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THEORY:

SYSTEMS: (Chu), (Hean-Tatt), (Legge), (Liu), (Ni), (Wilhelm-change), (Wilhelm-understanding)

1)       Tie Pan Shenshu (Iron Plate Divine Number): developed by Shao Yong; it is a secret system

2)       He Luo Lishu (He Map Luo Map Rational Number): refers to the Early and Later Heaven Sequences of the Eight Trigrams; the Early Heaven Sequence is associated with the He Map while the Later Heaven Sequence is associated with the Luo Map; it is the Early Heaven Sequence that is referenced in Yijing astrology

3)       Jiugong Mingli, 'Nine House Astrology': a development from the Later Heaven Sequence of trigrams used in geomancy and directionology (the determination of auspicious directions for the year, month, day, or hour)

MATHEMATICS: (see fig. 1-3, 24, 45-48, 59-62); (Chu), (Hean-Tatt), (Legge), (Liu), (Ni), (Wilhelm-change), (Wilhelm-understanding)

Yijing mathematical principles are thought of as the key to the universe, or the forces that control the patterns of heaven and earth. Today, Yijing mathematics is verbatim with the binary system, a fundamental number language used in computer science. The binary language of the 64 hexagrams correlates with the genetic code within a DNA strand (see appendix ‘Yijing Hexagrams and the Genetic Code’).

Since prediction and calculation have the same meaning in Chinese (suan), they did not distinguish between numerology and mathematics. (see ‘cosmology’ section)

Binary System:

?         Same mathematical system is expressed in the structural variation of the genetic code

?         Gottfried Wilhelm Liebnitz (17^th c.CE): father of calculus, discovered the binary system from Father Joachin Bouvet, a Jesuit priest in China, who introduced Fu Xi’s Early Heaven Array of the 64 hexagrams

?         Same mathematical system which is the basis of computer language

FUNDAMENTAL CONCEPTS: (Chu), (Hean-Tatt), (Legge), (Liu), (Ni), (Wilhelm-change), (Wilhelm-understanding)

The fundamental concepts of the Yijing identify the karmic parameters of spiritual cultivation.

1)       The hexagrams evolved from the primal forces of yin and yang, derived from the Universal Creative manifesting itself.

2)       The hexagrams symbolically represent all possible situations and conditions relating to human, animal, vegetable, and mineral kingdoms.

3)       The hexagrams can, with proper understanding and interpretation, be used for any matter a man can think of.

4)       The basic laws and patterns of the Universal Creative are in, or are generated by the Former Heaven Sequence of trigrams.

5)       The basic laws and patterns are made manifest in the universe in accordance with the Later Heaven Sequence of trigrams.

6)       Heaven, Man and Earth are coequal partners in the spiritual development of man through his experiences.

7)       The influences of Heaven and Earth are always fixed and predictable (from man’s realm of perception). This is the revelation of the hexagrams.

8)       Man has free will: freedom of choice in what he thinks, does, or says.

9)       Predictions pertain to the material realm in accordance with natural laws. Since man has free will, which operates in the spiritual realm, predictions can be modified.

10)   Astrological forecasts can be modified by karma and one's free will.

11)   Karma returns to the originator in Universal Time. It often overrides free will in the material realm.

12)   Karma is not inevitable. Man can develop himself mentally and enter the realm of spirit through refinement and purification. The realm of spirit overrides and supersedes the material realm in which karma operates.

13)   Man manifests divine will when he works in harmony with nature (the laws of heaven and earth).

14)   Man progresses spiritually as he further discerns the laws of heaven and earth, and consciously uses them.

15)   The Yijing is a fundamental guide for spiritual development.

16)   Auspiciousness can be increased through spiritual cultivation according to the observation of lessons learned from the cycles of hexagrams which repeat throughout life. In other words, man does best for himself when acting selflessly, and acting in harmony with the laws of heaven and earth.

17)   There are no measurable changes in the laws of heaven and earth during an individual’s lifetime. Therefore, the laws affecting an individual at the moment of birth are the laws governing the individual’s life.

18)   The influences existing at the time of birth are time, space, and the relative positions of everything in the universe at that moment. (In Yijing astrology, the sun is the most important factor.)

19)   An individual’s choice to enter life at a particular moment (birth) is an exercise of free will.

20)   People born in the same place at the same moment are referred to as 'time twins.'

21)   Only the individual knows him or herself best. This is part of the individual’s freedom.

SIXTY-FOUR HEXAGRAMS: Patterns of Change; (Cleary-Confucius), (Cleary-Tao)

The transformation patterns of the sixty-four hexagrams are indicated by their logarithmic  evolution, timeless hexagrams, line representations, trigram representations, sources of interpretation, and hexagram interpretation.

Evolution: Pyramid Unfolding (see also ‘Cosmology’); (see fig 1-2)

The complexity of the Yijing symbols unfolds at an exponential rate (logarithm 2). Log 2 is used because 2 refers to the duality (liangyi) within unity. If the exponents are spheres, their exponential sequence forms a pyramid, which reflects Confucian hierarchy, and a quantitative existence.

2⁰  ® 2¹ ® 2² ® 2³ ® 2⁶   

Algebraically: (a = yang; b = yin); (see fig. )

2 = (a + b)

1) taiyi: (a + b)⁰  = 1

2) liangyi: (a + b)¹ = a + b

3) sixiang: (a + b)² = a² ab + ba + b²

4) bagua: (a + b)³ = (a² + ab + ba + b²) + (a + b) = (a³ + 3a²b + 3ab² + b³)

= a³ + a²b + a²b + a²b + ab² + ab² + ab² + b³

5) 64 hexagrams: (a + b)⁶ = a⁶ + 6a⁵b + 15a⁴b² + 20a³b³ + 15a²b⁴ + 6ab⁵ + b⁶

Evolutionary Representations:

·         Symbol (xiang): liangyi, sixiang, bagua

·         Philosophy (li): accurate forecasting based on the hexagram images, judgments, and commentaries generated by its contributors

·         Number (shu): binary; log 2

Yijing Schools:

·         Nili jia (Han Dynasty): emphasized li

·         Xiangshu jia (Song Dynasty): researched trigrams and hexagrams and found relationships between mathematical symbol and philosophy; emphasized xiang, shu, and li

·         Daojia: used Yijing principles to explain and direct meditation (neidan)

·         Chanpu jia: used Yijing principles for divination (predicting the future)

Timeless Hexagrams: Polar Opposite Hexagrams (see fig. 47)

Timeless hexagrams, or polar opposite hexagrams, establish an axis-grid that distinguishes each hexagram by quadrant. The cardinal hexagrams mimic the cardinal trigrams of the early heaven sequence. Thus, the quadrants established by the timeless hexagrams determine the each hexagram’s location according to the four phases of energy.

1)       Heaven (S): Qian

2)       Earth (N): Kun

29)  The Abyss/Mastering Pitfalls (W): Kan

30)  Fire (E): Li

Yao Representations: Place of Line

The place where a line is positioned within a symbol (ie. liangyi, sixiang, bagua) is a yao. Line representations are interpreted primarily according to their numerological sequence in the given hexagram. Distinctions can be made as trigram lines, hexagram lines, most favorable lines, line actions, ruling line, outside lines, or line correspondence.

Yin and Yang Lines:

Quality:

?         Continuous: yang

?         Broken: yin

Number from bottom (inside):

?         Odd numbered lines: yang

?         Even numbered lines: yin

Most Favorable Lines:

?         Lines 2 and 5 (rulers)

?         Line 5 < 2 < 4 < 1 < 3 < 6

Line Actions:

?         Occur from bottom to top

?         Principle Action: lines 2, 3, 4 and 5

Ruling Line:

?         Line 5

?         Single yang or yin line amongst 5 lines of opposite polarity

Outside Lines:

?         Line 1: considerations before the activity can commence

?         Line 6: decline after the peak of activity

Line Correspondence:

?         1 » 4 (minister)

?         2 » 5 (ruler)

?         3 » 6

?         Favorable: if upper of two corresponding lines is yang and lower is yin; man leading woman

?         Neutral: if corresponding lines have same polarity

?         Unfavorable: upper line is yin while lower is yang

Trigram Lines:

?         Lower: earth

?         Middle: man

?         Upper: heaven

Hexagram Lines:

?         Lines 1 and 2: earth

?         Lines 3 and 4: man

?         Lines 5 and 6: heaven

Trigram Representations:

A hexagram consists of 2 primary and 2 nuclear trigrams that overlap.

Primary Trigrams:

?         Upper: lines 4, 5, 6

?         Lower: lines 1, 2, 3

Nuclear Trigrams:

?         Upper: lines 3, 4, 5

?         Lower: lines 2, 3, 4

Sources of Interpretation:

Sources of hexagram and line interpretations sprout from indigenous Confucian sociological ideology and Taoist natural philosophy and alchemical practicum.

Hexagram:

?         C: Confucius: Humanity (man in the world of man); trigram imagery

?         L: Liu Yiming, Translation: Ecology (man in the world of nature)

?         E: Liu Yiming, Explantion (Thomas Cleary’s paraphrase): Spiritual Alchemy (man in the world of heaven, Tao)

Lines:

?         L: Liu Yiming Translation

?         E: Explanation (my paraphrase of Thomas Cleary’s translation of Liu Yiming's explanation)

Hexagram Interpretations: 1-64

Odd hexagrams are heavenly following their source from Qian, while even hexagrams are earthly following their source from Kun.

1)       Qian: Creative Action/Heaven

Hexagram:

?         C: The activity of heaven is powerful; superior people strengthen themselves ceaselessly.

?         L: Heaven creates, develops, brings about fruition, and consummation.

?         E: One of the four timeless hexagrams; pure yang represents strength, firmness, life, innate knowledge, primal unified energy.

Lines:

1 Yang:

?         L: Hidden dragon: do not use.

?         E: Nurture the early energy rather than use it.

2 Yang:

?         L: Seeing the dragon in the field: it is beneficial to see a great person.

?         E: Strength is balanced. Natural goodness is manifested in the form of the spiritual embryo.  It is beneficial not to lose innocence.

3 Yang:

?         L: A superior person works diligently all day, is careful at night. Danger, but no error.

?         E: Working diligently by day and examining faults at night promotes safety.

4 Yang:

?         L: Sometimes leaping, or in the abyss: no error.

?         E: The complete spiritual embryo takes precautions, while awaiting transmutation.

5 Yang:

?         L: The flying dragon is in the sky: it is beneficial to see a great person.

?         E: The merging of yin and yang, reality in the Way, brings perfection of the self and others. It is beneficial to help others and the self whenever the opportunity arises.

6 Yang:

?         L: A proud dragon has regrets.

?         E: Promoting strength excessively without the flexibility to yield will bring failure.

Using Yang: All moving yang lines (all ritual numbers are nines)

?         L: Having dragons appear without heads is good.

?         E: Acting with correctly balanced firmness and flexibility at the appropriate time is always fortunate.

2)       Kun: Receptiveness (Responsiveness)/Earth

Hexagram:

?         C: The configuration of earth is receptive; superior people support others with enriched virtue.

?         L: Creativity and development are achieved in the faithfulness of the mare (earthly animal).  The superior person has somewhere to go. Taking the lead, one goes astray; following, one finds the master. It is beneficial to find companionship in the southwest and lose companionship in the northeast. Stability in rectitude is good.

?         E: One of the four timeless hexagrams; pure yin represents receptivity, submission, humility, obedience, yielding, flexibility, stillness, essence, innate capacity.

Lines:

1 Yin:

?         L: Walking on frost: hard ice arrives.

?         E: In the beginning of submission, if there is any deviation from care, external influences will creep in and multiply.

2 Yin:

?         L: Straightforward, correct, great: unfailing achievement without practice.

?         E: Flexible receptivity is balanced; the ordered mind is straightforward and careful.  Correctness is naturally accomplishing great achievement.

3 Yin:

?         L: Concealing excellence, one can be correct: if one works in government, there is completion without fabrication.

?         E: Concealing one’s refinements, one remains correct, not allowing external falsehood to damage internal reality.

4 Yin:

?         L: Closing the bag, there is no blame, no praise.

?         E: Remaining flexible by giving up; thoughts do not arise externally or internally. One submits to fate, not causing trouble or seeking good fortune.

5 Yin:

?         L: A yellow garment is very auspicious.

?         E: One’s golden virtue, flexible receptivity open and balanced, makes people obey.

6 Yin:

?         L: Dragons battle in the field; the blood is dark yellow.

?         E: Self-aggrandizement making softness hard, being unable to obey others but wanting others to obey oneself. Without yet having won others, one has already harmed oneself.

Using Yin: All moving yin lines (all ritual numbers are sixes)

?         L: It is beneficial to always be correct.

?         E: The path of submission and receptivity, seeking fulfillment with emptiness, truth by openness, being by nonbeing, is delicate and must be carefully followed in order to remain consistently correct. 

3)       Jun: Difficulty

Hexagram:

?         C: Thunder in the clouds is held back; superior people order and arrange.

?         L: Creativity and development are effective if correct. Do not use (be clean and safe). There is a place to go. It is beneficial to set up a ruler.

?         E: Beginning the difficult process of breaking out of acquired temporal conditioning and bringing the strength of the primordial forward, known as "advancing the yang fire."

Lines:

1 Yang:

?         L: Not going anywhere, it is beneficial to be correct. It is beneficial to set up a ruler.

?         E: It is beneficial to be firm in the beginning of difficulty; nurture the original energy.

