Summary
This book of divination is the foundation on which Chinese philosophy (Confucianism, Taoism, among others) is built. Like the Tao Te Ching, its depth is insane. There’s a lot to learn but only for those really interested in the topic.
Key Takeaways
To be added on a reread. See notes below.
What I got out of it
A lot of depth and wisdom but difficult to recommend. Need to use it.
Biggest takeaway: the world (and nature) moves in cycles.
To ponder: when to go with the cycle and when to go counter-cycle (to prepare).
Table of Contents
Summary Notes
Preface
According to the I Ching, every country has its destiny and every person has his or her fate, but everyone still has freedom to make his own choices.
During twenty-two years of confinement, even though I could not remember the sixty-four gua (hexagrams), I fully comprehended the Tao of I, the essence of the I Ching, which holds that when events proceed to their extremes they give birth to their opposites.
The I Ching is a very ancient book. It existed more than two thousand years before Confucius (ca. 551–479 B.C.). In the beginning, the language of the I Ching was simple and easy to understand. Unfortunately, this ancient language became antiquated long, long ago. At that time, the number of Chinese characters was small. As a result, many characters had the same form but entirely different meanings. On the other hand, many characters had different forms but shared the same sound. Their usage was interchangeable. Thus the text is open to many interpretations. Moreover, the old Chinese written language had no punctuation. Depending on how one punctuates a clause or a sentence, different meanings appear. For this reason, even the Chinese are rarely able to truly and fully understand the I Ching without the verbal instruction of a competent teacher.
To the Chinese, the I Ching is like a Holy Bible written by the four most honored sages in history—Fu Xi, King Wen, the Duke of Zhou, and Confucius.
The original I Ching consists of only sixty-four Decisions made by King Wen and three hundred and eighty-six Yao Texts composed by the Duke of Zhou. The Decisions are brief summaries of the meaning of each gua, dense in symbolic meaning but succinct in style. The Yao Texts are analyses, employing parables and metaphors, of each of the six lines in a given gua, which correspond to the six stages of a particular situation. Altogether there are less than five thousand Chinese characters. Translated into English it is at most forty pages.
However, this tiny book reveals an ancient Chinese cosmology of Heaven and human beings integrated into one union. And it further reveals the Tao of Change or, in Chinese terminology, the Tao of I. These two concepts have been the source of Chinese culture and have permeated Chinese thinking for thousands of years. To truly understand the original language and the spirit of the I Ching, one must realize that its structure is extremely well knit and its wording is absolutely strict. Most translations do not understand this linkage.
Expounding the Tao of I
The main theme of the I Ching is that everything is in a process of continuous change, rising and falling in a progressive evolutionary advancement. Although this is the main theme of the I Ching, it is never mentioned in the text.
The Tao of I also discloses that when situations proceed beyond their extremes, they alternate to their opposites. It is a reminder to accept necessary change and be ready to transform, warning that one should adjust one’s efforts according to changes in time and situation. The Tao of I also says: In a favorable time and situation, never neglect the unfavorable potential. In an unfavorable time and situation, never act abruptly and blindly. And in adverse circumstances, never become depressed and despair.
Introduction
Between Heaven and Humanity
The literal meaning of Ching is Tao, Truth. It is the Truth of Heaven and earth and the Truth of human life. A book that elucidates the Truth of Heaven and earth is called Ching. The Chinese believe that the Truth of Heaven is also the Truth of humanity. This philosophical concept of the merging of Heaven and humanity into an organic whole is the foundation of traditional Chinese culture.
The I Ching also expounds upon the truth of change, or the Tao of Change, which in Chinese terminology is called the Tao of I. It is a book based on the observation and experimentation of the sages. The ancient sages watched astronomical phenomena in the sky and topographical features on the earth, and studied the relationships among all beings. They realized that in Heaven and earth there exists a universal principle that everything is in a continuous process of change. Change is absolute and certain; only the principle of change never changes.
A Book of Divination, A Book of Wisdom
The purpose of divination is to resolve doubt and confusion. When one already knows what one should do according to common sense and moral principles, then one should not consult the I Ching. Divine only for important questions and events, never for mean purposes or with selfish motivations.
The Ching
The sixty-four chapters of the I Ching are divided into two parts, the Upper Canon and the Lower Canon. Generally speaking the Upper Canon represents the yang aspect and lays emphasis on the Tao of Heaven or natural phenomena.
The Lower Canon represents the yin aspect and focuses on social phenomena and human affairs.
Flying with the I Ching: Methods of Divination
In every divination, ask only one question. The question should be simple and clear. Avoid vague and optional questions. It is better for a beginner not to ask for a prediction; the best inquiry is for advice.
According to the Chinese, gaining insight from the I Ching is a technique as well as an art. As a technique, one should understand the eight primary gua and the sixty-four accomplished gua—the significance of their names, symbols, and structures—as well as the 386 yao—their positions, relationships, and meanings.
One should also know the hidden principles of the changes and the symbology related to the gua and yao. As an art, one should cultivate an intuitive sense by studying the symbols to understand the divination. From a mathematical point of view, each symbol is the formula of a changing situation and its consequence.
On this ground, as one I Ching scholar points out, one who really masters the I Ching does not necessarily consult the text.
For beginners, I recommend that they read the first and second chapters, Qian and Kun, very attentively. Even Confucius paid great attention to these two gua. According to his experience, they are the gateway to understanding the I Ching.
The Chinese concept of meditation is opposite to the Western approach. In the West we think of meditation as deep thought about something, but when I was learning meditation, my masters always instructed me to think about nothing.
If you want to know more about your present situation, you can get insight from the mutual gua, formed by the mutual interactions of the second, third, fourth, and fifth lines. The ancient sages considered these four lines to be the heart of any six-line gua.
The hidden meaning of any gua lies in its mutual gua; it should not be ignored.
The Upper Canon
1 Qian – Initiating
Yuan, the sublime and initiative, Is the first and chief quality of goodness.
Heng, the prosperous and smooth, Is the accumulation of excellence.
Li, the favorable and beneficial, Is the harmony of all that is just.
Zhen, the steadfast and upright, Is the core of action.
Because the superior person embodies all that is human, He is able to be the head of men.
Because he presents the assemblage of excellences, He is able to unite people through courtesy.
Because he is favorable and beneficial to all beings, He is able to bring them into harmony with justice.
Because he is steadfast and upright, He is able to carry out all kinds of achievements.
The superior person applies these four virtues in actions, Therefore, it is said: Qian is yuan, heng, li, and zhen.
