total = 240. If the lower and upper values are extended to encompass the 6 lines of the Hexagram, all values given are a sequence multiples of 7. The lower value totals 210, and the upper value totals
117.
630, a combined the total = 840 (840 x 2 = 1680 the value of 7). The values of the Lower and Upper are placed into the 6 lines of the Hexagram in Fig. 23B. Fig. 23B. The Loads of 7.
By putting together values given in Figs. 23A\B., a sequence of values can be obtained. This can be done in a variety of ways, either as just the lower or the upper values, or by dividing them into halves and then adding them together. In whichever way this is achieved, the values that the sequences contain have a common set of values, and the 2 lists of numbers form a relationship with one another. These values can be divided by the values of the Hexagrams, which when placed at a right angle to one another form a set of rectangles. The small rectangles form an angle of approximately 30 degrees (30 = the value of 5), and the large 60 degrees (value = 10), which proportionally fit into the hexagon or The Star of David, see Fig. 24. The smaller rectangles fit as a division of 1/3 into the larger, this form is represented in the unbroken line (the large rectangle), and broken line (the small rectangles); also the Trigrams are the 2 equal sided triangles of Heaven and Earth that form the star have the same division. To clarify the maths I shall quote the note written by Wilhelm to accompany Hexagram 2. K'un, The Receptive, Line 2, in Book 1 of the I Ching: In mathematics, when we discriminate between lines, planes, and solids, we find that rectangular planes result from straight lines, and cubic magnitudes from rectangular planes. This explains the matter perfectly.
118.
Fig. 24. Rectangle of The Measure of the Means. *
Chapter 4. The Changes of the Three's and Five's. The make up of each Hexagram consists of the 2 original Trigrams that went into its manufacture, and the Nuclear Trigrams that are formed out of the 4 central lines of the Hexagram. How this is achieved is shown in Fig. 25. Fig. 25. The Trigrams and the Nuclear Trigrams.
Each original Hexagram produces 2 Nuclear Trigrams, in the 1st set the Hexagrams produce 16 different Nuclear Trigrams between them,
* The Rectangle is created between 2 intersecting circles whose circum meet at each others central point, calledtheVesicaPiscis;itsdimensionsaregivenastheof3.ArchimedescalledtherectangleThe Measure of the Fishes with a fraction of 153:265.
119.
and in the second set only 4 different Nuclear Hexagrams are produced. The 4 different Hexagrams of the 2nd set are called the beginnings and the ends: Therefore, there are only 60 or 15 x 4 sets of working Hexagrams that are able to change. A list of all the 1st and 2nd Nuclear Hexagrams is drawn in Fig. 26. Fig. 26 The List of 1st and 2nd Nuclear Trigrams.
In Chapter 10 of Ta Chuan, Part 1, Section 3., it states that through the 3 and 5 operations the changes can be undertaken; this statement is said to be related to the Yarrow Stalk Oracle; but it is also explained that the meaning of these operations have been lost for countless ages. In all the operations of The Changes there is a complete consistency of workings and values. In all the operations there are the 5 elements of change through which the value 3 achieves the changes and their completeness. If the operations of change and the Nuclear Trigrams are fitted together with their values achieved in the squares (the 5 elements of change), a full picture of the symmetry can be found between the Hexagrams and their values - see Fig 27. The whole of the square is a reflection from one quarter to another diagonally, and from one half to another. The total amount of changing Hexagrams is 60 or 15 sets of 4, and each set contains a total of 12 Hexagrams with a total value of 1440 x 15 = 21600. The 6 and 7 steps of Change or Return are drawn in Fig. 26. The steps constitute sets of opposites, who through a set of line changes attain a reversal of their original polarities. The Hexagrams of The Creative and The Receptive show how the reversal is achieved, but this applies to any opposite Hexagrams = 240.
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Fig. 27. The Nuclear Trigrams and Their Values. (An Example of the Values is from line 1. Hexagrams from Fig. 19B and 20. The Primal Sequence.) 1. 1. 1. | 132. 132. 132. 33. 38. 44. | 124. 126. 120. 2. 2. 2. | 108. 108. 108. 34. 37. 43. | 118. 114. 120. 3. 56. 44. | 120. 124. 120. 35. 19. 1. | 128. 130. 132. 4. 55. 43. | 120. 116. 120. 36. 20. 2. | 112. 110. 108. 5. 16. 1. | 122. 126. 132. 37. 43. 44. | 114. 120. 120. 6. 15. 2. | 118. 114. 108. 38. 44. 43. | 126. 120. 120. 7. 57. 44. | 110. 118. 120. 39. 30. 1. | 118. 124. 132. 8. 58. 43. | 130. 122. 120. 40. 29. 2. | 122. 116. 108. 9. 58. 43. | 124. 122. 120. 41. 29. 2. | 116. 116. 108. 10. 57. 44. | 116. 118. 120. 42. 30. 1. | 124. 124. 132. 11. 15. 2. | 112. 114. 132. 43. 44. 43. | 120. 120. 120. 12. 16. 1. | 128. 126, 108. 44. 43. 44. | 120. 120. 120. 13. 55. 43. | 126. 116. 120. 45. 20. 2. | 116. 110. 108. 14. 56. 44. | 114. 124. 120. 46. 19. 1. | 122. 130. 132. 15. 2. 2. | 114. 108. 108. 47. 37. 43. | 122. 114. 120. 16. 1. 1. | 126. 132. 132. 48. 38. 44. | 116. 126. 120. ______________________ X _______________________ 17. 56. 44, | 122. 124. 120. 49. 19. 1. | 126. 130. 132. 18. 55. 43. | 118. 116. 120. 50. 20. 2. | 114. 110. 108. 19. 1. 1. | 130. 132. 132. 51. 38. 44. | 126. 126. 120. 20. 2. 2. | 110. 108. 108. 52. 37. 43. | 114. 114. 120. 21. 57. 44. | 112. 118. 120. 53. 30. 1. | 116. 124. 132. 22. 58. 43. | 128. 122. 120. 54. 29. 2. | 124. 116. 108. 23. 16. 1. | 120. 126. 132. 55. 43. 44. | 116. 120. 120. 24. 15. 2. | 120. 114. 108. 56. 44. 43. | 124. 120. 120. 25. 15. 2. | 114. 114. 108. 57. 44. 43. | 118. 120. 120. 26. 16. 1. | 126. 126. 132. 58. 43. 44. | 122. 120. 120. 27. 58. 43. | 122. 122. 120. 59. 29. 2. | 118. 116. 108. 28. 57. 44. | 118. 118. 120. 60. 30. 1. | 122. 124. 132. 29. 2. 2. | 116. 108. 108. 61. 37. 43. | 120. 114. 120. 30. 1. 1. | 124. 132. 132. 62. 38. 44. | 120. 126. 120. 31. 55. 43. | 124. 116. 120. 63. 20. 2. | 120. 110. 108. 32. 56. 44. | 116. 124. 120. 64. 19. 1. | 120. 130. 132.
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Judgements and Laws of the Sacred Mountain. Fig. 28. The 6 and 7 Steps of Change.
The 5 Hexagrams that change give a reversal of gender.
All the Hexagrams are placed around a circle as opposites to each other, and in so doing, form a circle of directions or constellations as a compass or calendar. Both of these ideas have been passed down to us in various forms such as use in practices like Feng Shui. Feng Shui shows itself to have obvious links to the workings of The Changes, and in particular to The Yellow and Lo River Maps. Though in the details given in various books on Feng Shui there seems to be some fundamental errors in the maths, as the values given to such details as the 10 Cyclic Signs, but these matter aside, Feng Shui and other practices such as the Tibetan Time Wheel Thread do provide clues to how the workings of the Hexagrams fit the mathematics in calendars, compasses, and maps. Their usage finds some strange links, as they can be fitted into the layout of the mythical Shangri-La, which at its centre contains The Sacred Mountain surrounded by a division of land into the field pattern of The Well. In its design are the Circle of Heaven, and the Square of Earth and these are also found in the design of the Chorten or Stupa whose origins cannot be classified as just Buddhist, as they have similar forms in older Tibetan Bonpa and Brahmic/Vedic images. Again, with the rise of new religions each took on ideas from what already existed in the older knowledge to attain creditability or a continuity of belief. The idea of the mountain and the directions that are fundamental to workings of The Changes can be found in the Tibetan texts of the Jigten Chagtsul, which provides a very good idea of the archetypes that link the ancient cultures together: In the beginning was the void. Then a wind, which grew in strength and concentration, formed the double thunderbolt (Dorje). From the thunderbolt came thick clouds, and from the clouds fell raindrops as big a cartwheels to
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create the primal ocean. The wind churned the ocean into foam*, which gathered into solid matter. From its centre rose a cosmic mountain (Rirab Llumpo) rising eight times ten thousand leagues above the ocean, and sinking as deep below it. The mountain had four faces, the north of shining gold, south of malachite, east of crystal, and west of silver. From the highest point grew a tree whose trunk extended down like a spine through the mountain. Its branches burst forth with flowers, fruit, and vigorous growth, and soon the whole summit was covered with tress and flowers, in meadows with rivers, on hills and valleys, of such a pastoral delight that the gods made it their home.
Mount Kailash, Axis of the World, from which the 4 Rivers of Indra flow, and the site of the ceremonies of the raising the Curning Pole adorned by the Prayer Flags of the 5 Elements. The ceremonies are attended by major traditions of Tibet and India, presenting a connection between them all.
* Aphrodite the foam born goddess - made out of the froth of the churning sea.
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Conclusions - The Bagua, The Well and the River Maps Math. Fig.29.
The math in The Book of Creation, and the narrative given in The Materials is the prelude to The Book of Judgements and Laws that are The Oracles. In The Oracles all situations or event that occur in the actions of the physical body are described, these are referred to as the Laws of the Jungle as all is described through the symbols of the Sacred Animals contained in the images of the Trigrams and Hexagrams. The Trigrams of Heaven and Earth (the father and mother) give birth to the six children - this gives the 8 Trigrams that when doubled produce the 64 Hexagrams in the sequences of values given in The Well, as the 1 to 8 or 8 to 1 match the Bagua (Ta Chi), but Magic Squares of Hexagrams can also be
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produced in all the integer sequences except 3s, 6s and 9s. All of the Outer values in The Well of 1 to 8, 2 to 7, 4 to 5, and their reversals give a list of Contracted Integers - and these have a set pattern to infinity into which 8 Trigrams can be fitted. These same integer patterns can be found to always produce 9s , and also 3s and 6s. The 8 Spoke or Dharma Wheel, which appeared in The Materials gives an 8th division (45 degrees) as the base for all the math in The Changes, and all values from 1 to 9 are found to produce the 3 x 3 Magic Squares, but 5 and 9 appear as being of greatest importance to this work as they are paramount in the manufacture of the + 5 values in the Ho Tu, and the values of Time in the Lo Shu (Magic Square of Saturn - God of Time). From the values produced in The River Maps the values of the measurements of the Earth, Moon, Sun, Venus and Sothic Cycles also appear at their base. The Contracted Integers of The Well Fig. 29 (also Fig. 32), and Bagua: 12345678 = 1 and 8 as a reversal = 87654321. 24681357 = 2 and 7 as a reversal = 75318642. 48372615 = 4 and 5 as a reversal = 51627684. (All = 9s) The integers produce 3s and 6s and the integer runs of 3s and 6s are also a pattern to infinity = 369369369 and 639639639, which also make 9s, or multiples of 9s to always produce the same recurring value, so a pattern of contracted integers in the 9 x 9 Magic Square of the Moon fits (Fig.14.). 1234 5 6789 2345 6 7891 3456 7 8912 4567 8 9123 5678 9 1234 6789 1 2345 7891 2 3456 8912 3 4567 9123 4 5678 = 9s = the symmetrical Magic Square of Lo Shu. These values then make a 10 x 10 Square = 10s = 60s, as the integer run 5 (30) becomes the average or mean value of each of the other integers = half the value of pairs = 10 = 1 to 9, 2 to 8, 3 to 7 and 4 to 6, so 30 + 60 + 90 = 15. When these integers are placed into Binary Images of Trigrams as an addition, they all = 6s, but in a doubling they = +7s. Thereby all the values are = 6s and 7s, and this concurs with many ancient traditions. The Contracted Integer Run 123456789 + 3s (36) and + 6s (63) = + 1110 is found in the Lo Shus 8 spoke cross-over values, and what are now termed as Solfeggio Tones in the 8 spoke (central 5s) = +1s to 8s, 2 to7, 3 to 6 and 4 to 5 = 099 base to 1110. The outer opposites = 816 to 294 = 27+72, 492 618 = 57+42, 438 672 = 15+84, 834 276 = 54 + 45 = 1110*.
* See Appendix A For Math of Solfeggio in the Lo Shu. As outer opposites dont give +1s - 8s etc.
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Solfeggio Tones always double their central value = 36 and 63 (+3/+6 bases), so this rule appears in all integer runs = 123, 234 (=+1s) etc, and also in the 3 x 3 Magic Squares or 8 Spoke Wheel they create. Looking at Contracted Integers = + 6s = 174, 285, 396, 417, 528, 639, 741, 852 and 963 + the + 3 = 147 to 936 = + 1110 as a pairing. These patterns run to infinity = 1 + 6 = 7 + 6 = 13 = 4 + 6 = 19 = 1 = 174174, 285285 and 147147, 258258 etc. 123456789 174 174 174 417 417 417 741 741 741 789123456 285 528 852 285 528 852 285 528 852 456789123 369 693 936 693 936 369 936 369 693 849 516 273 456 789 123 (516 273 849 123 456 789) 273 849 516 789 123 456 Magic Squares can be seen in the sets of numbers, so 18 81, 27 72, 36 63, 45 54 etc work in Solfeggio pairings. The math of The Book Changes shows patterns within all integers, and it gives The Images of Binary Expansion, through which all workings of Time and Dimension are obtained. Values of 9s are always = the main products = 27, 54, 108, 216, 4320, 8640 etc, so values = 9 appear in both the Small and Great Cycles of Precession = 12960 x 2 = 25920 and 51840. The main core of this work is that Contracted Integers link to the Binary through The Well and Bagua in a way that reveals the whole structure of the Vessel (the contianer) in the simplest ways - a way that is always balanced and equal, so nothing can be mismatched in error at an atomic level. We can link these values across the board, in Music, RNA, DNA and the whole atomic-lattice, as The Well is also termed as The Field Pattern (The Flower of Life, The Net, or Basket). The Ho Tu gives the Inner Construct, and the Lo Shu is the written document as its the appendage or the Outer Construction = the buildings put in place by the Holy Sages (as given in the account of The History of Civization in Book 1.). The Book of Changes thought to be a book of fortune tellers can now be seen as based on universal math once understood by a lost ancient civilization, whose understanding has now returned to us through modern physics. The Book of Changes is the oldest known book to mankind, and its a base upon which all other so called divine or sacred math are also based - as it reveals All is ONE - of the same Source or Well-Spring. The division into the opposites of law are only the creative means through which the body is forged. The simplicity of math in a placement of integers into binary images appears in the Trigrams of Heaven and Earth when placed into the Ho Tu. When the 9 x 9 square is used a Nine Stack of values appears in the manufacture of the 5th central squares placed also as pairs (see Fig. 31.).
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Fig.30. Ho Tu and the Values of Heaven and Earth. The order given is 1 to 6, 2 to 7, 3 to 8 and 4 to 9 in the outer values, and all values are + 5, which then create + 10s to give all the totals needed to open the Lo Shu. This means a set pattern between odd and even numbers does exist in the Solfeggio, as well, and this inherent pattern produces all the values of Precession, and the means and measure of the created body (The Receptive Earth). The central value (as appears also in the 9 x 9 Square) = 2160, and the totals of the outer opposites = 4320, so 6480 appears in each direction in the 8 Spoke. I could put down all the values in the 8 x 8 squares 9 Stack but as these appear on Ken Taylors site - Earlyheaven.Com under Origins - He Tu and Lou Shu, so the reader can refer to the site, or easily do the workings of the math for themselves by following the math of the 5 Elements in the Ho Tu.
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Fig.31. Values of Lo Shu Nine Stack. This shows that the Ho Tu and Lo Shu work together as one entity, so this overcomes any confusion of the many attributes given to different mythical figures, as in each character the same story is reflected to their own time in history (maybe to those who understood and revived the math and practice of conduct as did King Wen and the Duke if Chou/Zhou). The first mythical figure is Fu Hsi, and the second ones said to have invented the Lo Shu are The Yellow Emperors. Wilhelm gives an accolade for the Lo Shus invention to King Wen, but the texts of The Materials mentions the mythological Holy Sages appended the Outer Buildings to the Inner Base, plus The Yellow Emperors who put in place The Alternations - but all might be no more than a narrative of characters made up to form a tribal history. We do find each culture wrote of their own connection back to the ancestors or the creative source, as with the Sumerian King Lists, the Greeks, and Hebrew, so the Chinese were probably no different in cementing their own connections.
Book 3. Judgements and Laws.
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BOOK 3. THE JUDGEMENTS AND THE LAWS.
The Oracles of the First Time.
The Judgement. The heart is weighed against the Feather of Maat. Is it clear and without transgression of guile of duplicity of forethought/intention against the universal law of wisdom Maat? then it flutters down into a state of eternal peace, passing into the realm of Lord of the West who is Osiris.
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Judgements and Laws of the Sacred Mountain. Introduction to Book 3.
The Pronouncements of The Judgements and the Laws of the Sacred Mountain. The First and Second Wings of The Bird of Heaven are called T'uan Chuan, The Boar's Head. The Boar's Head are Decisions on the Judgements appended to the Hexagrams; these texts are attributed to King Wn, and The Commentaries on the Judgements, which give an exact interpretation of the Decisions, are attributed to Chung Fu Tzu. Both these sections have now been incorporated into a general write-up entitled Judgements and Commentaries. The Judgements and Commentaries are an expanded explanation of the physical and mental attributes of each Hexagrams time and situation; so it is therefore hoped the context of each Hexagram is now understandable to modern thought or concepts. The Third and Fourth Wing are called Hsiang Chuan, and these are Commentaries on The Images, Great, and Small. The Great Images pertain to the whole meaning of the Hexagrams, explaining The Way of the sage or ruler (the fundamental wisdom of the Hexagram). The Small Images pertain to the texts appended to the individual lines of Hexagrams, being the laws of change contained in the opening and closing of each situation. These wings are attributed to King Wn and the Duke of Chou - King Wn, The Great Images, and the Duke of Chou, The Small. The Seventh Wing, of which fragments are quoted in The Materials in The Great Treatise is called the Wn Yen, and it contains texts attributed to Chung Fu Tzu and his school. They appear in sections appended to the individual meanings of certain lines as What the Master said. The major part of this work concerns itself to the context of the lines of Ch'ien (The Creative), and K'un (The Receptive); and these are expanded to give an explanation of all places or lines in the Hexagrams. The understanding of Chung Fu Tzu's texts on Ch'ien and K'un forms a base from which a context of all other lines can be comprehended but he also comments on other lines*. The Ninth Wing is called Hsa Kua; its texts give pronouncements on the order and relationship between each Hexagram, as one follows another in order of turn. The order of which have now been rearranged and rewritten, appearing as the first statements in the texts of each Hexagram directly before Miscellaneous Notes. The Tenth Wing is called Tsa Kua now appear as Miscellaneous Notes, each containing meanings of the roots or stem of each Hexagram's character. These texts have been greatly expanded to give a conceptual context to each Hexagram.
* A work that contains many comments on What the master Said exists, but the comments have not been matched to the Hexagrams as yet (a future work for investigation).
Book 3. Judgements and Laws.
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The order of the Hexagrams given in these texts have been changed from the order in the I Ching, and the reason for these changes have been fully explained in Books 1 and 2. The original placing of the Hexagrams in the I Ching is given in the List of Hexagrams, and at the top of each reading for cross-reference. List of the Hexagrams in the Book of The Judgements and the Laws. 1 * | 1. The Creative. 2 | 2. The Receptive. 12 | 3. Reflection. 11 | 4. Peace. 34 | 5. Power of the Great. 20 | 6. Great View. 16 | 7. Ambitious Enthusiasm. 9 | 8. Taming Power of the Small. 26 | 9. Taming Power of the Great. 45 | 10. Gathering Together. 23 | 11. Splitting Apart. 43 | 12. Break Through. 5 | 13. Waiting in Nourishment. 35 | 14. Progress. 8 | 15. Holding Together. 14 | 16. Possession in Great Measure. 25 | 17. Inner Sense. 46 | 18. Pushing Upward. 44 | 19. Coming to Meet. 24 | 20. Return. 51 | 21. The Arousing. 57 | 22. Penetration. 32 | 23. Duration. 42 | 24. Increase. 27 | 25. Providing Nourishment. 28 | 26. Preponderance of the Great 18 | 27. Remembering the Spirit. 17 | 28. Following the Ordained. 3 | 29. Difficulties in Giving Birth. 50 | 30. The Caldron. 48 | 31. The Well. 21 | 32. Biting Through. |33| 33. Retreat. |19| 34. Joint Approach. |10| 35. Treading. |15| 36. Modesty. |62| 37. The Wheel. |61| 38. Inner Truth. |54| 39. Marrying Maiden. |53| 40. Gradual Progress. |52| 41. Keeping Still |58| 42. The Joyous Lake. |41| 43. Decrease. |31| 44. Influence. |39| 45. Obstruction. |38| 46. Opposites. |60| 47. Limitations. |56| 48. The Wanderer. | 6| 49. Conflict. |36| 50. Darkening of the Light. |13| 51. Fellowship. | 7| 52. The Army. |40| 53. Deliverance. |37| 54. The family. |55| 55. Abundance. |59| 56. Dispersion. | 4| 57. Youthful Growth. |49| 58. Revolution. |22| 59. Grace. |47| 60. Exhaustion. |29| 61. The Abyss. |30| 62. The Clinging Fire. |63| 63. After Completion. |64| 64. Before Completion.
* Places of Hexagrams in the I Ching - King Wen Sequence.
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Judgements and Laws of the Sacred Mountain. The Yarrow Stalk Oracle.
The oracle is consulted with the use of 50 yarrow stalks. One stalk is put aside and will play no further part. The 49 stalks are divided into 2 random heaps - then 1 stalk is taken from the right hand heap and is placed between the little and the ring finger of the left hand. Placing the whole of the heap into the left hand, one counts off the stalks using the right hand in 4's, one continues to do this until 4 or less stalks are left - this remainder should then be placed between the ring and middle finger of the left hand or can be laid aside. Next one picks up the heap of stalks of the right hand heap and does the same thing over again, counting them off in 4's. The total sum of the stalks obtained in the count should now be either 5 or 9. Then, take out the one stalk that was placed between the little and ring finger - so the count is now 8 or 4. The number 8 is a double unit so it counts as 2, and 4 is a complete unit so it counts as 3. Gather-up all the stalks that were counted off, leaving those that were remainders aside. Go through this same ritual 3 times, the count of the remainder the 2nd and 3rd time will 8 or 4 - and thereby the value of a line is obtained. If the sum of the 3 counts = 9, 8, 8, which is 2, 2, 2, then the line has a value of 6 which is a moving dark line . If the sum = 5, 4, 4, which is 3, 3, 3, then the line has a value of 9 which is a moving light line . A total of 8 produce a non-moving dark line . A total of 7 produce a non-moving light line . Start with line 6 (top) and work down to line 1. Only the texts of the moving lines of 6 and 9 are read, and if only non-moving lines are given then only the first texts of the Hexagram need be read. The Coin Oracle. Take 3 coins of the same type. The value side counts as 2 and the reverse side counts as 3. Take them up and shake in 2 hands and throw them down. The 3 values make a line so repeat 6 times. The coin method is quick and easy so most suitable to be used in any circumstances to find out what the reading of ones conduct should be. Special coin-sets can be found in Chinese Shops but any coins with a decent size and well defined tails and heads can be used.
Book 3. Judgements and Laws. The Order of the Hexagrams in the Square.
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A Discussion on the Hexagrams of Ch'ien and K'un, and their lines. A Discussion of Hexagrams of Ch'ien and K'un, and their Lines are given in the Wn Yen or 7th Wing. Chung Fu Tzu wrote down these commentaries; firstly, as a set of texts on the characters of the Hexagrams as a whole, and then secondly, as to meanings of individual lines they contain. The commentaries which apply to Ch'ien and K'un can then be used as a base for all other Hexagrams, as Ch'ien, The Creative; and K'un, The Receptive, represent the Father and Mother (archetypes), or Heaven and Earth. These Commentaries are as follows: On Chien, The Creative, as a Whole.
a) 1. Of all that is good, sublimity is supreme. (Sublimity means being of a high position and noble, that which causes a solid state to become flux or fluid, and also a threshold or a lintel). For it succeeds in the coming together of all that is
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beautiful. Its furtherance is the agreement of all that is just (the laws are just). Its perseverance is the foundation of all action (through its continuity it achieve eternal action)). a) 2. Because the Great Man embodies humanness (he has a complete consideration for all things), he is able to govern men (mankind, in his likeness). Because he brings about the harmonious workings together of all that is beautiful, he is able to unite them through the mores (the natural laws govern conduct). Because he furthers all beings, he is able to bring harmony through justice (the scales are balanced). a) 3. The Great Man acts in accordance with these 4 virtues (expressions). Therefore it is said: The Creative is sublime, successful, furthering and persevering. d) 1. The sublimity of The Creative depends on the fact that it begins everything and has success (it is the source of all things and carries them forth to their perfection). d) 2. Furtherance and perseverance; thus it brings about (all of) the nature and the way of all beings. d) 3. The Creative, by positing the beginning, is able to further the world with beauty. Its greatness lies in the fact that nothing is said about the means by which it furthers (it stands beyond the conceived, yet furthers). d) 4. How great indeed is The Creative! It is firm (the laws are set firmly in place) and strong (it moves all things), moderate and correct (within the limits of action), unalloyed and spiritual (stands alone and uncreated). d) 5. The 6 individual lines open up and unfold the thought (the straight or the undivided opens up into opposites of action and interaction), so that the character of the whole is explained through its different sides. d) 6. "In his own time he mounts toward Heaven on 6 dragons (the lines arise-up from within the Earth). The clouds pass (the darkness withdraws) and the rains (nourishment) fall". All this means peace coming into (the form of) the world.
Book 3. Judgements and Laws.Introduction. On the Lines of The Creative. Nine in the Beginning - Line 1.
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a) 4. Nine in the beginning means: "Hidden dragon. Do not act". What does this signify? The Master said: This means a person who has the character of a dragon but remains concealed. He does not change to suit the outside world; he makes no name for himself. He withdraws from the world, yet is not sad about it. He receives no recognition, yet is not sad about it. If lucky he carries out his principles, if unlucky he withdraws with them. Verily he cannot be uprooted; he is a hidden dragon. b) 1. "Hidden dragon. Do not act". The reason is that he is below (the position is within the source below movement in the world). c) 1. "Hidden dragon, Do not act". The power of the light principle is still covered up and concealed. d) 1. The Great Man acts in accordance with the character that has become perfected within him. This is the way of life that can submit to scrutiny on any day. Being hidden means that he is still (still and clear) in concealment (contained within the shell of all visible movement) and is not given recognition (has no form of concept which it can be labelled by), that if he should act he would not as yet accomplish anything. In this case the Great Man does not (of himself) act.
Nine in second place.
a) 5. Nine in second place means: "Dragon appearing in the field. It furthers one to see the Great Man". What does this signify? The Master said: This means a man who has a character of a dragon and is moderate and correct. Even in ordinary speech he is reliable. Even in ordinary actions he is careful. He does away with what is false and preserves his integrity. He improves his era and does not boast about it. His character is influential and he transforms men.
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In The Changes it is said: "Dragon appearing in the field. It furthers one to see the Great Man". This refers to a man who has the qualities of a ruler. b) 2. "Dragon appearing in the field". The reason is that he is not needed yet (a central place without need for action). c) 2. "Dragon appearing in the field". Through him the whole world attains beauty and clarity (all is perfected and clear in its purpose). d) 8. The Great Man learns (meditates and observes) in order to gather material, he questions in order to sift it. (He attains knowledge or wisdom in order to gather together right materials, and he enters into a dispute between opposites of things in order to sort them out). Thus he becomes generous in his nature, and kindly in his actions (he gives life to all through his actions). In The Changes it is said: "Dragon appearing in the field. It furthers one to see the Great Man." For he has the qualities of a ruler (the rule of law).
Nine in third place.
a) 6. Nine in third place means: "All day long the Great Man is creatively active. At nightfall his mind is beset with cares. Danger. No Blame". What does this signify? The Master said: The Great Man improves his character and labours at his task. It is through loyalty and faith that he fosters his character. By working on his words so that they firmly rest on truth, he makes his work enduring.
He improves his outer expression through his works, which are accomplished in the light of day. He achieves his outer expression through his allegiance and faithfulness to the firm laws of truth or justice that make his nature eternal in its action.
He knows how this is to be achieved, and he achieves it; in this way he is able to plant the right seed. He knows how it is to be brought to completion, and so completes it; thereby he is able to make it truly enduring. For this reason he is
Book 3. Judgements and Laws. Introduction.
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neither proud in his superior position nor disappointed in an inferior one. Thus he is creatively active and, as circumstances demand, careful, so that even in the most dangerous situation he does not make a mistake. (He creates in a place that of itself is not light giving - danger is the place of the pit in the ground, but in The Creative process there is no mistake). b) 3. "All day long he is creatively active". This is the way he carries out his undertakings (works or movements in the creation of the body - hence under or within). c) 3. "All day long he is creatively active". He moves with the time (he moves in harmony with the time, with what is manifested in the light of day). d) 9. The nine in the third place shows redoubled firmness and is moreover not in a central place. On the one hand it is not yet in Heaven above; on the other it is no longer of the Earth below (it is the first line of Man between Earth and Heaven). Therefore one must be creatively active (the place is on the borderline between the decision taken within, and action taken without) therefore as circumstances demand one must be careful as to what action is taken. Then, despite the danger no mistake is made (this is caution).
Nine in fourth.
a) 7. Nine in fourth means: "Wavering flight over the depths. No blame." What does this signify? The Master said: In ascent and descent there is no fixed rule (for one) except that one must do nothing evil. In advance and retreat no sustained perseverance avails (to one) except one must not depart from one's (true) nature. The Great Man fosters his character and labours at his tasks (the expressions of his visible actions), in order to do everything at the right time. Therefore he makes no mistakes. (One needs no concern of intention or forethought in action, and in making no division of separation between movements that advance and retreat, no evil is committed).
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b) 4. "Wavering flight over the depths" He tests his powers (the wavering is to and fro, in advance and retreat over the depths of the dark - the waters). c) 4. "Wavering flight over the depths" Here the way of The Creative is about to transform itself (through the action of 'The Way' all things are transformed). d) 10. The Nine in fourth is too rigid and not moderate (yielding). It is not yet in heaven above, neither any longer of the Earth below, or in the middle (borderline) regions of human (Man). Therefore it is said: "Wavering flight "..... To waver means one becomes yielding and follows the way to and fro, and therefore makes no mistake.
There is a freedom of choice of involvement in action. Yielding to all external movements without judgement or conflict with the world, and by being firm in conduct, achieves complete freedom, and remains without blame. Nine in fifth.
a) 8. The nine in fifth means: "Flying dragon in the heavens. It furthers one to see the Great Man". What does this signify? The Master said: Things that accord vibrate together. Things that have affinity in their inmost nature seek one another. Water flows to what is wet, fire turns to that which is dry. The clouds follow the dragon, and the wind follows the tiger. Thus the sage rises, and all the creatures follow him with their eyes. What is born of Heaven feels related to what is above. What is born of the Earth feels related to what is below. Each follows its kind. b) 5. "Flying dragon in the heavens". This is the supreme way of ruling (for all things find their natural place). c) 5. "Flying dragon in the heavens". This place is appropriate to heavenly character (for the light shines clearly over the Earth and gives equally to all). d) 11. The Great Man accords in his character with Heaven and Earth; in his light, with the sun and moon; in his consistency with the 4 seasons; in the good and evil he creates with the gods and spirits. When he acts in advance
Book 3. Judememts and Laws. Introduction.
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of Heaven, Heaven does not contradict him. When he follows Heaven he adapts himself to the time of Heaven. If Heaven does not resist him, how much less do men, gods and spirits.
This section needs a complex explanation to put the line and its symbols into context. The 5th line is the central line of the upper or outer part of the Hexagram, which means it is the ruler. It has a relationship with the 2nd line hence the same reading of seeing the Great Man is given to both. The inner energy of the Earth that rises and clouds one's view is the serpent or the dragon, and the ruler or king who disperses all things through the heavens by the wind is the tiger. The tiger has stripes of yellow and black the colours of The Creative, and The Receptive. In the creation of good and evil, the natural processes of the laws open and close the doors of birth and death. It is these laws of advance and retreat, of giving and taking away, that man has to understand to achieve harmony and balance in union with the laws of nature; otherwise his own actions blindly close the doors again. The understanding of the emotions or natural drives to fulfil the body's desires, by achieving a place of detachment that stands above the workings of the Earthly body; is therefore the essence of this lines position. It stands, as does the light of Heaven above the Earth, giving and nourishing the Earth without thought or question. If man rises above the conflicts of his nature he needs to attain this position of the ruler; he needs to love without question or division. Nine at the top.
a) 9. Nine at the top means: "Arrogant dragon will have cause to repent" What does this signify? The Master said: He who is noble and has no corresponding position, he who stands high and has no following, he who has able people under him who do not have his support, that man will have cause for regret at every turn. b) 6. "Arrogant dragon will have cause to repent". Everything that goes to extremes meets with misfortune. c) 6. "Arrogant dragon will have cause to repent". In time he exhausts himself. d) 12. Arrogance means one knows how to press forward but not how to draw back, that one knows existence but not annihilation, knows something about winning but nothing about losing. It is only the holy man who understands how to press forward and how to draw back, who knows existence
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and annihilation as well, without losing his true nature. The holy man alone can do this.
When all the lines are 9.
b) 7. When The Creative, the great undergoes change in all the nines, the world is set to order. c) 7. When The Creative, the great undergoes change in all the nines, one perceives the laws of Heaven (for it changes into its opposite through the 6 changes).
On K'un, The Receptive, as a Whole.
The Receptive is altogether yielding, yet in following the laws of Heaven is firm in its action. It is still and clear within, yet its nature is square for it moves in all of the directions. If one follows then one finds guidance, and thus obtains something that endures (eternal continuity). It embraces everything, and its power to transform everything is light giving. (The transformation of matter brings forth light into the field). The way of The Receptive - how devoted is it? It receives the laws of Heaven into itself and acts in its own time. (Time is the means through which all is achieved).
On the Lines of The Receptive. Six in the beginning.
A house that heaps up good upon good is sure to have an abundance of blessing. A house that heaps up evil upon evil is sure to have an abundance of ills. Where a servant murders his master, where a son murders the father, these (actions and) causes do not lie between the morning and evening of one day; it therefore took a long time for things to go so far. It came about because things were not stopped soon enough. In The Changes it is said: "When there is hoarfrost under foot, solid ice is not far off". This shows how far things go when they are allowed to run on.
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In the actions of evil all things eventually return to a solid state, and all movement ceases as the created interaction between the opposites falls apart. This lowest dark line is hidden from view, and it contains the seeds of future outcomes. The action of the inferior is hidden and undermines the position of others with slander and intrigue - when these things are heaped up then conflict and murder are sure to follow. The 1st line has a relationship with the 4th line. Six in second.
Straightness means righting things; squareness means the fulfilment of one's duty (consideration due to the wisdom of the great works). The Great Man is therefore serious in order to make his inner life straight (frank inner sense); he does his duty in order to make his outer life square (equality). Where seriousness and fulfilment of duty stand firm (in the middle position), the character will not become one-sided. "Straight, square, great, without purpose (intention or forethought) yet nothing remains unfurthered". Because one is never in doubt as to what one has to do.
The line is central in the lower Trigram and is of the Earth, which is square. All parts of nature follow the movements of the seasons, each year being a renewal; there is never a doubt as to what has to be done. Six in third.
The dark force possesses beauty but veils it (the source of light is hidden within it; it is a container); so likewise must a man when entering the service of a king (the line is on the borderline of the inner and the outer). He must avoid laying claim to the completed work and must award the work to its rightful owner, not seeking self-possession of it. This is the way of the Earth, the way of the wife (or mother), and the one who serves. It is the way of the Earth to make no display of the completed works, but rather to bring everything to completion vicariously.
In the reading given to this line it also says: "If by chance of a decision one enters the service of the king above, seek not to perform one's own works, but bring them to completion. This line is related to the high position of top line of
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Heaven, which this line of Man wishes to try and attain through surpassing the ruler or the rightful owner of the house, by making a claim of ownership for himself. The line being weak or divided denotes a root of putting decision into action, to cause change in an external situation by chance or perchance. Six in fourth.
When Heaven and Earth are creating in change and transformation, all plants and trees flourish; but when Heaven and Earth close, the able man withdraws into the dark. In The Changes it is said: "A tied up sack. No blame. No praise". This counsels caution.
This position puts desires and feelings hidden within the body into action. One sows seeds in the Earth - so this line is thereby related to the 1st line. In yielding this line is correct, as in hardness or unkindness it is incorrect. In yielding it is an official to the ruling line that stands over it in the 5th place. Six in fifth.
The Great Man is yellow (the line is central) and moderate; thus he makes his influence felt in the outer world through reason (the laws of reason have effect). He seeks the right place for himself and dwells in the essential. His beauty is within, but it gives freedom to his limbs (his legs and arms) and expresses itself in his works. This is the perfection of beauty.
The light of clearness or clarity of the wisdom is contained hidden within all things; it is the place of the Great Man. The movements of his legs (the lower parts of the body) give rise to all movements in their external expression. The arms are the external expression that are the means and the measure which fashion and complete the work of the universal whole or the Great Man. Yet that which brings all things to perfection is not visible outside, as it is contained within the body. Its laws or orders of replication stem from a point beyond all form of knowing, which is clear and pure. This line is central and in the place of the ruler who is pure, the colour of the middle is yellow gold. The qualities (the value) of the ruler are rightness or straightness within. Six at the top.
When the dark seeks to equal the light principle, there is certain to be a struggle. Lest one think that nothing of the
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light remains the dragon is mentioned. But to make clear that there is no deviation from their kind blood is mentioned. Black and yellow are the colours of Heaven and Earth in confusion. Heaven is black Earth is yellow.
The confusion is that the colour given The Receptive should be applied to The Creative; the colours are opposite to what they should be. The dragon is the power that comes forth from within, this means that even in darkness the light has within itself the means to renew; for the light and the dark are as 'One Blood'. It is only in their division by man that they damage each other. This line is connected to the 3rd line of Man who is confused about the nature of Heaven and Earth.
When all the lines of The Receptive are 6, there is lasting perseverance, for all things achieve continuity. Lasting perseverance ends in great things, for all things come to their completion.
Each of the lines has its correct position, as to whether it is in its correct place or not determines its reading. A weak or yielding line in a position that is advantageous to be firm gets a warning of misfortune. An example of this is the 3rd line whose position should be firm. Firmness allows it to remain free from emotional action as it is in the place of the heart. The correctness of each line also is determined by relationship, if the 3rd line is yielding but the top line is firm, the reading could be good as the relationship is then correctable. The position of lines between the yielding and firm, make-up the Hexagrams of Completion.
In Before Completion, although the lines are not in their appropriate places, the firm and the yielding never the less correspond. In After Completion, the firm and the yielding are correct, and their places are the appropriate ones.
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The reading given to The Creative and The Receptive produce an evolutionary process of creation, and mans' relationship with the process. The readings of all Hexagrams follow this pattern, as relationships between the inner functions of the body show how these effects produce outer visible actions. The readings of the lines give positions through which one tries to rise, in order to gain the wealth and rank of those who possess a place of honour, standing above the toil of the body of Earth, in Heaven. One is seeking a perfect position in which there is complete control and personal fulfilment in all aspects of life. In trying to rise above the correct place in the natural order of the family, which is the universal order, misfortune arises. In Hexagram 37, The Wheel, it says: "The flying bird brings a message. It is not well to strive upward; it is well to remain below. Great good fortune." Striving upward is rebellion, striving downward is devotion. The place of devotion is the Earth upon which the nourishment of Heaven is placed, and this is the only source of nourishment for the body; there is no other place, which gives it birth or feeds it. In flying up into the dreams of Heaven, the nature of the Earth is devalued and then destroyed. This not is born out of the work of one day but is the work of many. The reading of The Judgements and the Laws gives a set of rules of conduct, or treading on the tail of the tiger that is the king of the jungle. In correctness man treads on the tail and the tiger does not bite the man, as balance between the movements of the yellow and black the completion of actions (ends) is achieved; but a one eyed man and a lame man who is thereby one-sided in his view and his action falls prey to the hunter. In Hexagram 35, Treading, it says: "A one eyed man is able to see, but only one-sidedly. This is not enough for clarity. A lame man is able to tread - but not enough to walk with others. Thus he is separated from those who would be his friends. He treads on the tail of the tiger - the tiger turns around to bite the man. This is because of one-sided views and actions - misfortune." The Judgements and the Laws state the penalties imposed for incorrect conduct, these vary from fines, beatings, imprisonment, and loss of life. These apply to personal relationships and then to mans' whole relationship with the world. Through conduct one can either live in Heaven (which is the place where one already really is), or in a hell which one has created for oneself. This is free choice indeed; but the penalties are the products of one's own actions, so the outcome of events is self-created.
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The Laws give the means of advance and retreat, or of being yielding and firm in the correct places. Upon these laws one can rise into the place of Heaven as if rising on the back of 6 dragons; this being a product of practice and correct view, not of material gain, nor of obtaining power over others. It is a position that is awarded but never sought, as in seeking to serve a lowly position in life must be maintained devoid of personal material benefit. The relationships between the lines are between the functions of the body; each applying to a centre of physical activity that is viewed in mind. It is between the functions of these energy centres that balance must be found, this being between the lower and upper parts (the legs and arms). The lower parts are the body's drives and need to be fulfilled, in which it eats or takes. The upper parts are the functions it uses to achieve these needs, as in the mouth, eyes and ears, and brain. The functions of each of the lines provide a sequence of events, which relate to a set of movements; these stem from a hidden seed whose germination occurs within the ground (1th Line), the perception of feeling within the body (2nd line), the decision to act upon the feelings (3rd line), action taken upon them (4th line), the effect upon the field of action as each movement follows the laws (5th line), and the completion or end that stands above the field's action (top line). A movement unfolds in a union between the nature of Earth, and the laws of Heaven, as the cause and effect of action is the basis of The Judgements and the Laws given in 'The Book'. In Hexagram 25, Providing Nourishment, it says: "Pay heed to what a man provides nourishment for, and to what he seeks to fill his own mouth with." It is between all of these functions that all visual and thought activity can be explained. All of the arising energies have reason, and through the understanding of them the right source of nourishment is found. Through a practice of objective observation reasons for all arising visual and thought activities can be understood. The control of inner energy (fire) is not gained through suppression, but from an understanding of, and a complete kindness towards all those forces within oneself who stake a claim for equality. Through high-mindedness each separate individual part puts forward a claim of equal value, which fuels the fire. Its only by loving of oneself completely, in which each part knows itself to be an equal part of something of value that the inner fire is controlled. All parts must find their correct place, and become as friends; this entails teaching them all of their unified purpose, and their real source. Everything must be put into its natural context, and its separate identity lost - only then can the hurt of personal loss be resolved. The memories of gain
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or loss that have passed and gone can only then be put back whence they came, to rest in peace (the dead returned to the Earth). In an objective view one is no longer under the power of the created (That which One has created) - and this allows only 'That' which is manifested through the law to rule, as all true things are perceived in the light of day, never in the delusions of dreams, to determine the path The Way forward. One is then no longer driven by inner forces that are hidden from view, and thereby becomes a master over the serpent/dragon, and his fire. A master of the created parts of nature, steps into the place of the ruler, and taking hold of the spoon and chalice becomes a leader of the sacrifice. In Hexagram 54, The Family it says: "Fear not for the king approaches his family, fear not for all his works further. Good fortune for all can associate with one another in love". The Judgements and the Laws provide the rule, as all things are created under love, for the common benefit of the whole. Thereby all things come in, and go out without blame as all is naturally defined through the math.
Book 3. Judgements and Laws. Hex. 1. THE JUDGEMENTS AND THE LAWS. 1.Ch'ien. The Creative.
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Aleph.
The source of all beginnings and ends.That which stands eternal and alone. Miscellaneous Notes: The Creative is strong; it has the power to move all things in its creation. Judgements and Commentaries. The Creative works through the sublime - success; it furthers all things through its eternal perseverance, through which is achieved continuity. Great indeed is the sublimity of its action, for it moves all things from the solid and the dark, and gives life. To this all beings owe their beginnings and their ends - for it permeates all of Heaven. The clouds pass from the face of the light, and the rain falls (nourishment from Heaven) and does its work; so all individual beings flow into their forms (of body through the flow of the waters). Because the holy man (the divine or Great Man) is clear as to the beginnings and ends, as to the way in which each of the 6 stages completes itself in its own time upon the field of action. He, the Great Man mounts upon the 6 lines and comes forth into the heavens as though on 6 dragons (The 3 Primal Forces are doubled into the creation of Heaven and Earth). The way of The Creative works through the 6 lines of change and the transformations, so that each thing receives its true nature and destiny, all things thus flow into a permanent accord with the Great Harmony, which is the complete symmetrical structure of the universal body. This harmony is what furthers and perseveres, as in its balance all things endure without ceasing. The Creative towers above the multitude of things (the 'One Above' the heap of the mountain of things), and all lands unite in peace for this is the natural order of things. The Image (Great Image). The movement of Heaven is full of power. The Great Man is strong and untiring in his work, and brings all things forth in his light. In seeing the works of the Great Man, the wise man also makes himself strong and untiring in his work for he finds the place that endures.
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Judgements and Laws of the Sacred Mountain. The Lines (Small Images). Nine in the beginning.
Hidden dragon. Do not act as the life force is still hidden in the ground. Hidden forces do not act; the wise man only acts on that which is open to the light of the day.
Do not act upon things that are still hidden within, for in so doing one will become entrapped in conflicts that stem from intrigues. A wise person never concerns themselves in such matters. The important thing in this position is to remain calm and clear, and true to the principles of correct conduct and practice. In practice one does not get involved in rooting through the Earth, to give judgement on the nature of others. Nine in second.
The dragon appears in the field of action. Already one's influence of character shines. The place is central in the movement within. It furthers one to see the works of the Great Man.
The energies of The Creative rise-up within the body of the Earth. They appear as feelings and activities of the body, which present themselves before the awareness of mind. They are the natural forces of a process through which the body has been born and has grown. These movements within give rise to all actions that are taken on the field or plane. One should remain centrally placed in the movements within the body that rise and fall into and out of conscious view. In a state of objective awareness towards all inner forces, one displays a calmness and presence of mind, and this finds trust in others. The position is not in the place of action, so these inner movements are contained and worked upon within one's own body; and one thereby understands the forces within the body to be of universal nature. Nine in third.
All day long the Great Man is creatively active. At nightfall his mind is beset with cares. Danger, but no blame for this is natural. One views the memories and the possible future outcome.
The Creative activity is produced through the movements of the days as the action of light that brings forth growth. In the night or dark within, the
Book 3. Jugements and Laws. Hex 1.
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processes of the body are viewed. These are the actions between the opposites of energy that produce external action. This line is the place of decision through which all actions arise. The mind naturally views all actions that have already been taken, and speculates on the possibilities of the outcome of future action - these all fall into a pattern of reasons. To understand the nature of these functions and the laws of the possibilities of outcomes allow a comprehension of the wisdom of the sages; and through practice one achieves control over these processes. The symbolic animal of The Creative is the horse; this could be likened to learning how to ride the horse properly. Nine in fourth.
Wavering flight over the depths. Advance in this place is not a mistake 'The Way' of the created goes to and fro.
This is the 1st line of the outer or upper Trigram, it is therefore in the light and in the place of action. The depths of the dark waters are below, so that the way of action over the water is to and fro between the opposites. As this is the place where all visible action occurs, advance is not a mistake as the forward movement is ordained by the laws, and is inherent in what has gone before (the seeds planted that hold the future). The important thing to remember in the place of action, is to be cautious about those actions which oneself undertakes. The line is hard or firm but its correct conduct should be yielding - hence the Master added a warning to this line of the importance of not committing evil oneself. This gives the relationship that exists between the 2 lines of Man, so that the decisions taken in the 3rd place are correctly put forth into action in this line. This line should be an official of the 5th line above, who is the ruler over all natural actions visible on the field. O* Nine in fifth.
Flying dragon in the heavens. It furthers one to see the works of the Great Man. In reverence to the Great Man, one's position is correct. This shows the great light at work in all movements.
*(O Means the governing ruler of the Hexagram.)
The 5th line is the ruler as it has a central or middle position in all movements of the lower and upper (outer), between all actions of the to and fro. The outer position is the place where all works of creation are displayed in the open country or market place. The 4 middle lines of the Hexagram are the people or citizens whose exchanges build the visible mountain and the city (capital) which
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is place of government - thus between this line and the 2nd the same reading of seeing the works of the Great or Universal Man is given. In the position of this line one can remain in the middle (the middle way) of all external actions; and in so doing the correctness allows an attainment of freedom from all entanglements or entrapments. It is only in this way that a high position of an official (of service to the ruler) is awarded. Nine at the top.
Arrogant dragon has cause to repent. For what is carried to an extreme does not endure. That which stands outside of the light has no duration. But to a holy man the position is clear.
The course of nature stands between set limits, therefore the laws are just and all things are balanced on the scales. If things go too far to one-side the balance is lost and all things fall apart. In going too far, the damage being done, there is indeed cause to repent, for all is lost and cannot be retrieved as this line is above the situation, which has already been completed. In striving for Heaven, which only exists in the dream of the attainment of perfection or a perfect place, one finds out too late that the place of the dream has no real or lasting substance; for life does not exist outside of the nature that has created it outside is void and dark. It is only the holy man that can achieve clearness within his nature, because he has penetrated and understood the nature of darkness; only he knows the way to correctly advance, or the time for retreat. All the lines are nines.
A flight of dragons appears without heads. Heaven and Earth appear to be without a head. Without a head one completes the union.
In not using the head (decision) to determine the outcome, the union that exists between all events and situations is found. The power of Heaven and the wisdom within the Earth moves and makes all things - so what use of thought or care, as the union between the body and the head already determines all correct outcomes. The harmony of the opposites, has to be perceived. When all the lines are 9's The Creative changes into The Receptive, who in its devotion carries out the works and brings them all to completion.
Book 3. Judgements and Laws. Hex 2. 2. K'un. The Receptive.
150. Beth.
The Mother. The Universal Body. The Transformation of the Light. Miscellaneous Notes: The Receptive is yielding; it is bending and flexible in its devotion to the light. Judgements and Commentaries. The Receptive brings forth the sublimity of success, for it brings all created things to perfection. All things are furthered through the perseverance of the mare, whose movements achieve diversity. If the Great Man undertakes something and tries to lead, he goes astray; but if he follows he finds guidance. It is favourable to find friends in the west (the western mountain, the burial place of the Ancestors) and the south (open place of the light): And to forgo friends in the east (before the light rises) and the north (where no changes take place, the tethering post). Quiet perseverance in clearness brings good fortune. Perfect indeed is the sublimity through which The Receptive is able to bring all beings to life - because it receives Heaven with devotion (it is devoted to the law completely). The Receptive in its riches (material wealth) carries all things. Its nature is in harmony with the boundless (The Creative). It embraces everything in its breadth (dimensions) and everything within it is illuminated by the great (The Creative, the light). The mare (female of The Creative - the horse) belongs to the creatures of the Earth; she roams the Earth without bounds (eternally). Yielding and devoted, all is furthered through perseverance, which The Receptive follows. Thus the Great Man has direction (dimension) in his way of life (nature). Taking the lead only brings confusion because then the way is lost. Following with devotion, thereby all things find a permanent place (eternal continuity). In the west and in the south one finds friends and people of one's own kind (all parts interact and are of the Great Mans kind). In the east and north one must do without friends, so that the goal is finally attained (good fortune for life is promoted). The good fortune of rest (completion), and perseverance in devotion, depends on being in accord with the boundless nature that brings forth all creatures on the Earth.
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The Image. The Earth's condition is Receptive devotion (it receives the light of Heaven). Thus the Great Man has complete breadth to his character, as he carries the outer world (without question). The clear position of the source gives to the Earth, and carries all without bias of separation or division. The Lines. Six in the beginning.
When there is hoar frost under foot, solid ice is not far off. When the dark power closes, things begin to grow rigid, in continuing in this way a cold solid state results.
The lowest line is the place of the foot as the lower part of the Hexagram is the leg, which produces the movements of the whole body. The dark principle when closed is solid or inert, and in its closing all movements and forms cease to be active. The dark or female is split apart and empty within, so it is only through the union of both sides that growth or movement (walking) occurs. Likewise in life, if the opposites split apart the creative process is destroyed, as the sides becomes separated from a complete interaction of potentials - thus, action becomes destructive rather than constructive. Bit by bit the process of inclusion and exclusion destroys the natural balance, and the options are decreased through conflict arising from the conceptual judgements made. In the end these become so destructive that the whole of the nature of the Earth is threatened with destruction - thereby all creative processes cease and closeup. This is not the work of one day but of many, in which hatred and separation of man from man was not corrected, and the seeds for future hatred planted, were allowed to come to fruition: And all these things stem from conceptual separations or divisions of a nature that is only ever 'One'. Two is only a means or tool of action. O Six in second.
Straight, square, great. Without a purpose of selfintention thought or care. Yet nothing is unfurthered, for within the nature of the Earth is The light. The line is central and correct within the body of the Earth.
The movement of the force is straight and does not deviate from its line, its action is square because its field is of an equal division (4 directions,
Book 3. Judgements and Laws. Hex 2.
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dimensions, seasons or quarters) - so it is fourfold in its action. In the union between The Creative and The Receptive the field becomes vast and great, yet its cyclic action or continuity is without thought of a self (it is selfless), but still all things are achieved. The Receptive holds and contains the light and carries it across the dark waters of the void. Central and correct the body has both reason and purpose, and carries things through with devotion to the laws inherent within it. Six in third.
Hidden Lines. One must stand still. If by chance of a decision one enters the service of the king above, seek not to perform one's own works, but bring them to completion. Hidden movements within; stand clear and let all things come forth in their correct time and place this shows great light.
The forces hidden within the body rise up into action from the decisions taken upon the inner drives of hungers that seek fulfilment of the personal needs these are the desires of the emotions. If these hidden drives are acted upon for self-gain then all relationships become incorrect, because of trying through force to make personal desires a reality in the world. If by chance there is involved in trying to change external circumstances, then do not seek to perform any changes for a self, and retreat from this form of involvement in the world. When this line changes it becomes firm, changing the lower Trigram to Keeping Still, in which correct conduct within one's own desires allows this line to rise unhindered through the lines above as they are all empty in the middle. Six in fourth.
A tied up sack. No blame, no praise. One ties up the sack, and keeps its contents within. This is complete caution. No action, no blame or praise.
The position is now in the outer place of action, it is the place of the neck, which controls speech and eating. The actions arise from their inner cause and take effect on the field, and upon an action all future affects or returns are based. The position of the line is correct as it is yielding, but as a 6 it is about to transform into a firm line. In the change, the line rises-up through the lines of Heaven above it, this puts it into conflict with those who stand over it. Any action should therefore be refrained from, and in so doing one remains free from all blame or fame.
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Judgements and Laws of the Sacred Mountain. Six in fifth.
A yellow lower or hidden garment brings good fortune. The beauty is veiled and held within. Hidden light, the wise man holds to the light within.
Yellow is the colour of the middle; it is central in all movement the Earth receives from Heaven. The stem of the clear and pure beginning is veiled from sight as movement all most people perceive, never comprehending the clear and empty space, in which the beauty of love is held. It stands within and observes movement but is never part of it, and yet all things stem from it and pass before it. The wise man yields to universal (divine) wisdom, which arises from the beginning, and all created parts that follow it; so it is through the inner (veiled/inherent law) nature of Earth that his works are completed. Six at the top.
Dragons fight in the meadow. Their blood is yellow and black, of Heaven and Earth. In this the way comes to an end, the blood is spilt on the Earth.
The meadow is outside the city being outside the ruler's seat of government. Being outside the law or rule is expressed in 'In this the way comes to an end' as this line is outside the situation of the Hexagram. By being beyond the rule any action is in destructive. In losing the rule or grace of Heaven, man enters into conflict spilling his blood upon the Earth. The 1st line gives the means or seed of the event, this top line gives the outcome. All the lines are six.
Lasting perseverance furthers, in the end great things. For in constant yielding to all events with love, the firm is achieved, as all the lines change to nines.
Lasting perseverance in the middle of movement, for in completion of the ends great things are achieved. Being firm in an objective view of the world, all lines become firm, so the way of the dark is turned to its opposite, the light. All things further and have been put into their correct place. Nothing can be done that was not written down before the beginning, as in the end there is nothing that can be destroyed once and for all. Evil only destroys itself, but can never destroy that which stands above it. The power of light stands within all created things, as the law is the means of an eternal renewal.
Book 3. Judgemets and Laws. Hex 3.

I Ching. Hex. 12. (Hexagram number as it appears in the I Ching).
154. Gimel.
3. P'i. Reflection.
Standstill in which the Great Man attains Transformation. The Arch and Door of the Dark, and the Lintel of the Light. Miscellaneous Notes: The Hexagram of Reflection and Peace are opposites in their nature, but compliment each other. Whoever stands still within attains Peace without. The light is without, the dark is within, and this is a Reflection into which one looks to view oneself. In the clearness of the Reflection one perceives no movement. The 'One' light stands over the depths of the dark waters and splits them apart, as the Arch of Heaven stands high above the Earth. Thus through Reflection the light moves over the unfathomable (being without measure) waters of the deep. They stood like this in the beginning, as the light of the awareness looked down and perceived that all was dark and empty; and that nothing swam therein. In standstill, Heaven and Earth fail to unite, for the light has to penetrate the darkness from within (below), this is the means of Reflection, as the opposites of standstill and movement are comprehended. Judgements and Commentaries. Reflection through standstill, withdrawal into stillness attains Peace. The wise man allows the world to sink down below him as he forgives his own mistakes and the misdeeds of others. When dark things abound and nothing can be done - the wise man departs in order to remain true to his virtue. In retreating upward he allows the dark things to sink downward, thereby his nature becomes clear. In forgiving the movements of the darkness within, the wise man asks nothing from the world, and makes his nature clear and full of light. Heaven withdraws upward, the Earth sinks down below, and therefore the wise man walks above the turmoil of the world and enters into no conflict. Through being central, complete acceptance is attained. In the movements of the darkness The Creative stands alone, and in the standstill of the darkness there is no light, as it is only a mirror in which the light sees its own Reflection. As the light withdraws the movement ceases, therefore in standstill the male withdraws from the female and they stand apart. In the understanding of the nature of the dark one finds the light, and is no longer entrapped by the dark. The door opens in the
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mountain and one steps out in the light of day - one penetrates its meaning. Evil people do not further, for in them Heaven and Earth fail to unite. The shadowy is within, the light is without, the great departs and the small approaches, so the lower and the upper fail to come together. The way of the inferior is waxing; the way of the great is waning. In the understanding of the shadowy and the inferior one attains the correct position. The Image. Heaven and Earth fail to unite through the expression of the inner states of darkness. Clearness and standstill, the Great Man falls back on his inner worth. In this way all difficulties are escaped from, because one splits nothing of the Earth apart (seeing them all as being whole). One never allows oneself to be honoured with revenue or worldly goods, for in all the works done one looks for no reward, making them all as an offering to the 'One Above'. The Lines. Six in the beginning.
When one pulls up ribbon grass the sod and the roots come up with it. Each is according to its kind. Perseverance in stillness, below and within the body. The will must therefore be directed towards the ruler. The darkness is that which is always given as opposites.
The ribbon grass is the light lines that denote the visible things that go on in the world. Pulling-up the visible things and looking within or underneath them, brings all the hidden roots of intrigue and vested interests that are connected to each other into view. Through getting involved with an evil man or affair, all the interconnections that were hitherto hidden are revealed. This is the way of all evil men, who through their hidden groupings plot to undermine the position of others; as in judgement and by slander they dehumanise people and devalue parts of nature, in order to be able to use physical action against them to achieve their own agenda. To retain clarity whilst surrounded by these hidden threads, any involvement in intrigue or judgement of others must be avoided; and only by remaining completely unbiased will freedom from all inferior involvements be maintained. Six in second.
They bear the burdens of the body of the Earth and endure their suffering. This means good fortune for
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the creatures of the Earth. The place of standstill serves the Great Man to attain success (in the completion of his works). He does not get confused with the masses of created things.
Means constituting ruler - as O is Heaven, square is for Earth.
Knowing of the union that has no separations or divisions in mind, and perceiving all that is wrought in the fire, which rises-up within the mountain, opens the key to wisdom. This line is the top line of the Trigram Kn, whose attributes are the mountain and the door. In the light a place of rest is attained - as upon the works of the mountain (the body) all things rest. The door opens to the light of Heaven, in which the will of the ruler is done. O Nine in fifth.
Standstill the darkness is giving way. Good fortune for the Great man, for his light always prevails. 'What if it should fail, what if it should fail'. In this way he ties it to a cluster of mulberry shoots*. The new growth comes up from within the Earth. The good fortune of the Great Man comes from him being central, for he always makes his own position correct.
The ruler in this central position does not place his life upon the chance of created things - for it is in the power of the ruler (the law) to make things anew. The new shoots are tied within the whole structure of physics, which brought forth all things out of no-thing. The nature of the universe comes forth anew out of the Earth, as each beginning has an end, and each end has a new beginning; in this way the Great Man makes his own position firm. The Master says of this line: Danger arises when a man feels secure in his position. Destruction threatens when a man seeks to preserve his worldly estate. Confusion develops when a man has put everything in order. Therefore the superior man does not forget danger in his security, ruin neither when he is well established, nor confusion when his affairs are in order. In this way he gains personal safety and is able to protect the empire. Nine at the top.
The standstill comes to an end. First standstill in Reflection, then good fortune through correct conduct, the light shines forth upon the Earth.
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When the dark comes to its completion it changes into the light. Out of standstill comes rest (Peace).
The time of standstill comes to completion, as after the works of building the city (seat of government), and the mountain are completed, then the light comes forth. Upon the heaping up of the mountain of things all rests (the bed upon which the man lays down to rest). At the end of the work within oneself through Reflection, the true nature upon which things rest is perceived. Through inner Reflection a place to go that is devoid of movement, and that eternally stands still within all opposites of created movement is found as the central position of balance, and thereby a state of Peace is achieved. The place of view is thereby changed, and view determines the way the world is seen, as to whether one lives in Peace or in torment - change the view and the world changes with it.
* The mulberry tree and fruit comes from ancient concepts linked to the ovary and egg.