2 Yin:

?         L: Difficult to advance, hard to make progress. Mounted on a horse, not going forward. It is not a matter of enmity, but marriage. The girl is chaste, not engaged: after ten years she is engaged.

?         E: While amidst difficulty, it is hard to progress, so it is beneficial to wait and refine the mind.

3 Yin:

?         L: Chasing deer without a guide, just going into the forest. The superior person, knowing the dangers, had better give up, to go would mean regret.

?         E: It is beneficial to be patient about accomplishment when in difficulty.

4 Yin:

?         L: Mounted on a horse yet not going forward. Seeking marriage, it is good to go, beneficial all around.

?         E: Being flexible yet correctly oriented, one is seeking solutions according to the difficult situation.

5 Yang:

?         L: Stalling the benefits. Rectitude in small matters is good. Self righteousness in great matters brings misfortune.

?         E: The spiritual embryo has formed but negativity still presents danger. Therefore it is beneficial to not indulge in self righteousness.

6 Yin:

?         L: Mounted on a horse, not going forward, weeping tears of blood.

?         E: Seeing but not touching true yang, is having difficulty when there is no difficulty.

4)       Meng: Darkness

Hexagram:

?         C: Under a mountain a spring is produced, in darkness; superior people nurtures character with fruitful action.

?         L: Darkness is developmental when naïve innocence is not sought, but rather when naïve innocence seeks the developer. Correctness promotes success. (Seeking without the ego invites effortless success. The teacher only teaches when asked to teach. If the student demands, no further information is given.)

?         E: Starting yin-convergence, making the unruly yin submit, integrating with the world yet preventing mundanity from taking over. Negatively, it represents obscurity (naivete); positively, it represents innocence.

Lines:

1 Yin:

?         L: Opening up darkness, it is advantageous to use punishments. If restrictions are removed, it will lead to regret.

?         E: It is beneficial to conquer and strictly regulate negative influences when the human mentality first arises.

2 Yang:

?         L: Taking in darkness is good, taking a wife is good; the heir ably takes over the family affairs.

?         E: Being firm yet capable of flexibility, using yin (naivete) to nurture yang (innocence) in darkness.

3 Yin:

?         L: Don't take this woman in marriage; if she sees a moneyed man, she'll lose herself.  Nowhere beneficial.

?         E: When the softness of yin is not balanced or correctly oriented, one indulges in sensual pleasures and is greedy for material possessions. Lost in the self before winning others is darkness increasing darkness.

4 Yin:

?         L: Stuck in darkness, there is regret.

?         E: Being ignorant and foolish, keeping company with petty people, is being unaware that one is in the dark. Unconsciousness naivete brings misfortune.

5 Yin:

?         L: Innocence is auspicious.

?         E: It is auspicious to know where to stop, being incapable so following the capable.  Unconscious obedience to divine law is the innocent mind aware of its naivete.

6 Yang:

?         L: Attacking darkness, what is not helpful is harmful, what is helpful prevents enmity.

?         E: Firmness of obedience in the abyss of darkness is the ability to control anger, desire, and repel external influences. This is darkness ultimately becoming light.

5)       Xu: Waiting

Hexagram:

?         C: Clouds rise to heaven, waiting; superior people enjoy life.

?         L: In waiting there is sincerity and great development. It is good to be correct. It is beneficial to cross a great river.

?         E: Waiting for the proper timing in gathering primal energy, gradually restoring the primordial in the midst of the temporal.

Lines:

1 Yang:

?         L: Waiting on the outskirts, it is beneficial to employ constancy; then there is no fault.

?         E: Being firm yet humble, unaffected by fame and profit. Firm and steadfast waiting.

2 Yang:

?         L: Waiting on the sand, there is some criticism, but it turns out well.

?         E: Firm waiting yet aware of the danger of presuming upon strength. Over assertiveness would require repentance.

3 Yang:

?         L: Waiting in the mud, bringing on enemies.

?         E: Eager for achievement, strength rushes ahead at the improper time causing a postponement. This is firmly waiting but unaware of danger.

4 Yin:

?         L: Waiting in blood. Leaving the cave.

?         E: Being weak and helpless while waiting in danger. The yielding, that has no virtue, follows the firm, with virtue, out of internal ignorance.

5 Yang:

?         L: Waiting with food and wine, it is good to be correct.

?         E: One with inner control uses the artificial to cultivate the real. This is enjoying the way by soothing the mind and filling the belly. This is firm waiting that remains correctly balanced.

6 Yin:

?         L: Entering a cave. Three people come, guests not in haste: respect them, and it will turn out well.

?         E: It is dangerous at the end of waiting amidst danger, if one is not appropriately refined. If one is properly refined (egoless) at the end of waiting, light will appear in the emptiness as spiritual illumination. Follow the light, and the golden elixir crystallizes to accomplish longevity.

6)       Song: Contention

Hexagram:

?         C: When heaven and water go in different directions, there is contention; superior people plan in the beginning when they do things.

?         L: There is blockage of truth. Caution and moderation lead to good results, finality leads to bad results. It is beneficial to see a great person, not beneficial to cross a great river.

?         E: Depending on strength because of danger, causing danger by depending on strength.  Conflict due to imbalance.

Lines:

1 Yin:

?         L: One does not persist forever in an affair. There will be a little criticism, but it will turn out well.

?         E: Being flexible and respectful means having an issue to dispute about but not having any intention to persist in the dispute. There is little criticism in the clarification of an issue.

2 Yang:

?         L: Not pressing one's contention, one returns home to escape: if there are three hundred families in one's domain, there will be no trouble.

?         E: Not contending when one cannot win, although one is strong. 

3 Yin:

?         L: Living on past virtues, rectitude in danger will turn out well. If working in government, do not do anything.

?         E: Being too weak to initiate contention, the weak can only follow the strong ones’ initiative to contend.

4 Yang:

?         L: Not pressing one's contention, one abides by the decree of fate: changing to rest in rectitude leads to good fortune.

?         E: Being adamant yet reversing oneself to not press suit.

5 Yang:

?         L: Contend; it will be very auspicious.

?         E: Firm and balanced, one can subdue others by virtue.

6 Yang:

?         L: Even if one is given a badge of honor, it will be taken away thrice before the day is out.

?         E: Contesting for victory, eager for power, not knowing how to reverse oneself, at the end of contention, though one has gained victory outwardly, one has lost virtue inwardly. This is being selfish and inconsiderate of others, thus loosing the contention.

7)       Shi: The Army

Hexagram:

?         C: The water is in the earth, the army; superior people embrace and nurture the masses.

?         L: For the leader of the army to be right, a mature person is good; then there is no error.

?         E: Using the primordial to repel conditioning, using the real to get rid of the false.

Lines:

1 Yin:

?         L: The army is to go forth in an orderly manner: Otherwise, even good turns out bad.

?         E: In causing yin to retreat, it is important to understand the order of the firing process.

2 Yang:

?         L: At the center of the army, good fortune, no error; the king gives orders thrice.

?         E: Causing yin to retreat requires mutual assistance from inside (the sincere, consistent, and persevering mind) and outside (the responding mind to change at a moment's notice). After principle conditions instinct to act on full intention, instinct may act without principle from the heart, the true center, the mind of Tao.

3 Yin:

?         L: The army has casualties; bad luck.

?         E: Adventurers who do not know how to make yin withdraw welcome a calamity of casualties.

4 Yin:

?         L: If the army retreats and camps, there is no error.

?         E: Those who know they cannot have good effect (repel yin), avoid error by not pretending or acting arbitrarily.

5 Yin:

?         L: There are animals in the fields- it is beneficial to catch them; there will be no blame. A mature person is to lead the army; if it is an immature person, there will be casualties, for even if he is righteous the outlook is bad.

?         E: Causing yin to retreat requires the balance of firmness and flexibility.

6 Yin:

?         L: The great leader has orders, to establish families and states; do not employ petty people.

?         E: At the end of the army's push, acquired energy has been sublimated, the ruler and country are one, at peace. Making negativity withdraw requires inward and outward purity and calmness.

8)       Bi: Accord

Hexagram:

?         C: There is water over the earth in accord; thus the ancient kings established myriad realms and associated with their representatives.

?         L: Accord is auspicious. Investigating and ascertaining, if the basis is always right, there is no error: Then the uneasy will come (conquering feelings and essence); but the delay is unfortunate.

?         E: Learning through association; obedience in danger, rectification of imbalance.

Lines:

1 Yin:

?         L: When there is truthfulness, accord is impeccable. When there is truthfulness filling a plain vessel, ultimately there will come to be other blessings.

?         E: When one can empty the mind to fill the belly, sincerity and truthfulness are in accord, bringing no error.

2 Yin:

?         L: Accord coming from within is correct and bodes well.

?         E: Flexible receptivity is central when inward accord precedes outward accord. Not falling into oblivion when desiring to receive is correct internal accord.

3 Yin:

?         L: Accord with the wrong people.

?         E: When one is ignorant with ignorant people, outer accord is incorrect.

4 Yin:

?         L: Accord with one outside is right and bodes well.

?         E: Flexibility in accord with the firm, wanting to be like the wise, is correct external accord.

5 Yang:

?         L: Manifesting accord. The king uses three chasers and loses the game ahead. The citizens are civilized without being admonished. Auspicious.

?         E: Firm strength in proper balance, yang is replete and yin spontaneously converts. Taking in the receptive and letting go of the rebellious. When one reaches a point in practice when the real and the false get transmuted, and opposition and submission both return to the basis, then the heart is profoundly calm, unconfused, ultimately good without evil. Inside is one with the outside.

6 Yin:

?         L: Accord without a leader bodes ill.

?         E: Ignorantly relying on the self is acting as one pleases. This is accord without leadership, or being uncooperative, which will accomplish nothing.

9)       Xiaochu: Small Nurturance

Hexagram:

?         C: Wind blowing up in the sky is small nurturance; superior people refine cultured qualities.

?         L: Nurturance by the small is developmental. Dense clouds do not rain, proceeding from one's own western province.

?         E: Nurturing inner strength by outward submissiveness, being firm but not impetuous, growing through humility.

Lines:

1 Yang:

?         L: Returning by the path-how could that be blameworthy? It bodes well.

?         E: Being strong yet remaining humble by concealing one's light and nurturing it in obscurity.  Not injuring inward reality by outward artificiality is embracing the Tao and keeping settled.  Nurturing the great yet appearing small.

2 Yang:

?         L: Leading back abodes well.

?         E: Being sharp yet unashamed to humble oneself for learning is strength acting with flexibility.  This is associating with (following) superior people so as to benefit from the understanding of what is good, thus returning to the origin. Outside increases emptiness, inside increases fullness. Nurturing the great yet knowing the small.

3 Yang:

?         L: The wheels are detached from the cart; husband and wife look away from each other.

?         E: Selfishness brings misfortune. Nurturing the great and not knowing the small. 

4 Yin:

?         L: If there is truthfulness, blood goes and fear leaves, and there is no fault.

?         E: When the weak uses caution, the small is nurtured and the great is known.

5 Yang:

?         L: There is truthfulness in companionship; prosperity is shared with the neighbor.

?         E: The strength of yang (the small) advances gently into the center of balance, where the truth crystallizes into the golden elixir, the companion (the great). Hastening to transmute temperament into faith is sharing prosperity with a neighbor. Nurturing the small yet containing the great.

6 Yang:

?         L: It has rained and settled. Esteeming virtue, putting the wife on top, though she is chaste there is danger. The moon is almost full; it bodes ill for the superior person to go on expedition.

?         E: When cultivating the mind of Tao yin is used to control artificial yang.  Once artificial yang has ceased, real yang should advance. The end of nurturing of the small is precisely the time for the nurturing of the great. Ending up nurturing the small and never knowing the great, is yin injuring yang.

10)   Lu: Treading

Hexagram:

?         C: Above is the sky, below is the lake; superior people distinguish above and below, and settle the ambitions of the people.

?         L: Even when they tread on a tiger's tail, it doesn't bite people. This is developmental.

?         E: Progress; advance of the positive, prevention of danger by caution, empowerment by calmness and trust.

Lines:

1 Yang:

?         L: Treading plainly, going without fault.

?         E: Having a strong mind and robust energy yet is plain and sincere on the path of refinement, treads with firmness of purpose.

2 Yang:

?         L: Treading the path evenly, the aloof person is upright and fortunate.

?         E: When one is happy with balance and contentment, one cannot be influenced by external things.

3 Yin:

?         L: Able to see with a squint, able to walk with a limp. When they tread on the tiger's tail, it bites people. Inauspicious. A soldier becomes a ruler.

?         E: This is ignorant action without understanding principle. This is also not understanding the firing process.

4 Yang:

?         L: Treading on the tiger's tail, with caution it will turn out well.

?         E: When one is firm in keeping an open mind and flexible in adapting to situations, alert, one will be safe from danger.

5 Yang:

?         L: Treading decisively.  Even if one is upright, there is danger.

?         E: One can avoid danger if one is strong in proper balance, appropriately compassionate.

6 Yang:

?         L: Observing the treading, considering what is appropriate, the return is auspicious.

?         E: Patient observation of the firing process, one eventually merges yin and yang into original wholeness. 

11)   Tai: Peace

Hexagram:

?         C: When heaven and earth commune, there is tranquility. Thus the ruler administers the way of heaven and earth and assist the proper balance of heaven and earth, thereby helping the people.

?         L: The small goes, the great comes. This is auspicious and developmental.

?         E: Harmony of strength and flexibility.

