Escolar Documentos
Profissional Documentos
Cultura Documentos
By
Dedicated to
my
Ever-Loving
Daughter
f
'~
-.
,t.
<
iv
II.
I.
2.
3.
The research and reading of the Upper and Lower Commentaries coupled with the introduction to and discussions
pertaining to the hexagrams.
vi
4.
5.
Buddhism in the Wei and Ch'in dyna sties and th NorthSouth dynasty, and its relationship with hin s s hola stie
thinking.
6.
7.
8.
C.
'llilurnl thinking
Contents
Title ............... .. ............... . ...................... ...... ................ .
Dedication page .... . . ...... . ........... .. .... . .. ... ..... . ..... ............. .. . iii
Nan Huai-chin, picture of ................................................... iv
Nan Huai-chin, teaching syllabus of .................................... v
Table of Contents ......................... ....... ................... .. ....... vii
Preface
Introduction
Chapter 1.
Chapter 3.
I.
Chapter 4.
Chapter 5.
2.
Chapter 6.
........................... 197
..................... 227
3.
ultural
Appendix:
Note: The above are Senior and Graduate 1tudent level courses.
Preface
Originally, five Chinese scholars and myself set about
trying to produce a version of Yi Ching in Modern Chinese
from the existing difficult Classical Chinese with the further
intent of subsequently translating it into English. As is well
kno-wn, in Classical Chinese the words and sentences are terse
and without punctuation. Many and varied interpretations
can be given. A modern rendition thus can be slanted in
nearly any direction desired, i.e., towards Taoism, Buddhism,
Catholicism, Protestantism, Hinduism, Mohammedanism and
others. After a few joint sessions we recognized that the
task was beyond us if we wished to remain faithful to the
original. So, the project was terminated.
Being a Westerner and knowing that many Westerners
are interested in the Orient, the Chinese thinking and others
in Yi Ching itself, I undertook this task of writing a commentary and history of Yi Ching showing its continuing influence
on Chinese thought and culture over the past 3,000-4,000
years. Also for those interested, I have shown how Yi Ching
was developed and several methods by which it can be used
from both its noumenal and phenomenal foundations. In
certain aspects it is comparable with Plato's thinking but
much broader in scope. Its philosophy is profound and far
reaching. As a Way of Life it leaves little to be desired.
Most people, including Chinese, tend to say, "Yi Ching
i~ too deep for me." In order to overcome this I have tried
to write about Yi Ching in a manner which would be meaningful to laymen, students and scholars alike, along the lines suggested by Yi Ching itself, i.e., what is easy is in accord with
the Will of Heaven and what is simple is readily grasp and
comprehendable.
Introduction
If a sagely person like Confucius avidly studied Yi Ching
it must have much value for all persons far less wise than he.
This was the primary thought that led me to investigate Yi
Ching.
This book was written largely to satisfy questions in my
own mind. I, like so many others in this present day predo~
minantly materialistic world, have been seeking fundamentals
which provide answers to wha:t is happening andwhich satisfy
the soul. Allof us want to find a "Rock of Ages" to which
we can anchor our souls and build a meaningful world, including the world of spirit. We need philosophies which are
solid and durable. Temporary panacea do not fill the inner
yearning for something greater than we presently know ourselves to be. A search for this certain something leads us to
marty things. One of these which joined my path was Yi Ching.
In my opinion truth is truth no matter where it is found.
All religions and all philosophies contain some elements of
universal truths. All eventually lead to a common goal.
Some paths are longer than others. Further, for some people
some paths are more suitable than others; some even adapt
themselves to a combination. So, to each his own. But
even though we may be satisfied with our own belief we should
not narrow-rnindedly avoid and withhold oursel~es from othe~
points of view, rather, we should, as Yi Ching says, "He must
have firm principles, so that he does not vacillate where there
is only a question of current opinion. Once we are ready to
listen to the opinions of others, we must not associate exclusively with people who share our views or .with members
of our own party; instead, we must go out and mingle freely
with all sorts of people, friends or foes. That is the only
xiii
Princeton, N. J.
X IV
XV
A;;
life
'
'
XVI
xvii
Heritage of Change
A Background to Chinese Culture
and Thinking
<'IVJUZATION DEVELOPMENT
II
A
N
(;
1,:
Chapter 1
PART "A"
General Considerations
A Chinese proverb says~ "The puule is not complete if
a piece is omitted." This is particularly true in the case of
l'lliture since it is the sum total of the ways of living of a group
nf peoples. We all know, though, that the mind of the peopks is the last thing one ever learns about them. Thus relugn izably, truly little is known by Westerners regarding the
h:1ckground of Chinese thinking. Such knowledge, however,
l'.tll be the golden key to unlocking culture as well as being a
l'nide to the furtherance of understanding. The disciplines,
'.!lVII as history, philosophy, art, sciences, education and ecotllllll ics all play important roles. They are the foundation of
till' thinking, de~ds and actions of a people.
History and
pltdosophy go hand in hand for an understanding of culture.
1'11 :1 certain extent each is written because of the other. The
.. lill'lll interrelated features of both definitely must be knnwn
'"'d unde rstood. That which is thought is inevitably tied to
' lt.tl happens and why. Any ingredient omitted will not
Ill 1111 iI a correct picture to be developed. China has many
I.lll'IS lo her history and philosophies, which, in turn, have
IH 'l' ll reflected in her culture. Like the facets on diamond,
111''"1',11, they have a common background. However, as we
.til know, nothing is ever static, and additional time andre' . 11 vii ofte n bring new things or points of view to light, or
lll.t\' h til ' Y vcn show a previousl y unrecognized "power be-
the east and the tropical jungles and marshlands on the south
hccame the limits of the flow of the stream except for some
of the more adventurous who pushed on overseas to Formosa,
Malay, the Philippines, Java and elsewhere. The southwestern and western borders are, of course, the Himalaya mountains, which for many centuries were impassable.
Yes, it is true there were people already in the southern
:111d eastern parts of China. To date we have only been able
lo conjecture regarding their origin. Neither history, folklore,
nor archaeology gives us any real clues so far. We do know,
1hough, that as their population increased they tended to
ntove inland and westward, making contact with culture genrrating from the northwest. Gradually they were assimulatnJ. Apparently they became so intermingled geographically
:tnd socially that at the time of the period of reasonable aulhcntic recorded history (about 841 B.C_)l & 2 they are no
I< mger considered as a separate group.
The mainstream of Chinese culture, coming into China
from the northwest around the northern tip of the Himalayan
tnmmtains, is considered as germinating with the Emperor
I u Hsi. Fu Hsi is generally regarded as a legendary figure
lo whom the beginnings of civilization are attributed.
It is
he who showed the people the value of capturing and domestil':lling animals (Fu Hsi means Tamer of wild animals), and
nf living in one area rather than continually wandering. It
is he who instilled the idea of pooling the common interests
, ,f 1he community and having them be under the leadership
:tttd guidance of wise and capable leaders. With him comllllt nal life is said to have begun. In fact, he is called by
tttany as the Father of Civilization.
I. l:ilzge rald, C. P. China, A Short Cultural History. Taiwan p. 17
h : ng Yu-lan. A History of Chinese Philosopizy Vol. I. Princeton, N.J.
l'rin ~:c lon Uni ve rsity Press, 1966. Unnumbered page before Chapter I
shows, "S un eclipse o f 776 B.C., the first authentic recorded date."
.'.
--
--
...
-----
'
or special
importance to us is the fact that he drew cer1a in li p u res known as the "Pa Kua" or eight trigrams. These
are believed by many to be the source and origin of Chinese
wrtltng. The "Pa Kua", 3 or eight trigrams, consists of an
a rrangement of undivided (-) and divided(--) lines in eight
d.iO'erent groups of three lines each, as the combinations permit, from three undivided lines together until you have three
divided lines together. Each trigram has a basic geographic
directional orientation in the universe along with assigned
natural characteristics, and from this, and their inter-relationship with other trigrams, the phenomena of the world and
the mysteries of the universe are made to unfold. These
trigrams are said to have been derived by Fu Hsi from observations of nature, astronomy, and geography. Others say he
noted special designs on tortoise shells, especially when they
were heated, and derived his inspiration from these. Later
we will discuss the Pa Kua in further detail and will consider
other possibilities as to their source and meaning. When
we come to fully understand the trigrams we will see that
there is a logical and acceptable reason for them.
So far as can be determined to date Pa ~ua can reasonably be ascribed as being the source of Chinese writing.
We all know that the characters used in China are peculiarly
Chinese and of Chinese origin. None of the other mainland
Asiatic nations use such characters. There naturally has
been an evolution in the characters just as there has been
in the Western languages. 4 Prior to Confucius, official gov3.
Authors note: The term "Pa Kua" comes from classical Chinese and
so metimes refers to the eight hexagrams as well as the eight trigrams,
which are a fundamental part of Yi Ching.
4. "The charac ters are invented and the Spirits cry" is an old Chinese
phrase desc ribing the power of the characters and imp uting that they
wou ld , throtjgh the impartation of knowledge, change the complexion
o i" th e wor l/1 whi ch would "shake the Heaven and the earth and make
ull the Sp irits weep in awe and consternation."
II is my est imate that the rapid progress made in the current century
hus produced, perhaps, a thousa nd new words or more si nce 1900.
(, _ Fitzgcru ltl, C. P. Chinn, A Short Cultural History. Taiwan. p. 26
It is said, but we really have insufficient evidence for firm belief, that
Communist China has found some recorded information from before
the Shang dynasty. While they were constructing a dam in Chou Shou
Hsien they supposedly found some information regarding the culture
of China before the Three Emperor and Five Ruler periods, that is, a
period going back some 5,000 years.
From this supposedly new information they have re-written Yi
Ching with a Communist slant or point of view making the philosophy
of Yi Ching correspond to Chinese Communism. We all know, though,
that the original Chinese classical text of Yi Ching gives only the fundaments. Each writer or translator must make his own judgments
and explanations. Thus today we already have Taoist, Buddhist,
Confucianist, etc., and even several unorthodox versions of Yi Ching.
The truly important point of all this is that the Communists
consider Yi Ching sufficiently important for it to be a part of their
culture and heritage. Whether they actually found something new is
questionable. But whether it was new information, or else just a
matter of expediency to say they had found something new, we are
told they re-published Yi Ching. This reflects the high regard all Chinese
have for Yi Ching. (This information came from refugees from mainland
C hina).
Note: l'"i ChinK is used herein in lieu of I Ching or Yi Ching since the
former con forms to the romanization which is currently being
tau ght in most schoo ls teaching Chinese, both in the U.S. and
th e Rep ubli c of C hina.
Ill
11
13
I .'
Princeton, N . J .
14
15
bo und ari es. T hen it was not until the T'ang dynasty, some
six to seven hundred years later, that foreignization to
any degree took place with the exception of the advent of
Buddhi sm into China (c. first century A.D.). The T'ang
dynasty was very enlightened and welcomed all forms of contact with lands accessible to the west. From the records
of this dynasty we know they had considerable knowledge of
the Byzantine Empire, and their art and sculpture reflects
this as well. The Five Emperor dynasties were too disturbed
by rebellion for the serious consideration of foreign matters
to a noticeable degree. The subsequent Sung dynasty was
basically pacifist and the main routes for intercourse with the
west were in the hands of their enemies. They made no effort
to open them. In the thirteenth century the Mongol nomads
under Genghiz Khan easily over-ran China and began the
Yuan dynasty in 1279 A.D. when the last Sung pretender was
destroyed. "No nomad people has ever attained a fame equal
to that of the Mongols, and Genghiz Khan and his sons ruled
over a wider land empire than has ever been formed before
or since." 13 Kublai Khan, son of Genghiz Khan, is especially
famous and even legendary from the records of Marco Polo's
visits. While the Mongols were ruthless in their take-over
and rule of China, the Chinese, even today, esteem Genghiz
and Kublai Khan for giving them the greatest realm under
one rule ever known to mankind. In addition to being harsh
and severe the rulers of the Yuan dynasty employed foreigners
in key administrative positions out of fear of using and giving
authority to some of the native population.