I Ching. 11.
158. Daleth.
4. T'ai. Peace
The Source is Clear, Bright, and Central. Miscellaneous Notes: The confusion of Heaven and Earth - the correct position is firmness within and yielding without, then the yielding follows the laws that are firmly set within it. In Peace the light stands within the nature of the universal ground and rises upward from therein. Therefore all opposites stand in union as their central position holds the ends together. Light within, dark without, the firm attains the lowly and central place within - it stands clearly in the middle of all movements. The yielding, as the outer covering, completes the work and the will of the light through the duality of its form. Peace, one allows the completion of the work, and in them finds nothing that is incorrect in its nature. All the forces achieve their ultimate union in the perfection of the works. One therefore bows before nothing that is created (concept or image), for no created thing holds any power that can be called theirs. One achieves Peace in all matters, and is clear and full of light. In Reflection the darkness sinks down and the waters become clarified - in Peace the light rises through the divisions of the Earth. In the division of the waters the darkness is overcome, and the darkness sinks down (fire rises, water sinks). In the clear waters of the lake the Flower of Heaven opens to the light that stands over the mountaintop. This is the image of all that is divine, as the king takes hold of the sacred lotus flower*. Judgements and Commentaries. Peace, the lesser departs, the great approaches, the inferior element is filled with light. Good fortune for it furthers all things - success. The way of Heaven and Earth unite, and all beings come into union as they perceive the wholeness of their nature. The shadowy is without and therefore yielding in devotion, it completes all transactions and formations. Firm within, yielding without, the Great Man attains his will in all matters on the Earth. The great within, the small is without, what is perceived is just a Reflection of oneself, to which one pays no homage but allows all to pass away in Peace. All that is old is thereby laid to rest within the Earth.
*The Ruler or the Pharaoh is pictured holding a Blue Lotus.
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The Image. Heaven and Earth come together in union - this is called Peace, for all follow the 'One' will. Thus the ruler (the king) divides and completes the course of Heaven and Earth. The rule, furthers all things and regulates the gifts of Heaven and Earth - through the growth of the nourishment it gives aid all the people. The Lines. Nine in the beginning.
When the ribbon grass is pulled up, the sod comes up. Each according to its kind. Undertakings bring good fortune. The light rises up and outward. This is the right direction for the will.
In Reflection, pulling-up the sod revealed hidden dark roots hidden in within the Earth. The meaning is linked to the inferior motives of man, as the positions of the 1st and 4th lines (the root or source, and Man) were incorrect. Here in Peace the relationship is correct as light or firmness is within, which this 1st line, and the yielding is without in 4th place of Man; this therefore allows energy contained within the Earth to rise without judgement or the use of hardness or force to change it. The lower lines of light (singularity of action) rise without hindrance being led by the 3rd line, which is the light line of Chn, the chosen one who lead the people at the Ceremony of the Sacrifice. As light lines rise all the divided outer lines centres are filled, and in this way they are balanced (they find completion in value, which is decreased by 1). O Nine in second.
Bearing with the uncultured in friendliness and gentleness. Fording the waters of the river of life with complete resolution. Not neglecting the wholeness of things, by not being attached to likes and dislikes. One may manage to walk in the middle - and attain great light.
The uncultured things are the inferior or lesser motives of the body - they are of 'I' and 'Me' and 'Mine' - as the created drives of the body always speak to act for a self. In all matters there can be kindness and gentleness if the positions and make-up of these matters are understood. In penetrating the nature of one's own drives and emotions, the fulfilment of the body's needs are understood. One understands where everybody else is coming from when they
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act in a particular way. If kindness starts within oneself it can be carried further to encompass all things outside. All matters can be dealt with in the same light and equality by attaining a position of love for nature in its completeness. All suffering from personal wants cease, and the goal in which all real needs are fulfilled, is reached. One attains friends and helpers on all sides, and can walk in the middle of the opposites. An objective view attains wisdom and love that are qualities of the ferryman who carries one across the waters of life; and in whose vessel the shore that is a place of safety, is reached. Nine in third.
No plane (action) therefore not followed by a slope (decline). Not going is not followed by a Return. Who remains persevering in the face of danger, is without blame. Do not complain about this truth of involvement in danger - remain instead in a state of Peace, and enjoy it while one still has it. The place is of a transition between the inner and outer.
The position of this line is correct, it is a firm line in a firm place - but it stands as if before an open plane that leads up to a high and elevated position. If there is no going forth across the plane to attain a high position (as this line is related to the top line and nothing stands between them to stop them meeting up with each other), then in the end no fall or decline is suffered. The fall or decline is within one's own nature, as in happiness the decline is depression; and in the bodys nature a decline stems from imbalance, and finally this brings its destruction. This is a place of transition between the inner motives to take action, and the outer place of action, in which the inner is made a reality: Therefore one should be persevering in a clearness of mind, and then an inner state of rest or Peace can be retained. Six in fourth.
Fluttering down, not boasting of one's wealth. Together with one's neighbours the correct position is then found. Guileless and sincere in action attains union.
The action of the dark lines is downward, but as they portray the movements of to and fro the image is of fluttering, as does a feather or the wings of a bird. Flutter is also an oscillation caused by natural forces through which objects are moved. The neighbours are the other dark lines who, as the light lines rise
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together, sink down together to the Earth; and in which all movements find their correct niche. Guileless means without duplicity or cunning, and this together with sincerity towards all the rising movements, achieves a state of rest. Six in fifth.
The Sovereign I gives his daughter in Marriage. This is a blessing to all the creatures of the Earth. Good conduct that leads to union brings blessings.
The story of marriage between Heaven and Earth was how Chung K'uei gave his sister K'uei Mei (or Mai) in union. The story was performed as a pantomime still widely known of in China. Ch'ien the father (Sovereign I has been related to an ancient ruler of China, T'ang the Completer), but it is Chung K'uei who is the Trigram Chn*, the eldest son who gives his younger sister Tui, the Joyous lake in marriage to Kn, the mountain. The union is therefore between the mountain and lake, and this ancient story of the sacred mountain and the lake is also known in Indian culture, being linked with the Sacred 16 Petal Lotus, which symbolizes the flower of universal nature. The Sacred Lotus appears as an image of Buddhahood, and a constant theme in Tantric or Secret Doctrines (Wilhelm and Jung co-translated of 'The Secrets of the Golden Flower'). The light line of Chn stands in 3rd place, and in rising up to the top place the whole Hexagram changes to Hex. 43. Decrease, in which a note is given on the relationship between Reflection and Peace, and Increase and Decrease. (See - Hex. 39, The Marrying Maiden). Six at the top.
The walls of the city fall back into the moat. Use no army now for the matter is already finished. Make your orders known only within your own place. To persist only achieves suffering and pain. One's own plans lead to nothing.
This high position falls down from whence it came. This dark line is outside of the movement so its gone to an extreme and its position cannot be maintained. The dreams of a good position in life can now only watched as the dreams come to nothing. The natural events beyond one's control have taken their course, and any force to change things will only bring more suffering and make matters worse. By letting go of this high position, and by turning down to be of service to all sides can the position be corrected.
* Chn, the eldest son is the serpent who entwined and ate the roots of The Tree that grew out of the top of the sacred mountain in Norse Legend the tree was Yggdrasil: But similar legends exist in other ancient cultures also being Lote, Hoama, or Kien Mou. Also the serpent was placed upon the cross, its image linked to wisdom of the underworld (penetration of the dark)

I Ching. 34.
162. He.
5. Ta Chuang. The Power of The Great.
The Horns. Universal Power that moves all Matter. Miscellaneous Notes: The Power of the Great shows itself in the reality of the fact when one pauses. The power is hidden in the pause (to tally) in action. The power lies hidden, but its expression is of boundless strength and correctness, its action is eternal and constantly beneficial. In pausing in the middle of a movement, one achieves balance, strength, correctness and greatness, as through the power within the movement of the Earth all things are achieved. Power is within all things and yet concealed, this is its beauty, this is its blessing, this is its complete modesty yet nothing is left undone. The Power of the Great completes all transactions in accordance to the law. Judgements and Commentaries. The Power of the Great, its perseverance gives continuity and eternal duration to all things (the small). The Great Man holds all and moves all; the power is absolute and undivided in its love. Great, it stands in its light of pure perfection, correct and right for in its expression there is no mistake. In this can be beheld the union of Heaven and Earth, for in their nature all is moved to perfection (there has been no mistake). From the beginning to the end the ordained laws are followed in movement, strong and boundless in movement - this is the basis upon which the power carries things through. The Power of the Great provides the means to construct the tools of the works, and to bring the building of the house or the temple to its completion. Appended Judgements. In the most ancient times (in the beginning of time) the people dwelt in caves and lived in the dark forest (the places of darkness). The holy men of a later time made the change to buildings. At the top was the ridgepole (the line of balance or support), and sloping down from it was the roof (the created things that provide a covering) to keep off the wind and rain (the wind of dispersion and the dark). They probably took this from Power of the Great. (See Materials. Ta
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Chuan, Part 2. Chapter 11. Sect 11.). In the beginning all was dark. All was contained within the Earth and in the roots of ' The Tree' (physical form) that put forth its branches up toward the light of Heaven. Then the wisdom of the divine sages put in place the movements of the opposites, which are balanced by a line of singularity of action. From this line of balance they constructed the roof of the house to keep out the destructive forces of darkness. The Image. Thunder in Heaven. The wise man does not tread upon paths that are not ordained, and do not agree with the law. In all transactions the wise man holds to the open and the real, and does not move in dark places. Without intention or desire, the way ahead opens and all is in the light. The Lines. Nine in the beginning.
Hold not to the power in the toes. Continuing to walk in following these inner movements that rise from this hidden place brings misfortune. This is certainly true, for it leads to failure.
Do not use any form of power to try and rise from this lowly position, as any action is sure to lead to failure. In its use problems and conflicts with others will quickly arise. This line is itself correct, but its relationship with the 4th line is hard and unkind in its action towards the world. If this incorrect action is stopped all will then be corrected as the line changes. This position is naturally lowly and humble, and if it does not use its powers against others, it can then easily bring benefit to others. Nine in second.
Perseverance in clearness brings forth correctness. The position is central within. The light within is firm, the yielding without is correct.
The position is central and correct within the movements of the created body, and its relationship with the 5th place that is yielding, so the position of the central lines of Earth and Heaven are therefore complementary to each as both are correct in yielding and firmness in their positions of conduct. No outer show of this strength of virtue is needed, so a central place of objective reason is maintained without problem.
Book 3. Judgements and Laws. Hex 5. Nine in third.
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An inferior man uses fear and force for his own ends. A wise man never works thus; as to continue to strive upward from this place is dangerous. The goat butts against the hedge and gets entangled, and cannot move.
A ring of thorn hedge was placed around a hilltop, as a prison to keep inside those who had transgressed the law. It was a symbol of mental entanglement in the pains and sufferings of the body. This line is connected to the top line which is the high place or position; hence the image of a crown of thorns placed around the head. It is a personal selfish view of things that entraps and causes laws to be transgressed; this is the seat of criminality. The goat is symbolic of stubbornness, as it tries to over and over again to butt with its horns to make things give way. The inferior man uses all forms of force to achieve his ends, but a wise man allows all matters to unfold in a correct way; and the end is reached without an effort of force. O Nine in fourth.
Firmness in one's own desire to act, remorse disappears. The hedge that one faces opens - no entanglements. The power therefore depends on the axle of the big cart. The central force of the wheel turns the Earth.
As this line changes the Hexagram becomes Peace. In the control of physical action all need for remorse is resolved. The hedge in which the horns are entangled opens - the wisdom and the power which is central then shows the way forward. The power within the Earth carries all things, as it is the big cart or wagon whose wheels move; but the centre of the wheel or its axle is static. Six in fifth.
The goat is now lost with ease. No remorse, one yields completely to the situation. One holds no created form before the light of change. All in their own place and time.
All stubbornness can now be lost, as the situation that one has been trying get around or change has resolved itself, so all can now be laid to rest. By holding
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no created form as a personal possession, all things are allowed to arise and pass away as they should. All matters are resolved in the correct time and place.
Six at the top.
A goat butts against the hedge, in its entrapment it can neither go forward nor back so nothing can be done that serves to further. If one fully understands this situation, all matters can be resolved. Then the mistake does not last long.
It is only an incorrect view of things, in which the created part has been personally possessed (no longer part of a whole universal nature), that has given rise to this position. One is now trapped in the created part, now being unable to move forward or backward through ones own actions to get the desired outcome or benefit that was firstly viewed in the day-dream and the thought dialogue of opposite movements. All action or options are seen to be useless in resolving the situation, as all avenues are now closed. Stop, look, investigate, and fully comprehend the nature of this position as only then can an understanding of the whole of life be reached or attained to bring enlightenment. Through understanding the nature of entanglement the mistake will not be long lasting if one takes the ego out the equation, as with objective wisdom any entrapment within a created movement can be transcended in the end. This last line portrays the real teacher in The Changes, as to be able to let oneself be guided by a higher or the inherent wisdom is the goal - in this is the understanding of firmness within and yielding without. With a correct inner conduct that allows all situations viewed to play themselves out without an incorrect interference, thus yielding to what is in reality given by nature is the key to balance and harmony. When the situation plays itself out fully the situation changes - as all transient events are not long lasting before a new beginning appears.

I Ching. 20.
166. Vau.
6. Kuan. Great View.
Contemplation of the People. The Tower of Heaven. The Great Man stands high upon the mountain and surveys all that stands beneath him. Miscellaneous Notes: The meaning of greatness is that it partly gives and it partly takes. This is the action of the firm and the yielding, the empty and the full - that which is clear and still, and that, which is moving and bright. In taking hold of that which is empty and that which is full the offering can be made. In firmness within, and in yielding without, the power rises-up from within the Earth; and places its light above the mountain of the Earth in Heaven. In its light the view becomes great, for then all the things of the Earth can be contemplated. The light rises into Heaven and the Great Man achieves clarity, for all things become clearly visible in his light. He steals away that which is dark and allows all things to be clearly understood. He is yielding to those below him, and gives his light to them. In this way the character of the Great Man achieves a high position, for he takes all things and puts them in their correct places. When all things become great one can perceive the works of the Great Man, and one attains clarity and reason in one's view of things. Judgements and Commentaries. In Great View the ablutions of purification can be accomplished, but as yet the offering made at the time of the sacrifice cannot be completed. Full of faith and trust they look up to the light of the Great Man as it rises-up into Heaven. Great View stands above, and those who stand below are gentle and devoted. Central and correct, he is something the entire world can see as he stands above the multitude. In the contemplation of the works the purification is being made, but not as yet the offering, for things as yet have not achieved their completion. He affords them a view of the knowledge of the divine const-ruction of Heaven, and in these fourfold actions there is no deviation from the rule - the laws he gives are firm. Thus the Great Man uses the knowledge of the ways of the divine to give his instructions to the people, and to these the whole world submits.
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The Image. The wind blows over the Earth. Thus the kings of old visited all the regions of the Earth, and they contemplated the people and gave them instruction. The view of the ancient rulers was thus made complete, for then all was in accord to their wishes (their will and rule). In this way the wise man stands clearly above the nature of the people, contemplates their meanings and understands the nature of the divine instructions. The Lines. Six in the beginning.
One views as a boy for one hides one's fears in the dark. For an inferior one there is no blame, this is their way. But for a wise man this would bring humiliation, for he must let all things stand before the light of day.
It is in childhood that those things that appear in the darkness of night, rising from the depths of the sub-conscious into the visual activity of mind, are feared. Remaining in the negative qualities of childhood, being overtaken by, and hiding in the daydreams or visions born in the inferno, thereby blocks all proper adult interactions. In growing-up and becoming an adult all mental activities are found to hold no fear or power, for in all activities of mind there is no blame, as they are all part of nature, and of correct natural functions of the body: Putting all the activities into their correct context allows the view of them to be changed, as through investigating by observing the nature of all arising activity, the mistakes and circumstances that produce mental unrest and physical suffering can be comprehended. Each part that is viewed can be differentiated according to its kind, some being of the body (Earth), and some of the head (Heaven); and then all the created parts (inferior parts) can be put into place, and those aspects which link all parts together perceived. All visions and feelings rising into view can be defined in their natural function or drive, and to their reason for being where they are, so becoming aware of the nature of cause and effect. Through comprehending how to make one's inner view correct, all that is done becomes devoid of childlike fears and inferior negative motives: But that in completing this process the childlike qualities of openness and learning through curiosity and openness can be retained or even regained; as it has been the fears of loss and hidden motives for personal gain that destroyed the purity of inner sense. All that is done can then be open to the light of day - as all actions can be made without self-bias and be clearly open to scrutiny of inspection. Through this process one has thereby learnt to overcome the negative and destructive, turning them to positive force for
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creation, as the female and male aspects are drawn together and harmonised. Problems cease as the mental view is expanded to encompass all aspects of nature, and all the natural relationships become correct. One who understands these matters would find it humiliating to be involved in hidden fears and motives, which give rise to actions of self-interest, because the outcome of acting from selfish interests is always negative. Six in second.
One views through a crack in a door. Viewing from inside, through a crack in a door that is split apart humiliation. Even if one is yielding in action like the female, the position is still not correct.
The line is broken so the middle of the line is like a crack. The middle is not filled with light as all the lower lines are dark - hence there is no light within. This makes the whole position split apart, as it has no means to achieve balance in the view of what is happening in the world outside. The whole view must be changed to overcome a limited perspective otherwise all of one's relationships will fall apart, for at present there is only self-consideration. The door is an attribute of the Trigram Kn, of which the 3rd line above is its bottom line. Six in third.
Contemplation of life decides the choice of action. This is between advance and retreat. In the contemplation of life the correct view can be found. In advance into danger one learns the nature of retreat.
In the contemplation of the desires for physical action in the world the correct path can be found - this is called The Middle Way (or The Way). Introspection of life teaches the truth of reality and the path of acceptance, in this is bound the nature of self-incurred suffering if reality doesnt match what has been desired as an outcome. In life one must cease blaming the created things (external movements or others) for any problems, as the blame must be seen to lie only in one's own view of the world, and also in the desire for personal (the limited or lesser) involvement. One only gets involved for a reason of a return; in which it is thought that one's own position will be enhanced. As this line changes it creates the Trigram of K'an, whose attribute is danger so one sees the danger ahead and retreats.
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Judgements and Laws of the Sacred Mountain. Six in fourth.
One views the light of the kingdom. It furthers one to exert influence upon one's own actions, as a guest of the king one receives honour. One becomes a guest by yielding to the rule of the 'One above'.
The line is yielding in a yielding place so it is correct in its position at the start of external visible action, and as it is outside in the light it can hold together in union with the ruler above in 5th place. In holding to the truth of reality, as the place is in the actuality of what is being experienced, it is therefore treated as an honoured guest and receives the grace of Heaven. The correctness of this perspective achieves balance and harmony with the houses true owner, so that one is invited as a guest to partake in the meal of the feast. O Nine in fifth.
In the view of life one's own position is made clear amongst the people. One views rising energies as though they were those of all the people. One remains without blame.
All the people stand below, and are viewed in light of this position that stands above them; so all are seen as of the same source, governed by the same laws, and perceived in the same light of Heaven. In viewing the energies and their movements in mind, the motivations and actions of all the people can be fully comprehended. All that one sees are the forces of nature at work, and in kindness toward those forces within oneself an understanding of their workings in others is found. In a view that is whole, and without need to separate one person from another, the place remains without blame. O Nine at the top.
(Both 5th and top lines are joint rulers).
In one's view of life. The Holy Sage stands without blame. But his will is not yet pacified, for the works are not yet completed.
The Holy Sage stands above the movements of the Earth in a place of clearness. His wisdom is the law by which the people are ruled, thus in his work he still gives to those below in order to bring about a completion of the works - in which he gives instruction to the people and teaches them the meanings of the law. This position therefore does not go too high above its station, as it is in
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relationship with a correct 3rd line. The position of clearness within a state of reality is maintained; and from this position the light of Heaven shines down upon the Earth and governs all lives. The whole world submits to this will, as all live by its instructions and partake in the sacred dance of the sacrifice. The sage gives his light and his wisdom in order that all shall live eternally in his love; this is the nature of his great view, and of his sacrifice. The opposites of Power of the Great and Great View give a sequence of natural laws. The nature of The Great Man fills the inner vessel and rises up into Heaven to shine his light forth upon the Earth, this happens so that all beings can perceive each other and come forth into the world to experience their own nature (the reason for the creation of the physical body). In order for people to take part and assist in the cooking of the feast they must keep the law - they then becomes as honoured guests at the ceremony of the sacrifice (the body is what is sacrificed to carry out the work or labour of building the city and the mountain) and are able to share in the meal being prepared in the great vessel or Caldron. In order to partake in the feast, the ablutions or purification must be undertaken so the great work of building Heaven on Earth is completed (the building of Heaven on Earth was central to ancient civilization). The purification arises through the understanding of one's nature, and in being able to see the wholeness of it: Thus in ancient China the Tower of Heaven was placed on a high hilltop for all to see from miles around, so it was placed as a reminder to all people of their oneness of source, and of their obligations to law of Heaven that governs their being - as Heaven governs from its high position. The Great Man is singular in mind so he stands above all opposites of duality, as all movement was brought forth in the light that rose above the mountain through an unselfish act of sacrifice. The sign of the Tower is placed as a key to the workings of The Changes, as its symbol represents a gateway to the high realms of the gods that stand above the lower or lesser parts, which were divided or split apart ( the singularity cannot be divided and the divisions of the Earth are only a means or a man-made set of concepts used to understand the law, which create the Earth, so they shouldnt be taken as a truth as all parts or guests work together for mutual benefit). A similar symbol can be seen in the Obelisk of Egypt, which portrays the primeval hill or mountain upon which the light that rose-up out of the dark waters was placed, through the actions of the 8 Primal Forces.
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Judgements and Laws of the Sacred Mountain. Zain.
I Ching. 16.
7. Y. Ambitious Enthusiasm.
The Watchman. The One who is Sacrificed. Miscellaneous Notes: Ambitious Enthusiasm leads to inertia - as through it all natural states close. Straightness of action brings about a correspondence between all matters. The movements rise into their place of action, and all things are gathered together. Through straightness of action all movements posit a state of rest, therefore in their devotion all the masses are set in motion. The Primal Powers of the Illustrious Ones are of the middle, left, and right - thus all motion moves to and fro upon the field of action. Great indeed is the time and place of their action, for through enthusiasm they attain their ends. This is the place of the sacrifice. Judgements and Commentaries. It furthers one to install helpers (the dark lines), and to set one's armies marching with order within one's own actions. Things go forth together to a set rhythm of time. Firmness within one's own action, the army goes forth with correct discipline. The firm finds correspondence with all the people, in straightness and order all is done; this is the way of the great. Devotion to movement is the sacrifice; this is the way of the weak. The sacrifice shows one's own devotion to movement, as Heaven and Earth stand at one's sides. How much more then is it possible to install helpers and to set one's armies marching? For with the help of Heaven and Earth the masses are set moving in unison for the common good. The movements of Heaven and Earth move in their devotion, as all bodies follow the ordained, in their nature the sun and moon do not swerve from their courses, and the seasons do not err. The holy man moves with devotion to Heaven and Earth, therefore the fines and punishments of the law become just, and all the people obey. The Judgements and the Laws set the conditions that hinge upon the wisdom of the Holy Sages - only in their own ambitions do the people try to transgress the laws, but this way only ever leads to failure and humiliation.
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Appended Judgements. The Heroes (The Illustrious Ones) of old introduced double gates and night watchman with clappers in order to deal with robbers. They probably took this from the Hexagram of Ambitious Enthusiasm. The Ancestors (The Yellow Emperors) introduced the double gates of duality, which is the broken line - being as 2 pieces of wood that are hinged upon their central point. The broken line is also a gate or door through which the energy of the light line rises. The opening and closing of the gates of the lines brings all beings into action, and brings all actions to their ends. The opening and closing of duality is determined by the laws, which are the penalties and fines that deal with the actions of the robbers (the murderer and the thief - the ambitions of gain and loss). The actions of the robbers are the destructive elements that bring all things to a close - Ambitious Enthusiasm leads to inertia. The Image. Thunder comes resounding out of the Earth. The ancient kings made music to accompany the dance of the sacrifice (at the winter solstice). They made offerings in order to honour merit (the wise and the worthy), and they offered it with splendour to the 'One Above', inviting their Illustrious Ancestors to be present and take part in the blessings of the ceremony. The Lines. Six in the beginning.
Ambition that is expressed in a lowly position brings misfortune. One finds oneself obstructed in one's will. Hidden ambition leads to entrapment.
The place is lowly and weak (yielding), and in relationship with the 4th line so it expresses its desires to rise through actions that it takes. The seed of ambition is therefore directly expressed in a dangerous place, as the 4th line is the middle line of the Trigram K'an, The Abyss, which means danger and entrapment. In an expression of the ambitious desires to achieve a good position one is obstructed by those whose positions that one is looking to fill or take. Six in second.
Firm as a rock, not even a whole day is needed to perceive the seeds of action. Perseverance in looking at personal conduct, and making corrections. What need of even a whole day The Judgements can be known?
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In an objective view of movement all causes and effects can be clearly perceived. The visual activity and thought dialogue state all outcomes of decisions to act, and thereby one is able to know the nature of what has been planted; and then can take measures to quickly correct its germination. It is known when action or speech is not sincere or wholly the truth, and it is these things that really matter to one who lives by their word and trustworthiness. What then is the need of a whole day to know the seed of the future and to correct one's own conduct? The Master says of this line: To know the seeds, is divine indeed. In his association with those above him, the superior man does not flatter. In his association with those beneath him, he is not arrogant for he knows the seeds. The seeds are the first imperceptible beginnings of movement. The superior man perceives the seeds and takes immediate action. He does not even wait a whole day to make his own position correct. Six in third.
Ambition that looks up to high places creates great remorse. Do not hesitate in this dark place. This is indeed not the correct way forward.
Do not hesitate in the day dreams of Heaven for they bring about a state of inertia, instead move on quickly with the constant state of renewal. The place of the dream is hidden and dark, and of the old or the dead, that are contained within the body of the Earth. So do not look for a heavenly state of bliss in life or the hereafter, when in reality the truth is here on the ground of the Earth, where all things are constantly born anew, without end. O Nine in fourth.
The source of action is in the movements of the body. In overcoming one's own ambitions great things are achieved. His will is done in great things. Doubt not (divide not) for one gathers friends as a comb gathers hair.
Strong and firm, the line is at the beginning of the Trigram Chn, whose movement is powerfully upward. The attribute of Chn is thunder that comes resounding out of the lower Trigram of K'un, The Earth. In a change in the 3rd line the nuclear Trigram of Sun would be formed, which is the old or eldest woman who should never be married. The movement of action that comes forth from within the Earth gives the constant fuel for the
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renewal of things, and in which all things partake; every aspect of nature are therefore friends. The dark lines of the Earth are as a comb, and Chn is a shock of growth - hence hair; so that all things are gathered together into this one place of action. There is no other place in which all the forces enact out the story contained in the 'One Book'. (This does not mean that other Earths or places of action don't exist in the universe, but all would be in accord to the set laws of physics.) Six in fifth.
Persistently ill but goes on and does not die. One is persistently ill, because one does not give-up dreams. The sickness is of the heart. One persistently looks to change the world, instead of changing one's own view - this is the sickness.
By allowing the external conditions to be as they are, and by letting go of them, one can be cured of the sickness that puts all personal relationships in the balance, and the world on the constant edge of destruction. The sickness is of the heart, as the heart is the seat of the emotional view of things. In constantly perceiving everything as a personal material possession, and by trying to perfect all aspects of oneself, partner, children, neighbours, and the whole world. Each is judged in accordance to a conceptual view or image of the perfect being and the perfect place. All mental activity of the waking hours is spent in a constant dialogue between the two voices in mind, as to how things should be, or should not be; and to how they can be changed in order that they will conform to the image of perfection. These activities are in a constant conflict; and because of this conflict of view all decisions taken become one-sided, so the inner perfect image is divided from the outer reality the two then have no relationship. In this alienation the chance of constructive comment or objective instruction is lost, by which means help can be offered to others through friendship. The sickness ends in hatred and total estrangement of one person from another - a way in which no one really wants to live. Six at the top.
Deluded ambition, but if after the change one sees the error then it is not long lasting. Delusion in a high place that is above movement; how can this last for long? In change there is rest.
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The place is dark and isolated in its high position, so that any ambitions of attaining a place of the daydream come to nothing. There is nothing in dreams or delusions of mind that can endure for a long time. It is only the nature of the universal body of the Earth that can be eternally enduring through the action of change: So all the things that one wished to attain, and hold on to, quickly change into their opposite. This is how all things must be, otherwise nothing would have come into existence, and all would still be in a state of empty darkness. Acceptance is the only means of achieving lasting contentment and peace, as personal material happiness is a delusion that can only exist as an opposite experience to depression, and one-side cannot be known without the other as all opposites of experience are only ever relative to each other. As the way goes to and fro so does happiness or unhappiness, but if it is understood that happiness has been looked for in the wrong place (in created conditions), then with a change of view, what is sought can be found, as states of happiness and unhappiness then cease to swing with the changes of the created and transient body, and so a state of rest is attained in the middle. The central point of observation is called the somewhere to go, a place in which no created states can reach or affect.

I Ching. 9.
176. Cheth.
8. Hsiao Ch'u. Taming Power of The Small.
The Laws of Justice. Ambitions bring the created things to their end; thereby the laws tame all things that deviate from their set limitations. Miscellaneous Notes: The Taming Power of the Small is slight, for the lesser or created is humbled by its position. The small acts only as an official, therefore its actions should only be in accordance with the laws of the greater - if not its way is one of humiliation and remorse. In The Taming Power of the Small, the greater brings the lesser to its perfection through the actions of the official put in charge; the will of the Great Man is carried out in all matters. When the yielding man finds his place of action all things correspond with one another, and he thereby makes all relationships firm. The yielding follows with devotion and does not deviate from its path. All those who put themselves above and beyond the rule come to an end - thus the laws tame and keep all matters in balance. Over the fire of Heaven the wind blows to summon up the clouds, but as yet no rain falls, for the offering is yet to be served. Judgements and Commentaries. The small humbles itself in the face of the master, in one's own action one yields in self-restraint. The Taming Power of the Small brings success. Dense clouds rise-up, but as yet no rainfalls from the western region. The movement goes still further. From our western region, the influence (change) has not yet set in. When the change is made the rain falls, and rest comes. When the moon is full it then begins to wane - therefore the wise man remains humble and restrained in his actions. In the accumulative effect of his character he is able to remain clear of all dangers of entrapment. The yielding obtains the decisive position, and all those below and above corresponds with it; in its action the will of the law is seen to be done. Strong and gentle, the strong is central and its will is carried out. The wind and clouds are both of the Trigram Sun, Gentle Penetration. The strong that is The Creative is central - hence the reading of strong and gentle. The fire of Trigram Li has its top line in 5th place in Heaven and stands together with the Trigram Sun - hence the wind blows the fire across
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the face of Heaven. The rain refers to a change of the top line, in which K'an, The Abyss, is formed. This produces a reading in which the greater (Li the Sun) is outshone or eclipsed by the lesser or the dark that is ruled by the moon (K'an), which when it becomes full begins to wane; as K'an stands above Li. Therefore the ruler should not be surpassed: The servant should not murder the master, or the son the father - in this the accumulative effect goes to excess. The Image. The wind drives the fire across the face of Heaven. In The Taming Power of the Small the wise man refines the outer aspects of his nature, and finds the central point upon which all movements hinge. The Lines. Nine in the beginning.
Returning to the way, as one walks the path clearly. How could there ever be blame in avoiding conflict. This is something that bodes well for all.
The relationship with the ruling 4th place is correct. The light of the source is within, which is firm - and the yielding is without in the place of action. This is a return to a correctness of conduct that is without deviation from love. Nine in second.
Allowing oneself to be drawn into returning to the way. Being drawn to return is derived from an attainment of a central position. One does not lose oneself in the created movement.
The line holds together with the light line below and does not rise, because a correct firm line in 3rd place holds them both. Therefore the place is drawn by its relationships to a correct path or way. The line's true relationship should be with the 5th line as a yielding official within the lower or lesser movements of the body; but here this relationship is only achieved in combination with all the other firm lines within, which together can rise through the 4th line to meet the upper. Only the top line's relationship with the 3rd is incorrect. Nine in third.
The spokes burst out of the wagon wheel. The entire central part of the wheel is lost. The man and woman roll their eyes from left to right, this means
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that they fail to keep order in the house. When one uses strength against the woman all is lost.
As the top line of Ch'ien, the upward force is extremely strong. While the 1st and 2nd suffer restraint, this line finds difficulty in maintaining its position because of an urge to move upward - with movement the line is about to change, losing its firmness. An open line faces it in 4th place, so the only line that stands in the way of rising to the top, with which this line has a relationship, is the ruler in 5th place. In coming into conflict with the ruler, all order of law to which one should adhere is completely lost. The eyes are in the middle line of Li, which is in a place of action that it moves all things forward. Ch'ien is the wheel (that rolls); it is round and has cyclic action. The order of furtherance is broken if a rise to join the top line in Heaven is undertaken - the relationship with one's wife, or order within the house is lost by trying to force the woman to give of her love. Possession or ownership of the female (the created part) is the prime reason for the destruction of any relationship. Six in fourth.
If one is sincere toward actions of nature, blood vanishes and fear gives way. The 'One Above' agrees with this gentle attitude.
In being sincere toward the actions rising up out of the body, which give rise to all actions on the field, one overcomes all need to enter into personal judgements of others. The attachments to the movements of the body which are the motives caused by judgements of like or dislike, are given-up and offered to the ruler above. The ruler agrees as it is in the Trigram of The Gentle. O Nine in fifth.
If one is sincere and loyally attached to all the others, one is rich in one's neighbours. One will not be alone in one's riches, as all the people create the riches of the wholeness.
The line is central in the place of the ruler in Heaven, and in the sincerity and loyalty of attachment between all the people the riches are created. Wealth can only be attained when all the people work together and share equally with each other. Therefore action for self-interest only brings poverty and conflict. Actions that produce trust, loyalty, and sharing without question bring forth wealth and complete unity amongst all the people.
179.
Judgements and Laws of the Sacred Mountain. Nine at the top.
The rain comes and then there is rest. This is due to the lasting perseverance of one's character. But perseverance of the female (change to a female line of movement) brings one into danger. If when the moon is nearly full one still persists in movement, then misfortune comes from the wealth and position. If one persists in the display of wealth and position there may indeed be doubts, the position splits apart.
When the light of the moon, which is the ruler of the night or dark becomes full, it shines brightly and wholly like the sun - but its light is only a reflection (it receives). The moon is of the Trigram K'an, The Abyss that is also water, and if this line changes, then K'an the moon stands over and above Li, the sun. The image given is of the dark trying to outshine or eclipse the source of light, and as with the moon when it becomes full it then again returns or wanes to complete darkness again. The accumulation of wealth and position achieved through the movement of created action, must therefore not exceed its natural limits or else there is doubt (division into 2). If after the movement is completed the matter is allowed to fall down or rest, then all is correct; but if one persists to be involved in it trouble or doubt will arise. It is the nature of water to flow downwards and to overcome obstacles that stand in its way. One must therefore let go of any desire to hold on to possessions, allowing all things to find their correct level and their place of rest within the Earth - in accordance to the will of the ordained movements (laws) of Heaven that are firm. The image of the moon is equated with lunacy, for when the waters or the inner movements of the body become fully complete madness prevails - so madness was symbolically influenced by the moons fullness as then its in contention with the light of the sun. In the context given in Chinese texts this can be comprehended as an image of imbalance arising from a possession of a self (selfishness). Madness is a belief in a conceptual image or dream that has been created by delusions of self-intention, in which one seeks control over the outcomes of naturally changing conditions - this being a destructive force. "Whom the gods destroy, they first send mad". In the practice of meditation the mind is allowed to become full, becoming active without placing bounds or fetters upon it. But practice produces an acceptance of all internal and external activity, allowing its correct owner to be found on a universal basis, and the
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reasons for all rising energies or manifestations to be understood. All that is viewed in mind is then seen as the action of forces that are inherent within the create the body, which give rise to all actions taken on the physical field, and which seek to perfect it. Thereby detachment is attained, and it is no longer necessary to eat from the 'Tree (or Book) of Self Knowledge'; which is the wisdom or knowledge of the gods (the opposites) that entwines the 'Tree'. This is symbolized by the vine from which wine is made (blood), so the creative law turns the primal waters of the dark void into wine. One is no longer tempted by the female aspect to eat the fruit of the 'Tree' (the apple or pomegranate), or to plant it seeds of growth in the Earth. One no longer follows the voice of the leader into action (Chn is the serpent or snake) that always gives the decisions that have self-content (the inner thought dialogue always states I, Me or Mine). It is the serpent that is placed on the cross and sacrificed, as in The Changes the serpent comes forth to be placed on the cross of wood (matter), as the inner is transformed by a crossover of polarities (through Kan and Li) into produce the outer (the opposite to the dream of desire given in conscious thought is always achieved - a desire for happiness brings unhappiness). The Ceremony of the Sacrifice takes place when the dark is at its fullest, at which time a leader or messenger, who is the chosen one, comes forth to remind the people of their duty and obligations to the law. It was at the time of the sacrifice that Christ was placed on the cross, between the murderer and the thief (the 2 robbers), and the sky went black as the moon fully eclipsed the sun.
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Judgements and Laws of the Sacred Mountain. Teth.
I Ching. 26.
9.Ta Ch'u. Taming Power of The Great.
The Light on the Mountain. The Headboard placed upon the Horns. Through restraint in action all things find their correct time and place. Miscellaneous Notes. The Taming Power of the Great depends upon the time, for all things attain their correct place and time in the order of things. The king under the mountain puts forth a beacon in the heavens for all to see. In his power he tames through the exchanges of the small, all is in accord to The Judgements and the Laws of the mountain on top of which his fire burns bright. Firmness that rises up from within the Earth with power and strength, he comes forth in order to honour the worthy and highly placed officials. In the brilliance of his light he renews his virtues. The light burns on the mountaintop as a sign of the power and the strength that is contained within the stones. He wrote down all the laws upon the stones (the heap of things). Judgements and Commentaries. Not eating at home brings good fortune, for he stands above the nature of the body. It furthers one to cross over the depths of great dark waters. In clearness one remains in the light that rose-up out of the deep. One walks clearly and freely above the nature of the Earth, and attains the place of the Ancestors on the western mountain above the clouds and mists of delusions of the mind. Firm and strong, genuine and true, one is bright and clear in the light of the daily renewal of virtues. In firmness one ascends the steps to Heaven. In strength one achieves the place of great correctness and joins the honoured and the worthy (guests). Lowly and humble one tames the small, high and great one tames them all, and receives the seal of office. Not eating at home means that one does not eat of the movements within one's own body, and thus attains the way of Heaven. The Image. The power is within the mountain; the light shines forth in the heavens.The wise man acquaints himself with the knowledge and verses of the ancients, and
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the deeds of the heroes (the past), in order to make his character firm, strong, and bright, thereby. The Lines. Nine in the beginning.
Danger could be at hand, it further one to desist. In desisting now one is not exposed to danger later on. Any change here will lose one's correctness in action.
The position is safe where it is, safeguarded by the lines of Ch'ien, The Creative that stand over it. The danger at hand comes from any movement or change; firstly, that affects the firm central nature of the line above (which if changed would form a lower Nuclear Trigram of K'an), and secondly, this line's relationship with the 4th line that is yielding and correct. If this line changes, as it is about to do, then its relationship with the 4th becomes very weak and inferior; any action is then taken through hidden motives (eating at home). One who is in this position should therefore desist in making a movement or a change that is in mind, as danger will arise through the change that any action makes to one's relationships. Nine in second.
The axletrees are taken out of the wagon. Remaining in the middle is without blame.
The symbol of Ch'ien being round as in a wheel is again given here, and the central position is the wheel's axle. The line must remain firm and central in its relationship with the Earth, and in its relationship with external movements of the ruler in 5th place who is yielding. The symbol of breaking apart not only appears in the changing of this line's position but is also an attribute of Tui, of which this is the 1st line. If this line changes its position, the Trigram changes to that of danger. Whatever might be thought the outcome of what is being presented is not good; so do not get involved in this situation. Nine in third.
A good horse, that follows others with an awareness of the danger of taking conscious action.
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Practice chariot driving and defence daily, for only with order and self-discipline can conduct become correct and sharp, then the 'One Above' agrees.
The good horse is Chien; the one who follows is Tui, the sheep. The line is also the 1st line of Chn that has the strength and power of Ch'ien behind it. The line is correct in its place as it is firm in the place of inner decision, but in its relationship with the top line it is incorrect. If the line changes, Ch'ien (the father) is lost and K'un (the wagon) is formed as an upper Nuclear Trigram of which this is the 1st line. In the change, this line becomes weak and incorrect, but its relationships with the top line becomes correct; so because of its position a warning of maintaining correctness is given. One must practice maintaining self-discipline to safeguard against a desire to rise in position, which would bring about a conflict of interests with the top line of Heaven. In the change of this line the Hexagram becomes Decrease Hex. 43, in which the Trigram Chn stands in 2nd place; in which position its power is central and correct in its relationship with the 5th place, and in which it also has the power of the 1st line (the source) behind it as it rises. The light lines of Earth in 1st and 2nd place therefore rise to meet the lines of Heaven without hindrance from the lines of Man or from the ruler in 5th place. Those above therefore agree. Six in fourth.
The headboard of the young bull, correct restraint on a movement of force when it is young brings great good fortune. The position attains joy from the dance of the young maiden at the time of the sacrifice.
The headboard was put in place when a bull was young and just starting to grow its horns, this altered the way in which the horns grew so that they were unable to be used in a forward charge. Thus the training or the placing of restraint upon a forward movement should be started at an early stage of a movement. The horns of the bull are symbolic of the power and strength of the Earth, which when correctly restrained brings forth joy and union. The union is between the Trigrams of Kn and Tui, which is destroyed by hardness or the use of force that is derived from a division of the head (horns), in which one tries to move things out of the way. The restraint of the young male is the top line, as the laws of the mountain or the movements of nature are firm. O Six in fifth.
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The tusks of a gelded boar, the danger of the head is removed through correct restraint. The place receives the blessing of the line above.
The boar's head is the offering to be made, and it is the decisions of the head that have to be given-up. A gelded boar becomes passive so its tusks are no longer a danger. A restraint of the head makes the offering to the ruler complete, as all decisions and actions are awarded to the 'One Above'; then union can take place between Heaven and Earth. In the 3rd and 4th places, the nature of Mans restraint is given, firstly in practice or meditation on a daily basis; and secondly in stemming the growth of action from its seed (the relationship of the 4th and 1st lines). In the completion of the practice, by understanding the root or seed of action, the incorrect view of the head through which a forward charge of the boar (physical body) is made against the king or ruler, is overcome. O Nine at the top.
One attains the way of Heaven with firm restraint and correct action. Truth works in the light of the great. Clearness is at the top of the mountain, upon this all things rest.
The wisdom and light of the great stands above all created things. The truth of reality has been constructed out of the heap of things, which the wisdom has put in place, and upon which all things now rest. Through being completely open to the truth one becomes like a tower or beacon to be seen by all. Wisdom and truth are the only means to attain a correct high position, which through, and by the will of all the people, one is blessed by Heaven to rule (the correct measure). If one is blessed by Heaven, then how much more is one blessed by men? The Judgements and the Laws of the Sacred Mountain were written in the stones (matter) to give life to all the people, but the people did not understand them. Instead they worshiped a carved image of a bull, which symbolizes the strength of power within the Earth. They divided nature in order to gain the favour, and to receive their wants and desires. They sought the power of the lesser (the small, the material world) instead of following the wisdom of their universal being, and in so doing they turned their faces away from the light to seek the treasures seen in dreams, and heard of in the voice of inner dialogue (The Serpent). They hid the truth in the dark*, in man-made riddles or spells (a hex); so in their own possession of knowledge they saw a means to gain power and material wealth over others: As in hiding away the knowledge of the wisdom
* 'Riddles in the Dark' was the first title given to the texts of a book by J. R. R. Tolkien that is now entitled 'The Hobbit'.
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The Hexagon contains the six-pointed star The Star of David or Bethlehem, inside of which is the rectangle of The Measure of the Fish. This measure defines the movement of the heavens and the oracle, which the Wise Men of the East followed in order that they could know all things on Earth, and bring the teaching of The Middle Way (of eternal life) for the benefit of all mankind.