Lines:

1 Yang:

?         L: When pulling out a reed by the roots, other roots come with it. It is auspicious to go forth.

?         E: When one yang subtly arises during the cultivation of tranquility, all yangs have motivation.  All yangs are strong, and all yins are submissive. It is auspicious to firmly take advantage of the proper time to cultivate tranquility. 

2 Yang:

?         L: Accepting the uncultivated, actively crossing rivers, not missing the remote, partisanship disappears, and one accords with balanced action.

?         E: Being open minded and tolerant is applying flexibility. Being brave is applying firmness.  Patiently observing is the consummation of flexibility. Stopping falsehood is the consummation of firmness. Gentle (flexible) and intense (firm) cultivation blend to balance tranquility.

3 Yang:

?         L: There is no levelness without incline, no going without returning. If one is upright in difficulty there will be no fault. One should not grieve over one's sincerity; there will be prosperity in sustenance.

?         E: The preservation of tranquility is accomplished by remaining upright at the peak of strength.

4 Yin:

?         L: Unsettled, one is not rich, along with the neighbors, being loyal without admonition.

?         E: When the peak of yang mixes with one yin, all yins stir. Tranquility, or the golden elixir, becomes unsettled when softness injures firmness.

5 Yin:

?         L: The emperor marries off his younger sister, whereby there is good fortune; this is very auspicious.

?         E: This is the completion of tranquility by using flexible yin to nourish firm yang.

6 Yin:

?         L: The castle walls crumble back into dry moats. Don't use the army. Giving orders in one's own domain, even if right, there will be regret.

?         E: This is being too weak to advance due to not knowing to safeguard tranquility early on.

12)   Bi: Stagnation

Hexagram:

?         C: When heaven and earth do not commune, there is obstruction; superior people are thrifty with power and avoid trouble, not susceptible to material inducements.

?         L: Obstruction's denial of humanity does not make the superior person's rectitude beneficial.  The great goes and the small comes.

?         E: Submitting inwardly to personal desire, acting aggressive outwardly.

Lines:

1 Yin:

?         L: Pulling out the roots of a reed takes others with it. It is good to be developmental and correct.

?         E: This is hindering the arising of subtle yin, or stopping stagnation at its root.

2 Yin:

?         L: Embracing servility, the petty person is lucky; for the great person, obstruction is developmental.

?         E: When one is strong outside and weak inside, and the yin energy approaches a harmful state, it is good to guard against obstruction.

3 Yin:

?         L: Hiding shame.

?         E: When yin energy clusters, one considers following material desires a good strategy, concealing shame and unconscious of disgrace. This is following yin while unaware of stagnation being present.

4 Yang:

?         L: If there is an order, there is no fault. The companions attain great happiness.

?         E: When yin culminates and mixes with a hidden yang, concealed tranquility is within stagnation. When one follows this tranquility, or the natural order innate in the mind of Tao, one can dissolve the stagnation within the human mind. 

5 Yang:

?         L: Ending obstruction, great people are fortunate, but tie themselves to a tree trunk lest they go in ruin.

?         E: When one firmly preserves the mind of Tao, or wards off stagnation in the time of tranquility, one effortlessly ends obstruction within the human mind. 

6 Yang:

?         L: Overturning obstruction: first there is obstruction, afterward joy.

?         E: Yin recedes and yang advances when stagnation is overthrown.

13)   Tongren: Fellowship

Hexagram:

?         C: Heaven with fire, sameness with others; superior people distinguish things in terms of categories and groups.

?         L: Sameness with people in the wilderness is developmental. It is beneficial to cross great rivers. It is beneficial for a superior person to be upright.

?         E: Mixing in with the ordinary world, concealing illumination, assimilating to others.

Lines:

1 Yang:

?         L: Sameness with people at the gate is blameless.

?         E: One assimilates blamelessly, with strength and prudence, in the beginning.

2 Yin:

?         L: Sameness with people in the clan is regrettable.

?         E: Assimilating only with family and not with strangers is weak and not far-reaching.

3 Yang:

?         L: Subduing fighters in the bush, climbing up a high hill, even in three years there will be no flourishing.

?         E: This is assimilation through arrogance and adamant forcefulness.

4 Yang:

?         L: Mounting the wall, unable to attack.  This is auspicious.

?         E: Fellowship with firmness and the ability to be flexible, is not trying to force the issue when unable to assimilate.

5 Yang:

?         L: In sameness with people, first there is weeping, afterward laughter. A great general wins, then meets others.

?         E: After perfecting virtue in oneself, one may perfect others by being firm with impartiality. Fellowship with great fairness and impartiality is beneficial for great undertakings.

6 Yang:

?         L: Being the same as people in the countryside, there is no regret.

?         E: When firmness and flexibility are used together, one can have fellowship outwardly yet be unique inwardly. This is having great knowledge yet appearing ignorant, having great skill yet appearing inept. Fellowship is harmonized when one is not influenced, nor causes or has regret.

14)   Dayou: Great Possession

Hexagram:

?         C: Fire is in the sky, great possession; superior people stop evil and promote good, obeying heaven and accepting its order.

?         L: In great possession are creation and development.

?         E: Mutual enhancement of strength and lucidity; continuous renewal, inward discipline.

Lines:

1 Yang:

?         L: If there is no association with what is harmful, one is not blameworthy. If you struggle, there will be no fault.

?         E: In the beginning of great possession, it is required to quietly nurture (conquer) the mind in order to achieve freedom from wrong thinking.

2 Yang:

?         L: Using a great car for transport, when there is a place to go there is no fault.

?         E: When one can avoid external injury, inner abundance of virtue requires outer effectiveness.

3 Yang:

?         L: The work of barons serves the son of heaven. Petty people are incapable of this.

?         E: With greatness of possession and greatness of action, one can complete celestial virtue.  When petty people are adamant but not upright, this is great possession requiring care that firmness be correct.

4 Yang:

?         L: Repudiate self-aggrandizement and there is no fault.

?         E: When one has strength and illumination without arrogance, outwardly appearing insufficient yet inwardly is superabundant, possession grows without loss. This is great possession valuing most firmness with the ability to be flexible.

5 Yin:

?         L: The trust is mutual. Power is auspicious.

?         E: Through the receptivity of the open mind, inwardly believing in the nonexistence of oneself as an individual alone while knowing the existence of others, one can seek strength with flexibility and regulate flexibility with strength. This is possession in the sense of not possessing, thus needing to seek others.

6 Yang:

?         L: Help from heaven is auspicious, unfailingly beneficial.

?         E: In the end of great possession, firmness and flexibility are integrated with celestial principle, the golden elixir is crystallized, and one’s fate depends on oneself rather than heaven. When one preserves strength by illumination, the order of heaven is omnipresent.  Thus heaven helps to complete the requirement of great possession.

15)   Qian: Humility

Hexagram:

?         C: There are mountains in the earth, modesty; superior people decrease the abundant and add to the scarce, assessing things and dealing impartially.

?         L: Humility is developmental. The superior person has a conclusion.

?         E: Inwardly firm, outwardly flexible, having personal attainment but not dwelling on it.

Lines:

1 Yin:

?         L: Humble about humility, the superior person thereby crosses great rivers. This is auspicious.

?         E: This is the humility of having the flexibility to lower oneself.

2 Yin:

?         L: Expressing humility is upright and good.

?         E: When flexibility and receptivity are properly balanced, and one follows the capable for a lack of ability, this is the humility of flexibility following the strong.

3 Yang:

?         L: Working with humility, the superior person has a conclusion. This bodes well.

?         E: This is the humility to do hard work continuously (being firm), advancing virtue and shrinking the awareness of struggle, to complete tasks.

4 Yin:

?         L: Beneficial to all, extending humility.

?         E: Extending absolute humility in all situations, is the humility of flexibility benefiting all.

5 Yin:

?         L: Not enriching oneself, one shares with the neighbors. It is beneficial to make an invasion, which will profit all.

?         E: When humility is unconcerned with sympathy or opposition, and is extended to friend and stranger alike, then it is beneficial everywhere. This is the humility of being noble and able to act with an open heart.

6 Yin:

?         L: Trumpeting humility, it is profitable to use the army to conquer one's land.

?         E: This is the elevation of the self, concerned with the self but not with others. The humility of one in a high position is unable to lower oneself.

16)   Yu: Joy

Hexagram:

?         C: When thunder emerges, earth stirs, joy; the ancient kings made music to honor virtue, offering it in abundance to God, sharing it with their ancestors.

?         L: It is advantageous to set up a ruler and mobilize the army.

?         E: Proper timing in action.

Lines:

1 Yin:

?         L: Trumpeting joy is inauspicious.

?         E: This is false happiness, being foolish and associating with petty people, ultimately entering into a state of inflexible ignorance.

2 Yin:

?         L: Firm as a rock, not procrastinating, rectitude is good.

?         E: Having no greed, no ambition, happy with knowledge of the celestial order, not hesitating to safeguard against external artificiality, is the happiness of preserving rectitude and thus receiving good fortune.

3 Yin:

?         L: Looking up to joy, if repentance is tardy there will be regret.

?         E: Abandoning one’s own happiness and looking up hopefully to the happiness of others, causes one to lose happiness. To avoid regret, it is necessary to repent once it is realized that there is no benefit in looking to others.

4 Yang:

?         L: Being the source of joy, there is great gain. Do not doubt. Companions gather.

?         E: One yang, unconfused and influential, within a group of yins, is the source of joy.  Overcoming confusion by unity and stopping distraction by concentration, is happiness of gain through the use of firm strength.

5 Yin:

?         L: There is persistent illness, but one never dies.

?         E: Being flexible without firmness, keeping to indifferent emptiness, inhibits one from reaching innate happiness.

6 Yin:

?         L: Oblivious in joy. What comes about has change; there is no blame.

?         E: In oblivion of joy, one submits to the enjoyment of desire, where joy culminates and becomes sadness. The pursuit of desire and the loss of happiness is self-defeating.

17)   Sui: Following

Hexagram:

?         C: There is thunder in the lake, following; superior people go inside and rest when the sun goes down.

?         L: Following is greatly developmental: it is beneficial if correct; then there is no fault.

?         E: According with conditions, going along with human desire to gradually introduce guidance.

Lines:

1 Yang:

?         L: Standards change; it is good to be correct. Going outside and mixing is effective.

?         E: Carefully following what is correct leads to success.

2 Yin:

?         L: Involved with the child, one loses the adult.

?         E: Following what is ignorant causes reality to be lost.

3 Yin:

?         L: Involved with the adult, one loses the child. Following with an aim, one gains. It is beneficial to abide in rectitude.

?         E: When one lacks aim yet has strong will, one can only follow the yang of another and not the yin of the self. This is the weak minded following what is right. It is essential to practice stillness in order to receive the yang of the other.

4 Yang:

?         L: Following has gain. Even if right, it is inauspicious. Truthfully remaining on the path, using understanding, what blame is there?

?         E: Although strength following strength has gain, it is excessive. When the following of strength is used with gentility, the path of reality can be trusted.

5 Yang:

?         L: Truthfulness in good is auspicious.

?         E: Every action is correct because one is following one’s trust in goodness.

6 Yin:

?         L: Binding and tying up; the king sacrifices on west mountain.

?         E: Useless and insubstantial following, is the inability of the self to follow others while wanting others to follow the self.

18)   Gu: Degeneration

Hexagram:

?         C: There is wind in the mountains, decay; superior people inspire others and nurture virtue.

?         L: Correcting degeneration is greatly developmental. It is beneficial to cross great rivers.  Three days before the start, three days after the start.

?         E: Correcting degeneration by abandoning the false and returning to the true.

Lines:

1 Yin:

?         L: Correcting the father’s degeneracy; if there is a son, the deceased father is without blame. Danger, but in the end it turns out well.

?         E: This is warding off yin before degeneration.

2 Yang:

?         L: Correcting the degeneracy of the mother, it is improper to be righteous.

?         E: When firmness and flexibility are united, flexibility is the root and firmness is the branch, and degeneration can be corrected without being excessively adamant.

3 Yang:

?         L: Correcting the degeneracy of the father; if one goes on there will be shame.

?         E: Correcting the strong with strength is excessive. When degeneration is corrected with gentility, there is little regret and little blame.

4 Yin:

?         L: Forgiving the degeneration of the father; if one goes on, there will be shame.

?         E: Only being flexible and not correcting degeneration when it occurs, letting deviousness grow, leads to regret. This is being too weak to correct degeneration.

5 Yin:

?         L: Correcting the degeneration of the father, using praise.

?         E: Being flexible and receptive, emptying the heart, appearing as lacking while praising what others have, is using the strength and clarity of others to eliminate one’s own ignorance. This is the skillful use of flexibility in correcting degeneration.

6 Yang:

?         L: Not serving kings and lords, one makes concerns loftier.

?         E: When the firm is within the flexible, without greed or ambition, there is no degeneration.  When one values spiritual virtues as the highest good and does not pursue fame or profit, one perceives the emptiness inherent in all beings. Without degeneration there is nothing to correct.

19)   Lin: Overseeing

Hexagram:

?         C: Above the lake there is the earth, overseeing; superior people use inexhaustibility of education and thought to embrace and protect the people without bound.

?         L: Overseeing is creative and developmental, beneficial if correct. In the eighth month there is misfortune.

?         E: Keeping watch over the restoration and growth of primal energy and repulsion of acquired energy of conditioning.

Lines:

1 Yang:

?         L: Sensitive overseeing leads to good results when correct.

?         E: Being careful when watching over the new yang furnace. Correct perception of reality is good.