At time of the Yuan dynasty China was more advanced
than the Western world. But sometime after the Ming dynasty took over, China began to lag behind the West in science
and materialism and has been behind ever since. When the
IJ.
Ibid. p. 43 1
F ili al pi ety was a part of Chinese culture from ancient times but was
fi rst se t forth in writing by Confucius. He also emphasized its value.
Add itionally, it became the social security of China, which further
helped ma ke it of lasting benefit,
16
17
The infor mat ion given about the various states of this era is based
" " not es from lecture by Prof. N an at F u Jen University, 1968.
So nt c sc ho lars do no t regard the Duke as the son of King Wen and
: t ~~ ig n o th e r fa mil y re la ti ons hips betwee n the two men.
IK
al so was along the seacoast. Chiang T'ai Kung was reluctant to go to Ch'i and on the way dallied at an inn. The
innkeeper, who had learned of Chiang's mission, finally persuaded him to go on by saying 'the most important things
are time and opportunity and these should not be wasted'.
While he agreed that Chiang might be wise enough to remain
idle and give in to his feeling of not wanting to go there,
he should still remember that it is not given to some people
to remain idle, especially when they have been assigned a mission. It seems that the innkeeper was a real Taoist and a
wise person. After receiving this advice Chiang T'ai Kung
went to Ch'i Kuo (Kuo=state). At that time there were
provincial powers in Ch'i Kuo, so he had first to conquer these
in order that the country would settle down under his rule.
After a firm administration was established he started to
develop fishing and manufacture of salt as industries for the
country. As a consequence, Chiang T'ai Kung is considered
as the Father of the Salt Industry of China.
The Ch'i state thus became prosperous with a good economy during the Spring and Autumn Annals period and the
Warring States era. This state, Ch'i Kuo, is considet~d as
the origin and source of traditionaf Taoism., All great philos'op~--;f theWa~cluding Confucius,
Mencius, Chuang Tze, Mo Tze, etc., all had gone to Ch'i
Kuo at one time or another to gain experience or to study.
During this same time the position of Ch'i Kuo was like that of
Yang Chou in the T'ang dynasty. There is a famous line from
a noted poet "One needs a $100,000 dollars and a ride on a
crane to go to Yang Chou." But why should one go to Yang
Chou instead of elsewhere? Because Yang Chou was the
center of prosperity and financial matters. It was similar to the
status of Shanghai in the late Ch'ing dynasty and the early
period of the Republic of China. Great cultural activity was
prevalent there too. Therefore the development and exchangIt
19
21
.. o
usual for hi s day and time it was thought that possibly his
w~ 1 s a co ll e,.::tion of odd works, and for the sake of publication,
;1 ll were :1scribed to someone called Mo Tze. Some say he
was I nclian, others say he was Arabian or Turkish. There
were all kinds of ideas and comments about him. The reason
for this was that his writings were quite different from the
orthodox works like those of Confucius and Lao Tze. Mo
Tze was very superstitious believing in Heaven, spirits and
God. Most of the historians did not correlate the fact that
Mo Tze had been brought up in the Sung state and that these
peoples were the descendents of the Yin people. The Yin
dynasty, which preceded the Chou dynasty in this area, had
been steeped with superstition and a belief in God, Spirits,
and Heaven. Therefore there was a very heavy religious
aspect to the culture of Sung Kuo and, in turn, on the writings
of Mo Tze.
Contributions by the other states (Ch'in, Han, Chao, Wei
& Ch'u) existing at the time of the Warring States period and
earlier, were relatively minor and need not be considered in
our discussion, except for Ch'u Kuo.
Ch'u Kuo, which covers the southern part of China,
had a very intimate relationship with Lao
Tze and Chuang
.
..........__,.,
. '[~ Ch'u Kuo was a very strange country. It was then governed by a Ju Shung. At the time of the Chou dynasty the
position of Ju Shung was lower than a Duke. In our modern
terms it would correspond to the position of Major General.
In the middle of the Chou dynasty the ruler of the Ch'u Kuo
cal1ed himself Emperor. In interstate and international
relations Ch'u Kuo and Ch'i Kuo were very intimate. In
the Warring States period whenever Ch'u Kuo and Ch"i Kuo
united in act ion, then Ch'in Kuo (the present site of Szechqan)
vvas hel pless. Whenever the two countries differed and
s ' parate I in act ion then Ch'in K,.uo could deal wiih each
S L: par ~l l ly. C li ' u Kuo was a relatively new country in the
-~
south and represented new strength in that region. In culture Ch'u Kuo was colored by religion and a romantic aspect
fo r truth. Its literature was highly praised by everyone, for
instance, Li Sao and Ch'u Tz'e, i.e., poetry by Ch'ti Yuan.
T hese two documents were renowned and very well liked
in the other states. Ch'u Tz'e represented the culture of Ch"u
Kuo and was highly romantic. Also, the religious thinking
t11' the southern peoples was different from that of Lu, Ch'i, and
Ye n of the north. In thinking and culture the southern people were quite carefree.
It is very helpful to keep the difference between the backl; ro unds and thinking of the various states mentioned in mind
when considering the overall evolvement of Chinese culture.
Ma ny scholars, in their research, have not given adequate
('lll phasis to the conditions existing during the Spring and
Autumn Annals and Warring States periods, and this has
1lsulted in some misconceptions.
It is especially desirable to
I c ~ p in mind that CoJ:!fucius and Chuang Tze both_believed
tl1 at many of the good points of the rules of ancient kings had
I 'l-e n lost arid1eitthe mission to try and revive ancient thought,'
1 11stoms,
rites :ai1d usages~ Neither considered himself a
1 ll' alor but rath_er a researcher and retransmitser of the good
11 1a t had previously e~in order to try to improve th~
( 11 H.: n) present deteriorating conditions. In so doing they both
lt': ILhed b~ck to the timeless philosQP]l_y Jound_in :Y1 Ching for
l l w hac; is ~ o!__!heir ideas.
This knowledge is helpful for an
IIIH I rstanding of predominant thought from a chronological
. t:IIHipoint. We should remember, too, that it was not until
till' ( 'li'i n dynasty that language and a system of thought were
1111ilkd. Of course the real unifications came about in the
11 :111 dynasty.
We:, sho uld now look at another cultural background asl ll'l 'l of thi s overall historical period, namely, the' advent of
'1'.1oism. As far as records are concerned, two books played
23
22
- -
25
------------
Vol. I.
1966 Princeton.
26
PART "B"
Some Specific Considerations Regarding
Y1 CHING
The primary aspect of Yi Ching is its philosophy. In addition, it contains phenomenology, numerology and presumably a means of determining the "Will of Heaven." Many people
are not aware of the profound philosophy it envelops for development of a way of life for individuals, communities and nations as well as for the "10,000 things" of the universe. Most
Chinese leaders have been students of Yi Ching and are cognizant of its great potential. They also have an understanding of the development of Yi Ching and how it reflects the
"Will of Heaven." Regretably, there are some persons who
classify this latter capability as divination, resulting in misconceptions, thereby destroying, or at least reducing, much
of its usefulness. By being capable of being classified as
a book on divination many people have not sought it, thereby
missing 'its primary value as a philosophy and how it was
the fore-runner of Taoism, (scientific) Geomancy, and other
Chinese philosophies and concepts. As we will later see,
we do find a great deal of interest in it in the scholastic world
and among administrators and government officials of China
in all areas and all eras. So even though we have not as
yet found definite proof of its source, we have ample evidence
and proof of its inimical value during the period of recorded
history.
We should not overlook the fact that the early considerations regarding what constituted recordable history
varied appreciably from present day thinking. Hence, it may
be quite likely the early historians did not feel that philo-
29
.':i
/\s wt; arc told, Yi Ching was originally handed down orally
hy c;1sily memorizable verse. . There was no literature, per
s ., at that time so the foregoing seems a likely possibility.
Yi Ching's thoughts and value were so deep for the overall
levels of in!elligence then existing that it may have been regarded in a secret or semi-secret manner. This would also
account for an absence of recorded information. 19 =-In regard3 to divin.s.tion, we do have references to an
ancient process to determine the "Will of Heaven." This was
called "Chan Pu" ( r5 r ). In those times, and some still
in the pre~ent day, people were interested in fortune telling
and prognostic:rtion. (We have previously mentioned the
use of the Shell and Bone language for oracular purposes).
Chan Pu was the method used then. It was a way to search
for the metaphysical, the unknown, the mysterious and the
Way of Heaven. "Chan" was a method of throwing cow
or sheep bones and making determinations and interpretations according to the pattern developed. "Pu" is like the
bamboo tallies one finds in Taoist temples today. 20 The
19.
20.
30
31
33
2.
35
111 ' ;1nd the breakage of the glasses all are part of a new
c h;1in of events which alter the sum total of the universe.
PART "C"
The Nature of Change
Change is the fundamental principle in Yi Clhing. Everything continuously is in a state of change. Everything is
1he product of the mutations of change. But to have change
there must be non-change from which change can originate
or against which the change can be compared. The dualism
of the universe demands this. We cannot have the positive
without the negative, good without bad, tall without short,
up without down, future without past, and so on for a long
I ist of opposites. So, if we say that everything in the universe
is changing, what then is non-change? In a time sense it is
the instantaneous present against which the past and the
future can be evaluated. In another point of view it is the
vast space filled with undifferentiated atoms from which all
1he material for the differentiated phenomenal world are
drawn. From a Buddhist point of view it is the reality
against which all else is considered as unreal or non-reality.
In a Western sense, it is God's material, or the noumenal,
from which the phenomenal is the evolutionary development
process. Both change and non-change are a part of the
pri nciple of universal development. On an overall basis
the Principle of Universal Development is primarily the
nwn ifestation of Universal Laws. This principle and its atll.:ndant laws do not change. Rather they are the true and
on ly reality on which we can depend; all else is subject to
change. If we work with this principle, our thoughts, acts,
:11 1LI deeds are in keeping with the laws, then we are working
wit h the Supreme Will. Good fortune and success will be
tile res ult. If we work against thi s principle and its laws
we must be ready to accept our own respons ibility for what-
JX
39
Contrast the slow progress and even decline of the "pacifist" Sung
dynasty against the dynamic impact of the concentrated extension
of all asp:!cts of culture during the aggressive Han dynasty of China.
I numerable examples could be sited.
41
fri tion is absent in their relationship then deep love does not
xis!. The chase of the female by the male "until she catches
hilll" is another example of where strife is used for achievement.
43
Principle
of Universal Development
==
1
K'un
2 = _....,. Ken
3
K'an
4
Sun
Chen
5
6
Li
7
- Tui
Ch'ien
8
---
--
=-=
Earth
Mountain
Water
Penetration
Arousing
Fire
Joy
Heaven
Mother
Youngest Son
Middle Son
Eldest Daughter
Eldest Son
Middle Daughter
Youngest Daughter
Father
45
II
I.
S qu cncc
mcnt
Summer
Ch'ien
---
J)
~~~
.
'
,,,~~~
I I~ !
J~ ~I :t
//
/~
v.ft.
un,)l
N
J~lU!M
2.
s
Li
Kua means "hanging up", so the eight phenomena, represented by the trigrams, are "hung" in space and interact on
each other. 28 These thus are heaven, earth, air (wind, sprit)
fi re (sun), water, thunder, mountains, lakes (and rivers).