I Ching. 45.
186. Jod.
10.Ts'ui.
Gathering Together.
The Great Offering. The Cross of Transformation. Through his power of transformation he gathers them together in the one place. The chosen one comes forth to take hold of the chalice. Miscellaneous Notes: Gathering Together means a massing of all the creatures and their coming together as 'One'. They come together out of the waters to stand upon the mount (altar) of Earth. He makes an offering of himself upon the cross of wood (the body) so all shall live in light eternally. This is his gesture (offering) in which all become as 'One'. The sign of joy stands upon the mountain of the Earth and the creatures meet and mass in their devotion to a common cause, as they are as 'One' under the light of Heaven. In the coming together of their kind he turns the dark waters into wine, and all drink from the chalice and partake in the feast of the marriage. The relationship is between Heaven and Earth, in which all mankind pass through the waters to stand in the light. They are baptized and purified in the waters flowing up from within the Earth, and in this they find joy. The Gathering Together of the creatures is the means through which the transformation on the cross is achieved - all work for the good and the right. The Judgements and the Laws: Gathering Together, success. The king approaches his temple, and the great offering of the light is performed. It furthers one to see the works of the Great Man. He gives his light in order that all shall live eternally in it. It furthers one to undertake something, for one must carry out all tasks of duty and obligations in devotion. Devotion to the task of completion, all work for the common good through which the temple is completed; and the darkness is filled with light. The strong and firm stand in the middle and find correspondence with all things, which mass around it and find joy. By observing what they all gather around, one can behold the relationship of Heaven and Earth. As the point upon which all things hinge, is found. By attaining the middle, the king enters into his temple to make his offering, and to perform the rites. One becomes a protector of the temple and takes hold of the chalice.
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The Image. The lake stands over the mount of the Earth. The wise man gathers all things together in the light, in order to meet the unforeseen (the darkness). The darkness is overcome by the renewal of the light; thereby the wise man renews his weapons daily in order to overcome the dark. The Lines. Six in the beginning.
If one is sincere but not equally to both ends, sometimes one is in a state of confusion (doubt), sometimes one will gather together. If you call out, then after one grasp of the hand you can laugh again with joy. Regret not, going is without blame; for in not being sincere to both sides the will is in confusion.
The line is weak and divided so that in its view it is in a state of vacillation, from one-side to the other. The calling out, is the coming forth with sound (Chn), which means that as the line changes it goes up to grasp the hand that is an attribute of Trigram Kn. One grasp, means becoming singular and firm, instead of being weak and biased in mind. In going up from this light source within, the Trigram of Ch'ien is formed below that of Tui, which is joy. In the rise of this line the whole Hexagram changes to Hex. 44. Influence, in which all the parts or people of the family find their places in the order of things. Therefore there is no need to have regrets in going out and joining the other light lines that are on the mountaintop. Through sincerity that has equality one achieves a position of Influence. Six in second.
In letting oneself be drawn, one goes without blame. For when one is sincere no judgements are made. It furthers to bring a small offering. The middle is still and unchanged.
The small offering of the body is the pig, as in the change of the line to a firm one it forms the Trigram of K'an. In the change one becomes sincere and rises or is drawn, as Ch'ien the wheel is formed as the line goes-up. The central position that already has been attained remains intact; so being drawn and following the natural upward movement is without blame. Any movement is thereby made as a ritual offering awarded to the 'One Above'.
Book 3. Judgements and Laws. Hex 10. Six in third.
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Gathering Together amid sighs, the wind blows the tree on the mountain. There is no action that would be of furtherance, but going is without blame, the Gentle is above. Slight humiliation.
The attribute of Kn is the gnarled tree on the mountaintop that has long roots. The wind that blows through the tree is the Trigram Sun, Gentle Penetration, whose light lines are above. There is no action that would further if it were taken from this weak place; but if the line changes to a firm line it can join together with the other light lines as they rise-up in union, and this is without blame. The slight humiliation arises out of incorrectness in the line's relationship with the top line, but with a change of position the attitude is corrected. O Nine in forth.
Great good fortune comes from firmness and clearness towards all inferior influences below. The position joins the line above, as rulers they go up together with joy. The place demands no action. And then all is achieved.
Normally the place should be yielding but here its firmness towards the inferior motives below is correct. It turns up to the line above and they rise into the realms of clearness from blame together. The lake is formed on the mountaintop*, its waters are clear and sparkling in the light of Heaven. O Nine in fifth.
If in Gathering Together one can achieve a correct position, there is no blame. If there are still some who are not sincere in their work then only sublime enduring clearness can correct this. In the correction remorse disappears. The influence of any worldly ones who attach themselves to a man of office must firstly be overcome, before one's light can shine forth.
This line has a position of office and is correct, but the lines above and below it are not correct for this line's influence to be properly used; and when the line changes its relationships are even more incorrect. In this position only
*This image was used by H. Hesse in 'The Glass Bead Game', as the master dived in the mountain lake never to return. One may also note that in the Primal Sequence of Hexagrams Influence is the last Hexagram.
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maintaining one's own correctness of conduct can be achieved, and will only be maintained if the ties with worldly or inferior influences are broken. People attach themselves to a position of office or wealth in order to be able to gain favours; these influences prevent one from being clear of blame and whole. The temple must be cleared out of all those parts of oneself (a delusion) that look for material benefit, or of those who seek to separate one thing from another in order to achieve office or power over others. In all these matters one must look within and find the union that exists between all parts. All problems must be correctly perceived within the inner visual activity, as one cannot look towards others to make things right or correct, it all must be resolved through a correct means of introspection. In looking up instead of down, one will never find the light that is the pure spirit within: As there are no separates or higher beings than one true self, so the master stands within us all. Each and every symbol in the book applies to the workings within one's own being, and with introspection all things are viewed and can thereby be resolved (laid to rest). In looking up to a man of office (outside of oneself) one gives away the power and denies the truth and wisdom that is placed within the temple of the body. All is divine, and The Temple is the sacred place in which the offering and performance the rites must be made. These can only be performed when all of the people in one's own country (home) are totally sincere and understand their place in the whole work, as all feel equally involved. None must be left outside or excluded as every part must stand and be purified by the Inner Fire This can only be achieved through a practice in which all parts are allowed to have their say, without hindrance or question of contradiction, as each of the parts that rise into the conscious realm of activity tells its own piece of the story of the hidden and the dark (the inner workings of the body) that must be fully understood. Six at the top.
Lamenting and sighing with floods of tears; no blame. Not calm and tranquil at the top, for one is still attached by strings to the heart.
In lamenting and sighing one mourns and bemoans the past, and with grief the tears fall down to the Earth. In sadness and sorrow is perceived the truth of the position, as all relationships are now cut off and finished with (have passed away). This line should have a relationship with the 3rd line but this is cut by firm lines in 4th and 5th, so it stands in a high and isolated place in which all the memories of the past come flooding in, as when the mind ceases to be distracted all that has been forgotten or locked away wells up, and becomes
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brighter and more powerful. Through attachment to these activities as having self-content (an emotional attachment of the heart) the mind is not calm or at rest. To be able put all these things into their correct perspective, and to see them for what they really are is the essence of the practice. In an acceptance of all that arises and passes before the inner eye of awareness (the single gate), the vessel is cleaned out and prepared for the cooking of the sacred feast; the ceremony can then be performed as mind becomes calm and clear as to the exact nature of all arising activity. In the completion of the practice one accepts that all created conditions are transient, and are the ordained changes of an eternal divine nature. The old makes way for the new, so any attachments to the created conditions that are subject to change are built on sand, which just pass through the hands of time, and can never be held on to or possessed. When the line changes one joins the rulers and allows the nature of the Earth to sink away into a state of rest. As the whole Hexagram changes into Reflection, Hex. 3, which in its completion becomes Peace, one can let the dead be laid to rest.
191. 11. Po.
Judgements and Laws of the Sacred Mountain. Splitting Apart. Caph.
I Ching. 23.
The Fruits of Heaven hang down from The Branch. The Skirts of The Emperors. The Bed upon which The Great Man rests. He gathers them together, and in their exchanges they sow the seeds of renewal. Miscellaneous Notes: Splitting Apart means decay, for when created things reach their fullness of adornment their structure falls back down to Earth. Their ruin sows the seed of renewal, as in the decaying fruit the seed of a new is set. The fruit hangs down from the branch of the 'Tree of Heaven' and falls down into the waters, this was the ancient image of the Earth. Each season is followed by the next, flowering, decline, decay and renewal - the Earth receives the seed of Heaven. The old fulfils itself through its adornment, the fruit is full and sweet and is easy to spoilt; in this its ruin is already set. Increase and Decrease, fullness and emptiness, the Earth devotes itself to the way of Heaven and brings all things to completion. The fire rises upward, the water sink down, thereby he gained mastery over all things because he was able to split the dark apart. He split apart the waters and the children came forth into the light of Heaven. 'The Way' of Splitting Apart leads men into decay and ruin, and destroys their place of rest. Judgements and Commentaries. Splitting Apart - it does not further one to go anywhere. When the dark increases wise man retreats beyond its reach in order to safeguard his position. Devotion and Keeping Still results from a contemplation of the image. The wise man understands the nature of what brings Increase and Decrease, of fullness and emptiness, which is the way of Heaven. When inferior things abound 'It does not further one to go anywhere' for through their expansion things face ruin and decay, which is their contraction. In his clearness of mind the wise man stands above the world, and finds a place upon which to rest. The Image. The light on the mountain rests upon the Earth. Thereby those above can ensure their position of clearness only by giving generously to those below. In
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giving without question the Great Man brings all things to their completion, for all movements of the dark lead back to the light. The Lines. Six in the beginning.
The legs of the bed are split apart, the supports are weak. The legs are split apart in order to destroy those who stand below. Those who persevere in darkness are destroyed.
The mountaintop stands upon the heap of things that are formed through division and exchange. The supports of the bed are weak or yielding, and of themselves possess nothing within them - they are empty shells*. The potential for the division that brings about change is contained within the shell, but here the shell is void of a source or central point - hence, dead and barren of any potential. The whole universe pivots upon the seeds or law of exchange and interchange contained within the Earth. Those who try and keep hold of the shell for themselves bring about its (and their) ultimate destruction. Six in second.
The resting place is split apart to its edges. Those who persist in going to the extremes are destroyed, great misfortune. The split goes right to the edge, as one has no comrade.
There is no central balance between the opposite movement, as this place has no relationship - there is nothing to tie the weak lines together. When the balance of nature is destroyed all things fall apart. Those who persist in destroying the things upon which their existence rests, are themselves destroyed (evil is self-destructive). Only the law brings the universe to order and balance. Six in third.
One splits with them, no blame. In splitting with them one goes to the top. One splits with inferior influences and attains a clear position above.
This 3rd line is the only line in the lower half of the Hexagram that has a relationship with a light line, or with the upper half of the Hexagram. In becoming firm, as the place changes it splits with the inferior lines below and rises. The position is a place of decision and transition between the inner and
* The Hexagram is symbolized by the tortoise shell with its hexagonal sections, and cowrie shells were a means of exchange (money). It was tortoise that held the churning pole upon his back, as he was Vishnu, the universal protector (see Larousse Encyclopedia of Mythology).
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outer, so that as one becomes firm within this place of decisions a correct relationship between the inner and the outer (the dark and light) is found. Six in fourth.
The resting place is split up to the skin. The movement comes out into the open; misfortune for the action is serious and immediate - the misfortune is at hand.
This line is the 1st line in the outer place of action, which is the skin and of the Trigram Kn, the hand. So here, the split that started within has now become visible in external action - hence the time of decision is over and the physical movement is being made. If the conflict that exists within has been expressed, and thereby one has been in conflict in any way with other people, then those who have been working against you are no longer doing it in hidden ways. They are about to knock on your door, and you will have to deal with the conflict out in the open. How you have conducted yourself, and how you conduct yourself in the future will determine the outcome. Six in fifth.
A shoal of fish swimming in dark waters. Favour comes through the court ladies. In the end everything acts to further, nothing is a mistake. All movements are conditioned by a reason and a purpose.
All movements act to further as there is nothing that ever happens by mistake, all are conditioned by a reason or purpose that follows a set course laid down in law. The shoal of fishes is the dark lines, which are the movements that take place in the body or the dark waters. In a correct view these movements are friends and are the female members of one's court, they lead all actions to their correct ends. In being central in all movements, all are led correctly to a conclusion by the ladies (the dark lines) who are devoted in their action. This line holds to the 'One Above', and in its change the top Trigram changes to Gentle Penetration. The whole Hexagram changes to Great View Hex. 6. O Nine at the top.
The large fruit remains in stillness, and uneaten. The wise man receives a carriage; this is an official position, in which he rides the movements. The
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inferior man's house splits apart and falls down, in the end he becomes useless, but the people carry the wise man.
The large fruit remains in stillness and is uneaten, one has not eaten or damaged the fruit of the Earth - this is a prelude to renewal in which the wise man partakes: But the inferior man's way comes to an end because the house collapses through his actions, as he us nit still at the top and seeks things only for himself and is therefore not carried by the will or support of the people. The place is carried by all the dark lines below, which constructed the mountain that rose-up out of the dark waters. Upon these forces all things rest, and are carried forward. One who is wise rides the movements of the carriage (or wagon) - and by being in accord to the law he is carried forward by the judgements of the people (the moral judgement made). The person who has done everything for self-gain and self-interest finds only ruin, as what they have built their life upon leads to collapse. What is good and correct works only for mutual benefit and this is the way of Heaven.
195. 12.
Judgements and Laws of the Sacred Mountain. Kuai. Break Through. Lamed.
I Ching. 43.
The Lady of the Lake. The Queen of Heaven. The Harmonious Cord. Through Splitting Apart he makes the yielding firm. Miscellaneous Notes: Break Through means resoluteness, the strong makes the yielding firm and unwavering. The strong turns resolutely against the weak. The act of finding an answer to a problem, in which consonance is attained out of dissonance (order out of chaos). The chords or chains of the notes (words) are placed together to achieve balance and harmony. (That which is split apart is joined together through the announcement of the truth, for the truth is making all these matters known). Break Through makes the opposites distinguishable from each other as the firm places the yielding correctly together. In which the dark waters of the depths are filled with light, which then comes resolutely upward from within, as the firm puts all created movements in their correct place (it governs the rules of the game). When Increase from within goes on unceasingly, the covering is broken through and all matters are made known. Judgements and Commentaries. In Break Through one resolutely makes the matter known at the court of the king; in firmness the light rises into visible action and all matters are made known. All matters must be truthfully announced in the open field of action, danger. Danger, for one may become entrapped in the movements of the female, therefore it is necessary to only notify one's own city (one's own seat of government) of The Judgements and the Laws. The truthful announcement is fraught with danger, and they must be made without interest to either party. Then no conflict of high-minded interests will occur. Revealing what is contained within meets only with conflict from men - this is what they wish to remain always hidden and secret. Nothing should be held concealed or hidden, as in the end all will have to stand before the light and be made equal (weighed on the scales of balance). All the spirits of the dead must be contained and correctly buried within the Earth. In this one undertakes the duties and
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obligations. One must not resort to arms, for in the attachments to the inner movements (the fishes) one uses weapons against one's friends. High-minded ideals and the dreams of men come to nothing. Appended Judgements. In primitive times the people knotted cords together in order to govern. The holy men of a later age introduced written documents instead as a means of governing the various officials and supervising the people. They probably took this from the Hexagram of Break Through. In primitive times things were void and dark outside, so all the forces within the dark constructed knotted cords, or placed the chains together in order to communicate their instructions. In later times when the light had prevailed outside through the works within, the written words of the book (days and nights) controlled the changes in the visible realms of action. They governed the heavenly bodies (the officials) and all the people of the Earth. The image is taken from Break Through, in it the force of division within is completed, and then the inner forces rise-up and are released into the external field. Only when the correct set of Splitting Apart of matter has been completed does the field of action become flooded with energy. In the division of the dark waters all becomes clarified (the matters are made known). Splitting Apart and Break Through are the means through which darkness is divided and placed into its correct measure. This is a similar to the story of Osiris, who was chopped into 14 pieces by Seth the god of separation, division and chaos, and 72 helpers. Osiris was placed into a container that was his exact measure, which was then cast adrift, and later hidden in the middle of a tree. Isis (Earth Mother or virgin) found the pieces of Osiris at The Temple of Byblos, and Queen Astarte helped put them back together, and through him Isis gave birth to Horus (god of the sky, or 'He who is on high'). Osiris then returned to be the god of the underworld from where he still gives forth the waters of life; being the god of renewal and of judgement, lord of the west (the place of the setting sun and of the dead). He gave the people knowledge of how to use the waters, by giving them the arts of cultivation and civilization. Isis was the sister of Osiris - thus as brother and sister the underworld is linked to the moon, from which the heavens came forth in their son Horus, the high flying bird or hawk (the bird used in the hunt). Isis is the image of the Virgin Mary, as the mother of the child who was born out of a mysterious or Immaculate Conception (he who came out of that which is pure empty and clear), to which all the kings of Egypt laid claim. Mary is also linked to Artemis and Diana, goddess of the hunt. The female deity was the mother, virgin, and also the concubine or prostitute who loved all men equally. She was taken in order to bring forth the children, as the 1st wife was barren and empty within. This is of course a contradiction of images all wrapped into one (as there are no separates), and this contradiction
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is also to be found in the attributes of Tui, the virgin maiden, who is faithful and yet is the concubine; she marries Kn. The secret being, that the Son of Heaven marries a prostitute in order to give all eternal life - and it is to her that he gives the knowledge of the laws because of her devotion to the light (on the mountain). The Image. The Lake is in Heaven. The Great Man dispenses his riches downward, and refrains from resting on his virtues. The position rests on the firm and clear, the position of his virtue is the grace of his adornment. Therefore the wise man rests only upon clearness and stillness, and allows all adornments of the female to dance before the king (in freedom) - in so doing he entertains no inner conflicts. The Lines. Nine in the beginning.
Mighty strength in the forward striding toes. When one goes into action and is not equal to the task, one makes a mistake, as movement brings one-sidedness.
A movement of the toes leads to movement seen in the whole body, and the strength of all the light lines is mighty as there is no resistance to them moving upward as a whole. But in action this line changes and becomes divided, so it is then not equal, having no light line or source of light within it, and upon which its ends can balance (see Hex. 26. Preponderance of the Great). As an inferior line in an inferior position it fails to perform its duty of rising together with the others. Rising in movement to enact a change only for oneself is a mistake. Nine in second.
A cry of alarm, a movement of arms in the night. Fear not the created movements of the dark, hold to the central position.
The changing of this line produces the Trigram Li, meaning arms or weapons, which are movements of inner energy, as Li's inner meaning is lightning. As the movement is within it is in the dark. The cry comes from the Trigram of Sun, who is the cock who calls out in the night to give warning of the coming light (Li's outer meaning of the sun). The movements in the dark (visions in mind) should not be feared, as all movements lead to the coming of a new dawn.
Book 3. Judgements and Laws. Hex 12. Nine in third.
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To go out and be powerful in the mouth would bring misfortune, so the wise man resolves to walk alone. Through a relationship one is caught in the rain and bespattered. The people murmur, no blame; in one's own position one can be firmly resolved, in the end this is not a mistake.
The mouth is above or without as an attribute of Tui, The Joyous Lake, and this line has a relationship with the top dark line of Tui, which with change falls down; hence rain. One is perceived to be involved with this inferior line, so any careless speech used that would affirm a personal relationship with this highly placed person, brings misfortune. In their view of the relationship the people make judgements, which they keep hidden amongst themselves, hence they murmur quietly within, not outside or loud. The relationship is on one's own part conducted firmly and correctly, as the relationship has not been formed for any personal ends so one walks alone without help or favour. Making no judgement of the people and holding to all relationships on the same basis, no mistake has been made. In the end all will come to a correct outcome, as the people will eventually comprehend one's equality of view. Nine in fourth.
There is no skin on the thighs so walking comes hard. If a man would only let himself be led like a sheep then all remorse would disappear. But even if these words are heard they are not believed. There is no clear comprehension as the place is not correct.
No skin on the thighs means all the lower lines are firm, they are the legs. This line should be yielding but its firm, and the 1st line with which it has a relationship is also firm, the position is incorrect in all aspects. The line is the man, and the sheep is Tui, who is led by and devoted to the law of the Husbandmans commands. The change of this line forms the Trigram of K'an in the upper half of the Hexagram, and its attribute is earache, through which it cannot hear properly. In this position no movement out of the pit of entrapment is easy because of a hardness of intransigence towards all relations and neighbours. Through being totally unkind to oneself, conflict is quickly fallen into from which there is now but little chance of escape. The only way out of conflict is to give-up any involvement, completely giving way by changing one's whole attitude - but it is doubted that this good advice will be heard.
199.
Judgements and Laws of the Sacred Mountain. O Nine in fifth.
In dealing with weeds, for they grow up quickly, a firm resolution to keep them under control is needed. Walking in the middle remains free of blame. Only in complete firmness can a correct relationship be attained with the line above.
The power to rise is strong, and if the place changes to a weak position Chn is formed in 4th place, which is an incorrect line. Chn is a shock of growth, and incorrect growth of weeds quickly takes over the whole garden. To counter this a central position must be held that prevents an incorrect entanglement, which comes from the strong man below who desires to attain a higher position through a use of force. One must always remember that what really belongs to a person cannot be lost, and that only it is through kindness that correct relationships are formed and kept intact. This position can be likened to any situation in which there is a lot of pressure to join another in seeking a rich and perfect position (place) in the world; either, through one's own desires to join in, but especially, by being pressured by a loved one or a wife (the relationship with a firm 2nd line) who desires to be provided with material benefits. One should not allow oneself to be placed in the wrong, yet still must offer kindness and objective wisdom. If another person desires a better position, then let them make their own personal movements towards achieving it. It must be they who go and seek their desires; finding their own place in the world, with their own kind who only seek each other out for selfish ends. One should make relationships based on the right things, and it is never a correct base if formed on a possession or ownership that puts material value over and above that of a partner or others, for a selfish benefit. All should be made aware of the causes and effects of these actions, and each person should be able to find their correct place without force or coercive means. Each should be given the knowledge and wisdom of their nature and source, in which a union of love can be achieved. In this, each needs to be fully aware of the differences that exist between a relationship based on importunity, and one based on love, and reminded of it, as love can never be forced or bought. In this knowledge, correct conduct is then based on self-responsibility and self-respect, which leads to a respect of others. Six at the top.
No cry or tears. At the end this should not be allowed to persist. In the end misfortune comes.
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In the changing of this line it becomes, as does the top line of Ch'ien Hex. 1., 'Arrogant dragon has cause to repent'. As a broken yielding line it falls as tear drops, as its the water and of The Lake on the mountain top. In falling downward it would find its correct level and overcome all obstacles, as does the inherent nature of water always find its level. In the end this matter should not be allowed to persist or become firmly placed as it is already outside or above the movement of the hexagram, so it must be let go of of a high position bound by arrogance to sink down to a state of rest. When the rain falls then there is rest, and then comes renewal as the darkness gives way to the rising light lines that rise-up from within (below). Only then is the darkness completely and for all time overcome. If the evil of desire and arrogance persists then the darkness returns - and this is a misfortune indeed as there is no need to take such a position when all is already done and finished with, just keep a position of rest signified by the clear mountain lake*.
* The same image again appears in The Glass bead Game in which the master attains this place of rest and stillness.
201.
I Ching. 5.
Judgements and Laws of the Sacred Mountain. Waiting in Nourishment. Mem.
13. Hs.
The Food of Heaven. The Cycles of the Moon. In taking hold of the 2 vessels, one that is empty and the other that is full, one attains nourishment from the mountain top. Miscellaneous Notes: Waiting in Nourishment means holding back and not advancing into danger. One abides in one's own place and is nourished by the waters that fall down from Heaven. Holding to the light within, and being central without, one then does not fall into the pit of The Abyss, for the danger lies in the head. In waiting one is joyous in the clearness of the heart. The light attains a central place without. The danger lies in the head, thus one does not put the head into the waters' flow. Then the inner and the outer find balance and harmony, as the flow of Heaven overcomes its containment and achieves its release. The waters issue forth out of the mouth in the body of the Earth to fill the great ocean of the void. He cuts off his head at the neck, and allows the light within the body to lead him forth. In this way he keeps the temple clear of merchants (exchanges) and lawmakers (judgements), and is able to make the offering. Judgements and Commentaries. If you are sincere and walk in the middle you have light and success. Perseverance in clearness brings good fortune. It furthers one to cross over the great waters; the journey leads to the light. Waiting in Nourishment means holding back as the danger lies in the use of the head. In using the head one becomes entrapped in the dark waters, and becomes lost (one loses the way). Being firm and strong (central) in the face of movement, one does not fall into the pit of perplexities and is not bewildered by the created movements. The will of Heaven is firm and strong, thus devotedly the Earth follows and the goal is reached. The waters fill the container and then flow on, in this way all obstacles are overcome. The ruler of the dark occupies the central position in Heaven, it furthers one to cross the great waters and through Progress the works become complete.
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The Image. Water rises up into Heaven. Thus the wise man eats of the bread and drinks of the wine, in joyousness and good cheer. One cleanses oneself of the worldly and partakes of the blessing. The Lines. Nine in the beginning.
Waiting in the meadow, far from the turmoil of the town. It furthers one to abide in what is real, for its nature endures. Waiting in the meadow, one does not go out to seek any difficulties. But does not give-up the general ground, as one abides in union with the actions of nature and man.
The union is achieved as if of its own accord, as all parts come together and stand together. One does not have to go seeking out any movements of one's own accord, as this place stands below and protected from the turmoil of the worldly, and of man (the relationship with the 4th line). In maintaining a lowly position one is not bound by desires of achieving a high position, as a position comes as a result of service and accomplishment that needs no reward. In this calm inner place the works can be completed, and the rise occurs naturally in accordance to the ordained will, and with the co-operation of all the people. Nine in second.
Waiting on the sands of the shore. There may be some talk or gossip about one's movements. But if one remains clear and calm, the end is completed.
The sands are the transient movements of time, and the talk or gossip come from the Trigram of Tui, which is mostly within but one line stands outside hence it is louder than murmuring. The talk gives a connection with the movement of the waters, and this leads to others thinking that one has an incorrect involvement. The position is too firm and the sands are shifting constantly as opinions and views come and go; but with change the position becomes yielding, and all the relationships with the others lines become correct, as the Hexagram turns into After Completion Hex. 63, in which all positions stand in a family union, and all the ends are completed through maintaining this inner central position.
203.
Judgements and Laws of the Sacred Mountain. Nine in third.
Waiting in the mud, there is great danger of entrapment. Playing in the mud sees an arrival of the enemy. Only seriousness and caution can prevent danger now.
Standing in the mud of life and playing around with it at the edge of the waters, one is liable to become stuck in it. In being stuck in the mud there is great trouble when the tide comes in, as in the movements to and fro (governed by the moon) there can be no escape. Only by remaining very serious about the situation that is being dealt with, and by being extremely cautious about any action that is taken, can this trouble be avoided. Any incorrect action will now place the misfortune outside in the field, which means a return of action from enemies that have been made, as a natural course of cause and effect. Six in fourth.
Waiting in blood, the place of bodily action. Get out of the pit of conflict. The place is yielding so one can obey.
The conflict is now in the place of blood spilt upon the Earth through the use of weapons - this line is in the middle of the Trigram Li. One has to get out of the conflict to escape from the danger by having yielding attitude, so give way to the external actions that are being made. In yielding, and in calmness, a withdrawal from the situation in a correct and proper manner will be achieved. The laws of actions are set, and the effects that accord to the law so follow. O Nine in fifth.
Waiting at meat and drink. One is nourished by the flow of the waters into blood. Perseverance in correct conduct, the place is central and correct.
K'an is the colour of blood red, it is the pig which symbolizes the meat of the body, and it is the waters that are ruled by the moon*. To remain central in the flow of the waters from the source means, all obstacles are surmounted, and conflicts of arms are overcome, as this line is the top line of Li, which is also the meat of the Bird of Heaven, arms, and clarity of vision. The position is above recourse to the use of arms, so it can remain central in the movements of Heaven in whose light all conflicts are resolved in the correct way.
Book 3. Judgements and Laws. Hex 13. Six at the top.
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Three uninvited guests arrive. Give them all honour and respect, and in this end all matters will be resolved. Even though one is not in a correct position, the respect and honour given to the guests corrects any mistakes.
The guests are the correct ordained movements determined by the ruler. To give all of these things that are created of the 3 Primal Powers honour and respect, makes all matters as they present themselves correct. This applies to all of one's own energies, as they are the guests of the rule of the law - and if all comers are given this same respect, and are nourished on an equal basis - then all events and people become as friends not enemies. Why make enemies of parts of own nature when you can make friends. The whole essence of the work is to overcome conflict within ones own inner view . To attain a position that is undivided between the opposites of left and right is The Middle Way through which all are united, and in so doing all guests who appear externally upon the field of action can be treated in the same vein as being created of One nature - so then with equality toward the uninvited guests (unseen movements) all works out correctly, and at the end of the movement all is resolved. To understand that creation is a program of opposites but its only The Means, so in truth opposites are not an ultimate reality, and therefore we need not be involved in such divisions. Once this universal program of creation has been understood it can be left to run as the law of math dictates.
205. 14. Chin.
Judgements and Laws of the Sacred Mountain. Progress. Nun.
I Ching. 35.
The Sun stands over the Earth. The Horsemen. They all achieve Progress in the nourishment of his light. Miscellaneous Notes: Progress means a day. The light of the sun stands over the Earth. Things of the Earth are led upwards through movements of light; he leads through clarity and wisdom. Clarity in clearness, wisdom in truth, the weak are led to their fulfilment by the justice of the measure, and a regulation of the means. Empty within, firm in action, the works are carried out through movements of light; they all make Progress as he brightens his virtue. In balance and clearness he stands over the mountain top so all perceive each other in the light. He reaches down into darkness and brings up light from within. He leads in a fourfold action on the field, advance and retreat, through this they all make Progress. Judgements and Commentaries. In Progress the powerful prince receives horses in large numbers. (The expansion achieved through the movement of light or great lines - the days). In a single day he is granted an audience 3 times. (The man stands in the place of the official and in the middle line of the ears). Progress means advancing. Clarity rises high over the things of Earth. The fire stands on the mountain, and those who are devoted stand below. The weak are devoted and clinging to the light of Progress, and go upward (become firm lines). Hence it is said: "The powerful prince is honoured with horses in great numbers". The created advance and expand through movements of light, for they carry out his will. Progress is towards completion and union, as the weak find a central place within, and achieve their ends. (As the 2nd line changes the Hexagram becomes Before Completion Hex. 64, one of the ends.) The Image. The Sun rises over the Earth. Thus the wise man of himself brightens his bright virtue. The movements of the created things (the virtue) bring all matters to completion, and the fire burns bright on the mountaintop.
Book 3. Judgements and Laws. Hex 14. The Lines. Six in the beginning.
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Progressing but turned back. If one meets with no confidence, remain calm. This is never a mistake, being solitary one walks in the right. Composure is not a mistake; as yet the commands have not been received.
Calmness and composure are not a mistake when faced with darkness and stillness, as then, with firmness one can hold to reality. Stillness and darkness are only the opposite sides of movement and clearness. If in facing a situation in which progress cannot be made, one is content to remain in a quiet solitary place, progress is then made. The reading, 'Of not yet receiving commands' is applied to the 1st line of Ch'ien, The Creative (Hexagram 1), giving a reading of a position that has a firmness of composure, which allows quietness to be retained until an ordained move into the action of the field is forthcoming. Six in second.
Progressing in tears of sorrow. In yielding one then becomes firm, and obtains great happiness from the ancestress. The place is central within mother Earth.
The Trigram of The Abyss is above, and in the change of this line The Abyss also becomes the lower Trigram of the Hexagram. In the change this line also becomes the lowest line of Li, the eyes. The image of sorrow comes from the 4th line that is of a man who is melancholic, whose actions are derived from a sickness that breaks apart the lower and upper halves of the Hexagram. Even as a firm line, a relationship cannot directly be formed as it should between this line and the 5th - naturally between the Earth and Heaven. In remaining central within, great happiness comes in the end, as the whole Hexagram changes to Before Completion Hex. 64, in which all the lines find correspondence to the female. The union is achieved between all the opposites as they transform, and find balance, so nothing can be done except to let the woman complete her works, as through her devotion all ends are achieved. Six in third.
All is in accord; a cord is a measure of the tree. One has the will to achieve union in keeping still. The position accords to the 'One Above'.
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All is performed in accord to the will of the 'One Above', as this line has a correct correspondence with the top line, and by not changing its form it offers no conflict with the 4th line above. The line is a root of the tree on the mountain, as it is the middle line of the Trigram Kn, Keeping Still: Therefore, even though the position is incorrect it accords to the situation and time of the whole Hexagram. In remaining yielding one remains in accord to all the lines of K'un, The Receptive, who remain lowly and devoted - in this the head is cut off and the vessel remains empty of a self. Nine in fourth.
Progress like a hamster who stores up things in hidden places. Perseverance in this brings danger, the conduct is not correct.
A hamster is like a rat that is an attribute of Kn, as it burrows in the Earth, collects things, and stores them up for itself. This line is related to the first line, which is the hidden place within. The line is in the middle of K'an, The Abyss, meaning danger and robbers. This place only moves in order to gain things, and attempts to do this in hidden ways because of the feelings it stored up secretly inside. O Six in fifth.
All causes for remorse disappear. Take neither gain nor loss to heart; undertakings then bring about a correct position. Take neither gain nor loss to heart, everything furthers.
In Progress the path has many windings as the movements of life go to and fro. The actions of gain and loss are the robbers that are in the nature of the line below, who try to rise into this place of the ruler through cunning duplicity. By taking no notice of the to and fro action in the heat (one's emotional view) the place thereby remaining clear of gain or loss, all actions encountered then further and produce the correct ends. Nine at the top.
Making Progress with the use of horns is only permissible in punishing one's own city. To be conscious of the dangers involved in the use of force against others, one controls oneself - good fortune.
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The use of force or energy should only be used in order to discipline one's own inner weakness (inner firmness and outer freedom is the normal law). One should refrain from using any means of force that imposes laws or restrictions upon others, impose them only on your words and action. The way to clearness opens as the firmness of self-control is established through wisdom, which makes commonsense to all. Good fortune arises from being in a high position that is seen as being beneficial to all those below. The highly placed can only maintain their position by giving generously to those below, and this achieves oneness between the upper and lower all the people.
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I Ching. 8.
Judgements and Laws of the Sacred Mountain. Holding Together. Samech.
15. Pi.
The Moon rules over the Earth. The Central Value. The Water is changed into Wine. The central value holds them all together, and it is by their Holding Together that all Progress is made. Miscellaneous Notes: The values that are divided come together; Holding Together means uniting. The masses find the reason under which they unite. The yielding values have a central or greater value under which they all unite and find equality. All the values of the exchanges are then balanced - this is justice for all. The transformations of the light and dark bring forth the unified nature of the Earth. The transformations of the light and dark stand over the Earth. The moon rules the dark or the lesser, and transforms it in accordance to the movements of the waters. Under the sign of water - the exchange takes place into the body (the meat and blood). The masses give their complete devotion to the flow of the waters that rise-up out of the Earth, and whose images are seen to take their places in the heavens. In the movements of time and place all that appears to be broken apart is joined together in the work. In the darkness there is nothing to hold them together, and in darkness all is lost. In the reason for Holding Together there is clearness as to the laws and the wisdom of the ruler, who stands in the central position above all the people (in the 5th place). Judgements and Commentaries. Holding Together - both of the sides in unity bring about good fortune. To inquire of the oracle once again (twice - both sides) whether you possess sublimity, constancy, and perseverance (meaning a high exalted position, which is the lintel of the door. Fidelity and loyalty frees one from effects of change; as with steadfastness in a state of grace, adverse influences have no effect), then one is without blame. In the possession of these qualities one remains without blame, as is firm and central in all that is viewed. Those who are uncertain gradually join in (together). Who ever comes too late (at the end)
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meets with misfortune. Holding Together means mutual help, as all places below are devoted and obedient to the central position above. Those who are below help each other to carry out the works - this is Progress through Holding Together in mutual confidence. Whoever comes too late is placed outside of the union, for in his dreams of a high position he places himself in the darkness outside of the rule. The Image. Water flows over the Earth. Thus the kings of antiquity bestowed the different states as fiefs, over which the central lord had control. They cultivated friendly relations between all the states, thereby all worked for the common good. The Lines. Six in the beginning.
Hold to him in truth and loyalty (fidelity), this is without blame. Truth like a full earthen bowl contains the light; thus in the end good fortune comes from the outside. The six at the beginning encounters good fortune from another quarter, for in the change new growth comes forth from within the Earth - as a blessing from above.
The earthenware bowl holds the water of the source, and in becoming full the vessel becomes filled with light (the lamp holder or the stand - a symbol of the body). In the changing of this line the Trigram Chn forms, which is the rush or reed; and these were used both in lamps and in musical instruments. In holding to the light of the truth the dark is allowed to become full - hence the middle is no longer as an empty kettle - the Trigram K'un is a kettle (this is a symbol also used in the Jewish faith as someone who is empty or of no good). In having content within (contentment), the light renews growth without, as in the quarter or season of the spring that which has been closed opens up again; and the nourishment comes forth in the without. In the change, the whole Hexagram becomes Youthful Growth, Hex. 57. Six in second.
Hold to him inwardly. Perseverance in the middle of all influences is correct. One does not lose oneself.
The place is central within the movements of the body or legs (the lower or lesser), and it has a correct and unhindered relationship with the 5th line; which
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is the line that holds them all together. The central position holds all the dual actions together in balance, as the days and nights alternate, and one season follows another. In holding to the central point of observation one does not lose the true self, which stands clear and empty of change. Just as the waxing and waning of the moon, events appear to arise out of the darkness, fulfil themselves in accord to the nature of their arising, and pass away again before one's view. Clear observation is the essence of pure concentration in which all separations are overcome, bringing all the created parts to stand before the 'One Place'. These give meaning to the symbols or images used in Gathering Together and Holding Together, as acts performed in the practice of ordering and disciplining one's own people or arms - which are used at the ceremony of the sacrifice. All are gathered into the one place to stand before the king or ruler to make all the matters known, and to become purified in the fire. If there is fear or attachment to that which arises in the fire then the true self is lost, and one is consumed. This inner place is where all things must be faced, and in so doing the truth can be held onto. Six in third.
You hold together with the wrong people. Is this not dangerous and injurious?
This line is in a place that in decision is weak and split apart, and it also holds together with the top line that is beyond the rule - which comes too late and is lost in the darkness outside. In the change this line becomes the middle line of K'an, which is danger. In holding to the wrong people one is attaching to ways that are unjust and injurious, which are the opposite of right, and which cause damage to physical nature; being outside of the natural judgements of the people who are good and true (the jury). Six in fourth.
Hold to him outwardly with perseverance. Hold outwardly to the people of worth. In order to follow the 'One Above'.
The place is now outside so one can hold with perseverance to the movements that are ordained, this is an act of complete faith (fidelity) and complete confidence. One can therefore openly display all of one's nature, and can confide with others without fear of judgement. It is only through a complete openness of discussion that all matters can be resolved. The healing process of the sickness must be done through complete confidence, in which all inner or secret matters are understood to be part of the whole nature of things. Making
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oneself reliant and whole, being without need to have secret or hidden places stored out of sight of others, the fear of punishment through which a child separates itself from confiding in its parents, and then starts to play out its own agenda in secret, is overcome. It is from this separation that all criminality extends itself through the daydreams of adolescence, into a reinforced habitual action in adulthood. In yielding kindness and with complete love the 'One Above' can be followed. O Nine in fifth.
Holding Together is manifested, he unites them all. In the hunt the king uses beaters on 3 sides, and he foregoes the game that runs off in front of him. The citizens need no warning of the hunt; they bow down in their devotion. Discard those who resist, accept those who are devoted. Good fortune of Holding Together comes from being central and correct.
The hunt is an attribute of K'an, The Abyss - in the hunt it was only those animals that turned to charge the king and his entourage who were shot; those who ran off were allowed to escape the beaters who were placed on 3 sides only. It was only the king and his high-ranking officials who were allowed to hunt the boar, whose charge could only be stopped by it being shot through the heart. The lines below are all of K'un, they are the citizens who need no warning of the hunt as they are devoted and conform to the rule of law; offering themselves in sacrifice they fall down (bow down) as their work of building up the mountain becomes completed. The top line is the head, the place of the conscious dreams and thoughts. The attachments to the dreams of the head stem from a weakness of an emotional view of life (the 3rd line) - so that the top line or the head is cut off from any relationship with the rule of law through attachment or aversion to the physical body. This line, which is the king or ruler, rises and shoots the top line through the middle, as the top line is as an open gate that allows the light line to pierce it. It is the head of the boar who is shot that is offered to the king in the ceremony, as the rule brings all things that stand beyond the law to an end - thereby in making the offering of the head the darkness is overcome. Therefore by being central that which is destructive to the nature of the living reality (which is contained within the hollowed out vessel) is overcome. Those who resist should be discarded allowing them to go their own way (the light lines rise), and the offerings of the devoted (the dark lines below fall) should be accepted. By
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accepting what the laws have made, no warning of the hunt is needed, one does not try to surpass the ruler through the dreams of attaining a high position - from which one will fall, as the unreality of the dreams are shot by the laws that govern the movements of all created things. Six at the top.
No head for Holding Together, it is cut off. Therefore the head fails to finds the right end.
The texts appended to each of the lines of Holding Together give a sequence of forces or energies contained in the body. All the positions are united under a central position in 5th place. Only this top place of the head stands beyond the rule, as it finds no relationship to anything that can hold it together. The use of the head is deemed to be beyond the reality of nature, which is contained in the vessel so it could be deemed to be 'Beyond the pail'. In the decisions of the head one never finds the means for holding things together, as in the nature of taking or making a choice between one-side or the other, a correct end is not taken into view. All daydreams and thought activity should be cut off from the place of action, and this place should be made as an offering before the king; the temple is thus made clear and sanctified*.
* He sanctified the temple by turning out all those who used it for usury and gain, and those who made their own judgements upon the laws.

I Ching. 14.
214. Ain.
16. Ta Yu.
Possession in Great Measure.
Clarity of Light. He holds them all in his Great Measure. He holds them together and thereby possesses them in great numbers. Miscellaneous Notes: Possession in Great Measure indicates the mass. The great values give the measurement of the means of creation. He possesses them in his great measure, in which all of them achieve balance. He thereby puts his wealth and property on open display. Wealth in great measure, they give the dimensions of the temple in which the offerings and the ceremony take place. The sun rises into Heaven, and the bright bird provides the meal for the ceremony of the sacrifice. All those who are devoted are made firm in their faith, and they partake in the blessings of Heaven (the mass). The firm and central correspond to the yielding who receives the honoured place. As all come together in the correct time and place and receive his blessings in great measure. Judgements and Commentaries. Possession in Great Measure - when one holds the wealth as being of 'One'. The yielding attains the place of honour - supreme success. The yielding receives a place of honour in the great middle, and then all positions correspond with each other and attain wealth. In yielding kindness they all come to stand and dance with joy before the king. The Bird of Heaven is offered up before him, and all partake in the blessing of the mass. The fire rises into Heaven, as the fire clings to and rises-up from within. Firm, strong, ordered and clear, it moves with the order of time. All forms accord with its measure, and the wealth is put on open display. He shares his wealth with them all, and thereby makes his own position correct. The Image. Fire rises into Heaven. The wise man puts in place a curb that restrains the movements of the horse, he thereby overcomes evil and furthers good: And thus he obeys the benevolent will of Heaven. The curb restrains or confines movement.
215.
Judgements and Laws of the Sacred Mountain. The Lines. Nine in the Beginning.
One has no relationship with that which is harmful; there is no blame in this. If one remains aware of the difficulties that might arise, for in the possession of wealth one cannot find the correct relationship.
As the line changes to a yielding line a review of the materials that have been concealed within the body can take place. The whole Hexagram changes to the Caldron Hex. 30, and any personal possession of the materials is removed and the vessel is cleaned and prepared - the relationship with the inferior or lower drives (motives) is thereby corrected. One should remain continually conscious of the problems that can arise through putting the inferior views into action. The possession of wealth, which is the material adornment of a self should not be put on open display or held on to; any claims of ownership upon that which one does not really own will cause problems. Nine in second.
A big wheel moves the wagon. One may undertake something, for in the middle one can carry out the duties and obligations. The big wheel moves the load, and the wagon carries wealth. Accumulation of wealth in the middle results in no harm it is the right sort.
The Trigram of Ch'ien is the wheel, and also the power that moves it. This line is the centre of the wheel upon which all movements revolve. It is the driving force that allows all the wealth to be transported throughout all of the distant regions. The reference to harm given in both this and the 1st line is derived from a relationship with the Trigram of Li which stands above; the 1st line would have difficulties if it tried to make a move towards forming a relationship with the 4th line - and only if it holds to its place and forms a relationship with this line can the wealth be accumulated in the right way. In the change the 1st becomes weak, and the reading given to it therefore is in relationship to the 1st line of The Caldron, Hex 30. In looking at the relationships in the readings it becomes obvious that each line's reading is one that applies to its opposite, as the reading is given in accordance to the line that it changes into. In the 1st line of The Caldron, the vessel is turned upside down
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to clean it; therefore it is not in working order but only being prepared for use. The fire is under the vessel when it is the right way up, and this appears in Revolution Hex. 58 in which the old foodstuffs have been removed, and the vessel is then in complete working order. In the whole context of the workings of The Changes, the texts are giving a means of changing the place or the seat of government, from the head to the body; this changes the place of decision from the dark to the light, from the hidden to the visible. This is the confusion of Heaven and Earth, as the inside or the hidden is a reversal of the outside or the visible; and using the inner or hidden always has an opposite effect to the one desired. In the changing of this line the whole Hexagram becomes The Clinging Fire, Hex. 62, and in the reading of its 2nd line the yellow gold of the middle (the golden measure perfect balance) is attained; and the reading of that 2nd line applies to its opposite, which is this line. Contemplation of the nature of opposites attains wisdom, which is the accumulation of wealth in the right place. The correct position of firm within and yielding without allows things to be possessed in great measure, as the opposites are placed in correctly to give the means and measure of their central balanced value, and their continual revolution. Nine in third.
A prince offers it up to the Son of Heaven. A petty person who holds to possession cannot do this. A prince makes his wealth as an offering to Heaven, but a petty person only harms them self and others with it.
A prince is a man who knows that he holds the wealth and possessions of Heaven, and therefore holds to nothing as his own. Whatever he has or whatever he does, he offers it up and lets go of it for the benefit of all, making an offering at the sacrifice. A petty person only sees wealth as something to hold onto for them self, and in so doing brings nothing but harm to all. In selfpossession there is no sharing, caring, or benefit. Nine in fourth.
One makes a difference between oneself and one's neighbour. No blame as one puts oneself below him. One is clear, discriminating between the high and the low.
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The neighbour is the 5th line above, which is the yielding ruler that stands in an honoured position. This firm line could rise up to meet the top line, but it has no relationship with it. If this position were to try and rise above the ruler, it would place itself in a position that was above all means of survival. In placing a curb or a restraint upon action, this shows that the correct relationship is understood between the body and the mind - between the nature of the Earth and one's own desires to attain material benefit (achieving Heaven). As the line changes it becomes correct as a yielding line in a yielding place, and then does not rise above its correct position. With change the Hexagram becomes Taming Power of the Great, Hex. 9, of which line 4 is the headboard of restraint placed against the power of the young bulls horns, symbolizing the use of physical strength. O Six in fifth.
One whose truth is completely open and accessible, yet maintains dignity, cannot be overtaken or surpassed. Through trust one kindles the will of all the others - good fortune. With dignity one acts upon the facts easily and without pre-arrangement or prejudgement.
Open and without intention for personal gain, one is able to speak the truth in any situation and at any time, as all of one's nature is accessible to all; and yet dignity is retained because the value within oneself and in others is seen. Through trust others are awakened and are able to be open about themselves, as they then feel completely confident. Acting easily as each situation or event presents itself, without any forethought as to the outcome, or without prejudgement of those with whom one may meet, one can never be surpassed when in such a position. In the change to a firm line the position becomes as a dragon in the heavens. Nine at the top.
One is blessed by Heaven. There is nothing in creation that does not further, for all are under the will of the 'One Above'. At the top one has Possession in Great Measure, for all parts of one's nature come together.
In being clear at the top and in yielding to all those below (the place of the ruler in 5th) all positions are held together and are possessed by the Great Man. In
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all that is done or expressed one acts for the good and benefit of all - this is the blessing of Heaven; as the Great Man gives all that he has to those who stand below him. In all the movements of his nature there is nothing that does not bring benefit to the whole, as all movements of the Earth and the heavens stand in the right places to give life under the will of love. The conditions of nature and the laws that govern them bring forth life - the created or yielding attain the honoured position, as it is the wealth of the Great Man that he gives to his wife without question. The man thereby attains his position as the head of the family because of his open calmness, and the dignity and respect that all his family afford him. Firm within and yielding without is the way of the true gentle man (the aspects of the male side become passive).
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Judgements and Laws of the Sacred Mountain. Inner Sense. Pe.
I Ching. 25.
17. Wu Wang.
The Storm rolls under Heaven The Son of the King. The first Hexagram of the second quarter: Wu Wang, the son of the king who overcame the darkness and who brought about the completion of change. From out of the great darkness he led the people into the light*. Miscellaneous Notes: The unexpected, means misfortune comes to one from without; this is when one is not as they should be within. In this way the rule is lost.By turning back within (down) one is freed from guilt. With Inner Sense one is without intention to push upward. In one's original nature there is somewhere to go, so one turns back within to the source of all movement. Clear and empty, the light returns within, then through devotion nothing is lost. Thunder within, The Creative is without. The ruler comes from without and places himself within; he is clear and empty in his nature. He is straight and frank in his inner senses, and he penetrates all wills that stand under Heaven. Inner Sense means being pure and straight in the awareness of all movements of the dark and light*1. Thereby one overcomes the tyrant of the darkness (the Lord of Darkness), and attains the place of the ruler. This is the original state of mankind, as the children of the ruler attain the grace and the blessing of Heaven. Judgements and Commentaries. Inner Sense, supreme success with perseverance through inner clearness. If one is not how they should be within, then misfortune is incurred from without: And it does not further one to undertake anything. Inner Sense, the firm comes from the without and becomes the ruler within, for in a state of clearness and emptiness reality leads and rules the way. One is thereby devoted to the laws of Heaven and steps into the place of the ruler. Movement and strength, the lower and upper find correspondence. The firm is in the middle outside, and the yielding receives its light from within. Great success through correctness of position and conduct, one follows the will of Heaven and all the people then obey. When Inner Sense has gone where can
* At the time of the fall of the Yin or Shang Dynasty 1150 BC. Wu is also a cyclic sign. *1 Frank inner senses within the movements - the yellow and black.
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one go? When the will of Heaven does not protect one, can one then do anything? In the loss of Inner Sense one deviates from an original nature that is clear and empty of form, and is thereby no longer protected by the ordained will of Heaven: For without Inner Sense, one is lost in the movements of the unexpected, and when the way is lost there is nowhere to go. The Image. Thunder rolls under Heaven; energy comes forth with force from within. All things attain a natural state of Inner Sense. The kings of old, who were rich in virtue, and in harmony with the time, fostered and provided nourishment for all the people. The Lines. O Nine in the beginning.
Correct behaviour in Inner Sense brings good fortune. The light attains its will as all things conform to the law of Heaven.
This line is the source of energy and movement, and it is full of power. It rises-up through the lower lines in accordance to its will, as it fills them up through its penetration of the middle. This line is correct in its own position as a natural source of movement within the body of the Earth - but in its relationship with the lines of Man, both the 3rd and 4th stand as incorrect lines. It is therefore said that one's own correct behaviour brings good fortune, and retaining a correct position in conduct allows all matters to conform to the will of Heaven. One does not seek nourishment, but is open to receive it. Six in second.
Do not count the harvest while ploughing a field, nor the use of ground while clearing its old undergrowth. It furthers to undertake something, in which one finds somewhere to go - this is in the middle.
When turning over everything within the body, one is looking at all things Splitting Apart or the Earth breaking-up. When cleaning out the old stagnating growths of the old memories and attachments to things, one is removing the undergrowth to let in the light. In entering into practice one should not look at what will be personally gained in return for taking it up, nor what the end product will be from the practice of cleaning out (purification). All the things
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within should only be turned over in order to understand them, and practice only undertaken to let go of the attachments and aversion found therein. By looking within, one is undertaking something in order to find the central position of awareness. When this is achieved one makes the position firm and has somewhere to go, in which one can clearly observe all things that arise into mind - this is in the middle. All who enter practice desire to make things better, and bring an end to personal suffering, but in looking for a better position or an end product from practice a block to any attainment is put in place. The end product of practice comes of itself; it is a natural process that takes its own time. The completion is to make firm one's original nature, attaining a position of clearness and emptiness of mind, but this is not achieved by stopping or altering any of minds activity. The point of observation already exists, watching all that is perceived to arise in mind, in dream and thought, in feeling and hunger - but it stands before and after all these things. It sees but cannot be seen, it knows but cannot be known, it gives form but has no form; as clearness and emptiness it stands undivided and indivisible. All that arises come to dance in the light of its fire, but as being the observer of the dance one finds somewhere to go that stands alone beyond all created movement. Six in third.
Undeserved or unexpected misfortune. The cow that was tethered by someone to a post - if it is untied it is the wanderer's gain and the citizens' loss.
In The Judgements it says, "If one is not how one should be within, then misfortune is incurred from without"; thus misfortune arises as one has tethered something as a possession and it is then taken away. The cow is the symbol of devotion to the Earth and of giving nourishment, the symbol is the animal of K'un in The Materials but in the oracle it is always given to the Trigram Li; as this line changes Li is formed as the lower Trigram. In being tethered the cow provides nourishment for the citizens (the people under the rule), and in its tethering there is a set limit of movement placed upon it - if this limitation is removed it is nature's loss. The wanderer is the spirit who comes forth into life as it wanders to and fro, and through excess of action nature closes and returns to the spirit. Possession is therefore given as the reason for misfortune, as the external circumstances take away what one thought was owned. This being an unexpected change as other plans had been made, upon which one's life or future had been staked. In tying-up a possession, a planned outcome and its permanency had been gambled upon; these are not things that one should gamble ones life upon. The act of
Bok 3. Judgements and Laws. Hex 17.
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gambling is the destructive force that brings about personal defeat and a loss for everyone in the end. Nine in fourth.
Whoever can remain persevering through all external actions can remain free of blame.
Whoever can remain clear of a personal self through all severings, and who acts continually without self-intention and forethought of an outcome, remains without blame. To be clear and without blame, is the highest goal that can be strived for. O Nine in fifth.
One should use no medicine to treat this sickness. The sickness is incurred through no personal fault.
The sickness is of the emotions of the heart, because as this line changes the Trigram K'an is formed as the upper Nuclear Trigram. The need to effect a cure and to try and perfect the nature of mankind and the world is at the root of the sickness, which is highly contagious and can be terminal. All people have this sickness in some form or another, some are allowed to walk about with it, others have to be locked away and isolated because of it - but those who know that they sufferer from it are few, as only a few realize what it is to be well. A medicine can be used as a suppressant, but to effect a real cure the nature of the cause has to be fully understood. A cure can be effected without the use of any form of suppressant, as in using them the underlying illness still gets worse - as they only lead to a constant reoccurrence of the symptoms when ceased. The main lesson in the treatment, is to find the correct owner of the sickness, and that all the symptoms naturally arise as parts of the whole creative process that takes place within the Earth. In attaining detachment all of the symptoms can be allowed to arise, so that the sickness is isolated and then can be fully observed without attachment or aversion. As the whole nature of the sickness occurs because of personal ownership, when this delusion is removed the sickness passes away as if of itself. Only when the nature of the symptoms and their causes are understood, can one effect a cure, and find a way through which the cured can be united. Nine at the top.
Actions upon Inner Sense in the end lead to misfortune. Nothing good arises out of actions born out of darkness.
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Actions that arise out of the within in the end lead to misfortune, and this means loss. A relationship with the 3rd line that is weak embodies an involvement with the seat of darkness, which is the tyrant or Lord of Darkness who is the lamp holder - who desires to own the light for itself. This is given as the reason for Satan's fall from grace, as he desired to own Heaven for himself. The actions that arise out of the dark and hidden are at the root of separation, which is the evil that has to be perceived. The expression of separation and division (judgement of the ruler's works) leads to destructive and negative decisions, which when put into action goes against the common good. The symbols, which are generally conceptualized as being outside of oneself, can all be applied to that which is inherent within the structure of the body, as in the universe there are no separates or forms that exist outside of it. The powers of light and dark must therefore be seen to be of a unified order, in whose expression is the outcome of the forces of nature, as one-side opens the gates, and the other closes them. There is no 'Being of light' or 'Being of dark' that is not part of what the 'One' is, as there is not two. The symbols used in the story therefore all relate to one's own physical make-up and it's psychological expression, which have to become whole. It is therefore in a conceptual division of a unity of purpose or reason, for the existence of the forces of nature that have constructed the universal body, that evil is manifested upon the field of action - Earth.

I Ching. 46.
224. Tsaddi.
18. Shng.
Pushing Upward.
From within the Ground the Tree of Heaven puts forth its Branches. The Ladder. The tree draws up the nourishment from within the Earth, and puts forth its branches into Heaven. Miscellaneous Notes: That which pushes upward into Heaven does not come back. It ceases to have a relationship with the light. (Outside of the light there is no wealth). The roots are hidden deep within the Earth, in firmness and straightness the trunk pushes forth its branches as it opens out to the heavens. In the opening up and the splitting apart the created come forth to fill the void of the waters (open space). The laws of the guidelines stand within, and through them the nature of the Earth stands without. Out of the inner senses come forth all the branches of the sacred tree (Bodhi Tree). The construction of the vessel is determined by the dimensions of the tree, so all things are in accord to the measure. The upper parts of the vessel of wood are a reflection of its roots that remain hidden within the ground. The upper and the lower must be balanced in their measure, for in their union the vessel can be used to reach distant parts; and as a means of communication. The actions of the growth of the tree are the means by which the Great Man completes his ends. He heaps up the small in order to achieve something high and great. Through the days and nights he makes ready the means, and in the growth (spreading out) he constructs his field of action. In the exchanges between Heaven and Earth, the Great Man puts forth his arms and climbs up the ladder into the heavens. Judgements and Commentaries. Pushing Upward through the middle has supreme success. One must see and comprehend the works of the Great Man. Departing and going out into the open place of the light (the south) brings good fortune. The yielding pushes upward with the time, for this is the means of growth that rises from within, as the yielding finds correspondence with the firm that attains the middle within. Gentle and devoted the created moves with the time, the Earth opens up to the
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light and its growth reaches up to Heaven. As the firm and yielding achieve correspondence without, all the works of the Great Man attain success. Fear not his works as they bring blessings to all. In going out to the open place of the light one receives the benefit of his blessing, as what is willed is done because the laws determine all things that can be perceived in his light. The Image. Out of the Earth a tree grows, upward toward Heaven. The wise man is therefore devoted in his character, and he heaps up small things in order to achieve something great. His means is the time; his place is the field of action. The Lines. Six in the beginning.
Pushing Upward from a lowly position meets with confidence. This brings great good fortune, for those above agree with the purpose of the roots within.
This line is the lowest line of the Trigram Sun, Gentle Penetration, which means something that, is underneath or crouching within the Earth; and that through its gentle action penetrates upward. In being gentle and lowly this position finds confidence with the devoted above as it does not of itself try and rise. When the line changes to become firm in its position the whole Hexagram becomes Peace Hex. 4. In the change all the lower lines rise together in accordance to the law or guidelines, and only in the change does this position find any relationship with those above. Nine in second.
If one is sincere, it furthers to bring even a small offering to the sacrifice. In sincerity the nine in the second place finds joy. In maintaining firmness within, one offers it up with joy.
The line is central and firm and it is the 1st line of the Trigram Tui, The Joyous Lake, so as this line is correct, it has the right kind of joy, and even with change it can still hold a correct position: As in Gathering Together Hex. 10, the small offering is a pig, as with the change of this line the Trigram of K'an is formed with its firm line in 3rd place. A firm inner position, in which the bodys movements are offered up to their correct owner, can be correctly maintained. The position can be retained easily with sincerity toward all guests or comers,
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as with the changing of this line it is still able to keep its modesty, a virtue awarded the highest honour; as the whole Hexagram becomes Modesty Hex. 36. The lines above in 3rd and 4th stand correct, so that all decisions and actions are not deviant from the rule. Nine in Third.
Pushing up through the middle of an empty city. Firm in an objective view and decision, the way ahead is open. No need to hesitate making decisions, one is firmly led.
The way ahead is open as all the lines above are broken and empty in the middle. They stand in their devotion to the will that pushes upward from within. There no need to hesitate to make decisions on how to proceed, as one is led by the wisdom that is within the middle of all created movement. This line stands in the middle of the Trigram Tui, the sheep, who is led by the commandments of the divine shepherd - it therefore has a correct relationship with the top line of Heaven. A firmness of position within one's own decisions, and in the actions that are taken, must be maintained. Six in fourth.
Through the correctness of devotion, the king offers one Mount Ch'i. One yields before the king and is introduced to the place of the Ancestors.
The line is correct in its position, as it yields to the ordained movements that arise from within the body of the Earth. It stands as the first line of the Trigram K'un, The Receptive - the top line of Tui, and the second line of Chn. Chn brings forth energy (Ch'i) from within, which accords to the guidelines of the 3 Primal Powers of Sun which is below. K'un receives it with devotion and all movements of the Earth dance with the joy of life. As this line is outside it is in the place that has been constructed by the Ancestors, who carried out their works in accordance to the law. The nature of the universe is eternal as it is continually reborn - the nature remains the same only the vehicle that transports it is continually renewed. As this line changes the Hexagram becomes Duration, Hex. 23, and eternal continuity is achieved. The light shines through eternity in devotion to the laws of the Testament, and in maintaining devotion the promise can be kept. In the completion of the works one is introduced to the place of the dead who are buried in eternal rest on the western mountain, sharing a place with the Ancestors (the place over which Osiris rules).
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Judgements and Laws of the Sacred Mountain. O Six in fifth.
Climbing the sacred mountain by steps, pushing up through the Earth, one is not lost. Yielding and devoted the middle attains its will completely.
Steps construct the mountain in time, through which all things are revealed on the field of action. By the means of the opposites of duality, which are the tools, the mountain rises-up through the darkness of the waters, which are divided. Though you walk through the valley or the gorge of The Abyss, whoever remains devoted and walks in the middle is not lost. As the line changes K'an is formed, and the flow of water from the eternal spring is dependable (it overcomes all obstacles). Six at the top.
When pushing up through darkness, it furthers to be unremittingly centred. If at the top one can decrease oneself and give to those below, then one does not go too high or accumulate the wrong sort of wealth.
The line sinks down to find a lowly position of service to the people, and thereby accumulates spiritual wealth if it can retain a central position as this top line above the movement of the world is still connected to the 5th line below. With readings given to top lines of Heaven they are given as a second commentary to the line below it, so its position is still connected to its conduct in a high position.
Book 3. Judgements and Laws. Hex 19. I Ching. 44. 19. Kuo. Coming to Meet.
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Heaven and Earth come together. The Dark Maiden. As the tree spreads out its branches, the male and female entwine and come to meet. The darkness sinks, the light rises-up. Miscellaneous Notes: Coming to Meet, means to encounter something, for as the opposites meet and come together all things prosper. When the male encounters the female - the yin (the dark principle) is only increased by the light's desire to rise-up into Heaven. The male gives its power to the female in order to spread its scope of action far and wide: So does the Great Man act when spreading his commands (he penetrates the dark). As light rises the dark principle advances, as it is the means of achieving the measure (Trigram Sun means measure). The inferior or dark principle must be checked in time, or else the dark woman tries to take the place of the man as the ruler of the house. Order is maintained by keeping the female within, in which she cooks and prepares the meal. (The Earth serves in its devotion to the laws and the movements of Heaven.)Marriage to the dark old maid should not be undertaken, as movements of the dark woman should not be allowed to advance upon the field of action. The female is powerful, she must be kept in check and correctly contained, through which the lines then become firm and right. Judgements and Commentaries. Coming to Meet - the maiden is powerful, and one should not marry such a maiden. (The expansion of the dark principle leads one into the darkness - the end of created conditions.) In Coming to Meet, the dark advances as the firm rises, in the fullness of its expansion it returns from within; this is the cyclic action by which all the creatures attain continuity. The dark female principle is within the Earth "One should not marry such a maiden". This means that one cannot live with her for long - her way is not long lasting. The female within dictates the movements of nature, as she is the guidelines and the laws of construction. The forms she creates are transient and have no permanency, but through their changes they endure as a whole eternally. Thus, when Heaven and
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Earth meet all things settle into firm lines. Through marrying the within one cannot find a union with the without - this is the difference between that which is old (fallen out of use) and that which is new (of constant renewal). The Image. Under Heaven the wind blows. Thus does the Great Man act when disseminating his commands; as through the wind he proclaims them to the 4 quarters of Heaven. His commands thereby bring all beings into life. Through penetration he disperses his commands. The Lines. Six in the beginning.
It must be held with a brake of bronze, for if one lets it take its course one will experience misfortune. Even a little lean pig has it in him to rage around when he gets bigger. The movement must be checked at source and not allowed to lead to action. The way of the weak is to be led.
The movement of the body is hidden within its seed or source for action. This is the place to put a stop to a movement that if carried out will become bigger, as an action produces a return. If the movement (the wagon) is not stopped here, then one will experience the misfortune that those returns will bring in the future. O Nine in second.
There is a fish swimming in one's tank. No blame as this is natural. But it does not further one to invite it in as a guest. It is one's duty not to let this inner influence reach the other guests.
The fish is swimming in the dark waters at the source of the spring; it is contained within. It furthers not to let these inner influences reach the light of day, which is the place of the honoured guests. One simply must not allow oneself to be under the influence of this inferior motivation for action. Leave it where it is, it is in its correct place; each is according to its kind. Nine in third.
There is no skin on the thigh and walking comes hard. If one is mindful of the danger no great
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mistake is made. One is about to act without being led and this comes hard.
As in Break Through, Hex. 12, which is a reversal of this Hexagram, the same reading is given to the 4th line "Walking comes hard as there is no skin on the thighs". In the change of the 4th line the Hexagram of Break Through changed into Waiting in Nourishment, in which K'an formed as the upper Trigram. Whereas in the change of this line K'an is formed as the lower Trigram, so in one, danger is within, in the other danger is without. In the changing of this line the reversal of Waiting in Nourishment is formed, which is Conflict, Hex. 49. In which a reading given to 3rd line is also given to 3rd line of The Receptive "Seek not to perform one's own works, but bring them to completion". In the relationship with the top line all then becomes correct, as one is also told to nourish oneself on ancient virtue, and to obey the 'One Above'. The readings given, pivot upon the relationship between this line and the top line, and in Break Through between the 4th and 1st line. The middle lines being the only lines which through their view or action can find a correct relationship with the movements of the source within the Earth (1st line), and the light of Heaven (top line). The relationship between the 2nd and 5th lines in both Hexagrams being firm, all the light lines rise together. In Break Through the relationship between the 4th and 1st are incorrect, here the relationship between this line and the top are incorrect. It is therefore only by finding the correctness of view and action that the positions (lines) of man can walk easily and in union with the rulers, having the correct relationship between Heaven and Earth; they can come to meet in the middle. Nine in fourth.
There is no fish in the tank. This leads to misfortune through divorce. One strives upward away from the people.
In firmness one only knows how to advance not how to retreat, how to suppress things but not how to show them kindness; in the end this means separation and divorce between oneself and all of the people, the upper from the lower. The position of this line is hard when it should be kind, even though its relationship is correct as it keeps the 1st line of the inferior influences in check - it has no need for this hardness as the 2nd central line and the 3rd are already keeping the inner place contained. This position therefore has no need for hardness or unkindness towards the outside world; the restraint should be only conducted within the inner influences, which are represented by the 2nd and 3rd lines. In the change of attitude to a kind and yielding one, the line changes
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and the whole Hexagram becomes Gentle Penetration Hex. 22, in which the reading given to the 4th line is "During the hunt 3 kinds of game are caught. This denotes merit". O Nine in Fifth.
A fruit of a melon covered with willow leaves for its protection. Hidden lines move within. Then it drops down to one as if from Heaven. The nine in 5th hides its light for it is central and correct. Then it drops from Heaven, as it is ordained.
The fruit is the yin or dark created principle, which has been covered up by the firm lines of Sun, which is wood, and with the change of this line Tui, which is the lake is formed - so that an image of a tree that grows in water is given (the poplar tree is used in Preponderance of the Great Hex. 26, which is formed in the change of the top line above). The firm lines stand over the 1st line to shade it and protect it, as the fruit that contains the seeds for renewal is sweet and easily damaged, as is the nature of the Earth; so in covering or keeping the inner in its correct place one affords the nature of the Earth and the body (the body is the fruit that contains the seeds) protection. In allowing all created forms to evolve or to do their work, the nourishment and the changes of renewal drop down, as they have been ordained to do. With the change of this line to a yielding one it drops down from its position in the lines of Heaven. With the change of line the whole Hexagram becomes the Caldron Hex. 30, and in the reading given to its 5th line one is able to transport the vessel (the fruit or body) safely as, "The Ting has carrying rings of yellow gold. The handles are central in order to receive what is real. They are open in the middle to receive the wisdom". Nine at the top.
He comes to meet him with horns. At the top all meeting comes to an end. Humiliation, but no blame.
This line stands above the situation of meeting; it therefore has no relationship with the lines below, as both the 3rd line and this line are firm. As a firm line at the top, it stands high above the world and does not allow lowly matters to approach, firmly keeping them in their place; basically one does not find any relationship of interest with worldly people. By standing firm a withdrawal can be made with composure by offering no conflict to those below, there is no
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blame in this; but as the line changes the whole Hexagram becomes Preponderance of the Great Hex. 26 in which this line is broken and is a weak end that gives no support to the ridgepole. The ends or the created parts are weak, and if the 3rd line does not remain firm the whole structure of the house falls apart. In the change of this line to a broken line it denotes horns at the top of the head, and as it sinks down and meets with the ruler it also forms a correct relationship with the 3rd line. In the fall there is humiliation, but as the position is correct, no blame. One must therefore remain firm within (the 3rd line), being of resolute courage in the face of life (passing through the waters). Through looking at the outcomes of the lines in their various aspects of change, one can observe the ways that cause and action take effect. Then in putting all the aspects into practice, through resoluteness in the face of, and in an acceptance of the ordained processes of fate (the highest attainment), ones faith must be based on what is real, and it must be a product of wisdom, not based on belief. The reality of the situation cannot be suppressed through denial, as it must be faced and dealt with correctly.
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I Ching. 24. 20. Fu.
Return.
Kesh.
Within, the Place of Birth. The First Born Son. When the branches of the tree are full, the light returns within the Earth and comes upward with force. The turning point. Miscellaneous Notes: Return means coming back to the original place of birth within. At the time of Return all people return home to their place of birth to be counted. This is at the time of the Winter Solstice when the dark (the inner) is at its fullest*. All stand before the king and all are counted and given a value, and each is put in its rightful place. Things cannot be destroyed completely once and for all, for in ceasing created movement things Return to their source. Coming and going is without error, all are in their correct places. Friends (ordained movements) come without blame. To and fro goes the way between the opposites of ordained action. Coming in (Coming to Meet) and going out (Return), through the changes the light retreats as darkness advances; and the light returns to its place within. Advance and retreat - the movements are completed in 7 stages of change; thereby the opposites of polarities are 7 changes away from one another. Between them is formation and in the 7th movement there is rest. A movement is accomplished in 6 stages (days) and the 7th stage (day) brings Return - this is the way of Heaven in the order of its creation. The first-born son is the leader of the sacrifice (the holder of the chalice). From his place within the temple he leads all the people in the ceremony of the coming forth of the light. The light comes forth in order that all shall live in the grace of the eternal light. The coming of the young light, that rises into Heaven when the number on the great dark is increased by 1. The state of darkness that was empty and void gives way to movement as it receives the light. Movement and devotion as the female opens to receive the male. When the within is full all the inner movements have been completed, and the light is born into the world. Judgements and Commentaries. Return success, the firm returns as the light arouses all things from within. Movement of action through devotion, therefore coming in and going out is
* At the time of solstice when all return to their place of birth to be counted the inn is full.
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without error. This is the cyclic motion of Heaven. Friends come in without blame, and to and fro goes the way (in movement). On the 7th day comes Return and all things achieve a state of rest. It furthers one to have a place to go beyond all created movements. In Return one perceives the mind of 'That' which is Heaven and Earth. Appended Judgements. Return is the stem of character, for it holds the future flowering and the fruit. Return is small, yet it is not the created, thereby it holds or contains the seed from which all things come forth. Return leads to self-knowledge, for within one finds the pages of the 'Book of Self-knowledge', and finds the light that is 'Self' which is uncreated and unborn (beyond all means of conceptual description or division). Return to the light, the created way goes to and fro without error and the works of The Changes are completed. The Image. Thunder rises within the Earth, as the light arouses all things from within. The image is of the turning point upon which all things turn or hinge. The kings of antiquity closed the passes so that nothing could enter their domain. At the time of the winter solstice merchants (exchanges) and strangers (forces outside of the rule) could not go about: And the ruler did not travel through the provinces. Return is beyond all created movements, and in a state of rest; in this way the kings of old safeguarded their position. The Lines. O Nine in the beginning.
Return from a short distance. One always looks to one's own character. No need for remorse, great good fortune.
The Master says about this line: Yen Hui is one who will surely reach attainment. If he has a fault (in his own character), he never fails to recognize it, and he never commits that error a second time. In The Changes it is said: "Return from a short distance. No need for remorse, great good fortune". In the meaning of near or far (the within and the without), near is but a short or of no distance at all. The within is bound-up or closed-up and has no distance or dimension, but from it comes boundless expansion. If in perceiving an external fault, and by looking within to its source, then one looks to the cause that has created it. In one's own life when things are not as they should be without; one does not therefore look without to blame the world or others, but turns instead within to perceive the fault that is made of not following The Way. Why then
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should one wish to travel great distances when all is achieved in no distance at all? One does not seek salvation from afar, outside, but instead finds it in the body of Earth, and in so doing will surely attain it; as the source of pure energy contained within is devoid of time space, there is indeed no other way to travel. Six in Second.
Making a quiet Return is correct. Good fortune. In making a quiet Return one subordinates oneself to the good man. In being quiet one achieves the correct approach.
The good man is the light line below, and if one holds to the clearness within the approach becomes firm. With the change to a firm line the lower Trigram becomes Tui, meaning mouth, and the Hexagram becomes Joint Approach, Hex. 34, then the 2 light lines of Earth rise together in union. Six in third.
Repeated Return brings danger, but as yet no blame. To overcome the danger of repeated returns, it is essential to achieve deliverance from blame.
The line is broken and weak and incorrect in its position. This weakness lies in making repeated decisions in the conscious dialogue, which goes from one-side to the other (to and fro). To overcome all danger from any actions that might arise from making such decisions, it is essential to understand that any action taken must avoid blame, as only then can deliverance be attained. With a change to a firm line the Hexagram becomes Darkening of the Light Hex. 50 in which the leader into external action (the line becomes the 1st line of Chn) is captured during the hunt: With change it also becomes the middle line of K'an, danger - and the top of Li. meaning clarity. Six in fourth.
Walking in the midst of others. One finds the correct place in the midst of action, and returns alone. In the midst of action one follows the right way.
The position of this yielding line is correct, and it is the only line in the upper Trigram that has any relationship with the light within (1st line). This line is also the middle line of all the broken lines of the Earth (K'un). In the outer
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place of mans' action it yields to forces rising from within, and is able to Return within to its 'Self'. In returning to the rule one does not look to others, but instead finds 'That' which stands apart or alone from all the divided concepts or created movements. In yielding one is able to walk, but if one becomes hard towards others, the way is then mired or blocked. In the change of the line the Hexagram becomes The Arousing Hex. 21, in which this position's reading is "The shock is mired, for with hardness nothing can be moved". Six in fifth.
In a high position over the heart one can test (judge) oneself. The place is central - no need for remorse.
The line is in the place of the judge - hence an ability to test the Return. In finding the clear position of observation one can gain an objective perspective upon all actions in the field, and in this way gains a high or noble position over all emotional activities. Through reason one can test for oneself, as the seeds are perceived, and all outcomes in The Judgements and the Laws are known. In the attainment of this wisdom all need for remorse is removed. Six at the top.
The place is beyond Return - missed Return. Misfortune of wrong view within brings misfortune without. If all of one's energies are set marching in this way a personal defeat is suffered in the end. A serious disaster for the ruler of the country, for 10 years it will not be possible to attack the city again. The misfortune lies in opposing the way of the Great Man and one finds only darkness.
One views the situation from the wrong position, failing to comprehend a need for a relationship with the lowly, so the mind is lost in a darkness of division. This produces complexities of decisions of self-interest which is very wrong in a high position. In these complexities one cannot find a way to attain union between the parties involved unless the right view is found. In the end there will be complete separation, isolation and a collapse which is a personal defeat. The position or possession is lost and not regained for a whole cycle of time = 10 years. One has to find a way out of serious circumstances so the consequences of an action already taken, and its Return, has to be investigated to correct a missed or passed situation. The top should turn back down to correct an error already made that cannot be changed if not put right now.
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Judgements and Laws of the Sacred Mountain. The Arousing. Schin.
I Ching. 51. 21. Chn.
The Double Dragons. The Spirits come forth from within the Earth. The Arousing shock of thunder comes forth - there is concern of what is near. Miscellaneous Notes: The Arousing means a beginning of an arising into movement. The dragon rises from within and stands without. Among the custodians of the sacred vessels the eldest son stands first. In Arousing, the light of the spirit comes forth into the field of action (far and wide). Double dragons (thunder repeated) fly upward in formation causing shock and fear over a great distance: But in concern for what is near, one does not let go of the sacrificial spoon and chalice. Shock of movement comes forth Oh! Oh! The laughing words Ha! Ha! (O is the centre of things, Ha Ha the broken line of duality*). Shock of birth (the beginning) the spirit comes forth into life - then the laughing words for in the achievement of the exact centre of things one has the rule. One finds the measure of the created. In concern for what is near one may come forth to protect the temple of the Illustrious Ancestors, and undertake the sacrifice upon the altar or the Earth; one stands before the altar of the temple (the body) and offers sacrifice (of the head). All is offered on the altar through complete devotion as one stands before the sacred fire and is cleared of all transgressions. Judgements and Commentaries. Shock brings success, for in their fear and devotion they all follow. Shock comes Oh! Oh! Then laughing words Ha! Ha! The shock of movement comes and terrifies for a hundred miles around. In the face of the movement one does not let fall of the sacrificial spoon and chalice. Shock brings success as it comes forth, as fear and caution in the movement of the transient conditions bring about correctness of conduct. In the place of the opposites one can attain the central position that holds them all together, and afterwards one can laugh as one has the rule. In finding the source of the beginning, one attains the correct measure in movement, and has concern for what is near. If one causes fear far and wide and yet has concern for what is
* The lines of duality are as 2 pieces of wood that come together as clappers to make sound - as in the sound .of thunder.
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near, one may then come forth to protect the Temple of the Ancestors. Making offering at the altar of the Earth, one becomes the leader of the sacrifice. The Image. Thunder over thunder (thunder repeated). Thus in fear and trembling before the divine power of the spirit (the eldest son), the wise man sets his own life to order, and examines himself. Through self-examination and in overcoming the fear (shock) of the spirit's works he attains success. The Lines. O Nine in the beginning.
Shock comes from within Oh! Oh! Then the laughing words Ha! Ha! Fear and caution brings good fortune in the face of danger, afterwards one has the rule and measure.
This firm light line is the foot, which stands at the beginning or as the begetter of all movement. Arousing means the foot, the beginning of movement in the leg or lower parts. The germinal place is the seed or pod which bursts open to produce new growth; as all movement has its beginning within the body of the Earth, from which it unfolds. Through shock energy comes forth into luxuriant growth, as from the original seed the growth spreads outward to fill the space as it takes form. Shock means a great growth that has many strands, and this line holds the strands (the broken lines) together: And upon it all things hinge, as it rises through the middle as a central point of balance - without which all movements would cease to exist. In rising this line meets with the 4th line that is hard when it should be yielding to the upward movement. The 4th line of Man is in the sign of The Abyss; hence one should be fearful and cautious as one meets this danger Oh! Oh! But with inner calm there is laughter and joy Ha! Ha! In correctly facing life one then has the rule (comes forth with thunder). Six in second.
Shock comes bringing danger, a hundred thousand times. One loses one's treasure and must seek to climb the 9 hills of Heaven. But do not go in pursuit of them, after the 7th change they will Return. Shock brings danger for it rests on a hard line.
The 1st line comes forth and meets with the 4th bringing danger - there is a shock of action in external events, and the movement brings about a loss of
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possessions and positions. In this central position one can stand detached while the storm breaks around one. In finding the middle place of detachment one withdraws, as this is the 1st line of Kn, the mountain or hill; and this line should also have a relationship with the 5th line in Heaven - which is the treasure. But the 4th line that is hard in its actions breaks the relationship between the inner and outer. The relationship between Earth and Heaven is therefore severed by the actions of man, thereby the treasure of the union is lost. But through the course of change these treasures are returned, so one does not have to go in search of them. Six in third.
Shock comes and makes one distraught (mentally agitated). If shock spurs one to action (change) then one can remain free of blame. Shock makes one distraught because one's position is not correct.
One is suddenly awoken or realizes something, and this awakening makes the mind agitated or frantic, so thoughts run this way and that in which a way out of this situation is sought, but cannot be found (one did not see it coming). The position one is in is very weak, and any amount of mental agitation is not equal to resolving the situation. The action above (4th line) is firm and hard and cannot be moved or changed, it must be faced as a reality in the right way. One must take a firm hold of all inner movements and cease to be agitated or distraught, as this turmoil does not allow any sense of order to be achieved. The events must be taken step by step in the correct order as they arise, so each step can be taken objectively and without self-interest; then the end result be good as the situation naturally changes and is resolved. Nine in fourth.
The shock is mired, for with hardness nothing can be moved or saved. One does not show any of the brilliance of the light (wisdom) within.
Through one's own hard and incorrect action the way forward that should naturally evolve is blocked. The whole situation is bogged down, as one's view of the world does not allow the inherent wisdom that moves all things to do its work. With change a correct relationship with the 1st line can be achieved, allowing the power of the dragon to rise forth into the place of action. In this change the way forward will be shown, and this will lead to the only possible way forward, which then comes naturally as if of itself. As this line changes the whole Hexagram becomes Return Hex. 20, and the rule of law is restored.
Book 3. Judgements and Laws. Hex 21. Six in fifth.
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Shock goes hither and thither*, there is still danger. However nothing is lost if one can remain in the middle of the hither and thither. There are things to be done but they are within, as one still walks in danger. One must place oneself in the middle within; this is what must be done.
The movements go this way and that, as the dragon (the lizard) runs across a wall (the wall is of the city or tower built up by men) hither and thither. The position is above the light line of a hard man who is rising-up with force and power, and this line is still in K'an, danger. As the place is yielding all one can do is make all things within one's own life correct and equal. So even though others act with agitation and fear in the face of ruin, and enter into conflict to save their own possessions and positions, one does not get involved in such interests. By remaining calm and collected nothing of one's inner or spiritual wealth can be taken away by evil men or worldly circumstance. Six at the top.
Shock brings ruin as the city walls fall, and they all gaze around in terror. Going into action now brings misfortune. If the agitation has not yet reached one's own person but it has reached one's neighbour first, and then one is not to blame. In remaining calm one's comrades have something to talk about. Shock brings ruin in the end, but one is warned by one's neighbour.
All created movements bring ruin through the actions of their ends, as all things that are constructed fall back down again into the waters; in these movements are the fears of men who are in terror of their own end. After the event none can make things as though they had not happened, and agitation over something that has already been done is now useless. In the laws of the universe all things have already been completed, the end being part and parcel of the beginning - thus, even a star in Heaven has its life and its end, each part of it again being taken up and put to use. Here at the top of the head, what has already been completed below can be let go of. The created actions affect the body and all parts of nature, but in firmness and calmness this process of change does not affect one's true nature, as the changes are in fact the tools of renewal - in this knowledge, the temple can remain clear and pure above the exchanges.
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There is talk about ones reaction not being the same as the others, as the image of talk comes from the changing of this line in which it becomes firm or calm, and in the change the whole Hexagram becomes Biting Through, Hex. 32. This position is correct, as even though it is not in the middle of the movement, it stands above action. It was by being in a state of clearness above all created movement that the kings of old safeguarded their position.
*The snake or serpent goes hither and thither in action between natural opposites. The serpent is drawn entwining the 'Tree of Life', or being placed on the cross of transformation. The image of the serpent on the cross was in common usage in pagan times - many images were uncovered in the ruins of Pompeii. This same image was used in texts of Alchemy being derived through the texts of the Hermetica. Double serpents entwine the staff of Hermes (Mercury), the winged messenger linked to the mercurial waters out of which the forces of nature arise he is a go-between the underworld, heavens, and mankind. The Hermetic texts having a base of Egyptian or Mesopotamian knowledge were passed into the Greek through various sources such as Pythagoras, upon whose knowledge Plato wrote, and come together in many strands of ancient sciences at Alexandria. Hermes is attributed with the invention of the lyre, which he made from a tortoise shell across which he placed 3 strings - the fact that the lyre first is known of in Sumer, but that it has 7 strings adds strangeness to the difference in the stories. He is said to have played so sweetly as to have calmed his mothers anger (he was born of Zeus and Maia). He gave the lyre to Apollo (of the oracles), who in turn gave it Orpheus (of the underworld), but then Zeus put the lyre into the heavens. (Ref. Larousse Ency. of Mythology and Alchemy J. Fabricius.).