Initial Nine says: “Dragon lying low. Do not use.”
What does it mean? The Master says:
The dragon holds virtue but conceals his light. He makes no change with the influence of the world. He acts on nothing to secure his fame. Withdrawing from the world, he bears no regret. Experiencing disapproval, he embraces no sadness. Acts with joy if he is able to carry his principles into action. Casts off sorrow if his time has not come. Truly, no one can tear him from his roots. This is the lying low dragon.
Second Nine says: “Dragon arising in the field. Favorable to see a great person.”
What does it mean? The Master says:
The dragon shows his virtue, He is properly in the central place. Truthful in his ordinary words, And cautious in his usual conduct. Guarding against degeneracy And maintaining in his sincerity. He dedicates himself to the world but without the least boasting, And his virtue is extensively displayed, having great influence. Thus the I says, “Dragon arising in the field. Favorable to see a great person.” This refers to the qualities of a superior person.
Third Nine says: “The superior person— All day long, initiating, initiating. At night, keeping alert. Adversity, no fault.”
What does it mean? The Master says:
The sage advances in virtue And improves his deeds.
With true heart and good faith He advances in virtue. With attention to his words and stable sincerity He improves in deeds. Knowing the utmost point to be reached and reaching it, He is able to grasp opportunity. Knowing the end to be rested in, and resting in it, He is able to comprehend appropriateness. For this reason, he is able to not be proud in a superior position And not distressed in a lowly one. Thus, being active and creative as circumstances demand, and watchful, In this way, even in a situation of adversity, He will not make any mistake.
Fourth Nine says: “Probably leaping from an abyss. No fault.”
What does it mean? The Master says:
Ascending or descending, There is no constant rule But not to commit evil. Advancing or retreating, There is no permanent measure But not to desert others. The superior person advances his virtue and improves his deeds In order to seize the opportune time. Thus, no fault can be made.
Fifth Nine says: “Dragon flying in the sky. Favorable to see a great person.”
What does it mean? The Master says:
Notes of the same key respond to one another; Odors of the same nature merge together. Water flows toward what is wet, Fire rises toward what is dry. Clouds follow dragons; Winds follow tigers. Whatever the superior person does, it can be perceived by all beings. Those who draw their origin from Heaven move toward what is above; Those who draw their origin from Earth cleave to what is below. All beings follow their own kind.
Top Nine says: “Dragon becoming haughty. There is regret.”
What does it mean? The Master says:
Being noble, yet no corresponding position; Dwelling high, yet no following of people. A talented and virtuous person in the position below gives no support, Should he move in such a situation, there will be no excuse for regret.
3
Dragon lying low, do not use. Position is low.
Dragon arising in the field. A time for action is arriving.
The superior person, all day long initiating, initiating. Proceeding according to plan.
Probably leaping from an abyss. Making a trial of his strength.
Dragon flying in the sky. In a superior position leading and administering.
Dragon becoming haughty. There is regret. Extremity brings calamity.
When all firms change to yielding, Great order is achieved across the land.
In virtue, with Heaven and Earth; In brightness, with the sun and moon; In orderly procedure, with the four seasons; In good fortune and bad fortune, with the gods and spirits. He may precede Heaven, but not oppose the principles of Heaven. He may follow Heaven by aligning with the timing of Heaven. If Heaven will not act in opposition to him, How much less will men? And how much less will gods and spirits?
The word haughty indicates Knowing to advance but not to retreat, Knowing to maintain existence but not to let perish, And knowing to gain but not to lose.
It is only the holy person who knows When to advance and when to retreat, And how to maintain existence and how to let perish, And does not lose appropriateness. The holy person alone can do this!
2 Kun – Responding
It is favorable to have a master, but at the same time to be a master of one’s own nature. In other words, Mother Earth should respond to the function of Heaven and still be true to herself; then she can grow and nourish myriad beings.
2
The family that heaps goodness upon goodness Is sure to have an abundance of blessings. The family that piles evil upon evil Is sure to have an abundance of misery.
Murder of a ruler by his minister, Or a father by his son, Does not result from a single day and night. Its causes have accumulated bit by bit Through the absence of early discrimination. The I says, “Treading on hoarfrost, solid ice will come.” It shows the natural sequence of cause and effect.
“Straight” indicates correctness. “Square” indicates righteousness. The superior person respects herself In keeping her inner life straight. And rectifies herself In making her outer action square. When respecting and rectifying are established, Then fulfillment of virtue will be free from isolation. “Straight, square, and great. Not from learning. Nothing is unfavorable.” It shows she has no doubt in what she does.
Although yin possesses beauty, It is concealed.
Engaging in a king’s service, Claims no credit for oneself. This is the Tao of Earth, The Tao of a wife, And the Tao of one who serves the king. The Tao of Earth is to make no claim on its own, But to bring everything to completion.
Changing and transforming of Heaven and Earth Bring forth all plants flourishing. If Heaven and Earth restrain their function, Then an able person would withdraw from the light. The I says, “Tie up a bag. No fault, no praise.” It counsels caution.
A superior person should hold the quality of Earth— Yellow is central and moderate, Understanding and considerate. Correcting her position and perfecting her action, Her beauty lies within. It permeates her whole being And manifests in all her doing. This reveals the perfection of beauty.
When yin competes against yang, A contest is certain. Since no yang is considered, Then a dragon is mentioned. Since no category is changed, Then blood—a yin symbol—is noted. Blue and yellow is Heaven and Earth in fusion. Heaven is blue, Earth yellow.
Confucius expanded on this subject to explain the law of cause and effect.
Through the influence of the I Ching, the idea of retribution was deeply impressed into Chinese culture. The Chinese people believe that the law of cause and effect operates not only within one generation but through at least three generations, affecting their ancestors, themselves, and their descendants. For this reason, the Chinese revered their ancestors after they passed away and emphasized their words and deeds and family education. In Chinese, the actual meaning of “abundance of blessings” and “abundance of misery” contains the sense of “remaining for a long time.” In other words, the effect of good deeds and evil acts remain generation after generation.
“Care only for plowing and weeding, ask not for the harvest.”
Both Confucianism and Taoism originated from the philosophy of the I Ching. They both followed the Tao of earth, but they diverged. For instance, Confucius claimed that the Tao of earth is taking no credit for success, but bringing everything to completion; yet this principle was carried out more thoroughly by the Taoists.
This is the true spirit of taking no credit for success, but bringing everything to completion.