-~
'<.._....
. - - - --
N
l;)JU!M
27. According to Buddhism, it is earth, air, fire and water which form
and bring everything into being. This relates to their spiritual, rather
than literal, meaning.
28. Simil a r to the theory of relativity.
47
Ir
==
that is, the taller the mountain the deeper the water.
The following is an interesting Chinese story regarding
an early search for water:
"General Tso Tsung-t'ang, a famous general in the Ch'ing
dynasty, once when making an expedient through the desert to
the northwest of China, outside the great wall, found water in
the arid areas as follow: If he had 100,000 men, he would
have 20,000 carry dry grass. When he needed water in the
desert he would have a deep hole dug, the grass put in and
set afire and then the fire smothered with dirt. He would
station observers at various distances from the hole in every
direction and where smoke came out of the ground the
observer would mark the spot. A well would then be dug
there. The general also had willow trees transplanted at
these wells. These "oasis" extended about 3,000 miles from
the great wall. So the general is credited with "bringing the
spring breezes outside the great wall."
48
49
boil the water with fire and the heat is too great the water
evaporates. So it is said they cannot tolerate each other.
They are by nature hostile to each other. Extreme caution
must be used between these two forces so that they do not
damage each other.
As we already know the various combinations of the
eight trigrams produces the sixty four hexagrams. When we
think of them we must keep in mind whether we are considering the ones developed by Fu Hsi, which relate to the
Former Heaven or whether we are concerned with the hexagrams of the Later Heaven as developed by King Wen. The
order of the hexagrams in the two systems is different. The
order of the Later Heaven is based on natural phe!!QIDena.....
This is the order in which the hexagrams are set forth in Yi
Ching along with their explanations. Thus we find the natural order being the sequence of Ch'ien, K'an, Ken, Chen,
Sun, Li, K'un and Tui.
_ In the Later Heaven, Ch'ien Kua
represents the
functioning of things in the universe, that is the creation and
action of the " 10,000 things". Next we have movement
which begins with liquid
Water, (In geology, during the
glacial period everything was water. In Greek and Indian
philosophy, most philosophers presented the view that everything began with water. So according to geology, anthropology and philosophy the world starts with the boundless
ocean. Then, to have land we must have mount~ins, so
mountain - _ is next. From the mountain we get electrical
energy leaving the earth which 'later returns and fructifies
or Chen. Lightning althe earth, this is the arousing ways has thunder with it and this poduces the moist airstream
Summertime is met and the predominant factor
or Sun
is the sun from our solar system which is represented by the
hexagram Li ::::= or fire. This heat causes a dimunition of
water resulting in . lakes =-: or Tui. This completes the
----
=-
=.
51
50
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2
10
11
12
111 the foregoing we note that the simple change of one step
;1 1 a time resulted in the complete opposite in six steps and
when this is followed by an additional six steps there is a
1L'l urn to the original condition. We should remember that
1lie hexagrams are built up from the "Q..Qg_orn and that the
vli;mg_es within a hexagram-work frornthe lower port!OIJS to
1lie upperp~The time facto~i~~cl~~d in the chang"'esis difficu-it t~errnine and varies with the circumstances of
IIi particular situation in question. The time involved may
he only seconds, minutes or hours and again it may be days,
111nnths or years. The time of the cycle is beyond human
~ nntrol. (Tioweve.r, man has it within his power to obtain
I IlL' best results and even to oppose fate. ' This he can do
l 1y finding a course to pursue which, when consulting Yi Ching
:ts :1 gu ide, courses of action are shown, some of which result
in r at success a nd good fortune, whereas others will have
53
In is fnrltlll s or failures. These courses follow sound psycholnf i ul principles. In this way man learns to work in conjuncti on with the Supreme Will.
In sequent change the process is similar to cyclic change
.
'
for ~h<; first. fiv~ steps. It is the -
return. to the original
condition
\\'hich is remarkably different and merits deep thought. Let
us take Chi'en Kua again as our example. The five steps of
normal growth are:
---------
2
...__
--
.....
-_---
......___
In step seven we
. This
step
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HABITUAL PROCESSES
A
N
G
Chapter 2
Practical Applications of the Principles of "Change"
When the subject of Yi Ching is mentioned, most people
who know the Book of Changes, including most Chinese, virtually throw up their hands and say, "It's too deep a subject for
me", "It requires great intelligence and understanding to learn
how to use it" or "Only a Sage or a scholar can interpret it."
The purpose of this chapter is to let you, the reader, become,
in a limited sense, a "scholar" or a "Sage." Like many other
things in our world, most are simple once they are explained
to us. We then understand them. Nearly all the tricks performed by magicians are bewildering to the average person.
But, once openly demonstrated, they are shown to be simple.
So it is with nearly everything. Yi Ching is not exactly
simple. But it is explainable. Being explainable, it can,
with study, be understood. Perhaps the most outstanding
fac t is that the judgments, images and explanations of each
Yao (line) are alli~ing witi1 ratio11al piinc~s. Being
rati onal, the--misguided concept of Yi Ching-being like an
impenetrable jungle falls apart and Yi Ching is seen to be
like a beautiful fertile plain. Also, the absurdity, by some
unknowledgeable people, about it being just a book of divination is dissipated. Rather, Yi Ching i1s shown in its true
d 1:1ractcr as being deve_lQp_~d _.Q~ ...Y?.!t;X!la_tic principles by
whi ch it is shown to be in the realm of,-
true
philosophy. There
-- -----
59
---------
61
q 11a I p;, riner with Heaven and earth, shapes the world in
\'v iii II lie lives- his world. Every man's world is individual.
II is I he world of what he thinks and how he personally
:-:y111 hcsizcs what his five tools (his five senses) have brought
11 i m. So it is truly how we think about things, our judgments
and opinions !_h'!!_t- make_our -worl~, deter~ine our level in
I he world and provides us with the basis of our own happiness
and satisfaction.
Someone will say, "I have an unsolvable problem. There
is no way out, What shall I do?'' The first thing to do is
not to be worried about the problem. In accordance with
the Law of Change time will fulfill itself, and the situation
will change to the opposite when fate says the time is ready.
This is the philosophy the Chinese have always adopted.
People, though, must be receptive to divine impulses and
guidance, which spur them into action. One should trace
the situation back to see why it developed the way it did, why
one got to the point where there seemingly is no way out,
what caused it and what wasn't done to prevent it from reaching such a devastating state. Why is it that they didn't recognize the course the situation was taking so that they could and
should initiate action to alter what seemingly is fate or destiny?
Everything that happens to man falls back on him sometime,
someplace, somehow. These are the teaching of Taoism,
Buddhism and Confucianism. It appears to be fate but it is
really Karma fulfilling itself at (Universal) time propitious
lo the Supreme Will. But in the last analysis everything is
man caused therefore man has the right and obligation to
change his fate if he is smart and wise enough to do so. In
this regard Yi Ching can be one of his friends. Man must
be ready to examine himself critically and see what he did
wrong, and find out how his mistakes occurred. Man must
h0 ready to ~tand up and accept what life deals to him because it is jnst giving back what he put into it! It is only
( .'
63
----
Chan~es .
p. 109
65
~ ; troy
Ibi d. p. 140
67
moval of resi stances, success comes in the end. The obstructions give way and all occasion for remorse arising from
'xcess ive use of power disappears.
"Such a man's power does not show externally, yet it
can move heavy loads, like a big cart whose real strength
lies in its axle. The less power is applied outwardly the greater
its effect."
The light referred to in Yi Ching relates to a man's
clarity, steadfastness, perseverance and concentration on
thinking and doing what is right. What a man does in
this regard should not be obvious to others. Whenever someone else knows a man's plans or intents, he always thinks
something about them himself. This new thinking adds
"friends" or "opponents" to man's own thinking (friends)
and it is either helpful or harmful. If the new "friends"
work in harmony with the old ones then added strength and
effort result. More often than not the new "friends" tend
to go in a different direction than the previous "friends" and
the result is less than if the previous "friends" had acted alone.
Hence Yi Ching says that man in some situations must hide
his light. Specifically his thinking and intentions should
not be made known to others. The power mentioned in the
second quotation above relates to the power these "friends"
exert. The amount of confidence we have and give these
"friends" is also extremely important. This depends on the
feelings, concentration, steadfastness and perseverance with
which these "friends" are brought into being, supported and
maintained. Some people call this effort "meditation", some
call it "concentration", and some call it "prayer". But in
any case it is effort-real work-from which positive and
concrete results can be attained. Remember, the amount of
work you perform will determine the rapidity and effectiveness
of the results you obtain just the same as with any other work,
except for one thing. Mental work, properly carried out,
69
I.
._" r.
3. Correlate the "Big Images . ( *t@. ) with the circumstances or question under consideration.
4. Ascertain the T'uan ( ~ ) or application and interrelation of the natural phenomena of the hexagram
under consideration.
5. Identify and study the fixed and moving lines. Also
determine the final hexagram (the situation after the
lines have changed).
6. Study the "Small Images" ( 'l't@. ) (explanations)
given in conneclion with moving lines identified in
step 5 above (both the statements regarding the lines
and their explanations).
While it isn't vital it is strongly recommended that everyone analyzing a hexagram meditate on the information and
guidance given him. To say the least it is difficult to consider all the details connected with any question or circumstance. Consequently, the full import and direction given by
Yi Ching is generally not comprehensively understood until
after . the situation has finalized. It is only hind sight that
the exact meaning and intent given by Yi Ching can be fully
rationalized. In the meantime, meditation can and usually
does provide a greater understanding of the matter and the
suggested guidance than is possible by comprehension without this process. Above all be wary of taking Yi Ching too
literally. Its philosophy and ~ay of life are deep and s 10uld
not be cursorily interpreted. And while many interpretations
can be made, it is usually the one you intuitively know to be
applicable to which you should lend credence.
At this point it is desirable to briefly refresh our minds
rega rding the origin of the hexagrams and to show how they
were developed . Rather than require you to turn back to
the previous chapter, we will use just a bit of repetition here.
-------
71
70
YIN YANG
lSI
differentiation
2nd
3rd
differentiation
differentiation
SUPREME
ULTIMATE
(WUCHI)
neither Yin
It is interesting to note that according to this differentiation from 2 to 8, the Father, Yang, is directly responsible for
the Eldest son, the youngest and middle daughters, where as
the ldest daughter and the middle and youngest sons are
derived from the mother. If this were related to humans, it
would tend to indicate that Father would first want a son and
heir to immortalize himself and then daughters to reflect his
love for Mother. For like reasons Mother would first want
a daughter and replica, then produce the sons in honor of
the Father. Such a hypothesis, of course is pure speculation
4. In the primal arra ngement the lowest line of a trigram determines
th e sex i.e., if Yang, then male, if Yin, then female, while here
a single Yang in a trigram makes it male and a single Yin line ma kes
it fem ale. Since lines enter at the bottom, the eldest son is Yang at
th e bo tt o m, the middle son the Yang in the middle and the youngest
so n th e Ya ng a t the to p. Similarly for daughters. A single line rules
t he o th er two.
nor Yang
perse
Yi n.
Circle #1 represents the SUPREME ULTMIMATE. It
is eternal, limitless, and like the statements regarding Tao
( ilif ), is beyond definite description. One can only assign
certain attributes and characteristics to it but these can never
be complete. It is, amongst other things, Uni1ty. It is the
oneness from which Heaven and Earth, Yang and Yin be5.
., 2
73
75
CH'IEN
=tR:
--
.J.m
"''!'