2 Yang:

?         L: Sensitive overseeing is good, of unfailing benefit.

?         E: Persisting in observation of the growing yang energy to eventually become completely pure without yin is good.

3 Yin:

?         L: Presumptuous overseeing is of no benefit.  If one is troubled over this, there is no blame.

?         E: Talking the talk, but not walking the walk. If one recognizes this and seeks guidance, it is blameless.

4 Yin:

?         L: Consummate overseeing is blameless.

?         E: Persevering in the refinement of the mind, even if one is weak, is blameless.

5 Yin:

?         L: Knowing overseeing is appropriate for a great lord, and is auspicious.

?         E: Seeking fulfillment by practicing emptiness is knowing overseeing, and letting the mind (lord) be clear, bright, peaceful, and whole.

6 Yin:

?         L: Attentive overseeing is good and blameless.

?         E: Unconsciously following the laws of the cosmic integrity, beyond ultimate attentiveness, to attain the ‘original face.’

20)   Guan: Observation

Hexagram:

?         C: Wind is over the earth, observing; ancient kings set up education after examination of the region and observation of the people.

?         L: Observing, one has washed the hands but not made the offering; there is sincerity, which is reverent.

?         E: Alertness, gradually progressing through receptivity to the requirements of the time, inner vigilance.

Lines:

1 Yin:

1)       L: Ignorant observation is not blamed in inferior people, but is shameful in superior people.

2)       E: Inferior people having ignorant opinions for materialism are blameless, but superior people who observe the small (materialism) before the great (spirituality) are shameful. This is the lowest level of observation.

2 Yin:

3)       L: Peeking observation is beneficial for a woman’s chastity.

4)       E: When flexible yet balanced, one cannot be influenced by inferior people. Even if uninfluenced, when one only cultivates the yin of the self without seeking the yang of others, one’s vision is not far-reaching.

3 Yin:

5)       L: Observing personal growth, promoting and repelling.

6)       E: On the boundary of upper (spiritual) and lower (material) observation, one observes personal growth, knowing when to advance (promoting the positive) and withdraw (repelling the negative).

4 Yin:

7)       L: Observing the glory of the country, it is beneficial to be the guest of the king.

8)       E: Being flexible and finding what is right, borrowing the great vision of others to remedy one’s own small vision, is observation borrowing greatness through humility.

5 Yang:

9)       L: Observing personal growth, a superior person is blameless.

10)   E: Wind advances into the center position, where flexibility and firmness are balanced, and the golden elixir is produced. The golden elixir is hard to attain and easy to lose. Returning the golden elixir to correct balance requires great observation with striving.

6 Yang:

11)   L: Observing the growth, the superior person is blameless.

12)   E: After the spiritual embryo is formed, one dwells firmly in flexibility, effortlessly withdrawing yin energy by being pure yang. This is spiritual observation without striving.

21)   Shihe: Biting Through

Hexagram:

?         C: Thunder and lightning, biting through; ancient kings clarified penalties and proclaimed laws.

?         L: Biting through is developmental. It is beneficial to administer justice.

?         E: Investigating things and finding out principles.

Lines:

1 Yang:

?         L: Wearing stocks stopping the feet, there is no blame.

?         E: Travelling on the path of spiritual cultivation requires thorough investigation of its principles to prevent error.

2 Yin:

?         L: Biting skin, cutting off the nose. There is no blame.

?         E: When one is weak and not firm, it is fortunate not to practice principles until they are clearly perceived. This is investigating principle without yet penetrating it.

3 Yin:

?         L: Biting on dried meat, running into poison. There is a little shame, but no blame.

?         E: This is investigating principle and gradually penetrating.

4 Yang:

?         L: Biting bony dried meat, one gets the wherewithal to proceed. It is beneficial to work hard and be upright: This leads to good results.

?         E: This is rigorously investigating principle and seeing truth.

5 Yin:

?         L: Biting into dry meat and finding gold, if one is correct and cautious, then there is no error.

?         E: This is the further clarification of clearly understood principles in order to practice seriously.  This is the elimination of doubt from principles.

6 Yang:

?         L: Wearing a cangue (yoke), destroying the ears- misfortune.

?         E: This is confusion about the principles of reality bringing misfortune.

22)   Bi: Adornment

Hexagram:

?         C: There is fire below the mountain, adorning it; superior people clarify government affairs, without presumptuous adjudication.

?         L: Adornment is developmental. It is beneficial to go somewhere in a minimal way.

?         E: Private cultivation, without ostentation, is the mutual complementing of clarity and stillness.

Lines:

1 Yang:

?         L: Adorning the feet, leaving the car and walking.

?         E: This is adornment firmly preserving rectitude.

2 Yin:

?         L: Adornment is seeking.

?         E: Having the humility to seek the guidance from others to expand one’s own knowledge, is the adornment of weakness borrowing strength.

3 Yang:

?         L: Adorned and luxuriant, perpetual rectitude is auspicious.

?         E: When firm clarity is excessive, one cannot transform understanding into application. This is interior adornment without exterior adornment. Constant interior adornment is auspicious.

4 Yin:

?         L: Adorned or plain? A white horse runs swiftly. It is not an enemy but a mate.

?         E: When one is unashamed to humble oneself to inquire, adornment of the weak seeks clarity.

5 Yin:

?         L: Adornment in the hills and groves, the roll of silk is small; there is shame, but it turns out well.

?         E: Being flexible but not firm, keeping to quietude and isolation, brings shame. Balanced flexibility, the adornment of flexibility and self-sufficiency, is auspicious.

6 Yang:

?         L: Adornment by simplicity is impeccable.

?         E: Firmness and flexibility merge, and effortlessly clarify illumination. Plain adornment unifies clarity and stillness. Energy and substance integrate with the celestial principle of the spirit.

23)   Bo: Stripping

Hexagram:

?         C: Mountains are joined to the earth; those above secure their homes by kindness to those below.

?         L: Stripping away does not make it beneficial to go anywhere.

?         E: Submission to desire, acquired mundanity dissolving away the celestial energy.

Lines:

1 Yin:

?         L: Stripping a bed of the legs, destroying rectitude brings misfortune.

?         E: This is stripping away in which yin energy has just begun its advance, dissolving yang at the root.

2 Yin:

?         L: Stripping a bed of its frame, destroying rectitude brings misfortune.

?         E: This is stripping away in which yin energy gradually grows strong, dissolving the infrastructure of yang.

3 Yin:

?         L: Stripping away without fault.

?         E: This is stripping away in which yin energy submits to yang, dissolving stops and becomes quietude.

4 Yin:

?         L: Stripping away even the skin on the bed, misfortune.

?         E: This is stripping away in which one does things with yin energy causing misfortune.

5 Yin:

?         L: Leading fish, gaining favor through court ladies: beneficial in every respect.

?         E: This yin governs the lower yins, and true yin preserves true yang through obedience, with no stripping away.

6 Yang:

?         L: A hard fruit is not eaten. The superior person gets a vehicle. The inferior person is stripped of a house.

?         E: The remaining yang is referred to as the pit of the fruit. Superior people preserve the pit as a vehicle of continual spiritual evolution, in order to complete yang. Inferior people lose the pit (yang), by being unable to repel desires, and thus return to the great flux. 

24)   Fu: Return

Hexagram:

?         C: Thunder is in the earth, return; the ancient kings shut the gates on the winter solstice; caravans did not travel, the ruler did not inspect the regions.

?         L: Return is developmental. Exiting and entering, there is no ill. When a companion comes, there is no fault. Reversing the path, returning in seven days, it is beneficial to have a place to go.

?         E: Return of consciousness of reality, activity obeying the mind.

Lines:

1 Yang:

?         L: Returning not far; no regret. Very auspicious.

?         E: Returning in which the original yang has not been lost, able to repel external influence with the mind of Tao, is very auspicious.

2 Yin:

?         L: Good return; auspicious.

?         E: When one’s understanding about returning to the source (goodness) is limited, it is auspicious to seek guidance. This is return in which the weak borrows strength and the flexible borrows firmness.

3 Yin:

?         L: Repeated return; danger, no fault.

?         E: Repeated return is due to repeated loss. When one has a flexible nature and a firm will, never giving up, one studies the loss of return and strives diligently to carry it out.

4 Yin:

?         L: Traveling in the center, returning alone.

?         E: Being flexible but discovering correctness by using the artificial (material) to cultivate the real (spiritual) is skillful return.

5 Yin:

?         L: Attentive return; no regret.

?         E: When flexible receptivity follows ordered principle, being properly balanced, one can effortlessly act on the basis of inherent realization.

6 Yin:

?         L: Straying from return is bad; there is trouble. A military expedition will end in great defeat, which is disastrous even for the ruler of a nation; even in ten years there is no victory.

?         E: Straying from return is following acquired conditioned yin, while being ignorant of the primordial yang. Never knowing there is return leads to misfortune.

25)   Wuwang: Fidelity/No Error

Hexagram:

?         C: Thunder moves under heaven, things accompany with no error; the ancient kings promoted growth appropriate to the time and nurtured myriad beings.

?         L: Fidelity is creative and developmental. It is beneficial to be correct; if it is not correct there will be disaster, and it will not be beneficial to go anywhere.

?         E: Vigorous advancement of celestial energy, attention to reality.

Lines:

1 Yang:

?         L: Fidelity, without error; it is auspicious to go.

?         E: When thought is correct, then action is correct, and if one has inward fidelity then one has outward fidelity. This is fidelity in which one is careful in the beginning.

2 Yin:

?         L: Not plowing or harvesting, not making new fields, then it is beneficial to go somewhere.

?         E: When one is flexible without firmness it is beneficial to borrow another’s firmness (yang), emptying the mind to fill the belly. This is fidelity flexibility following the firm.

3 Yin:

?         L: The misfortune of fidelity; a tethered ox is a gain for a traveler, misfortune for the townspeople.

?         E: When fidelity follows desire, wrongly seeking the treasure of heaven, there will be misfortune.

4 Yang:

?         L: One should be correct; then there is no error.

?         E: Being firm in guarding against danger and flexible in awaiting action, using yin to nurture yang, is the preservation of correct fidelity.

5 Yang:

?         L: For sickness without error don’t use medicine; there will be joy.

?         E: Firmness and flexibility are solidified into the spiritual embryo, and fidelity is in one’s heart.

6 Yang:

?         L: If fidelity in action has faults, there is no benefit.

?         E: At fidelity’s completion, one knows how to advance but not to withdraw. This is fidelity not knowing contentment with the gains of the firing process.

26)   Dachu: Great Accumulation/Nurturing the Great

Hexagram:

?         C: Heaven is in the mountains, great accumulation; superior people become acquainted with many precedents of speech and action, in order to accumulate virtue.

?         L: In nurturance of the great it is beneficial to be chaste. It is good not to eat at home; it is beneficial to cross great rivers.

?         E: Being able to be still when strong; practicing nondoing to nurture incipient enlightenment.

Lines:

1 Yang:

?         L: There is danger; it is beneficial to stop.

?         E: In the beginning of nurturing strength at the beginning, at the point where striving becomes nonstriving, it is beneficial to stop promoting strength and be still. 

2 Yang:

?         L: A cart is divested of its axles.

?         E: When strength is used flexibly, protecting the spiritual potential, awaiting the appropriate time to release, then the nurturance of strength is gaining balance.

3 Yang:

?         L: A good horse gives chase. It is beneficial to struggle for right. Daily practicing charioteering and defense, it is beneficial to go somewhere.

?         E: Although the energy is full, and the spirit is complete, one must be diligent in remaining correct and guarding against distraction. When all yin has been purged, there is spontaneous liberation and transmutation of suffering. This is nurturing strength and stabilizing the basic energy.

4 Yin:

?         L: The horns of a young ox are very auspicious.

?         E: This is the continuance of nurturing strength and stabilizing the basic energy.

5 Yin:

?         L: The tusks of a gelded boar are auspicious.

?         E: When yang (temperament) receives yin nourishment (yielding), the nurturing of strength merges yin and yang.

6 Yang:

?         L: Carrying the crossroads of heaven; development.

?         E: When the practice of nurturing the great is fulfilled, the real person emerges. Beyond heaven and earth, with a body outside the body, complete in oneself, one may begin to complete others, effortlessly effecting others by startling the ignorant and amazing the mundane. This is nourishing strength culminating in spiritual transformation.

27)   Yi: Jaws/Nourishment

Hexagram:

?         C: There is thunder beneath the mountain; superior people are careful about what they say, and moderate in eating and drinking.

?         L: In nourishment, it is good to be correct. Observe nourishment, and seek fulfillment for the mouth by yourself.

?         E: Discernment of good, becoming empty to seek fulfillment.

Lines:

1 Yang:

?         L: Abandoning your spiritual tortoise, you watch my moving jaw- this is unfortunate.

?         E: Being strong but acting incorrectly, seeking exterior nourishment rather than nourishing the interior, abandoning real fulfillment and accepting the false, is not being careful in the beginning.

2 Yin:

?         L: Perverting nourishment goes against the constant. Feeding on high ground- to go brings misfortune.

?         E: Presuming to have virtue when one does not, being empty yet considering oneself full, is the nourishment of the ignorant who act arbitrarily, not knowing how to seek truth.

3 Yin:

?         L: Going against nourishment, even with rectitude this is inauspicious. Don’t act on this for ten years; there is no benefit.

?         E: Dwelling at the extreme of action, following one’s desire, one is concerned only with the material and not the spiritual. Even if food and clothing are gained correctly, the path is inauspicious because one is unaware of spiritual cultivation. This is nourishment in folly and ignorance, ending up without true fulfillment.