Chang Liang followed the instruction of this yao: After succeeding, resign. He embraced the Tao of I: When things reach the extreme, they alternate to the opposite. Chang Liang realized that with success his prestige was at its highest, just short of the emperor, but sooner or later he would fall. As he predicted, the emperor became suspicious and after a time had all the other ministers killed one by one. Chang Liang has come to be regarded as the wisest person ever known in China.
After emperor Liu Bei passed away, Chu Ke Liang honored his earnest request to continue assisting his son in ruling the country. His attitude was “Give one’s all, till one’s heart stops beating.” This was Chu Ke Liang’s understanding of the line “The Tao of earth is to make no claim on its own, but to bring everything to completion.” Although Chinese history considers Chu Ke Liang a Taoist, this is with regard to his military strategy and tactics. Concerning his way of serving the king, he was more Confucian.
3 Zhun – Beginning
Commentary on the Decision Beginning. The firm and the yielding united at the very beginning; Difficulties come into being.
Movement in the midst of danger, Great prosperity and smoothness comes through steadfastness and uprightness.
The action of thunder and rain Filled things up everywhere. At the beginning of creation, There was irregularity and disorder. It was favorable to establish feudal lords, But unstable conditions still might arise.
4 Meng – Childhood
Decision Childhood. Prosperous and smooth. It is not I who seek the ignorant, The ignorant seeks me. On the first divination, I give light. Repeating again is contemptuous. Being contemptuous, I give no more instruction. Favorable to be steadfast and upright.
Commentary on the Decision
Unenlightened ignorant. At the foot of a mountain lies difficulty; Difficulty makes him stand still. It is ignorant behavior.
The ignorant can be prosperous and smooth If he acts in accordance with the proper time And follows the principle of the central way. It is not I who seeks the ignorant. The ignorant seeks me. His will responds to mine.
On the first divination, I give light. He was firm and in a central position.
Repeating again is contemptuous. Being contemptuous, no more instruction. Showing contempt causes ignorance.
Uncovering the covered is to nourish the correct nature. It is a holy task.
5 Xu – Needing
When things are in their childhood, they should not be neglected without nourishing. Thus, after Childhood, Needing follows
Commentary on the Decision
Needing: Requiring faith and confidence to wait; Danger lies ahead.
Being firm and strong, One does not allow oneself to be involved in danger. The conduct is right; One will not fall into straits.
Needing, being sincere and faithful. There will be brilliant success. Be steadfast and upright. Good fortune.
Being in the place assigned by Heaven; It is central and correct. Favorable to cross great rivers. Going forward, your work will be accomplished.
Needing, coming after Beginning and Childhood, represents an initial stage of achievement. In an initial and uncertain stage, Needing calls for patience. Before taking action, nourish the body and accumulate strength. In this situation, waiting is absolutely demanded, yet it does not mean giving up. Wait for the proper time to accomplish the things one has planned. During the period of waiting, it is necessary to cultivate self-confidence, steadfastness, and uprightness and to be cautious in every step; then the outcome will bring good fortune.
6 Song – Contention
The intention of the ancients was not to encourage contention, but rather to settle disputes with compromise. According to their experience, no perfectly satisfying result could be obtained at the end of any contention. Thus the Decision says, “Midpoint: good fortune. End:
misfortune.” The middle ground is the key for settling contention.
Decision
Contention. Be sincere and truthful, Truth is blocked. Be cautious. Midpoint: good fortune. End: misfortune. Favorable to see a great person, Unfavorable to cross great rivers.
Commentary on the Symbol
Heaven and Water move in opposite directions. There is contention. In correspondence with this, The superior person begins to make plans Before he takes action.
In an inferior position, contending against a superior one Causes your own trouble.
8 Bi – Union
Commentary on the Decision
Seeking union. Good fortune. It is for mutual help. The lower follows the upper. Examine the divination: Sublimely persevering, steadfast and upright. No fault. Due to its firmness and central position. Restless factions just coming. The upper and the lower correspond. Lagging behind: misfortune. There is no way out.
Seeking union with wrong people. How can it not be hurtful?
The Duke of Zhou told how King Wen sought union with sincerity. He was as full of sincerity as an earthen well bucket filled with water. He began by seeking union within his own clan and then extended it to other clans. He sought union with wrong persons, but he followed in the steps of King Tang, a brilliant king of the Shang dynasty, driving game on three sides. Those who were willing to come, he welcomed.
Those who did not want to join, he let go. Later on, those minority clans joined King Wen’s revolution against the Tyrant of Shang.
9 Xiao Xu – Little Accumulation
Being sincere and truthful, Anxiety goes away; Fear gives out. No fault.
Be sincere and truthful. Arm in arm, build relationships. Establish prosperity with neighbors.
This gua employs “Clouds condense, yet no rain” as an image to express the situation when the accumulation of one’s latent energy and strength is not enough. A little break is required. It is not the time for one to carry out his purpose. During the process of development, progress frequently comes to a standstill. There might be a little obstruction owing to one’s lack of experience or insufficiency of strength. In this situation, one should store up energy, preparing for the next move. The main teaching of the gua is to be sincere and truthful. This is the key to nurturing the multitude with little.
First there should be an accumulation, and then bestowal is possible.
Accumulation means to store up, and bestowal is to pass over smoothly. The fact that the clouds condense, yet the rain does not come, displays a twofold truth.
On the one hand, before helping others one must store up one’s own knowledge, strength, and virtue. On the other hand, in order to help and support each other, people must be sincere and truthful. The ancients taught that “working together with one heart and one mind, grains of sand piled up will make a pagoda.”
10 Lu – Fulfillment
An ancient saying goes, “Courtesy is the obedience of principle to what is proper. Righteousness is the accordance of actions with what is right.” Courtesy and righteousness are duties everyone should fulfill.
A wise man fulfills his duty as cautiously as he would tread upon a tiger’s tail; then good fortune can be expected.
This gua expounds upon the principle of carrying out one’s ideal, or fulfilling one’s duty, in a difficult situation. One should act appropriately according to what is suitable in that situation. The image of treading upon a tiger’s tail is meant to advise one to take precautions beforehand and guard against the latent difficulty and danger.
11 Tai – Advance
There is a mountain named Tai that stands on the eastern coast of China.
Mount Tai was regarded as a sacred mountain that connected Heaven and Earth.