Receptive, female, mother, a factory superintendant or foreman when engaged in carrying out the orders imposed upon
him, electrical motors, radio and TV receivers, telephone receivers, the listener, the passive part of anything, the sixth
level of consciousness in Buddhism, cow, stores of all types,
warehouses, earth (soil), post offices, personal service organizations, manufacturing plants, the follower, etc.
CHEN
~~
=-=~
Penetration, eldest daughter, wood, wind, guide line for work,
the thinker, the serious student, the matriarch of the clan,
water fall, deep rivers, lawyers, analysts, single purpose individuals, girls and women in love, astute business men.
K'AN
=-
=--
KEN
- Bl:
Keeping still, standing still, youngest son, mountain, staff
personnel in business, forests, the mountain trail, the lamb,
the family hearth, church, temple, library, psychiatrists, meditation, prayer, chess, poker.
77
TUI
Jt
.lnyo us, youngest daughter, lake, seashore, mouth, salesmen,
1 111 li e relations personnel, monkey, the super highway, anyIll ing producing an infectuous joyousness, cocktail parties,
pi cni cs, outings, boats, ships, planes, trains, automobiles,
sports activities.
It must be recognized that no hard and fast rules can
be set forth since under some circumstances a person, thing
or situation may be Yang and the next moment Yin or maybe
one moment one' trigram and the next moment another. For
example, a speaker is Ch'ien and the listener is K'un. As
soon as their roles are reversed they are symbolized by the
ether trigram. So in one instance they are one thing and
the next another. In Chinese T'ai Chi boxing, the leg that
carries or supports the body weight is called the Yang leg
(of that moment). When a new position 'is taken it may well
be the Yin leg. While a ship or airplane is embarking passengers it is receptive or K'un but when enroute it is Tui,
Joyousness. So, in any usage or evaluation, the specific conditions existing at the time must be known and utilized before
accurate and meaningful symbolism is employed to judge the
meaning of a hexagram or oracle.
As for man himself, the trigrams are representative of
various parts of the body, as viewed externally, as parts of
the physiognomy (in a more refined consideration), and of
internal ~unctive organs.
Oveiall body representations:
According to Yi Ching "The creative manifests itself in
the head, the Receptive in the belly, the Arousing in the foot,
the Gentle in the thighs, the Abysmal in the ear, the Clinging
(brightness) in the eye, Keeping Still in the hand, the Joyous
in the mouth." 6
(, ,
I bid . p . 274
Physiognomy representations:
The skull is Ch'ien, the forehead is Sun, Li is the eyes,
Ken is the ears, K'an is the nose, K'un is the throat, Chen is
the vocal system and tongue and Tui is the mouth.
Internal representations:
The mirid (pineal gland) is Ch'ien, the stomach and
lower regions are K'un, the sex organs are Chen, the nerve
system is Sun, the lungs and oxygen system are K'an, the
blood system is Li, Ken is the liver and Tui is the vocal
system.
Returning to the symbolism we mentioned supra we are
reminded that all phenomena should be divided into their
three natural categories, i.e., heaven, man and earth. The
broad categories pertaining to each are:
Heaven: Constellations, signs of the Zodiac, stars, principles of astronomy, clouds, etc. In other words, everything
that one does and can see when looking into the sky.
Man: Man's physical parts, man's physiognomy, man's
inner (world) activity, man's moral and intellectual self.
Earth: Mountains, rivers, lakes, oceans, cities, factories,
tools, equipment, geomancy, etc., anything that can be seen
from a helicopter or airplane. It represents the activity and
phenomena of society. 7
Tung Chung-Shu, a philosopher of the Han Dynasty
period gives the following correspondence of man with heaven
and earth. 8
"H<:aven is noted for the power to create things, earth is
noted for the power . to transform, and man is noted for moral
principles. The Ch'i (vital force) of Heaven is above, that of
the .earth below, and that of man in between. Spring produces
and summer grows, and all things flourish. Autumn destroys
7.
79
;ual winter stores, and all things are preserved. Therefore there
is nothing more subtle than Ch'i, richer than earth, or more
divine than Heaven. Of the essence of Heaven and earth whereby creatures are born, none is more exalted than man. Man
recieves the decree of Heaven, and therefore is superior to other
creatures. Other cr.eatures suffer troubles and distress, and ar<l
unable to practice Jen and Yi; man alone is capable of practicing
them. Other creatures suffer trouble and distress, and are unable to match Heaven and earth; Man alone is capable of matching them.
Man has three hundred and sixty joints, which match th,~
number of Heaven; his body, with its bones and flesh, matches
the thickness of the earth. He has ears and eyes above, with
their keen sense of hearing and seeing, which symbolizes the sun
and the moon. His body has its orifices and veins, which symbolize rivers and valleys. His heart has feelings of sorrow,
joy, pleasure and anger, which are analogous to divine feelings
(of Heaven). When we look at man's body, how much he is
Superior to other creatures, and he is indeed the same
as Heaven! Other creatures derive their life from Heaven's
Yin and Yang in a recumbent way; man alone, with
his head erect and upright posture, looks straight forward.
And so, those who receive less from Heaven and earth are recumbent, while those who receive more from Heaven and earth
are erect. This shows man in his superiority to other creatures
and in his forming a trinity with Heaven and earth.
Therefore, in the body of man, his head rises up and is
round, like Heaven's form. His hair is like the stars and constellations. His ears and eyes, keen in their senses, are like
the sun and the moon. The breathing of his nostrils and mouth
is like the wind. The penetrating wisdom of his mind is like
the divine intelligence (of Heaven). His abdomen and womb,
now full now empty, are like the myriad things. The myriad
things are nearest the earth. The portion of the body below the
waist corresponds to earth. As the body like Heaven and
earth, the waist serves as a sash. That which is above the neck
is noble and majestic in spirit, to manifest the features of Heaven
and its kind. That which is below the neck is full and humble,
comparable to the soil. The feet are square and spreading out,
lik e the form of the earth. Therefore when a man wears a ceremonial sas h and girdle, his neck must be erect to distinguish it
from the heart. That which is above the sash is all Yang, and
that which is below the sash is all Yin, each with its own function. The Yang is the Ch'i of Heaven, and the Yin is the Ch'i
of earth. When Yin and Yang become operative and cause
man to have ailments in the foot or numbness in th.~ throat,
the Ch'i of the earth rises to become clouds and rain. Thus
there is resemblance in the correspondence. The symbol of
Heaven and earth, as well as the correspondence between Yin
and Yang, are ever found complete within the human body.
The body is like Heaven, and the numerical categories are interwoven with the categories of Heaven, so that their lives are
linked together. With the number of days in the )'Car, Heaven
gives form to man's body. As a_result, in a man's body there are
three hundred and sixty-six component - parts, making the sum
tot~ays in a year, the tw_elve ma"or arts, making the s
total of months in a year. Within, there are five viscera, making
total of the five -elements. Without, ~re_four-Iimbs,
making the sum total of the four seasons. - At_ one time (man's
e yes) open and at another time (they) close, thus corresponding
to day and night At one time (a man) asserts and at another
ti~e (he) yicldS,thus corresponding to summer and autumn. At
one time (he feels) sorrow and at another time (he feels) joy,
thus corresponding to -the Yin and the Yang. The mind h ~s
(the ower of) calculation and deliberation, which corresponds
to Heaven's numerical ~gQr~s. Mall's conduct follows the
principles of human relationships, which correspond to (the relatiOnship of) He"iiven and earth. All this, appearing in the body,
is born~n. With what can be numbered there is correspondence in number; with what cannot be numbered there is correspondence in category. In both cases, man is identical with and
corresponds to Heaven".
thesum
All the previously mentioned symbolism, both that quoted from other sources and that given by the author, are very
important for analyzing any hexagram. Situations vary
greatly and since it is impossible to give every contingent
symbol, there will be times when a person has to employ his
own symbolism. The key elements are the viewing point
relating to the symbols and the active or passive nature ensuing. To exemplify this point all we need to do is t9 GQnsidcr
HO
81
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31
39
15
52
53
37
61
10
38
54
40
16
62
15
39
53
54
40
16
62
15
39
53
37
61
10
38
54
J.
:X
ex;
1.0
55
62
32
40
29
59
61
42
37
13
30
55
56
30
14
38
41
61
60
29
39
31
62
56
57
37
42
25
21
51
16
40
32
46
48
57
58
47
45
31
39
15
52
22
26
41
38
10
58
59
61
42
37
13
30
55
62
32
40
29
59
60
29
39
31
62
56
30
14
38
41
61
60
20
53
33
56
62
55
34
54
19
61
59
60
61
54
19
60
61
59
20
53
62
34
56
55
33
62
39
48
29
47
40
64
38
21
30
22
37
63
63
21
30
22
37
63
39
48
29
47
64
38
40
64
-.::
The above are applicable when the cycles are repetitive such as days, weeks, seasons, years, etc.
10
92
93
of present and future conditions, just as in weather forecasting, knowledge of the past status and location of the High and
Low pressure areas are essential for understanding the reasons for the present weather and for making predictions regarding the future weather.
Going back to our differentiation diagrams (p. 7073), we note that Yin and Yang together produced two Yin
and Yang, or one of each by each. These in turn produced
a Yin and Yang each. After six differentiations of Yin and
Yang, we have the sixty four hexagrams, half of which started
with a Yang base and the other half with a Yin base. The
bottom line of the Hexagram determines its Yang or Yin base,
i.e., if the bottom line is a broken line then it had a Yin base;
alternately, if it is a solid line then it had a Yang base.
We should note though, that in the second differentiation
Yang produced a Yin and Yin as also did a Yang. This is
because of their intricate interrelationship. The point we
are trying to show by calling this to attention is that one
m st be cautious about using Yi Ching l iterally. T~e ke
tpin to r ember is that all considerations and judgments
must be giade keeping the relationships of natural phen_~n~,_
pr~~s and_laws in mind. It is wrong to think that half
of the hexagrams came from Yin and the other half from
Yang. All hexagrams are derived from the complementary
actions and interrelationships of Yin and Yang and not just
from one or the other by itself.
The Creative creates the seeds and the Receptive brings
it to fruition. This is true of situations in the human sphere
as well as being the normal procedure in plant life. Yin and
Yang are always complementary. We are also told, and it
has been proved by physics that everything, once created,
tends to decline or decay if not revitalized. If left to itself it
will return from whence it came. So if things come forth from
the earth1 to the earth they must return. As we will see
----------
..
95
94
Initial
Condition
44
33
12
20
23
35
12
40
54
51
55
36
63
49
55
40
Yi
97
24
19
36
46
45
35
30
23
40
62
39
24
46
36
19
40
62
Here, after having emptied y(mrself of your erroneous thinking and having delivered yourself from the conditions which
kept you from a full life, you can now make it full by taking
creative action in the right direction. This is shown by the
creative Yang line entering at the bottom after hexagram
#62, thereby bringing about the desired full life (#55, Abundance).
Fortunately man has a freedom of choice and action
and can take such steps as described above because man
is an equal partner with heaven and earth as relates to the
changes, their development, their implementation and their
results. It is with this right and ability to inject new conditions that man can keep any situation positive and successful.
If any situation become negative it is because man was careless, lazy or lacked sufficient foresight. It all falls back on
man himself.