4 Yin:

?         L: Reverse nourishment is auspicious; the tiger watches intently, about to give chase. No fault.

?         E: Borrowing others’ understanding to clarify one’s ignorance, and restraining pride during inquiry is auspicious. This is nourishment of the unfulfilled seeking true fulfillment, seeking below from above.

5 Yin:

?         L: Going against the constant. It is good to abide in rectitude. It will not do to cross great rivers.

?         E: Even though knowing only how to nourish the inner and not knowing how to nourish the outer, is a correct path, it is against the constant norm of nourishing true fulfillment. This is nourishment of emptiness, maintaining quietude in solitary tranquility.

6 Yang:

?         L: The source of nourishment; dangerous, but auspicious. It is beneficial to cross great rivers.

?         E: When firmness abides in flexibility, and action and stillness unifies, one is able to nourish the self and others. The spiritual embryo solidifies, and the great Tao completes. This is nourishment that includes emptiness and fullness, and completes the beginning and the end.

28)   Daguo: Excess of the Great

Hexagram:

?         C: Moisture destroys wood in excess; superior people stand alone without fear, and leave society without distress.

?         L: When the great is excessive, the ridgepole bends. It is good to go somewhere; that is developmental.

?         E: Following in desires, delighting in externals, inability to control strength.

Lines:

1 Yin:

?         L: Spreading white reeds; no fault.

?         E:  Being weak and having an inferior position, excessive weakness is extreme prudence. When one does not presume to go ahead of others there is naturally no fault of great excess. This is being small but nonetheless excessive.

2 Yang:

?         L: A withered willow produces sprouts; an old man gets a girl for a wife. Altogether beneficial.

?         E: This is using flexibility so firmness does not go too far.

3 Yang:

?         L: The ridgepole bends; misfortune.

?         E: Losing the golden elixir after it has been attained, is excessive use of strength.

4 Yang:

?         L: The ridgepole is raised; good fortune. There is another shame.

?         E: When yin and yang join, greatness is able to be small. At this point of energy harmonization, if one is too yielding, it will damage firmness, making completion of the path impossible. This is firmness using flexibility appropriately and not excessively.

5 Yang:

?         L: A withered willow produces flowers, an old woman gets a young man for a husband: no blame, no praise.

?         E: If strength is balanced, not deluded by external influences, there is no blame. After filling the belly, if one cannot empty the mind and rest in the center, there is no praise. This is the excess of the great in the sense of being strong and continuing to apply full strength.

6 Yin:

?         L: Excess reaching the peak of destruction is unfortunate; there is no blame on other people.

?         E: Ignorance of the medicinal substances of the firing process is arbitrarily straying from its path. Deviating from the firing process has worse consequences for those who have progressed further. This is the excess of the great in the sense of being weak and entertaining illusions.

29)   Kan: The Abyss/Mastering Pitfalls

Hexagram:

?         C: Water travels, double water; superior people consistently practice virtue and learn how to teach.

?         L: In mastering pitfalls there is truthfulness; thus the mind develops. There is excellence in practice.

?         E: One of the four timeless hexagrams; restoring the celestial within the mundane.

Lines:

1 Yin:

?         L: Repeating pitfalls, one goes into a hole in a pit: bad results.

?         E: This is being foolish and habitually repeating folly.

2 Yang:

?         L: There is danger in a pitfall. One finds a small gain.

?         E: It is unfortunate that one believes in danger yet does not know how to evade it. This is being strong but not knowing how to cultivate good.

3 Yin:

?         L: Coming and going, pitfall upon pitfall, dangerous and obstructed, going into a hole: don’t act this way.

?         E: Danger that obstructs arises from long habituation of insecurity, which results in profound decadence. This is being weak and only knowing how to repeat what is bad.

4 Yin:

?         L: One jug of wine, two vessels. Use simplicity, sincerity, and openness, and in the end there will be no fault.

?         E: This is being flexible and able to practice goodness.

5 Yang:

?         L: The pit is not full, it has only reached level; there is no blame.

?         E: Natural attainment is being inwardly unsatisfied, yet not pursuing externals. This is the stability of superior wisdom, being spontaneously good without training.

6 Yin:

?         L: Bound with rope, put in a briar patch, for three years one cannot find the way out; misfortune.

?         E: This is foolish obstinacy, never cultivating oneself and ending up bad.

30)   Li: Fire

Hexagram:

?         C: Light has dual function; superior people illumine the four quarters with continuing light.

?         L: Fire is beneficial for correctness and development. Raising a cow brings good fortune.

?         E: One of the four timeless hexagrams; illumination with inner openness.

Lines:

1 Yang:

?         L: The steps are awry. If you are heedful of this, there will be no fault.

?         E: To employ illumination it is necessary to first seek it.

2 Yin:

?         L: Yellow fire is very auspicious.

?         E: This is being unillumined and seeking the illumination of others.

3 Yang:

?         L: The afternoon light; unless you drum on a jug and sing, there will be the lament of old age, which is unfortunate.

?         E: Overusing illumination without nurturing it ruins one’s illumination at the peak.

4 Yang:

?         L: The coming forth is abrupt, burning dying, abandoned.

?         E: Being eager to understand outside without being able to understand inside is seeking illumination abruptly without due process. This is considering oneself illumined when one is not.

5 Yin:

?         L: Weeping and lamenting. Good fortune.

?         E: Knowing one’s principles are weak is clearly knowing one is not illumined.

6 Yang:

?         L: The king hereby goes on an expedition; there is good luck, and he crushes the leader. As the captive is not the common followers, there is no blame.

?         E: Understanding the accord of inside and outside, understanding the reversal of acquired conditioning of the human mind, illumination is good without error.

31)   Xian: Sensitivity

Hexagram:

?         C: There is a lake on a mountain; superior people accept people with openness.

?         L: Sensitivity is developmental. It is beneficial to be correct. Marriage brings good fortune.

?         E: Harmonization of the celestial and the earthly.

Lines:

1 Yin:

?         L: Sensing in the big toe is inauspicious.

?         E: Dreaming of impossible achievements is sensitivity that stirs the human mentality.

2 Yin:

?         L: Sensing in the calf is inauspicious. Biding is auspicious.

?         E: When one is weak without firmness, feeling can stir the human mind, inevitably bringing misfortune. But if flexible receptivity is balanced correctly, the human mind cannot be deluded. This is sensitivity without the mind of Tao.

3 Yang:

?         L: Sensing in the thighs; when persistence turns into indulgence, to go on is shameful.

?         E: This is positive firmness (sensitivity) losing the mind of Tao to external influences.

4 Yang:

?         L: Rectitude brings good fortune, and regret disappears. Coming and going with an unsettled mind: companions follow your thoughts.

?         E: When one has the mind of Tao, pure yang, one is correct and fortunate. When one mixes the human mind with the mind of Tao, inside influences confuse feelings (spirit) and disturb essence (vitality). This is sensitivity that arouses the human mentality, obscuring the mind of Tao.

5 Yang:

?         L: Sensing in the flesh of the back, there is no regret.

?         E: The true mind, or no mind, is undistracted (immaterial) yet not oblivious (void), having open awareness not obscured. Sensing no mind is sensitivity preserving the mind of Tao without human mentality.

6 Yin:

?         L: Sensing in the jaws and tongue.

?         E: When one uses clever words and a commanding appearance to justify following one’s desires, all is artificial. This is sensitivity working with the human mind (external gain), and losing the mind of Tao (internal gain).

32)   Heng: Perseverance/Constancy

Hexagram:

?         C: Thunder and wind are perpetual; superior people stand without changing places.

?         L: Constancy is developmental. Impeccable. It is beneficial to be correct. It is beneficial to have a place to go.

?         E: Single minded application, perseverance in real practice.

Lines:

1 Yin:

?         L: Deep constancy; fidelity brings misfortune. No benefit.

?         E: Constancy without the establishment of firm principle brings misfortune.

2 Yang:

?         L: Regret disappears.

?         E: When firmness is balanced, one understands the motivation of the firing process, which is to master effective adaptability, constant in timing rather than minding things. When constancy is without form, regret disappears.

3 Yang:

?         L: If one is not constant in virtue, one may be shamed; even if right, one is humiliated.

?         E: If firmness is unbalanced, and one rushes the achievement of attainment there will be inconstancy of virtue, and thus humiliation. In other words, even if one is oriented correctly (sets the will) to virtue but doesn’t practice virtue constantly, there will be humiliation. This is constancy of virtue with a beginning but no end.

4 Yang:

?         L: Fields, no game.

?         E: This is constantly embracing the principles of Tao without putting them into practice.

5 Yin:

?         L: Constancy in virtue; this righteousness is good for a woman, bad for a man.

?         E: Balanced flexibility is constancy in solitary cultivation of tranquility.  

6 Yin:

?         L: Constancy of excitement is bad.

?         E: Elevating the self to believe one has what one lacks is aggrandizing the self while ignoring others. This is constancy fooling oneself and bringing on misfortune.

33)   Dun: Withdrawal

Hexagram:

?         C: There are mountains under heaven, which are inaccessible; superior people keep petty people at a distance, being stern without ill will.

?         L: Withdrawal is developmental. The small is beneficial and correct.

?         E: Storing positive energy, subduing energy, exercising strength with restraint, not using power arbitrarily.

Lines:

1 Yin:

?         L: Withdrawing the tail is dangerous; don’t go anywhere with this.

?         E: In the beginning, when one’s inner stability is weak, it is beneficial to use caution against external influences.

2 Yin:

?         L: Use the hide of a yellow ox to fasten this; no one can loosen it.

?         E: When flexible receptivity is properly balanced, external influences do not penetrate and internal thoughts do not arise. This is withdrawal not losing control.

3 Yang:

?         L: Entangled withdrawal has affliction, but it is lucky in terms of feeding servants and concubines.

?         E: Withdrawal that has personal entanglement, is getting entangled with the artificial (servant: acquired energy), and thus damaging the real (master: original energy), is dangerous.

4 Yang:

?         L: A superior person who withdraws well is fortunate, an inferior person is not.

?         E: Good withdrawal is storing yang (true) and repelling yin (artificial), with flexible strength.  Withdrawal should be rid of personal entanglements for good fortune.

5 Yang:

?         L: Excellent withdrawal; correctness is auspicious.

?         E: Withdrawal that is correctly balanced associates with the positive and repels the negative.

6 Yang:

?         L: Rich withdrawal is wholly beneficial.

?         E: Firmness and flexibility merge into one, heaven and earth are transcended, and withdrawal is wholly beneficial.

34)   Dazhuang: Great Power

Hexagram:

1)       C: Thunder is up in the sky, with great power; superior people refrain from what is improper.

2)       L: Great power is beneficial when correct.

3)       E: Promoting vigorous positive energy; ability to act or not act, at will; transcendence of ordinary capacities.

Lines:

1 Yang:

4)       L: With power in the feet, it is inauspicious to go forth on an expedition- there is truth in this.

5)       E: In the beginning, when great power is without prudence, one should seek to clarify the principles of virtue rather than presuming they are known and therefore rushing the attainment of great power. 

2 Yang:

6)       L: Rectitude is auspicious.

7)       E: Firmly governing the interior and flexibly responding to the exterior, appearing deficient yet inwardly full, is balanced power leading to good results. This is power from disciplined training.

3 Yang:

8)       L: For inferior people the use is powerful, but for superior people the use is nil. It is dangerous to persist in this. A ram butting a fence gets its horns stuck.

9)       E: This is power that adamantly strives for external gain.

4 Yang:

10)   L: Correctness is good; regret vanishes. The fence opened up, one does not get stuck; power is in the axle of a large vehicle.

11)   E: When the firm and the flexible crystallize into the golden elixir, one has the power to correct the self and correct others.

5 Yin:

12)   L: Losing the goat ease, let there be no regret.

13)   E: When one’s principle is too weak to act vigorously, it is beneficial to borrow the power of another’s virtue to clear obstruction.

6 Yin:

14)   L: The ram running into the fence cannot retreat, cannot go ahead; there is no benefit.  Struggle will produce good results.

15)   E: When weak, there is no attainment after arbitrarily indulging in presumed knowledge. It is correct to seek a teacher with true power and diligently study and practice those principles.

35)   Jin: Advance/Progress

Hexagram:

?         C: Light emerges over the earth, advancing; superior people by themselves illumine the quality of enlightenment.

?         L: Advancing, a securely established lord presents many horses, and grants audience three times a day.

?         E: Clear-minded sincerity advancing illumination.

Lines:

1 Yin:

?         L: Advancing impeded, rectitude is good. Lacking confidence, become fulfilled, and there will be no fault.

?         E: When principles are unclear in the beginning of illumination, it is beneficial to be still and thoroughly investigate the principles of illumination.

2 Yin:

?         L: Advancing, grieving, rectitude is good; this great blessing is received from the grandmother.

?         E: It is correct not to rush to promote illumination when in the midst of darkness.

3 Yin:

?         L: The group concurs, regret vanishes.

?         E: It is correct to be humble, enhancing another’s yang, and borrow the illumination (yang) of another to cure one’s own ignorance.

4 Yang:

?         L: Advancing like a squirrel, even if correct it is dangerous.

?         E: When light is concealed in darkness, the false and the true are not clearly separated. This is strong illumination but nonobjective.

5 Yin:

?         L: Regret vanishes. Loss or gain, don’t worry. It is good to go: Everything will benefit.