Each spring, the emperor would climb the mountain peak, making offerings there with great reverence. The purpose was to ask for harmony between human beings and their natural surroundings. The Chinese believed that when harmony between people and their surroundings was established then, in peace, safety, security, and good health, they would progress, proceed, and advance with great ease. Thus the meaning of Tai embraces all these auspicious meanings. Through thousands of years, the Chinese have sought guo tai ming an—a prosperous country and people at peace.
Commentary on the Decision
Advance. The little is departing; The great is arriving. Good fortune. Prosperous and smooth.
Heaven and Earth unite; All beings come into union. The upper and the lower link; Their wills are the same.
The inner is the yang; the outer is the yin. The inner is the strong; the outer is the gentle. The inner is the superior; the outer is the inferior.
Thus, The way of the superior is expanding; The way of the inferior is shrinking.
When people communicate sincerely and truthfully, harmony is created, and things will be achieved easily and smoothly.
The wise prefer to live in harmony with the laws of Nature. Be content with one’s fate, and never blame Heaven or others.
In human society, starting any undertaking is difficult, but maintaining the achievement is even harder. One should not sleep on the accomplishment and feel complacent, but instead be aware that when the achievement reaches a climax, it begins to decline.
12 Pi – Hindrance
The wisdom of the I Ching shows that when things proceed to their proper limit, they alternate to the reverse condition. One reason that Chinese history has continued for more than five thousand years is that the Chinese pursue this truth of the I Ching—pi ji tai lai.
No matter how difficult the situation, to the Chinese there is always a point where it turns favorable. In this way, hope always lies ahead.
Commentary on the Decision
Hindrance, No one can alter. Unfavorable to the superior person. The divination: The great is departing; the little is arriving.
Heaven and Earth do not unite; All beings do not communicate; The upper and the lower do not link; There are no relations between states.
The inner is yin, the outer is yang. The inner is yielding; the outer is firm. The inner is inferior; the outer is superior.
Thus, The way of the little is expanding, The way of the great shrinking.
The ancient Chinese watched the cycles of the seasons;
they comprehended that there also was a cycle of good times and bad times.
When favorable situations came to their conclusion, unfavorable situations follow. During unfavorable times they did not blame Heaven or other people.
They restrained themselves with virtue to avoid calamities. In other words, do not become attached to success. This is the key point of the gua.
King Wen’s Decision on Advance says, “The little is departing, the great is arriving.” The Decision on this gua, Hindrance, says, “The great is departing; the little is arriving.” The “little” denotes Earth, the “great” denotes Heaven. In the I Ching, a line moving upward from the lower gua to the upper gua is called departing; the reverse is called arriving. Events cycle from departing to arriving and again from arriving to departing. It is the law of Nature.
What should one not forget? In the Great Treatise, Confucius says, What is danger?
It arises when one is satisfied with his security and neglects danger.
What is to perish?
It arises when one is satisfied with his survival and neglects death.
What is disorder?
It arises when one is satisfied with things in order and neglects disorder.
Therefore the superior person does not forget danger when he is in security, Nor does he forget death when he is well, Nor does he forget disorder when his affairs are in order.
In this way he gains personal safety and is able to protect the empire.
Thus, the I says, “Forget not! Forget not!
Tying up to the trunks of mulberry trees.”
The spirit of the I Ching is twofold. When the situation is favorable and smooth, one should never forget about hard times. On the other hand, when the situation is unfavorable, one should always look forward to the good.
The Duke of Zhou pointed out that the main hindrance to an empire was appointing people by favoritism rather than by merit and ability.
The worst thing was entrusting petty persons and accepting their slanders. When virtuous emperors of the Shang cleared away the petty persons from the court, there was progress and success. When the tyrannical emperor took charge, the great person needed to understand the situation, being patient. Only by accepting the situation and being patient would he find success.
13 Tong Ren – Seeking Harmony
According to the I Ching, however, there is no absolute sameness. The ancient sages passed on the secret of obtaining harmony, that is, seeking common ground on major issues while reserving differences on minor ones.
Tong Ren teaches that the wise classify people according to their natures, not for the purpose of treating them differently, but to seek common ground. If there is common ground, each one is able to act in harmony with the others.
14 Da You – Great Harvest
Seeking harmony brings about a great harvest. On the other hand, a great harvest lends wings to seeking harmony. Seeking Harmony and Great Harvest are complementary to each other and help each other advance.
The ancient Chinese knew that during a lunar eclipse the moon was taken away and the world fell into darkness. In this context they created the ideograph of you, reflecting the transitory nature of possession, and taught people that it was not right to appropriate other’s possessions. Later on, people forgot about the instruction of the inappropriateness of possession and you came to simply mean “possess.”
It looks like an ancient king, generous and humble, bearing the spirit of seeking harmony with his people and thus able to reap the great harvest. Here we are told the secret of success: one in a leading role should be humble and sincere, gentle and magnanimous, willing to seek harmony with people, then blessing will descend to him from Heaven.
Although the name of this gua is Great Harvest, it does not directly expose the secret of how to obtain a great harvest. Instead, it expounds the truth of not spilling over after becoming full. In other words, it warns one not to become proud after success. This gua takes the role of connecting link between the preceding gua and the following gua—Seeking Harmony and Humbleness, respectively. “One loses by pride and gains by modesty” is a classic aphorism of Chinese culture.
15 Qian – Humbleness
This gua is very special. To the Chinese, being humble always brings about a great harvest. Both Confucius and Lao Tze learned a great deal from this gua.
What Confucius learned is fully expressed in his commentaries. What Lao Tze learned can be found in what he says in the Tao Te Ching:
I have three treasures
That I guard and hold dear:
The first is love;
The second is contentment;
The third is humbleness.
Only the loving are courageous;
Only the content are magnanimous;
Only the humble are capable of commanding.
From Seeking Harmony (13), through Great Harvest (14), going on to Humbleness (15), these “treasures” are fully expounded. By living with these treasures, the outcome will be Delight (16).
Sequence of the Gua: After a great harvest, one should not be filled with satisfaction and become proud. Thus, after Great Harvest, Humbleness follows.
To the ancient Chinese, being humble is one of the highest virtues. It takes a long time to cultivate. Thus the Decision says that humbleness leads to prosperity and success. A superior person carries this virtue to the end.
Commentary on the Decision
Humbleness, Prosperous and smooth.
It is the Tao of Heaven to send its energy down Shining upon all beings. It is the Tao of Earth to send its energy up Linking with Heaven.
It is the Tao of Heaven to decrease the full And increase the humble. It is the Tao of Earth to alternate the full And make the full humble.
It is the Tao of spirit beings to harm the full And bless the humble. It is the Tao of humans to dislike the full And love the humble.