Suppose a man wants a good family circumstance, that
is hexagram #37 family; starting with #55 foregoing we see
that the foll ow in g conditions are necessary:
55
6:1
17
60
64
59
53
37
ILtvin g ~1chiev cd our full Iif ' (// 55 , /\bundance) we set everythin g in ord r (//(,I , /\ l't n Cot11plction), from which we
, ,hl~ till a fpllnwin (Il l "! I'DII , ,wi 11 1' ) hy our attra cti on. But
98
99
everything must have its proper place, especially at the beginning, because the patterns we set at the beginning have long
range effect, so we must circumscribe our situation with limitations ( #60, Limitation), which take shape into actions ( #64,
Before completion) since these are new conditions, we get
rid of egotism and selfishness (#59 Dispersion) from which
healthy progress ensues (#53 Progress) and thus we achieve
our good family relationships ( #37 Family). This is the
natural way for the situation to develop, step by step, overlooking nothing and resulting in enduring conditions.
There are, of course, faster methods, but they are frequenlty like a meteor, i.e., flaring up easily and dying out
quickly. We know that every hexagram can change into
every other hexagram. Suppose you are a wanderer (#5 6
Wanderer) and you want to settle down to a family life, in
other words, from the present situation of hexagram #56 -
100
101
fO
L- ; /
103
just another hotel where one lives for a while. Low level
Taoists emphasize the body (ming), try to prolong life and
find the key to the fountain of youth. These Taoists criticise
Buddhists and say the Buddhists are trying to be nothing but
ghosts, i.e., spirits without flesh (by becoming a Buddha you
can see everyone but no one can see you).
,
Many Buddhists criticise Taoists and say they are like
evil spirits trying to guard a corpse.
The truth is that they are both partially right and partially
wrong. Both physical and mental development are necessary
and the one complements the other like Yin and Yang while
carrying out their assigned functions here on earth. Yin
and Yang cannot be separate. Neither can the mind and
the body while life is in progress (they may be apart on a
temporary basis but the tie between them remains firm). So
it really doesn't matter whether the Buddhist or the Taoist
concept is accepted because if the one (mind or body) is deYeloped the other must develop too. The difference is in
the starting point and the method of development. One requires a higher level of intelligence than the other, and, as
is well known, only truly intelligent people can understand
and practice Zen Buddhism. Through the system of Zen
one can attain instantaneous enlightenment whereas Taoists
and Hinayana Buddhists follow a step-by-step process. Consequently many people consider the Taoist path a much
slower route to take to reach the ultimate goal.
The basic principle involved is that Yin and Yang never
can be separated anymore that than a husband and wife;
each alone, could not produce a family by themselves. So
likewise it is with physical and mental development. They
go together, one cannot be without the other. How can a
body exercise and develop itself without a mind, which must
likewise grow with such usage? Conversely, how can even the
best of minds exercise and express itself without a body? The
104
10)
and sound book of philosophy. In other chapters we are showing Yi Ching and its applicability to phenomena and as a way
of life. It is in all these contexts that Yi Ching has had its
applicability and use in Chinese culture over the centuries.
There are, however, a few more points to be known
about hexagrams so we will continue our explanation of
their background and usage.
Altogether, there are ten important considerations we
should remember in connection with every interpretation of a
hexagram. These are the points which King Wen and the
Duke of Chou emphasized in their amplification of Yi Ching
and are among the important elements in the Confucian Commentaries. All the "Judgments" made by King Wen, and both
the big and little "images" by the Duke of Chou, are based
on the interplay and interrelationship of the lines of the trigrams. In combination with the natural symbolism involved,
the direction of movement predicated by the Heavenly diagrams
(i.e. Later Heaven and Earlier Heaven), the agreement or
disagreements between the strong and the weak lines, upper
and lower trigrams, inner and outer trigrams, we find full,
and in one sense, scientific basis, for every explanatory statement made.
1. The first question to answer is which hexagrams is
under consideration and what is the nature of the trigrams
involved. Identifying a hexagram is simple and done in a
normal manner. As for the trignims there are two; the
upper which is comprised of the upper three lines and is
spoken of as being on top of the lower which is made up of
the lower three lines. Let us use the following hexagram
for all of the ten points (not just this one):
--'--;<. -
=x=
On identification we find that this is hexagram #40, Deliverance, with moving lines. The moving line in the firsl place
107
106
is designated 6-1 ; the moving line in the third place is designated as 6-3; the moving line in the fourth place is designated
9-4. A moving Yin line is shown as (-X-) and a moving
Yang line is shown as (----e--).
Breaking our hexagram #40 down we find that our two
trigrams are:
Thunder, movement, Chen
Upper
Lower
Water, rain, danger, K'an Chen, movement, tends to rise while rain falls and water
flows downhill. So we have movement away from danger,
hence deliverance. Also after a thunderstorm and rain the
air has been cleared and is refreshed and the previous tension
in the atmosphere has been released. These then are the factors
which give the hexagram its name of "deliverance".
2. Our second point relates to the body of the hexagrams, that is the inner and the outer trigrams or sometimes
also referred to as the upper and the lower. For our example,
we showed what they were and how they interacted in our
explanation of step one above. However, by way of amplification we are told that the inner trigram generally relates
to self or the partkular question or situation under consideration, whereas the outer relates to external conditions and
external effects. On some occasions, one may want to look
at them as possibly heavenly and earthly considerations.
3. The position of the lines likewise is important:
From a trigram construction point of view
6 =Heaven
5=man
4 = earth
3 = Heaven
2 = man
1 = earth
From a hexagram construction point of view
6 Outside the situation
54-,..,
.)
2-1I n other words the odd positions are Yang, positive, strength,
whereas Yin are gentle and negative.
109-
lO R
in the upper trigram (in this case the Yang line in the fourth
place). It is to be noted that there is onl _Q!le case in all
the sixty four hexagrams where a li!!e_in the thirslllO.s.ition is
assigned as the ruler and that is hexagram # _15, ModestyThe third position is generally considered as unstable, transient, wavering, and hence unfavorable. It is the third line
which when moving in a rising and declining cycle, is about
to enter the upper trigram and as such the first consideration
given it is that it is a source of trouble until it, like in hexagram #15 where it exemplifies modesty, proves itself to be
favorable.
6. Here we determine whether the lines of the inner
and outer trigrams agree or disagree, correspond or fail to
corr~spond.
This is done by matching lines 1 to 4, 2 to 5
and 3 to 6.
In our example -
I IO
III
their aid.
8. We must remember that ancient symbolism was used
and still exists in the basic text of Yi Ching. This step and
our example illustrate this quite clearly. Actually this step
relates to the "inside" hexagram, that is, the hexagram within
the hexagram under consideration. As we said previously
the inside hexagram is that hexagram made up from lines _2
/
==
112
113
114
115
people love divination and use Yi Ching because it lends itself to such purpose, (2) most people cannot understand the
philosophy and development of Yi Ching and consequently
arc unable to use Yi Ching by themselves, and (3) most people
a re not trained to make detailed analysis and formulate sound
judgments whether it relates to Yi Ching or anything else. We
hesitate to say that people are mentally lazy so rather we will
say that many people choose what seelffis to be the easiest wJ.ys
even though it may not be what is right, and hence employ
divination.
We have, on several occasions in this book nointed out
why Yi Ching is out of the realm of divination for those knowledgeable concerning it. But we have to admit that it can be
used for divination. This being true, what degree of reliability can one place on its oracles. We know from what
we have shown in other parts of this book, that is a rational
basis for the entire work of Yi Ching. We also know that it
gives positive character guidelines so that we can rely on
what is said. (Actually, since it gives only positive advice
one will never be far wrong in following it regardless of
whether the most propitious oracle was drawn or not). How
well we form our judgments from what Yi Ching tells us
depends on ourselves.
According to Yi Ching one can determine the applicable
hexagram to any question or situation by either tossing three
coins or dividing fifty yarrow stalks in a prescribed manner. 1
Why can one toss coins or divide yarrow stalks and
obtain correct results? Basically, because what you do or
toss is controlled by your own aura at the time. It is a
'
I.
.L
;0
.~(
--.,
(
\
116
c
H
ADAPTION
N
G
Chapter 3
Change As A Way Of Life
If one were to ascribe a genealogy to the recorded precepts on morality and right courses of action, one would have
to give credit to Yi Ching, whether one is a Christian, Jew,
Mohammedan, Buddhist, Taoist, Hindu or Communist. We
know that morality was taught in the ancient civilizations of
Thebes and Upper Egypt through the First Hermes and the
later Hermes teachings as far back as somewhere between
2000 B.C. and 3000 B.C. (Most records agree that it was
before the flood) . Unfortunately, we have only fragmentary
relics on which to base our statements. As we have previously said, it is well accepted that Yi Ching goes back to Fu Hsi
(well prior to the flood) and his creation of the eight trigrams.
It is-true its early history is also not as clear as we would wish
but we do have firm evidence from the time of the Chou
dynasty on. King Wen, during his reign which began 1123
B.C., and his son the Duke of Chou, brought the information
regarding the sixty four hexagrams and their meanings together, correlating the Judgments, Images and meanings of
the Moving Lines. These they inscribed on bamboo sticks
and bound them together by leather thongs in the form of
a book, and as such is probably the earliest book compiled
which thereafter has remained in continuous existence. (Regrettably, my studies have never revealed to me when the Old
119-
118
120
12 1
----
unto others. In so doing we arrive at an inner state of satisfaction wherein we have a degree of peace of mind. For full
peace of mind we must conquer our "self" (our ego) i~ a
well rounded and balanced_ way. The question then immediately arises "what is the path to follow"?
All scholars, who study the various religions of the
world, recognize that every creed has a path to the Supreme
Ultimate, regarless of whether we call It God, Allah, NeverE nding-Never-Beginning or what, and a means of communicating with that power, such as th~ough prayer, meditation,
incantations, etc. Some paths are more difficult than qt:p.ers;
some are shorter than others. But scholars recognize that
each was brought into being to serve specific needs and
each has its own rightful place. No one should try to tell
anyone else one creed is better than another. Each is right
for someone at some particular time. So each person must
decide what suits him best and then follow that path. (Basically, it is in matters of man-made dogma and man's interpretations wherein the differences and difficulties arise.)
Is Yi Ching antecedent to "religious" way of life and
morality? The fundamental teachings of being good, leading
a moral .life and being unselfish, are common to all religions
a nd moral ways of life, regardless of when and where they
may be taught, whether it was by Z arathustra, Buddha, Lao
Tze, Confucius, Jesus, Mohammed, or whomever you chose.
We are not especially concerned about these individually at
this point. Rather, we want to look at what primarily Influenced Chinese culture.
was the first to clearly and extensively set
Confucius
.,....(orth true and ori gin al hinese think ing. lt is he whose
doctrines, tends <llld 1 achin gs have b en the primary base
for Chinese phi losophy a nd td turc down through the centuries. H e gave us Ill follow ing adv ice: "There are nine
thi ngs whi ch occupy Ill thoughts o( the Chiintzu (superior
122
123
Bantam
125.
124
(:!f42)
a. Yi iBt Increase3
=-,(:If 37)
(:If 6)
Bollingen Series
127
126
eve n when one is right, because the emnity is then perpetuated .... "
Right Thought
The world, as you know it, is no more nor less than
your own thinking about it. All your concepts and ideas,
whether they be of God, the Universe, your community, your
family or yourself all to you, are that which you yourself
think about them and know them to be. Consequently,
the more you know about the world, nature and yourself,
the better and more correct thoughts you will hold regarding
all subjects.
Thoughts are things. They are actual and produce results according to their nature and intensity. The simple
.example of you knowing you can recall your thoughts at a
1ater time should be enough to convince you that they are
something real. Their nature is either positive or negative
(some people might say either good or bad), hence they can
do good or harm depending on how they are conceived and
used. Further the degree of intensity of thought determines
the strength with which it will carry out its purpose, and
hence is a criterion of its effectiveness.
Consequently our own thoughts are our best and truest
friends-or our worst enemies-or somewheres in between.