?         E: When one borrows strength from others to cure one’s weakness, regret vanishes. This is the illumination of having an empty mind, to bring on fulfillment of the belly.

6 Yang:

?         L: Advancing the horns; this requires conquering one’s domain. There is danger, but it bodes well, so there will be no blame. But even though correct it is humiliating.

?         E: Knowing how to advance illumination without emptying it, or conquering the human mind, is illumination in which one is strong but too proud.

36)  Mingyi: Concealment of Illumination

Hexagram:

?         C: Light enters into the earth, illumination is concealed; superior people deal with the masses, acting unobtrusively while in fact illumined.

?         L: In concealment of illumination, it is beneficial to be upright in difficulty.

?         E: Withdrawing effort after illumination, not using the illumination lightly; being enlightened yet conforming to the times.

Lines:

1 Yang:

?         L: Concealing illumination in flight, letting the wings hang down; a superior man on a journey not eating for three days has a place to go. The master is criticized.

?         E: After the solidification of the spiritual embryo, it is necessary to withdraw the fire, so one appears ignorant and inarticulate. The withdrawal brings oneself unavoidable criticism, which may harm the external but not the internal. This is withdrawing the fire before injury.

2 Yin:

?         L: Concealment of illumination. Getting hurt in the left leg calls for rescue; if the horse is strong, it bodes well.

?         E: When withdrawal of the fire (concealment of illumination) is too slow, it causes injury to illumination. Therefore, it is necessary to rescue illumination with flexible insight (sensing damage) and firm action (swift concealment).

3 Yang:

?         L: Illumination concealed, going south hunting, catching the big chief; hasty correction won’t do.

?         E: Strength in concealment of illumination operates by burning up the seed of routine existence (human mentality), discriminatory consciousness. True fire will suffer damage if one is too hasty or fierce in the elimination of the human mentality. This is operating the true fire so that illumination is not damaged.

4 Yin:

?         L: Entering the left belly, finding the mind in which illumination is concealed, one leaves the house.

?         E: Nurturing illumination in profound secrecy is finding the empty mind. This is withdrawing the artificial fire to avoid damaging illumination.

5 Yin:

?         L: Concealment of illumination in a basket is beneficial if correct.

?         E: By keeping to the center, embracing unity, illumination is abundant and omnipresent, even though it appears insufficient. This is nurturing the true fire so illumination is not damaged.

6 Yin:

?         L: The darkness of ignorance; first ascending to heaven, then descending into the earth.

?         E: After the golden elixir has been gained, if it is not withdrawn, it will be lost. This is not knowing to withdraw the fire, so that illumination winds up damaged.

37)  Jiaren: Family/People in the Home

Hexagram:

?         C: Wind emerges from fire, members of a family; superior people are factual in their speech, and consistent in their deeds.

?         L: For people in the home it is beneficial that the women be chaste.

?         E: Governing the inner: refining the self, mastering the mind, turning the attention inward.

Lines:

1 Yang:

?         L: Guarding the home, regret vanishes.

?         E: When one is firm in refining the self, so that the mind becomes empty and clear, no thoughts arise inside and no influences penetrate from outside. 

2 Yin:

?         L: Not concentrating on anything, being chaste in the kitchen is auspicious.

?         E: Turning the concentration inward to quiet the mind, controlling movement through stillness, preventing fragmentation by practicing unity, is refinement of the self with gentility.

3 Yang:

?         L: People in the home are strict. Conscientious sternness bodes well. If the women and children are too frivolous, it will end in humiliation.

?         E: Strict, careful diligence in self-refinement is required to eliminate the desire to indulge in emotions, and to reach selflessness.

4 Yin:

?         L: A rich home is very fortunate.

?         E: When flexibility uses firmness for guidance in self-refinement, the attainment of celestial treasure goes beyond selflessness.

5 Yang:

?         L: The king comes to have a home; no worry- it is fortunate.

?         E: When positive strength is balanced, the mind is correct and the body is disciplined, good fortune comes naturally. This is the unification of flexibility with firmness in self-refinement.

6 Yang:

?         L: There is trustworthiness, dignified; it turns out well.

?         E: Being disciplined in the beginning of refinement yet ending up gentle (wind), concludes that the self-refinement process has dignity.

38)  Kui: Disharmony

Hexagram:

?         C: Above is fire, below is a lake, disparate; superior people assimilate yet are different.

?         L: Disharmony: a small matter (yin) will turn out all right.

?         E: Focus on externals; requires inner emptiness to restore harmony.

Lines:

1 Yang:

?         L: Regret disappears: when you lose the horse, don’t chase it- it will return on its own.  Seeing an evil person, there is no blame.

?         E: In the beginning of disharmony, when the mind of Tao has left, and the human mind has come, if one is not deluded by the human mind, then the mind of Tao will return on its own. If one recognizes the human mentality and its five thieves (joy, anger, happiness, sadness, lust), and gradually introduces counteracting guidance to avoid injury, then the five thieves cannot extend their calamities and drain the pure yang. This is settling disharmony when it has just arisen.

2 Yang:

?         L: Meeting the master in the alley, there is no blame.

?         E: When artificial energy is strong and true energy is weak, it is difficult to use the human mind to produce the mind of Tao. This is settling disharmony when it is in full force.

3 Yin:

?         L: One sees the vehicle dragged back, the ox halted; the person’s hair and nose are cut off.  There is no beginning, but there is an end.

?         E: Arbitrarily following desires, enjoying the outward and damaging the inward, eventually leads to the loss of all stability, causing one to regret their errors. This is causing disharmony by oneself where there had been no disharmony.

4 Yang:

?         L: Disharmony in solitude; meeting good people, associate sincerely, and though it be trying, there will be no fault.

?         E: When yang is inside yin, or the mind of Tao is trapped by the human mind, humility is required in seeking enlightened people, for the gradual elimination of the human mind and the omnipresence of the mind of Tao. This is the higher associating with the lower, thereby able to solve their disharmony.

5 Yin:

?         L: Regret vanishes; the ally bites through skin. What fault is there in joy?

?         E: By emptying the human mind to seek the mind of Tao, the mind of Tao can reform the human mind. This is using emptiness to seek fulfillment, thus able to solve disharmony.

6 Yang:

?         L: Disharmony results in isolation; see a pig covered with mire, a wagon carrying devils. First you draw the bow, later you put the bow down. It is not an enemy but a partner. Going on, it is fortunate if you encounter rain.

?         E: Ignorant of the mind of Tao, it is necessary to restore the mind of Tao by first understanding the human mind. To understand the human mind, one must see it as a demon that can cause damage to the original harmony. Without the human mind, the mind of Tao cannot be seen, and without the mind of Tao, the human mind cannot be known. Even though the human mind is the chief of villains, it is also the chief of merit that is used temporarily to restore the mind of Tao. This is taking advantage of the proper time to solve disharmony.

39)   Jian: Halting (Trouble)

Hexagram:

?         C: There is water on top of a mountain, halting; superior people examine themselves and cultivate virtue.

?         L: When halted, the southwest is beneficial, not the northeast. It is profitable to see a great person; innocence is auspicious.

?         E: Preserving the primordial in the midst of the temporal.

Lines:

1 Yin:

?         L: Going results in trouble, coming to praise.

?         E: When one is weak, it is good to be careful before trouble arises.

2 Yin:

?         L: King and vassal both faithful in spite of difficulty, not for their own comfort.

?         E: When trouble arises for true yang and true yin, one must be determined in keeping the human mind empty and seeking the fullness of the mind of Tao. This is being able to deal with trouble in spite of weakness.

3 Yang:

?         L: Going leads to trouble.  Come back.

?         E: This is being firm in returning to the correct path and not getting further into trouble.

4 Yin:

?         L: Going leads to trouble; come form associations.

?         E: It is beneficial for one who is weak to restrain from getting into trouble by seeking the guidance from others with solutions. 

5 Yang:

?         L: Great trouble; a companion comes.

?         E: When yang falls into yin, or the mind of Tao is covered with the human mind, there is great trouble. If strength is balanced, one can temporarily use the human mind to cultivate the mind of Tao, to transform great trouble into a great solution, congealing the golden elixir from nothingness. This is strength and flexibility combining into the primordial energy, with no trouble.

6 Yin:

?         L: Going to trouble, coming is great. For good results, it is beneficial to see a great person.

?         E: At the end of trouble, when the human mind is calm and the mind of Tao appears, if one tries to forcibly control the human mind, trouble will arise again, obscuring the mind of Tao.  There is great merit in returning to nurture the mind of Tao without controlling the human mind. It is most beneficial to seek a teacher’s instruction on trouble shooting in the firing process. 

40)   Xie: Liberation (Solution)

Hexagram:

?         C: Thunder and rain, dissolving; superior people forgive faults and pardon crimes.

?         L: For liberation, the southwest is beneficial. When going nowhere, the return brings good fortune; when going somewhere, promptness brings good fortune.

?         E: Taking advantage of the appropriate time to liberate positive primordial energy from the influence of the negative, conditioned energy.

Lines:

1 Yin:

?         L: No blame.

?         E: This is borrowing strength from another when too weak to be released from danger.

2 Yang:

?         L: Catching three foxes on a hunt, having golden arrows, correctness brings good fortune.

?         E: Being firm yet flexible, keeping to the center, one doesn’t let the human mind indulge wildly or get injured by forcing its extinction. Going along with the desires of the human mind to gradually guide it, one becomes effortlessly liberated from the dangers of desire. 

3 Yin:

?         L: Riding bearing a burden causes enemies to arrive. Even being righteous one is humiliated.

?         E: Trying to force release from danger when one is weak brings humiliation. It is beneficial to seek a master of danger.

4 Yang:

?         L: Releasing your big toe, when the companion comes, then trust.

?         E: This is strength (the mind of Tao) being dragged down by weakness (the human mind), so not being liberated from danger.

5 Yin:

?         L: In this the superior person has liberation, which is fortunate; there is earnestness in regard to the inferior person.

?         E: Only when the human mind (yin pollution) has been thoroughly sublimated is the mind of Tao released from difficulty.

6 Yin:

?         L: The prince shoots at a hawk on a high wall and gets it, to the benefit of all.

?         E: This is great impartiality (the mind of Tao) clearing away the greatest danger.

41)   Sun: Reduction

Hexagram:

?         C: There is a lake under a mountain, reducing it; superior people eliminate wrath and greed.

?         L: Reduction with sincerity is very auspicious, impeccable. It should be correct. It is beneficial to go somewhere. What is the use of the two bowls? They can be used to receive.

?         E: Removing acquired conditioning, stilling mundane attraction.

Lines:

1 Yang:

?         L: Ending affairs, going quickly, there is no fault; but assess before reducing something.

?         E: Reduction requires evaluation of its appropriateness in the beginning.

2 Yang:

?         L: It is beneficial to be correct. An expedition is inauspicious. No reduction or increase of this.

?         E: When the mind of Tao is omnipresent and the human mind is not arising, when the golden elixir takes on form, it is beneficial to neither reduce nor increase.

3 Yin:

?         L: Three people traveling are reduced by one person; one person traveling finds a companion.

?         E: When the human mentality gains, there is loss for the mind of Tao. Therefore, when seeking increase one must use reduction.

4 Yin:

?         L: Reducing sickness, causing there to be joy quickly, there is no fault.

?         E: Finding gain within loss, there is no fault in reducing weakness and seeking increase in strength.

5 Yin:

?         L: One is given a profit of ten sets of tortoise shells; none can oppose. Very auspicious.

?         E: Gaining without seeking gain, one returns to the origin, “drumming on bamboo, calling the tortoise, eating jade mushrooms, plucking the lute, summoning the phoenix, drinking from the alchemical crucible,” drinking from the void’s gourd. This is the spontaneous increase of strength when weakness is reduced.

6 Yang:

?         L: Not reducing or increasing this is faultless. Correctness brings good fortune. It is beneficial to go somewhere. Getting a servant, there is no house.

?         E: The mind of Tao has become master and the human mind has become servant, by doing the non-doing, or doing the non-indulging, or simply meditation. When there is nothing to be reduced or increased, the golden elixir has been perfected by reduction. 

42)   Yi: Increase

Hexagram:

?         C: Wind and thunder increase; superior people take to good when they see it, and correct whatever faults they have.

?         L: For increase, it is beneficial to go somewhere; it is beneficial to cross great rivers.

?         E: Entering the Tao gradually, without either rushing or lagging, increasing the positive while decreasing the negative.

Lines:

1 Yang:

?         L: It is beneficial to act so as to do great work; this is very auspicious, and blameless.

?         E: It is beneficial to work vigorously to guarantee increase.

2 Yin:

?         L: One gains ten sets of tortoise shells, and none can oppose. Perpetual correctness is auspicious. It is good for the king to serve the lord.

?         E: This is a natural increase through the application of flexibility.

3 Yin:

?         L: Using unfortunate events to gain increase is blameless. Acting in a moderate, balanced way with sincerity and truthfulness, public announcement uses the imperial seal.

?         E: When one has an honest heart and careful action in the midst of unfortunate events, one is using flexibility and gaining increase by effort.

4 Yin:

?         L: When balanced action is openly expressed, the public follows. It is beneficial to use a support to move the nation.

?         E: Those with no status need to borrow the power of others to aid and benefit people.

5 Yang:

?         L: When there is truthfulness and a benevolent heart, there is no need to ask- it is very auspicious. Truthfulness and benevolence are charismatic qualities in oneself.

?         E: Those with status aiding and benefiting people without borrowing the power from others.