The humble is honored to radiate its brilliance. When the humble is in a lower position, He does not lose his principle. Thus the superior person is able to carry his principle through to the end
The superior person decreases what is excessive And increases what is scarce. He weighs things and makes them balance.
Among the sixty-four gua, only in Humbleness are all lines auspicious. It is very special in the I Ching. One can see how much value was placed on the quality of humility by the ancients. To them, humbling oneself did not mean to act negatively by holding oneself back. Instead one should act positively by doing something with other people cooperatively and harmoniously. The key is to respect people and treat them equally. Only in this way can true peace and harmony be established in a community.
This is the true spirit of being humble. Humility is not an innate virtue; it must be cultivated over a long period of time. If a leader is able to be truly humble, then people will accept and follow him.
16 Yu – Delight
Sequence of the Gua: When one’s harvest is great and one can still remain humble, there is sure to be an outburst of delight. Thus, after Humbleness, Delight follows.
When one has accomplished great achievements and still remains humble, people will be delighted to gather around. However, this gua does not describe a situation of harmony and delight, but gives warning against self-satisfaction. It is too easy for one to indulge in one’s own pleasure and forget the delight of other people.
To the Duke of Zhou, delight was not for one’s own sake but for all. The key is humility and sincerity; these two qualities bring harmony. This is the true meaning of Delight.
17 Sui – Following
Involved with little fellow, Loses great person.
Involved with great person, Loses little fellow. Following, one gets what one seeks. Favorable to abide in being steadfast and upright.
This gua is very special; it expounds the way to influence people to follow. In human society, conflicts are unavoidable. Sometimes one has to give up one’s own interest or ideas to chime in with others. This is the way to maintain harmony and delight in a community.
18 Gu – Remedying
Remedying is the inverse of the preceding gua, Following. According to the ancient sages’ experience, one following others amiably may tend to go along with evil streams and become degenerate. In that case, one should turn over a new leaf and make a fresh start.
The ancient sages believed that no matter how difficult a situation was, there was always a way to work it out. The attitude of the one who deals with the matter is vitally important. Before starting, he should fully plan; after finishing, he must deeply reflect. During the course of action he should neither act with undue haste nor continue in the same old rut and be content with temporary success. Otherwise regret will come.
20 Guan – Watching
The theme of the gua is to demonstrate the wisdom of watching. There are two aspects of watching, subjective and objective. Subjective watching deals with one’s self; it is to examine one’s inner motives. Objective watching deals with others; it is to watch others’ reactions to one’s conduct. The wisdom of watching is like looking at a mirror, checking one’s original intention and outward conduct. The ancient sages believed that inner sincerity is always revealed through one’s conduct.
21 Shi He – Eradicating
Eradicating reveals the principle of administering justice by removing obstructions in a peaceful community. To administer justice, sometimes punishment is necessary; but the punishment should be appropriate.
22 Bi – Adorning
Commentary on the Decision
Adorning. Prosperous and smooth. The yielding descend and adorn the firm. Therefore, there is prosperity and smoothness.
The firm ascend and adorn the yielding. Therefore, a little favor; there is somewhere to go. This is the adornment of Heaven.
The brightness helps people to act In accordance with the proper time and proper situation. This is the adornment of humanity.
Watching the adornment of Heaven, One can see the changes of the four seasons.
Watching the adornment of humanity, One can educate and transform all under Heaven.
The ancient sages preferred to educate people to practice etiquette rather than to employ punishment to maintain social order. They set up a system of social mores so that everyone knew how to act properly according to their social status. They did not encourage punishment unless it was absolutely necessary.
24 Fu – Turning Away
Sequence of the Gua: Things cannot go beyond the extreme. When they reach the limit, they turn back to the origin. Thus, after Falling Away comes Turning Back.
The Chinese believe that turning back and starting again is a universal and everlasting truth. When decaying has reached its extreme, a turning point comes. Then the light shines in the darkness, and the bright situation begins again.
In Chinese culture, the Confucian and Taoist schools constitute a yin-yang complement. The philosophy of the Confucian school is moving and doing.
That of the Taoist school is retreating and doing nothing. Yet both philosophies originate from the I Ching.
25 Wu Wang – Without Falsehood
If one’s intention is not truthful, One will fall into errors. It is unfavorable for one To have somewhere to go. When truthfulness is gone, Where can one go? When the will of Heaven will not protect, How can anything be done?
The ancient Chinese did not have a personal God; they submitted to the will of Heaven and resigned themselves to their fate. They believed that to live and act in harmony with the will of Heaven was the nature and the duty of humanity. To act in accordance with the virtue of Heaven would eventually bring everlasting fortune and success. If one had this faith, then one was able to not count on the harvest while plowing. This attitude does not neglect the law of cause and effect. What is important is whether one’s attitude and motivation are aligned with the virtue of Heaven. What is considered first is not the reward one will attain, but whether the work is really good for humanity.
26 Da Xu – Great Accumulation
Commentary on the Symbol
Heaven between Mountains. An image of Great Accumulation. In correspondence with this, The superior person has a wide learning And memory of the words and deeds of the past, In order to accumulate his virtue.
There is adversity. Favorable to stop advancing. One does not expose oneself to calamity.
This gua displays the truth of great accumulation, but also the truth of holding back. When one proceeds in a situation of truthfulness, one is certain to accumulate great strength and wealth and to further his achievements vigorously.
However, when things reach a climax, they will alternate to the opposite. When one possesses wealth as well as strength and knows not how to hold back, he tends to take reckless actions without care or thought. Thus, during the period of great accumulation one should remain calm and watchful, keeping still at the time when one should keep still. If it is necessary, stop taking action. During the time of advancing by leaps and bounds there is certain danger. Thus, the text gives warning instead of encouraging advancement without control.
27 Yi – Nourishing
The ancient sages proclaimed that nourishing and nurturing were not a matter reserved for the family but concerned society as a whole. Nourishing and nurturing a family was selfish, nourishing and nurturing a society was selfless.
Compared with nourishing one’s virtue, nourishing one’s body was secondary.
Thus, the sages were cautious of words and moderate in diet and provided nourishment and nurturing to the people.
28 Da Guo – Great Exceeding
Things that are too big are difficult to control, and things that are too firm are easy to break: this is the defect of Great exceeding. This gua expounds the truth of adjustment between the strong and the weak, the excessive and the deficient.