Since thoughts are things, they can and do work for us. We
can easily see that since they have this ability, those which
are in keeping with what we want will be friends. Those
that hamper or hinder us will be our enemies and opponents.
So, if we really want something, no matter what it is, it behooves us to have a lot of friends to help us get what we want.
We can have these by concentrating on; desiring and thinking
a lot about what we want. The Bible says, "Ask and ye shall
receive, seek and ye shall find, knock and it shall be opened
(#61)
Ib id .
r. z:n
129
(#14)
-- (
#5)
.131:
"The Image
Mountains standing close together:
The im2ge of Keeping Still
7.
R.
Ibid. p. 63
p. 25
I bid.
(#52)
Bantam
131
130
-- -r
should have done, then say that is what you did and they will '
have a very difficult time proving otherwise." At the time he
made those statements he probably had no idea his words
would be remembered and used in a book more than 25 years
later. Even some one reading this may remember them for
another 25 years. So knowing how far reaching our words
-c an be, must we not be cautious at all times?
There is one thing that we all should be especially mindful and concerned about. For our words to have real value
.and lasting effect our entire conduct must be in keeping with
what we say. If our words and actions agree, people will
believe us and have trust in us. If our words and actions
do not agree, others will soon recognize our speech for what
it really is---mere tongue wagging.
Our examples from Yi Ching are:
a. Chia Jen '!!.A. The Family=
14
(#37)
= (#31)
,~ r-
132
--
(#58)
"The Image.
Lakes resting one on the other:
The image of the Joyous.
Thus the superior man joins with his friends.
For discussion and practice.
The lake evaporates upward and thus gradually dries up; but
when two lakes are joined they do not dry up readily, for one
replenishes the other. It is the saune in the field of knowledge.
Knowledge should be a refreshing and vitalizing force. It
becomes so only through stimulating intercourse with con~
genial friends with whom one holds discussions and practices
the application of the truths of life. In this way learning
becomes many-sided and takes on cheerful lightness, whereas
there is always something ponderous and one-sided about
the learning of the self taught."
Development in life can be meaningful only if one's words:
are proper and when one open-mindedly discusses matt~rs
with others. These, of course, are only truly effective when
they stem from Right Thought.
Right Action
While recognizing, as we have just said, that words and
deeds must be in keeping with one another, in the final analysis deeds speak louder than words. What we do, for the
most part, is observed by more people than those who just
hear us speak. What we do is more obvious, hence more
subject to examination and judgment by others. One's deeds
often produce lffiaterial results whereas our words are fre16.
Ibid. p. 224
135
134
nor can they rest from their .fear day and night. According to
my small purpos.e, if we are to drive out this plague, we must call
on the great Taoist who is descended direct from the times of
Han to come hither and here in the palace let him call Mass
fo r seven days and thus we can make our troubles known to God
so that He may drive out the plague and .save the people.'
Commander Hung Shin, Chief Master of Ceremonies, was appointed to go to the mountain of dragons and tigers. Commander
Hung stopped at a monstery on the side of the mountain and
told the Abbot of his purpose. Then the Abbot said respecfully: "If the son of Heaven would save the lives of the people,
the Commander must use a pure heart." The following morning
the Commander set forth alone towards the crest of the mountain
to find the reve~ed personage and extend his invitation. On
his return he was asked: "Did you see the Heavenly teacher?''
Then the Commander said: "I am an honored official of
the Imperial Court and how is it you bade me climb the mountain
road and suffer extensively? Truly I: might all unknowingly
have lost my lik When I had gone halfway up the mountain
there leaped out upon me a slant-eyed white-browed tiger and
he frightened my souls and spirits clean away from me. And
I had not passed through more than one valley up the mountain
when out of the viny bamboos there sprang a snowy-spotted
serpent, and he heaped himself into circles and cut off the road
I must go. If my destiny had not been greatly good how could
I have come back with my life?"
The Abbot replied saying, ". . . . This tiger and this
serpent were trials sent by our Heavenly teacher to try your heart."
== (#24)
137
136
b. Wu Wang
:5E~
The unexpected 19
#25)
( #55) 20
Fundamentally, your work, no matter what you doand you should be doing something-should be such as to
render service to others. In the United States there is a
bit of advice used for people seeking employment. It is very
simple and very practical-" Find a need and fill it". As
we all know no one of us is fully independent of everyone else.
19. Ibid. p. 102
20. Ibid. p. 216
138
139
Right Effort
b. Heng ti Duration
=--
(#32)23
c. Ching
141
140
'J"~
( #62)26
==(
#) 27
= (# 15 f
143-
142
The carrying out of Right Mindfulness means the exercise of proper and good thoughts at all times. From a Western
point of view we would say it is the exercise of the art of
self control. This does not mean the elimination of all
emotions and desires but it means to properly control them
and keep thenn within due bounds towards ourselves and
all mankind.
Basically, we need only to conquer and control four
fundamental emotions, i.e., fear, sensuousness, sexual desires
and vanity. When analyzed~ its fUlldaments fear ~s nothlng
more than the desire not to be hurt mentally and/ or physically. So if you can . l~arn to free yo_urself from the sensa~~pa~n_!_hrough medi~on and F--ight Mind~ln~S, y_9.11
~an eliminate all forms of fear, whether it be of a mouse, a
snake, a lion, what other people think or say, fear of height,
death or whatever fear you may have. They all stem from
not wanting to be hurt in one way or another. Controlling
sensuousness simply means not gratifying or over-indulging
our senses by over-eating, improper diet, licentiousness, debauchery, lust, greed, which when performed means your
-----
senses are controlling you and not you your senses. Reverse
the procedure. Through steadfastness and perseverance.
ba~ed on Right Mindfulness, it can readily be done. In the
matter of sexual relations, these too, should be exercised
with modesty. If spiritual development is desired, sex should
be relegated to a very minor status. This can be done quite
easiJy once a firm decision is made. Sex should not be
allowed to become a "biologi1cal booby trap." Take a firm
stand. The ini,tial and all subsequent steps then are quite
easy. Vanity, the fourth emotion we need to conquer, is
the most subtle and vexing of all to overcome. Many of
us don't know that we have it. Sometimes we find that it
arises unexpectedly without any conscious effort on our part.
The simplest way to overcome it is by energetic progress-in
that which is good at all times. When goodness becomes
a predominant factor in life then vanity cannot arise. This
is when goodness is such a part of it that we no longer think
about it consciously and hence, no longer are even vain
about being good, that is, not consci1ous of it nor bragging:
about it.
The Sixth Patriarch's Sutra, which is the basic text for
studying "Zen" Buddhism tells us to "realize our own Essence
of Mind from Ksana to Ksana without intermission until we
attain Supreme Enlightenment, so that we are perpetually in
a state of Right Mindfulness, is the Sambhoj akaya. By dwelling our minds on evil things Hell arises. By dwelling our
minds on good acts, paradise appears." 29
Right Mindfulness is attained through control of our
minds and making our minds follow right concepts and principles. Slight digression by the objective mind cannot be
avoided but the mind should be brought back within the frame29. Ghee, Rev. Kong . Chapter (Vi "On Repentence,") Sutra Spoken hy the
Sixth Patriart!t, Ho ng Kon g Book Distribut o rs, Press, 3rd yea r o f th e
Ting Yu Year Buddhis t ca lendnr 2500 ye ars, p. (,J
144
145
time, so human society and all things that really belong together must be organically arranged. Fellowship should not
be the mere mingling of individuals or things-that would be
chaos, not fellowship. If fellowship is to lead to order, there
must be organization within diversity."
c. Kuan fi Contemplation (View) __ ( #20) 32
"The sacrificial ritual in China began with an ablution and a libation by which Diety was invoked, after which
the sacrifice was offered. The moment of time between these
two ceremoni:es is the :most sacred of all, the moment of deepest
inner concentration. If piety is sincere and expressive of
real faith, the contemplation of it has a transforming and awe
inspiring effect on those who witness it."
( #3 )30
Right Concentration
==
(#13) 31
------------------30.
J I.
"Unstable as water thou shalt not excel". Concentration means being stable, doing one thing at a time, singleminded in purpose at any given time. No man of any worth
ever accomplished anything worth while without concentrating his mind on his project, and usually his body and soul
too. Every great business man, painter, musidan, sculptor,
lawyer, doctor, all use the power of concentration. They
would not have become great without it. As W1lliam Moulton Marston33 said, "Feats of concentration are, of course,
routine with every outstanding p~rson in every walk of life."
E ven the pr~ rson who wants to develop himself spiritually
cspeciaiiy must develop the control of his power of concentratLon.
12.
1 I.
Ib id. p. H2
A. noted l'sy-: holo)l iSI nn d wr it e r. This quo te is rro m hi s artidc " P11t
Your Mind on t it Sp,ll", u ,uda .1 niJ:<'.\"1 (Jun, 1% 5)
146
147
As we all know the Supreme Ultimate is constantly unfolding new things for us. It is our responsibmty to work
the Supreme UltiLinate and concentrate our lives, thoughts
and energies on "Right" matters in keeping with the Divine
Will. Here again we are blessed in having Yi Ching as a
guide such that our thoughts, words and actions can be
right at all times and simultaneously be intensified through
the exercise of concentration.
a. Ch'ien :tz: The Creati1ve
(#1) 38
llll' ; III S:
l hid. p, 1 ~'>
149
148
o.
Ibid. p. 220
150
151
PaTe
1. Chung ,'jj;, = Conscientiousness, Loyalty:
Loyalty to country, rulers, bosses, in the
work you do, to your friends, patriotism.
Being stable, honest, dependable, exercising sincerity, being loyal to one's self.
2. Hsiao -;: = Filial Piety:
Proper relations with all members of the
family, including distant relatives, and
then extending it outward and upward to
relationships in employment, community,
to teachers, government leaders, rulers,
kings, and the showing of respect, humaneness, love, and the willingness to do
things for them.
3. Jen ' t = Humaneness, true manhood:
Humaneness, universal love towards all
meh, creatures, and things (nothing is excluded). In some respects it can be used
to summarize Chinese culture. Love of
learning; Wisdom, universal brotherhood,
respect for one's own body and one's soul,
genuineness.
4. Ai
~=Love:
Closely connected with and interrelated to
humaneness. Modesty, respect for others,
especially in words and conduct. Unselfishness, doing things for others, placing
others first, innate goodness in thought,
word and deed, following the Golden Rule
and the Golden Mean.
5 Hsin { = Sincerity, truthfulness:
Sincerity, faithfulness, truthfulness, reliability, steadfastness, perseverance, keep-
152
153
Sze Wei
1. Li
2.
Yi
3. Lien trft =
4. Ch'ih lfG
SanTa Te
1. Chih
155
154
2. Hsiao-Filial Piety
House of the Arousing:
a. The AROUSING is Thunder
(51)
156
157
The Eight
f.