6 Yang:

?         L: Don’t increase here, or you may be attacked. If determination is inconstant, that brings misfortune.

?         E: This represents those who are fond of strength and try to help others before having developed themselves.

43)   Guai: Parting

Hexagram:

?         C: Moisture ascends to heaven, which parts with it; superior people distribute blessings to reach those below, while avoiding presumption of virtue.

?         L: Parting is lauded in the royal court. The call of truth involves danger. Addressing one’s own domain, it is not beneficial to go right to war, but it is beneficial to go somewhere.

?         E: Detachment from discriminating consciousness, repelling the energy of external influences.

Lines:

1 Yang:

?         L: Vigor in the advancing feet, going but not prevailing, this is faulty.

?         E: When one rushes the attainment of the celestial mind, lacking flexibility, one becomes trapped by the emotions (earthly mind).  This is being strong but not careful in parting from yin.

2 Yang:

?         L: If one is cautious and alert, though there be armed troublemakers in the night, one need not worry.

?         E: Being cautious and alert, one is firm yet gentle in parting from yin.

3 Yang:

?         L: Vigor in the face has bad luck. A superior person leaves what is to be left; going alone, encountering rain and so getting wet, there is irritation, but no fault.

?         E: There is frustration when one adamantly rushes to part with yin, but eventually, through practicing flexibility, one can avoid the fault of aggressiveness.

4 Yang:

?         L: No flesh on the buttocks, not making progress. Leading a sheep, regret disappears.  Hearing the words but not believing.

?         E: When strength is not correctly oriented, the mind of Tao is burdened by human mentality.  This is strength being damaged by weakness, not knowing how to part with yin.

5 Yang:

?         L: Wild burdock root; cut through resolutely. Balanced action is impeccable.

?         E: When the mind of Tao is fooled by human mentality, it clings to the discriminatory consciousness. If discriminatory consciousness can be separated from the human mentality, yang becoming pure and yin vanishing, reason will prevail over desire. This is parting from negativity by effort when strength is being dragged down by weakness.

6 Yin:

?         L: No call; in the end there is misfortune.

?         E: When there is only a single aggregate of the discriminatory consciousness remaining, celestial energy receives the ‘call of truth’ to make one final advance to dissolve mundane energy. This is parting in which the celestial energy becomes pure and complete, and the mundane energy vanishes entirely.

44)   Gou: Meeting

Hexagram:

?         C: There is wind under heaven, meeting; rulers announce their directives to the four quarters.

?         L: Meeting, the woman is strong. Don’t get married.

?         E: Warding off negative influences, preserving the positive.

Lines:

1 Yin:

?         L: A metal break is applied. It is good to be correct. If you go anywhere, you will see misfortune. An emaciated pig leaps in earnest.

?         E: The first arising of mundane energy is subtle yet can do great harm. Therefore, it is beneficial to preserve correctness to prevent trouble.

2 Yang:

?         L: When the fish is in the bag, there’s no fault. It is not advantageous to the visitor.

?         E: When firmness is applied with flexibility, one’s celestial mind can ward off the mundane mind early on. This is preventing the dangers of mundanity.

3 Yang:

?         L: No flesh on the buttocks, having trouble walking. If one is diligent in danger, there is no great fault.

?         E: It is difficult to subdue mundane damage once it has unsettled inner independence. Only if one can remain correct, diligently working by day and carefully resting by night, one can avoid damage to the celestial mind and master danger of the mundane mind.

4 Yang:

?         L: No fish in the bag causes trouble.

?         E: Not knowing how to prevent (not indulge) mundane negativity, one suffers damage of obstruction.

5 Yang:

?         L: Wrapping a melon in a river willow. Hiding embellishments, being detached, one realizes the celestial self.

?         E: Through correctly balanced strength, one can control yin (human mentality) with yang (the mind of Tao). By expelling intellectualism and concealing illumination, one can repel mundane energy by returning to heaven with the application of one’s innate human power: keeping an empty human mentality motivated by the complete mind of Tao (celestial mentality). This is preventing negativity by practicing positivity and suffering no damage.

6 Yang:

?         L: Meeting the horn is humiliating. No blame.

?         E: Losing the golden elixir is one’s own fault by tardiness in preventing mundanity.

45)   Zui: Gathering

Hexagram:

?         C: Moisture rises onto the earth, gathering; superior people prepare weapons to guard against the unexpected.

?         L: Gathering is developmental. The king comes to have a shrine. It is beneficial to see a great person; this is developmental. It is beneficial to be correct. It is good to make a great sacrifice. It is beneficial to go somewhere.

?         E: Unifying vitality, energy, and spirit.

Lines:

1 Yin:

?         L: Having sincerity that is not conclusive, there is disorder and mobbing. If you cry, in a moment it’ll turn into laughter; don’t grieve. To go is blameless.

?         E: When negative, weak, indecisive, and confused, one should gather guidance to correct error.

2 Yin:

?         L: Drawing in brings good fortune; no blame. If one is sincere, it is beneficial to perform the spring ceremony.

?         E: This is gathering in the sense of preserving correctness even when the whole body is mundane and weak.

3 Yin:

?         L: Gathering, lamenting; no benefit. If one goes, there is no fault, but a little shame.

?         E: After suffering damage, when the weak borrow strength from the wise, there is little shame.

4 Yang:

?         L: Great fortune, no fault.

?         E: When strong yet flexible, one is able to solidify the restored golden elixir.

5 Yang:

?         L: Gathering, there is a state without fault. Not taking oneself seriously, if one is basically always correct, regret will disappear.

?         E: There is no fault in keeping the stability of life in the true state. Without cultivation or clarification, the five elements of the residual emotions of acquired conditioning are unified into one true energy, effortlessly. This is gathering in the sense of incubating the spiritual embryo.

6 Yin:

?         L: Sighing and weeping. No blame.

?         E: There is no blame on others for gathering that is careless in the beginning, and ends in regret.

46)   Sheng: Rising

Hexagram:

?         C: Tree grows on the earth, rising; superior people follow virtue, building on the small to attain greatness.

?         L: Rising is greatly developmental; it calls for seeing a great person, so there will be no grief.  An expedition south brings good fortune.

?         E: Climbing from the depths to the heights; carefully observing the developmental process.

Lines:

1 Yin:

?         L: Truly rising is very auspicious.

?         E: When one’s will is strong to keep an open mind, one can rise by being flexible and following the strong.

2 Yang:

?         L: When sincere it is beneficial to perform the spring ceremony. No blame.

?         E: Respecting the firing process with sincerity is rising by being strong and applying flexibility.

3 Yang:

?         L: Rising is an empty domain.

?         E: This is rising without knowledge to seek a teacher.

4 Yin:

?         L: The king makes an offering on the mountain; this is auspicious and blameless.

?         E: When one advances appropriately to the time, this is rising that is auspicious and blameless.

5 Yin:

?         L: Rectitude brings good fortune. Climbing stairs.

?         E: Emptying the human mind and seeking the mind of Tao, is restoring the original virtue that was always there. This is rising by flexibly opening the mind.

6 Yin:

?         L: Rising in the dark. Benefit lies in unceasing rectitude.

?         E: This is rising of one who is weak but returns to rectitude by seeking instruction.

47)   Kun: Exhaustion

Hexagram:

?         C: The lake with no water is exhausted; superior people use life to the full and achieve their aim.

?         L: Exhaustion develops the righteous. Great people are fortunate and blameless. If one complains, one will not be trusted.

?         E: Refining body and mind.

Lines:

1 Yin:

?         L: Sitting exhausted on a tree stump, gone into a dark ravine, not to be seen for three years.

?         E: Weakness, self-destruction, and resigning oneself to remain below others is making much exhaustion of little exhaustion.

2 Yang:

?         L: Hard up for wine and food; then comes the regal robe. It is beneficial to make ceremonial offerings. To go on an expedition brings misfortune. No blame.

?         E: When firmness is balanced, the body can be exhausted even though the mind may not be. Human nobility follows the cultivation of celestial nobility. Success comes after the survival of long lasting hardship, growth after exhaustion.

3 Yin:

?         L: Stymied by rocks, resting on thorns, going into the house without seeing the wife- inauspicious.

?         E: When one acts arbitrarily and is despised for not knowing to honor teachers, one exhausts oneself unnecessarily, creating an illusion of obstruction.

4 Yang:

?         L: Coming gradually, exhausted in a golden cart; shame has an end.

?         E: This is being exhausted at an obstruction (weakness injuring firmness), yet gradually overcoming it.

5 Yang:

?         L: Nose and feet cut off, at an impasse in minister’s garb, gradually there will be joy; it is beneficial to make ceremonial offerings.

?         E: This is correctness within obstruction, gradually getting out by practicing concealment and isolation.

6 Yin:

?         L: Exhausted at an impasse, in distress, is called regret over action; there is regret. It is auspicious to go on an expedition.

?         E: Pretending to be brilliant, one experiences regret, but ultimately evades obstruction through repentance and seeking teachers.

48)   Jing: The Well

Hexagram:

?         C: There is water above wood, a well; superior people comfort the people and urge reciprocity.

?         L: The well: changing the village, not changing the well; no loss, no gain. Those who come and go use the well as a well. If the rope does not reach all the way into the well, or if the bucket breaks, that is unfortunate.

?         E: Accumulation of effort to cultivate character; nurturance of others.

Lines:

1 Yin:

?         L: Mud in a well is not to be consumed. There are no animals at an abandoned well.

?         E: This is one with no knowledge of self-development but presumes to have it.

2 Yang:

?         L: The depths of the well water a frog. The jar leaks.

?         E: One whose self-development is insufficient for developing others, will harm oneself by doing so.

3 Yang:

?         L: The well is cleared, but not drunk from; this is the concern of one’s heart. It is worth drawing from. When the ruler is enlightened, all receive the blessing.

?         E: When people can understand the teachings of one who has accomplished the development of virtues, self-development is fulfilled.

4 Yin:

?         L: The well is tiled, without fault.

?         E: When one remains correct amidst weakness to prevent danger, one is capable of self-development.

5 Yang:

?         L: The well is pure, the cold spring is used for drinking.

?         E: At the source of water, nourishment is deep, rich, and inexhaustible. Likewise, completion of self-development gives one the ability to develop others.

6 Yin:

?         L: The well is being drawn from; don’t cover it. Great fortune.

?         E: Giving guidance according to the person (being open-minded), and benefiting others while not harming the self (being humble), is the development of others based on self-development.

49)   Ge: Revolution

Hexagram:

?         C: There is fire in the lake, changing; superior people make a calendar and clarify the seasons.

?         L: In revolution, the sun of the self is truth: This is creative, developmental, fruitful, and perfect. Regret vanishes.

?         E: Refining personal desires to become unselfish.

Lines:

1 Yang:

?         L: Wrapped up in a yellow ox-hide.

?         E: One is strong but not enlightened, not able to change the inner, but only able to follow outer change. Firm in principle without the flexibility of an open mind, is revolution that abandons the root and pursues the branches.

2 Yin:

?         L: The sun of the self is the good fortune of expedition in revolution; no blame.

?         E: By emptying the mind, one eliminates personal desires, thus killing the existence of the ego. If there is no ego, one realizes the existence of others, and thus can seek illumined teachers. This is revolution of emptying the mind to seek illumination.

3 Yang:

?         L: It is not auspicious to go on an expedition; even if correct, there is danger. Revolutionizing words formulated thrice, there is certainty.

?         E: It is not auspicious to be strong in reforming others when one hasn’t yet reformed the self.

4 Yang:

?         L: Regret vanishes. With sincerity one changes destiny for the better.

?         E: Having strength but not asserting it is using sincerity to reform the temperament of the self.  This is revolution of employing strength with flexibility.

5 Yang:

?         L: A great person changes like a tiger. There is certainty without divination.

?         E: When strength is correctly balanced, opening the gate of life is and shutting the door of death, all acquired influences vanish. This is the purposeful change of a great person without divination.

6 Yin:

?         L: Superior people transform, inferior people change on the surface. To go on an expedition is unlucky, to remain correct is auspicious.

?         E: Superior people are flexible yet correct, diligent in self-refinement, empty and peaceful, honest within and inquiring without, transforming temperament and constitution, sublimating body and mind into the reality of Tao. Inferior people lack the firm will to complete self-refinement, eventually falling into misfortune. People with faith are superior, effortlessly transforming their hearts, while people without faith are inferior, changing only their appearance.

50)   Ding: The Cauldron

Hexagram:

?         C: There is fire on top of wood, a cauldron; superior people stabilize life in the proper position.

?         L: The cauldron is basically good; it is developmental.

?         E: Refining illumination.

Lines:

1 Yin:

?         L: When the cauldron overturns on its base, it is beneficial to eject what is wrong. Getting a concubine, because of her child she is not faulted.

?         E: When setting up the cauldron, in the beginning of self-refinement, it is necessary to decreasing the ignorant self, rather than increasing the illumined self.

2 Yang:

?         L: The cauldron is filled. One’s enemy is jealous, but cannot get at one; this is lucky.

?         E: The omnipresent fullness of the mind of Tao is free from human mentality.

3 Yang:

?         L: The lifting hooks of the cauldron are removed; the activity is impeded. Rich meat is not eaten. When it rains, lack is regretted. It turns out well.

?         E: Having strength without flexibility, or not knowing how to remain open-minded after the belly has been filled, one cannot grasp the essence of life that is similar to the essence of the universe, thus missing attainment. However, repentance can empty the human mind.