If one masters the principle of adjustment, no matter how difficult the situation, any problem can be solved. For instance, if something is likely to break easily, one can put soft materials, like cogon grasses, underneath it to protect it.
Amending the firmness and balancing the deficiency rely on adjustment.
This gua also expounds the principle of taking extraordinary actions. In the process of taking action, during the time of Great Accumulation and Nourishing, one is able to develop strength, store up knowledge, accumulate experience, and bring up followers and successors to realize one’s aspiration and ambition. Up to the point of Great exceeding, one is able to take extraordinary action. Taking extraordinary action is not an easy task. One should be extremely cautious, employing the theory of balancing the yin and the yang.
29 Kan – Darkness
Commentary on the Decision
Darkness is doubled. Dangers succeed one after another.
Water flows and fills, Not accumulating but running. Pass through dangerous places; Never lose self-confidence.
Rely on heart and mind. The firm are in the central places. Deeds will be honored. Going forward, there is success.
It is great indeed, at the proper time, To take advantage of these dangerous situations.
“Where there is precaution, there is no danger.”
30 Li – Brightness
The preceding gua, Darkness, displays the way to deal with a difficult or dangerous condition. It teaches caution together with sincerity, trustfulness, and wholeheartedness. This gua, Brightness, sheds light upon the distinction between right and wrong. If one’s attitude is not sincere and wholehearted, one is not able to distinguish between what is appropriate and what is inappropriate.
The Lower Canon
31 Xian – Mutual Influence
Sequence of the Gua: After Heaven and Earth have come into existence, there are myriad beings. After myriad beings have come into existence, there are male and female. After male and female are distinguished, there comes the relationship of husband and wife. After husband and wife have united together, there arrive father and son. After there are father and son, there come ruler and minister. After there are ruler and minister, there come high and low. After high and low exist, then etiquette can be appropriately practiced.
The ancient sages employed the image of husband and wife to expound the truth of Mutual Influence. In order to influence each other, no matter what kind of relationship, both parties should be sincere and free from judgment. Their hearts and minds should be as pure as the clear sky and as open as the vast ocean. Thus, acting in harmony, the superior person opens his heart and mind fully to accept people without prejudice.
32 Heng – Long Lasting
The superior person stands firm and does not change his aim.
The Chinese believe that the way of Nature is always correct. Because it is always correct, it is long lasting. The Chinese concept of correctness is that it is free from deviation. Any excess or insufficiency represents deviation and is not right. The secret of success is to walk along the central path, that is, never overreact. Whatever is exactly right can be long lasting.
33 Dun – Retreat
Retreat is not flight. To flee, to escape danger in any circumstance, is cowardly. But retreating can also be aimed at preserving one’s strength, waiting for the right time for future advance. A wise person uses strength properly. When the time is not right, retreat. King Wen’s Decision says that for the little it is favorable to be steadfast and upright. The word little denotes inferior people. In the time favoring the inferior, it is better for the wise to retreat, keeping steadfast and upright for future advancement.
34 Da Zhuang – Great Strength
This gua expounds the principle of how to use one’s great strength. The main theme is that one should not become too self-willed and opinionated. To the ancient Chinese, great strength should not merely appear as physical strength.
Moral strength was more important and powerful than physical strength. Relying on physical strength, one’s achievement could not endure. Only moral strength could radiate its brilliance and be everlasting.
The Duke of Zhou warns that during a time of gaining strength, people tend to become opinionated and run wild.
35 Jing – Proceeding Forward
Commentary on the Decision
Proceeding Forward. It denotes advancing.
The bright is appearing over the earth. The submissive is clinging to the brilliant. The gentle is proceeding and moving upward.
It symbolizes that the lord who maintains the country in order Is honored with numerous horses And received at interviews three times a day.
This gua expounds the principle of proceeding. If one’s strength is great, one is able to progress and contribute one’s talent to society. It is like the rising sun shining upon all beings on the Earth. In the process of proceeding, one’s motivation should be pure. If the situation is not smooth, one should remain steadfast and upright and hold to the principle of the Golden Mean. Then people around will lend support.
The ancients thought that being too firm in one’s character would lead to difficulty in dealing with people.
If one was not firm enough, one would find it difficult to deal with the course of life. Proceeding should be stable, gradual, and steady.
36 Ming Yi – Brilliance Injured
This gua expounds the truth of hiding one’s brilliance and biding one’s time during an extremely difficult situation.
37 Jia Ren – Household
Someone asked Confucius, “Master, why are you not engaged in the government?” Confucius said, “What does the Shu Ching [the oldest of the Chinese classics] say about piety? ‘oh, filial piety. Nothing but filial piety!’ If one is filial, one is able to show brotherly love. If these qualities can be maintained in a family, they will also be exercised in governing. Why must one be engaged in the government?” Confucius also tells us that the government of a state depends on the regulation of the family. When a ruler acts as a father, a son, and a brother, he becomes a model; then the people will follow his example.
Commentary on the Decision
Household. The women obtain the proper place within; The men obtain the proper place without. When men and women obtain their proper places, They fulfill the great norm of Heaven and Earth.
In a household there are authoritative rulers, They are the parents.
When a father is in truth a father and the son a son, When the elder brother is in truth an elder brother And the younger brother a younger brother, And the husband a husband and a wife a wife, Then the way of that family is in proper state.
When every family is in proper state, Then all under Heaven is in a stable condition.
The ancient sages always applied the principle of managing a household to governing a country. In their view, a country was simply a big household. With the spirit of sincerity and mutual love, one is able to create a harmonious situation anywhere, in any circumstance. In his Analects, Confucius says, From the loving example of one household, A whole state becomes loving. From the courteous manner of one household, A whole state becomes courteous.
38 Kui – Diversity
This gua is the inverse of the preceding gua, Household, which characterized the centripetal force holding the family together. Diversity, on the other hand, shows a centrifugal force diversifying the family. An old Chinese adage says, “In a harmonious family, everything is prosperous. In a disharmonious family, everything is obstructed.”
In the course of diversifying, there is still similarity—this is the unique wisdom of the I Ching. Fire represents the middle daughter and Lake the youngest daughter. They originated from the same parents. However, when they grow up they will go to different families through marriage. Their interests will naturally take them in different directions. Thus, diversity is unavoidable. The key is in seeking harmony out of diversity.
39 Jian – Hardship
If it is not the right time to overcome hardship, one should keep still. Keeping still does not mean giving up. It is just yielding to the situation and waiting for a more auspicious time. If the proper time comes, it is favorable to seek union or to consult a noble person for constructive advice. Any premature advance will entail risk. Overcoming hardship depends on the correct time, situation, and companions—in Chinese terms Heaven, earth, and human beings, the three primary elements.