3. Jen-True Manhood
House of the Creative:
a. The CREATIVE is Heaven ( 1)
b. Heaven with Wind is COMING
TO MEET (44)
c. Heaven with Mountain is RETREAT (33)
d. Heaven with Earth is STANDSTILL (12)
e. Wind with Earth is CONTEMPLATION (20)
f. Mountain with Earth is SPLITTING APART (23)
g. Fire with Earth is PROGRESS
(35).
h. Filfe with Heaven is POSSESSION IN GREAT MEASURE
(14)
4. Ai-Love
House of the Joyous:
a. The JOYOUS is the Lake (5 8)
b. Lake with Water is OPPRESSION (47)
c. Lake with Earth is GATHERING TOGETHER (45)
Hous.~s
6. Yi- Rightcousncss
House of Abysmal:
a. The AB YSM/\ L is W ;1l ' r ( _<>)
158
159
7. Ho-Harmony
House of the Clinging:
a. The CLINGING is Fire (30)
b. Fire with Mountain itS the
WANDERER (56)
c. Fire with Wind is the CAULDRON (50)
d. Fire with Water is BEFORE
COMPLETION (64)
e. Mountain with Water is
YOUTHFUL FOLLY (4)
f. Wind with Water is DISPERSION (59)
g. Heaven with Water i,s CONFLICT (6)
, h. Heaven with Fire is FELLOWSHIP WITH MEN ( 13)
8. P'ing-Peace
House of the Receptive:
a. The RECEPTIVE is the Earth
(2)
160
c
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Chapter 4
PART 1
162
164
16.
eel instrument very well and loved to sing. There are recorded comments that Confucius' school abounded in music,
reilccting the students emubtion of their Master. As for
Confucius himself, whenever he heard someone sing, and he
liked it, he woul~ ask for an encore. He would join the
singing of the song himself and thoroughly enjoy the fellowship of mutually sharing music as well as experiencing a
spiritual uplift from it.
Futher enlightenment regarding Confucius' scholarly
interest in music is shown in the following episode:
"Confucius was once learning to play the Ch'in (a string instrument) from the music master Hsiangse and did not seem to
make much progress for ten days. The music master said to
him, 'You may well learn something else now', and Counfucius
replied, 'I have already learned the melody, but have not learned
the beat and the rhythm yet.' After some time the music master
said, 'You have now leaned the beat and the rhythm, you
must take the next step.' 'I have not yet learned the expression,'
said Confucius. After a while, the music master again said,
'Now you have learned the expression, you must take the next
step.' And Confucius replied, 'I have not yet got an image in
my mind of the personality of the composer.' After some time the
music master said, 'There's a man behind this music, who is
occupied in deep reflec:ion and who sometimes happily lifts up
his head and looks far away, fixing his mind on the eternal.'
'I've got it now,' said Confucius. 'He is a tall dark man and
his mind seems to be that of an Empire !milder. Can it be any
other person than King Wen himself (The founder of the Chou
Dynasty)?' The music mas'er rose from his seat and bowed
twice to Confucius and said, "It is the composition of King
Wen.' " 2
of his life is that one of hirs key motivations was the pleasure
and inspirations of music, both that performed by himself
and that of others.
Music
--
166
167
sequence, produce certain results. So they use them accordingly and achieve the results they desire. What we tend to
call a good sermon, a good lecture or a good speech has been
built firmly on the principle of using "musical" words.
Words, in a literal sense, are "music" since they
have individual rates of vibration and are said with tonal
quality, pitch and strength. Many a time we hear the ex.:..
pression "his words and ideas struck a fauniliar chord in me.'~
Poetry, especially, can be said to be music (without notes)
and, for the most part, should be studied and spoken as if it
were music. We all are keenly aware of the strength, manner and vitality of words being spoken to us. We know the
effect poetry and other beautiful words have on our hearts.
Conversely, we know the instantaneous obedience demanded
by a mi!iJtary command. When the frequency of the spoken
words are in harmony with the frequency of the listener~
they are inwardly liked, appreciated and strongly effective.
All these things follow the principle of Yin and Yang.
These two forces manifest themselves as rates of vibration
and of themselves do not discriminate nor differentiate. They
lend either creative power to or abet the negative aspects
of anything that is said or written. It is not the words
themselves that determine their character since they can,
generally, be used in several contexts. Rather i1t is the way
in which they are used which determines their positive or
negative effect.
A man of good character has words that are well chosen
and soft spoken. We all enjoy listening to what such a
person has to say and on departure look forward to speaking to him or her again. The converse is true regarding an
evil or uncouth person. By stint of e:Xperience and intuitive
instinct some people have the ability to sense and say the
ri:g ht thing at the right time. This, in principle, is the same
as producing harmonious and concordant music.
~69
Rulers have made use of this natural taste for music; they have
elevated and regulated it. Music was looked upon as something
serious and holy, designed to purify the feelings of men. It
fell to music to glorify t11e virtues of the heroes and thus to
construct a bridge to the world of the unseen. In the temple
men drew near to God. with music and pantomimes (out or this
later the theatre developed). R eligious feeling for the Creator
of the world was united with the most sacred of human feelings,
that of reverence for the ances'ors. The ancestors were invited
to these divine services as gu~sts of the Ruler of H eaven and
as representatives of humanity in the higher regions. This
u niting of the human past with the Divinity in solemn moments
of religious inspiration established the bond between God and
man. The ruler who revered the Divinity in revering his ancestors
became thereby the Son of Heav,~n, in whom the heavenly and
earthly world met in mystical contact.
{ - - ~ #16):
..THE IMAGE
Thunder come resounding out of the earth:
The image of Enthusiasm.
Thus the ancient Kings made music
in order to honor merit,
and offered it with splendor
to the Supreme Diety,
Inviting their ancestors to be present.
When, at the beginning of summer, thunder-electrical energycomes rushing forth from the earth again, and the first thunderstorm refreshes nature, a prolonged state of tension is resolv-;d.
Joy and relief make themselves felt. So too, music has power
to ease tension within the heart and to loosen the grip of obscure
emotions. The enthusiasm of the heart expresses itself invo:untarily in a burst of song, in dance and in rhythmic movements
of the body. From imrnemorial times the inspiring effect of
the invisib!e sound that moves all hearts, and draws them together, has mystified mankind.
These ideas are the final summation of Chinese culture. Confucius has said of the great sacrifice at which these rites were
performed: "He who could wholly comprehend this sacrifice
could rule the world as though it were spinning in his hand."3
Princeto n N . J .:
171
170
other things. We must recognize that the five notes mentioned supra, i.e., C, D, G and A, are not necessarily the same
frequencies as modern day usage. They are rather five tones
of the Pentatonic scale. Classical Eastern music has notes
far different from the Western scales. Their rates of v1bration are considerably different. It i1s believed that this stems
from the difference in the purpose for which the music was
designed. Western Music is largely developed for pleasurable listenmg only, whereas we have seen from our foregoing
discussion, that early Eastern musitc was used for controlling
and directing the emotions of the peoples. With their purposes being different it is logical and natural that the foundation on which the music was buiJt likewise would be different.
Different frequencies produce different results. The early
kings used that which they knew and believed to be most
effective. Hence the distinctive Eastern classioal . type of
music. Today people are different and have hi1gher rates
of vibrations than most of their early ancestors. Hence ancient classical music has lost much of its effect. Too, modern
rulers have other media and means for stimulating and controlling the people. So we find the Eastern Classical music
on the decline, and being replaced, for listening purposes,
by western and western style musbc.
Were Confucius alive today I believe he would still say
music can and should be used by governments to control
and influence the people. He would still believe music can
and does have an effect on human beings and, that properly
used, the people can be made to mirror the desired effect. In
this regard the principles of music as set forth in Yi Ching
.are still applicable.
Now while music stems from the heart and represents
h eaven, Li or rites, comes from our conscious mind and
represents earth. Herein we again see the triumviral ' of
H.cavcn, earth and man. /\s we remarked elsewhcr i111 o11 r
172
17.1
Rites and rituals deal not only with our ethical character and the nature of our external conduct with our fellowman but also with the proper development and control of
our moral nature as well. The fundamental idea is similar
to that connected with filial piety, wherein filial piety was:
considered the bulwark of the family, and subsequently extended to commun~ties and nations. Similarly, the morally
good man is also a foundation of good social relations for
all levels and, for all intents and purposes, parallels the development and exemplification of filial piety. The filial man
and the lffiorally good man complement each other.
The basis for the filial man and the morally good man are
found in Yi Ching. If Yi Ching had only one value, instead
of the many it has, it could be said to set forth a pattern for
positive existence. It can be used as a way and guide for life.
byitself as a philosophy or in conjunction with any religion of
the world. Yi Ching shows man how to act in keeping with
the Supreme Will in every situation known to man. It gives
posi,tirve and concrete guidance for the attainment of success
and good fortune. Again man is the key partner. It is man
who has to interpret Yi Ching and make h~s own judgment
regarding the advice available. Man must perseveringly carry
out his part. Any change in course or goal on the part of
man can change the outcome for good or bad. Hence the
more stable one is in his ways and actions of life the more
one can make dependable predictions. This is enhancedl
by the lilffiitations set by rites and the harmony establishedl
through music. When such continuity is established, it promotes the general welfare of a nation and its culture, as well
as making the problem of control by the ruler a much easier
task. At such times the minds of the peoples are attuned to
the universe, their character is good and progress is easy. This,
in turn, makes their nation great in stature, health and economy. This, broadly speaking, is the goal Confucius was trying to achieve and we see that the part played by rites and
music have their origin in Yi Ohing.
174
175
Princeton, N . J.:
JEN
The three cardinal virtues that underlie and provide much
of the foundation of Confucianism are J.en, Yi and Li. Jen
is exemplified by true manhood and is tb.~ prime virtue of life,
It guides us in all our actions and is reflected in the measure of humaneness we accord others, Yi rel~tes _to rig!!!~ous
ness and justice while Li p~e rules of roQ_riety and
reg_ulates human affairs. We have already discussed Li in
connection with music, as the two are intimately related.
Now we will examine J en and Yi.
Jen is the constructive virtue of life that shows the way
of selflessness and of doing thi,ngs for others. It also relates
to humaneness. It is that element within us which prompts
us and spurs us on to goodness. It is the quality which
7. Ibid. p. 227
176
makes men superior and brings out the best that is within
man. As Mencius said, "Being true to one's self is the
law_ oL!k.;tv_i"ll.- To try to be true to one's self is the. l;w
- - - - - - -. of ~an.:
Becoming selfless and doing things for o:hers does not
mean that one forgets self or neglects self. If th~s were done
it would be both dangerous and disasterous. Doing things
without thought and letting oneself go brings about decadence, decay and rot. Man is not destined for limitless fre~
dom and opportun1ty. 8 Man rather, must have clearly defined rules within which he can operate. If these have not
been prescribed for hirrn, then man must himself determine
what his duty is and voluntarily accept his own set of restrictions. This is the true way of attaining satisfying and gratifying results.
Confucius taught that a man should be straightforward
and upright in his thinking and in his deeds. This is similar
to Shakespeare's statement, "As a man thinketh so is he."
Confucius believed that man mirrored his thoughts. His external words and acts are but an outward reftecti,on of what
a man thinks. Additionally, a man's faults 9 conform to his
mind and are a manifesta!ion of his inner nature. Since our
faults are related to our inner selves, with our inner self
exerc1sing control and authority over our attracti,ons and
repellings, our likes and dislikes, we readily see that we tend
to criticise others and find the faults and weaknesses in them
which are similar to our own. Thus, if we note what we criticise
in others, we have the basis for making corrections within
oun:elves. And a man of Jen gives himself a searching and
unbiased self-examination daily.
8.
Ibid. page 232 "Unlimited possibilities are not suited to man; if they
existed, his life would only dissolve in the boundless."
9. James Legge, The Four Books, Confucian Analects, page 3, Wen Yu:w
Book Co. Taipei, Taiwan, 1967: "The Master said, ... 4. 'When yo u
ha ve faull s do not fear to abandon them.'"
177
179
l78
YI
Yi represents the highest principles embodied in the
activities of man, those of righteousness and justice. Yi is
Ibid. p. 70
13. Wilhelm/ Baynes, Yi Ching, Princeton, N.J.: Princeton University Press,
1%7, p. 65
12.
180
Confucius despised emptiness and artificiality. He be1icved a righteous man had an inner genuineness of nature.