I Ching. 57.
242.
22.
Sun.
Gentle Penetration.
Tau - Aleph.
Wind blows through Wood. The Commandments. He comes forth in order to spread his commands far and wide. He arouses and penetrates. Miscellaneous Notes: Gentle Penetration means crouching - through lowering oneself and going into, one is able to get within or underneath. Repeated penetration, he spreads his commands far and wide. The wind moves the branches of the 'Tree' dispersing its seeds. Through the repeated commands there is effect, as all actions are set to order; as they are the means through which the measurements (dimensions) of the 'Tree' are completed. Penetration under the place of rest, one is able to weigh things, find their measure, and yet remain hidden. Penetration within or underneath - all things in Heaven and Earth can be set to order, and the will of the ruler is carried out in all matters. Judgements and Commentaries. Successes through the small, the movements are penetrated gently from within. It furthers to have somewhere to go, as in this one holds the light that is central in both places (within and without). It furthers to see all things as the works of the Great Man. As the firm penetrates into the middle of all movements, one finds all sides to be correctly placed, as the yielding lines bow down and submit to the will of the strong; therefore the created things carry out their undertakings because they follow the will of the law. Appended Judgements. The gentle is the exercise of character - for it carries forth the power of authority in ruling. Through the gentle one is able to weigh things and yet remain hidden, for in the measurements of The Changes there is balance, but the central figure is hidden. Through the gentle special circumstances can be taken into account for one can penetrate all things and find out their value; and it is these that go to make-up all situations and events (the Hexagrams).
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The Image. Wind upon wind, moves all things in Heaven and on Earth. The wise man through the penetration of the meanings in his own nature is thereby able to spread his commands abroad, for he is able to disperse all inner resistance's, and carry out his duties and obligations. The Lines. Six in the beginning.
In advance and retreat, the discipline of a warrior is needed not to become one-sided in movement. In advancing and retreating the will wavers, and only with great inner control can the will be kept firm.
Gentle Penetration means advance and retreat, as the set laws determine the advance into and retreat out of the visible movements of the body. All forms are seen to follow the same laws of transience, coming in and going out before the view of awareness. It is through the gentle (without need of force) that these movements can be observed, their meanings penetrated; and in which one need no longer be swayed by tricks of illusion, and subsequent delusion. In Buddhist practice, these visions or dreams and their attendant dialogue of thoughts are called 'Mara', and it is in the face of these that firm discipline is needed. It was in the observation and the understanding of the nature of 'Mara', that the Buddha received enlightenment. As the inner drives manifest before the awareness, their activity is firstly viewed within the body. In the visual activity of the daydream (imagination) the seeds of wavering of a will to act are first formed. It is toward these activities that one should apply an investigation to know their true nature, and thereby apply discipline; because they are the germinal seeds planted (in the philosopher's garden) for a future that an inner firmness can transform. There is therefore, a need to find the place of firmness, which is clear and pure (a crystal - the stone), detached from all the created dross or chaff that is viewed to pass before the eye of consciousness. Out of the darkness and chaos is created beauty and order, as in this secret garden within, the weeds and thorns must be attended to. Making the flowers* bloom out of the seeds planted, and to nourish them properly, is the art of a sage. Nine in second.
Penetration under the place of rest. Priests and magicians are used in the great numbers of the
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middle - Earth. No blame and good fortune is due to the fact that the great numbers stand in the middle.
The place of rest is the bed upon which the Great Man lies down - with change this line becomes the middle line of Kn, the mountain, upon which all of nature rests. One enters the mountain (the womb of the goddess) and goes within, to penetrate its inner contents, and to understand its laws of the Tao (Me, or Maat). In this position offerings can be made in the temple, which is the place of the priests, and divining the source of created movement proceeds as the art of a magician or sorcerer. In so doing one achieves the wisdom of the great harmony of the numbers that unite all things together. In seeing within, penetrating the means of all action, the ways or motives of the body are understood. One becomes an official or a messenger between the people and the gods (natural forces), able to draw upon the great wealth of knowledge that is contained in 'The Book' in which all is written. Nine in third.
Repeated penetration brings only humiliation. In repeated penetration with the conscious mind, the will exhausts itself in confusion.
In repeated penetration, using the inner powers to try and find a way to overcome something; one looks at the problem over and over in order to find a way out. The position has a strong will to advance, it is faced with an open line above, but the way is blocked, the lines of Heaven are firm. This position is subject to a constant dialogue of mental activity, in which there is a constant vacillation as the mind investigates all possible actions that could be taken, to overcome those with whom one is vying. There is mental exhaustion, the mind cannot think straight about anything, and gives up in utter confusion. Six in fourth.
Remorse vanishes. During the hunt three kinds of game are caught. This denotes merit.
Gentle Penetration means the threefold wares of the market place, which are the actions of the 3 Primal Powers that put all things on open display. The position is correct, cut off from the inferior 1st line by the firm places in 2nd and 3rd. The line therefore places itself under the guidance of the ruler, the guidelines of the laws. In catching the game one is able to control the forces as they arise into action, and attains union with the ruler. Using no penetration
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in order to manipulate any external circumstances, the meaning of gentleness or harmlessness is understood. O Nine in fifth.
Firmness in the middle of movement brings good fortune. Then there is nothing that does not further. Not a good beginning, but an end. Before the change three days. After the change three days. The good fortune comes in the middle of the changes.
In the changing of this line, the Hexagram changes into Remembering the Spirit Hex. 27 in which a matching commentary is given. In the I Ching this is given as a matching movement between the 10 cyclic signs, denoting a starting point, and a movement to completion. The 10 cyclic signs in these texts match together with the Yellow River Map; in so doing a complete order of values has been given to the Trigrams which are the 8 Primal Powers, and then to the Hexagrams. The order gives the values from which the central great values are obtained. In Remembering the Spirit is says, "Afterwards there is order". In the I Ching the statement "Before the change, three days" is elaborated into "Before the sign of Kng, three days" therefore, Kng is rendered as meaning 'Change' - it is the 7th cyclic sign. (See Hex. 27.) In the attainment of the middle position, which is the place of the spirit that has no material form, a state of clear energy is found in the central position of the 3 Primal Powers, left, centre, and right. Within the Hexagrams these are the 3 pairs of Earth, Man, and Heaven*; therefore Man is in the central position between Earth and Heaven. In between the lines of Man is the point of balance or the borderline, which is maintained correctly if man understands the Laws of Heaven and the devotion of Earth. Man owes his position to the combinations that occur between the firm laws and the yielding devotion of matter, as the structure of matter cannot deviate from the law of physics; and matter (Earth) holds energy that is released from within it. Pure energy gives 2 polarities of light and dark waves, one in which the wave peaks are in union, the other when the peaks are as opposites (a mirror image). All particles appear out of clear wave, coming in and going out, and the particles are structured on 6 lines, in 3 pairs (a total of 12 or 6 pairs including antimatter). The structure of matter is balanced and its cyclic action (weight or mass) entering and leaving the visible field of action through its breaking-down/exchange in the hollow or pit - plus matter stretches the time space field in accordance to its mass. In the breakdown, energy is released into the field when matter reaches a certain critical mass. The source of energy, and the structure of matter, are not
* The central line holds Earth, Man, and Heaven together and it is written down as a 3 barred cross, or as an O with a bar over the top of it, which denotes a king or ruler.
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external to the universal body but within it. The seed or the beginning of the structure may be infinitely small, having an extremely limited or bound-up dimension, but could be seen as infinitely heavy, standing below the field of action. From this source, energy flows upward through the shell or covering, and is released at a point, which stands above the field - there is a flow between the inner source contained within the field (Earth), and the one standing above it. Pure energy, being of no weight is not held or contained by gravity, escapes containment, travelling through matter as though it does not exist. In these actions of nature are the desires not to be held by the world or the body, to seek release from the burdens of weight; the depression of carrying the burden feels heavy, happiness of its release feels light. These events in nature are related to oneself, and in so relating, the wisdom of the sages is attained. All the symbols of the story give an explanation of creation. The field of action, in which life takes place, is in the middle between the opposites that are below and above it (3 movements or days within and 3 without). In transcending or escaping, there must be a full understanding of what one is trying to escape from, and in which way it really can be achieved. One can try and escape the material burdens in changing the material world, but this can only be achieved in a way that does not put nature into an unbalanced state, or a limited niche. One can only truly escape if it is known how to transcend the limitations of view, and this in turn transcends the seeking of material wealth and power of a self - as 'That' which transcends the containment of nature is no longer held by any material form or earthly power. One can therefore transform the level of 'Being' from the material body to a state of energy that transcends its forms. In practice this is the attainment of the middle position of detachment that has an unimpeded flow from the inner source to the outer, by following the natural order and overcoming the darkness (the 3 days within) creates a body of light that ascends into Heaven. By not being bound by the torments of physical attachment that are contained or entrapped within the Earth (underworld - or hell), thereby penetrates the clouds of delusion or visual activities that surround the clear and pure state of 'Being'. This is why the murderer and the thief were placed on the cross either side of He who is pure and without sin; it is a clear statement of how the actions of the inner dialogue work, and what the essence of the subject matter to be studied is it is pure psychology. Nine at the top.
By continuing to penetrate under the bed, all of one's property and defence is lost. Perseverance in created movement brings misfortune, for in the end one should hold to nothing.
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Losing the property and the axe, is this right? It brings misfortune.
The property is the wealth of the 3 fold wares that are put on open display in the forms of the body. The axe is the weapon of defence from the Trigram Li, meaning justice and clarity of wisdom. This high position goes too far in order to attain a state above the Earth. One here uses penetration in order to use force and strength to achieve the benefit of creating the perfect place for oneself. This way comes to an end as one loses the property of the body and the natural structure that defends it (that which puts it in its place and provides it with nourishment).

I Ching. 32.
248. Beth.
23.
Hng.
Duration.
The Wind carries the Sound of Thunder. The Rhythms of Movement. In Duration the polarities of movement and rest beget each other. Through repeated penetration change achieves a state of continuity - they become eternally enduring. Miscellaneous Notes: Duration means that which is long lasting - the great wheel turns forever upon its empty central axis of power (a singularity). Eternal motion balanced upon the dual actions of the opposites - the male and female endure through a long lasting relationship of give and take. Arousal and penetration, they entwine and have joy. The cycles of movement and rest entwine so that all ends achieve a new beginning. The power of thunder and wind work together (the opposites of the eldest children). Penetration into the field brings forth motion, and the sound that comes forth is carried far. That which stands forever firm does not suffer through change; thereby the strong and the weak correspond, as the weak takes the strong and transforms it repeatedly into motion. The female receives the male and gives nature its form of character. In coming in and going out the female opens and closes (Ha! Ha! The sound of thunder) - their joyful union is divine. Meditation upon nature, one finds 'That' which endures, for within changes of movement there is a state of eternal rest. One can then understand the universal nature of Heaven and Earth. Order through exchange, the laws of mass provide the bodies with constant motion; and their cycles are laid down in set patterns, in which they move Heaven and Earth. Judgements and Commentaries. In 'That' which has Duration, success. No blame. Firmness within the movement furthers. It furthers one to be in a state of eternal rest. The attributes of wind and thunder work together, as the gentle gives rise to motion and the strong and the weak correspond; their union gives Duration. Success no blame. Firmness in movement furthers - this means lasting perseverance in the 'One' course of action, as the course of Heaven and Earth is made to endure and to be without end.
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It furthers one to find a state of rest, then all ends have new beginnings. The sun and moon have Heaven and can shine forever, as the transformations of the dark bring forth the light anew. The 4 seasons of change and alternations of days and nights bring all things to completion. The holy man forever remains on one course, and through these the world reshapes itself. Understanding the nature of Heaven and Earth and all beings by meditating upon 'That' which gives them Duration. Appended Judgements. Duration brings about that which is firm, for it sets all movements into their correct places. Duration shows the manifold nature of experience without satiety (intention or forethought), in which all movements are set without need of conscious thought or care. Duration brings about a complete union of character, as male and female aspects are united as 'One'. The Image. The wind blows the sound of coming forth far and wide. Therefore the wise man stands eternally in the place of the firm, and does not have need to change his direction. The Lines. Six in the beginning.
Seeking Duration in quickly passing conditions brings persistent misfortune. Nothing in them that would further one in attaining that which endures forever. Seeking Duration too hastily at the start brings about the misfortune of wanting too much at the outset.
One cannot find that which endures in a place that is below the light within the cave, which is the dark place within the Earth. In this dark place one tries to hold things that cannot be held, as they are not real or long lasting. This position is the start or the seed of action, in which is viewed a desire to see a predetermined outcome of events. One wants things at the outset of a movement, and plans the way to obtain them, but the way ahead is blocked by firm lines. Misfortune quickly arises if one tries to obtain the object of the daydream (material possession). There is nothing in the daydream or thoughts of obtaining one's own outcome of possession that will further in bringing benefit. Seeking to find that which is enduring in the wrong place or way, only finds that which cannot endure and is destructive to the natural union between the male and female.
Book 3. Judgements and Laws. Hex 23. O Nine in second.
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Remorse of attachment disappears. In being permanently central one achieves Duration.

The position achieves a permanently central view of all arising conditions within the body, which is the female or dark principle. All these movements, which arise out of the wisdom held by the woman brings about an enduring state of renewal. Without attachment to the woman the relationship of the union achieves Duration, as she brings forth the light in accordance to the law. Nine in third.
Whoever does not give Duration to their character meets with disgrace. In losing grace there is persistent humiliation. One meets with no toleration.
In the change of the line it becomes weak and loses its correct relationship with the top line of Heaven, it therefore loses its grace. If inner firmness is not retained then one's own character meets with disgrace, as one's actions do not meet with toleration from others. Judgement and humiliation arise through an incorrectness of expression, which is obviously derived from ulterior motives. In this way of acting no lasting or proper union can be achieved, as one cannot be trusted by anybody. This is a persistent state, as all agree with this conclusion. Nine in fourth.
No game in the field, only transient exchanges. One who is never at home in the correct place will never catch the game (what one seeks).
In Hexagram 22 the position of the 4th line was correct, it caught the game of the hunt in order to be able offer up the attributes (the creatures) of one's nature to the ruler. The position of this line is firm and incorrect, so it fails to catch the game because it continually looks in the wrong place. Its relationship with the 1st line or inner source is cut off, as all the light lines rise upward. When the line changes its relationship with the lower is still incorrect as then both lines are weak: So, to find the right, one must change, becoming firm within, and yielding without. In this way one attains the middle position within all movements (one is then at home), following the way to and fro. Hunting in union with the light catches the game; but hunting in the dark finds nothing, as hunting in the dark needs a proper guide. Further enquiry is needed.
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Judgements and Laws of the Sacred Mountain. Six in fifth.
Giving Duration to character through constant perseverance - is good for a woman, but not good for a man. Constant perseverance in movement is the way of the female, as the created must follow the laws. But the man should instead hold to the central position of his duty. Constantly treading upon the weak brings bad results.
It is the way of the female principle to follow the law; this is the nature of the weak or lesser or created part that gives birth to all things. This way is correct for nature, but the central position that unites all opposites of movement must be found, in order that one's duty is carried out. The central position unites all conjectures and separations of conceptual opposites, and it is one's duty and obligation to overcome these destructive elements; in which men stand apart, and fall into bloodshed through conflict. If one places importance in the written or spoken word as being the truth, then in falling into perplexity the way is lost. The results are therefore not good, as no good or long lasting relationship will ever come from those things, which cause division. Six at the top.
Restlessness as an enduring condition should not be continued. This brings misfortune and is wholly without merit. In a high position all restlessness should be brought to an end.
The top place should stand above the movements of the opposites of the nature of movement, the restlessness. The position is isolated and clear of worldly conditions, but the head is still involved in the worldly and cannot find a place of rest, standing detached. Through an attachment, one gets involved in further distractions, and does not then achieve a state that endures. Again caught up in movement, one cannot attain or hold on to the stillness that stands above the created conditions. Only through the attainment of a state of rest, does all movement come together as a singularity of action. If at the top (in the head) a place is found in which to rest, then one can make nature whole and enduring from the beginning to the end, and then to a new beginning. In the changing of this line the Hexagram changes into The Caldron Hex. 30, that has rings of jade; and jade is a symbol of the eternal*.
* The seal of office was a round piece of jade (Pi), which denotes a cyclic action whose middle is empty or void - this was probably the forerunner of the design of the Chinese coin. This same symbolic image is used in The Caldron denotes eternal cyclic action that takes place in the universal vessel or container. Jade was also made into suits for the burial of Emperors, as a sign of the eternal, or in a hope for gaining eternity.

I Ching. 42.
252. Gimel.
24.
I.
Increase.
Thunder resounds across The Clouds of Heaven. Expansion. Through order and continuity all things are increased. Miscellaneous Notes: Increase and Decrease is the flowering and the decline (one is a reversal of the other). Increase is the daily renewal of the light, for in the order and the continuity of the days all things on Earth receive the means to achieve their expansion. Expansion is through the light that comes forth into Heaven. That which has order and continuity (Duration) achieves Increase through the 7 changes, through which light and dark alternate. Order, continuity, and transformation the ground of the Earth (field) is expanded without bounds (eternally). Energy of the source comes from within the ground and shines forth. The law bring order and provide Increase to all creatures upon the Earth. Judgements and Commentaries. Increase, it furthers to undertake something, therefore one carries out one's duties through the attainment of the light within. Undertaking something is within, in which one finds the hidden middle position, which is central, correct, and is blessed. It furthers to cross the great waters of the deep; one uses the wooden vessel to transport the light over the dark waters. The way of wood (growth of the tree) creates success, for wood gives the means of transportation and communication. Increase moves, gentle and mild, in its daily progress that is without limit. Decreasing the one above (the greater), and increasing the below (the lesser), the light sacrifices in order that the peoples' nature becomes boundless. What is above places itself under that which is below, this is the way of the Great Man who serves all and remains lowly and hidden. Heaven dispenses, the Earth brings forth, thereby things Increase in all directions of the field. In this way of Increase, all things proceed in harmony with the time. Appended Judgements. Increase shows the fullness of character, for in the fullness of character comes the flowering. Increase shows the growth to fullness without personal artifices,
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this is straightness without tricks or artful devices. Thus Increase furthers things (the tools) to become full, or to gain their fullness. When Fu Hsi's clan were gone, there sprang up the clan of the Divine Husbandman (Shn Nung). He split a piece of wood for a ploughshare and bent a piece of wood for a plough handle, and he taught the whole world the advantage of laying open the Earth with a plough. He probably took this from the Hexagram of Increase. The Divine Husbandman or Divine Shepherd split the wood, which is a singularity into a duality. These are the sets of opposites that hinge upon the firm central position, which is the ploughshare. In the bending of the straight line its central position is its handle through which it can be held together and put to use. In the breaking apart of the Earth the exchanges can take place in which each of the parts become of use. This process releases energy into the visible field; through this all forms expand, so growth in all forms is achieved. The Image. Thunder rises and is blown across the heavens. Thus the wise man in seeing good (the correct) imitates it, for he takes it as an example. If he thereby sees that he has faults (separations or breakages) he rids himself of them. The Lines. O Nine in the beginning.
It furthers one to accomplish great deeds. Supreme good fortune. No blame, for those below do not use the power for their convenience.
This light line of the source is full of energy as the 1st line of Chn, and above it stands the open lines of K'un, the Earth. The power can rise through the Earth to accomplish deeds; the interactions of matter are in accord or agree, as they are all open to receive the energy. Functions in nature do not, and cannot, use the energy or power within for their own advantage, they are all interactive parts of the same nature and work in common. This lowly position can also use the energy within for the good of all, bringing forth life in the promoting interaction and diversity. One can create a common base of work that has no boundaries made-up of conceptual divisions, which include or exclude others through opinions - as in practice, that which is real ultimately needs no interpretation (the knowledge of the gods). The opposites are only of use as tools of construction, of the whole, and for its future. Six in second.
Someone does indeed Increase him. 10 pairs of tortoises cannot oppose it. The king presents one
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before the light of the creative force. Increase comes then from without. Constant perseverance brings about correct conduct, as the central position of the 'One Above' agrees.
As the line is open and yielding to the light below it is able to receive the energy into its middle, in this a position of balance is achieved. The 10 pairs of tortoises are Hexagrams, and Increase and Decrease stand 10 pairs of opposite Hexagrams apart, so that the movement of Increase or expansion in the correct way stands unopposed until Decrease. A corresponding reading is given to the 5th line of Decrease Hex. 43. The pair of Hexagrams of Decrease and Influence (43 and 44.) are reversals of Duration and Increase. The king or ruler presents one before the creative source when a correctness of conduct has been achieved; as one has penetrated the meanings contained within the waters (within the body of the Earth) and has found a central place that unites all opposites of view. The union is achieved with all external manifestations that the woman holds in her basket. In her is the energy that arises from the inner source (the foot) and comes forth as a shock (of hair). The arising energy of Chn, the eldest son is therefore associated with both the foot and hair*, and it is in his coming forth through the 3 inner movements that all is reborn or renewed. Through the movements of change (before the change 3 days, after the change 3 days) the energy mounts upon the firm lines and rises into Heaven - as all the open lines are fulfilled and achieve balance of a unified action. Six in third.
One increases desirable qualities through unfortunate events. No blame if one is sincerely in the middle and reports to the prince with a seal (jade seal of office). It certainly is something that is due.
In one's view an event may be unfortunate, but in Increase all events further and enrich. It is the event that is most disliked that is the teacher, as it shows the way to attainment. One may perceive the woman to be a harlot as to be beneath one's dignity; but through her all come to receive life and are blessed. If a balance remains in movement, a relationship with the top line can be achieved, standing above all the created movements. Attaining a seal of jade (symbol of eternity), one can report to the ruler who stands over all created things.
* The anointment for the burial of Christ was made with spikenard (Nardus - Valerian which in large doses induces stupor), which was placed upon his feet and head. In this anointment the male attains union or marriage with the maiden who loves all men as equals, as in her all become as 'One'. The broken apart is joined together again as it was by Isis - the concubine, through which all are reborn of the spring of eternal replenishment that rises out of the Earth - the holy well or source which is linked to Osiris.
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If one walks in the middle and presents oneself to the prince, then he will follow. It furthers one to be used in a removal of the capital. If one reports to the prince with the seal, then he will follow because his purposes are thereby increased.
Between this and the 3rd line a middle position is attained; receiving a seal through which a report can be made to the prince (man), and he will follow. The word report has various meanings: The character or reputation of a good man, an account of a judicial decision, an account spread by or through common talk, and a loud sound such as thunder or gun fire - and each of these can be applied to the context of this line and to Increase. The position of the official is as a mediator between the ruler, government, and the people, in which the position of one is made clearly known to the other. The meaning of Increase and Decrease is expansion and contraction between the higher and the lower (inner and outer, greater and lesser). In Increase, the higher gives to the lower as the higher returns within, placing itself under the lower in order to give service and to bring forth renewal. This line has a direct relationship with the 1st line (of Chn - thunder), and also with the 5th line, as it is correct in its yielding place to the ruler above. The line therefore acts as a mediator between the 2 light lines, so the 1st rises without hindrance to meet with the 5th; and in this all the positions between them agree - they are all open to receive (The Receptive). The position of this line is outside in the visible world so it conveys all that rises into the world in a position of Man (mankind), who is created between Heaven and Earth. The visible actions of the Earth and nature conveys all contained within, all of which is in union with the will of the ruler or government; which is placed in the building of the city or capital. In the movement of the government and capital, one moves the seat of rule from the head to the body that follows the law and will that brings forth all action in the world. The body (the female) contains the wisdom, and only acts in accordance to it. To be a mediator one has to understand the processes of natural law, and to be able to convey them to the people reminding them of their duties and obligations. What is conveyed has to be a truth that is beyond speculation, based on what is real and what can be actually seen to be a consequence of natural law in action. Truth has to be perceived as created in the reality of pure experience; a word or image used to explain an experience is therefore not a truth in itself. Words can only explain where the object they actually describe can be found, as words are only labels used to visualize that which actually exists. The use of the visual activity of the imagination can of
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course venture into all potential realms of creation from the beginning to the end; and which stem from before and stand after those points (alpha and omega points) - but it is exactly these activities that have to be understood and placed into their correct context or limitation. Visualizations in mind are manifestations of the whole creative process, and they posit all actions taken on the field, and therefore have the potential as seeds to become a reality in the physical states or the created fields of visible forms, as these forms are a myriad beings born in both physical form and also others that appear only as energy in the imagination of mind, which are seen to function on many levels through the Rites. It is over these potentials that argument exists in an unbalanced view of the created forms, and through The Rites and the teachings given by the Sages that all minds were aware of the true depth of our nature, as an interpretation of the visualization of potential states of 'Being' had been passed down through the teachings of Dharma and The Tao as the lines of the Chi had been mapped and travelled down. It was known that the dream was always of the spirits and the dead, as the images of dream that appear in the inner fire are listed as these two parts. The place of the dream can never be proven to be a working truth that can achieve any duration as a desired perfection, as all dreams are divorced from the true state of a creative process (the work). The dream or world of imagination is as a living entity striving for its own perfection, but the true state of perfection has already been by the inner states. The rule of law within all created forms has already achieved all actions of birth, death and movement meant to be in the works of nature, as all states follow the law. Our chance is to understand Increase and Decrease and the law of cause and effect*. The process of change allows no thing to become unbalanced, not without them being destroyed in its course of action. The fear of death leads to the second part of visualization as in the day dreams we see what the future might hold, and in the fear of this inner active all people strive to pre-determine the way forward. The Decrease of the Self gives Increase to the outer or upper part which is the increase of the nature of the forest or The Tree.
* The I Ching appears to give the means of Increase and Decrease through its reading but we do not know whether it tells the truth of an outcome without understanding what it says to us. It seems to be the path to being the means to civilization, a proper balance of Man in physical action. This can place the readings given in The Oracle as a means of government., but The Oracle is in the First Place and so only a fool questions what is reality to doubt the wisdom. It appears this was I Chings place as The Book of Law (I see it as a lost book mentioned in ancient times) that knows universal reason in all that happens - but Man has a choice given to no other animal = reflection.
257. 25. I.
Judgements and Laws of the Sacred Mountain. Providing Nourishment. Daleth.
I Ching. 27.
Thunder rises up through the Mountain. The Empty Shell. Through Increase he seeks to nourish them all - this is the way of the Great Man. Miscellaneous Notes: Providing Nourishment for what is right. 'That' which holds all things fast within it - the containers of light and dark; of the empty and the full vessels in which the offering is made. The container is the shell; this is the means of exchange (the cowrie shell was the currency of exchange). Through the exchanges of the shells men sought the wisdom of the oracle: For in the exchanges the pronouncements of the 'Book' arise. The outer shell of the fruit contains the seeds, thus one must pay heed to what one is nourished by, for in the eating of the fruits of the Earth, Man sows his own seeds of future events. The great universal mouth opens and the sound of thunder issues forth from within, and is carried forth into Heaven. The upper part of the mouth remains still, while the lower part of the jaw moves upward. The upper part is the greater, the lower part is the lesser. The greater seeks to nourish them all, while the lesser only seeks nourishment for itself. These are defined as the ways of the greater and of the lesser man. Judgements and Commentaries. Placed between the corners of the mouth, pay heed to Providing Nourishment: And to what a man desires to fill his own mouth with. Perseverance in the right and good brings good fortune through correct conduct. Placed between the corners of the great mouth, if one provides nourishment to what is right, good fortune comes, and then one remains firmly in the place of the good. Pay heed to what a man provides nourishment for and to what he seeks to fill his own mouth with, so pay heed to what a man nourishes himself with. The light of Heaven and the nature of the Earth provide nourishment for all beings. The holy man (the Great Man) provides nourishment for all the men of worth (all beings or parts in nature have a value), and thus his gifts of nourishment
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reaches all the people. Truly great is the time when all the people are nourished equally, this is to the good of all the people. The Image. At the bottom of the mountain thunder rises. Thus the wise man is careful in his words, as he gives them order. And is temperate in what he eats and drinks in the light of his own desire. The Lines. Nine in the beginning.
You let go of your magic tortoise. And look at me with your mouth drooping down at the corners, for you look at me to give you what you want. Misfortune indeed, for this is not to be respected.
The tortoise shell was used in the casting of the oracle, as it has a hexagonal structure to its surface. The shell was therefore symbolically linked to the construction of the Hexagram, as an outer shell that holds the spirit or the clear energy of life within it. The magic tortoise is the symbol of the inner or hidden power that is contained within, and of that, which provides nourishment from an unknown source. The symbol can be related to this line, as the source that stands within or below all visible action in mind and body (within and without). In the release of energy from this point, the power of Chn comes forth with great force, rising completely unhindered by all the open or broken lines that stand above it. The power rises to meet the top line, in which it seeks to be nourished by Heaven, the mountain, whose peak stands above the field of the Earth. (The magic tortoise was the mountain tortoise that seemed to live on nothing but sunlight and the dew of mists.) In the letting go of the inner power or energy, a position in which one is nourished and kept in a state of bliss or perfection, which stands above the real place of nourishment on the Earth, is sought. The Earth is the place where all the food and drink is provided by the growth of nature - the Earth is the place that should be cared for, making nature bountiful. To seek nourishment in higher places devalues one's true relationship with that of mother Earth. This denotes a lack of respect for a nature that has been perfected to provide nourishment for the creatures of the Earth (the children), by the union of the father and mother (Ch'ien and K'un). Six in second.
Seeking nourishment from the summit. Deviating from the path to seek nourishment from top of the hill, if things continue in this way
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misfortune comes. Continuing brings misfortune; one loses the place amongst one's own kind.
Seeking nourishment for a self from the 'One Above', which is at the top of the mountain or the head, to gain wants from the power of created things. In this, one suffers the misfortune of not being given what is wanted; the outcome of life not being how it is desired to be: As with all the lower lines, this place seeks a return based on dreams that are divorced from reality. The true station, is here and now, living within the body born of the Earth. Six in third.
Turning away from nourishment to seek selfish returns. Do not act thus for 10 years, there is nothing in this that will further - in perseverance one finds misfortune. It is all too contrary to 'The Way'.
The place is strong but the line is weak and split apart. Being a place of transition between the inner and the outer, it faces the outer with a weak or divided view. In its relationship with the top line this place seeks its own selfish advantage above others. The correct way of attaining nourishment should be by achieving union within one's own being; in which is attained the source of clear and pure energy within (the 1st line), but one has no relationship with the source and turns away from it towards the top line. This position gives a set of relationships that need to be understood, and through which the inner and outer can be unified if the inner desires are not used against the well being of the outer. This encompasses the use of a desire to seek a fulfilment of the lesser or inferior part, in detriment of the whole or greater part. When a correct position is attained, the inner and the outer work together as 'One'. With kindness and care, the greater will provide for the needs of the lesser, as the laws of balance determine. Six in fourth.
Turning to the summit for the provision of nourishment. This brings good fortune of correct conduct. The place is without, and one spies about with sharp eyes like a tiger with an insatiable craving - no blame. For one does not seek for oneself, but adheres to seeking for the 'One Above'.
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The place is now in the external field, correct in its place, and in its relationship with the 1st line. In all of the works performed, which are many, one seeks to make an offering to the correct owner of them; and therefore, does not work in order to fulfil one's own desire, but wishes instead to make all matters known and straight. The 'Book' that is open (open-mindedness) has no blocks from concepts, all is on open display, without bias to any form of one-sided interpretation: But alas, it is not easy to find others who are also open and have nothing to hide. Through wisdom one seeks to open the 'Book' of the light, by a complete self-acceptance of others; who in turn can investigate all matters for themselves, without need to separate or divide themselves into conflicting groups or sides. In seeking to attain this position there is no blame, for one seeks peace for the entire world that comes about through mutual trust and cooperation. O Six in fifth.
Turning away from the path of the many, one seeks the light of clearness. To remain persevering in following the 'One Above' devotedly, one finds the good fortune of the clear position. One should not seek to cross the great waters through one's own undertakings.
The line is the ruler, but it rules in combination with the top line under whose wisdom and light it is placed. The rules of nature on Earth (as this line is the top of K'un) follow the movements of the law and light of Heaven, so that Earth is placed under Heaven, or the lesser under the greater (he divided the greater from the lesser, it was the lesser that again was divided). The nature of the Earth remains devoted to the law of Heaven, and all parts of nature conform to the law without conscious need of thought or care. All forms of the lesser are created in the image of the greater, being as a reflection of it (the reflection becomes clear in calm clean water). The expression on the field of action all stems from an original point of clearness and purity - all being of a wholeness that is complete in its action. The movements viewed in mind are determined by a set of images or symbols, and it was in these that the ancients laid down the mysteries of demonic forces within nature, the pantheon of the gods. O Nine at the top.
The source of nourishment. Awareness of the dangers of this high position brings good fortune through correct conduct. In the awareness of danger one can
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become complete and depart. It furthers one to cross the dark waters, as the place is blessed by Heaven. The darkness can be crossed and the union accomplished.
This top line is the light of Heaven and the source of the wisdom that is inherent in the movements of the nature on Earth. It stands as the fire on the mountaintop above the duality of opposites, through which the light has risen out of the dark waters to shine forth as the giver of life. The firstborn son is the leader of the sacrifice who brings things forth, and the youngest son is the mountain of the Earth, who in his attainment (and marriage) with the dark, then opens and receives the light of Heaven. In the marriage the inner and outer sources are unified in their actions. The Hexagram symbolizes the fruit which contains the seeds, as the 1st and top line are the outer covering that contain or hold the seeds, so they can bring forth a renewal out of the Earth. The top line is the branch from which the fruit (the grapes that make the wine of the communion) hang down and are able to become ripe. In the forms of the reflective Trigrams of Chn and Kn a union of communication is achieved between Heaven and Earth, through which one can cross the dark waters* without the hindrance of obstacles (there is no attachment or aversion to the mental activity as all is laid to rest, as the top stands above the events of Earth and Man). The inner light which attains a middle or balanced position in all the broken lines is able to rise and shine forth, as the nature of the Earth is transcended. This Hexagram is the empty vessel and its opposite (Hex. 26.) is the full vessel - in these the offering can be made, and the ceremony of the sacrifice can be performed.
* The movements of energy or light are the outer means of communication, through which the crossing of the great void of the darkness is made. The creatures are transported through the construction of the vessel; the image is of wood floating over water. The construction of the vessel is achieved by placing the opposite creatures together as pairs.

I Ching. 28.
262. He.
26.
Ta Kuo.
Preponderance of The Great.
The Full Vessel. The Coffer. Without the nourishment of the light, one cannot move. Through the creative law the darkness opens and closes. Miscellaneous Notes: Preponderance of the Great means the peak, for the ends are weak. In holding to the ends that are broken the house collapses. Without set boundaries or laws of containment nature ceases to exist. The dimensions of the container (the vessel) hold the nourishment upon which all creatures feed - as they gain nourishment upon the energy contained therein. The ends (the beginnings and the ends - the created forms) are weak. Thus holding to the created things that have beginnings and ends brings about a loss of firmness. The ridgepole sags and gives way as it reaches breaking point - as in a state of imbalance the whole collapses. When the dead are cared for and are laid to rest within the Earth they become happy. The dead thereby attain their correct position within (the inner container), and by renouncing the world (the outer container) are set free. The inner and outer containers, each is held in its correct place, and the sick are cured. The lame man walks, the blind man sees, and the dead return to life. The walls of darkness are placed above and below; it is therefore only that which stands before the light that can be known. The darkness that stands beyond the light is unobtainable, and should not be held to exist - therefore even in darkness one holds to the light and can see the way. The dead are thereby allowed to rest in peace. Judgements and Commentaries. The ridgepole sags to breaking point. It therefore furthers to have somewhere to go. Success in the attainment of finding that which stands before all beginnings and after all ends, in this way one makes one's position firm. The great preponderates and is central, thereby all movements of the light are in the middle. The ridgepole that holds the whole structure of the house sags and breaks because the ends that hold it are weak. (The fruit is easily damaged and must be handled with the utmost care.) When the firm preponderates and
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brings forth all things through its central position of balance and harmony; being gentle and joyous in its action, one then finds somewhere to go and has success. Gentle Penetration within, one gently penetrates the meanings within and finds joy without. Appended Judgements. In ancient times the dead were buried by covering them thickly with brushwood, placing them in open country without burial mound or grove of trees. The period of mourning had no definite duration. The holy men of later times introduced inner and outer coffins instead. They probably took this from the Hexagram of Preponderance of the Great. The place of the dead is within the Earth, and in being thickly covered over they were held within as then the outer place was still dark. The open country is beyond the visible and ordered structure of nature, which is the city or capital (the dark lines of 1st and top stand outside of the rule). Thus all was in darkness and was void for as of yet no energy had been released from within, so the place of the dead was without mound (hill or mountain of construction) and without grove of trees (the conscious realms that perceive and conceive the branches of the 'Tree of Life'). The holy men of later times then put in place the containers or coffer,s which is the inherent structure upon which all forms in matter are based, and the outer container in which all formations become visible as living beings (in which they perceive each other in the light). They probably took this from Preponderance of the Great because it gives the inner means and the outer place of joy constructed by the movements of the creative law that bring all things together in the one place (in the light that arises out of the darkness). The Image. The wind blows under the lake, the water is over the trees. Thus the wise man when he stands alone in the world is unconcerned, and if he has to renounce the world he remains undaunted. Without thought or care he lays the spirits of the dead to rest, and thereby walks upon the Earth as if it were not there. The Lines. Six in the beginning.
To spread white rushes on the ground, one protects what is easily damaged. One spreads white rushes underneath and therefore yields. No blame in being so cautious in placing one's load down to rest.
The Master says about this line: It does well enough to simply place something on the floor. But if one puts white rushes underneath how could this be a
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mistake, for this is the extreme of caution. Rushes in themselves are worthless*, but their uses can have very important effects.If one is as cautious in all one does, then one remains free of all mistakes. * 'Not worth a rush' is an archaic saying which now could be, 'Not worth a light' as the most common use for a rush was in a lamp to draw up the oil through its hollow stem. The rush is an attribute of Chn as its 1st line is drawn up through the hollow or open middle of the lines that stand over it. White is an attribute of the Trigram Sun, and means simple and pure. As is explained above, the broken lines act as a rush through which the energy or fuel that burns to give light is drawn - this line being a rush is underneath, hence it is on the floor or below the created field of the body (the load or burden as all matters have weight). To place down, or to allow all involvement with the created body to sink down, is the extreme of caution, as one contains or holds all potentials for movement (action) in this still hidden place within: Therefore one can cease all personal desire for involvement in this position, and if involvement is contained at this level then the burdens of the body are easily laid to rest, and all mistakes are avoided. O Nine in second.
A dry old poplar puts forth new growth at its roots, the man takes a young wife; the extraordinary thing (miracle) is their coming together. Their union furthers all.
The Trigram of Sun means wood, and stands under Tui, water, producing an image of a tree that grows around water. The Trigram of Ch'ien is an old man; and with the change of this line the lower Trigram becomes Kn, the young man, who attains a union with Tui. The mountain and the lake come together in marriage, and this is to the benefit of all the people. The roots are the broken lines of Kn, a tree with long roots that grows on a mountain top, which can stand up to the wind of change that blows over the face of the Earth (Sun becomes the lower Nuclear Trigram as this line changes). The miracle is the coming into being of life, which appears to arise out of nothing; and in which all the forces come together in the correct way to achieve it. Nine in third.
The balance between the beginning and the end is broken. The ridgepole sags to breaking point,
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because the ends are weak. The places of the female give no firm support.
The line is correct in its place, but both its inner and outer relationships are incorrect. The line is the top line of Sun, meaning vehemence; hence it is too strong in the middle for its outer supports. The supports are the created situations in life that are born of the opposites of movement (of the female), and it is towards these that too much strength in the wrong place causes imbalance. The incorrect relationship arises because of the obstinacy of this line, and together with the other strong lines, a use of force is used against the top line with which the nature of this line has a direct relationship. In this use of physical force which stems from inner decisions, the whole structure of the relationship between the inner and the outer sags and breaks apart, because any destructive force that is used against them easily damages the created ends. Each part has an interrelationship with the other; so in damaging one part, the whole structure of support upon which life rests is put in question (doubt). O Nine in fourth.
The ridgepole is braced, as the place is real. But if for any reason one has ulterior motives then misfortune arises. In the reality of the position one can attain the correct relationship.
The ridgepole is braced (balanced) if firmness is maintained towards one's own motives of intention. The position of the line is incorrect as it should be yielding - hence the warning against a use of force through intention to gain is given; but here force can be used in the correct way as a relationship with the 1st line corresponds. The 1st line has hidden or inferior motives, which through firmness can be kept in check - this line therefore joins with the 5th line above,and leaves the lower drives behind. In joining the line above the imbalances of the situation can be overcome, this is achieved through the loss of personal considerations - attaining the correct weight of justice and equality. Nine in fifth.
A withered old poplar puts forth flowers. The old woman takes a husband, how could this last for long? It is nevertheless a disgrace.
The putting forth of flowers is a new blooming of something which has been dead or finished with. The source of action comes forth from the wrong place,
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from a relationship with the dark or old woman within. The inner movements are being used in a manipulation of external circumstances based on something that no longer exists, or is no longer a reality - and this leads to disgrace. Instead of basing a point of view upon something that will always be open to conjecture, one should stay centred between conceptual opinions, and remain constantly open to different experiences as they arise. The opinions of the past can be left behind, and a conflict of opinions based on ones interpretation of what happened in the past need no longer arise to cloud present or future relationships. Moving forward, without need to be coloured by attachment or aversion to any one-sided view of a natural event, the new is then allowed to evolve correctly as an expression of a united force. Attachment and aversion are the primers for all recall, and if like or dislike is shown toward a recall in mind, it will become recurring. Six at the top.
One must go through the waters; they go over one's head. Misfortune in the end, but one should never attach blame to life.
Without personal attachment in the head all created situations can be faced and all the fears overcome - then the death and the passing away of transient conditions can clearly be faced. The old is replaced by the new, while calmness and clearness remains even in the face of darkness and emptiness (the greatest of all fears). In clearness one can immerse in the darkness (the waters) even though it goes over one's own head (in the use of conceptual thought one can see no way out). In following that which appears in the light, there appears a path out of the darkness, the way is created by the wisdom that creates all things. The attainment of selflessness in which one is blameless, is the greatest achievement of the practice - through this practice the whole of created fate passes without fear, and the journey within is completed. In the complete immersion into the waters one gains union between Heaven and Earth; between the within and the without, both sides are in harmony with the will of the ordained laws (in which all is already done and finished with). In the completion of the immersion (the baptism), one has passed through the waters and is purified. In this purification process the power of the forces of nature (the demonic forces) are overcome. All activities that arise are correctly placed, and they are the means through which the body has been formed - as the forces of the dark are the means through which the light comes forth. In passing through the waters one attains self-knowledge, and no longer eats of the pronouncements of the serpent, which always gives a self-content to thoughts, within which one becomes lost or entrapped. In the journey through The Abyss
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the water that it contains performs in accordance to the wisdom of the law, overcoming all created obstacles (adversities) in its path, and flows on and does not pile up anywhere (the action of water finds a level balance). In the journey through the pit, one finds out who 'One' really is, finding the spirit that is in the clear source of water of the Well*. Being able to draw up the water, as the vessel (the jug) is no longer broken apart or leaky by hitting-off it the sides, one is made whole. In its wholeness the vessel is constantly renewed - and is of use in transporting (communicating) the contents, in order to complete the journey. In the attainment of wisdom, all adversity is overcome on the path of many windings (maze or labyrinth) set down for mankind by the creative laws of nature - the divine image descends to be housed in the pit, travelling through the valley of the dead to bring light. The descent into the lower brings divinity to all parts the country.
* As one penetrates the meanings and the practices of the ancients, one removes the seals and is able to use the wisdom of the 'Book' - thus is able to draw from the source. One bites through the outer covering of the words, and in practice finds what each of the words really relate to, as each concept relates to a reality that can be experienced now. One does not therefore have to believe in concepts or words, but can know exactly what each of them refers to. Knowing transcends all systems of conceptual belief or visual images of the imagination.

I Ching. 18.
268. Vau.
27.
Ku.
Remembering the Spirit.
The Wind moves under the Mountain. The Commandments. One penetrates the waters and remembers the spirit. In this one finds the true mother and father. The empty and full vessels are held in order to make an offering at the ceremony of the sacrifice. At the ceremony they are all reminded of their true nature. The offering is made; the people uphold the divine laws of the mountain, and keep the commandments handed down - when they remember the spirit. The 10 cyclic signs of the laws of exchange (commandments) are given as: Chia and I, Ping and Ting, Mou (Wu) and Chi, Kng and Hsin, and Jn and Kuei.* These are the meanings of the values of change, through which all things achieve their union in the Family (The Sequence of Trigrams): In which all the values of The Changes are placed into the seasons and the years. Miscellaneous Notes. In Remembering the Spirit of the divine, the people then follow the ordained laws with pleasure. Afterwards there is order, as The Changes are placed in their correct order of balance and value. Before the sign of Chia and I (the starting point of the source) 3 days (of change within), and after the starting point 3 days (of change without): Thus in 6 days the movement is accomplished and the 7th day brings a return (renewal from within). In the 7th movement the dark changes to its opposite, so that out of the darkness comes the light - as 7 is the number of the young light whose number is the great darkness increased by 'One'. (Out of the transformations of the dark matter the light rises.) In Remembering the Spirit what has been spoiled can be renewed - for in the understanding of the transformations of the 6 lines of matter all ends are followed by a new beginning. In times of darkness (the closing of the flowering) one may cross the great waters to the beginning of the new flowering - this is accomplished in the 3 days within. In times of universal darkness the people forget the wholeness of their nature, and become lost as they fail to perceive the light of the Great Man. The empty vessel is dark, and the full vessel is light; thus are the endless cycles of the universe. In the opening of the flower the whole
* See Yellow River Map in Bk. 1 and Bk. 2.
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vessel is filled with light (the coming or the Return of the light from within the ground). In the coming of the light, the opening of the flower, the spirit rises up out of the ground and material form is transformed, as it changes its polarity from matter to energy. In the forms of energy (daydreams) one visualizes the completion of the end of the works, in which all material form is transcended and the perfection is achieved; but in this dream one becomes lost, as the works first have to be completed. This is not an end but a new beginning. Judgements and Commentaries. Remembering the Spirit has supreme success. It furthers to cross the great waters, as in the journey the material forms are transcended and the darkness is overcome. Before the starting point 3 days. After the starting point 3 days. Thereby all changes are completed, and the return to the light is achieved. Remembering the Spirit, what has been lost and spoilt is found. In the possession of the material body the people lost their way. The firm stands high above on the mountain in Keeping Still, and Gentle Penetration stands within - this is what has been forgotten and spoilt. When the firm is within and the yielding is without, this has supreme success, for the world is then set to order. (The vessel is cleaned out and the well hole is put back into working order.)It furthers to cross the great waters, and on going one will have things to do; these things are in the middle, as in the journey one attains the clearness of the mountain top that stands above all things on the Earth. Before the starting point of Chia, 3 movements. After the starting point of Chia, 3 movements. In the 7th movement comes the change, each end is followed by a new beginning, this is the course of Heaven.(In the 7th movement the source returns to a state of rest, in this a change of polarity occurs; light to dark - dark to light, male to female - female to male. Each end is followed by a new set of changes.) The Image. Wind and wood under the light of the mountain. The wise man stirs up the people and strengthens their spirit. He teaches them the laws of their true nature and they remember their source that is within all things. The Lines. Six in the beginning.
When one loses the father, it is not the father's fault - danger. But if one finds the son, good fortune comes in the end. When one is weak and loses the father, no blame rests on the departed. If one remembers, good fortune.
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The line is weak and split apart, and in its weakness the Trigram of Ch'ien was lost as it changed into Sun, the eldest daughter. The relationship with the 4th line, which is also weak, denotes a very inferior way of looking at things and inferior action. It is not the father's fault that one has lost the way and forgotten one's true nature; the source and all the functions that the law constructed are still in their correct places. The son Kn is above or at the top; and if one can understand the functions of nature within the body, the relationship between Heaven and Earth is corrected within oneself, and a place of rest is attained. This weakness can therefore be overcome with practice, through which it is understood what each part of the natural function within the body is for. In finding the correct view, by remembering the source of nature, and ceasing to blame nature for any problems that are incurred, all will become correct in the world; as the world (the body) itself is devoted to the law of the father, as nature does not err (in the laws one can have trust). Nine in second.
In setting right the relationship with the mother. One must not be firm without, only firm within. In dealing with the outside one must be gentle and kind. One finds the middle.
This line stands below Trigram Chn, The Arousing, and the light lines rise together, meaning great strength and power. The power should not be used against the outside world (the mother), but should always be contained and used within one's own vessel. Power should be used to achieve firmness over all visual and thought activity, which if used destroys the relationship that naturally exists between oneself and one's true parents. In all interactions that exist in the world there is only ever the one mother and father, which are both of the same nature. If these true relationships are destroyed then all is lost. Nine in third.
Setting right what people have spoilt in forgetting their father, there will be but little remorse and no great blame. In setting right a weakness of emotion with both firmness and strength, one will experience a little remorse and loss, but in the end one will achieve good conduct and become clear of blame.
One is in a strong position to rectify mistakes arising out of emotional attachments and wrong views. The place is one of transition between the inner
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and outer, which is between the movements of the body and the means of control (the upper parts of the stem and brain). In the receiving of all information from the internal and external functions of the body, a correct relationship between all the parts (the people) is achieved: Finding a common thread between them, one rises out of the other, and all can be corrected. One will experience a loss as relationships with the people will undergo change certain inferior relationships will naturally cease of their own accord, as aspects of one's nature become at peace (fall away). Through practice a different perspective will be found, as interests will naturally change; but in the end one will become clear of blame, as all matters will right themselves and come to a good balance upon the scales of justice. Six in fourth.
A toleration of forgetting of the father is through one's dreams and expectations of gain by continuing this view into external realms one is humiliated. Following the inferior, finds nothing.
Toleration of forgetting the father stems from the 1st line's reading. This line being in the place of action, it follows the root causes which stem from within through into their visible activities*. In following the inferior elements for selfish gain one attains nothing and is humiliated in the process. O Six in fifth.
When one has set right the mistakes of forgetting the father, a central position is found in mistakes of others. One meets with praise and one's virtue is received.
The place is central in a position of honour, as through the perfection of inner virtue a place of trust is awarded to one by others. This line is in a correct relationship with the 2nd, which it receives, as the energy flows up from a central position within. The right perspective in the inner view has been attained, by remembering the source, the wholeness of nature, and this is thereby praised and honoured. Nine at the top.
One does serve princes or kings (men or rulers), and sets higher goals than following the world.
* That which stems from the sets of causes determine the future, just as the past has determined the present - upon these seeds all things come forth, grow, and are reaped.
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One's attitude and wisdom is taken as an example for all.

The clearness of wisdom stands above the turmoil of the world, and the ways of men or of their rulers need not be followed. The position is a source of wisdom, sought by both men and rulers as an adviser. This is the place of the sage, whose wisdom is beyond doubt or any forms of bias - of a spiritual enlightenment that foregoes all attachments to material wealth or position. The sage teaches the virtue of a perfection of conduct, tolerance, and selflessness, which stands above all factions, groupings, and conceptual division of Man and the Ruler. The law of the animal part of creation is transcended so the sage knows the rules of the law and no longer transgresses them through involvement. In a state of stillness the place is an example of the practice to all people.
273. 28. Sui.
Judgements and Laws of the Sacred Mountain. Following the Ordained. Zain.
I Ching. 17.
Thunder resounds under the Lake. The Light of the World. In remembering, the people follow the light with joy. Miscellaneous Notes: Following tolerates no old prejudices (prejudgements) - the people thereby follow the light without judgement of that which is in the past (upon the dead). The light of the source stands within the yielding, and obtains a place of rest and recuperation (a state of clearness that is in its original condition, at a point which regains all losses). The 'One' is followed by the whole world, as a point that posits all created movements; and in to which all created movements Return. All follow the ordained law of movement; that which is deemed to be good brings forth, that which is deemed to be evil destroys. Judgements and Commentaries. Following the Ordained law has supreme success. Perseverance in following furthers all matters. No blame. The firm comes and places itself within the yielding, for the light ordains through its law but does not lead from the front. In following one remains hidden within the ordained movements of visible nature (the female). In the movements of the joyous, the great succeeds and perseveres without blame, as 'One' is followed by the whole world and yet can remain clear. Appended Judgements. The heroes of old yoked the ox and tamed the horse. Thus heavy loads could be transported, and distant regions reached, for the benefit of the whole world. They probably took this from the Hexagram of Following the Ordained. The heroes of old allude to the Yellow Emperors who are the divine mythical figures, or the Illustrious Ancestors, of great strength (universal powers). The ox is the strength or power of movement, and the horse is the movement of action across the field of the Earth. Through yoking and controlling these powers of movement the loads of matter (the Earth) could be transported (in the big cart) through time and space, or that through them time space was
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formed. This was done for the benefit of the whole world, as through this movement and order all things came into being. They took this from following the law of physics. The Image. Thunder under the lake. Thus the wise man at the time of nightfall (darkness) goes indoors (within) for rest and recuperation. He returns to the clearness of the original state within, keeping to his true self. The Lines. O Nine in the beginning.
The standard is change. To go out of the door in company produces deeds, and by following what is correct, one does not lose oneself. Perseverance in clearness, within all movements brings about good conduct and union.
The standard of law is one of solitude in a lowly position, as the source stands alone; but the method of its rule is change in which all parts (the company or host) produce the deeds (actions of movement). The fixed point that stands alone is singular, and it is seen as a rallying point, which all the others follow. A standard is a fixed point, a measure or value that is set by the ruler to be the authority of the law as a fixed quantity or quality of worth, a long tapering flag used as a rallying place in battle, and an upright support or stem that holds the upper growth (a standard shrub). These are the various ways that 'standard' can be applied to the context of the Trigram Chn. This line is a fixed point that is solitary or unchanging, as a source or as a point upon which all forms rely or are balanced; and from which all movements of pairs of opposites pivot (yoked). As the leader of all upward or outward movement this first line of Chn comes forth through the interaction of the law and the movement of time, which are the attributes of Sun and Tui, as the guidelines and of the action of water (flow). In the combined action of all the parts the mountain is formed, and the light comes forth out of the door. In one's attainment of this solitary position of clearness all the parts of one's nature come forth as a unified company or army, and this produces deeds that are in harmony with both the time and the people. Six in second.
If one attaches to the little boy, then the strong man is lost. Attachment to immature fears loses the firmness of the central place; one cannot have both.
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The image of the little boy is Kn, of which this is the 1st line; and in the changing of this line one loses Chn, the strong man whose force rises from the 1st line below. The eldest and youngest sons stand face to face, one is within the other is without. The little boy Kn is the mountain of created things, the strong man Chn is the light or energy contained within the source. Through attachment to the created things, which is the little or lesser, one fails to remain in a state of clearness, which is the stronger or the greater. Six in third.
If one holds to the strong man, then the little boy is lost. The strong man is the treasure of the central value, and the little boy desires to own it for himself. By following what is ordained the treasure is found, but all worldly desire of ownership has to be given up.
The relationship of both this line and the 2nd toward the rising energy of the 1st line should be one of complete emptiness, or selflessness. The inner energy within should be held in check, in order that it is not allowed to rise through an incorrect use. The position of both this and the 4th line are incorrect, and only through a correction of these positions can the energy then rise as it is naturally ordained to do. In the correction of these places one is awarded an official or an ordained position (ordination), and in receiving the position one finds the treasure that one has been seeking. Nine in fourth.
Through action one obtains the success of an unwanted following. To go one's way with humble sincerity towards them all, how could there be blame in this? As to go one's way with devoted sincerity brings clear and farsighted deeds.
The expression or display of inner energy or powers, as one put oneself forward as a holder of power or wisdom, gains an unwanted following. The success comes from having others believe in what one has said, as others think that they can gain some kind of benefit from you. A success of this kind is indeed unwanted, as one becomes open to be judged in all actions and speech; each weighed as to how perfect they are, as all are open to a different interpretation that can result in conflict. The putting forth of wisdom correctly should
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overcome a need for a following, as each person must be led to find the truth within themselves, and not in something outside. Truth can therefore not be based on possession, of either spiritual claims, or material advantage. The expression of this line is based on its relationships with the 1st and 5th lines, which are the inner source, and ruler, and both relationships are incorrect. One lays claim to these relationships through a self-ordination in a personal sense of divinity or ego - and as these relationships do in fact exist, the problem incurred can simply be overcome by subtracting the 'Self' out of the equation. The truth is then realised as equality, in which all claim and attain the same standing, with no exclusions. In the attainment of wisdom and an equality of view, one can then achieve a clear position in the outside world (far sighted), helping to bring about an understanding of love, which can correct all relationships. O Nine in Fifth.
One is sincere in the good, and follows the wisdom of the Holy Sages. In following one attains the divine.
The whole process of creation arises through the inherent wisdom that is contained within nature, this is the wisdom of the Holy Sages (the divine laws) who stand in clearness and stillness and who brought forth the created nature of the Earth. In all situations one can withdraw from being in conflict with the wisdom of the sages. In harmony a position of mutual trust can be achieved, in which all things can be unified, and all can be seen as being divine. In this one can make a break with the divisions of the past, bringing about a process of healing to the hatred and hurt of separation - in which previously, one sought to change the world, and other people for self-advantage. To stand clear of blame and conflict is to follow the path of the right and good. Six at the top.
One meets all things with firm allegiance, and in stillness is bound further to the 'One Above'. The king introduces one to the western mountain; at the top is the end of following.
At the end of following there is nothing in the created world left to follow hence by withdrawing into stillness and clearness, at the top one is introduced to the western mountain. The western mountain is the place in which those who have assisted or given service to the ruler are buried, having been awarded a place alongside those of the family of the king. The west being the place of the setting sun or the dead, presided over by Lord of the West (Osiris) who judges
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or weighs the heart. In this one is honoured with a place amongst the ancestors or the heroes, because the will of the ordained law has been met with a firm allegiance to the ruler or the correct owner of the house. The passage through the underworld, the attainment of clearness, and rebirth is also linked to the story of Orpheus, Dionysus, Bacchus, and the Mithric 'Son of God'. In the rites, linked together through all the various sources, the passage of 3 days or movements through the realms of the dead, spirits, demons, and gods, brings the aspirant the point or degree of a master. Those of clear heart, and of a true voice complete the passage, plumbing the depths of the dark without touching the sides (opposites of movement). The load of the body being laid down carefully, all is balanced against the weight of the feather of Maat (the wisdom of universal law)*.
*The heart is weighed against that of a feather. The feather was of Maat, the goddess of truth and right, justice and harmony, who was the daughter of the sun (Ra) - The heart which is the seat of the emotions or personality is weighed for duplicity or attachment to the body - as it is only the created body that has weight or mass. If the feather and the heart were found to be of equal balance the deceased was pronounced 'true or justified of voice' and awarded a portion of the domain of Osiris. Ref: Ancient Egypt. Pub. DBP.