4 Yang:

?         L: The cauldron’s legs are broken, spilling the food received for service. The physical being is enriched, but there is misfortune.

?         E: After the formation of the golden elixir, if the strength is dragged by weakness, the human mind injures the mind of Tao.

5 Yin:

?         L: The cauldron has yellow hooks with a gold handle. It is beneficial to be single-minded.

?         E: If flexibility is correctly balanced, the human mind is empty and the mind of Tao is nourished. It is beneficial to stabilize the center with undivided attention.

6 Yang:

?         L: The cauldron has a jade handle. This is very auspicious, entirely beneficial.

?         E: When being and nonbeing revert to emptiness, awareness can penetrate without application. When firmness and softness are one, complete sincerity makes foreknowledge possible. This is the complete integration of the mind of Tao and the human mind.

51)   Zhen: Thunder

Hexagram:

?         C: Traveling thunder reverberates; superior people cautiously practice introspection.

?         L: Thunder is developmental. When thunder comes, there is alarm, then laughter. Thunder startles for a hundred miles, but one does not lose spoon and wine.

?         E: Practicing introspection in action.

Lines:

1 Yang:

?         L: When thunder comes, alarm; afterward, laughter. Auspicious.

?         E: Using caution to distinguish between right and wrong in the beginning and being happy in the end, is the most beneficial pattern for action. This is action with the correct application of strength and flexibility.

2 Yin:

?         L: Thunder comes: dangerous thoughts. Losing valuables, you climb nine hills: Don’t chase it- you’ll lose it in seven days.

?         E: When weak, it is beneficial to not let arbitrary imagination influence dangerous action.  This is the caution of inner movement when weak.

3 Yin:

?         L: Frightened by thunder; wary action is free from trouble.

?         E: This is being cautious of one’s own inability and using will power to seek the aid of others.

4 Yang:

?         L: Thunder gets bogged down.

?         E: This is the progress of strong action obstructed by a lack of caution with negative influence.

5 Yin:

?         L: Actively mulling over dangerous plans. No loss; there is concern.

?         E: When one is yielding without firmness, it is correct to be careful about the outside world.

6 Yin:

?         L: Movement uneasy, gaze unsteady- an expedition will bring misfortune. The action is not in oneself but in the neighbors; there is no blame. Association involves criticism.

?         E: Having fear inside and outside, one is too weak to relate.

52)   Gen: Mountain

Hexagram:

?         C: Joining mountains; superior people think without leaving their place.

?         L: Stopping at the back, one does not have a body; walking in the garden, one does not see a person. No fault.

?         E: Nurturing energy by quietude.

Lines:

1 Yin:

?         L: Stopping at the feet, there is no fault. It is beneficial to be always upright.

?         E: Being humble and not daring to act arbitrarily, one stops improper advancement early on, and maintains correctness always.

2 Yin:

?         L: Stopping at the calves doesn’t help out the following. The heart is unhappy.

?         E: Being too yielding without strength, one must use forced effort to stop weakness.

3 Yang:

?         L: Stopping at the waist breaks the backbone; danger inflames the heart.

?         E: Being too strong without flexibility, one must stop strength with forced effort.

4 Yin:

?         L: Stopping at the body, there is no blame.

?         E: This is stopping that governs oneself in weakness.

5 Yin:

?         L: Stopping at the jaws, one’s words are orderly. Regret vanishes.

?         E: Being weak yet balanced, one practices stopping in which one helps people, with appropriate speech, in spite of weakness.

6 Yang:

?         L: Careful stopping brings good fortune.

?         E: Stopping inside and outside, sublimating strength and weakness, stabilizing essence and forgetting feelings, one is still in absolute correctness.

53)   Jian: Progress

Hexagram:

?         C: There are trees on the mountain, growing gradually; superior people live wisely and improve customs.

?         L: Gradual progress is good when a woman marries. It is beneficial to be correct.

?         E: Gradual progress following appropriate order.

Lines:

1 Yin:

?         L: Geese gradually proceed on the shoreline. The small ones are in danger; there is criticism, no fault.

?         E: This is gradual progress that is weak and incorrect leading to misfortune. When misfortune is blamed on others, there is danger and criticism.

2 Yin:

?         L: Geese gradually proceed on boulders; they eat and drink happily. Good fortune.

?         E: Being still and balanced, there is gradual progress that is balanced in spite of weakness.

3 Yang:

?         L: Geese gradually proceed on a plateau. The husband who goes on an expedition does not return; the wife who gets pregnant does not raise the child. Misfortune. It is beneficial to defend against brigands.

?         E: Strength rushing to succeed, is gradual progress in which one is strong but loses control.

4 Yin:

?         L: Geese gradually proceed in the trees, and may reach a level roost. No fault.

?         E: Remaining flexible by becoming empty and silent in order to await the return of yang, is gradual progress in which one is yielding in order to preserve correct orientation.

5 Yang:

?         L: Geese gradually proceed onto a mountain top. The wife does not conceive for three years, but in the end nothing defeats her. Good fortune.

?         E: When essence and feeling merge into the golden elixir, one knows that destiny doesn’t depend on heaven. This is gradual progress in which strength and flexibility merge.

6 Yang:

?         L: Geese gradually proceed to level ground; their feathers can be used for ceremonies.  Good fortune.

?         E: When strength and flexibility complete the spiritual embryo, reaching peace and security, one can cultivate through teaching. This is gradual progress culminating in complete fulfillment of the whole process of spiritual alchemy.

54)   Guimei: Making a Young Girl Marry

Hexagram:

1)       C: There is thunder above a lake, making a young girl marry; superior people persist to the end and know what is wrong.

2)       L: Making a young girl marry: to go on will lead to misfortune; no profit is gained (seeking essence with emotion).

3)       E: Seeing the real within the false.

Lines:

1 Yang:

4)       L: Marrying off the young girl as a junior wife. The lame can walk. It is good to go on.

5)       E: Remaining strong (humble) in a low position, represents the ability to maintain correctness at the wrong time.

2 Yang:

6)       L: The one-eyed can see. The chastity of a hermit is beneficial here.

7)       E: Being flexibly strong, outwardly dark and inwardly bright, living in seclusion, considering the essence of life most important, one will have true pleasure rather than artificial pleasure.  This is preserving correctness by not getting into trouble.

3 Yin:

8)       L: Making a young girl marry with expectation: She turns back and marries as a junior wife.

9)       E: When one is weak, degrading the real internal self by striving for artificial externals, one can still turn back from error to adopt correct orientation.

4 Yang:

10)   L: When it is the wrong time for the girl to marry, she delays marriage until the proper time.

11)   E: When strong but yielding, one returns to correctness by refining the human mentality and restoring the mind of Tao while awaiting the proper time for action.

5 Yin:

12)   L: The emperor marries off his younger sister; the attire of the empress is not as good as the attire of the young wife. The moon is nearly full. Good fortune.

13)   E: One who is incorrect can end up correct by humbly seeking help from the wise.

6 Yin:

14)   L: The woman receives a chest but there is nothing in it; the man sacrifices a goat but there is no blood. No benefit is gained.

15)   E: Ignorant action injures the essence of life, and one does not know how to return to correctness.

55)   Feng: Richness

Hexagram:

?         C: Thunder and lightning both arrive, abundant; superior people pass judgement and execute punishment.

?         L: Richness is developmental. Freedom from worry when the king is great is suited to midday.

?         E: Balance of understanding and action, preventing danger by awareness.

Lines:

1 Yang:

?         L: Meeting your director, even as equals there is no blame. If you go on, there will be exaltation.

?         E: This is being strong and increasing understanding (richness) from the sage in the beginning.

2 Yin:

?         L: Increasing the shade, seeing stars at midday, if you go on this way you will have doubt and affliction. But if there is sincerity and it is acted on, it will bring good fortune.

?         E: When associating with wrong people, illumination is obstructed. Therefore, it is necessary for the weak to borrow strength from a true teacher to produce richness.

3 Yang:

?         L: Increasing shade, seeing glimmering stardust at midday, one breaks one’s right arm. No one is to blame.

?         E: Rapid advancement of the enrichment of illumination, will bring rapid regression of illumination. This is richness of strength incapable of yielding.

4 Yang:

?         L: Increasing shade, seeing stars at midday. Meeting the hidden master is auspicious.

?         E: It is auspicious for the richness of strength to be flexible, concealing illumination, thus nurturing it.

5 Yin:

?         L: Bringing beatification, there is glory; this is auspicious.

?         E: With flexible receptivity balanced, clarity arises in an empty mind, crystallizing the golden elixir. While striving for illumination goes unnoticed, everyone knows of the arrival at non-striving (illumination), since it is spontaneously unified with humble action.

6 Yin:

?         L: Embellishing the room, shading the house; peeking in the door, it is quiet, with no one there, unseen for three years.  Inauspicious.

?         E: When one is weak, without illumination, and satisfied with solitary quietude, it is inauspicious. This is richness of weak nihilism.

56)   Lu: Travel

Hexagram:

?         C: There is fire on top of the mountain, transient; superior people apply punishment with understanding and prudence, and do not keep people imprisoned.

?         L: Travel is developmental when small; if travel is correct, it leads to good fortune.

?         E: Stabilizing and nurturing illumination, transcending the world.

Lines:

1 Yin:

?         L: Restless in travel, this is the misfortune you get.

?         E: Traveling when weak and disoriented, unable to see the truth in worldly things, not knowing where to stop brings misfortune.

2 Yin:

?         L: Coming to a lodge on a journey with money in your pocket, you have attendants, yet are upright.

?         E: Traveling with correctly balanced flexibility, is staying in the appropriate place, avoiding the influence of lesser people, and adapting to situations by concealing illumination.

3 Yang:

?         L: Burning the lodge on a journey, you lose your attendants. Even if righteous there is danger.

?         E: Traveling with excessive firmness is the inability to be still inside while insisting on stillness outside. Being domineering without the flexibility to be patient, creates disastrous relationships.

4 Yang:

?         L: Traveling in the right place, one obtains resources and tools, but one’s heart is not happy.

?         E: This is traveling where one is strong, and illumined, misunderstood at an inappropriate time.

5 Yin:

?         L: Shooting pheasant, one arrow is lost; eventually one is entitled, because of good repute.

?         E: Being flexibly balanced, open-minded, not using the strength of illumination, is traveling with the flexibility to integrate.

6 Yang:

?         L: A bird turns its nest. The traveler first laughs, afterward cries. Losing the ox at the border, there is misfortune.

?         E: When one aggrandizes intellect, criticizing others but not the self, clarity is lost through misuse.

57)   Sun: Wind

Hexagram:

?         C: Wind following wind; superior people articulate directions and carry out tasks.

?         L: Wind is small but developmental. It is beneficial to have somewhere to go. It is beneficial to see a great person.

?         E: Progress by flexible obedience.

Lines:

1 Yin:

?         L: Advancing and retreating, it is beneficial to be steadfast like a soldier.

?         E: When weak and hesitant, retreating with advancement, one misses their claim to the universal Tao because of a lack of will power. However if one is obedient to the determination of seeking true teachers, weakness can borrow strength.

2 Yang:

?         L: Obedient in the basement, frequently employing intermediaries, leads to good fortune, without blame.

?         E: It is auspicious to be humble, not becoming arrogant or oblivious. This is obedience of the strong who are able to yield to others.

3 Yang:

?         L: Redundant obedience is humiliating.

?         E: Only conforming with those who agree but not with those who disagree, one receives humiliation. This is obedience of the strong unable to be flexible.

4 Yin:

?         L: Regret vanishes. The yield of the field is of three grades.

?         E: When yielding has no strength to reach real attainment, there is regret. If one can correctly balance flexibility, regardless of accord or opposition, the golden elixir creates pure life, eliminating regret. This is the obedience of correctness when weak.

5 Yang:

?         L: It is good to be correct; regret vanishes. There is all-around benefit. There is no beginning, but there is an end. The last three days of the lunar cycle and the first three days of the lunar cycle are auspicious.

?         E: Starting with an empty mind, and faithfully following teachers, one gains strength and eventually attains leadership. In leading, one conceals strength in order to work with others, completing attainment. This is obedience using both strength and flexibility to attain the crystallization of the golden elixir.

6 Yang:

?         L: Obedient under the floor, one loses one’s resources; even if faithful, there is misfortune.

?         E: When one continues to yield to the lowly, without practicing firmness of principle, there will be misfortune. This is obedience in which yielding exceeds firmness.

58)   Dui: Joy

Hexagram:

?         C: Joined lakes are joyful; superior people form associations for education and action.

?         L: Joy is developmental, beneficial if correct.

?         E: Communion of the inward and the outward; joy in practicing the Tao.

Lines:

1 Yang:

?         L: The joy of harmony is good.

?         E: This is the joy of controlled strength.

2 Yang:

?         L: The joy of truthfulness is good. Regret vanishes.

?         E: When one takes delight in the real, unaffected by the artificial, the joy of strength attains balance.

3 Yin:

?         L: Imported joy is not good.

?         E: Giving up the real to pursue the artificial, is the joy of the weak who strive for externals.

4 Yang:

?         L: Joy after deliberation: If one is firm and wary without complacency, there will be happiness.

?         E: Using strength flexibly to speak deliberately and act considerately, brings joy. When joy is deliberate, one does not dare to submit to joy or act improperly. Eventually there will be happiness.

5 Yang:

?         L: There is danger in trusting plunderers.

?         E: This is the joy of the strong who are self-satisfied with their status and talent, unable to open their minds and humbly approach the Tao.

6 Yin:

?         L: Induced joy.