Confucius instructs us that the superior person should be introspective to cultivate virtue. Resonating with Confucius, Mencius says, If one loves others, and they do not respond in the same way, one should turn inward and examine one’s own love. If one treats others politely, and they do not return politeness, one should turn inward and examine one’s own politeness. When one does not realize what one desires, one must turn inward and examine oneself in every point.
There is no way to totally avoid hardship in one’s life. Hardship should be overcome;
calamity can be prevented.
In times of hardship a country needs a great leader, associated with loyal officials and supported by the people with one heart and one mind. This is what the Commentary on the Decision means when it advises to see a great person; and that proper position brings good fortune. When the time is not auspicious, one should keep still. Any premature advance will lead to possible danger.
40 Jie – Relief
After one’s hardship is relieved, one tends to indulge in pleasure again and creates new hardship. Thus, Hardship and Relief complement each other.
There is an old Chinese saying, “After a thunderstorm, the sky becomes clearer.” Rain and storms wash away dirt, but they cannot last long. After the hot and suffocating atmosphere is relieved, people can breathe freely again. Tension is relieved. A new cycle begins.
To relieve hardship, timing is important; if the time is not favorable, one must remain still. The Decision indicates that if there is nowhere to go, returning will be propitious. On the other hand, if there is somewhere to go, acting immediately will bring good fortune. Beside timing, harmony between people is absolutely important.
41 Sun – Decreasing
The structure of the Upper Canon and the Lower Canon of the I Ching is well knit. The Upper Canon begins with the Initiating (1) and the Responding (2). After ten changes, we have moved to Advance (11) and Hindrance (12). The Lower Canon begins with Mutual Influence (31) and Long Lasting (32). After ten changes, we have Decreasing (41) and Increasing (42). Thus, Decreasing and Increasing have inner connections with Advance and Hindrance. From this inner connection, we can see that the sequence of the sixty-four gua is an integrated whole.
Commentary on the Decision
Decreasing. To decrease what is lower Is to increase what is above. The way is to benefit the above.
Decreasing and being sincere and truthful There will be supreme good fortune Without fault. One can be steadfast and upright. It is favorable to go somewhere.
There is a time for decreasing the firm And increasing the yielding . Decreasing and increasing, Being full and being empty, These take place in accord with the conditions of time.
The superior person controls his anger And restrains his desire.
The theme of the gua is the law of balance between decreasing and increasing, giving and receiving. What is excessive should be decreased. Likewise, what is insufficient should be increased. This is the way of the universe. The gua is based on the idea that to decrease what is lower is to increase what is above.
42 Yi – Increasing
Confucius’s Commentary on the Symbol says, “The superior person follows the good when he sees it, and corrects his fault when he finds it.” This tells us that a superior person follows the good as quickly as the wind and corrects his faults as firmly as thunder.
Commentary on the Decision
Increasing. To decrease what is above Is to increase what is lower. The joy of the people is boundless. Increase of what is lower comes from what is above. Its way is greatly brightened.
Favorable to have somewhere to go Because it is central and correct And, therefore, is blessed. Favorable to cross great rivers Because the wood is floating on the water And sent forward by the wind.
Increase moves with gentleness and mildness.
It proceeds daily without limit. Heaven bestows and Earth accepts. Thereby things increase without restriction. The Tao of increasing always proceeds in harmony with the time.
43 Guai – Eliminating
Unable to compete, still going forward. This is a fault.
To eliminate the evil, their evil nature should be exposed in order to gain support from the public. It is better to rely on both courage and resourcefulness.
45 Cui – Bringing Together
The structure of the gua is Lake above, Earth below. In its form and content, this gua has a close connection to Union (8) . The structure of Union is Water above, Earth below. A lake is a place where a great amount of water accumulates. The ancient Chinese realized that this sort of bringing together is more powerful than that of Union. Union symbolizes a small community, such as a neighborhood, while Cui symbolizes a large community, such as a nation.
In Union, there is only one solid line, at the fifth place. This gua has two solid lines, at the fourth and the fifth places. These two solid lines, a king and a minister, are powerful in their leadership. They work in tandem to bring people together in a larger community with a strong mutual bond.
46 Sheng – Growing Upward
It takes effort for a tree’s roots and trunk to break up the soil. Applied to human society, this tells us the way to approach advancement. When one’s fame and position grows, it is not accidental. It is based on the law of cause and effect. One should cultivate virtue, build up character, accumulate knowledge and experience, and work hard to establish credibility. This is the proper way to approach personal growth and promotion.
47 Kun – Exhausting
The virtuous and the wise might fall into a destitute situation, but it is only a temporary condition.
Because they know how to practice self-examination, and to regret and repent, they always learn something from their former errors.
The little fellows might be successful and prosperous for a time, but they will surely end up destitute. They refuse to understand the law of cause and effect—one who damages others will eventually damage oneself.
One can become exhausted by not having enough, or by having too much.
48 Jing – Replenishing
The gua shows the wisdom of replenishing the people. In order to replenish people, the head of a household or the leader of a community must first have a source that is inexhaustible. According to the wisdom of the ancient sages, the only way to assure that the supply is inexhaustible is to make the best possible use of the people and resources, and let the commodities flow abundantly into the market. This gua also explores the wisdom of employing virtuous people.
Water in a stream is a gift of nature. Water in a well results from the accomplishment of human beings. All the underground streams are there, but without digging the water is wasted. So it is with able and virtuous people. In ancient times, selecting the virtuous and the able was always an important task of a great king.
49 Ge – Abolishing the Old
Heaven and Earth abolish the old and bring about the new, Then the four seasons complete their changes. Tang and Wu abolished the old and brought about the new. They obeyed the will of Heaven In accord with the wishes of people.
50 Ding – Establishing the New
This gua takes the image of a sacrificial vessel to expound upon the importance of honoring and nourishing wise and virtuous persons for the growth of a new country or a new situation.
This gua offers a proper way to reorganize the old order.
The key point is to respect wise and virtuous persons and rely on them to establish the new order. On the other hand, eliminating those who are mean and unqualified for their position is equally important.
52 Gen – Keeping Still
From the very beginning of Chinese culture, ancient sages emphasized keeping still. Keeping still is not keeping merely the body still but the mind and spirit as well, and is called “sitting in stillness” or “nourishing the spirit.” While sitting still in a lotus posture, one is shaped like a mountain. Sitting in stillness, or in meditation as Westerners call it, is a self-disciplinary training. While doing this, one is able to control the mind and the breath, to be introspective about one’s shortcomings and to cultivate inner strength and virtue.