I Ching. 3.
278. Cheth.
29.
Chun.
Difficulties in Giving Birth.
Thunder and Rain fill the Air. The Storm brings Release. Through following the forces unite - but at first one encounters difficulties in maintaining the union, as the spring flows slowly in the beginning. Miscellaneous Notes: Difficulties in Giving Birth mean difficulties in maintaining the union. Chun is visible but as yet has not left its dwelling place within. The light is contained within the Earth. Difficulties in placing down the heavy load - thunder rises up from within the Earth, and clouds of rain fill Heaven. After Heaven and Earth come into being, individual forms develop. The individual forms fill up the spaces (lines) between Heaven and Earth. Difficulties in Giving Birth is the same as filling up the spaces in the vessel, in which all things are united and become whole. When the created things unite for the first time their exchanges are difficult, and order must firstly be achieved out of the chaos and darkness that prevails. All things must be set into their correct order of place, and only then can their unity of kind achieve the birth of the light. To achieve birth, the appointment of officials as helpers must be accomplished, without oneself incurring a loss of vigilance in the midst of the movements. Only then will one be clear of the danger of entrapment in the conditions of change. Judgements and Commentaries. Difficulties in Giving Birth, as caution in the beginning achieves supreme success. One is furthered through maintaining a clear position at the beginning (the birth place) of all movement. Therefore nothing should be undertaken, and then the difficulties are transcended. It furthers to appoint helpers, and then in refraining from taking the lead oneself. When the firm and yielding meet for the first time they find difficulties in uniting and achieving the birth of things, as in the beginning only chaos and darkness prevail. Movement in the midst of chaos and darkness (danger) brings success, as no action is taken that is not in the middle. Thunder comes resounding out of the Earth, and the rain clouds fill the air; thus the storm of chaos and darkness rages while Heaven and Earth are creating (the storm is the process of change or creation). In the midst of
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which one does not lose one's vigilance, and can remain in a state of rest. (Thunder is the sound that comes forth from within - he speaks like thunder). The Image. Thunder and clouds. Thus the wise man brings forth order out of chaos and confusion. In the face of the storm he appoints officials as helpers, thereby the ordained movements are as his guides through the coming danger. He finds somewhere to go and remains in a state of calmness and peace. The Lines. O Nine in the beginning.
Hesitation and hindrance. It furthers to remain calm and clear in the face of movement and action. It furthers to appoint officials as helpers.
Although at the beginning hesitation and hindrance still prevail, the aim of the work is nonetheless to carry out what is correct and right. Thus when an eminent man subordinates himself to his inferiors (the greater serves the lesser with equality of love) he wins the hearts of all the people (he finds a correct central position within all created forces). Hesitation occurs in the contemplation of decisions, and hindrance occurs when there is an attachment or a block, which prevents clarity of view, and union. When hesitation and hindrance is overcome the people can unite, as in their hearts they become as one. The place of the Great Man is to serve without question of self-intention of reward or bias; in this he achieves the goal and is the chosen leader of the people. One who overcomes hesitation and hindrance steps forth to take the place of the ruler, and appoints officials to be helpers; thereby both Heaven and Earth assist in The Work. Six in second.
Difficulties pile up, the horse and the wagon part company. But he will woo at the right time, for he is not a robber, and should be treated as a guest. The maiden must remain chaste, only after a cycle of change (10 years) can a pledge to this one be made. This is because he approaches through the wrong motives. Pledging herself after 10 years means a return to general rule, in which time a union of marriage is accomplished.
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Difficulties in the created movements pile up (as the mountain stands above), as the movements of the horse (the creative forces or drives) and the wagon that is the Earth, part company or are not in union. This line is yielding, and the 5th line, which it has a relationship with, is firm; this relationship is the wrong way around - hence only after a complete cycle of change is the relationship right and correct. Even though the movement seems incorrect it is correct for the time and place, it must therefore be treated with respect as a guest of the ruler (this place is an official or central position). In this, all who come to one must be afforded the respect of an honoured guest, but as with all created movements no form of attachment to them should be made (one should remain chaste). The created movement is the weak or lesser, so - it comes from the wrong place for one to make attachments; and this would also apply to the guests who come and go of their own accord, as in the end they only seek material comfort or benefit, not a spiritual one. In leaving the created movements or guests to go their own way, at the correct time and place a union of marriage will be achieved. Six in third.
Whoever goes hunting in the dark forest without a guide is sure to get lost. Understanding the nature of the dark, a wise man then prefers to withdraw completely, as hunting in dark and hidden places only leads in the end to failure and humiliation.
Hunting denotes a desire to capture something in the hunt conducted in a dark forest, in whose entangled roots and undergrowth it is easy to become lost. Hunting what is concealed or hidden should not be undertaken without a proper guide, as one is venturing into the domain of dangerous beasts, which through their hungers desire only to fulfil themselves. Understanding the nature of the darkness that underlies the realms of the visible, with wisdom one can stay in the light and withdraw from the dark completely; and does not get lost in the dark, as the light of reality guides The Way. Six in forth.
Horse and wagon part. Strive for union between all things. To go forward in this way then brings good fortune. To only go when bidden achieves clarity of wisdom.
In each of the broken lines of the Hexagram the same reading is given, except for the 3rd line, as the horse and wagon part company because the load and the
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force pulling it become separated from one another. The unification of the strength and the load has to be strived for, and this is achieved only when one goes forward into action correctly. One should wait for the command to act, and then act only when bidden to do so. Any personal desire to act must be taken away from the wagon (body), and in ceasing to use one's own strength to move the world, is then led forward correctly. This achieves the wisdom of clarity, in which the way ahead is clearly marked. O Nine in fifth.
Difficulties achieving a blessing. A little perseverance is better than too much, force would lead to danger. Others do not see what one says or does as the truth, for they see only through their own darkness.
The position holds the light and truth but is completely surrounded by dark lines that fail to comprehend the inner wisdom or oneness of nature. The place is in the middle of the deep gorge, so the light or wisdom that it contains cannot be released directly. The water flowing through the gorge will only overcome the obstacles it encounters in accordance to the perseverance of its true nature. Until the time comes when the water is able to surmount the obstacles placed in its way, overcoming its entrapment, the blessing of the works will not be completed: Therefore wait until the correct time, and only then will one be trusted and believed; this will come of itself when all things necessary in The work have been completed. One should be consistently firm in character, but not in any way forceful in trying to attain the end. Six at the top.
Horse and wagon part. Tears of blood flow, in the emotions of the created body.* For most these difficulties prove too much, they become lost and give up. They fold their arms and cry; as for them the question remains unanswered.
At the top the movement comes to its end in a state of separation that leads into darkness, out of which no way can be found. The light is needed to be able to see the way forward, and without it all is lost in a maze of perplexities, which the thinking mind fails to overcome. The relationship between this line
* The blood red waters of the River Adonis (Lord) flowed at the time of The Passion and Resurrection of the god, whose death the goddess Astarte (or Ishtar) bewailed. Ref. Myth of the Goddess, Baring and Cashford, Arkana.
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and the 3rd denotes a complete entrapment in the weakness of limited perspectives, which only ever give one-side of a story. All means and thoughts being directed to getting things to go in the way which one desires them to go. The winning of a conflict is seen as the only way that anything can be resolved, and this only forms hatred, which forms more hatred, as an endless cycle in which nothing is ever resolved. In these difficulties one passes on to the next generation the conflicts and the hatred that have existed between the male and female partners, between one-side or the other; the children are placed in the middle of the conflict and are given no consideration. In the entrapment of this self-made suffering most people cross their arms and give up, and a way out remains hidden. The question of 'Why did this happen to us?' remains unanswered, as the burden of the cross (wood is the material, and the cross is the division of the circle or cycles) is carried as a weapon of one-sided truth (opinion), that each side holds up as the reason as to why they should hate or dislike some parts of the creative process. Each side in the division of one side from another is stating that it holds the truth over the other side. Through such divisions and the physical force to eliminate the side not wanted it was they who were wronged; so, neither side holds anything but the darkness of mutual mistrust and destruction through revenging the act of force used by the other side. In overcoming conflict one must find that which brings the sides together, resolving any hatred for the sake of the future, o the past must be laid to rest and not carried forward. Finding ways in which one can care and share, and at each turn walking away from laying blame and judgement upon another person or group, shows the children the meaning of complete love, as true love is without any division or judgement so its not an opposite to hate. These are the difficulties that have to be overcome; firstly within oneself, and then between all of one's family and all people of the world, and of nature in all its actions of change. Only in the achievement of the first can the others be accomplished, and in the completion of this work the darkness is turned into light as the truth is revealed.
283. 30.
Judgements and Laws of the Sacred Mountain. Ting. The Caldron. Teth.
I Ching. 50.
The Fire rises out of the Wood. The Sacred Vessel of the Sacrifice. All things are now prepared and are put into their correct places, the inside of the container is filled with the food of the offering - in which all can now partake. There is nothing that transforms things as much as the sacred vessel within which all things are formed and partake of the blessing. The king gives his gifts in the sacrifice so that all can share in the feast. In the offerings placed into the vessel the ancestors are released. The people gather together to partake of the holy food, and stand before the king to be blessed and all renewed. To be cleansed in the fire, that lights the way before them through the darkness of the mire. Miscellaneous Notes: The Caldron means taking up that which is new - through which the birth of the light is constantly renewed at the time of the sacrifice. The vessel of containment - through which the burning of the wood transforms its contents, and the meal for the feast is made ready. The gentle penetrates the fire from within - this is the achievement of complete clarity. Clarity is clearness in the natural law and justice. In order to make sacrifice the food of the offering is prepared and cooked. The Bird of Heaven and the creatures of the hunt are offered to all at the feast in order that the honoured and the worthy are nourished. The holy and the honoured officials stand before the people and make the pronouncements of the ruler known - the people dance at the ceremony and invite their Illustrious Ancestors to be present. They present the trophy of the hunt to the king. At the sacrifice the people stand clear and purified before the king - this is the ceremony of the solstice in which the dead come forth out of the Earth and achieve renewal (rebirth) in the light. All are clear as to The Judgements and the Laws placed upon them, and are thus cleared of all transgressions. Only in the purifying fire can the king be completely faced - as through which all things are made clear and correct. Those who do not stand clearly before the king are lost in the darkness that stands outside of the rule. The Caldron is an image of an object - from which the food of the sacrifice is served. All who come to make sacrifice stand
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together as equals, and are renewed in their union. The vessel is constructed out of the Universal Primal Powers, as it stands upon 3 legs, and it contains all things in their fourfold action (the 4 squares). Judgements and Commentaries. The construction of the vessel, supreme success. The feast of the sacrifice is served to all in equal measure. The Caldron is an image of an object - it is a container that holds the food, through which all things are nourished. When one causes wood to penetrate and to be consumed by fire, the feast is thereby cooked. Thus do the holy cook in order to prepare the meal of the sacrifice, to honour and nourish the divine. Through penetration within, the place of the ear (the hollowed out place) and the eye (the place in which all perceive each other) become sharp and clear - as in the control of the fire all matters become clearly defined (completely clarified). The yielding is advanced through its relationship with the firm, through which the middle is attained and all is correct. The firm is within; the yielding is without - supreme success. When the cooking of the meal is finished the lid of the vessel can be removed, and its contents partaken of, as they are made ready to nourish the holy and the divine. The Image. The fire burns over wood - the Bird of Heaven rises out of the flames and attains rebirth at the time of the sacrifice. The image is of the sacred vessel - The Ting. In the exercise of controlling the fire the wise man consolidates (makes firm) his fate. In the control of the fire he makes his own position correct in all matters. The Lines. Six in the beginning.
The legs of the Ting are upturned furthering a removal of stagnating foodstuffs - thereby the vessel is cleaned. One takes on a concubine in order to receive a son, in this there is no blame. One upturns the vessel and cleans it out in order to follow a man of worth.
The vessel is turned upside-down, as the Ting has 3 legs and 2 handles, as this broken line only has a value of 2, to be in working order the vessel must be the other way up. When the vessel is turned the correct way up, it is then able to receive what is new, and the whole Hexagram becomes Hex. 58 Revolution. The fire is then placed below the container; clarity of light or fire is then attained within. The cleaning out of the old stagnating foodstuffs is the final step that allows the vessel to be used; in the ritual the vessel is sanctified. The cleaning
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out of the old stuff that has been retained, is the removal of all subjective attachments and aversions, which are of the past or dead, and are also bound up with that which is to come. These materials of a subjective view are constantly recalled, arising through a stimulation of self content, in which one either perceives a like or a dislike of natural events that have occurred, or possibly (as seen in visual daydreams) could occur in the future. The cleansing process allows all past events to be laid to rest, and then the vessel can be put to use in cooking the meal for the feast of the sacrifice, as the future then becomes clear of self-determinations created by inner visualization and conscious thought. In cleaning out the head or the temple, the ceremony in which one can stand clear of transgressions before the sacred fire, thereby making all matters known to the king (keeping nothing hidden) is performed. In a fullness of mental activity, all are allowed to pass into a state of complete forgiveness from all perceived mistakes. One no longer sees imperfections within oneself, or seeks personal perfection in each situation, so the past then no longer cloud the future. In a clearness of view there is nothing to fear, or to run away from, as in a completely objective view all materials that pass before the eye(s), arise and pass in their own correct time and place: Therefore there is no need to be personally bound-up by mental activity, which accompanies the viewing of all past, present, and future events; so there is no longer a need to recreate or preconceive any event for a predetermined outcome. To create a world through one's own power or energy, all activity is conditioned either by trying to manipulate a future outcome, or to correct an error in a previous situation that failed to work out as desired. All activity is determined by a view of personal gain or loss, which constantly strives to overcome all personal mistakes, completely perfecting the ego. So an involvement in this activity entraps and destroys the natural order of balance, as these processes leave no room for mistakes, and this hardness causes tension and stress. To clean out the vessel a practice of reflection upon all arising activity has to be performed, so a quiet place without distraction is needed to establish the practice - and then secondly, through practice all distractions need to be taken on board and dealt with, putting all activity into a correct objective perspective. It is the desire for peace or rest from this mental activity, and the complexities of life it produces, that is the driving force for suffering - thus, one has to attain a position of inner peace in the face of inner turmoil and outer chaos. Through practice one is able to give up the world in a complete accommodation of it this achieves the goal or hits the target. The relationship between this line and the 4th gives a union with the concubine (Tui); this relationship with the outer place of action, allows a correct and firm view to be established within all inner activities. In the attainment of union between the inner and the outer, the light is received that brings forth both renewal and rebirth, in accordance to the law
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and the will of the Great Man. The nature of the Earth follows the law in order to bring forth life, in which all parts of nature has a value or worth; therefore in order to achieve union, an act of consummation with the female goddess who is devoted to all men, is performed. This gives an ability to follow the inherent wisdom that the dark principle holds with acceptance, as even Zeus (day - Deus) could not go against the law that the Son of Night forged secretly in the fire*. Nine in second.
There is food in the Ting, and my comrades are envious. But they cannot harm me, good fortune in keeping the contents contained. Being cautious about where one goes, no blame in the end.
The food is contained within; this line is the belly holding the food. The envious comrades are the 2 lines that have an incorrect relationship with the source of the food, and these are the lines of Man who are bound only by their own desire of possession. In their destructive desires the men can do nothing to harm the inherent contents of the vessel, as the position from which all things arise is beyond their reach (the passes are closed to them). In keeping one's own light and wisdom correctly contained, one can keep out of harms way. In being cautious about where one might go, the inherent wisdom is not allowed out of one's own country through any form of expression. Men judge and separate in order to get rid of that which they have firstly devalued, or dehumanised This place is central, but as yet the contents cannot be put to use, as the time is not yet correct, and all things have to come to their own fruition. Nine in third.
The handles of the Ting are altered: Therefore ones way of life is impeded as the idea has been missed. The fat of the pheasant is not eaten, but once the rain falls all remorse will be spent. Good fortune.
There are 3 handles when there should be 2; this means that there has to be a decrease of 1, as when 3 journey together (trivia) there is only ever conflict, but when 2 journey together they become as One. In the journey through life one can add 'Self' to the natural action of duality through an involvement, but if through practice the number is then decreased by taking away 'Self', the union between duality is again attained. When this decrease is achieved, the nourishment of the fat of the pheasant (Bird of Heaven) can be partaken of, as with change this line becomes the central line of Li, the pheasant. Union and
* Ref. Larousse Ency. of Mythology.
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correctness with the top line is achieved, and the Hexagram changes to Before Completion Hex. 64. Also, with the change the Trigram of K'an, water and rain is formed, above and below: Thus, an end is reached through which the changes alternate between the male and female opposites; and every end is followed by a new beginning. When the vessel is turned the correct way up it is able to be transported by its carrying rings; then in movement one is not impeded in attaining that which is real - where in the use of the head, the idea (reality) had been missed. Nine in fourth.
The legs of the Ting are broken. The prince's meal is spilled on the ground, and his person is spoiled misfortune. The food of the Ting is spilled on the Earth, how can he still be trusted?
The contents of the vessel are spilled out upon the Earth, as in the division of things (broken apart) in the mind man spills his blood upon the Earth. This is the misfortune of mans' destructive action, derived from the legs (the lesser or lower parts) being split apart - the legs are the within or inner part of the Hexagram, so the relationship between this line and the 1st line gives the reading. In the incorrect position of this line of Man (the prince), the division of the legs is used to destroy the source of nourishment, and thus, man can no longer be trusted to keep the law. Without trust all things become difficult as nothing of value can be achieved; each man is only out to gain for himself, and because of this all relationships fall apart and return to the Earth. The Master says of this line: Weak character coupled with honoured place, meager knowledge with large plans, limited powers with heavy responsibility, will seldom escape disaster. O Six in fifth.
The Ting has carrying handles of yellow gold. The handles are in the middle to receive what is real. They are open in the middle to receive wisdom: Thus it can be transported when it is empty of its old foodstuffs.
The rings are of yellow gold, which is soft and precious (a ring of gold symbolizes union and marriage), and thereby the vessel can only be lifted with great care when it is completely cleaned and empty. It needs to be lifted by both its handles, which are open in the middle to receive a means (pole), by which
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the vessel can be lifted when both sides are equally balanced; as only the 2 handles can take the weight, otherwise the handles will break and the vessel will be broken. In this way of balance the vessel can be transported and distant regions reached, as the vessel is the means by which journey can be accomplished, crossing over the great ocean of time and space. O Nine at the top.
The Ting has rings of jade firm, strong, and eternal. Great good fortune. There is nothing that does further all of creation.
The jade rings at the highest point denotes both the firm and yielding who complement each other properly, as when they are placed together all things are balanced. Firm, strong, and eternal, the line stands above all things and attains a continuity of cyclic action; all things then further the creative process. The line is clear of all divisions and has achieved a complete balance between all the sides or ends. The central point of awareness (of nature) has eternal continuity, through which it perceives all arising and passing of transient created form. In attaining the central position one attains the deathless, that stands above all cycles of birth and death, as ones original nature stems from a point that is clear and devoid of all knowable form: But even though clear and void, it holds all the potentials (seeds) of created things within it as singularity is the source of duality.
289. 31.
Judgements and Laws of the Sacred Mountain. Ching. The Well. Jod.
I Ching. 48.
The Wood stands in the Pit. The Holy Spring of the Source. One who offers up the self in sacrifice is sure to find the source - and is thereby nourished with food and drink. Miscellaneous Notes: The Well means union - as the source of all things. All things are manifested in its flow of energy; there are no separates that stand apart from it. All the creatures come to drink from the Well, and partake of its eternally flowing waters. The spring is dependable. All things are subject to change, but the Well remains the same - neither increasing nor decreasing its flow. Judgements and Commentaries. The town and the people may change, but the Well remains the same and cannot be changed; as it neither increases or decreases. They come and go and draw from the Well. If one gets almost down to the waters and the rope does not go all the way, or the jug breaks, it brings misfortune. One must go down all the way down to the bottom of the waters to the clear spring within, and draw up the clear waters without the jug breaking apart - then one attains union. Penetration under the waters and drawing it up, the Well nourishes all things equally and yet is never exhausted. The town and the people may change, but the Well cannot be changed, because it is central and firm and stands beyond all changing conditions. If one goes down almost to the waters and the rope does not go all the way down, one has not as yet achieved anything. If the jug breaks apart on the sides while drawing up the waters, misfortune, as then that which has been contained within it leaks out, returning to the waters of the Well. The source of the water is contained in the deep pit, one must go down into the deep dark waters of the Well, and drink from its eternal spring - this means overcoming all fear and attaining clearness, as the spring is clear and pure. In cleaning out the Well and in rebuilding its structure, the clear and pure spring can then be drunk - the lid of the Well can then be removed so that all can drink from the vessel.
290.
Appended Judgements. The Well shows the field of character, as from it all things come to drink (the universal expression). The Well abides in the one place and yet has influence over all things. The Well brings forth discrimination as to what is right, as the source determines all created things, these are the right and the good. The Well shows The Field of character, as the character (Ideo-gram) for The Well is the pattern of union. The character symbolizes a division of the field pattern used by the first farmers in remotest antiquity - the system was one of sharing the work and goods in common for all. The pattern of The Field was placed around the central position, the place of The Well or of The Lord or Source, and each of the members of The Family held one of the divisions (fiefs) as male and female binary opposites. The pattern is given in Fig. 32. Fig. 32. The Well (The Field).
The Family Sequence of Trigrams fits the Integer Sequence of opposites = the Central Value of 9. In the Sequences of Heaven and Earth the values can be flipped or put into any of the Contrated Integer Sequences of 12345678, 87654321, 24681357 to 75318642, or 4 to 5 and 5 to 4 as each of these sequences makes 8 x 8 Magic Squares through 3s, 6s and 9s. This image of The Well gives the base of all the math in The Changes. In placing the Primal Sequence of Trigrams into the values of the field: 1 Ch'ien, 2 K'un, 3 Chn, 4 Sun, 5 K'an, 6 Li, 7 Kn, and 8 Tui. The central value of 9 is said to be empty (the Binary has a central value of 0), and the other middle values of 4 and 5 combine to give the Hexagram, The Well. All the diagonal figures add to 9, giving a total 54. The combinations of the Trigrams produce 8 Hexagrams in which the character can be determined (as an 8 fold way or path).
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The Image. Matter within a pit, water over wood. The wise man gives encouragement to all the people in their work, and exhorts them to help one another for the good of all. He encourages them to restore the Well and to keep it in good working order, so that all can come and drink from it. The Lines. Six in the beginning.
One who drinks the mud in the Well does not partake of the pure spring; this is not the conduct of a worthy man. No animals come to drink from an old polluted Well, as in mud and dirt lie the creatures of the dark that shun the light of day.
A worthy man does not suffer involvement in the lowly hidden ways that are dark and not open to the light of day. All conduct should be open to a continual inspection at any time of day. If one becomes involved in the mud of the mire surrounding intrigues and conflicts, in the end one is deserted by all the people who should be family and friends. The inferior hidden intrigues and schemes, that try to undermine positions of others in order to steal their possessions, are always roundabout; as they try to conceal intention, they can never be openly directed towards whom they concern. To cease any involvement in these dark forces, allows the mud to sink down to the bottom of the water, so that it becomes clear and fit for all to drink. Nine in second.
At the well hole one shoots at the fishes. The jug is broken and leaks. In trying to catch the fish one finds no one to do it with.
The fishes swim in the dark waters of the inner movements* within The Well; as the inner movements are split apart into opposites the jug is broken apart (as is the 1st line), so it therefore leaks. (The image of a leaky vessel, in which one has to stuff its holes with old rags, is also given in After Completion, Hex. 63.) The breaking apart, and the leaking vessel allows the inferior motives to be expressed into action. In the penetration of inner motives one shoots at the fishes and this denotes a wrong view, and a wrong use, of information gained in the hidden and dark processes that underlie speech and action. In being involved in trying to catch these dark and hidden motives, which are swimming
* The fishes swim in the waters placed under the churning pole of the gods.
Book 3. Judgements and Laws, Hex 31.
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below the surface, one is dealing with forces that are destructive to all correct relationships; so in the end there is no one left to have a relationship with. Nine in third.
The Well's spring is clear and clean but no one comes to drink from it: This is indeed my hearts sorrow, for all would drink from it if the prince were clear minded - and then good fortune would be enjoyed in common. The spring is clear but no one drinks from it, this is to the sorrow of active people (creative forces). They beg the prince to become clear minded, in order that the correct conduct of all men is attained.
The line is the clear heart as it stands as the middle line of Tui, The Joyous Lake, the 1st line of Li, The Clinging Fire, and finally as the top line of Sun, Gentle Penetration. In a relationship of all lines in the Hexagram only this line's relationship with the top line is correct, as between the 4th and 1st is weak, and the 2nd and 5th it is too strong, therefore a correct relationship between the inner and outer exists only between this and the top line. The active people are the 4 middle lines who denote forces ruling over each situation, or playing-out each event. It is these forces who beg the prince (man) to become clear in the relationship between the 3rd and 4th lines and the hidden forces (top and bottom lines) outside of the rule. If man can correct his relationships with Earth and Heaven, this would indeed be good for all concerned. Six in fourth.
The Well is being relined. No blame, because The Well is being put back into working order.
As the relationship with the lower part and the 1st line is incorrect, the correct position of this line is to hold to the ruler above in 5th place. In this way, this line acts as an official go-between or as a messenger to the king; thus, the external action of man becomes correct towards the law of nature and the whole creative process. The creative process is at work putting in place each of the stones that line the Well, and all is bound by the curbstones that are placed around its top. When the work on the Well is completed, all will be able to drink from the source of energy that is contained within its deep dark waters. (From the source flows a dependable and constant amount of energy.)
293.
Judgements and Laws of the Sacred Mountain. O Nine in fifth.
In the Well is a clear cool spring from which one can drink. Being able to drink from the spring depends on maintaining a central position.
The position of the ruler is central in the awareness of all movements. In maintaining a clear and open mind of observation one can drink from the Well. Six at the top.
One draws from the Well - its cover is removed. It is dependable and constant in its flow. Supreme good fortune for this means great perfection.
In the attainment of wisdom, and of a completely central position, the energy contained within can be drawn up to the top, without the vessel breaking. In drawing up the energy from within correctly, the cover of the Well can be removed and the inner content can be expressed in confidence and safety. What is expressed is therefore not based upon separation or opinionated speculation, but on objective reasoning and an unbiased truth that relates completely to the reality of the situation. In these qualities one can bring help to the sick and needy, and counsel the dying to attain acceptance.

I Ching. 21.
294. Caph.
32.
Shih Ho.
Biting Through.
The Arousing of the Fire. The Feast of the Sacrifice. The container of the vessel holds the meat and drink to be consumed - of which all the creatures partake. They eat and drink of the great quantity, exchange their offerings, and share their gifts. Miscellaneous Notes: Biting Through (the meat) means consuming - as the creatures partake of the divine food held between the corners of the mouth. The sun stands over the mountain of the moon (the transformations of the dark), and the leader of the sacrifice stands within the temple and comes forth. The inner movements of energy arouse created action, as the light of the sun rises up out of the mountain of things. There is something held between the corners of the mouth, which is the meat the creatures consume. The Abyss is the pit or gorge that symbolizes the meat* to be consumed, and the blood that flows within the body. It also symbolizes the pig that roots around in the dark forest to gain its nourishment. Thus in the exchanges and the transformations of the body the creatures offer their sacrifice - and bite through the outer coverings of their nature in order to bring their works to completion. In Biting Through the covering it is therefore favourable to let the divine laws of construction to be administered. Judgements and Commentaries. Biting Through (the meat) has success. It is favourable to let divine justice be administered. There is something between the corners of the mouth, as in Biting Through the firm and the yielding are made distinct from each other. One understands the nature of singularity and duality, and of the opposites of stillness and movement. The understanding of the nature of things brings forth clarity. The thunder rises out of the Earth (the dragon rises into Heaven) and all the elements are united and form lines. The yielding receives the place of honour as the sacred bird rises-up from within the Earth into Heaven, for the yielding receives and is devoted. The place of the yielding is not the appropriate one, so it is favourable to allow the divine laws of justice to be administered, as thereby all things find their correct places; and return to their dwelling place.
* The Abyss or the meat to be consumed is the fourth line.
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Appended Judgements. When the sun stood at midday, the Divine Husbandman held a market. He caused the people of the Earth to come together and collected the wares of the Earth (together). They exchanged these with one another, and then returned home, and each thing found its place. He probably took this from the Hexagram of Biting Through. When the vessel within was full, and the light attained its central position over the matters of the Earth, the Divine Husbandman (Holy spirit) held a market in which all the matters of the Earth became visible and on open display. He caused all the matters (people) of the Earth to come together in the one place, and in this they were able to exchange with each other. When the wares had been exchanged all things found their correct places, so the nature of the Earth became constant and cyclic. The inner forces that created the light and the nature of the Earth were then allowed to attain a state of rest within, as nature was then governed by the ordered movement of the light without (in the field). In this process the wares of the Earth are consumed and are then recycled through a constant breaking down and reuse of their elements - and this takes place through the action of the fire. The Image. Clarity over thunder. Thus the kings of former times made firm the laws of exchange, and clearly defined the penalties through which all positions in nature are transacted. The Lines. Nine in the beginning.
The legs are fastened in the stocks, so that the feet and toes disappear. No blame because one cannot walk. Being clear within, the inner movements are held fast - thus one does not walk where should not.
The power of this line is extremely strong as it is the 1st line of Chn, the foot, so that it has the urge to move upward until it meets the 4th line; with which it should have a relationship. The firm or hard 4th line, which stands in the middle of danger, the Trigram Kan, and is also the 1st line of Li, meaning justice, arms and weapons, blocks the upward passage of energy; so a correct relationship between the inner and outer (dark and light) cannot be made. The energies within should be held fast, so no movement based on the inner energies is made; as they, the inner, are all to contrary to the law of justice that prevails without. In holding fast to the first unseen energies (the toe) that are
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contained in the root of The Tree, conduct becomes correct, and one does not then walk where one should not. The Master says of this line: The inferior man is not ashamed of unkindness and does not shrink from injustice. If no advantage beckons he makes no effort. If he is not intimidated he does not improve himself, but if he is made to behave correctly in small matters he is careful in large ones. This is fortunate for the inferior man. Six in second.
Bites on tender meat, so that the nose disappears, no blame. One rests between a firm inner and firm outer line. One yields and is empty.
This line should have a relationship with the 5th line that is the middle of Li, the eyes - hence the nose is cut off because of the firm 4th line of Kan, meaning meat. The action of the 1st line is to rise to the top line, closing the jaw, and as this line changes the lower Trigram become Tui, also meaning mouth. This line is yielding and is the 1st line of Kn, meaning fruit, so it is soft or tender. As this line is central it can remain where it is, having no involvement in any conflict; as in minding ones own business (cutting off the nose) all movement becomes easy or tender. In this place there is no blame. Six in third.
Bites into old dried meat, it looks all right but is poisonous inside. When one realizes this, one leaves it alone. Slight humiliation but no blame.
The place is weak and spilt apart and it stands in the doorway (Kn) to the outer place of action - there is contact between this line and the 4th, and it should have a relationship with the top line. This line is the 1st line of K'an, meat, and the top of Chn, old, which is also denoted by being within or in the place of the dead, in which through attachments to the old, things fester and become poisonous. The 4th is the 1st line of Li, dried up, and it also stands in the middle of K'an - hence the movement into action through the upward rise of the energy, Chn bites into all these attributes, which at their face value look to be sound or alright: But in biting into the meat, one finds out the reality of where one's actions are leading, as there are hidden movements below the surface. Because the inner moves upward one goes out to meet with a situation, or with someone, who on the face of it looks good, but as soon as it, or them are met with, one realizes the mistake and withdraws from any involvement. There is
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slight humiliation in the withdrawal, but no blame - one learns a lesson, and curbs any desire to promote this wrongful involvement in the future. Nine in fourth.
One bites into gristly meat, and receives metal arrows. It furthers to be constantly mindful in these difficulties; perseverance in clearness will achieve good conduct. Surrounded by the dark and not yet in light, by yielding it receives light.
The gristly meat is hard, stringy, and not easy to consume. The place is hard when it should be yielding, and in this context all things become hard and difficult to do or to deal with. The line is in the middle of K'an, a bow, and is the 1st line of Li, weapons - hence, hard or metal arrows. The relationship with the light of the 1st line is also incorrect, so that the place cannot receive the natural flow that rises from within. In being constantly mindful of the dangers or difficulties from being firm or hard, a change to a yielding and kind position which is able to receive (as the line changes both the inner Nuclear Trigrams become K'un, The Receptive) the lower, allows the position to be corrected. One is then able to consume the meat, attaining union between the Earth below, and Heaven above. The inner light rises and shines forth, all then becomes easy as nourishment is received - the whole Hexagram changes to Providing Nourishment Hex. 25. O Six in fifth.
One bites on dried lean meat, and receives yellow gold. Constantly aware of danger, no blame.
The food in the vessel has been correctly cured in the fire, and one can now partake of the nourishment that is received from Heaven. In all external movements there can be a constant awareness of the danger of entrapment through wrongful involvement. Nine at the top.
From the neck up one is fastened in a wooden cangue, so that the ears disappear misfortune because there is no relationship with those who stand within and below. One cannot hear clearly, for the head only gives one-side of the story.
298.
The 4th line of the neck cuts off the top part from below, so that the head is cut off from the body. The top of the head stands above the ears (the hollowed out place) in which the actions of Heaven and Earth provide all the creatures with nourishment. When the upper part (Heaven) is cut off from those below (Earth), the benefit of union ceases, and the 2 sides separate from each other: Thus, one who flies up to Heaven (Li is the bird) goes above the ears and no longer finds a place of union with the body of the Earth. From ancient times in China prisoners who had been committed for murder had wooden cangues placed around their necks, it had a hole for the head and arms so that they were unable to feed or look after themselves - this was symbolic of the way in which they viewed material things. They had failed to comprehend the nature of their union between all things, so that their head was divorced from all reality of understanding of the divinity of life, which they had taken to serve their own ends or material advancement. They had sought a loss (murder) in order to possess what they desired to personally own, and had therefore lost the means of attaining the correct source of nourishment. The Master says of this line: If good does not accumulate, it is not enough to make a name for a man. If evil does not accumulate, it is not strong enough to destroy a man. Therefore the inferior man thinks to himself "Goodness in small things has no value", so he neglects it. He thinks "Small sins do no harm", so he does not give them up. Thus his sins accumulate until they can no longer be covered up, and his guilt becomes so great it can no longer be wiped out.
299. I Ching. 33. 33. Tun.
Retreat.
Lamed.
The Light of Heaven stands over the Mountain. He withdraws into the Light. Through the overcoming of the darkness, the light of the Creative shines forth in Heaven. The light on the top of the mountain stands firmly placed over the movement of forces that are hidden within the structure of the body of the Earth. The Great Man shines forth his light as it rises out of which is hidden and dark. In being placed in accord to the law, the light of Heaven achieves continuity through its constant and determined action - as the scope and limits of its action brings forth the reality of the works out of that which was dark and void. In the completion the works of the lesser are transcended. In the construction of the mountain the Great Man retreats from the powers of darkness, and he splits the waters apart in order to destroy the powers of the dark. The awareness of all levels of consciousness is separated from all the created forms that are perceived - the awareness becomes sharp and clear as it observes without aversion and fear: Thus, the awareness of the wise man is able to Retreat, and he attains the place of the ruler - as he attains the central position that controls all created movements of the body. The inner place of the darkness has been overcome; one now steps out into the light. Retreat is the 1st Hexagram of the second half of the 'Book'. Miscellaneous Notes: Retreat shows the forward movement - when one has found firmness within all activities that can be perceived in mind, the effects need no longer bind one. All states are thereby allowed to attain their natural order, as all effects are representative of the natural creative forces - in kindness they all become friends. No-thing abides in its place forever - hence the fire moves on constantly to new fuel. From its high position the light of Heaven holds all things that stand below it at a distance. Empty and yielding within, yet firmly placed within all actions - all things accord to their correct place and time. Retreat means withdrawing, as the light withdraws from the power of the created or lesser ones. What need of fear and aversion, as the light stands high above all created things of the Earth. Empty within, the man stands on the mountain over all created things; and perceives the light that shines without.
300.
Retreat from the darkness of body's wants and desires for self-fulfilment, the wise man achieves the light of 'The Way'. Judgements and Commentaries. Things that are born of the body do not abide in their places forever. Retreat means withdrawing upward, out of the darkness into the light. Retreat - success in what is small (the created), perseverance in clearness furthers, as one is then central and correct. One attains success in Retreat and can be firm in the appropriate place (the 3rd line), finding correspondence with the yielding (the small). This means that all created movement accord to their correct time, attaining a place of rest in The Creative. In The Creative there are no conflicts between the opposites - as all positions correspond to the will of the divine (law) and all the lines are made firm. The created (the small or inferior) is on the increase - it divides and expands; but through his perseverance the Great Man holds all of the positions of the small in their correct places for he is able to Retreat from them into Heaven - great indeed is the meaning of Retreat. The Image. The mountain stands under the light of Heaven. The wise man therefore keeps the inferior at a distance. This is not done with anger but with a calm quiet reserve. The Lines. Six in the beginning.
The tail of Retreat is a dangerous position; one must not wish to undertake anything. If one does nothing while being exposed to danger like this, then what misfortune can overtake one?
The movement of the tail goes from side to side in order to achieve balance. The place is lowly and is hidden or covered over by the Earth. If one remains lowly and covered over, then no misfortune can befall one in this position or in this situation. It therefore furthers to remain calm and quiet, not making any form of movement or action that would expose one to danger. Six in second.
He holds fast to him with the skin of a yellow ox. No one can tear him loose. This means a firm will towards the small ones.
301.
The Creative is the strength of the bull or ox, and the skin is on the outside of the body. The outside is held fast or firm by the lines of The Creative. It is therefore impossible for the created forms (the small) to escape from the natural law that governs them, as nature holds all things in its scope; and without which all would cease to exist. The Retreat from the natural forces that hold all things through its strength has to be accomplished in the correct way, as the fabric of the structure (outer covering or skin) should not be changed or torn. All created events have to be seen as being part of the structure, and in their union of action all of them have been seen to have purpose and reason. In the understanding of what binds the inferior elements together, the meanings of the inherent workings within them are penetrated; and in this way one can attain emptiness within, and a correctness of action without, which allows Retreat. Nine in third.
A halted Retreat is both nerve racking and dangerous. To try and retain the inferior elements as servants is the only course; this brings good fortune of correct conduct. But to try and use these forces (people) in great works should never be undertaken.
The danger of a halted Retreat in the conscious daydreams and thoughts only brings about mental fatigue. This line is correct in its position and it stands at the top of Kn, and is united with all the other lines of Ch'ien. Any change in the line destroys this position and the place becomes weak, this acts to separate the lower from the upper, so the two fall apart. The lesser or the inferior parts are the tools that do the work, they are the servants of the greater and should be treated as such. Any attachment would cause one to halt in a position of decision, or transition, which is both nerve racking and tiring. In halting, the whole process of being able to Retreat is lost; therefore one cannot attain a central or great position through any attachment to the created. Attachments should never be used in any works, and all of one's dealings should stand open to the light of inspection. All actions must be seen to be clear of self-interest. Nine in fourth.
Voluntary Retreat is good for the clear-minded man, but brings downfall to an inferior one. The wise man acts without compulsion of intention for any form of payment, allowing all that is done to
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be given to bring benefit for all. The wise man retreats as if of himself voluntarily. This brings about the downfall of the inferior man, for without the guidance of the greater he only falls further into darkness and becomes lost, as he seeks only to benefit himself, and thereby brings about his own destruction.
In the firmness of action the wise man is clear minded as to his aims, and these are never for his own self-benefit or gain. Therefore, the strength of this place is not used as a force to attain a position, which would enhance material possessions. The inferior man would use his strength in order to achieve both position and benefit, but in so doing he would seal his downfall. In this image the actions of nature can be perceived, as nature as a whole benefits all; but inferior or created parts enact the laws through self-fulfilment, in which all created forms suffer death. The inherent laws of action therefore have a built-in destructive element that brings all beginnings to their ends. As humans we have the means to view and comprehend all the inner forces or energies that bring forth the actions of the nature, and through our understanding the forces, the greater action that gives and takes to benefit the advancement of nature as a whole, is perceived*1. If we as humans just follow the forces within the body blindly, then this assists in bringing about the end to a nature upon which all 'Being' rests. O Nine in fifth.
Friendly Retreat. Perseverance with clearness in all external movements. Thereby one always reaches the correct position.
In the middle of all external movements of the created, the wise man is always able to maintain and remain in the correct place (his post). In being completely open and friendly to all parties involved, he finds a place that is of use; as in friendliness good advice can be given when needed, so that wisdom can be imparted without causing any conflict of interests. Nine at the top.
Cheerful Retreat. *2 Everything serves to further. When everything furthers there is no longer need for any doubt - the way is clear.
303.
When nothing needs to be split apart or divided to gain a predetermined end, there is no need for doubt. All that comes in and goes out has its purpose and place, and serves to further. A Retreat from all personal involvement in the world is made, and thereby all things are benefited as the darkness is transcended - one treads on the path of correct conduct.
*1 The primal emotions, the primal heart is linked to the Lunar, and the higher position is linked to the Solar. The Lunar is the soul or body (personification), and the solar being the spirit [consciousness] - all of which have to be purified through the elements of fire and water. The philosopher has to plumb the depths of the primal heart or emotions and he does this through penetrating the drives of the body [Lunar = water], and the nature of the mind [Solar = fire]. He cleanses the female who is the bringer forth of both the opposite attributes [the twins], of her impurities through the rain that falls down from Heaven. In the ablution of the body he washes the nature of the Earth in the pure spring or the river that flows out of the source. He sanctifies the temple of the mind through actions of the sacred fire, and attains his retreat - transcending the nature of the Earth with a clear heart. The opposites of nature are thereby unified and rebirth is achieved. In the actions of fire and water the king dissolves his bloody sweat (see Hex. 56. Dispersion). *2 Cheer comes from the French 'chiere' from Latin 'cara' meaning 'face', from the Greek 'kara' meaning 'head'; so, cheerful in these context could mean to be full in the face or the head - mindfulness being a means of attaining Retreat.
Book 3, Judgements and Laws. Hex 34.

I Ching. 19.
304. Mem.
34.
Lin.
Joint Approach.
Advance. The Joyous Dance. When there are things to Retreat from, one can find that which is great Advance is the means by which one becomes great. Miscellaneous Notes: The meaning of retreating and advancing is that they give and take - in their actions they are without limitation and are inexhaustible. Joint Approach means the light of the great advances in union with the dark. In the light of the great the wise man need never yield to fate, for in his will he furthers all things. In retreating and advancing the movement of the light and dark bring all things forth in their correct order. With firmness and strength of power of the source within, all movements further the completion of the will of the Great Man. His will is done on Earth as it is in Heaven. Only the holy sage knows the way of advancing and retreating in the right places - this is a complete approach. Judgements and Commentaries. Joint Approach has supreme success. Clearness within all created conditions furthers. When the 8th movement* comes (completion of advance) it brings misfortune. If one is not correctly placed in the middle, then a recession into loss and chaos is not long in coming. Advance and Retreat is the course of Heaven, for what it makes high it in turn makes low - therefore the wise man who places himself in a correct position need not yield to fate; as all movements further the advance of the holy and divine. The firm advances and achieves growth, as with joy and devotion the Earth responds to it. The firm is in the middle and finds correspondence in all matters. "Great success through correctness" this is the way of Heaven. When the 8th movement comes it brings misfortune to one who has built a life upon the chance of fate. The Image. The Earth is over the lake. Joy stands within devotion. Thus in his devotion the wise man makes his nature inexhaustible and without limit. In his will he
* The 8th intercalary month was given as a time of loss and recession.
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teaches wisdom, and gives protection to all the people through the tolerance of his virtue; in this knowledge there is joy. The Lines. O Nine in the beginning.
Joint Approach - his will is always correct. To retain clearness in this position brings good fortune.
In Joint Approach this line joins with the line above and advance together, so the source attains union with the central position within all movements, and rises up without hindrance. In their devotion to the light within the broken lines correspond and unite. The dragon rises-up out of the lake, and all things vibrate or dance in accord to the tune played at the ceremony of the sacrifice. In the tune of the dance all people (parts) vibrate in an ordered harmony of nature, through which all things arise and come forth. Hidden, humble and without thought or care for a self, the Great Man serves all the people. O Nine in second.
Joint Approach - who attains the middle need not yield to the fate of transient conditions, great good fortune. In the middle the light rises through created conditions, everything furthers.
All the lines above are open, yielding, and devoted, to these 2 light lines within. Holding to firmness in these places overcomes all hesitations and hindrances in the way forward. Advance is made in union with the time and place, as Earth and Heaven are united in harmony through the correct approach. Six in third.
Comfortable approach - there is no action made upon personal decision that would further. The mistake one made was in the past so it is only the grief of looking back that is the problem now.
Through emotions over a perceived mistake one judges a personal action taken in the past, the memory of the event arises through this conditioned response. One should understand the reasons for the judgement that is being made, and once the lesson has been learnt the correct way forward is attained. Being kind to what is considered to be a self is the hardest thing to master, so, in finding detachment and forgiveness a comfortable approach to all matters is attained.
Book 3. Judgements and Laws. Hex 34. Six in fourth.
306.
Complete approach - one's position has been correct. Empty of self in action, a correct approach to all sides has been achieved.
The position of this line and its relationships are correct. The line is in a place of external actions taken by a man, who is completely yielding in his nature to all the people, and who has the wisdom of the light within him. One attains the complete trust of others without any question of doubt. Six in fifth.
A wise approach - this is indeed right for a greatminded ruler. It is right, for he is in the middle and yields to all in kindness and tolerance.
The wisdom is that of the rule of the law, in which has been attained the correct approach to all matters; as in tolerance and kindness the correct end is achieved. The law thereby teaches the people the wisdom of a union that turns away from all forms of conflict (transgressions). Through comprehending the wisdom one becomes as the Great Man, whose nature has a love that is without limit - and thereby treads into the place of the ruler. Six at the top.
A great (clear) hearted approach: Because at the top the will is directed downward to all the people. One's conduct is correct - no blame.
Even though this dark line is above the situation of the Hexagram it still has the light within it, as do all things that can be perceived. One who is in this position can therefore turn down to offer (lower) themself in kindness, to serve the people. In this approach one has a clear or gold heart, as yellow gold is the substance of value and purity (has the correct measure in displacing the waters). In selflessness, the place or seat of the emotions is cleared of all transgressions against a universal nature, which gives and provides for all. From a high and exalted position the Great Man lowers himself and goes into the pit, in this way all things are made divine. In the changing of the top lines of Retreat and Joint Approach the whole of their Hexagrams change into Decrease and Influence (Hex. 43 and 44).
307. 35. L.
Judgements and Laws of the Sacred Mountain. Treading. Nun.
I Ching. 10.
The Great Man stands over the Waters of the Lake. Conduct of movement, he treads upon the Waters. When beings are subjected to the set law of physics - the mores of correct conduct arise. Treading means movement that is conducted within the law of advancing and retreating. Miscellaneous Notes: That which treads does not stay still - Treading is the basis of the character, which is constructed through its movements that are its expression. A man who can discriminate between which is high and that which is low achieves correct conduct. Treading means conduct. The coat of the tiger is yellow and black, and through the movements of his tail the king of the jungle (dark forest) achieves his balance - his image is of perfect balance and harmony. The tiger only eats or partakes of nourishment when he is hungry. The man who is yielding in the place of the emotions of the heart* treads upon the tail of the tiger. If a man is not correct in his conduct the tiger turns and bites the man. Suffering the pains of death, in the hunt the king takes his quarry. Judgements and Commentaries. Treading on the tail of the tiger - with correct conduct it does not bite the man. Success. The yielding treads upon the firm. The created is joyous and is in a relationship of correspondence with The Creative. With the correctness of conduct in the yielding, one treads correctly on the firm, thereby attaining union between the within and without. Hence in the union the tiger (the firm) does not bite the man as he advances and retreats with the movements of the yellow and black (the actions of the yielding). Strong, central and correct, he treads into the place of the ruler and remains without blame; his light shines bright as the man finds out what is high and great. (The lesser is split apart into its law of opposites, which the man views as a set of conceptual opinions; in which he makes decisions upon the movements of the ordained natural actions of the ruler or king - upon the yellow and the black. If the man splits them apart in preference, then the natural actions bite the man as the universal mouth closes up.)
* The meaning applies to the 3rd line.
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Appended Judgements. Treading shows the basis of character, as it shows the conduct of all visible movements. It has harmonious movement and attains its goal. It brings about harmonious conduct through natural balance. The Image. Heaven stands over the lake. Thus the wise man discriminates between the high and low. He thereby gives strength to, and makes firm the thinking of the people - through understanding the movement of the created, the people find their eternal nature. (The people are the created forms or parts that construct the universal body, in the understanding of their purpose the people are fortified and receive a sense of value and worth.) The Lines. Nine in the beginning.
Simple conduct treads a path of solitude and independence. One stays firmly in one's place and looks for nothing from the world.
The place is firm and hidden within a lowly and humble position, as asking for nothing from the world leads to a simple way of life. The path of correct conduct first shows that which is simple; as when one remains at the source the singular is retained, and there are no doubts (divisions): Then it shows that which is easy, as the movements of nature follow the simple set path in accordance to the law. With correct conduct one can remain below involvement, devoid of all the complexities of making decision (predetermination). Nine in second.
With correct conduct, one treads a smooth and level path. To stay clear within the dark man, one remains clear within the hidden energies of the body. One does therefore not get confused.
In this position there is no confusion between the created movements of the world and a clear mind. The two lower lines can therefore remain in their correct lowly positions, and have no need to rise above their station. In remaining in the middle of all mental activities one can be clearly centred within all functions of the body. In so doing, can tread a smooth and level path that has no hindrances of personal ups and downs.
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Judgements and Laws of the Sacred Mountain. Six in third.
A one eyed one man is able to see, but one-sidedly, this is not enough for clarity. A lame man is able to tread, but cannot walk with others: Thus he is separated from others who would be his friends. He treads on the tail of the tiger; the tiger turns around and bites the man, this is because of onesided views and actions - misfortune. One should only go forward like this in the service of the ruler, only then is the will firm enough to act correctly.
In the following of one-sided conceptual views, based on a limited amount of information, clarity and harmony are not achieved. In a one-sided view, movement (walking with the legs - the lower parts) with a predetermined idea of intention with forethought as to what an event should be like, comes into conflict with the ruler of ordained law that naturally determines each situation. Through treading on the movements of left and right (yellow and black - Heaven and Earth) incorrectly, one is consumed by the king of the jungle who rules over the dark forest (the construction of the wood or the tree that takes place within). In taking one-sided action one walks forward to meet exactly what one is trying avoid, and falls prey to the hunter. Only a forward movement into action in harmony with the ruler should be taken, offering the creative process a service of respect (reverence). Nine in fourth.
One treads on the created ends (the tail) with caution and circumspection; this leads one out of trouble in the end. Then what is willed is done.
This line stands above the weak line in 3rd place; it is the 1st line of the upper or outer Trigram of Ch'ien, The Creative. In its relationship with the lines above, this position joins with them, moving upward in union away from the lower. The attributes of this position allow a complete circular view of action to be achieved; this is circumspection. This view is opposite to that of the 3rd line, which is weak within, and would use its incorrect view against those who should be its friends. Thus, with caution and an understanding of the outcomes of action (cause and effect) all movement can be completed without entering into problems of conflict with the rule of law, so the will of the Great Man is done (universally, so on Earth).
Book 3. Judgements and Laws. Hex 35. O Nine in fifth.
310.
Resolute in conduct - inner calmness and awareness of danger. The man treads into the place of the ruler, as the place is appropriate for overcoming all conflicts.
Resolute, completely firm, and correct in one's conduct, as with inner calmness and clearness in all views, one treads a path that accords to the rule of law. The place remains correct by constantly being aware of the danger of entrapment in the created movements of the yellow and black; so all conflicts are avoided. Nine at the top.
Look to your own conduct always. When the ends (the changes) are fulfilled - supreme good fortune. The top is clear as to the ends, it therefore has great blessing.
In always looking at ones personal conduct, one does not blame another person, or anything in the world for ones own suffering. This great clearness of view brings supreme good fortune, in receiving the blessing of Heaven and Earth.
311. 36.
Judgements and Laws of the Sacred Mountain. Modesty. Samech.
I Ching. 15.
Ch'ien.
Within the Earth stands the Mountain. The Equal Measure. With restraint in following movement, he who possesses something great does not wish to make it too full. Thereby the lesser does not wish to surpass the greater. Miscellaneous Notes: Things are easy for a modest person, for in following the simple a clear heart is attained. Modesty is the product of simple conduct, which is the virtue of the Great Man's character. Through the expression of his virtue all that is hidden becomes visible. The expression of what is within is the means by which the sacred vessel is held; thus, he is able to hold all things together. With a clear heart all the others yield to the light with devotion, and attain balance and harmony: Therefore in the course of Heaven all things upon the Earth are created equal. Hidden, humble and empty, the man stands clear in his heart toward all movements on Earth, and receives all those who stand before him. The right man is put in charge. The virtue of Modesty stands above all others, as a modest man cannot be surpassed. Judgements and Commentaries. Modesty - Empty, hidden and humble, thereby the Great Man serves all things and carries them through to their ends. It is the way of Heaven to shed its influence downward, for it creates the light and shines forth its radiance to all. Thus it is the way of the Earth to receive the light of Heaven in its devotion, and for its branches to reach up towards the light. It is the way of Heaven to bring to completion that which is full, and bring forth, that which is empty. Thus in the union between Heaven and Earth that which is full is taken away, and is given back to that which is empty - therefore the spirits and the gods bring harm and destroy that which is full*, but prosper that which is lowly and modest (the devoted who are empty of a self). Modesty that is honoured (the officials that are worthy) spreads its radiance: And Modesty that is lowly cannot be ignored, for the way of the devoted is real (the created nature of the Earth is the expression of reality). In these the Great Man attains his ends.
* In the fullness of a self comes insanity.
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Appended Judgements. Modesty shows the handle of the character - through it all things are held together as 'One'.* Modesty gives honour and allows the light to shine forth, as the lesser attains its correct place and reveals the great. Modesty serves to regulate the mores; as in their correct places all things follow the course of Heaven (the law, and the honoured governing officials) in their exchanges upon the Earth. The Image. Within the Earth stands a mountain. Thus the wise man reduces that which is too much, and increases that which is too little - he thereby weighs things and makes them equal and balanced. In equality and balance he does not put one side forward over another. The Lines. Six in the beginning.
A wise man who is modest about his Modesty, may cross the great waters. One is lowly in order to guard oneself. Staying lowly within all movements of the mind, one may cross over the darkness without fear or aversion.
A wise person does not use their Modesty in order to put themselves forward, as being more righteous, or virtuous than others; they therefore remain modest even about their virtues. Putting oneself forward in virtue would be just another way of becoming entangled in conflict. It is only with complete Modesty that a lowly position is retained, and any problems with others are avoided (no judgement as to personal attainment or position of others are made). In staying lowly, all movements that are viewed in mind can be allowed to arise into view, and then pass away of their own accord - and thereby the dark waters of the inner activity can be crossed over, attaining a clear and empty place of observation devoid of any form of 'Me' or 'Mine'. Six in second.
Modesty that comes to expression. Perseverance in a clear central position brings good fortune. Modesty that comes to expression is in the depths of the heart.
The energies contained within the body, which are all viewed in mind, are those that come to be expressed in the actions of the body. The movements rise from
* The firm 3rd line holds all the inner movements that arise into external expression in their place through this firmness unity is attained.
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a place that is below the heart, as the ruling line in 3rd place is in the place of the heart. It is only in the gaining of a central position within all movements of the body, and by remaining clear of all emotional responses, which are symbolized by the heart, that Modesty can be correctly expressed, as correctness in action is attained when all aspects of a subjective view are overcome. O Nine in third.
A man of Modesty and merit carries all things to their correct conclusion. All the people are devoted and obey him.
The Master says of this line: When a man does not boast about his efforts and does not count his merit a virtue, he is a man of great parts. It means that for all his merits he subordinates himself to others. Noble in nature, reverent in his conduct, the modest man is full of merit, and is therefore able to maintain his (clear) position. The place is firm and correct in its relationship with Heaven. The place is of the heart, so that through correctness towards all the aspects of the heart, it becomes clear of all emotional imbalances of attachment or aversion. In being clear of the hearts sickness all the aspects of nature are united, as all aspects are devoted, obeying, and responding, to the position of a person who can be trusted. The position of the Great Man is to undertake all efforts in order to serve the people, this means sincerity without bounds, that never asks for any returns. Six in fourth.
There is nothing not furthered by being modest in action. One thereby never oversteps the rule of law. The ruler is within all movements; they express his Modesty.
The position of this line is also correct, so that the 2 lines of Man in Modesty attain their correct relationship with Heaven and Earth. This correctness extends from the inner view that is carried into a correctness of action; one is the precursor of the other. This position submits to the reality of the situation without putting a self-forward, as in a firmness of decision the ruler holds all the inner energies correctly in their place. The whole rightness of conduct is encompassed in Modesty; this is why all the readings of the lines in the Hexagram have good auguries. In the Modesty of personal expression, one does not put forward any of one's own desires for an outcome, and thereby does not overstep the rule of law.
Book 3. Judgements and Laws. Hex 36. Six in fifth.
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Not boasting of a wealth of virtue before one's neighbour. It is favourable only to attack with the force of a central position. There is nothing then that would not further, with the force of natures ordained expression the disobedient are chastised in the light of one's virtue they judge themselves.
The line is centrally placed and is yielding in its nature. It is the middle line of K'un, the mother; and it is the top line of Chn, the Arousing force of the leader, which rises-up from the 3rd line. With a correctness of virtue, the natural movements unfold in their correct sequence, in accordance to the wisdom of the leader; in this all events lead to a correct end product, in which those who are not in the right place are chastised or defeated. One does not have to boast of any power or inner wealth to the neighbours, as the inherent power is not one's own; but because there is harmony with the movement and the time, things happen as if of themselves - leaving the others to find out for themselves the mistakes that they have made. In all movements one only has to be correct oneself, and does not have to make any other judgements. In this there is no outward expressions of force or power - this is the virtue of the Great Man who remains concealed, yet his will is done. Six at the top.
Modesty that comes to expression. It is favourable to set armies marching in order to chastise one's own city and country. Modesty that comes to expression, by which the purpose is not yet attained; as one should only ever bring order by means of force upon oneself.
Modesty that comes to expression is the boasting of merits before one's neighbours - it is the expression of what is held as a high-minded view, as to the outcome, or result of goodness, in which one seeks to attain an idea of a perfect world. Through placing oneself above others, and by making a judgement of their virtue, as to them not being up to the right standard - in this way Modesty comes to an end and is lost: Therefore, the force of Modesty should only ever be used against oneself, and through its correct use, the form of government that rules over one's own country can be changed. The place of government is the city or the capital which is the head (the top), the country is the body - and it is against these 2 aspects that firmness should be applied; through which all
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personal conduct can be made correct, and the root of evil eradicated (to pull up by the roots). In a limited view, one may think that doing good is what should be done in order to put the world right; but unless a personal idea of good is only applied to oneself, it becomes a destructive force. Each person's idea of good and bad varies, in accordance to social conventions, and their personal point of view, and these divergences of opinion cause a division that is no longer a force for good, but for evil. In the correct broad view all aspects can be encompassed into the framework that allows all views to be taken into account, as each view is only an interpretation of the same truth that cannot vary, as there is only the 'One Nature'. When one finds that reality is undivided, then one does not have to try to do good as the good and right are already expressed in the ordained law of nature, in which there is no need for further involvement in conscious decisions of inclusion or exclusion; which is the way the tyrant rules. In ceasing to be involved, one transcends the inferior motives, and changes from a repressive to a new form of free and open regime.

I Ching. 62.
316. Ain.
37.
Hsiao Kuo.
The Wheel.
Thunder on the Mountain Top. The Flying Bird of Heaven. Being lowly gains the trust of all creatures, and sets them into motion (movement occurs in the lesser). Miscellaneous Notes: The Wheel signifies transition. Through motion the cyclic action of The Wheel of Creation* transforms all created states, one into another. It continually brings forth the new. The bird is the image of the winged flight of energy that rises up from within the Earth, which comes forth from within into action. At the ceremony of the sacrifice men dressed in the feathers of the sacred bird (Hsien) - in order to convey the image of the spirit that transforms all things. In the small (the created) the spirit comes forth to express itself - within which all things are held and exchanged with one another. In his trust and devotion the man attains the middle position in all matters that are subject to constant change - firm and strong in his action all things revolve around him. Judgements and Commentaries. The small has influence and power in its great numbers. Small things may be done, but great things through the use of the small should not be undertaken. The flying bird brings a message (in the expression of the thoughts and visions): "It is not well to strive upward toward Heaven, it is well to remain below in the nature of the Earth. Great good Fortune". The small preponderates and has success - in their influence and power of movement the created exchange with one another and complete The Work. To be furthered in transition (the transient exchanges of all forms of matter) by perseverance in clearness: This means that the transitions go with the time, through the exchanges of birth and death. The hard or firm has lost its place in the middle*1, hence one should not attempt to do great things with the small through one's own undertakings - so the flying bird brings a message: "It is not well to strive upward toward Heaven, it is well to remain below within the nature of the Earth. Great good fortune". Striving upward toward Heaven is rebellion, striving downward within the Earth is devotion. The created is devoted and has success.
* The 8-spoke wheel of Dharma or Inner Truth is called The Time Wheel Thread- see Hex. 38. *1 The central 2nd or 5th line cannot have a relationship, as the lines of Man spilt the Hexagram apart.
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Appended Judgements. The rulers split wood to make a pestle out of it. They made a hollow in the ground to make a mortar out of it. They used the pestle and mortar for the benefit of all mankind. They probably took this from the Hexagram of The Wheel. The rules of the law of physics took the primal singularity of matter and split it apart in order to bring about an interaction of exchange. This made a hollow in the time space field as matter through its exchanges has weight that stretches the field. In placing matter into the hollow in the field it is broken down into various components. This was done for the benefit of all mankind because through these actions all of life came into being. They probably took this from the image of The Wheel because all of matter is transformed through the law of exchange, which is completely cyclic in its action. The Image. Thunder moves on the mountain. In conduct a wise man is reverent and devoted in all matters. In bereavement (loss) wisdom is given to overcoming grief (sorrow), as the nature of change is understood. In expenditure of energy weight is given to thrift, as in wisdom a wise man does not use his own energies to prevent the natural movements of the time. In this the wise man is in accord with the laws of the mountain, as he understands the law that governs and holds all things together in their correct place and time. The Lines. Six in the beginning.
The bird meets with misfortune through flying upward. There is nothing to be done; in taking flight misfortune comes. Stay lowly and devoted.
The small bird that flies upward toward Heaven falls prey to the hunter (the high flying hawk). The little bird should stay close to the ground remaining hidden and nourished in a safe place (the nest). The bird is an image of the energies of the body that take flight into action, which denotes the relationship between this line and the 4th place of action. One should therefore not seek to put energy into action, but remain lowly in devotion and sincerity. O Six in second.
She is passed by the ancestor and only meets the Ancestress. One does not meet the prince and only meets the official, who should not surpass the ruler.
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The light lines above combine and rise, cutting off or passing by the relationship that exists between this line and the 5th place. This line and the 1st line of the Earth sink down together, as the 3rd and 4th lines rise upward through the lines of Heaven above, which are also broken - hence, the image of men taking flight into Heaven, leaving the Earth behind, is given. This position never gets to meet with the lines above, but it does have a relationship with the mother (Earth) who is the ancestress, and therefore can only indirectly have a relationship with the 4th line (the prince). The relationship is formed through holding together with the 1st line as they sink down together. The 4th line is not correct in its position, it is hard when it should be yielding, but it does have a correct correspondence to the 1st line, as it rises upward away from it, keeping the inferior elements in place and at a distance. The attainment of a central position within (as this line changes) would allow this line to also keep the inferior 1st line in check, acting as an official to the ruler. In the change of this line, the light lines of Ch'ien have the force to rise led by Chn in the 4th place of action - but a rise through action would not be correct, as the lower or created parts should not attempt to surpass the ruler in 5th place, especially not through a use of force by a hard man. This gives the same relationship as appears in Hex. 23. Duration, in which a change in the 4th place brings a correction in conduct. Nine in third.
If not extremely careful someone may come up from behind and strike one. Misfortune.
A change in this line would place it in a very weak position, as in the change both lines of Man become incorrect, and the Trigram of K'an is formed, meaning ambush and thieves. This line in its present state is correct and is able to look after all problems that stem from below, which are inferior elements within. This is not in an easy position in which to maintain balance, as a hard man who wishes to use force to gain a higher position faces it, and he has relationships with others as yet hidden from ones view, so only by maintaining a correctness of conduct in this firm position can danger be avoided. Nine in fourth.
No blame in going no further in action. Going upward brings misfortune; one must not act. Remain on guard, do not act, and be constantly persevering in clearness. He meets him without passing him by. The place is not appropriate.
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The place is incorrect, having a strong force to try and rise upward, bringing it into conflict with the ruler above in 5th place. The movement into action would therefore not correspond with the time or place of the situation. One is therefore instructed not to act, and to remain constantly aware of the consequences of using force to get one's own way. The created or inferior element is then not allowed to surpass the rule of law, as only then can this position remain clear of all blame and transgressions. O Six in fifth.
Dense clouds but as yet no rain from western territories. The prince shoots and hits the one sitting in the dark cave. Dense clouds but no rain, one is already above confusion.
The dense clouds are the 2 light lines of Sun below, but as yet there is no rain as the clouds are not in Heaven. The prince is the man in 4th place who shoots at inferior elements below in the dark hidden place within, as he keeps them in their place not allowing them to enter the outside domain as he remains firm in the place of decision (the 3rd line). This line stands above the clouds and the mountaintop of Ken, so that it already stands above the confusion of the decisions or desires to act as the place is central and correct. Six at the top.
One passes him by and does not see the light. The flying bird of truth leaves, flies up into a dark place, and does not come back. This means misfortune and injury.
The place of the ruler has been passed, and the light that is within the rule of law has been missed. The flying bird is a thought associated with a desire to attain Heaven, through which one leaves the body of the Earth behind, and becomes totally lost in dreams and thoughts that have no relationship with reality. When one becomes completely lost in the desire to change the created parts, and in a conceptual division of them, one can no longer find a way out of the darkness, and is then unable to return to the light (the source of nourishment) again. Lost in the created movements that through change are destroyed in the darkness of the end, all matters are broken down before reaching a state of formlessness again. In holding to the created parts which are only transitory formations - through the turning of The Wheel, that, which has taken flight is caught by the hunter (the rule), and is consumed in the fire. All
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the created forms of matter provide recycled nourishment for those who follow on after, as the old makes way and provides for the new. In the dreams and thoughts of attachment to the body, states of bound-up energies that are the forces of creation, are viewed. The forces rise into action in a predetermined way, and the actions of the body of the Earth are based upon them. These bound-up states within the body are not subject to dimensions of time or space, being limited or contained. Heaven cannot therefore be attained in any of these conditions, as they are all still subject to change, turning from one opposite into another - thus, a state of bliss in which is viewed a perfect place turns into a tormented hell in due course; as happiness is not a long lasting condition and cannot be comprehended without its opposite. In entering the bound-up states, one becomes lost to the light, as these states only exist within the Earth (in the underworld). The inner states only exist in order to construct the outer place of the light, so that the primal or inner darkness had to be overcome and transcended to achieve the experience of life. The place of the light came forth as the new city, or the new place of government, so that the inner forces could play out the actions of the demons and gods.
321. 38.
Judgements and Laws of the Sacred Mountain. Chung Fu. Inner Truth. Pe.
I Ching. 61.
The Wood moves over the Water. The Boat. Through the continuity of movement all things are made dependable. The bird brings a message of the truth within, through the truth the darkness is penetrated. The yielding man comes forth to shine his light for the good of all mankind. He leads the people out of their work and toil in the darkness - in the splitting apart of the dark waters the people came forth into the light. Inner Truth, he gave them the laws of the mountain. The truth was written down upon the stones that gave them the measure of the wood that constructs the vessel. Miscellaneous Notes: Inner Truth means dependability, as in his wisdom and his nature the Great Man is constant and unceasing in his love. Inner Truth, that which is hidden within the Earth is revealed; and that which swims in the dark waters is brought out into the light: Thus the power of the truth extends even to the pigs and fishes - to those who root around within the Earth, and to those who swim in the dark waters that flow therein. He makes use of the hollowed out vessel (the vessel of the created body) to cross over the great waters; in this way the Great Man overcomes the powers of darkness and fills the vessel with his light. In the light of his wisdom the country is transformed, in order that all shall live in the garden under the light of Heaven. Judgements and Commentaries. Inner Truth of the pigs and fishes. Good fortune. It furthers one to cross the great waters. Perseverance in clearness furthers one in this. The yielding man is within, and yet in strength the firm holds to that which is central (2nd and 5th places). The joyous and the gentle - thereby the country is transformed (created form is transformed by the wisdom that brings forth the light). "Pigs and fishes. Good fortune". The power of trust even extends to the pigs and fishes: As the truth of his yielding nature even extends to those who root around within the Earth, and to the movements that swim around in the dark waters of the Well. It furthers to make use of the hollowed out wooden vessel
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to cross over the dark waters of the deep. One thereby stands upon the mountain of the Earth under the light of Heaven, and in the light perceives the wisdom that has created all things (even the pigs and fishes), for all things are in accord to the law. With wisdom that comes forth from within, and perseverance in clearness, conduct is in accord with the union of Heaven and Earth. The yielding perceives the wisdom that is within, and which places itself without - and finds the wisdom that is inherent in all things. The Image. The wind and wood are over the waters of the lake. The wise man discusses all The Judgements and the Laws in all criminal cases in order to delay their execution. Thus through dialogue he voices all the opposite positions, and yet does not carry them forward into action; in this way he understands his own nature completely. The Lines. Nine in the beginning.
Being prepared within brings good fortune: But if there are secret designs it is disquieting as clearness is disturbed. This preparedness comes from not holding to anything. The will has not yet changed.
If one prepares oneself at the beginning, then one is prepared for all things; the wise man thereby makes ready the means within himself. But if the outside world is viewed with secret designs, then inner rest and clearness is disturbed or destroyed. One becomes prepared by holding to nothing. No thoughts of ownership or attachment to anything are harboured, so situations are entered without intention of forethought. Nine in second.
A crane calls from an unseen place. I have a goblet of wine to share with you all. Its young answer it, and all share in the affection of trust that comes from their inmost heart.
The crane is a water bird of the lake that fishes under the waters surface to catch its food. It calls from a hidden place amongst the rushes or reeds of Chn. This central line of the Earth has the force of Chn to rise up through the yielding lines above, and in its union with the 1st line it brings up its catch into
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the visible realms, sharing that which is contained within, with the children (the men or creatures placed between Earth and Heaven). The sharing of the goblet or chalice held by Chn, which contains the waters of life, is performed through an inherent wisdom that turns the fruit of the vine, hanging down from the branch of Kn, into wine (blood). This means that the source that rises from within the Earth is shared, giving the children a gift of nourishment, in which all can trust. The crane calls out from its unseen place, bringing the wisdom of Inner Truth up from the source. The children of the light understand and answer the call, as the wisdom comes from the right place, bringing the furtherance of good fortune in its complete and boundless love. The Master says of this line: The superior man abides in his room. If his words are well spoken, he meets with assent at a distance of more than a thousand miles. How much more then from near by? If the superior man abides in his room and his words are not well spoken, he meets with contradiction at a distance of more than a thousand miles. How much more then from near by? Words go forth from one's own person and exert influence upon men. Deeds are born close at hand and become visible far away. Words and deeds are the hinge and bowstring of the superior man. As hinge and bowstring move, they bring honour or disgrace. Through words and deeds the superior man moves Heaven and Earth. Must one not then, be cautious? Six in third.
One finds a comrade, now beats the drum, and now stops. Now one sobs, and now one sings, as a place of transience is never a correct one.
One finds a comrade who comes forth from within (the rising energy of the 2nd line), so now one beats the drum and calls the comrade forth, but then one does not see the comrade as a friend, so stops. In retreat one sobs, and in advance sings: For when one views the coming in and going out of the spirit with a personal like and dislike, when things do not go well, one sobs, and when they go well, one sings. This is not the correct way to view one's comrade, as one should place trust in him all of the time, then all retreats and advances are seen to be correct. The sound of the horn or the beat of the drum was used to call forth the spirits, and in them was produced a harmony between man and nature that made the Earth bountiful in its harvest. To quote from 'The House of Exile' by Nora Waln: "I had to dust the drum used to call the patrons of the soil. One beat calls the spirits of the water. They come easily. Two beats are needed to summon the timid wood spirits. It takes three loud raps to waken the sluggish spirits that dwell in laziness on the seashore. The spirits of the field, who are busy folk, will not come for less than
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four beats. It takes five beats to bring the spirits that live within the earth. Their hearing is not good. The spirits that live in the sky are proud; they wait until they have been called by six beats. The spirits of the mountain are given seven beats. They are the most important. They disappear after the harvest and must be got out again in spring. They make harmony between man and nature. When they are stubborn farming is not successful". Six in fourth.
The moon is nearly full. The team horse goes astray no blame. It separates from its kind and goes upward.
The moon that is nearly full is about to try and surpass its ruler, but when the reflective part becomes full it wanes and becomes dark again: Thus, the created part cannot surpass its natural cycles or positions of its governing laws. The team horse is the leader of movement, so that it is Chn who is the leader, the horse with the star on its forehead, who goes astray; Chn is lost if this line changes. In the change the upper lines of the Hexagram become parted from the lower, as they separate, the 3 lines of Ch'ien rise upward together leaving the lower lines behind. O Nine in fifth.
One who possesses the truth that links all men together. Indeed there is no blame in this correct place.
One can draw on the truth that rises upward from within, as the light lines of the 1st and 2nd place rise upward through the 3rd and 4th lines of Man, to meet with this line. In the change of this line to a yielding one, the inner energy rises up to Heaven and the whole Hexagram changes to Decrease Hex. 43. In Decrease, the union between the lines of Earth, Man, and Heaven, are achieved, as through the decreasing of 'Self' all then become as 'One'. Man attains his union in offering himself up, in which the 2 small bowls for the sacrifice are used; as in being empty and full in the correct places the ceremony is completed. In the decreasing of itself, this position receives a blessing of supreme good fortune from above. Nine at the top.
The cock's crow penetrates Heaven how long can this last? Perseverance in crying up to Heaven brings misfortune.
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For the reality is on the ground of the Earth.

This top line is linked to the weak 3rd line that is in the mouth of Tui, and the bird of Sun, penetration. The top line of Sun means vehemence, and in its top position it is beyond Inner Truth - standing above the reality of the situation of the Hexagram. The cock calls out in the darkness (in the east) to herald the coming light, and in these expectations that are highly placed, one places oneself above the nature of the Earth, and the light that inherently rises from within the lowly parts of nature. In the dreams of expectations, of receiving salvation from Heaven, one is placing hope into unrealities that will not last for long, as they are not based on that which has continuity, or that can endure. In having dreams, and in talking of achieving Heaven, one is building on a false premise that some greater outside power will come and put the world right: When in reality one must seek to put one's own view and conduct on a correct footing, in which the inherent nature of the world is already seen as being correct as it is. To find the truth one must go down within the structure of the body, and then through the wisdom of understanding nature, the light enters into the world - as then Inner Truth of the spirit is found held in the container.

I Ching. 54.
326. Tsaddi.
39.
K'uei Mai.
The Marrying Maiden.
Thunder resounds over the Lake. The Concubine. Chung K'uei gave his young sister away into marriage. Through the truth the place where one belongs will surely be reached. The correct position is achieved through understanding the parts and attributes. Miscellaneous Notes: The Marrying Maiden shows the end of the young girl's maidenhood, as the original state is transformed through the union of the marriage. The Marrying Maiden means the beginning and the end of humanity. In the marriage between the young light and the young dark all things have their beginnings and ends. In her marriage the female is ruled over by the male, as the Earth is ruled over by the law of Heaven - the lesser by the greater. The adornment of the one who achieves union in marriage is less than that of the serving maid: This is the acceptance of the way of the truth in which a simple path is a virtue. The girl who marries is the youngest daughter - Heaven and Earth unite. The one who should not be married or served is the eldest daughter, for she is dark and hidden and in her Heaven and Earth fail to unite. Judgements and Commentaries. The maiden finds the correct place of ownership. Undertakings that serve the dark and hidden bring misfortune. There is nothing that would serve through putting them into action, as the inner brings about injury to the outer (the place of the light and the open). The marriage of the maiden describes the great union between Heaven and Earth. If Heaven and Earth fail to unite then none of the creatures prosper. The marriage of the maiden therefore means the beginnings and the ends of all humanity; for in the union of marriage all things prosper and find their correct places. Joyous in movement; she who marries is the young girl (the young dark), and in her all the creatures are blessed. In the marriage of the old woman (the old dark) all the creatures fail to prosper and are destroyed. In clearness the man marries the woman and they attain union; but if there are any undertakings (secret designs of ownership) this brings misfortune - as through ownership their relationship breaks down, for the place is not correct. (In
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clearness the man marries the created part without need of possession of the female - in this way they attain complete union through mutual trust.) There is nothing that would further in the bringing forth undertakings into action, as the yielding should not rest on the hard. The hard* is a use of strength to force the woman to love. The texts of The Changes gives 2 means by which the man or the masculine part attempts to gain ownership of the woman: One being through the use of strength, and the other is through the use of bribery. The Image. Thunder moves over the lake. Thus the wise man understands the transitory, and the light of eternity that stands before all beginnings and after all ends. In the union between the man and the woman, he stays clear and calm in his place, and uses no strength or wealth in order to procure her favour. The Lines. Nine in the beginning.
The maiden marries as a concubine, for she loves all men. A lame man is able to tread - this brings union. The maiden marries, and her love for all brings duration. The lame man who treads achieves union because the male and the female unite.
In Treading Hex 35, the same lower Trigram and lower Nuclear Trigrams appear - so the same reference to a lame man and a one eyed man appears in both Hexagrams. In both situations the relationship between the lower and the upper halves of the Hexagram are weak, as the relationship between this 1st and the 4th place is broken, as the motion of the 4th line is upward away from the lower lines - thus, the lame man is the 4th line who has movements in the upper parts, but whose legs are cut off. In Treading and in The Wheel (when the 4th line changes) the upper Trigram of Ch'ien rises as one unit; but here, the 4th line rises of itself with the force of Chn. A relationship with this line and the 4th can therefore only be achieved indirectly, as this line can hold together with the 2nd line, which has a relationship with the upper part through its rising power, and through which it meets with the 4th. This line can only achieve union as a second fiddle or a second wife; this gives the image of a concubine, an attribute of Tui. She is taken into the house in order to help the first wife to bare children, as the old wife is barren. The Receptive is empty in the middle and is only made full when the male penetrates upward from within or below. The undertakings are correct in this position because there is a union of action between this line and the central 2nd - so by maintaining a
* The fourth is hard or firm in its action.
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lowly position, the correct order or place of service is achieved: And thereby, all the positions come together and receive each other even though their positions may not be directly related. In this position, one accepts a lowly place below the central force of nature, and in so doing, finds a place of service towards, and is protected by, all the members of the family. One helps to bring about union, and a completion of the works, which achieves duration through a constant renewal. Nine in second.
A one eyed man who is able to see. The clearness of a solitary position furthers. The permanent law does not change.
The place is firm and correct and the first line of Li, meaning eyes. In being central and singular the place is one eyed, and its the one eye of the central awareness (the single gate) that views all inner movement. The 2 outer eyes view the duality of action (the double gates) in the field. The place within is cut off from the outer by the 4th line that stands above in the middle of K'an, so to go forward would bring danger, arising from putting inner doubt or duplicity into action. To remain correct a solitary position that is undivided within, furthers. The permanent law of remaining firm or central within one's own desires, and in yielding to all created movements as they arise, is not subject to change. Six in third.
One marries a maiden as a slave. She who marries is the concubine. One marries a maiden as a slave, because the position is not correct.
The female entraps the weak and divided, making them slaves to the bodys forces (the tyrant). The female who marries is the concubine, who is taken in order to bring things forth; she is the created part or the tools through which the work is completed. One who is weak and spilt apart in mind is enslaved by the created part or tools; and through attachment, cannot escape to attain union with the true original wife. The created part should only be taken on board as a means, and should never be allowed to surpass their true place in the order of things. In attachment one enters a gloomy valley of darkness, and this occurs because the world view is incorrect - the view must be changed. Nine in forth.
A maiden of virtue draws out the allotted time. A late marriage comes in the end, or in due course.
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A state of mind that leads to the drawing out of time means waiting for the action of the man before going.
All things that are created are done or performed at their allotted time. The maiden has the virtue of waiting for the man, as nature (the female part) is devoted to the law that determine its coming in and going out. With a clear mind one can wait until the correct time for movement arrives, in which one is bidden to act, acts, and the movement is completed. In waiting until a correct time arrives, union is achieved in its due course, or at the end of the existing movement. In the giving away of his sister, Chn has to rise upward to the top line, and this forms Kn over Tui - the whole Hexagram is changed into Hex. 43. Decrease. From the reading given to the 1st line, it could be inferred that through the changing of both the 1st and top line (the ends), completion is achieved. O Six in fifth.
The Sovereign I gives his daughter in marriage. The embroidered garments of the princess who marries are not as gorgeous as those of the one who serves the dark maid. The moon that is nearly full brings good fortune. The place is in the middle; hence action in the middle has value (worth).
The Trigram Tui, the young maid is within, and Chn, the leader of the spirit is without - and in its strong movement Chn gives the young maid to Kn, the youngest son - the union achieved is between the mountain and the lake. In the change of the Hexagram to that of Decrease, the decreasing of adornment or expression of the created part is achieved, as the attachment of ego to the created part is lost. In the attainment of the union one no longer seeks a position of adornment in the material world, but instead leads a life that is simple and without attachments. The dance of the young maid does not cling to the old, so that all the embellishments of the old (formalities) are dispensed with. Holding on to a form of words or ritual does not mean that they have retained any substance, as their form can have become empty and hollow. It is only through the words having substance that a union with reality is achieved - meaning, that the words or ritual must have retained their true reference point. In achieving enlightenment or attainment the form can be done away with, as form should only be a means of conveying a practice that is designed to produce attainment. If the form becomes more important than the
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attainment itself, then it surpasses its real purpose. In true attainment, the form of the shell becomes full, but does not become greater than that which fills it. Ritual is therefore in its correct place when it teaches a truth, gives expression, and devotion to the greater (as does the whole form of nature). Six at the top.
The woman holds an empty basket that has no fruit in it. The man stabs at a dead sheep and no blood flows. There is nothing in an empty formality that will further as one can now achieve nothing good. Everything is already finished and completed.
The woman holds the basket in which all the fruits that hold the seeds are contained; but the created forms of the fruits are empty of a self. The man stabs at the offering in order to achieve his own ends, but all that is to come has already been done, as this place that determines the final outcome stands above or beyond the nature of the Earth (as the law of Heaven is firmly set in place beyond the reach of men). The man Chn, stabs with the weapon of Li, the sheep who is Tui - but here in this place above the situation of the Hexagram, action is fruitless. One offers sacrifice in order to plant one's own seeds and ones own ends in the Earth, but it is through these desires that the fruit of the Earth is damaged or destroyed. In this place all is already beyond hope, as the actions have already been taken, and the outcome is sealed. The formality of ritual may still be being observed in the act of sacrifice, but it has no substance left within it.
331. 40.
Judgements and Laws of the Sacred Mountain. Chien. Gradual Progress. Koph.
I Ching. 53.
A Tree grows on the Mountain. The Order of Formation. In the union of marriage development occurs, as the male and female hold together as one. Through the progress of the days and nights things develop. Miscellaneous Notes: Gradual Progress that achieves development shows how the maiden is given in marriage, as she awaits the action of the man - matter opens and gives birth through the actions of the light (a step or a day at a time). The marriage of the wild goose is for life, as only in death do they part. This is the image of devotion, fidelity, and wisdom; through which all things find order. The wild geese fly through the clouds of Heaven in strict formation - each member of the family has its place. When one of their feathers falls to Earth it is used in the dance of the sacrifice. The source of clearness and stillness comes forth to penetrate all matters - the movement of their flight is inexhaustible: Their nature is eternal, and their union is without beginning or end. Judgements and Commentaries. The maiden is given in marriage. Good fortune. Perseverance furthers. The development through Gradual Progress means good fortune in the maiden's marriage. Through union of marriage all things attain their right place, so going brings success. Progressing in the development of what is right (correct in law) - thus one is able to set the country in order. The place of the male is firm, and he is in the middle. In keeping still and penetrating, the movement becomes inexhaustible, as one keeps oneself still and understands the nature of all movements. The Image. The tree grows on the mountain. Out of the fire on the mountain of matter the tree puts forth its branches throughout the heavens. The wise man stands firm upon the mountain (he rests) and cultivates dignity of virtue, and the character and customs of the people - putting them into correct order.
Book 3. Judgements and Laws. Hex 40. The Lines. Six in the beginning.
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The wild goose gradually draws near the shore. The young son is in some danger, as there is some talk. No blame.
The wild goose flies over the waters and draws near to the shore* of dry land: The meaning of the things that are contained in the waters becomes clear now, so that the place of rest draws closer. The youngest son Kn is in danger, as the top line of Kn stands in the middle of the Trigram K'an, meaning danger. The image of talk comes from the relationship with the 4th line, the 1st line of the Trigram Sun, which means wind and sighing. The talk is outside in the open, so it is not hidden or concealed in any way. The position of this line stands below the attributes of both K'an and Sun, in a place that is lowly and safe, so it can land upon the shore without fear. O Six in second.
The wild goose draws gradually near the cliff. Eating and drinking of the fruit and wine, one is in accord with the others. One does not merely eat and drink one's fill, but shares the food with all.
The Trigram of K'an is the steep gorge through which the water flows, and Kn is the mountain so an image of a cliff is given. There is a union of correct relationships, as the position of this line, the 3rd, 4th, and 5th are correct, and so all lines are in accord with each other. This line is the fruit that hangs down from the branch of Kn, and it is also the 1st line of K'an, the meat. As the place is central within it eats and drinks without thought of a self - and in its correct relationships it shares the nourishment with others because of its selflessness. Nine in third.
The wild goose nears the plateau. If a man goes up he does not return, as he leaves all his companions behind in the wagon. The woman carries a child but does not bring it forth, as she loses the right way misfortune. It furthers one to fight off robbers through devotion and mutual protection.
* The place of the shore stands between the light and the dark, as symbolically the claws of the crab grab hold of the light at the summer solstice and pulls it down again into the waters of the dark, as the crab is ruled by water and the moon - the old image was of a ship that carried the light safely across the dark, through a passage of the underworld until the light again returns, this can be likened to the story of Orpheus or Jason.
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The wild goose draws near the mountaintop, on which a firm line gives a place to land or rest. The plateau is the plain with no declines or slopes. It is in the nature of this line to rise up through the middle of the 4th line above, to go up to join the top lines of Heaven. Through rising up it would not then return to Earth becoming lost in a high position of bliss or luxury. In going upward the change would form K'un, the wagon, and the correct relationships of all the lines (the companions) would be broken. In breaking the relationship, and in the forming of K'un that has no inner light line, the dark lines fall downward, so they are barren or empty. K'un also means devotion, through which all created parts act in union for mutual protection. The robbers come from K'an, and this line is in the place of decision or transition based on the views of the thief and the murderer, who are the robbers of inner clearness. In the loss of a correct firmness in this place, through going up to try and attain a better personal position, one leaves behind all those relationships which could have helped: In this loss nothing of a renewal or benefit for the future can be brought forth. It therefore helps to fight off the robbers of clearness in mind through a devotion to the law, and to join together with all the people (the other lines) for mutual advancement and protection of the nature of the Earth. Six in fourth.
The wild goose draws near the tree. Perhaps one may find a flat branch to land and rest on. No blame, because the place is devoted to the ruler and is gentle.
The Tree is Trigram Sun whose branches are in Heaven, this line is its root. Being correctly placed this line is yielding and the 1st line of Sun, the gentle. Its attributes afford this line a union with the ruler or the central line above in 5th place. The perhaps means that the relationship with the dark 1st line is an inferior influence - this relationship therefore has firstly to be overcome before the union can be achieved. If the relationship with the inferior motives within is cut off then through a correct relationship a place of rest is attained. O Nine in fifth.
The wild goose draws near the summit. For 3 years the woman does not bare a child - the 3 changes. In the end there is nothing that will hinder her. One obtains one's will in all matters.
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The 3 years comes from the Trigram of Sun, who should not be married; but in the 3 changes Sun becomes Tui, who does bare the child through the union of her marriage to Kn. Thereby all problems are rectified through the natural course of change. In the maintaining of a correct position one's will is attained in all matters, as the will of the ruler ordains all created matters. Nine at the top.
The wild goose gradually draws near the cloud tops. Its feathers are used in the dance of the sacrifice. One need not be at all disconcerted - good fortune.
In the change of this line, its position becomes correct with the lines below, so that in its movements it flutters down like a feather. The Trigram Sun is the clouds, which surround the high place of Heaven, and into which the highflying bird disappears. In the dance of the sacrifice the image of Bird of Heaven reminds the people of the high flying dreams of Heaven, in which men seek to attain the place of the gods, and the gifts of the gods that flutter down to Earth as nourishment from Heaven; in the dance these attributes are given reverence. The feathers are the outer covering of the bird, and it is the outer covering or the created parts that dance in life. It is the gift of life that the Great Man gives in his sacrifice, as he turns down from his high position to help the entire world. He gives-up his own place in Heaven to bring his wisdom to men - this is the image of the sage or of the Bodhisattva who has perfect wisdom but does not neglect the created or sentient beings in his complete love. There is also a similarity of the image used between the feathers of the sacred bird falling from Heaven, and the use of meteorites in all of the ancient cultures in rites. The use of a meteorite in Egypt has been linked to the capping stone of the obelisk or pyramid. The stone was called Ben Ben Stone (Pyramidion), which was connected with the Benu - a water bird. The bird was the incarnation of the sun, as the Benu (or legendary Phoenix) perched upon the primeval hill out of which it arose. The obelisk symbolized the primeval mound or mountain, as did the pyramid. The first obelisk and Ben Ben Stone was at Heliopolis (Helios sun) but the Ben Ben was later placed on top of pyramids, the place were the steps (6 steps) or ramp that the king ascended into Heaven*. The word obelisk comes from the Greek 'obelos' which is also connected with a mark placed beside a name of a deceased person, or to mark out a word or a passage; as with a name or a specific meaning. The obelisk therefore was set in place to give remembrance to the deceased Pharaoh, who like the sun (Ra), which he personified, would journey through the underworld in his celestial boat and be reborn in the heavens eternally.
* (Reference - Ancient Egypt. Pub. DBP.).
335. 41. Kn.
Judgements and Laws of the Sacred Mountain. Keeping Still. Resh.
I Ching. 52.
Mountain over Mountain. The Two Temples of the Light. Attainment of a clear position through Gradual Progress brings one to a place in which one can stop and rest. The light climbs into Heaven between the 2 mountains; and comes forth through wisdom to stand above all created forms. The king stands in a place people cannot climb - he safeguards his high position. Miscellaneous Notes: Keeping Still means stopping. One stops in the place that posits all movement. In stopping one stops the self - within which one never goes further than the present movement: Therefore stillness and movement are opposites of each other, and each attains their correct place. In The Changes it says: "When it is time to stop, then one stops. When it is time to advance, then one advances thus movement and rest do not miss their right time, and their course becomes clear and bright". The man goes up to the mountaintop and receives the laws from the 'One Above' that are written in the stones (of the Earth). Then he is able to penetrate the clouds of Heaven, and transcends his created nature. Judgements and Commentaries. Keeping the back still so that one no longer feels the body. One goes into the courtyard and does not see the people. No blame. In stopping within, one transcends the nature of the body and the forces that created it - indeed there is no blame in this. Keeping Still means stopping - when it is time to stop, then stop. When it is time to advance (move), then advance. Thus movement and rest do not miss their correct time, and their course becomes clear and bright. Keeping the place of stopping still, means that one stands still in the place of stopping: Thus it is comprehended that those above and those below have nothing in common with one another: Therefore it is said: "He does not feel his body. He goes into his courtyard and does not see his people - no blame". The Image. The mountains stand close to each other: But their summits stand apart. Thus the wise man does not allow his thoughts to go beyond what is the situation -
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and thereby holds apart that which is within from that which stands without. Therefore he is not confused and retains his correct position. The Lines. Six in the beginning.
Keeping the toes still - continued perseverance furthers. No blame. What is correct and right is not yet lost.
The toes are the first place of movement in the lower parts, which are in contact with the Earth. In keeping these first yet imperceptible movements still, the lower parts are completely contained. This is correct and right. Six in second.
Keeping the calves of the legs still. One cannot rescue the one who follows him. The place of the heart is not glad, because he does turn towards one to listen.
The place of the heart is the 3rd line that is also in the middle of K'an, meaning those with a sick heart, and those with earache who fail to listen or hear properly. Calve means to give birth, or to release, and as a female line there is a connection with the cow. In the change of this line it becomes the first line of Tui, to follow, so in these attributes one is given the aspects of the line's position and relationships. One who is central and lowly cannot rescue those who desire to give birth to their inner desires, as they have their own agenda and will not listen. One cannot therefore rescue anyone but oneself, and this is indeed sad. Nine in third.
Keeping the hips still makes the sacrum stiff. It is dangerous to sit and continually weigh the dark movements to try and achieve a higher state of mind. In keeping movements still the heart suffocates and one loses the will to live.
The line is firm in a firm place, but all the attributes and relationships are incorrect in the combinations of the Trigrams and the lines. This line is the top line of Kn, the middle line of K'an, and the 1st line of Chn; which makes its position very difficult to maintain. In practice, the difficulty of maintaining this correct or firm position within one's own inner desires, for fulfilment, and for
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self-perfection, must be achieved in the correct way. Only then can a position of stillness be found, and the desire to rise upward in position held in check. If one tries to achieve this through suppression or denial the outcome is negative, being worse than if no form of practice had been attempted at all. As perfection is the first reason for entering into practice, this must be corrected before any advancement can be made; if this is not corrected it leads to mood swings which become uncontrollable - as the more suppression used, the more powerful the unwanted activity becomes. With a correct means of control, the heart does not need to be suffocated, and one's will to exist is not snuffed out. A complete freedom of expression in mind is achieved, and putting the desires into action can be curbed through the natural consequence of attaining union between body and mind. Six in fourth.
Keeping the trunk still means stopping the body. One yields to the commands of the ruler of stillness and movement. No blame.
The keeping the trunk or back still and straight, means stopping the movements body in the correct way; in which one yields to the laws or commands of the ruler who brings about movement and stillness, in their correct time and place. This line is in the place of action, and of its control, it is the stem of the neck and the place of the mouth. In this position energy arising into the mind from the body can be put into a correct context, and that which is let out into both action and speech, into a correct order. Six in fifth.
Keeping the jaw still, then all words gain a proper order. Not eating of the transient is correct and central. Remorse disappears.
The jaw is the movement of the light lines, as the bottom line in 3rd place rises, the jaw closes; this leads to an expression of the inner or lower parts, which through the change split apart. If this movement is kept in check and under its correct control then all the words (the outer expression of nature) gain a proper order. In not consuming the transient movements for a self, or giving them a self through a thought process that is based on a false premise, all events fall into a natural set of conditions, which arise and fall correctly. In the understanding of the way in which these conditions arise and fall, the future
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can be set by one's actions, as each movement now sets the future to follow. Through correct action now, future remorse disappears. O Nine at the top.
Noble hearted Keeping Still. Clearness in mind gives rise to a pureness of heart. In the end matters are fulfilled in abundance. Good fortune.
From a high or noble position that stands above all events or situations of the created field of action, the heart can be made clear and pure - a place of Keeping Still that has no involvement in the world is attained. In allowing the wisdom of the creative forces inherent in nature to open and close the gates at the correct time and place - the path to the clear place on the mountaintop is climbed. In a clearness of view one has walked the little known path (bypath) up through the clouds to the top that stands in the clear light. The ancient sages walked this path to source the light on the mountaintop, standing high above the gloomy valley of the Earth. One achieves wealth in abundance and good fortune by treading upon the right (narrow) path of The Way.
339. 42. Tui.
Judgements and Laws of the Sacred Mountain. The Joyous Lake. Schin.
I Ching. 58.
The Sacred Flower of Heaven. As in Heaven so is it on Earth. Out of the dark and empty comes the light that shines forth from its high place in the heavens. When one achieves a place of rest one rejoices. The Joyous Lake means to rejoice. Miscellaneous Notes: In the joyous all becomes manifest. In the dance of the young maiden all men receive their joy; from the young maiden they receive through marriage the love of the woman. The nature of the Earth rises out of the clear lake - out of the darkness comes the light in which all the people dance for joy. The petals of the sacred flower open and the young bloom turns its head to the light, in the union between the man and the woman. Young and clear; in its divine purity the young light comes forth and shines in Heaven. In their knowledge of the blessing and of the ordained law of The Changes the people forget death, keeping one another in order, and in their works encourage and help each other: Joyous in their tasks*. In the dance of the young maiden at the ceremony of the sacrifice, the people partake of the offering and share it out equally between themselves. Judgements and Commentaries. In the joyous one has success. Perseverance in bringing forth the good has success - the good brings joy to all. The joyous means pleasure (sexual pleasure), in which all the parts come together and are renewed. The firm is in the middle, and the yielding is without - thus to be joyous, and with this (the dance of the created) to have perseverance that furthers in the attainment of the correct positions (firmness within, and yielding without): Thereby one submits to the will of Heaven and accords with all men (being without conflict to what is manifested in nature). When the 'One' leads the way for the people, joyously they forget the drudgery of their burdens (of the body); and when the difficulties (of achieving birth) are confronted, joyously the people forget death. The greatest thing in making the people joyous is that they keep each other in order, and encourage and help each other in their work (they brought
* The construction and the constant renewal of the wealth of the nature upon Earth.
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forth the nature of the Earth to its fullness). In the completion of their work they share in its blessing, and partake of the feast of the sacrifice. The Image. The waters of the lake rest upon each other. Thus the wise man joins together with his friends (all the parts of his nature), for discussion of the words and practice (putting the words into a working order - physical nature). The Lines. Nine in the beginning.
Contented joyousness, good fortune. This means that one's way has not yet been put in doubt. One remains in a lowly position and views all as 'One'.
The inner place has light, and this is its content and its fullness in which there is no desire for action (change). The position is satisfied in being contained within its place, which is not divided or subject to doubt. This place is therefore free of any problems as the view it takes of the situation ahead is correct. O Nine in second.
Good fortune of correct conduct - remorse disappears. The sincerity of the line is in its remaining central to the will of the law. One has faith in ordained justice that leads the way forward.
The light of this line, which is joined by the 1st line, moves the Earth, which it achieves through the structure of the law. One, who has complete sincerity towards all parts of the 'One Nature', has a complete faith in the wisdom that is inherent within all things. Comprehending the balance of the structure of the law, through which all movement is achieved, and through which justice is administered, the way forward opens, as it is ordained to do. Six in third.
Coming joyousness - the misfortune comes from within. The misfortune of coming joyousness is because one has lost the correct position.
The position is incorrect in its place, and in its relationships, so misfortune comes from being incorrect in a view, through which bad elements are attracted.
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Coming means being within, and going means being without, so that one's own view in mind is attracted to enjoyment and pleasure, which distracts, and then overwhelms one. In allowing these influences to arise into the mind (visual dream) the correct position is lost; this means a breakdown in one's correct relationships, as one goes to seek a fulfilment of the body. Nine in fourth.
Joyousness that is weighed for content is not correct. One who weighs the world to gain happiness has no peace. Only getting rid of mistakes and delusions can attain a correct place: Then the joy of this place brings a blessing.
This line is in the middle of the inner Nuclear Trigram of Sun, meaning value of goods and gain, it is also the top line of Li, meaning balance of justice (scales). One who weighs the goods on the scales and excludes those who one thinks has no value, does not achieve balance or harmony, and will never attain peace. The weighing of the parts of nature, or of other people, is a mistake; but when one rids oneself of this mistake then a blessing is attained. This change in attitude is good for all concerned. O Nine in fifth.
Sincere joyousness towards disintegrating influences is dangerous. One must be tolerant and have no attachments of interest. Then the place is correct and appropriate.
The created parts of nature have various constituent elements, which when they are separated or split apart, disintegrate - this is a natural function in the exchange of one formation into another. This process of change is called death, as one form ceases to exist its parts are taken up again, and used at some point in the evolution of the universe - in which the chemical structures have become more and more complex through the actions of exchange. Sincerity towards all these processes is correct, but sincerity in a form of attachment to them is dangerous, so in view of these processes caution must be exercised as to the level of involvement. This position is correct, but a dark split top line into which energy from this line could rise faces it. The influence that confronts this place must therefore be treated with sincerity, in the sense of equality and manners, but any deeper level of involvement with it would not be of benefit.
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This influence is one that does not unite people but pulls them apart, so that any personal involvement would be dangerous. Six at the top.
Joyousness that is seductive to pleasure, because of itself the created part has no light. It would therefore like to seek pleasure in the wrong place.
Involvement in the created part is seductive as it is easily entered into, but in its repeated action (habit forming) it is not so easy to get out of. In the decisions that are taken in order to attain self-happiness, it is the pleasures of the physical body that are sought; and in these the states of unhappiness must be excluded. In maintaining happiness of the body, that which gives pleasure must be continually repeated. This process relies on an available commodity that has to be gained by purchase, and if for any reason this commodity becomes unavailable, or power of purchase ceases, then one's whole mental balance or life may be placed in jeopardy. Through wisdom one must therefore build on firmer things, as one is faced with a bad situation, or is involved with someone that desires you become involved in one. In this situation there is a choice of whether or not to get involved with this person of hidden intention, who secretly only seeks their own return of happiness, and a benefit of attaining a higher position (the 3rd line seeks to rise and join with this position) through using you.
343. 43. Sun.
Judgements and Laws of the Sacred Mountain. Decrease. Tau-Aleph.
I Ching. 41.
Under the Mountain forms a Lake. The Sacred Flower opens and blooms. The Two Bowls. Through the release of inner tension one finds rest; as that which is within is decreased, and what is above is thereby increased. Through union with the woman, the man attains the light of Heaven. Miscellaneous Notes: Decrease and Increase are the beginning of flowering, and in the end its decline - through Decrease and Increase the Great Man attains his will, and makes his sacrifice. Emptiness and fullness - thus with 2 small bowls (earthen ware containers) the sacrifice is made - the 2 small bowls accord with the time. In being empty within and full without all things are in accord to time and place, as the holy man decreases and increases his character with the passage of the days and nights, and the seasons (the fourfold action of the changes). Judgements and Commentaries. Decrease of the within (the self) combined with sincerity towards nature, brings supreme good fortune through a correctness of conduct that is without blame. One may persevere in this, and it furthers to undertake something (this is within). How can this be carried out? One may use 2 small bowls (2 created containers or vessels) for the sacrifice. What is below is decreased, and what is above is increased; thus the way is upward, from the within to the without. The 2 small bowls accord to the time, as there is a time for a Decrease of the firm, and a time for an Increase of the yielding. Decrease and Increase, being full and empty must therefore go with the time. In going with the time, sacrifice can be made; as in a Decrease of the conscious view of a self the vessel becomes empty, and thereby gives Increase to created nature, which becomes full - in this way all things become as 'One'. Appended Judgements. Decrease shows the cultivation of the character - as in Decrease the ground is opened up and the growth comes forth into the light of Heaven. It first shows
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that which is difficult and then what is easy - for it is difficult to attain the union between the man and the woman, who achieve birth, but then all things follow the laws of construction through the movements of the days and nights, and this is easy. Thus Decrease keeps harm away, as the light of Heaven shines forth and keeps all the dark things in their correct places. The Image. Under the mountain a lake forms. Thus the wise man controls his anger (his emotions), and restrains his instincts (the conscious movements of his body). The lines. Note: In the construction of the Hexagrams of Increase and Decrease there is a one line change in each from the Hexagrams of Reflection and Peace, Hexagrams 3 and 4, the changes occur to line 3 in Peace, and line 4 in Reflection: Peace gives Decrease, and Reflection Increase. In Decrease it is the upper or outer that is increased, in Increase the lower or inner is increased. In the Hexagram of Peace the Trigram of Ch'ien is within or below the Trigram of K'un, the mother Earth: And it is the nature of light lines to rise (the movement is upward*) through the middle of the dark lines of the Earth which are empty. When the within is full the light rises through 3 movements and ascends into Heaven. When the without is full or complete, the energy returns to its source within the Earth. Energy rises from the inner vessel and comes forth into the outer vessel through the action of the leader Chn. There is a cycle of exchange between the 2 containers that are positive and negative units. There are 2 polarities also in each of the lower and the upper containers, and as energy rises it crosses over and reverses its polarity; so action taken on the inner drives or motives has an opposite effect when they are put into the outer (as a Reflection). The 2 inner polarities of Earth, and the 2 outer polarities of Heaven are reversed through the 2 lines of Man, who views the inner movements of the Earth and puts them into action, and it is through this that the reversal is achieved. All actions taken on the lower or lesser drives consume the meat and close the mouth (the gate). The separation of the opposite pairs of the lesser is therefore given as the base upon which the law of change is formed; and it is the knowledge of the law of the means by which the gates are opened and closed (the cycle of birth and death), which can allow man to cease to be a negative force of destruction. In acting upon the lesser drives which only act for a self-interest, mankind continually enters into conflict with himself and with nature as a whole, and has the power to destroy it - in this mankind cannot be trusted to uphold the law of the greater, or a higher order of being.
* The lower part or jaw has movement, see - Nine at the top.
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Judgements and Laws of the Sacred Mountain. Nine in the beginning.
Going quickly when one's tasks are finished is without blame; but one must reflect on how much one's own movements will Decrease others. Going quickly, this is right because the source within is in accord with the one without.
When one's own tasks of attaining a correct place within all movements have been fulfilled, then the inner energies can rise quickly upward into the places above or without. This line joins with the 2nd line, as Tui is given away by Chn to fill the open lines above and attain union with Kn. In going quickly the action always remains in the new growth that brings forth renewal from within the Earth in combination with the light of Heaven. The correct action is produced, as the 2nd line is firm and the 5th is yielding, and also the relationship between this and the 4th line is correct; but one must be cautious, as with change this line becomes incorrect with the 4th - hence the warning about the nature of any personal action that one might wish to take. Assistance to others must be given without personal content or opinion of bias, and in a way that it helps others to approach all matters constructively or objectively. Nine in second.
Perseverance in clearness furthers. To undertake anything brings misfortune unless the self is decreased. One is able to Increase others through perseverance in a central position. One has the correct means (measure) in mind.
The energy of this line is extremely strong in its power to rise up through the broken lines of K'un, which stand over it. The line is central, and its relationship with the 5th line, is totally correct: So, to remain correct the urge to rise or to change one's position must be completely resisted, as any forward movement undertaken will bring misfortune unless it is correctly made. Any movement must be devoid of any self-consideration, and only undertaken in order to bring general benefit to all concerned - thus, any action must be very carefully considered with all parts or parties taken into account. Six in third.
When three people journey together one decreases their number. When one journeys alone one finds a
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companion. If one seeks to journey as one of 3, then misfortune arises.

The Master says of this line: When Heaven and Earth come together, all things take shape and find form. Male and female (achieve union) mix their seeds, and all creatures take their shape and are born. In the Book of Changes it is said: "When 3 people journey together, their number is decreased by one". This refers to the effect of becoming 'One'. The context of the physical attributes of this line is given in the notes, which appear at the beginning of the texts, and after the top line. In the placement of the Trigrams into the form of a Hexagram (the forms of created matter - the creatures), the lines of Heaven and Earth (Ch'ien and K'un) form 3 pairs of opposite male and female Trigrams between them, and these are represented in the lines of the Hexagram. In their first action Heaven and Earth create material form, and in their second action they create mankind - this being the action between the eldest, and then the youngest sons and daughters in the Trigrams, and in the lines of the Hexagram. The inclusion of the 3rd or middle pair in both the Trigrams and the lines of the Hexagram brings a problem of mistrust through an incorrect use of energy. The attributes of the middle son of K'an, and the middle daughter Li, give the images of the pit of entrapment, and the use and control of fire. In the Hexagram, the middle lines of 3 and 4 are the places of the Man, who in his misuse or wrong view of the fire becomes entrapped or unbalanced; and through which the natural action between Heaven and Earth are separated. The union between Heaven and Earth given in the meanings of Decrease and Increase, can only come together if a correct order between the inner and outer container is maintained; so that the inner fire that rises within the body into physical action must be controlled. In the correct control all becomes as 'One', if the middle lines of transformation are allowed to only perform in the changes that occur without; thus, their action must be taken out of the internal equation. In the change of the Hexagram of Peace into Decrease, the Trigram of Chn forms the upper Nuclear Trigram standing directly between Heaven (Ch'ien), and Earth (K'un). The 3rd line of Ch'ien rises-up through all the broken lines in 4th and 5th place, and therefore changes from a firm to a yielding line as its inner energy is placed into the top line of Heaven. In the rising upward of the energy into the top line, which is the light of Heaven, the correct companion or partner is found, and the marriage between Heaven and Earth is obtained. Thus - Chung K'uei who is the leader of all movement into action, who is chosen by the people as the leader of the sacrifice, gives away his youngest sister in the union of marriage to the youngest son. In the completion of material transformation of matter, the mountain or the heap of things is formed; and the lake of life forms upon the Earth.
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If a man decreases his own faults, others will come to him and rejoice. If man decreases his own faults - indeed it is something that would cause joy.
O Six in fifth.
Someone does indeed Increase him. 10 pairs of tortoise shells cannot oppose it - supreme good fortune. The place is blessed by the 'One' above.
The someone is the 2nd line, that is firm and central, and in the rise of the 2nd line the whole Hexagram changes to Increase. In 10 pairs of Hexagrams completion is made; and in holding the vessels of Decrease and Increase correctly, nothing can prevent the completion of attainment (the end) being reached. In taking hold of the 2 vessels the ceremony of the sacrifice is made, as it is ordained. Nine at the top.
If one is increased without depriving others, no blame. Perseverance in a clearness that stands above all matters. It further one to undertake something, as the light of the mountain then finds its place within. One obtains servants, but no longer has a separate dwelling place. Without decreasing others, one is increased - one obtains one's will in great measure.
Without depriving others of their value or their position of wealth one is able to bring Increase, as the light of Heaven brings Increase to the nature of the Earth. One who journeys alone is increased without depriving others because a companion or partner is found through the union between the inner and the outer. Servants are obtained from the union of the lines of the Earth who are devoted to the work, and in the union no longer has a separate home or dwelling place; as all become 'One'. The attainment of the clear position that stands over all movements of Decrease and Increase, which are the cycles of birth and death, allows all the bodies of the Earth to come together and to work as a unit; as there is no conscious involvement which separates them incorrectly from each other. In bringing all the parts together they have great measure, as all the opposites attain their central value and position. When all
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those who are devoted to the light of Heaven and the nature of the Earth are allowed to lead the way forward, all things are in their correct time and place; thereby all the relationships between the man and the woman are perfected, and live in harmony. It furthers one to undertake something - which is the attainment of the correct position within: Then the strong do not lead the way forward, as the weak tread over the strong. The weak inherit the Earth, as all created things are the lesser or the weak parts. In union the lesser comes together in harmony, as they contain within them the strength of the ordained laws of Heaven. The light of the Heaven places itself within all the movements of nature - therefore, it is those who stand devoted and in harmony who attain the gifts and the wealth: "The meek shall inherit the world". Note: The exchange between the Hexagrams of Increase and Decrease, and Peace and Reflection, through the upward moving line of Chn.
349. 44.
Judgements and Laws of the Sacred Mountain. Hsien. Influence. Beth.
I Ching. 31.
The Weak tread on the Strong. The Correct Relationship. In the completion of the union, the laws are placed within all created movement - therefore they all have Influence. In their sphere of Influence Heaven and Earth co-operate in all matters. (The immortals take their flight). The sequence of the opposites of Heaven and Earth come together. In the union of the opposites the young maiden is taken as a wife, in order to bring forth the new (the created states of duality are the young ones who come together as opposites to bring forth all forms of life). After the coming together of Heaven and Earth (the original pair) - there comes the individual things. After the individual things have come into being, there come the sexes. After the sexes of the male and the female, there is the relationship between the husband and wife. After the relationship between husband and wife, there follows their relationships with their children (father and son, mother and daughter - which is called the Family). After the relationship between the parents and the children, there follows the relationship between the prince (the greater) and the servitor (the lesser). After the relationship between the prince and the servitor, there is the difference between the superior man and the inferior man (as one follows the greater, the other the lesser). After the difference between the greater and the lesser is comprehended, the rule of propriety (natural law of justice), and the right (the correctness of natural order) can then operate. Miscellaneous Notes: Influence fulfils itself quickly - as all created things move quickly on to the new. In the understanding of the outgoing movements of energy, the nature of Heaven and Earth can be known and their union attained. Judgements and Commentaries. Success - perseverance in the clearness and emptiness of the mountain furthers. To take a maiden to wife brings the good fortune of correct conduct.
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Influence means stimulation - the weak is above and stands over the strong; hence their relationship is correct. The forces of the weak and strong stimulate each other and respond to one another, so that they unite in their respective places. Keeping Still within the joyous - the masculine principle subordinates itself to the female, and keeps still within all the joyous movements of the female that dance without. Hence it is said: "Success - perseverance in clearness and emptiness furthers. To take a maiden to wife brings good fortune". Heaven and Earth stimulate each other, and all things take their shape, and all creatures come into being. The holy man stimulates the hearts of men; and if one contemplates the outgoing stimulating influences (that which is rising upward into movement), then the nature of Heaven and Earth is understood - and in the midst of the world attains a place of rest. The Image. The lake on the mountain. The image of Influence. Thus the wise man encourages all the people to approach him. His readiness to receive them all is by virtue of his clearness and emptiness. The Lines. Six in the beginning.
The Influence shows itself firstly in the big (great) toe. The will is directed towards the without. Only in following does it become visible to the outside world.
The beginning of any movement is invisible to the outside world, as it starts in the movements of energy within the physical body (energy is great). In these movements the prelude to action in the physical world is perceived, and only by following them does visible action occur. Six in second.
Influence shows itself in the calves of the legs misfortune. Only tarrying (Keeping Still) brings good fortune. Misfortune threatens through moving the legs, but Keeping Still brings good fortune through devotion.
The Influence of the lesser parts shows itself through giving birth to physical action, as in birth the Earth (the sacred cow) calves. In one's own devotion to the law only tarrying brings good fortune; as in keeping still there is no deviation from the rule.
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The Influence shows itself in the thighs. One holds and directs one's will towards the things that one's followers hold to, this is extremely base. To continue is humiliating for one cannot keep the lower parts still.
Followers are those stimulations that rise into action, as they respond to the decisions to act taken in mind. If one also responds to the lesser or base desires to act, then humiliation arises from the situation in which one is about to become involved. O Nine in fourth.
Perseverance in clearness, remorse disappears, good fortune. If the mind is agitated thoughts go hither and thither, then only those on whom one fixes conscious decision will follow. One follows them into one-sided action; this then shows no clear light within. Only clearness brings good fortune and no remorse, for then one stirs up nothing that is injurious.
In a conscious decision that is based on the thoughts that go this way, then that, one is led by an agitated mind: And then only the decisions of onesidedness are ever put into action. In following the inner dialogue there is no clear light within, as all thoughts have a bias of self-content that is not based on what is real as there is no personal self within any physical being or created movement. Through this ignorance of reality, all actions are clouded by the views that are based on inner conflict. The Master says of this line: What need of thought or care? In nature all things return to their common source and are distributed along different paths: through one action, the fruit of a hundred thoughts are realized. What need has thought or care. O Nine in fifth.
The Influence shows itself in the back of the neck when the back is straight all matters are controlled.
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No remorse. When the root of action is sound then so are all the branches; the will is directed correctly.
Both Sun and Kn are trees. Kn is a tree with long roots, from which the branches (which are extended by the branches of the light lines of Sun), reach up to Heaven from their roots in the Earth; therefore the expression of something that has the correct root must be sound. When the Influence shows itself at the back of the neck, which is the 4th line that holds in check all the lower or inferior elements, they can be correctly contained. The back or the spine is symbolic of a firm middle position (a male line) in the upper part of the body, and the yielding lines (the female) form the ribs. In this central position one attains straightness in all matters, achieving the middle way in the expressions of duality. The central place of union has Influence over all opposites. Six at the top.
The Influence shows itself in the jaw, cheeks, and tongue. In the created movements the mouth opens and closes. The mouth opens and chatters as the created movements fulfil themselves quickly.
The expressions of the mouth are the transient conditions of the time, which are the result of The Judgements and the Laws of the 'Book of Changes'. These quickly fulfil themselves.
353. 45.
Judgements and Laws of the Sacred Mountain. Chien. Obstruction. Gimel.
I Ching. 39.
The Boar's Head. Through the Influence of the created condition, difficulties necessarily arise Obstruction means difficulties. Miscellaneous Notes: Obstruction means difficulties, and these lie in the head. To understand the nature of these difficulties, and to know how to stand still is wisdom. Obstruction means placing a difficulty or a block upon the careful and thorough consideration of a deliberate body - which discusses and is aware of all possible consequences: As through the formal (open and following the essential or official) discussions of all opposites of view, the decisions of justice are arrived at. (Through the discussions the sentence of death is postponed. The discussion is 'That' which comes forth from the lower jaw as the mouth moves, and these words construct all living beings that come forth upon the Earth.) In Obstruction the wise man turns within (he comes), and in Keeping Still all matters are overcome within his own view of things - it is these that he makes correct. Obstruction is therefore put in place by entering into judgement (prejudgement) as to the outcome of formal discussions with opinions or intentions of the heart. The light (the arrow) pierces the heart of the wild boar; the trophy of its head is then presented to the king. Judgements and Commentaries. Obstruction - the south and the west furthers. The north and the east do not. It furthers one to see the Great Man. Perseverance brings good fortune. Obstruction means difficulties - the danger is in the head (ahead). To see the danger and to know how to stand still is wisdom. The south and west further as the places of the light and the mountain, as in these one finds a place upon which to rest. The north and east do not further in these places of the darkness within things come to an end. It furthers one to see the Great Man - for in his works he goes (upward and outward) and wins merit by his virtue (his outer expression which has worth). In the right place, perseverance in clearness brings good fortune (for he goes and attains the middle). Through this all the country (the form of the body of the Earth) is brought to order.
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(In the right place means achieving union with the correct places - a union with the dark forces that arise from within is incorrect. Obstruction is overcome through keeping inner energies still, and by allowing the flow of nature and time to take its course.) The Image. The water flows over the mountain (the transient exchanges of the opposites flow over the mountain of matter - the moon rules over the mountain). Thus the wise man turns his attention to his self (that which he keeps still), and thereby moulds (forms) his character. The Lines. Six in the beginning.
Going leads to obstructions, coming meets with praise. Coming meets with praise because it is right to wait.
Going forward into action from the split and dark place would lead to obstructions, as one would not be able to carry out the will of the Great Man. Incorrect movement naturally leads to conflict and obstacles that arise between different parties of divided interests. Coming in to a lowly and hidden position, in which the inner fire is properly contained, meets with praise, as it is right to allow the external movements to come or to evolve of their correct way. Six in second.
The king's servant is beset by Obstruction upon Obstruction: But the movements of nature are not one's own fault - no blame. In the end all becomes correct.
This line acts as an official or as a servant to the ruler in 5th place, it corresponds to the ruler in that it is yielding in a central position of the Earth, while the 5th line is firm in the central position of Heaven. If the created forms of the Earth who are the servitors try and transcend their position, then they meet with obstructions - but this is not their fault as the natural forces within the body of nature strive to attain perfection and balance. In the movement of all created forms a correct time and place is given, in which the ruler is served, and all is completed. There is no blame if the servant follows the law of the rule; all is then as it should be for they only act in accordance to their place. If one therefore allows the servants to do the work as they are instructed to do, in the end all is completed correctly.
355.
Going leads to Obstruction, hence one comes back. Going forward into action meets with Obstruction, one comes back within. All of those within find their correct places and are glad.
In dreams and thoughts of rising to a higher position one tries to go forward, but in going out meets with a situation that is firm, and cannot be changed into one which has any chance of bringing advantage or benefit. In all actions one sees that in the long term all use of force that seek to gain personal advantage has negative consequences, so by coming back in to a place of rest, all movement desists. In desisting from a use of physical force to change the situation for personal advantage, peace of mind is attained and the long term results of this are of benefit to all concerned. Six in fourth.
Going leads to Obstruction, coming leads to union. In the appropriate one finds support and union.
The position is correct and its means are appropriate, even though the relationship with the 1st line is not correct, all the other lines are in correspondence with each other. The position stands above the mountain that is within, so it is free from harm, and even though it stands between 2 firm lines the position retains clarity. One in this place can find correct support from the ruler above, and in keeping inferior desires in check; union or completion can be attained, as only the 1st (inferior) line needs to change to attain completion. O Nine in fifth.
In the midst of the greatest Obstruction friends come. For all the others are ruled by this central position.
The position is in the middle of K'an, which through its constant flow of perseverance in the correct place (this line is the central ruler) achieves its ends. All the other lines within the situation of the Hexagram correspond to this position, and these are the friends that come - all the people give mutual assistance as they all accord to the rule of law. This central position outside in the external realms of nature is in the midst of the created, but all the created lesser forms accord to the will of the greater. When one attains this central position, all movement of the created forms of nature and their changes become friends.
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Going leads to Obstruction, coming leads to great good fortune. It furthers one to see the Great Man in all matters. The will is directed within; thereby one can follow a man of rank.
This top line turns down and meets the light of the ruler rising from the line below. Going further would have led to complete darkness and loss, but it is seen that nothing can be achieved unless the right path is followed. In seeing the way of the Great Man one understands that the way of the inferior man is fruitless. If the dark tries to attain a position that is isolated from others it becomes lost, and is destroyed, as others seek to take away its wealth and position. But in devotion to the rule of law this position can give up personal ownership of wealth, and turn down to give benefit to all those who stand below it.
357. 46.
Judgements and Laws of the Sacred Mountain. K'uei. Opposites. Daleth.
I Ching. 38.
The Sun rises over the Lake. The Clear View - Clarity. Opposition. Obstruction is caused through misunderstanding the actions of the Opposites; in their expression opposition to 'The Way' arises. Miscellaneous Notes: Through the separation of Opposites there is estrangement - through their misunderstandings men separate the ends, and have a fear of personal loss. The conflicts between the Opposites cause all matters to be moved - fire rises, and water falls, and in their natural actions complement each other. Those within are in opposition to those without, the elements of fire and water live together as Opposites; but in the mind they are not directed toward a common cause. In overcoming the separation that causes opposition between the Opposites, all things find their correct order and this achieves clarity. Judgements and Commentaries. The Opposites, in small matters good fortune. In their actions all things thereby achieve order, balance, and harmony. Opposites - the fires rises in its action, and water (the transient flow of exchange) in its action is downward. The Opposites of action live together, as fire and water do not combat each other; but in mind they are not directed to a common cause - in the separation of the Opposites each is placed in opposition to each other. Being joyous is dependent upon clarity - thus the small progress through the movements of the firm; the firm attains the middle within, and the yielding finds correspondence with the firm and thereby progresses. This is why one attains good fortune in small matters (as the great and the small act together). Heaven and Earth are Opposites, but in their action they are concerted. Man and woman are Opposites, but they strive for union. All beings stand as Opposites of one another, and what they do takes on order thereby. As Opposites, the small find correspondence with the great, and their union is attained. Great indeed is the effect of the time, which takes place on the field of action, through the concerted action of the Opposites.
358.
Appended Judgements. The men of ancient times strung a piece of wood for a bow and hardened pieces of wood in the fire for arrows. They used the bow and arrows to keep the world in fear (order). They probably took this from the Hexagram of Opposites. The straight piece of wood (the singularity of the ridgepole) was bent into a curve, as the action of the flow of time (water) placed matter into the pit, which curves or bends the field of time space (which is straight). In the action of bending the field and placing matter into the hollow, light (the arrow) is released as all matter is broken down in the action of fire. The movements of the action between the bow and the arrow thereby give rise to all transient movements in nature, and these exchanges of form cause fear in man; but they also keep all of nature in order and balance. The Image. Above is the fire, below is the lake. Thus amid all fellowship in the actions of the Opposites, the wise man retains his individuality, and remains centred in a position of clearness (clarity). The Lines. Nine in the beginning.
Remorse disappears, if one loses one's horse and does not run after it, it will return of its own accord. When one sees evil people one must guard against mistakes.
The horse is the movement across the field of action - thus remorse disappears when one does not run after the movements and try to possess them. If something really belongs to you then it will return of its own accord, for it is correct for it to do so. It is always due to a desire to possess something that causes one to run after it; and this is the reason for becoming involved with situations, or with people that one should not. In knowing the reasons for involvement one can safeguard against those elements that would be the robbers of virtue. O Nine in second.
One meets the lord on a narrow street: Thus one contains the fire correctly within oneself, and does not show one's light in the wrong places.
By staying calm and central in the middle or the narrow way, and not venturing either side of the path one can meet the ruler, without formality or outward
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expression; and in this way keep oneself safe from robbers, the creatures who hunt secretly in the dark. Six in third.
One sees the wagon dragged back, and the oxen halted. The man has his nose and hair cut off. This is not a good beginning, but a good end. The place is not correct, but a good end because one meets with the light above.
The wagon is the vehicle of the Earth, and the oxen provide the strength to pull it. The use of physical strength to move the Earth is inappropriate, and its use comes to nothing, as both this line and the 4th line are incorrect. The nose is the central position between the eyes of Li, and the hair is the shock of growth of Chn - the position of the 4th line cut off both, as the inner is severed from the outer. This prevents the union between Heaven and Earth or between Kn and Tui. The beginning of the movement is not good, because in the meeting together of the inner and the outer, who are in opposition to each other, and who have no common cause to overcome their conflict, it is only this line that has a relationship with the top line and the hard 4th line. In this way the situation can be rectified as the line changes, and in this way a good end is then achieved. Nine in fourth.
Isolation in the actions of Opposites. In the midst of opposition one meets a like minded man that can be associated with in good faith, danger but no blame. Association in good faith is without blame; this means the will affects its purpose.
The line is incorrect as its hard, so its isolated in its place; but this is tempered because it is in the midst of danger. Being surrounded by the danger of inferior elements a firmness of action might be seen as somewhat of a necessity, but all the same any action taken must be carried out in good faith. What is important is that one remains clear of bad faith or blame, and through this, establishes a position of trust between all the Opposites of interested parties that surround one. Maintaining a correct position comes from the relationship with the 1st line, which is joined together with the 2nd, and through this comes the light from the source, and the companion who is central. It is this correct inner relationship that allows the will to effect its purpose.
Book 3. Judgements and Laws. Hex 46. O Six in fifth.
360.
Remorse disappears, as a companion bites his way through the wrappings. If one goes to him how could this be a mistake? One goes to him and this brings forth a blessing.
The companion is the central light second line that has a clear position; it is the source of energy within the outer covering or wrapping of the created body. Attaining a clear inner position is indeed not a mistake, as one attains a correct relationship between the inner and the outer - which is firmness within, and yielding without. The power of the light and central position moves upward through all dualities of Opposites - the upward movement of the jaws bites through the meat (the firm 4th line), and the lines of Earth meet with Heaven. Nine at the top.
Isolated through one's own view of the Opposites. Seeing a companion as a pig covered in dirt coming in a wagon full of devils. At first one draws a bow, and then lays it aside. He is not a robber, he will woo at the correct time. When one goes to him, the rain falls and good fortune comes, and all one's doubts disappear.
The place is isolated by a high-minded view. One sees the companion (3rd line) as a pig (K'an) covered in dirt (the covering of the body),. One makes a division between the created body and ones desires to be on a higher spiritual plane above all sufferings of Earth: The reality of living in a body has to be faced in sickness, old age, or personal relationships. One firstly tries to get rid of the what seen as lowly and of little worth (it has to be devalued or dehumanised before destructive action against anything is taken). All created parts are friends and of the same nature, so without these lowly things life would not exist. In going and meeting the companion one finds he is not a robber, and all created movement come at the correct time and place in order to promote life and evolution. By lowering oneself union between all of nature is found, as it provides life and nourishment. When union is attained divisions between Opposites disappear. K'an is a bow, robbers, meat, a defective chariot or wagon, the wheel, and a pig or boar. The central line of K'an is hard, as its also the 1st line of Li, weapons. In the change of the 4th the bow is laid aside, removing a blockage to union between this line and the 3rd line, and the 2nd and 5th. The whole Hexagram changes into Decrease - so a union takes place.
361. 47.
Judgements and Laws of the Sacred Mountain. Chieh. Limitation. He.
I Ching. 60.
The Moon rises over the Lake. The Four Seasons. Through the opposition of men, opposites cannot forever be separated - the way of one-sidedness comes to its end. Miscellaneous Notes: Limitation means stopping in the appropriate place. All matters are equally divided - the central and the firm thereby achieve balance and harmony (the correct measure). When the correct limitations are applied to the creation of the whole body - the property of the correct owner is not encroached upon, and the people (the created parts) are not harmed. Galling* limitations upon nature should not be persevered with - but they can have the effect of saving one's own soul. The placing of galling limitations upon oneself serves in learning universal truth, but once inner truth is obtained, galling limitations should then cease. (With a change to the top line the whole Hexagram changes into Inner truth.) Galling limitations bring about a separation of the ends therefore the appropriate place is only to set boundaries to one's own country - then Limitation should cease. Judgements and Commentaries. Limitation to one's own nature brings success, but galling limitations should not be carried further or persevered in. The firm and yielding are equally divided so the firm attains the middle. In galling limitations limits are set upon one's one-sided nature - and in the separation into sides the way comes to an end. Limitation in the appropriate place, one is joyous in passing through danger - to limit oneself in the correct place is central and correct in conduct in order to unite. Heaven and Earth have their correct limitations of action (the curb stones placed on the opening of the Well), through which all forms of creatures arise into being from the source. In the set limits of Heaven and Earth the seasons follow each other in their order. When the correct limits are applied to the setting up of institutions (governing bodies) they do not then
* Galling is not a word that is in common usage - gall or gallingly means to vex acutely; as in a great amount of mortification [necrosis] or irritation to living flesh, which is self-inflicted so Galling Limitations can be taken to mean ascetic practices.
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encroach upon the property, or harm the people: The laws, are the set of natural movements between opposites. The Image. The moon is over the lake (the transformations of the moon govern the seasons of the Earth.) Thus the wise man creates numbers in great measure, as he gives all things an equal value from his central position. He examines the nature of virtue and understands it, and thereby corrects his own conduct. The Lines. Nine in the beginning.
Not going out of the door and courtyard is without blame. This is a sign (a Hexagram) in which one knows what is open and what is closed.
Not going out of the door gives a relationship between this line and 4th line, which stands in the middle of Kn, the door. The courtyard is the open space of a defined measure, which stands connected to, and confined within the arrangement of a house or building by an outer wall - it could denote a royal measurement (royal courtyard) of the rectangle contained in the middle of a Hexagram. The court is a place where a king holds an audience with his subjects - thus, from his central position he sees and hears the statements, or formal discussions that are put before him, and gives judgement upon them. The image given here corresponds to the Judgements and Commentaries in Keeping Still, Hex. 41. In the concept of Limitation, understanding how to limit oneself gives an image of a door and gate, and this is connected to the arrangement of the broken lines in Kn and Chn, and their relationship with K'an, danger. In the nature of the lines, one knows which is firm and yielding, which rise or fall; so, in the correct Limitation of passage through the door or gate, it is understood where one can go, and where one cannot go - therefore in each situation the right measure or means is achieved. This line is below and confined by the 2nd line that is a firm central line (a closed gate), so that it can remain confined without any problems in its place, safeguarded by the correctness of movement, it is without blame. The Master says about this line: Where disorder develops words are the first steps. If a prince is not discreet, he loses his servant. If the servant is not discreet, he loses his life. If germinating things are not handled with discretion, the perfecting of them is impeded. Therefore the superior man is careful to maintain silence and does not go forth.
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Judgements and Laws of the Sacred Mountain. O Nine in second.
Not going out of the gate and courtyard. Great misfortune. The correct time and place for union is missed.
As the 1st line stood within a firm line which was central it was instructed not to go, but this line stands correct and before it stands broken lines; these stand between it and the 5th place with which it has a relationship. The position of the 5th line is not correct, as it is firm when it should be yielding, but it is entrapped in the middle of danger. The entrapment confines or defines a set course, which the flow must take; this is its Limitation. The flow of water is dependable and overcomes all obstacles (obstructions) in its path, so one must be in harmony with the time and place of the flow to achieve the correct means; so to be yielding is correct for the time (the situation of the Hexagram). One must therefore have correct view, becoming yielding or completely flexible to movement in the outer field; the relationship between the inner view and the situation is then balanced. To go outside into the light of day, and to flow with the movement from a central objective inner view is given as being correct - if one does not do this, a correct time and place for action is missed. Six in third.
One who knows no Limitation will have cause to lament for the dead. Lamenting over neglect for Limitation, who is to blame for this? This has been through one's ignorance, but no blame.
The position is incorrect as it is weak, without seriousness, or caution; thus it suffers defeat with the arrival of the enemy, and carries its dead. The reading of carrying corpses or the dead is also given in the 3rd line of The Army Hex. 52, and this reading can also be linked with Waiting in Nourishment Hex. 13 in which the enemy is about to arrive and only with caution is defeat avoided. The essence of all these readings is in the Limitation of the inner, in being able to control the mind in its view of the physical processes. Without the correct limitations there is cause for regret - hence, lamenting or mourning over something that is already dead, as the cause of neglect has already happened. The consequences of action are only ever understood in a result, as a limited view cannot see an end product beforehand; so mistakes or defeats are obtained through ignorance of the whole picture or story. One therefore lives in the way one does because of not knowing better, as there is nothing else to
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quantify it by. Unless one has had an experience, which transcends the norm of ones upbringing, the difference is not known. One can only measure anything by a depth of experience, and cannot place a concept to anything that is beyond that depth. In this ignorance there is no blame, but the situation should be rectified through broadening one's scope of knowledge, directly. Six in fourth.
Contented Limitation. Success through the acceptance of what is real. With kindness one accepts the law of the 'One Above'.
The line is correct and its relationships are correct, it receives the other lines and follows the way to and fro. One finds the correct measure or limitation of action upon the field, where through the union of all the natural forces, is perceived that which is real and sustainable. Reality stands in all things, and when one ceases to be ignorant or in denial, a limited view of life is transcended. O Nine in fifth.
Sweet Limitation brings good fortune. Going brings esteem. Sweet Limitation comes from being in one's own place.
The fruit that hangs down from the branch of the tree is sweet and easily spoilt; therefore the correct care of it allows it to come to seed without being damaged. The fruit is the body of the Earth, which is the place that brings forth life and its constant renewal, and with a correct Limitation upon one's own conduct, it is cared for. Six at the top.
Galling Limitation should not be persevered in, and limits should never be placed on others. When a change is made remorse goes, for the way ends.
Extreme limitations can be placed upon oneself, and in ascetic ways of quietness and abstinence an investigation of the feelings and activities of the physical body and mind can take place; thereby understanding the universal truths. Once these truths have been perceived then there is no reason to carry the practice too far, as a simple way of life will suffice. Placing extreme limitations upon oneself for reasons of outer show is contrary to the way, as wisdom can be achieved without need for external ornamentation. One should not seek to
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place extreme or galling limitations upon the structure of one's nature, as the functions of nature are already ordained to achieve balance and perfection: Thus, if one tries to attain spiritual self-perfection, or a perfection of the body through extreme practices of fasting or self-inflicted pain, the whole balance of the bodys structure is ultimately damaged. Through practice the Buddha found a middle way, which with a simple moderation in all matters the created body was cared for. He arrived at this conclusion after he had tried to find enlightenment through fasting nearly unto the point of death. Limitation in one's own expression of needs, assists the world to achieve its freedom of expression, and the property of the ruler is not encroached upon all the parts of the natural order (the people) are then not harmed.
Book 3. Judgments and Laws. Hex 48.