The key to success is to advance when it is time to advance and to stop when it is time to stop.
Every action should accord with the time and situation. Never act subjectively and blindly. Keeping still means to be tranquil and stable. It is a phase of advancement. Advance and stillness complement each other. Keeping still is preparing oneself for a new advance.
55 Feng – Abundance
A decline after extreme abundance is the law of Nature, like the waxing and waning of the moon. However, in human affairs we can delay the coming of decline by careful management. When a relationship or a business is in a period of abundance and prosperity, great caution should be taken to prevent disharmony and overdoing. People become used to the easy situation, but they may neglect the law of cause and effect.
When a king has abundance, he should not worry about decline. To the contrary, he should share his abundance with his people without delay because the sun at noon does not last very long.
56 Lu – Traveling
Traveling, Dwelling upon trivial things, trivial things. One’s intention is low, Which causes the misfortune.
Responding to isolated changes merely leads to a little success. Only by responding to the changes within the whole process can great success be achieved.
57 Xun – Proceeding Humbly
The Chinese consider a gentle breeze with bright sun or a gentle breeze with mild rain to be the best weather. When the wind blows softly, it goes everywhere. When the wood proceeds gently, it penetrates the soil deeply. Gently proceeding is the most effective way to influence events. It never violates and is therefore easily accepted.
Proceeding Humbly explains the reason to be humble and gentle. In an unstable situation, if one is humble and gentle one is able to make friends with people, gaining their trust and obtaining their support. The ancients believed that humility and gentleness were the basic moral qualities which one should possess, but that these did not equate with inferiority and weakness.
Great success is the result of the building up of little successes.
58 Dui – Joyful
This gua takes the image of a person who is outwardly gentle and joyful but firm and truthful inside. It discusses the way to deal with human affairs. Before one takes action, one should make a decision. This is using inner strength. But one still should accept others’ ideas and not stubbornly adhere to one’s own opinion. This is the way to cultivate outward harmony. Dealing with people, one should be gentle and joyful but not flattering and fawning. Dealing with events, one should be firm and stable but not stubborn and opinionated. In this way, there will be progress and success, and nothing will be unfavorable.
59 Huan – Dispersing
During King Wen’s sitting in stillness he meditated upon joyfulness and dispersion. After people had been joyful, their energy dispersed, and their focus was scattered. At such a time, a leader with wisdom and foresight was needed.
He arrived at his temple and communicated with the deity. His sincerity and trustworthiness encouraged people to work in full cooperation and with unity of purpose.
60 Jie – Restricting
In ancient China, to set limits on one’s expenses and bounds for conduct was regarded as a sign of moral excellence. But to be overly restrictive causes pain. Thus King Wen did not encourage painful restriction.
The gua takes the image of water in a lake to illustrate that there is a need to regulate the excessiveness and insufficiency of water and applies the principle to adjusting right and wrong in human society. The nature of water is moving.
When water is moving, it is fresh and clean, and when it stops, it becomes stagnant and stale. If the water moves without direction, it will be either wasted or exhausted. If it is dammed up without a plan, it will cause flood and calamity.
The ancient Chinese accumulated experience in dealing with the Yellow River, which flooded once a year for thousands of years. Their experience was to dredge the riverbed and to guide the water, based upon the principle of adjusting its excessiveness and insufficiency, to control the rate of its flow. From this experience, they applied the principle of regulating rivers and watercourses to social affairs.
61 Zhong Fu – Innermost Sincerity
From this gua Confucius gained insight concerning the principle of the Golden Mean. In his Doctrine of the Golden Mean, Confucius says, Under Heaven, only the person possessing the most complete sincerity and trustworthiness is able to fully develop his true nature. If one is able to fully develop his true nature, he is able to fully develop the nature of other people.
If one is able to fully develop the nature of other people, he is able to fully develop the nature of all creatures. In so doing, he is able to be involved in Heaven and Earth’s transformational and nourishing functions and become one with Heaven and Earth.
62 Xiao Guo – Little Exceeding
This gua is a continuation of the previous gua, Zhong Fu. Fu is a hen hatching a little one. Now the chick has grown up. For a cock or hen, it is not favorable to fly upward. Flying downward is much easier and safer, and there is a place to rest. For this reason, the Commentary on the Decision says, The flying bird leaves a message: Not appropriate to ascend, Appropriate to descend. Great good fortune!
The superior person weighs the pros and cons of his conduct: Excessive humility is better than excessive arrogance in behavior. Excessive sorrow is better than excessive expense in a funeral. Excessive frugality is better than excessive luxury in spending.
During King Wen’s sitting in stillness he had the insight that after people gained inner sincerity and trustworthiness they tended to overdo things.
Experience told him that great exceeding made a ridgepole sag. He realized that insufficiency was better than excess. One needed to be steadfast and upright to accomplish little affairs; then little affairs would accumulate and become great.
A flying bird cannot fly all the time. It is proper to descend at times.
63 Ji Ji – Already Fulfilled
The gua represents a condition of balance, harmony, and absolute correctness. It is an ideal situation.
However, sages with profound experience had the insight that this was also a time of climax. Beyond the climax, every perfect condition alternates to its opposite. For this reason, the sages advised extreme caution. They understood that in a perfect situation there is still some imperfection. They purposefully made progress in small steps and achieved moderate success. They remained steadfast and upright. They acted to keep the good fortune at the beginning from becoming disorder in the end.
When people find themselves in perfect situations, when they have achieved their goals, they tend to lose focus and drive.
Decision
Already Fulfilled. Even the little, Being prosperous and smooth. Favorable to be steadfast and upright. Beginning: good fortune. End: disorder.
64 Wei Ji – Not Yet Fulfilled
This gua ends the sixty-four gua and the three hundred and eighty-six yao of the I Ching. But the principle of change continues without end. Events in the universe move forward and alternate in cycles. The stage of Not Yet Fulfilled will gradually reach the stage of Already Fulfilled.
A transition from disorder to order is representative of the I Ching as a whole, as well. In the beginning it swings from extreme to extreme, with six yang lines in Initiating changing to six yin lines in Responding, with no balance in between. By the time it reaches the final gua, Already Fulfilled and Not Yet Fulfilled, a perfect state of balance has been achieved, with three yin lines and three yang lines gently alternating back and forth.