I Ching. 56.
366. Vau.
48.
L.
The Wanderer.
Fire on the Mountain. The Mariner. Without Limitation the light of the fire becomes exhausted - it loses its home. Miscellaneous Notes: He who has few friends is the Wanderer, in his wanderings he only meets with acquaintances along the way; such is life. The fire stands high and alone on the mountain - he is a Wanderer in foreign parts outside of his own country. (The mariner sails the ocean of the great waters in search of the place of release and a place to rest.) The Wanderer who concerns himself with trivial things (three ways) finds only mistrust and loses the help of his servant; but he who journeys alone finds a companion. The Bird of Heaven takes flight - his nest burns up, and he loses his place of shelter and rest: This is the prophesy of the Wanderer who concerns himself with the customs of foreign parts. The Wanderer is the spirit who comes forth to journey through life. Judgements and Commentaries. Success through what is small - for perseverance in clearness furthers one's journeys through foreign parts, and brings good fortune to the Wanderer. The yielding attains the middle outside and submits to the firm - hence by Keeping Still and adhering to clarity the Wanderer journeys with success. Clearness and kindness, in correctness one journeys alone along the way - thus the place and the meaning of the time of the Wanderer are truly great. The Image. Fire on the mountain. The wise man is clear and cautious on his journeys. He imposes no penalties and protracts no lawsuits - he thereby journeys without judgements or conflicts. The Lines. Six in the beginning.
If the Wanderer concerns himself with trivial things, he draws misfortune down upon himself.
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In his concerns the will is spent, and this is misfortune.

The word trivia means tri or 3, and via means the way, therefore it is a division of 3 ways or roads. When this is applied to the context of The Changes, when 3 is decreased to 2 it becomes as 'One'; meaning that the extra part is taken out of the equation and thereby union between the 2 opposites is achieved. This lowly position which is dark and split apart concerns itself with what is hidden under the surface, as in gossip, which is an addition to the reality of the truth. One who is travelling through foreign parts (outside of one's own country) should therefore not become involved in the hidden or underlying motives of relationships between people; or in the ways that they conduct themselves: And in this way, one can travel through all external situations with a friendly demeanour, not getting involved in the internal forces which are at play within the lives of those whom one may meet. Thereby if one remains clear of all doubtful involvements and conflicts, the spirit is able to walk upon the Earth as though it were not there (to give-up the world). Six in second.
The Wanderer comes to an inn, and he finds a place to shelter and rest for a while. He has his property with him. He wins the steadfastness of a young servant this is not a mistake.
The spirit that travels through life comes forth from the source within to construct the mountain, upon which the foreign or outside country rests. In the construction of the body it gains a young servant, in which the Wanderer gains a place to shelter and rest for a while. His property is his true self, which is 'That' which he cannot lose (that which is uncreated or unchanging), and the created part of the self that through its cyclic action becomes steadfast or enduring. In his perseverance in clearness and correctness the Wanderer can rely upon the young servant, as all the created parts are devoted to the law that stems from this inner (inn) position, which in its will determines all outcomes: But if the Wanderer enters into conflict, the steadfastness of created nature (the servant) is lost, for it is easily damaged. Nine in third.
The Wanderers inn burns down and he loses the steadfastness of his young servant, this is indeed
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a personal loss. If one deals with a subordinate as a stranger, it is only right that one should lose him.
The fire burns down the inn, as in putting the fire into action it destroys the material body and its structure. In the misuse of fire through its incorrect containment, the place of rest and the steadfastness of young servant is lost or destroyed. The fire is the energy that rises from within the body (wood), as its movements are viewed in the conscious mind and then is put forth into physical action; this causes Keeping Still, the young son, to be lost. This line joins with the line above to rise upward to meet with the top line, with which this line has a relationship, as it desires to attain a place in Heaven through the actions of the hard and warlike man in 4th place. The lower lines are therefore left behind as the light lines coupled with the rising power of fire (Li) withdraw upward away from the lower - hence Heaven and Earth separate from one another and the lower lines of the Earth sink down into a solid state. Nine in fourth.
The Wanderer finds a place to shelter, and obtains property and an axe. My heart is not glad. He has not as yet obtained his place. In his possession and his defence the heart is not yet glad.
The shelter is the house or the building of the body in which the Wanderer makes his journey. In the shelter of the body the journey can be completed, but that the Wanderer obtains or possesses his property and has need to defend it. The axe (labys)*1 is a weapon of Li, and Tui means breaking apart or smashing open, combine to give an image of force which is used to make changes; and these changes stem from the emotions of the heart. O Six in fifth.
He shoots a pheasant, with the first shot it falls. In the end this brings both praise and office. A favourable judgement in a high position.
The arrow and the pheasant are both attributes of Li; and with the first movement of change the line becomes firm so that the yielding line's action is to fall. This gives both a good judgement and position as the Hexagram changes to Retreat Hex. 33.
*1 A 'Labys' was a double edge axe symbolic of the goddess, or the actions of God.
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Judgements and Laws of the Sacred Mountain. Nine at the top.
The bird's nest burns up. At first the Wanderer laughs, then he laments and weeps. Through neglect he loses the cow. Being a Wanderer in a high position rightly leads to being burnt up. In the loss he hears nothing.
The nest of the bird*2 burns up because the Wanderer did not shoot the pheasant and let it drop; so the bird was allowed to fly up into the heavens. In the change of this line the Hexagram becomes The Wheel Hex. 37, whose image is the flying bird who passes by the ruler and goes into a dark place outside of reality (the stranger), never to return again to Earth. The position is above the eyes and ears so that the truth cannot be seen or heard, as the place of the senses is within the body of the Earth. When one goes completely into the dreams of the head all is lost. In the end nothing exists outside of nature, and it is only within nature that life is contained - and this is all that can be known. The cow is a symbol of devotion linked with Li, thus through one's neglect of maintaining a correct position, the nourishment of the Earth is lost.
*2 The nest of the Bird of Heaven is in the 'Tree of life' upon which all things rest.

I Ching. 6.
370. Zain.
49.
Sung.
Conflict.
The Contender. The position of Heaven stands above the ears, hence it does not hear.Over the property and the source of nourishment (the meat and drink) there is sure to be Conflict. Miscellaneous Notes: Conflict means not to love - for when all are not equally loved there is Conflict. The Conflict arises between the opposites of one's own created nature - thereby the use of strength separates the parts from each other. The power of movement is above, as action rises from the flow of the deep waters within: Thus Heaven and water flow in their opposite directions. Through entrapment within, strength is used to move things - this is indeed the nature of entering into Conflict. To contend before him who is centrally placed and honoured - all matters of the opposites are then openly discussed before him in order to delay execution. Judgements and Commentaries. You are sincere but are being obstructed; a cautious halt halfway (in the middle) therefore brings good fortune of a correct view within. It furthers to see the works of the Great Man. It does not further to cross the great waters. Strength is above, and danger is within. The use of strength when one is obstructed produces Conflict. The danger comes from the view within. The contender is sincere but is being obstructed (the opposites of action vie with each other to try and overcome the obstacle). The firm comes and attains the middle - thereby the obstacle is overcome correctly. Going through to the end brings misfortune, as in one-sidedness the Conflict is made permanent (in splitting apart of the opposites the functions of nature close-up and darkness is entered.) (Heaven is in the upper part of the Hexagram*, which stand above the eyes and ears - the eyes are Li, and the ears are K'an, the hollowed out place or the pit in the ground which contains the body of the Earth; this means the laws of Heaven are firm and are not subject to change.)
* The Hexagram or Star of David is made up of 2 equilateral triangles, the upper is Heaven, and the lower is Earth.
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The Image. Heaven and water go their opposite ways. Thus in all of his transactions the wise man considers the beginnings, as beginnings of all movements are within himself. He thereby does not use his conscious thoughts or cares to lead to personal action. When the beginnings (the roots) are correct, then so is all else. The Lines. Six in the beginning.
If the affair is not perpetuated there is little gossip. Good fortune comes through simple conduct if one does not prolong Conflict.
The line stands below at the beginning of movement, thus if the movement is not entered into, nothing is carried forward - the movement remains hidden, hence gossip. The image of gossip comes from the relationship between this line, and the 4th line which is in the middle of Sun, meaning sound of wind; also with the change of this line, the lower Trigram becomes Tui, meaning a mouth, and the whole Hexagram becomes Treading Hex. 35, in which the reading of the 1st line is simple conduct. In one's own simple conduct the exchanges of the created conditions are not held-up or prolonged, so that the matter quickly moves on to the new. Nine in second.
One cannot engage in Conflict with the ruler, so returns home and gives way. The people of the town (three hundred households) remain free of guilt. Thus one escapes blame - as to contend from this inner place with the 'One Above' only brings selfincurred suffering.
This line and the 5th line are firm, so this line cannot rise-up into the position of the ruler as its way is blocked. If it remains in its central position within all becomes correct, and conflict between the inner and outer is avoided. The value of 3 comes from the Trigram Sun, which stands above, and in the values of The Changes numbers increase by 10's. The correct relationships of values of the Primal Powers thereby construct the central values, which give balance. Six in third.
To nourish oneself on ancient virtue and wisdom brings clearness. Danger, but in the end good
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fortune. If by chance one enters the service of the king, seek not one's own works. Obey the one who stands above.
The virtue of the ancients (the ancestors) in their clearness stand above all created states or forms. In the clearness of their wisdom all that can be known comes forth into life; thus, upon their virtue (expression) that arises from wisdom, one nourishes oneself as the food is placed into the vessel or the pit. The thoughts and cares of the dialogue are the means by which one enters the pit, in which exchange takes place - as these arise in order to enact change. In all the exchanges of form the creatures serve the king, as they all work to construct nature, bringing forth constant renewal. If by chance one enters the works of change, one should seek not to perform one's own works, but through devotion carry out the will of the ruler (in harmony with external action). Nine in fourth.
One cannot engage in Conflict, all lines of Heaven are firm. One turns back and submits to fate, changes one's attitude and finds lasting kindness. Thus nothing is lost.
The line is incorrect in its place, but all the lines of Ch'ien stand and rise together, away from the danger within: Therefore there is no Conflict in the action of the lines, or in the movement of the lines that produce ordained fate. When this line changes to a yielding one, the personal content of its strength to rise is lost, and the Hexagram changes to Dispersion Hex. 56, which in turn leads to the accumulation of spiritual goods: Also in the change, this line becomes the top line of Chn, who disperses energy from the middle position within upward to meet with the top lines in Heaven. In the movements of nature the inner tensions are released into a visible expression; as the leader gives forth the energy in the sacrifice it is forsaken in order that all shall live ("Oh father why has thou forsaken me".). The light of Heaven gives of itself in total kindness, and without question - only to be turned dark when eclipsed by the moon, which is symbolic of the dark waters transformations that move to create the foam of the surf, out of which the goddess was born. O Nine in fifth.
To contend before him brings supreme good fortune. The place is correct. The contention is of the rulers making, thus no Conflict between them exists. For
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it is he who cast the stones that makes the judgements.

All the people contend before him, each stating the means of how nature can be brought to its perfection - and through each of these voices his will is done, as each states a law of cause and effect. Contending before the ruler, one thereby allows his judgement to be carried out, as the law inherent in each of the voices brings forth movements, and completes them. In harmony with the movements, one acts as the time and place demands, and upon the field of action the will is done. The means are made ready within oneself, one then acts, and all is accomplished. In making ready the correct means, one lets only who is clear and pure, and who cast the stones (the construction of the mountain), carry out The Judgment of the Laws. In the ordained judgements the correct penalties are administered, as all causes take effect upon The Decisions that are already written in The Judgements and the Laws. When in harmony with the law, one acts in the open place of the light, and remains blameless; for it is only through plotting for ones own gain in the secret recesses of mind that the light of trust and love is killed through Conflict. Nine at the top.
Even by chance a leather belt of victory is bestowed on one, by the end of the movement it will be snatched away 3 times. Distinction through winning a Conflict is nothing to command respect.
The relationship between this line and the 3rd line gives the reading "Even by chance", as it is through personal decision that one enters into taking a chance. Through personal decision one gambles on the outcome of the event, betting all of one's personal possessions on the correct result. The 3rd line is also in the middle of Li, which is the Ox, and as the highest line of the legs it is the hips - thus, the image of a leather belt is given because the action of cause and effect is cyclic. The first part of the Hexagram is the morning, and the combination of Sun and K'an gives the images of morning or lamenting for the dead or past (as in taken or snatched away), and 3 times (the 3 inner movements). In one's victory over the law of nature, through the changes all of one's personal material wealth will be taken away; and in a victory over another person in order to obtain wealth, the cause of hatred puts into effect a counter measure that will soon be carried out. This denotes an endless cycle of hatred and Conflict that knows no end. In the nature of Conflict the essence of the
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wisdom of the sages is understood. As the natural forces of the opposites of movement through their conflicts bring about the arising and the completion of all actions upon the field. In studying one's own internal visual activity and its accompanying dialogue all the laws of movement can be seen and heard so the serpent or dragons voice states the actions of the gods and demons who turn the churning pole through the Yugas (aeons of Precession). In each arising of the visual daydream and the dialogue one perceives a means of change; and change is all that can be perceived. In the reading given to each of the lines of the "Book of The Judgements and the Laws" the means of understanding chance is discussed, and as to how chance can be transcended. In the understanding of practice, the wise man stands firm in the face of his fate, and veiling his inner light, overcomes the tyrant who tries to be the ruler of the country. Through the practice of rumination, all the innards of the great beast (the serpent) are passed through, and with detachment the aspirant emerges out of the dark tunnel unharmed.
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I Ching. 36. 50. Ming I.
Darkening of the Light.
Ceth.
The Inner Fire. The Overthrow of the Tyrant. Through Conflict one is certain to encounter resistance. Darkening means damage and injury. Miscellaneous Notes: Darkening of the Light means injury - by which the nature of the created body is damaged. The tyrant Chou Hsin (Jo Sin) was the last king of the dynasty of Yin (darkness). Under his rule all were made to suffer greatly - and those who came forth to overthrow him and the darkness are mirrored in the lines. The tyrant sought for himself the high position of the king - thereby to bring about perfection of his kingdom and of the people: Thus from this high position he subjected all to the judgement of his own imperfections. King Wn had a dream in which he saw the face of a man. On his journeys he went to cross the water and met a ferryman - who was the man he had seen in his dream. The ferryman in his wisdom and guidance ferried King Wn across the water (The Abyss) - and the power of the tyrant and his darkness was overthrown. The light is hidden within the Earth; but in the midst of danger their great leader is captured during the hunt. The light within that is the guide that leads the way through the dark forest overcomes the nature of the darkness. Darkening of the Light, the man who expresses the truth is murdered by the tyrant: Only he who veils his light within escapes from the darkness. In the conscious decisions of perfection - as all tyrants have high-minded ideals. In his dreams he climbs up to Heaven - but is then plunged down into the depths of the Earth - not light but darkness, the correct measure has been lost. In the killing of truth the world is plunged into darkness; for the tyrant (the created body who is only the lamp holder) seeks to perfect its own nature and to possess the light for itselfthrough which the Earth is damaged and injured. Judgements and Commentaries. In adversity it furthers to be clear within - one is persevering in clearness in the face of danger. The light has sunk down into the Earth. Beautiful and clear within, devoted without - thus was King Wn when exposed to danger. In
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adversity it furthers to be continually clear within - this means that one veils one's inner light (contains the fire). Surrounded by his closest kin and in the midst of difficulties, nonetheless keeping his will firmly fixed on the right (the rule of natural law) was Prince Chi. The Image. The fire has sunk within the Earth. Thus does the wise man live amongst the masses, veiling his light, and yet he still shines. The Lines. Nine in the beginning.
Darkening of the Light, during flight lower the wings and do not fly upward. The wise man does not eat of the host for 3 days, and in his wanderings has somewhere to go. The host has occasion to gossip, as he stands apart and does not eat with them. During his flight from the evil tyrant the high-minded Po I went into hiding, only by this means was he able to escape from the danger.
Li is the fire out of which the bird or the feathered serpent (Chn) takes its flight up into Heaven. The fire burns upward from its inner container within the body of the Earth in order to achieve a high position in Heaven, as the desire of the visual day-dream seen in mind is to transcend the confinement of the physical body to attain a clear position above the material existence of the Earth. In lowering the wings of flight one stays rooted within the source (grounded), which stands below all movement or expression that can been seen in the visible action of the body. From this position all things can be observed without need to eat of involvement in the inner activities that go on in the body, and which are seen and heard of in mind. All inner activities are hidden and quiet (gossip); and amongst all of these activities is the clear point of observation, to where one can escape. Finding somewhere to go that is not born of movement, the 3 days or movements of change that occur in the dark are allowed to rage and pass over or through the head; in these 3 days one attains the rule and becomes the master. This time is the finalization of practice (the rites), in which the figures in the fire of delusion are transcended, and in which one understands the nature of the host (creative forces of the body) that live in the underworld.
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Judgements and Laws of the Sacred Mountain. O Six in second.
The darkening injures him in the left thigh. He gives aid with the strength of a horse. Good fortune, one is devoted to the rule of law (solitude).
The left side is the dark side, and the weapons that injure are the movements of the fire of Li, and the bow that moves them is K'an. The thigh is the 3rd line, which is at the top of the leg or lower drives,this is where the lower meets the upper. The injury in the thigh prevents proper movement of the legs, as the dark side is ruled by the fears and torments of its own transience - this being the means by which the tyrant rules. In the change of this line, the lower Trigram changes to Ch'ien, which is the strength or the power of the horse whose movement upward is led by Chn (the horse with a star on its forehead), that in the change is no longer in the middle of K'an danger. In the change the relationship with the 5th line becomes correct, so all the inner lines rise together to overcome the darkness, as they move upward without hindrance through the lines of K'un. This whole act gives the reading in The Judgements: "Beautiful and clear within, devoted without - thus was King Wn". Nine in third.
Darkening during the hunt in the south. Thereby their great leader is captured. Do not expect clearness too soon, all in its correct time. The purpose of the hunt for the boar in the south (the open place of the light) has great success. The dark one is captured and contained, as the right leader is put in charge of the army. King Wu had no intention of gaining a high position as a ruler of an empire, but it fell to him because of his character.
The line is extremely strong in its upward movement, as it is the leader of the fire into external action. In practice this is the most difficult part of one's character to master, as the drive to change things through physical action is the whole basis upon which all the conscious movements of mind arise. It is not easy to disbelieve the voice of the serpent that commands the body to move. The eating of the fruit of the 'Tree or Book of Self-Knowledge' is to act upon the pronouncements of a self - this is the nature of all conscious thought dialogue, and this is the leader of the darkness that has to be captured and
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contained (understood). In the knowledge of the nature of decision, one moves from darkness to the light; and with perseverance in clearness the change to the correct way is attained. This is not an instant process but it evolves naturally, to a point where the lower or dark drives are contained. As the relationships fall into place in their own natural time, one ceases to have expectations of a time scale of agenda. Expectation and intention of success is the seat of the darkness, and when these are captured during the hunt, great success is attained. Six in fourth.
One penetrates the left side of the belly. One gets to the very heart of the darkening, and leaves the gate and the courtyard before the storm breaks. That is, one finds out the inmost sentiments of the heart.
One penetrates (in a change of this line the Trigram Sun forms) the dark side of the belly, seeing the nature of the hungers of the body - going to the very heart of the reasons for emotions that are seeking self-fulfilment, which give rise to all the thoughts of self-perfection - the tyrant. One leaves the gate and passes out of the courtyard before the storm breaks and goes to a place of rest, which is the place of clear observation (the relationship with the 1st line). In an intense outburst of mental energy that lasts for about 3 days, the inner fire becomes extremely hot and the mind is taken over by a storm of activity. This could be likened to an Ab-reaction, in which all suppressed energies are suddenly released into view. If one were attached to these activities as being one's own, then madness would ensue if one has attachment or fear. In these images are both torment and bliss, but in facing them from a clear position one finds that all of these activities no longer hold any power over the true self, which stands as an observer of all that the tyrant has to offer. The madness is no longer one's own, so each of the forms (the dancers in the fire - Mara) that arise are accepted as part of a universal action; as each has its place in the creative order it is able to arise and pass in peace. In this one learns the greatest lesson of practice, as it is through acceptance (yielding) that the true universal self is made firm. O Six in fifth.
Darkening of the Light. One remains clear and centred in the awareness, and one realizes that there is never going to be any hope of an improvement: Thus the perseverance of Prince Chi shows that in the face of all adversity the light shines, and can never be extinguished.
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Face to face with the dark tyrant who sought only a high-minded perfections for the world, Prince Chi had no escape from his own family. Realizing no improvement could be made to the tyrants nature, Prince Chi remained clearly fixed on the right, and kept his inner light of trust and sincerity in the face of adversity. All parts of nature are in their correct places, and these forces have correctly constructed the universe and the nature of Earth. In realizing all these forces cannot be changed, one can withdraw from them to a place of safety; and need not make any personal decisions to change one's own family. In clearness there is no need to commit any transgressions against either party, and thus one is not party to the conflict that arises from the high-minded ideals to perfect the world; in which the tyrant seeks a solution (the final solution) to correct the nature of the world through inclusion and exclusion. The darkness is devoted to the will of the law - that light and dark are the same is the truth that cannot be spoken. Evil is therefore not inherent in the forces of nature, but exists only in the view of its division - it is therefore the idea of improvement and perfection that is the evil that causes the damage and injury. Six at the top.
Not light but darkness. At first he climbed up to Heaven to seek the place of the 'Shining Ones'. But then he was plunged down into the depths of the Earth - with 'The Monsters'. In his dreams of Heaven he lost the rule.
Through a use of power of force he sought to rule from the throne of Heaven to control over the Earth and its creatures. He sought the power to govern for a self-alone to perfect the world, and to gain an eternal place with the gods. But through his works he was plunged down into the depths of the Earth, as his dreams of perfection were cultivated in the dark underworld within the mind. He could have enlightened the whole world, but instead brought forth only hatred and torment - as he sought to possess the woman, and in this there is no love or trust. In highly placed dreams of the perfect place (seen in mind) he lost the balance of the rule and fell from the grace of Heaven - for its the nature of evil to bring damage and injury to itself and the whole world. But its not in the power of evil to extinguish the light, for the light again brings forth renewal. Light cannot be extinguished once and for all (time). The one who sits in the darkness of the torments and sufferings of his own head, and who no longer sees or hears the truth is isolated from his family. The world is made to be as a living hell - when instead he could have brought blessings to the whole world: Indeed my heart is not glad.

I Ching. 13.
380. Teth.
51.
T'ung Jn.
Fellowship.
The Children of the Light. Fellowship of the light, thus all men are in union with the light of Heaven. After the darkness is overcome, in their devotion to the light, the men attain Fellowship. Miscellaneous Notes: Fellowship with all the men means that they find love - for all men are equal in the light. In the works of the Great Man all men find their union, as all the wills under Heaven (upon the Earth) are united when men understand the nature of their source. Empty within, and firm without, as yet the end is not satisfied. When all the men come together in their correct places, in their Fellowship all the men work together as 'One'. The Fellowship of the light, they all organize themselves and work for the common good - this is the benefit bestowed on the Earth by Heaven. Judgements and Commentaries. Fellowship in the open, success. In the open all is visible and nothing remains hidden, therefore success. It furthers to cross the great waters, as the crossing of the great void allows the ends to be completed as is ordained. The clear perseverance of the wise man furthers, being in the light he perceives the works of the Great Man through which the crossing is accomplished. Yielding, the empty finds the middle within, and thereby The Creative corresponds to it as the firm is without - this means Fellowship with the men (the men are the light lines). Fellowship with men in the open brings success, for in the light (open) the crossing over of the dark waters is accomplished. The Creative acts with the strength of its great power, order and clarity in combination with strength that is central and correct - they correspond in their relationships. Only a man who stands clear in his nature can unite all the wills under Heaven; for in his clearness all find their proper order and balance. The Image. Fire burns under Heaven - it is the power of The Creative that transforms things. Thus the understanding of the wise man brings order to the family (clan
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of created forms): And he makes the distinctions between opposites clear, achieving order and justice (balances the scales). The Lines. Nine in the beginning.
Fellowship with men that stand at the gate. Going out of the gate for Fellowship - who could find any blame in this?
The place is at the beginning of the movement of the people or men, and as such stands outside of the town or city. Going out of the gate of one's own city or town to find Fellowship with men in the outer place of the light is indeed without blame. In the change of this line the Hexagram changes to Retreat, Hex. 33 in which, the light lines or men rise-up away from the inner or lesser parts. O Six in second.
Fellowship with a clique and a clan brings humiliation, as one should never seek Fellowship of one's own ends.
Fellowship should not be formed on a basis of inclusion or exclusion, which forms groups based on limited views of conceptual divisions by name or by family. In the formation of such groups, which are secret societies, the end results are only ever bad, as they lead to segregation that does not result in Fellowship on a broad base. True Fellowship in the open must include all equally. Nine in third.
One hides weapons in the thicket. One climbs to the top of the hill and hides one's true desires, because one has a firm opponent in front. One does not riseup for 3 years.
The weapons are of the inner fire Li, which are hidden within the wood of the dark forest - as Sun is the tree, and all the light lines of Ch'ien are the many branches which being firm are not penetrable. The firm or hard opponent is the 4th line, but also the top line into whose position this line would like to rise is also firm, so no upward movement can be made. The 3 years, and the inner movements of change, come from the Trigram Sun. This position hides
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its true intentions from a neighbour in order to try and defeat them at some future time; for at present the opponent is firm and hard in their position. One withdraws from the situation and goes into isolation, hiding any true feelings behind a false persona, so that a Fellowship cannot be formed. Nine in fourth.
One stands on a high wall, and is unable to do anything. One has got oneself into trouble; the correction only comes when one returns to lawful ways.
The line is above the divide between the lower and the upper, and its position is hard and incorrect. This position is unable to have a relationship with those people who stand below, as it desires to act only in order to rise above them. In a change to a yielding line the correct relationship with all the lower lines is formed, as all then correspond to one's own position. One also forms a correct relationship with the ruler above - thus with change, returns to lawful ways. O Nine in fifth.
Men bound in fellowship firstly weep and lament but after the change they laugh. In the changes there are great struggles, but in the end they succeed in meeting. In the beginning men must be central and straight, through which they succeed in meeting and are victorious.
The men are the Hexagrams lines whom are bound together in the Fellowship of the work, in which the lower part is of water and of the morning. The eyes of Li being within, weep; and also the sighs of Sun being within the place of the dead, lament: But after they have completed their work of transformation they have joy and are glad, for as this line changes the upper Nuclear Trigram of Tui is formed, and the whole Hexagram changes to Li, The Clinging Fire Hex. 62. To achieve Fellowship between all the men, an inner position of firmness and straightness must be attained. In The Clinging Fire the reading given to line 2 denotes the yellow light of supreme good fortune, and in its change to a firm line one achieves Possession in Great Measure Hex. 16, so the centre holds all positions correctly together - and Possession in Great Measure is the reversal of this Hexagram. In the readings of the opposites, and then in combination with the reversals a cohesive chain can be found in which all are bound; as in the opposite to Fellowship, victory is achieved, and the right man leads the Army.
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The Master says about this line: Life leads the thoughtful man on a path of many windings. Now the course is checked, now it runs straight again. Here the winged thoughts may pour forth in words - there the heavy burden of the knowledge must be shut away in silence. But when two people are at one in their inmost hearts, they shatter even the strength of iron and bronze. And when two people understand each other in their inmost hearts, their words are sweet and strong, like the fragrance of an orchid. Nine at the top.
Fellowship with men in the meadow, that stands outside of the town. The end is not yet satisfied all the men are not as yet in their correct places.
The meadow is the open or clear place outside of the town or city, (the 4 central lines of the Hexagram). In the open place of the meadow the man* who is to be sacrificed gives freely of himself so that all the conflicts can be resolved. He gives himself up in order to transcend the destructive forces - the inner tensions that construct the body are released as all self-interests are forsaken, so the forces come together in union. This ideal has not as yet been realized, as men have failed to find a clear place to rest from which to offer service.
* Reference to a man is given because of the nature of the line.

I Ching. 7.
384. Jod.
52.
Shih.
The Army.
He leads the Spirits forth out of Earth. The Demons. Through Fellowship the masses rise-up as 'One', the Army is the mass. Through overcoming darkness the people find Fellowship and march forward together. Miscellaneous Notes: The Army means mourning - for mourning is the outer expression that is clothed in black (the created forms of The Receptive); the Army marches forth from the place of the spirits or the dead (the underworld that is within the Earth). All the people follow the man who leads the world. He guides all movements of people by being in their midst - so let the right man be put in charge. The Army marches forward to the sound of pipes and horns - he arouses them with a sound like thunder that come resounding out of the ground. The man who effects the correct discipline within, through his outer expression, is the master of the whole world. His strength is central and he finds response from all the people. Judgements and Commentaries. The Army needs to be led from a central place of clearness - thus the masses persevere through all matters when a strong man leads them. The firm finds a central position within all movements of the masses, and finds correspondence and response from all the people. The Army of the masses persevere, this means discipline and order. The strong man who is firm within can effect order through the masses; he thereby attains mastery of the whole world and holds it as though its spins in his hand. The strong man is central and finds response from all the people. One is in the middle of danger, but through the correct position finds devotion from all the creatures of the Earth. The man who leads the world is followed by all the people, good fortune through a correct position, how could this be a mistake? The Image. Within the Earth, water flows - upward from the source or the sacred spring.Thus the wise man increases the masses, through his generosity to all the
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people. Through his clearness and firmness within he attains the correct position - and all thereby become devoted to him. The Lines. Six in the beginning.
The Army marches forward to the sound of pipes and horns. If the horns are not in tune, this is a bad sign. Losing the correct order is unfortunate, as then misfortune threatens. The Army must be set to proper order in the beginning.
The Army of the masses of people must be placed into their correct order. The Chinese character L order means in its original sense or root, a reed like musical instrument, and Chn means a reed. This line stands below Chn, so that it is below any movement into action - therefore a warning is given, to achieve a proper order or tune in harmony with the correct time or beat, before any advance into action is contemplated. To obtain victory a correct means must be used repeatedly, in order that all the horns, which are the broken lines above, are all brought together by a central force, which as thunder, resounds upward from deep within the Earth (energy rises-up through the middle of the broken lines, as if through a hollow stem of the reed): And thereby, the ancient kings made music to accompany the dance of the sacrifice at the winter solstice. The sound of horns and the beat of the drum accompanied movements of advance and retreat (coming in and going out). O Nine in second.
In the midst of his Army the king bestows a triple decoration. One receives a decoration (adornment) from the grace of Heaven. One has the welfare of all countries (all people) at heart.
Through the attainment of this central position the king bestows a triple decoration, which are the lines of K'un that stand above. In the decoration or the adornment, all things and all creatures are nourished and cared for, as they are given life (he nourishes them, which is their welfare). The welfare is given through the flow of energy that rises from this line, as the leader of the movement through the open lines above (the masses) who stand in devotion. When through practice this central position is attained, all the decorations (adornments or outer coverings) march forward as 'One' united force. The world turns as if held in the palm of the hand (the measure).
Book 3. Judgements and Laws. Hex 52. Six in third.
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It is perchance that the Army carries corpses in the wagon. In attachment one carries the dead within the body of the Earth - this is quite without merit, a defeat.
The wagon is the vehicle of the Earth that transports all created forms upon it. Perchance means that the memories of the old or the dead are used in determining forward movement, as through attachment one is not mindful of the voices of the dead. In being motivated by the dead who are not at peace, one goes forward into battle, into a conflict with the ordained reality, and the correct outcome of the situation - in not obtaining the desired outcome one suffers defeat. This is indeed without merit, as one should only ever be worthy of the correct awarded entitlements. The meaning of K'an, mourning, has a link to the words memory, remembering, and mindful, from the Latin - memor. Six in fourth.
The Army retreats. The place is yielding and correct.

The place is correct and does not deviate from the way, as it is outside and above the danger within (above K'an), it does not therefore use the within (darkness) to determine the way forward. The Army (the forces of the masses) can thereby make a correct retreat, as their movements conform to the will of the ruler, so they sink downward into a state of rest within the Earth, accepting death at each moment in time. O Six in fifth.
There is game in the field it furthers one to catch it. Let the eldest lead the Army, and do not let the younger transport the corpses. The right man is put in charge; do not use one's strength.
The game is the boar or the pig of the Trigram of K'an, which stands together with Chn on the second line, with which this line has a relationship. The game is caught if the correct view is attained - but with the changing of this line, the Trigram Kn, the youngest son, is formed together with K'an; thus the correct relationship is broken with the second line. The change gives rise to the reading, as the eldest son should remain the leader of action from its central firm position within - if the youngest son Kn is allowed to form then defeat will ensue, as in the formation of K'an, danger, as the upper Trigram, the whole
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Hexagram changes into The Abyss Hex. 61. In this position one should allow the central position within all inner movements to lead the way forward. By being completely yielding in the outer movements, the use of personal strength to enact a change to the situation is not needed. The inner wisdom that stems from the clear and pure spirit (the second line), who being at the point of balance between the sides of movement (does not touch the sides), leads the way forward correctly. Six at the top.
The Great Man issues commands, founds states, and brings order to the family. Inferior ones should not be used in the works, as they again only bring confusion and chaos to the country. The Great Man issues his commands in order to award merit.
Through the commandments of the Great Man all states of creation are founded, and in whose order, all creatures receive a place of merit. The diversity of nature is a sum of its working parts, which are the family, who work together in union for a common good around the central place of the Lord. The inferior parts should not be used as commandments, as they are only tools that should follow commands. Their position should not be elevated beyond their ordained functions that accord to the natural law of justice - bringing order out of chaos, they thereby have merit, and give honour the worthy (life).

I Ching. 40.
388. Caph.
53.
Hsieh.
Deliverance.
Thunder resounds over the Water. Release. The Army marches forward and attains Deliverance - in their escape from bondage they (the people) are released from darkness, and overcome all obstructions. Miscellaneous Notes: Deliverance means the release of tension - the words come forth to resolve all arguments. In the resolution of the argument, all inner conflicts between the opposites cease to be of importance - as they were only the means through which birth has been achieved. The verdict of the inner movements is expressed publicly, through the judgement of the people the eldest son is placed upon the cross of transformation - thereby they all attain their Deliverance. (The serpent is placed on the cross). That, which has been contained within the body of the Earth, comes forth when Heaven and Earth express themselves: Thus the forms of the Earth break open (the duality of the broken line) and give forth their seed of renewal. In their escape from darkness, the people were delivered out of the land in which they toiled, building the mountain (the temple or pyramid), and the capital (the city). They came forth into the Promised Land as the forces of the dark waters were divided into two. In their Deliverance the dark forces were overcome as they were split apart. Judgements and Commentaries. Deliverance - the south and west further. If there is no longer anywhere one has to go - then returning brings good fortune. If there is still somewhere one has to go, then hastening to it brings good fortune. This means that when one has finished one's tasks (ones own works) then returning to a place of clearness brings good fortune. If one has not already finished one's tasks and has not returned to the place of clearness, then hastening to it brings good fortune; because one hastens to that which gives support - for the time of Deliverance is coming (from those who are split apart - evil). Danger produces movement, and through correct movement one escapes danger - this is Deliverance. In Deliverance the south and west further, for by going to a place that is open and
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clear, one wins the heart of the multitude - because all things revolve around the central position: Therefore through the clearness that stands above all created movements one escapes the danger of entrapment in the dark waters within. If there is still somewhere one has to go, then hastening to it brings the good fortune of a clear and blameless position - then going has merit, as one attains an official position that has worth. When Heaven and Earth deliver themselves. Thunder comes forth from within the Earth, and the rain that falls from Heaven sets in. When thunder and rain set in, all the seedpods of the fruits burst open. Great indeed is the time of Deliverance. The Image. Thunder and rain set in, the tension of the dark is broken. The wise man therefore forgives all misdeeds and mistakes, for the light of his kindness is in the place of open expression. In allowing open expression there is no conflict of interest; thus all the people only judge themselves. The Lines. Six in the beginning.
Without blame, one goes to the borderline between the firm and the yielding. This is a place of balance between inner and outer vessels.
The line is yielding when it should be firm, but it relates to the 4th line that is firm when it should be yielding - thus because of a lowly and contained position, which stands below the firm 2nd line, a point of balance between the inner and outer can be achieved. In achieving a correct balance free from inner attachment and aversion, the position will become firm, as through change, the movements of the outer will be seen to be correct. The scales of justice bring forth life and death through the alternations of light and dark. O Nine in second.
One kills three cunning foxes in the field, and receives a yellow arrow. Firm within, yielding without, one kills those who hunt in the dark of night.
The fox is cunning, and he uses this attribute to hunt in the dark - these are the attributes of K'an. The line is central and correct so it has the colour of the middle, and as the 1st line of Li it receives an arrow, which it can fire from K'an's bow. If this line changes the lower Trigram becomes K'un, and the
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whole Hexagram changes to Ambitious Enthusiasm Hex. 7. By maintaining this correct firm position, the cunning or devious movements that try to attain the desires of gain or loss are overcome. The cunning fox attempts to cross over the waters, to attain his escape to a place of safety away from the hunter - see Before Completion Hex. 64. Six in third.
If a burden is carried on the back, but one nonetheless desires to ride in a carriage, this is sure to attract robbers to draw near. One should really be ashamed, for if I attract robbers who else is to blame?
The burdens of the body are the attachments and aversions to it, as in being personally owned, the weight of goods or wares are carried upon one's own back. Involvement or entanglement in any situation always results from a desire to attain a higher position of rank in the family (nature); otherwise one would not have become interested in seeking a change in the first place. In a desire to gain, one attracts others who have the same motives; thereby one becomes involved with those who are only interested in themselves, and cannot be trusted to do otherwise. One only has a self to blame for this. The Master says about this line: Carrying a burden on the back is the business of a common man; a carriage is the appurtenance of a man of rank. Now, when a common man uses the appurtenance of a man of rank, robbers plot to take it away from him. If a man is insolent towards those above him and hard toward those below him, robbers plot to attack him. Carelessness in guarding things tempts thieves to steal. Sumptuous ornaments worn by a maiden are an enticement to rob her of her virtue. Nine in fourth.
Deliver oneself from one's own great toe. Then the companion comes in whom one trust. The place is not appropriate.
The line has a relationship with the 1st line, which is the toe, and the position is strong when it should be yielding. In order to deliver oneself, any desires to act upon the inferior drives that are hidden within the Earth, have to be overcome. One has to give-up the use of physical strength to move the Earth, which could interpret the word toe as a force that pulls the cart or wagon. In the change of this line to a yielding one, the second line rises from a central
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position in which trust can be placed, as it comes from the spiritual creative force that brings benefit to life. O Six in fifth.
If only the wise man can deliver himself, it brings good fortune to all. Wisdom can prove to inferior elements that one is earnest. With completeness and sincerity the inferior elements retreat.
If one can deliver oneself from darkness, the inferior elements in the world will naturally retreat. When others understand one is not interested in wrongful involvement, then one has nothing they want, and they retreat as of themselves. Six at the top.
The prince shoots the hawk on the high wall and kills it. Everything serves to further, as one delivers oneself from those who resist.
As this line changes the Hexagram becomes Before Completion Hex. 64; thus with the bow of K'an, and arrow of Li the high-minded element is shot. In the shooting of high-minded ideals the correct means are made ready within oneself. Overcoming inferior elements that desire to place one part or person over another achieves the completion of Deliverance. Making one's position correct attains harmony with nature, in which the wholeness of interaction furthers all things. The inherent law brings an end to those elements who go to excess for their own gratification. The Master says about this line: The hawk is the object of the hunt; the bow and arrow are the tools and means. The marksman is man (who must make proper use of the means to his end). The superior man contains the means in his own person. He bides his time and then acts. Why then should not everything go well? He acts and is free. Therefore all he has to do is to go forth, and take his quarry. This is how a man acts after he has made ready the means. The Great Man makes ready the means within the structure of The Judgements and the Laws in their correct time and place to achieve balance. The man or person who is not as they should be is consumed by the king of the jungle in the hunt. This story of the attainment of harmony with the law of the jungle, and of those who are not in harmony with the law are eaten by the tiger, who is the king (Khan) in Kiplings Jungle Book. The person, who is as they should be, and who does not transgress the law through trying to attain material wealth, transcends the movement of the ends (the tail of Heaven and Earth yellow and black), and thus escapes the penalty of death. They have made ready the means within themselves, and act
Book 3. Judgements and Laws. Hex 54. I Ching. 37. 54. Chia Jn.
392. Lamed.
The Family.
The Fire burns in the Tree. The Eight Spokes. After there is Deliverance from Obstruction - one gains a Family. The Family comes together through the union of all the Opposites. (The Family stands 8 movements after Opposites). Miscellaneous Notes: The Family is inside - they are the means through which the house or temple is built. Through the directions of the Yellow River Map the Family are put into their correct order of value. That the members of the Family have proper places is the greatest concept in nature. When the building of the house is set to order, all things in the world are established on a firm course - then all of the members function in their actions as 'One'. The place of the dark is within, the place of the light is without, thus when they are placed in their correct positions the woman and the man compliment each other, and all things flow from their union. The place of the wife is within the house, as she prepares the food; the place of the husband is outside, as he must hold to the light that is his duty; that all of the Family have their places brings order to the house. Judgements and Commentaries. The perseverance of the nature of the female furthers - for she works in the preparing of the meal within. The Family - the correct place for the female is within the house; thus the dark's place is to be contained within, and the correct place for the male is without in the place of the light. The man and woman have their proper places; therefore all things in the construction of nature have their correct positions and compliment each other. Among the members of the Family there are strict rulers, and these are the parents (Ch'ien and K'un). When in truth (reality) the father becomes a father and a son is a son, when the eldest brother is the eldest brother, and the youngest brother a youngest brother - then the man becomes a husband and a wife is a wife, and one's own house is set in the right way. (To understand the function of the signs, and to apply them to the appropriate parts of nature, is to attain order and balance within one's
393.
own body.) When one puts the house into order, then all the world is established on a firm course, as all becomes as 'One'. The Image. The wood is over the fire. Thus the wise man gives substance to his words (the words form material substance), and through this he gives duration and continuity to his nature. The Lines. Nine in the beginning.
When one finds firm seclusion in the family, by following the ordained movements, remorse disappears. The will is not yet changed.
The line is firm and below the action of the situation, so it can be secluded in the safety of the Family. All the movements of the other aspects or members of one's nature are therefore correct, so that this affords protection. The will is not yet divided or subject to change, and the law is not in any way transgressed. O Six in second.
One should not follow her whims. One must attend to cooking the food within the vessel of the body (the preparation of the meal for sacrifice). Perseverance brings good fortune through correct conduct, as one is devoted and gentle.
The whims are impulsive movements taken upon the external field of action, which are based upon a fancy or a dream - in its archaic meaning 'a whim' was a kind of windlass for raising water or ore up out of a well or a mine: As the image in this Hexagram is of wood over water, the same image is given here as is used in The Well of drawing up water from within. This gives a definitive meaning to its use, and in this context it should not be drawn-up and put into use on a whim. One should instead work on the refinement of conduct by inner reflection, gaining insight, and in so doing, cooks within to prepare an offering of sacrifice. Gentle and devoted to the rule of law - the inner correctness then manifests itself externally. Nine in third.
When tempers flare up, to greater severity brings remorse but good fortune nonetheless. When
394.
woman and child dally and laugh it brings humiliation in the end. When they dally, remain firm, and do not yield to them, or else the order of the house will be lost.
The reading of the line gives the image of a fire flaring upward, and the need to contain or control it with absolute firmness. In complete caution the position is retained, and it is good to be so disciplined in the middle of danger. The lower Trigram is of Li, meaning weapons and metal of which this is the top line, and it is also the middle line of K'an, danger. If this line changes the lower Trigram becomes Chn, which rises upward with force through the broken lines of K'un. The movement of lower light line is of the lower jaw that closes, giving the image of speech, talk, and laughter (Ha! Ha!), which is also enhanced by Sun, which also means to talk. The original root from the French for the word dally is to chat. If this firm position is not maintained the whole Hexagram changes to Increase Hex. 24, and through the action of the jaw it quickly changes to Reflection Hex. 3; thus the upper and the lower parts separate and order is lost. If the position is maintained then with a change to the top line, with which this line's attitude is connected, the whole Hexagram becomes After Completion Hex. 63, and the end is reached. The image given is of complete firmness in waiting for the allotted time, as the woman follows the law and all things are done in their correct time - one must wait for the words to issue forth out of the mouth in their correct order of change. Six in fourth.
She is a treasure in the house; she is devoted to her work. The movements of the female are placed into the actions of nature, as in her devotion she follows the ruler.
The actions of the female who gives birth to all created things follow the rule of law - there is no deviation or exceptions from the universal laws of physics. It is only the whole of nature that has value and worth, and it is nature that gives life through the laws that stand undivided from it. There is nothing else that can be known, and the whole basis of practice, which accords to the sages' wisdom, is of knowing by investigation only 'That' which can be known; from which no-thing can be taken away, and no-thing can be added. O Nine in fifth.
395.
The king approaches his Family, fear not for all his works further. Good fortune for all can associate with one another in love.
In not fearing any of the created conditions of the world, all judgements of a personal nature can be given-up to the rightful owner of the house and the head of the Family. The father of the Family works through his kindness and gentleness, as all the members come together in love. In their love all the Family can have confidence. Nine at the top.
All the king's works command respect with the change good fortune comes. This indicates that one firstly makes demands upon oneself.
In the love of the Family one makes no demands upon others that are not firstly make upon oneself. If one's own works command respect, then it is by these that the other members may judge for themselves and taken on their own positions of responsibility- this is the perfect way to lead. One shows wisdom and example but makes no demands upon others, and so remains a figurehead that is looked up to and respected.

I Ching. 55.
396. Mem.
55.
Fng.
Abundance.
Fire comes forth with Thunder. The Great Storm. When the place in which one is at home with the Family has been attained, one is sure to have achieved a state of Abundance. Abundance means greatness. (In the fullness of the Family one is full of light within - the inner fire.) Miscellaneous Notes: Abundance means many occasions - through the occasions (the days and nights) the Great Man makes nature full and abundant. Abundance is a quantity that is great; through the many movements of the small the Great Man piles them up to achieve that which is great and vast. The light is given to the world in the fullness of the Great Man's expression: Be not sad in the face of the transitory, shine forth like the sun at midday. Through the rising and setting (the waxing and waning) the king attains his Abundance, for the empty and the full fulfil themselves in the course of time. Lightening rises out the Earth, and thunder resounds across the heavens - through the power within the Earth and with a voice like thunder he comes forth. Judgements and Commentaries. Being full has success - the king attains Abundance. Be not sad in the face of the transitory, shine like the sun at midday. For when the light that stands over the Earth attains its central position it casts no shadow (of the dark) to the left or right. In the central place of the great, one attains the point of equal balance and clarity within all movement. The king attains Abundance as in this way the great comes to the fore. In bringing the great to the fore, one gives light to the whole world; as in the fullness of a complete nature, and without judgement or opinion that is expressed - one attains the central position. When the sun stands at midday, it begins to set; when the moon is full, it begins to wane. The fullness and emptiness of Heaven and Earth wax and wane with the time - for each follows its set course (the cycles give rise to the time). In the light of the movements in the heavens, how much truer is this for the people that inhabit the Earth? Through the movements of their exchanges the sun and moon fill the vessel of the Earth, bringing its nature to Abundance (fullness) but what
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is made full in the course of time Heaven makes empty, as when the ruler of the dark is full it again becomes empty this is the way of created things. The Image. Both lightening and thunder rise-up and come forth. Thus through The Judgements the Great Man decides the lawsuits, and carries out the correct punishments through which all things return to their correct balance, and their correct owner. The lines. Nine in the beginning.
When men meet with their source of destiny, they should only be together for 10 days - this is not a mistake. In their meeting there is recognition, as those of a similar kind are placed together; but they should not be together more than a natural cycle of time.
The value of 10 is the natural cycle of time, as through the value of 10 all the numbers of the changes are formed. Through the cyclic values of change all the Trigrams and the Hexagrams are placed together in accordance to their kind; as pairs of male and female opposites they achieve their central value. In the natural cycle of events all those who should be together, come together; as like is attracted by like, and they interact with their opposites that complement them. In the meeting together of this firm line, which is the source, with the lines of men above in 3rd and 4th place, this line rises through the 2nd empty line; thus the source rises to find recognition with the lines of men as they are of like kind. This means that the natural movement that rises from the source can be followed, but should not be allowed to go further than its ordained movement; as the men should not use it or hold to it for themselves. In the expression of the truth without satiety men find union with their common source; thus they can express openly 'That' which is in their inmost hearts with confidence. Six in second.
The curtain is of such fullness polestars are seen at noon. Through going one meets only with hatred and mistrust: But if one rouses him through truth, then good fortune comes. He must rouse through trustworthiness.
398.
The curtains are the coverings of the carriage, as the outer coverings of the body cover the fire within that brings forth movement. Here the coverings are thick (abundant or in excess) so that any expression of the inner feelings meets with only hatred and mistrust. What is expressed meets only with an interpretation that is based upon a set of conceptual beliefs or personal judgements. Any expression of the inner divisions or conflicts that occur between the 2 voices of the dialogue leads to hatred and mistrust amongst men - therefore the only way forward between men is through the understanding of the truth that transcends any involvement with self-interest. One must rouse another person solely through trustworthiness that does not incur any personal references based on biased judgements. Through objective and unbiased leadership a way forward can be found, and conflicts can be resolved. Nine in third.
The underbrush is so thick; all the stars are seen at noon. One breaks the right arm, so in the end should do nothing. No blame, in the change do not do anything.
The covering of the underbrush is the dense covering of the wood from the Trigram Sun; which is so thick that only the dark prevails. The dark eclipses the light to such a total extent that one should do nothing in the form of physical action in this situation. The right arm is straight, so that in the change of the line it breaks and therefore does not rise into action, but instead sinks down. Do nothing and keep out of the way in this situation. Nine in fourth.
The curtain is of such fullness the polestars are seen at noon. Meet with the ruler who is of like kind, the place is not appropriate. Through action one becomes dark and not light giving. Good fortune comes from meeting with the ruler; this means following the rule of law.
The reading of this line is linked to the reading given to the 4th line in Hexagram 50. Darkening of the Light, as with the changing of this line Hex 50 is produced. The polestar stands in the place of isolation, and in the revolution of the Earth the stars turn around the fixed point (the tethering post or the churning pole): As both this line and the 2nd carry the same reading, the post or source around which the movements revolve is the 1st line, with which both
399.
lines have a relationship. The position of this line is incorrect both in its place and in its relationship with the 1st line, and it also has the power of Chn to rise-up through the broken line of the ruler in 5th place by force. One here is warned to meet the ruler, and not to surpass the rule of law over which he stands, as to do so would not give light but would only produce the darkness of destruction. One must not therefore seek to overcome or enter into conflict with the person who stands above, or before one - this would only lead to very bad consequences. O Six in fifth.
The lines are coming, blessing and fame draw near. The correct conduct of the ruler bestows blessing through its yielding nature.
The action of all the lower lines is to rise; both fire and thunder come forth as they both act as a united force. In the outer place the movement comes, as the within goes - thus, the cyclic action of energy is to go out and to come in; when outgoing energy is correctly contained and understood, all returns of incoming energy can be known - this is because of cause and effect. In the change of this line to a light line the whole Hexagram becomes Revolution Hex. 58, in which the inner fire is correctly contained, and all outer movements are balanced. Six at the top.
One's own house is in a state of Abundance. One screens off the Family within, peers out of the gate, no longer perceiving anyone, for 3 years one sees nothing. The bird flutters about the heavens misfortune.
The ego or sense of a self within the body is so strong that the position is cut off from all reality of its true nature on the Earth. Through being separated from the truth one goes up to a high place in the head and lives completely in the dreams of delusion, and in these is completely blocked off from seeing anything, or allowing consideration for anyone else. This separation is given as a prison sentence of 3 years of blindness, in which no union with anyone can be found. The dreams and thoughts that fly up from within the desires stay fluttering around in the world of delusion, bringing misfortune in their wake. In Abundance or fullness of the body, the created part darkens the light of the creative process, as the created self becomes lost in the dreams and thoughts of
400.
its own delusion. The dark coverings are the attachments to the created body, that become so complex in their conscious workings that no way out of them can be found - as conceptual knowledge fails to encompass the complete knowledge of the workings of the universal body that actually exists. The whole range of conceptual knowledge is limited to being a description of that which can be known - and it should go no further. As man tries to comprehend the workings of his own nature on a conscious conceptual level, he fails to see that nature functions on different levels; as the inherent functions of the body go on without thought or care on various automatic sub-conscious levels: But that in all the creative processes that take place in the body of nature, no separates can be found to exist. On a conscious level men fail to perceive that it is their own nature that does the creating. So they place the whole process outside of their own 'Being', the creative process is isolated or cut off by conscious thought - as conscious thought only gives a visual image or word that is divorced from the true nature of body and mind. In these views men imagine a creative order and a universal power to stem from a 'Being' that stands beyond nature, when in truth it cannot be seen or proven to be so. The whole make-up of practice in eastern religion is to deeply investigate nature - the practice goes no further than this. In the completion of practice one finds 'That' which transcends conceptual knowledge, but there is nothing that ever transcends nature itself. In the texts of the eastern doctrines, the wisdom it unlocks is within one's own 'Being', so no concepts or visions can be separated from nature; and no entity can exist that is beyond or divorced from nature. No mental image can therefore stand over and above nature, so no reference point that exists outside of the universe for these images can ever be achieved, other than that they exist solely in the visual/verbal activity of mind as potential situations, trying to correct the past, or to perfect the future. The expression of the hidden activities in mind thereby give cause for doubt; as by their nature they are divorced from a reality that is a product of wholeness. ('Put no created image before me'.)
401. 56.
Judgements and Laws of the Sacred Mountain. Huan. Dispersion. Nun.
I Ching. 59.
The Transportation of the Creatures. Dissolution. Through The Judgements and the Laws the Great Man takes away that which is full and excessive, and disperses things along their various paths to achieve new growth. Miscellaneous Notes: Dispersion means scattering - the seeds are cast in the 4 directions by the wind that blows across the heavens. Dispersion means dissolution, in which all things have been split apart into the component parts. He transported the creatures over the dark ocean of the void, until through the construction of the mountain of matter the Earth rose-up out of the deep dark waters. The Great Man of wisdom (the knower of the truth) achieved this through the Dispersion of himself. In the Dispersion of the self the heavy loads can be transported. Judgements and Commentaries. Through his Dispersion the king approaches his temple. It furthers to cross the great waters. Perseverance in clearness furthers one in this. Dispersion of a self, success. From the firm it comes forth, and does not exhaust itself as the yielding attains a place without (the 4th line), and the 'One Above' is in harmony with it. In the coming forth of the firm from within, the construction of the temple is achieved, therefore it is said: "The king approaches his temple". The king is in the middle, and the yielding are devoted and in harmony with the ruler. It furthers to cross the great water; as to rely on the construction of the vessel of wood (the created body of matter conforms to the rule of law) is productive of merit (the productive parts have merit). Appended Judgements. They scooped out tree trunks for boats and they hardened wood in the fire for oars. The advantage of boats and oars lay in providing the means of communication. They probably took this from the Hexagram of Dispersion. The tree of life is the construction of the created forms of nature, and the created forms of the body are as hollowed out vessels - as the forms exist in the
Book 3. Judgements and Laws Hex 56.
402.
hollowed out place or the pit in the universal field or net (the hollow in the net is the basket). They hardened or cooked the wood in the fire in order to break down all things into their component parts; and through the movements of the light that entered the void the expansion of the growth of nature took place throughout the dimensions of space. The image of wood over water is taken from the Hexagram of Dispersion. The Image. The wind drives the wood over water. Thus the kings of old made their sacrifice to the lord, and built a temple to honour the worthy. The lines. Six in the beginning.
He brings help with the strength of a horse. The good conduct of the place is based on lowly devotion.
The created movements of the nature of the Earth bring forth assistance to all things, as the movements in the field (the horse) are full of the strength that rises from within the Earth. The horse, which leads the movement out the Earth, is the light line that stands above in 2nd place. The nature of the Earth is lowly (lesser) and is completely devoted to the law that constructs the mountain; as Kn the mountain stands above, its top line stands in 5th place. This position is below the movement that occurs between the 2nd and the 5th, but with a change this line would rise in union with the line above, and the whole Hexagram becomes Inner Truth Hex. 38, this line is then the source of inner energy. Nine in second.
At the dissolution of the parts, one hurries to that which gives them all support. Remorse disappears; the one in the middle attains its will.
As the light line of Chn, a rapid movement upward through the open lines above is achieved; this means that this line hurries to join with the 5th line, which is at the top of the mountain. The mountain of matter is 'That' upon which life rests and is supported: But to be correct in its relationship, the 5th line must dissolve itself. In the change of this line all the lower lines are split apart into their various components, but through its rapid movement upward the outer place has already been attained. The inner parts are then allowed to sink down into a state of rest. The movement allows the dark element to be overcome or transcended as one attains a Great View, Hex. 6.
403.
Dissolving oneself. The will is directed outward - no remorse.

Usually a negative reading would apply to this position, but here the relationships are correct for the time and place. The central line below moves up with force through this line, so that a force, which has no conscious aspirations to rise for a self, correctly fills the emptiness within: And also the relationship with the top line gives this inner place a correct view of the outer. Through the dissolving of one's own ego a union between the inner and outer can be achieved, as the central position of the will (the spirit) forms all outer conditions correctly in their turn. Six in fourth.
One dissolves bonds with the group. Supreme good fortune - as Dispersion leads in turn to accumulation. This is something that ordinary men do not think of as they only think of accumulating personal wealth. One's light is great.
This line is correct in its place but in its relationship with the 1st line it is incorrect. In its change this line therefore becomes firm and is able to rise together with all the lines above, so as it rises it dissolves its relationship with those below. In the Dispersion of one's personal wealth (attachments) one finds that an accumulation of spiritual wealth is accomplished, as sharing with all the others in the outer or open place leads to an enhancement for all. This is indeed something that a man who only acts on his desires to attain material wealth does not think of, and this is why in his life he becomes poor in every sense of the word. O Nine in fifth.
One's loud cries are as dissolving as sweat dissolution cures the sickness. The king abides without blame, as he attains the correct measure.
The loud cries are the movements of the wind that are outside, as the wind moves the wood over the dark waters. Sweat is water that comes forth from within the body, and this gives an image of the relationship with the 2nd line. The dissolution of this line to a yielding one produces a correct relationship with the 2nd line, and in the change a position of complete acceptance to the
* The king's bloody sweat bath in which ablution of cleansing is achieved.
404.
forces that arise within nature is attained. The kindness of the place is without blame, as through it one has achieved the goal; the sickness is cured. Nine at the top.
Dissolving one's blood. Departing keeping at a distance, going out is without blame; thus one keeps at a distance from what is injurious.
The creative process turns the water into blood, as blood is contained within the body. Blood is linked to water and the moon through the Trigram K'an. In dissolving the blood* one goes out and walks clearly in the light, as the outer place is distant from that which is near (inner). There is no blame in going out, because one does not judge anything with a bias of inner conflict - thus, there is no involvement in anything that brings injury to life.
405.
I Ching. 4.
Judgements and Laws of the Sacred Mountain. Meng. Youthful Growth. Samech.
57.
A spring rises in the Mountain. Youthful Folly. The Fool. Through the Dispersion of the waters of the spring that rises in the Earth, new growth comes forth. Youthful Growth means obtuseness - and thereby all nature is formed. (All of the equations in the workings of The Changes are formed out of the days and nights, which are multiples of 120. All the parts that come out of the original are called the ends, these being not pointed or acute, as in their exchanges they are of a circular or round form.) Miscellaneous Notes: Youthful Growth means firstly confusion and then subsequent enlightenment - as the light shines forth and achieves order out of that which was at first set apart and confused (in chaos). The light of Heaven and the nature of the Earth, come forth out of that which was at first separated and confused - thus they were set to order and put into their correct places. Through the works he brings them forth, as through the actions of the opposites all things correspond to each other: Things are split into their component parts and are exchanged with one another, thereby the structure of the house was set out in the open country (the structure produces a scenic effect, which is constructed through the movements that rise from within - an impulse or a whim*). The young fool acts upon his impulses and follows a whim: Thus he importunes for he splits things into 2 and travels as 3. Judgements and Commentaries. New growth has success, for in the old one becomes confused and separated from the truth. The young fool seeks me, at the first oracle I inform him, but if he asks 2 or 3 times, it is importunity, and if he importunes then I give him no information. (The youth makes repeated requests to be given his desires - thus the children are lost in the darkness and cannot find their way.) The danger is at the foot of the mountain, thus the danger lies within the body. Danger and Keeping Still correspond - success for one hits on the right time for undertakings. In Keeping Still one can escape the danger that lies within, as the clear place of
* A whim is a folly.
406.
rest that stands without is attained. It is not I who seeks the young fool (the created or young growth that stems from a movement within, and one who has playful involvement with that which is dangerous - trivia); it is the young fool who seeks me to answer his desires. At the first oracle I answer him, because the position is firm and central: But if the fool asks 2 or 3 times it is importunity (to solicit for a purpose of self-gain or prostitution) - therefore no answer is given. To strengthen what is right (to make firm or straight) in a fool is a holy task, for the divine brings together that which is confused and divided, and makes its nature firm (one, and of a lasting continuity). In his strength the Great Man brings all the parts together into the 'One' and undivided nature - he does it through the laws that are written in the 'Book' (the oracle): Thus what comes forth into nature is the reality of the first time, and in this 'One' is the answer given: But if the 'One' is divided and separated, no answer can be given. Through division the fool deviates from what is real and becomes lost. The Image. A spring rises-up from the foot of the mountain. Thus the Great Man fosters his character (his visible nature) by the thoroughness (completeness of all the parts) in all that he does. The Lines. Six in the beginning.
To make new growth develop correctly, it furthers to apply the right discipline. The fetters (restraints placed upon the legs or feet) should be removed in order that the separation and confusion is overcome. To go on this way would bring humiliation. The discipline is applied so that the correct emphasis is given to the law.
The correct discipline of the law brings forth new growth from within, which achieves constant renewal and continuity. In order to make this development, the restraints of separation that are suppressive should be removed from the lower parts, so that the energy within is allowed to rise correctly. If an incorrect method of restraint is used, the correct and lawful way forward cannot be achieved that has equality and justice in its action. To remove the restraint on this line means that it changes to a firm line, and then rises together with the 2nd line above. The rise comes from the inner source and a correct central view - hence the movement becomes completely natural. Completely natural movement is the end product of meditative practice, as the decrease of a view
407.
that divides and separates leads to spontaneity of action (without duplicity of forethought). O Nine in second.
To bear with fools in kindness brings correct discipline. And one knows how to take a woman. The son takes charge of the house. When the right man is put in charge of the house, then the firm and yielding are in union.
To bear with fools in kindness (equality and justice) means that a correct view is achieved towards all inferior created elements. This line is the leader or the light line, which rises into action as the first line of Chn, the eldest son. It has a central position and is the ruler who takes charge (a charge into action) through the broken lines of K'un, who is the woman in the house - and it joins with the 5th place with which it has a correct relationship. The union of the firm within and the yielding without takes place; and through this all things are made correct, as one is firm with the inner movements, and yielding in kindness towards all external events. Six in third.
Take not the woman who when she sees a man of bronze loses possession of herself (importunes). Nothing furthers - as her conduct does not accord to the correct order of the law.
This weak and incorrect line is the first line of K'un, who is the woman, and the man of bronze is the light line below. In this position the woman seeks her own best advantage, she throws herself away in order to achieve it. In seeking a good or high position for herself (the created body) a state of prostitution is entered into in which the female part seeks a position through giving favours. One should not become involved in such situation or with such a person, as the motives for an attachment are incorrect. Six in fourth.
Entanglement with the young growth (a whim or a folly) brings humiliation. The humiliation of the entanglement comes from being involved with things that are the furthest from reality.
408.
The 1st line is the fool, and this line is also weak so that the relationship with the inferior element within is incorrect. One should not be involved with these roots that are hidden and dark, or with its ways as they are expressed into life. Through becoming involved in a relationship with these elements the 'One' (unified wholeness) will be lost in an entanglement with desires and dreams, that are the furthest from reality; as the fool only follows the impulses or fancies which bring humiliation in their train. In the complete weakness of the situation there is no firm basis upon which one can rest or trust; as a fool only follows a playful path of self-enjoyment, which quickly passes on (as does the fire) from one distraction (trivia) to the next. O Six in fifth.
Innocent (childlike) growth brings good fortune. Open, gentle, devoted, without weighed judgements.
The innocent or inner central growth comes from the 2nd line, and this yielding line responds to it without weighed judgement. The position is therefore completely open to all knowledge and diversity of life - this childlike quality allows one to hear all that is said. Nine at the top.
In punishing fools, it does not further one to commit any transgression of the law oneself. The only thing that ever furthers is to prevent them in the first place. In the prevention of one's own transgressions, all those who stand above and below conform to the correct order.
Hatred and conflict only produce hatred and conflict - thus in order to prevent them one must withdraw completely from those actions, which cause them. In righting the world the fool sets his army marching in the wrong direction by using force; but the use of force only leads to more of the same. To put things right the correct means must be used, which is kindness; and having found the right means one's own conduct becomes correct by allowing others to judge themselves. Correctness brings an end to involvement in trivia, and a use of arms to change the world. The expression of conflict in the field is derived from being in conflict within. In ceasing all internal conflict, which goes on between the 2 voices of the dialogue, one can bring an end to being in conflict without; as then a full relationship can exist between all parts or parties. The new growth of renewal is then allowed to flow unhindered from the source or The Well that
409.
stands within the structure of nature - each part is allowed to perform its work and then to pass away into a state of rest. Youthful Growth is the reversal of Difficulties in Giving Birth, Hex 29. In overcoming the problems of birth, the new arises, as the light is cyclically reborn out of the dark tunnel or the cave of Night. In life the overcoming of the fears of death allows the present moment of Now to be lived in, as the restlessness of the ego that thirsts and strives for its own perfection, and which is never ever contented with what it has, is thereby fulfilled and quenched. The fear of birth and death can only be overcome in the wisdom of knowing nature is a wholeness and cyclic in its eternal action, its true essence of emptiness and the wholeness of its divinity places the source above or outside of time space, or That which can be conceived conceptually.

I Ching. 49.
410. Ain.
58. Ko.
Revolution.
The Constant Changing of the Skin. Moulting. New growth of necessity brings forth constant Revolution. Revolution means moulting of the skin, which occurs through the course of time: And through which nature receives its adornment. Miscellaneous Notes: Revolution means the removal of that which is antiquated, as out of the old comes the new in the Revolution of time. When the old foodstuffs are removed and the vessel is cleaned, then the vessel can be turned the correct way up. In the Revolution of constant renewal the things to do are completed, as the contents of the vessel are prepared and cooked for the feast. Water in its action puts out fire, and fire in its action evaporates water: But when each are put into their correct places and are balanced, then their action leads to harmony. The fire is within the wood; the vessel is filled to its rim. The people dance to the music in order to honour the lord, and play out the story of the ancient pantomime; and all partake in the feast of the sacrifice. Judgements and Commentaries. One turns the vessel the correct way up - Revolution. One leaves behind the old and the dark - thus on one's own day (in the light of the middle) one is believed. Supreme success - one is furthered through the perseverance of constant renewal. All remorse of the old disappears. Water and fire subdue each other, the 2 daughters dwell together but their views bar a mutual understanding (see Hex. 46. Opposites). Understanding this means to bring about a Revolution. On one's own day one is believed - one brings about a Revolution, and in so doing is trusted: When all that is done is open and in the light of day, then one is believed and trusted. Hence enlightenment, and thereby joyousness, one creates great success through the complete equality of natural justice. Heaven and Earth bring about constant renewal, and the seasons complete themselves, thereby - Revolution. T'ang and Wu* brought about a political Revolution because they were in harmony with the law of Heaven, and in accord with all men (the lines).
* The cyclic signs.
411.
The Image. The fire burns under the lake. Thus a wise man sets his calendar to order, and he makes the seasons clear. In his wisdom he places all things in their correct order - so that there is no mistake. The Lines. Nine in the beginning.
Wrapped in the hide of a yellow ox. Do not act in this way.

The line is lowly and within so that it is covered up. The ox is the strength of Ch'ien, which here is also related to the image of Li, the cow. The colour yellow is of the middle that is the position of the broken 2nd line above. One in this position therefore wraps oneself in a covering of purity and claims the strength of universal power. One should never lay a personal claim to having such connections, and making a display of them before others. All people have this inner source within them, and are divinely wrought; therefore one should see the equality of all and not try to put oneself above others. Six in second.
When one's own light comes, one may create a Revolution. Starting brings correct conduct, as the beginning is within. Action that brings right changes is in the middle within.
When one finds the light that clings within a start may be made in creating Revolution. This place is empty within but it has the inner source below it (the 1st line); thus by finding the light within one may bring about a Revolution, as the vessel is then turned the right way up. Finding the source of the new, or of renewal (rebirth), contained within the body from where all of nature stems, allows the seat of government to be changed - bringing about a correct means of Revolution as the inner fire is then correctly controlled and contained. The correct use of fire allows, the cooking of the food to be offered in sacrifice to take place, and the inherent wisdom within nature to rule the way forward. In this way, harmony with the law, and with all the men (the lines) is attained; as only in achieving these attributes can something that endures, and that has the blessing of all the men, be constructed. There must be seen to be equality and justice, for all to understand the benefits of correct conduct, and the consequences of incorrect conduct - this process of teaching is a product of
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clarity and wisdom, which should only ever stem from, or be carried out within one's own nature. Nine in third.
Starting here brings only misfortune. Perseverance brings a loss of clearness. Only when the talk of Revolution has gone the 3 rounds may one commit oneself - and only then will men believe it. If one does not commit oneself after 3 rounds, how far then are things allowed to go?
This position makes decisions based on the emotions, and this is not a good place from which to start a movement into action. Perseverance in action changes the nature of the line so that the Trigram Li is lost, which means a loss of inner clearness or clarity. The 3 rounds or movements take place within, and it is from them that the reality of the external place comes forth: Therefore one should wait until an event is actually manifested, as only when it appears in reality does it need to be believed as a truth. If one does not then commit oneself to that which is real, how far are things allowed to go? This means believing in the truth of the light, not in the hidden movements of the dark. Nine in fourth.
Remorse disappears because men believe it. For in the change of government they perceive the truth. The good fortune of a change of government is due to the fact that the proceedings of his justice (convictions) are believed.
The position is now on the outside in a place of reality, thus what is made to be apparent in the field can be perceived as the truth - this changes the place of rule or government from the inner to the outer. The transactions taking place in nature, which brought forth all universal nature, are the proceedings of the Great Man's justice - and it is his law that can be believed (actually seen to exist). O Nine in fifth.
The Great Man changes like a tiger, between the movements of the yellow and black he achieves his balance. Even before the oracle is questioned he is believed. The outer markings of his movements are distinct.
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This position makes decisions based on the emotions, and this is not a good place from which to start a movement into action. Perseverance in action changes the nature of the line so that the Trigram Li is lost, which means a loss of inner clearness or clarity. The 3 rounds or movements take place within, and it is from them that the reality of the external place comes forth: Therefore one should wait until an event is actually manifested, as only when it appears in reality does it need to be believed as a truth. If one does not then commit oneself to that which is real, how far are things allowed to go? This means believing in the truth of the light, not in the hidden movements of the dark. Nine in fourth.
Remorse disappears because men believe it. For in the change of government they perceive the truth. The good fortune of a change of government is due to the fact that the proceedings of his justice (convictions) are believed.
The position is now outside in a place of reality, thus what is made to be apparent in the field can be perceived as the truth - this changes the place of rule or government from the inner to the outer. The transactions taking place in nature, which brought forth all universal nature, are the proceedings of the Great Man's justice - and it is his law that can be believed (actually seen to exist). O Nine in fifth.
The Great Man changes like a tiger, between the movements of the yellow and black he achieves his balance. Even before the oracle is questioned he is believed. The outer markings of his movements are distinct.
The oracle does not have to be questioned, because the workings of Heaven and Earth (the yellow and black) are already completely visible - as the actions of the days and nights unfold to the set order of the seasons (the works of the fourfold action). That which stands before one is the reality of the truth, the oracle does not therefore have to be questioned because its workings are made clear in what actually happens. Six at the top.
The wise man changes like a panther, for his marking are more delicate. An inferior man
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moults in the face devotion to the ruler. Starting brings misfortune, as Revolution is already completed. To remain persevering in clearness brings correct conduct.
The panther is a black leopard with rosettes of yellow and black, but a panther's markings are almost concealed likewise a wise man keeps his light concealed within the outer skin constructed by the dark forces (he is selfless). The laws of change bind the inferior part, so that it moults through the cycles in the outer place or face (the line below is the place of the eyes and ears, and as is often the case this top line gives a further reading to the ruling line). Moulting is already written in the law, so the Revolution or cycle of change is already completed, as again this top line stands above the situation or the time and place of the Hexagram). To remain clear of entanglements of the created transient events produces a correct and clear undivided point of view.
415. 59. Pi.
Judgements and Laws of the Sacred Mountain. Grace. Pe.
I Ching. 22.
The Fire under the Mountain. The Covering. Adornment. Through Revolution he brings about the adornment of nature. Grace is the same as adornment (the vanity of the outer covering). Miscellaneous Notes: Grace means being undyed - the form of Heaven is white, meaning the simple. (Wisdom that is simple and pure works correctly through its necessity) The Grace of Heaven functions without course to excess - it is the simple: And the nature of the Earth follows it - this is the easy. The outer yielding nature of the Earth comes and gives form (adornment) to the firm - and the firm law of Heaven comes and makes firm the yielding; for the yielding achieves the firmness of continuity of a lasting duration in its movements. That which is devoted to the will of Heaven lives in its Grace. Through its will all things and all creatures find their place, and are nourished by it. Judgement and Commentaries. Grace has success in small matters; through them the will of Heaven creates its form. It is favourable to undertake something; the something is in the middle. The yielding comes and gives form to the firm therefore it achieves success. A detached firm line within ascends and gives form to the yielding, for the leader brings movement to the yielding - so in small matters it is favourable to undertake something, as they are the forms that follow the will of Heaven. Having form, within which one is clear and still - is the form (true nature) of mankind. If the form of Heaven is contemplated the changes of the time are ascertained. If the forms of men are contemplated, one can shape the world. (The Hexagrams are the stars or the forms of Heaven, the lines are the men and through these the world takes its shape.) The Image. Fire burns at the foot of the mountain. Thus does the wise man proceed when clearing up current affairs. But he dare not decide controversial matters in this
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way. He undertakes current affairs and carries them through to their completion, without recourse to bias. The Lines. Nine in the beginning.
One lends Grace to the toes, leaves the carriage and walks. It accords to one's duty not to ride in that, which is adorned.
One movement is simply placed in front of another, giving up a desire to ride in a position of luxury or a high place (position of an official who has rank). Remain lowly and not seek wealth or favour from those above (from others). O Six in second.
Lending Grace to the chin. In following the growth of movement that comes forth from the lower jaw, one ascends firmly to the 'One Above'.
The lower jaw moves up to meet the upper, between the movements of Chn, a shock of hair - and Kn, Keeping Still. This line stands below the movement of the mouth that is between the 3rd and the top line, so it is seen as a chin. The image of a growth of hair that is below the movement of action must be seen as being superfluous to 'That' which comes forth' (Chn, The Arousing, in which he comes forth). With a change this line becomes the middle and central line of Ch'ien, and the relationship with the 5th line becomes correct. One should not give any credit or power to the movements that stand below the visible workings of the external field - because in so doing The Way is lost. Nine in third.
Graceful and moist, water flows through all obstacles. Constant perseverance in being clear within movement is correct - for the correct conduct of constant clearness cannot be put to shame.
The water flows through the gorge of K'an, The Abyss - and it is making movements towards its goal through Chn. It flows through the broken lines above taking an easy and simple path through the middle of the gorge - it is true to its nature. One who is firm in this position of decision has inner clarity, and is carried forward by the river or stream of time - moving forward with an equality of balance that cannot be put to shame, remains without blame.
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Grace of adornment, or simplicity of form? A white horse comes as if on wings, he is not a robber and will woo at the correct time. The doubts (movements of the opposites) accord to time and place, but with clarity one remains without blame.
The decision is one of action, as through action one gains adornment of the basic form; the simple movement comes of itself. The movement is not a robber even though it rises from K'an, the robbers, because it rises through the power of Chn, the horse, and Li, the bird, so that the movement unfolds and ends correctly if one allows it to do so simply. The doubt accords to the place, because the movements of action occur between the opposite sides; but if with clarity (Li) one ceases to separate them through a personal view of them, then all things woo when the time is right. Six in fifth.
Grace in the hill and garden. The roll of silk is meagre and small - humiliation in the eyes of men, but in the end this is correct.
The Grace of adornment is the construction of the hill or mountain, which brings forth the garden of the Earth. One who does not seek material wealth (the roll of silk) is poor in the eyes of men, hence humiliation: But the true wealth of happiness comes from living a simple life that is without any need for external adornments to the form; and so without formality one abides without blame. O Nine at the top.
Simple Grace - no blame. The one above attains his will.

Simple Grace has no excess of form, as all simply work correctly within its set limitations, and all the men work together as 'One'. This is the perfection of a nature that through its adornment brings benefit to all creatures, and nourishes those who live within its means.

I Ching. 47.
418. Tsaddi.
60.
K'un.
Exhaustion.
The Burden of the Cross. Oppression. Through the outer adornment the character is tested - for the outer form meets with oppression as it carries the weight of the body. Exhaustion of the created body - the people and the town may change but the source remains the same. Miscellaneous Notes: Exhaustion comes through encountering - for the light and dark meet to resolve the argument. Oppression breaks all matters down and exchanges them - when the created becomes old it is renewed. In this the wise man alone is able to carry the burdens of the body and retain clearness of his character. In the breakdown and Exhaustion of the old, through attachment one becomes exhausted by allowing oneself to be oppressed by the weight of the wood (or the stones). Judgements and Commentaries. Success in perseverance - for the works of the Great Man brings about good fortune. Through oppression and Exhaustion the light of Heaven renews itself and shines forth - and all the forms on Earth are born. When one has something to say it is not believed, for the expression of the inner conflicts with the outer. The firm is hemmed in (it is contained and concealed by the outer form). Danger is within, and the joyous is without. The wise man alone is capable of being oppressed without losing the power to succeed - for he alone is not entrapped by the dangers of his own inner attachments and aversions. Perseverance in the created, the Great Man thereby brings about good fortune, as through the created he gives life; he is central and firm. When one has something to say, it is not believed; for he who considers the movements of the mouth to be important falls into perplexity (and is entrapped by the movement of the jaws). Appended Judgements. Exhaustion is the test of character, as in overcoming oppression success is achieved. The oppression of matters leads to Exhaustion through perplexity, thus in its various forms the outer nature of the Great Man, and the laws, are
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tested. Through the understanding of the nature of oppression one learns to lessen one's rancour - thus through oppression the wise man achieves his enlightenment. The Image. Water within the lake. Thus the wise man tethers his life upon following his will - for his will is eternal and unchanging. He does not therefore fall into a pit of perplexity. The Lines. Six in the beginning.
One sits exhausted and oppressed under a bare tree, and strays into a gloomy valley. One searches in the valley of the dead for 3 years, and finds nothing.
The pit or the gloomy valley of The Abyss is under the tree at its roots. One sits in the gloom of the pit that is contained within the tree (the structure of the body -coffer) and searches for an answer or a way out of the darkness. Searching in the darkness of the daydreams and conceptual thoughts for enlightenment is fruitless, as the underworld of the dead does not hold anything but those spirits who have already died, or who have lost their way. The value of 3 years comes from the Trigram Sun, but it is also the value of the inner changes; these have to change completely into their opposite before a way out of the gloom is found. In the change the lower Trigram becomes Li, and this line becomes the source of inner fire or light. In following the light there is release. O Nine in second.
One is exhausted and oppressed over meat and drink. The man with king's seal is just coming; it furthers to make an offering in sacrifice to him. In the clearness of the middle one then finds blessing, and does not go forward through personal decision.
The meat is the substance of the material body, and the flow of water from the spring gives the body nourishment. The character for meat and moon are the same, and the moon rules over water. The man with the seal of office is appointed by the ruler, is just coming, as when this line changes it attains a position of an official to the 5th place above. In becoming completely empty
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within one gives-up all thoughts of a self, and finds a blessing through not going forward; thus, escapes any problems that arise between men who fight over the sharing out of the meat and the drink (which is the reason why men enter into conflict). Six in third.
Oppressed by stone one carries a burden upon one's back. Leaning on thorns and thistles causes pain and suffering. One enters one's house and no longer see one's wife - this is a great misfortune indeed, even unto death.
One carries the burden or the weight of the created body (the heap of stones) upon one's own back, and is oppressed by them. The thorns and the thistles are the sufferings and the pains of the body; these imprison one in a limited view of the world through which incorrect acts are taken, so incurring the penalties of the law; as in ancient times prisoners were placed inside a ring of thick thorn hedges. In the need to escape from the pains of the body one no longer desires the body to be the dwelling place, and no longer sees one's true wife (the created parts is the female that gives birth and gives nourishment) as being of any value. This is misfortune indeed, as when this divorce (criminality) is carried to excess the loss of the dwelling place occurs. The position of this line is weak and incorrect, but with a change to a firm line the Hexagram changes to Preponderance of the Great Hex. 26, in which the reading given to this line is: "The ridgepole sags to breaking point" so that the house falls apart through the excessive weight of the ends, as the created parts are weak. The Master says about this line: If a man permits himself to be oppressed by something that ought not oppress him, his name will certainly be disgraced. If he leans on things upon which one cannot lean, his life will certainly be endangered. For him who is in disgrace and danger, the hour of death draws near; how can he then still see his wife? Nine in fourth.
Coming very quietly, exhausted, and oppresses by a gold carriage. The will is directed inward, so though the place in not appropriate nevertheless one has companions. Humiliation - but now the end is reached.
421.
The inner sound is quiet, it is not expressed in the open, as one is exhausted and oppressed through a desire to ride in a gold carriage - which is an appurtenance of a royal personage. This line is incorrect as it is firm, but when this line changes to a yielding line the 2nd line rises with the force of Chn with this change the will is turned to the central place within (the 2nd line), which is the companion (the spirit). When benefits from the ruler are sought in order to try and achieve something for all, even though one has gone about things in the wrong way, the end is good: But some humiliation is incurred when it is found that all the others below who one tried to help, sought to gain the benefit only for themselves: So, when one just allows them to go their own way in life, then enlightenment is attained, and the completion reached. O Nine in fifth.
The nose and feet are cut off; one withdraws from the world and does not move, exhausted and oppressed at the hands of the man with a purple knee band. Joy comes softly; to make offerings and libations furthers.
One withdraws from the world and no longer uses the nose or feet. In ceasing to move the lower parts, and by keeping to one's own business, any form of incorrect action on the field ceases. The Exhaustion and the nature of oppression have been at the hands of the official or the prince, who in ancient times wore purple knee bands. The movements of the official who carries out the orders of the ruler comes quietly in his own time, as is ordained by the law contained within nature (within is quiet or softly). In offering up any personal needs or desires for an intended outcome of events, the offering is made and the cleansing process is carried out. When this is completed one ceases to be oppressed by one's own created nature (inner and outer) and finds rest. Six at the top.
Exhausted and oppressed by creeping vines, one is without clearness and views all movements with remorse. If one feels remorse over this and turns downward, good fortune comes. One is not yet clear, and is oppressed by entanglement of blood, but if there is a change this will be auspicious.
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The vines produce the grapes that make the wine, and wine is symbolic of the blood, as the creative process turns the waters that issue forth out of the Earth into the juice of the fruit (the body). The body is bound by its ties to the nature of the Earth, and cannot escape from its bonds, as indeed nature is the only thing that sustains it; and it cannot be otherwise: It is how the body is viewed that is the cause of exhaustion and oppression, as the dialogue of mind becomes overloaded, in a desire to escape from the situation with which it is faced. If the mind is completely entangled within the movements that flow in the dark waters of the pit, it is enmeshed in a web that creeps out to engulf all who are involved with it; it becomes as a creeping contagious disease. In this place at the top, all the outcomes that these entanglements have brought can be perceived, as here, the movement has already taken place so the effects are plainly seen, and now there is remorse for the problems that the actions of self-involvement have produced. If one sees the mistake and feels remorse, then a change can be made by turning down from this high and isolated place that has been obtained through selfish ends. Turning, going down to bring the conflicts that have been contained within oneself to an end, thereby also brings conflict with others to an end. In a correct perspective towards the created body, and towards all created beings, the bindings can be cut through to bring a peaceful end, in which all hatred and conflicts are resolved correctly. The past is laid to rest and mind is no longer exhausted by trying to always achieve a victory over others; or is no longer oppressed by the workings of the body, by a nature that has given life, and provided sustenance. To overcome an entanglement of the blood (the wine), a total preparation for a personal death must be made. The dropping of the burdens of the body is auspicious, for a light enters into the world of darkness; as in an acceptance of death there is rebirth, so each moment is born anew. Free of the creeping vines of the self-made prison walls, a free spirit walks upon the Earth that is without bounds.
423.
I Ching. 29. 61. K'an.
The Abyss.
Koph.
Water flows Within and Without. The Pit or the Hollow in the Ground. Through Revolution all things are broken down and are exchanged in the pit or the hollow in the ground. The Abyss is the pit in which all matters are held by their weight. Oppression results from a downward movement. Miscellaneous Notes: The direction of The Abyss is downward, as the weight of matter sinks. Water flows on and fills up its containment - as it flows into the pit it fills it up. The cycles of exchange complete the rounds. When the water overcomes its obstacles it flows onward. The pit is repeated; hence the danger of entrapment is two fold (inner and outer) in its action. Abyss upon Abyss, one falls into darkness and in the end can find no means of escape. A pit within a pit, one takes hold of the 2 earthen ware vessels and performs the ceremony of the sacrifice. The one within is empty, the without is full - therefore in being firm within and yielding without, the dangers can be transcended. Judgements and Commentaries. The Abyss is repeated. With sincerity towards all of one's nature, one has success in one's heart, and then whatever is done succeeds. The repeat of The Abyss means that the danger is two fold - as the danger of entrapment is in the created forms of the body, and in the way they are viewed in mind. The flow of the spring is forever onward as it piles up nowhere, its flow is completely cyclic as it enters the field of action and leaves it again. It goes through dangerous places in which it is held within form, but it never ceases or loses its dependable nature - as when it fills up that which has contained it, it overcomes it and flows on. One has success in one's heart, as the middle is firm and unchanging in its nature. Whatever is done succeeds, as in advance the end (completion) is attained; one who is in middle affirms the will completely. The danger of Heaven lies in the fact that it cannot be climbed - as forms of matter cannot approach a state of pureness without losing its identity of form. The danger of the Earth is the mountain (its constructed form) and the river (its transient flow) - thus through the hill and the heights,
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the river and its gorge, the kings of old used these dangers to protect their realm. The effects of the time of danger are truly great - as the kings of old constructed the mountain and rivers to keep those who dwell in the pit of darkness in check. The Image. The water flows on and attains its goal. Thus the wise man lives in his eternal virtue, and carries on the business of teaching his wisdom. The Lines. Six in the beginning.
The Abyss repeated, one falls into a pit of entrapment; misfortune as one cannot see what is real. In the darkness one loses the way.
The inner, or pit within a pit, is a place that is concealed or hidden from view. The inner workings can only be known if they result in an expression or action, otherwise they remain concealed or contained as a secret that does not have to be revealed. In personalizing these inner activities one can enter into a world that is like a secret walled garden, into which no one else need be admitted - and its gate can be well guarded by a set of fabrications, or by just a plain set of denials. In these inner places of the dreams and the thoughts of a self one can become completely lost, ceasing to know which is dream, and what is real. The position is at the root of the creative process, in which are hatched intentions to manipulate the future outcome of relation-ships. In trying to hold all these hidden threads together one falls deeper and deeper into the pit of perplexity; and can never ever come back to face the truth of reality. O Nine in second.
The Abyss is dangerous, one should only strive to attain small things; that is one should only be concerned with the present situation. What is created now the middle is not yet passed.
Entanglement or involvement with the created process is dangerous, as all created forms are contained in the pit. In the created process one should only be concerned with the present state of events - being the only thing that is real. Taking all things at their face value without concern for hidden motives for change, the root of anger is severed. Entrapment must be viewed from a personal desire to be involved, and, these motives should be understood and no longer used - then the danger ahead is escaped from. Remaining firm in the middle of the created 'Now', the place remains without blame and can be trusted.
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Abyss upon Abyss, forward and backward, in making any decision one falls into the pit - in danger like this pause then wait. Forward and backward, do not act thus; otherwise all effort will end up as impossible.
Trying to see a way out of danger the mind goes this way and that in an attempt to beat unwanted outcomes. One views all chances of every course of action within the visual activity of the mind, and becomes mentally exhausted, as all the options that can be taken are seen to have their problems and negative outcomes. Each possible act is a gamble that has a danger of a serious conflict or loss attached to it. In the face of danger like this stop, pause, and then wait. In waiting the matter will resolve itself, as either a way out of the danger naturally presents itself (is offered), or the matter completely passes away of itself. Six in fourth.
A jug of wine, and a full bowl of rice; both vessels are simply handed in through a window. No blame.
The wine is the blood of the body, and the rice is the seed of the Earth. All the created forms or vessels of the drink and food are simply handed in through the window, as it is the place that lets in the light, and the place through which the outside can be viewed. 'That' which is simply given, or is made as an offering, is now seen to be of the greatest value in life- this is a correct view so there is no blame. O Nine in fifth.
The Abyss is now full, but not to overflowing, it is only filled to the rim. This means that as yet the light of this line is not great.
The pit or container is filled to the rim but not to the point of overflowing or release. The relationship between this line and the 2nd is not as yet correct, but with a change to a yielding line it will be. One should therefore hold to the middle within all movement, keeping firmly rooted within correct conduct by showing kindness toward all movements in the field. In the course of practice and with time the means of release will be attained, naturally.
426.
Bound by ropes and cords. Shut up in a high place behind thorn-hedged prison walls. One has lost the way and is sentenced to 3 years.
The entanglement is serious; one is placed in a self-made prison for 3 years until the conflict that has been entered into can be resolved. One is bound by the ropes and cords (the measure) of natural law, and from these, cannot escape the pronouncements that are just. Use the time well in practice and inner reflection, and work to resolve any negative relationships that one has within oneself. In resolving the conflicts, the sentence is then not lengthened, and a remit may be achieved for good behaviour.
427. 62. Li.
Judgements and Laws of the Sacred Mountain. Clinging Fire. Resh.
I Ching. 30.
Double Clarity. The Holy Spirit. When the pit is formed there is sure to be something that clings within it. Clinging means to rest on something - as all things cling to That which is clear and still within. Miscellaneous Notes: The Clinging is directed upward - in its action the fire rises into the visible field. The action of the fire is two fold, as the fire within rises to shine forth without. Clarity within and clarity without, through the wisdom of nature the Earth is transformed and is perfected. Nature clings to what is right - hence all of its actions have success and lead to its perfection. The fires rises and moves quickly on, when it receives a new source of fuel. Judgements and Commentaries. In clinging to what is right, perseverance furthers and brings success. Care of the cow (the creature of the Earth who provides nourishment for her calves) brings good fortune. Clinging means that all movement rests on something, and the something is in the middle. The sun and moon cling to their courses in Heaven, and the plants and trees cling to the soil of the Earth: Thus when all things cling to their correct places in nature they find a place to rest - in following their courses all is completed. Double clarity clings to what is right within, and without - all things thereby follow the law and hold to what is clear and empty; through this the world is transformed and perfected. The yielding clings to the firm and attains the middle, and this is right, as the created movement achieves harmony and balance when they follow the firm: Therefore it is said: "Care of the cow brings good fortune". Appended Judgements. Fu Hsi made knotted cords and used them for nets and baskets in hunting and fishing. He probably took this from the Hexagram of The Clinging Fire. The knotted cords of the Yellow River Map attributed to Fu Hsi form a structure of squares into which the Trigrams and Hexagrams, the creatures, fit. The
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structure of squares forms a container or basket (a cube, Kubaba)*. Fu Hsi probably took this from The Clinging Fire because all creatures cling to it. The Image. The fire burns brightly and rises twice. Thus the Great Man makes his light to shine forth eternally (he perpetuates it), and through it he illuminates the 4 quarters of the world. (In his wisdom he makes his light shine out across the 4 directions of the field.) The Lines. Nine in the beginning.
The movements of the footprints run crisscross. If ones intentions are serious, no blame. Seriousness when the footprints run crisscross serves to avoid blame.
The beginning movement starts with the foot, which leaves a visible impression upon the Earth. The upward rise from the inner forms a crisscross, as by placing the inner daydreams and thoughts into action the polarities are reversed; as in the use of physical force the opposite to desired outcome is always achieved. It is only with seriousness and caution that one can remain free of blame - this is mentioned because the 4th line is incorrect and is the middle line of joyousness. If one acts to only attain joy for a self then problems will be incurred. O Six in second.
Yellow (golden) light, supreme success. One has found the middle.
In the change of this central line to a firm line great measure in all matters is achieved. In great measure all the opposites of action are joined by their central value or point of balance. Nine in third.
In the light of the setting sun men either beat a pot and sing, or they loudly bewail their end in old age. If one clings to the created, misfortune, for how can one wish to hold on to the light of a setting sun?
The setting sun is followed by a new dawn, the old is the precursor of the new; hence the flowering of the tree (Sun) brings forth the fruits (as the line changes
* Kubaba or Ka,aba was a stone or oracle cube, the shrine of Ka,aba was made by Abraham.
429.
it becomes the fruit). Men should not see their personal body as the end or the beginning of their nature, but only a means through which nature expresses itself and brings forth the new: Just as the sun cannot be prevented from setting, neither can the body be stopped from sickness, old age, and death. Nine in fourth.
Its coming is sudden; it flames up, dies down, and then is thrown away. This is the nature of the fire that moves one to act. In itself it has nothing that would cause it to be accepted, for it does not achieve duration.
The impulsive fire rises from within, it moves one to act upon it, it dies down, the whole matter passes on to new fuel, and the old is thrown away. The nature of the fire is to fulfil the desire for gain, and once the gain has been achieved it quickly moves on to the next: Thus the want for material gain is never ending, as always the end of fulfilment is never achieved; always a new stimulation must be found to fill up the empty space that is between the old and the new. O Six in fifth.
Tears in floods from the eyes, there is sighing and lamenting from the mouth. Good fortune, one clings to the king and his official.
The eyes are Li, and the sighs and lamenting are from Tui - the mouth, and Sun - the wind. The tears come from the fact that a yielding line falls downward as does the action of water, and this denotes giving nourishment; as rain falls from Heaven to replenish the Earth. It is in the place of the eyes (the double gates of duality) that the movement of the wind are perceived, coming forth out of the mouth as the spoken words. The words create the visible and tangible world that rises-up out of the underworld, as the Lord of the Underworld rules over the waters that rise into the visible world. Good fortune derives from clinging to that which comes forth through the law of the ruler, which allows all that was in darkness to be placed on open display in the light. All of nature is derived from the law, and through the work of the Ancestors (those who have gone before) the nourishment for life has been provided, and or damaged: This place is sad as it now sees the truth that is inherent in the law. In the nature of the fire is the giver and the taker away of the nourishment, the opener and closer of the gates - the nature of good and bad fortune.
Book 3. Judgements and Laws. Hex 62. Nine at the top.
430.
The king uses the fire to march forward and to chastise. Thus it is best to kill the leader, and take captive all the followers. No blame. The king uses the weapons to bring the country to order.
In the change of this line the upper Trigram becomes Chn, the leader, who brings forth the fire from within into the actions of man (the 4th line). Within one's own country it is best to kill the leader of action, and thereby take captive of those who would follow him into action. Action of a personal nature, being a destructive force, is thereby the means through which created life is destroyed (the gate closes). Those who follow the inner movements are chastised by the law of natural balance, which is the weapon (the double sided axe)*. Both fire and weapon are placed under the Trigram of Li, who is the bird that flies upward into Heaven (winged thoughts). In these symbols one can fully comprehend the actions of the law of change and by relating them to one's own physical, and mental processes, the knowledge of the ancients is revealed. By keeping to this clear position, the Trigram of Chn does not form, so an inner and outer clarity of view is not lost.
* The Hittite ideo-gram for the goddess Kubaca contained the double-sided axe, the empty vessel, and the cube. Ref: Myth of the Goddess Baring and Cashford, Arkana.
431. 63.
Judgements and Laws of the Sacred Mountain. After Completion. Schin.
I Ching. 63.
Chi Chi.
Clarity under the Water (Within). The Firm. He who attains clarity understands the nature of the firm and the yielding and thereby brings all things to completion. Miscellaneous Notes: In the completion all things are made firm, as the actions of fire and water do not combat each other. All firm and yielding lines are in their correct places but if there are changes to the order disorder will arise. Being within at the beginning brings good fortune, but going out to the ends brings disorder. If After Completion one again puts one's head into the waters, a state of continuity fails to be achieved. Containment of the fire within, not going out into danger - one who stands clear and above all matters achieves completion. Judgements and Commentaries. In the completion of natural order, success is achieved through movements of the small; they are ordered and correct so perseverance furthers. Standing at the beginning brings good fortune. Going forward to the end(s) brings disorder. After Completion has success so in small matters there is success: This is because created movements of the Earth in their order achieve endurance (they are made firm). Perseverance in their work - the firm and the yielding are correct, as all places stand appropriately to each other. At the beginning the yielding is in the middle, and in the outer the water flows through danger - it takes its ordained course and piles up nowhere; hence it does not stand still but moves quickly on. In standing still at the end disorder arises, because the way of the created then comes to an end. The places are all correct and appropriate to one another but they do not correspond. One cannot stand still at the end; the old must make way for the new. The Image. Water over fire - the image is (only) of the conditioned. Thus at the beginning of a movement the wise man takes thought of misfortune, and thereby arms himself against it in advance. In his thoughts he therefore does not
432.
contemplate his own advancement, and thereby achieves his own completion and attains a place of safety. The Lines. Nine in the beginning.
One brakes the wheels of the carriage, so only the tail gets wet in the water. There is not blame in this.
The created movements of the tail are the ends that go to and fro, in which a balance of the whole body is achieved. In the braking of the movements, the carriage in which one seeks to ride is brought to a halt. In bringing a stop to the desires to be given a high position, as a carriage is an appurtenance of a rich man, the danger of placing the head into the to and fro movements of the body (the waters) is avoided. O Six in second.
The woman loses the curtains of her carriage. Do not run after them, for in the return (the 7th movement) they will of their own accord come back. This is a result of the middle way.
The curtains or the covering of the carriage is the female or the created part. When part of the created form or a movement is lost in the natural course of events, that which has been taken away will return, this being accomplished through the 7 changes (7 days). In the loss of a material possession one should not run after it in order to get it back - by remaining calm in the centre of any movement of change it will return of its ordained accord. Nine in third.
The Illustrious Ancestors discipline the devil's country. After 3 years it is conquered. Inferior people should not be employed for this is exhausting.
The devil's country is the place of the body of the Earth, as the body is formed through the demonic forces; each of the creative forces within nature is personified in the pantheon of the deities of the gods. To bring about discipline or order that is between the inner and outer, or between the body and the head, the correct policies must be employed. The inferior or created part should not be employed to enact change, as in the use of force to make changes one becomes exhausted through the use of the head. Using the dreams of mind to change the external country meets with opposition from various sides of
433.
opinion, and from the reality of the situation. To bring order to the world, firstly bring about order and calmness within oneself, then the work is not hard or exhausting as 'The Way' becomes simple and easy. The victory is achieved by the changes that take place within the body, as the 3 changes bring the correct position in relationship between the inner and the outer. Six in fourth.
The finest clothes turn to rags, so be careful all day long. When one has doubts rags have to be used to stop the vessel from leaking.
When the aim is to make all perfect in accordance with the desires seen in the images of the dream, then things have to be continually patched-up or manipulated to remain perfect. The dreams of the finest clothes (external adornment) turn to rags, as its the dreams that are destructive to all relationships, and to the world. This is likened to a vessel that continually springs leaks that have to be stuffed with rags to stop the whole vessel from sinking. One has to rectify the mistakes of perplexities, which become so complex that any movement becomes a disaster - as the interaction between all of the parts cannot be understood or kept in order. This can be seen in close relationships which are based on the wrong footing, and this then works outward to encompass all of mans' relationships in the world. Nine in fifth.
The neighbour who slaughters an ox does not attain so much happiness as one who makes a small offering of a pig. The latter attains true happiness and good fortune in great measure. This means one's conduct is in harmony with the time.
The ox is Li, and the pig is K'an - the ox is the power that moves the Earth, and the pig is the inferior animal that roots around in the undergrowth of the dark undergrowth of the forest. Whoever sacrifices to the power within the Earth does not find the means or the correct measure of insight or wisdom in the face of change; but the one who stops rooting around in the inferior or hidden forces within the Earth comes to the attainment of enlightenment. The one who gives-up the head of the beast (the dialogue of the serpent and the visual activity that spawns it) in a sacrifice to the ruler attains true happiness and good fortune, because all actions are then in harmony with 'That' (the Tao) which brings forth life in the cycles of rebirth eternally. The ending of all
434.
ownership and possession is the transformer that ends all limitations of and ignorant view. In this way all conflicts come to an end. Six at the top.
If After Completion again one puts the head in the water - there is a danger of drowning. How can one endure this for long?
The 5th place makes the sacrifice and gives-up the head, it is no longer involved in the intentions of gain or loss. This line is dark, and at the place of the head - the top of the Trigram, K'an, meaning danger. One should therefore refrain from using the head to determine the way forward with intention, or else there is a danger of drowning and becoming lost in the waters; and from which there would be no possible return.
435. 64.
Judgements and Laws of the Sacred Mountain. Before Completion. Tau.
I Ching. 64.
Wei Chi.
The Fire rises over the Dark Waters. The Yielding. After Completion of the inner, there comes Before Completion of the outer, which is in a state of transition. Miscellaneous Notes: Before Completion means the exhausting of the male - as any conscious attempt to perfect the female ends in the exhaustion of one's light.In the opposite positions of the ends the firm and the yielding correspond - they complement each other. The male and the female bring forth the completion of the formations, and set all the sons and daughters in their places. The image given of the transition is from the old to the new. The movements of the female pass quickly on - as the fire rises it leaves the old behind: Hence a new beginning must be undertaken (by being clear within). The matters cannot go to their ends as the beginning and the end stand below and above created movement, thus in being taken to their ends the created part collapses and ceases to exist. It is therefore only through the completion of the changes that the crossing of the dark waters is accomplished; as the female is made firm in its movements. In the crossing of the great waters the old is left behind and one moves quickly on to the new, making one's own position firm. Judgements and Commentaries. The created is in a state of transition - success. But if the cunning little fox after nearly completing the crossing looks back, he gets his tail wet. There is nothing that would further him in this. Through the changes the female becomes firm, as the middle is attained. The cunning little fox that has nearly completed the crossing, looks back and gets his tail wet. There is nothing that would further him in this; as the matter cannot get past the middle, and he is unable to take the ends into view. (The cunning little fox is the conceptual mind that hunts in the dark for the answer - but it fails to take 'that' which stands beyond its limited realm of understanding into account - thus in conceptual decision the correct end cannot be attained.) Although the lines of the yielding are not yet in their appropriate places - the firm and the yielding correspond.
437.
The Image. Fire rises over the dark waters. The conditioned is in a state of transition. Thus the wise man is careful in his differentiation of created things, so that each finds its correct place and time. The Lines. Six in the beginning.
One gets the tail in the water and is humiliated because ones own strength is used to attempt the crossing. One tries to cross but cannot view the other side.
'Here' the danger is within, 'there' the danger was without - so in the readings of the lines of After and Before Completion a reversal of the order of the Trigrams is given: This is because the relationship between this line and the 4th 'there' was correct, but 'here' it is not correct in its position. In After Completion of the inner (the male), the tail is dipped into the outer or external flow, which is correct as they go to and fro; then danger only arises if the head is placed into the movement that has been derived from another source or quarter. 'Here' in Before Completion, the flow is within the hidden or the dark, which is internal; this means that 'here' one gets involved before the movement, so that the movement stems from within one's own incorrect view. Both forms of involvement bring danger - but by not looking back and by not entering into judgement of others, in After Completion the danger is escaped from, as no involvement need occur as the movement has already been completed. 'Here', which is Before Completion of a movement, all action should be avoided that stems from within a desire to attain an end, or to make a crossing over from the inner to the outer (a completion of a movement); which means that one should desist from trying to make one's dreams of Heaven a reality. Nine in second.
One brakes the wheels; perseverance in this central place brings good fortune. The place is correct.
The Trigram of K'an is the wheel that denotes a cycle of movement. In this central position of correct conduct one is able to put an end to the endless cycles of action. Through practice the conditioning of birth and childhood can be transcended, so the need to carry forward old conflicts or hates, or mistakes of hurt, cease. Six in third.
437.
Before completing the crossing, going forward to attack brings misfortune. It furthers to make the crossing, but all must be achieved without entering into conflict. The place is not appropriate.
The crossing over of the dark waters can only be accomplished if one is devoid of all inner conflicts, otherwise the completion cannot be made. The crossing over can only be made through a complete union of all the forces - as the escape from darkness was and is only achieved by the union of all the parts of universal nature. One who wishes to make the transition from the inner and the dark, to the outer and the light, must make the means ready within themselves - then at the right time the movement will be completed in the correct way. Nine in fourth.
Perseverance in the rulers movements, remorse disappears. The shock comes to discipline the devils country. For 3 years great realms are awarded - for what the source wills is done.
In After Completion the discipline had to be applied within one's own movements in mind, in order that the correct colonial policies (actions in the outer field) were put in place. 'Here' the crossing over of The Abyss has already been achieved, as the position is made correct as one yields. In yielding to the reality of the situation the place becomes correct; as through the change Chn rises from the central 2nd line without hindrance, to meet with the yielding ruler above. In After Completion it was the changing of the 3rd line that allowed the 1st line to rise. Here the changing of this line allows the inner and the outer to come to meet. O Six in fifth.
Complete perseverance in clearness, no remorse. The light of the Great Man is true. His light brings forth good fortune.
The continuity of clearness is without blame or remorse, as in the wisdom and the light of the wisdom of the law of cause and effect all things receive their blessings. Nine at the top.
438.
In genuine confidence there is drinking of wine no blame. But if in this clear place one again wets the head, one loses the truth. When one wets the head while drinking of the wine, it is lost, as one knows no moderation.
The truth of the wisdom that brings forth life is something in which there can be complete confidence or faith. In the clear position of the light the darkness has been overcome, so with clarity of view one drinks of the fruits of the vine from the vessel (chalice) - but if in this clear place one again puts the head into the darkness of intrigue and manipulation that exists within, then the truth of the wisdom and grace that is bestowed by Heaven is lost. Through taking up opinions or involvements all can be lost because the created movements are allowed to go to excess and through excessive movement the scales of balance are tipped over, and the power of the dark brings all matters to a close. (The Lord of the West, of the underworld, weighs the seat of the emotions; the heart: And The Judgements are thereby passed as to whether a life without intention and blame has been led).
A new beginning follows each ending. All movement is cyclic.
Appendix A.
Math of Lo Shu The Lo River Map, The Magic Square of Time, and The Nine Stack.
The Sequences of + 111s found in the Additions of 1 to 8s, 2 to 7s, 3 to 6 and 4 to 5s.
The values given for the so called Solfeggio Sequences is the 63 or + 6 base run, but other runs exist, and the pairing to 63 = 36 or the + 3 run gives the means to find them all. The values of the 36 and 63 base or + 3 and + 6 are given as: 036 147 258 369 471 582 693 714 825 936 063 174 285 396 417 528 639 741 852 963
These values produce a crossover of all = 4s, and a total of 1110 = a value also seen in the Lo Shu between all opposite values and reversals as in: 492 357 816 All the workings of the 3 x 3 Magic Squares are + 1110s from each central value to the next, but the value of central 5 with the outer opposites = 10s are drawn from the Ho Tu or Yellow River Map and the placement of the Trigrams (Binary Integer Patterns) of Heaven (Chien) and Earth (Kun) into the 1 to 8 sequence of the Father and Mother and their 6 Children (Eldest, Middle and Youngest Sons and Daughters). The basis of the whole work is found in the 3 x 3 Square of The Well and the Bagua, in which The Well gives the integer relationships of 1 to 8, 2 to 7, 3 to 6 and 4 to 5 as all opposites = 9s (the central value). The opposites operate in the Bagua as Binary Images in 2 Trigram Sequences as 1 to 8 is lead by Chien (light or male) and the other is 8 to 1 lead by Kun (dark or female) so we are dealing with an inherent pattern that exists in natural odd to even numbers. Natural numbers are found to contain various inherent patterns through their addition and multiplications or doublings. The additions give values of 6s in all
integers added together to 3 places, as in 123 = 6, 246 = 12, 369 = 18. The base of the Lo Shu is formed from the 8 Spoke opposites 1 to 8 = 9s so that in the addition of 1 to 9 = 10s a Metric Progression is formed to infinity, but in the Lo Shu the 9 x 9 Square gives the value of each 1 to 9 = 10 run, in which 5 has no pairing until 10 is formed, and 5 is therefore the average value of all 1 to 9 values in all integer runs, so it and 10 stand together as the central value of the Ho Tu because its formed through the Outer Values or Directions/Elements. The 4 Outer Directions are symmetrically formed in both the integer and binary images in the 8 x 8 Square that contains 64 Hexagrams or images with 6 lines of value = 384 lines. The value of the lines in their symmetrical addition forms the Lo Shus values of 216, 432, 648, 1296, 25920, 51840, and each of its values is found to correspond to values given in the + 1110 additions. I give the workings of the Solfeg below, and it can be seen how these relate to the opposite spoke in all the 8 diagonals of the Lo Shu (3 x 3 or 8 Spoke plus its central value = 9s) as each relates to the 1 to 8, 2 to 7, 3 to 6 and 4 to 5s in the + 111, 222, 333, to 999s and in 3s, 6s and 9s. 174 174 174 417 417 417 741 741 741 285 528 852 285 528 852 285 528 852 369 693 936 693 936 369 936 369 693 If we look at Solfeggio pairings base 36 = + 3s and 63 = + 6s, the other pairs of +1 to +8, 2 to 7, 4 to 5 can also be given and all fit a base = 099 with a product = 1110 (147 + 963, 174 + 936): +3 + 6. 036 063 147 174 258 285 369 396 471 417 582 528 693 639 714 741 825 852 936 963 + 1 + 8. 012 087 123 198 234 219 345 321 456 432 567 543 678 654 789 765 891 876 912 987 +2 + 7. 024 075 135 186 246 297 357 318 468 429 579 531 681 642 792 753 813 864 924 975 + 4 + 5. 048 051 159 162 = 222s. 261 273 = 444s. 372 384 = 666s. 483 495 = 888s. 594 516 = Cn pairs = 1110. 615 627 = 333s. 726 738 = 555s. 837 849 = 777s. 948 951 = 999s (936 + 174, 963 + 147 = 1110 etc.).
Through looking at the Lo Shu the connection to the runs can be attained as with the central crossover values 456 + 654 = 1s to 8s, 357 + 753 = 2s and 7s, 258 + 852 = 3s to 6s, and 159 + 951 = 4s and 5s. If we place these values in a contracted integer order then the matching opposites are found in each of the sequences, and the 3s 6s 9s can also be found throughout. The placement of values +3s and + 6s (36 and 63) into the contracted integer sequence = + 5s (51627384 and its reversal = 4s = 48372615) plus 1 to 8s as another example (always reduce to contracted integer value) give the general rule: 258 852 = 111 714 417 = 222 456 654 = 111 912 219 = 222
369 825 471 936 582 147 693
963 = 333 528 = 444 174 = 555 639 = 666 285 = 777 741 = 888 396 = 999
567 765 = 333 123 321 = 444 678 876 = 555 234 432 = 666 789 987 = 777 345 543 = 888 891 198 = 999
This unlocks the keys to a maths and relationships between all integers and binary images. The scope of the placements of integers into inherent patterns can be seen to exist in the 8 Spoke Wheel and the Nine Stack of Numbers (The Sacred Mountain) to confirm the ancient texts of The Divine Math kept secret in fear of proving light and dark work together not as separates. As already explained in Book 2. The Book of Creation, the Outer Values of the Lo Shu still conform to the 099 and 1110 but they do not produces of the opposite values of integers + to + 8 etc.,as seen in the 8 Spoke with its central 5. To understand the law we divide our nature into the opposites from one another but to attain the truth we have to find out how to also unite All as One, as all forms stem from the same source of number and image.

The Divine Revelations - The Judgement's and Law's of The Sacred Mountain.

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2007 and 2010 Paul Martyn-Smith The rights of Paul Martyn-Smith to be identified as the author of this work has

The Judgements and Laws of the Sacred Mountain.

Judgements and Laws of the Sacred Mountain.

Judgements and Laws of the Sacred Mountain.

Judgements and Laws of the Sacred Mountain.

Judgements and Laws of the Sacred Mountain.

Judgements and Laws of the Sacred Mountain.

Judgements and Laws of the Sacred Mountain.

Judgements and Laws of the Sacred Mountain.

Judgements and Laws of the Sacred Mountain.

Judgments and Laws of the Sacred Mountain.

Judgements and Laws of the Sacred Mountain.

25. Chapter 12. Summary. 94.

Book 1. The Materials.

BOOK 1. THE MATERIALS.

Book 1. The Materials.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

The 8 Spoke Wheel or Dharma Wheel, Kalachakra or Time Wheel Thread.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain. PART 1. B. Detailed Discussions.

Chapter 3. The Words Attached to The Hexagrams and The Lines.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

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beyond all concepts of things so cannot be fathomed (measured) in these terms.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials. Chapter 9. On the Oracle.

Judgements and Laws of the Sacred Mountain.

The Elements and the 10 Cyclic Signs.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1.The Materials.

Judgements and Laws of the Sacred Mountain.

Book 1. The Materials.