This is the purity and innocence with which we begin our lives,
before our minds started differentiating and discriminating,
bringing with these attributes the consequent wild and idle
thinking, and the illusoriness of the world. In order to have
genuineness, all things must be done with sincerity. These
things must then operate within the framework of mutual
and reciprocal justice and fairness. Above all, the superior
(righteous) man must reflect truth in his thoughts, words and
deeds.
Man thus should be straightforward and upright. Man
can check himself regarding this because man reflects what
his mind thinks. It is not only reflected by his acts and
judgments but also by his likes and dislikes. Where a man's
heart is there his mind is too. It then shows in his acts and
deeds. Conversely, if you note a man's acts and deeds, you can
tell where his heart is.
A truly upright man, according to Confucianists, acts
in accord with his inner nature. His honesty and fortitude
must be inherent and stem from within. If they are inherent and stem from within, then man's speech and conduct
are in accord. This as it should be. Using this as a guide
one can determine a man's sincerity and steadfastness. If
they are not in accord then we have artificiality and subterfuge. Confucius disliked these characteristics and also
artificial speech and ingratiating mannerisms. Pretence and
seductiveness were also abhorant to him. On the other hand
he tried his best to teach, foster and nourish genuineness,
straightforwardness and simplicity. Perhaps the one thing
that Confucius taught most in connection with Yi, and
which had and still has far reaching effect, is humaneness.
It is not something to be taught by itself. Rather, humaneness iiS a composite of many parts of his teachings. The
181
IXJ
~82
PART II
17.
l ~.
Ibid. p. 133
Ibid . p. 162
1.
184
185
on each person interpreting it according to his own understanding and purpose, and hence doing so in a manner that
answers individual needs. Confucius' commentaries, so far
as had been determined, have been kept relatively intact
throughout the centuries. They are all sound in judgment
and provide delih~rated opinions on all phases. It is difficult
to say he actually wrote them himself. Probably they are
a compilation of student notes transcribed at a later time
and credited to Confucius. We can see, with study, that
they are in keeping with his precepts and concepts, so that
even if they were not actually written by him, they could have
been. Most of the other explanations are the result of the
slow refining process of the thoughts of Chinese philosophers
down through the centuries.
So far as I have been able to determine the Confucian
commentaries regarding Yi Ching are the oldest in existence.
As we know King Wen founded the Chou dynasty in 1123
B.C. Confucius lived 551-479 B.C. There is thus a period
of roughly 600 years without known commentaries. My own
assumption is that the explanations, background and amplifications pertaining to Yi Ching were passed down orally
from teacher to disciple, and consequently were not commonly known nor recorded. During this period too, most
men of higher learning were . nobles or members of noble
famili.es. These individuals received theilf training from tutors.
This system was still existent at the time of Confucius' life
but during this period, and subsequent, many nobles lost
their fiefs. As a result many were wi1thout means of activity
and did the only thing they knew, share their knowledge by
teaching. Learning, consequently, spread to some lower
levels of society than had previously been the case. Confucius
himself taught many students. Confucius once said, "To
silently appreciate the truth, to learn continually and
to teach others unceasingly- that is just natural with
186
IH7
rne." 3 Also, "The Master said, 'From him who has brought his
simple present of dried meat seeking to enter my school, I
have never withheld instruction.' " 4 In this respect Confucius became the forerunner of the modern educational system , wherein everyone with the necessary wherewithall can
achieve an education.
It is only logical to assume that many students in Confucius' time asked the same questions as students do today,
such as: what is the origin of the world and the universe, what
are the laws governing existence, what is the nature of the
force effecting and motivating me and everything else, what
is my purpose in life and how can I best meet this purpose,
what courses should I follow to meet with success or to achive
my purposes and goals, isn't there a Supreme Ultimate of
some sort from whom all else stems, and since nearly everyone in the world thinks there is, can man contact It to know
It's Will, and, if so, how? These and many other questions of
related nature were no doubt propounded to Confucius during
his many years of teaching. And, as he was a student of Yi
Ching, it is also natural that he knew the answer to the~~
questions lay within the scope arid purview of Yi Ching. Yet
the basic Yi Ching did not elucidate the answers themselves.
Rather they were implied by the text and understandable by
those who had an inner connection with it. Thus, for the
benefit of mankind and posterity, a detailed explanation needed to be set forth. This Confucius did.
We must remember, though, that other than in relation
to Yi Ching, there is nothing in his recorded works giving comments nor details regarding the noumenal realm. His teachings, as handed down, relate solely to the phenomenal and
3.
Lin Yutang, The Wisdom of Confucius, New York: The Modern Library,
4.
1938, p. 163
188
189
6.
7.
Ibid. p. 283
Ibid. p. 286
'
190
Here we at once see the keen incite Confucius had regarding Yi Ching. We immediately note the amplification
of the explanation with words that bring out a more profound :meaning and enhance the understanding tremendously.
This can only be done by someone who has studies Yi Ching
intensely and whose understanding of the composition of the
hexagrams, with a thorough knowledge of the laws of nature,
is of the highest order. The basic text (the first three lines
of our quo~ation) is open to many interpretations. The
words "Flying dragons in the Heavens" essentially are meaningless if taken out of context and an attempt is made to
analyze them by themselves. But when understood with the
other "lines", and the progressive rise of the dragon from
Hidden Dragon, to Dragon in the Field, to wavering between
ll. Jbtd. p. 9
Heaven and earth, and the Dragon in the Sky, along with the
Chinese allegorical meanings of dragon, then there is a basis.
on which to make profound explanation.
The dragon has many meanings and usages in Chinese
culture. Symbolic dragons are always a predominant part
of any festive parade. The emblem of the dragon is used
extensively to decorate tables, chairs, other furniture, pillow
covers, clothing, etc. To the Chinese the dragon represents
the spirit and power of Her,ven. The dragon is both the
greatest of great things and the smallest of small things. It
can go anywhere, i.e., within the earth, in the sea, walk on
land, or fly in the sky and Heaven, whatever its needs are at
any time. It is also symbolic of winged thoughts and power
that transcend space and time. It is sometimes that which
produces and sustains life. It represents that which is good'
(this is the opposite of the Western view wherein the dragon
is a prehistoric monster and evil).' The rise of the dragon in
the Ch'ien Kua is symbolic of the origin, growth and development of all life, beings, situations, etc. The explanation
given by Confucius relates to the superior man at the zenith
of his development. His understanding regarding man's development at various levels and man's potential to ever greater
works, regardless of his state of development, is truly perceptive. It is also truly spiritual, in that what he has said can
be appHed to man at all levels of growth at the fifth stage
and to innumerable situations as well. This capacity is one
of the many reasons why Yi Ching, and it's commentaries
are so useful and helpful.
As for "It furthers one to see the great man", it too
has several meanings, depending on the point of view. It
can relate to anyone who needs aditional help or guidante,
who should then see the sage, or it can be the advice to the
superior man to set an example for others. In some other
cases it relates to trying to learn the Will of H ... avcn and
192
193
( *if )
"Nine at the top means:
He is blessed by Heaven
Good fortune.
Nothing that does not further.
19
194
* ).
196
c
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A
N
GENERAL HISTORICAL EFFECT
E
Chapter 5
Yi Ching and Confucianism
A Synoptic History of Confucianism
Subsequent to Confucius
The fundamental principles and doctrines of Confucianism have remained essentially the same down through the
many centuries of their existence; it is the interpretation and
amplifications that have changed from time to time to meet current 'situation. In these senses Confucianism is like all other
great teachings in that they retain their basic tenets and just
change in explanation as the world evolves. But there is
a very remarkable aspect to Confucianism. Its teachings
are as applicable today as they were during the time Confucius lived (551-479 B.C.). They appear timeless in value.
This noteworthy fact has made all scholars and philosophers
go back to the same literary background as Confucius had in
order to find appropriate guidance to make truly timely andl
propitious interpretations. In so doing they not only used the
five classics but relied heavily on the sixth, i.e., the Book of
Changes and its commentaries.
It seems to be generally a 'Teed am on' scholars th :1t
Confucius di.d not writ ' anythin him s II'. Thns writ in s
that are attribut d to hirn orr h li v d to h;rw lWl' ll front
notes taken t y hi s st trd cnt s :rnd l:rl\'1' tr :llt SpDS d into writ ing:-;
(in much th s:1111 n1 :11111 :1. tlw Wc.' t\ '111 W i ll td w:t s l'.iVl' ll
the teachings or J s us ill tit\ 'J\.' t:t lll("llt , wlt ir lt w: t:: l'<llllpikd
198
long after his death). We are not concerned here with who
actually set down the thoughts in writing. Rather we accept
that the Five Classics are Confucianist teachings and that, regarding the sixth, he wrote (or at least is attributed to have
written) Commentaries on the Book of Changes, which, as
we will see, later became the prime basis for Neo-Confucianism.
When we speak of N eo-Confucianism we are talking
:about that brand of Confucianism developed primarily to cope
with the inroads that Buddhism and Taoism were making on
Chinese thought, especially in the early centuries A.D. These
two new philosophies gained footholds which, coupled with
their religions, made them be a threat to Confucianism. It
.is true that Confucianism is a Way of Life but it is not a
!religion. We must recognize that most people need a religion in one form or another. Many religions are just a
panacea for ills and troubles, and people only go to God,
Allah, The Supreme Ultimate, etc., when they have a need
or want something. They have to go outside themselves for
the support or ability they inwardly lack. While Confucianism is a practical guide under all circumstances, it relates
only to the phenomenal realm and not the noumenal. Lacking the noumenal, there have been times when its position as
the foremost philosophy of China was threatened. Fortunately for it, this practicality made it superior to both Taoism and
Buddhism for the very reason that it omitted the noumenal consideration. In addition, the sanctity of the family, filial piety,
the establishment of social positions, ceremonies and rites, as
set forth by Confucius, were accepted by everyone. Consequently it was able to be and remain strong throughout its
entire existence. Neo-Confucianism, in a very generaliz~ d
sense, was devised and designed to show that Sagehood,
which is equivalent to Buddhahood, could be attained through
Confucianism as well as through Buddhism and Taoism.
199
many of the banned books and these became the subsequent source
fo r ancient knowledge. So they say, "Don't despise the Gypsies; they
have their place and usefulness".
200
201
~A:endns
202
203
204
degree of enlightenment as Mencius regarding the origin, nature and purpose of man, nor the same concepts of the phenomenal and noumenal realms. In one sense one might consider this difference to be the forerunner of the Idealistic and
Realistic schools of Nee-Confucianism later propounded by
the Ch'eng brothers, Ch'eng Hao and Ch'eng Yi in the 11th
century A.D. Mencius was idealistic. He had a belief in the
noumenal which he felt that man could find by thoroughly
knowing and extending himself. If this were carried to the
ultimate, we would come to have an intimate understanding of our oneness with the Universe, since, according to him,
"all things are complete within us". Hsi.h Tzu, on the other
hand, was materialistic and analyzed things from their everyday aspect and inter-relationship. He, living in the devastating Warring period, naturally would have a strong tendency
to be influenced by it despite his own keen ability to view
all things critically and to express himself clearly. Being influenced strongly by contemporary conditions of turmoil and
uncertainty, selfish rule, greed and corruption, with no apparent desire on the part of those in power to change, we
can appreciate that he would have the point of view that
human nature was evil.
Despite this, he felt that Confucius was truly a Sage and
a good person, one who should be emulated. He says of
him, "Confucius was benevolent and wise and not blind.
Therefore he studied the methods of government and was
worthy to be ranked with the early kings."4 In so doing he
shows the world that there really is a good man and that
other can be so too. However, whereas Mencius emphasized virtue and Jen, Li and Yi, Hslin Tzu emhasized learning
and seems to use the Rites and Music, and the Spring and
Autumn Annals, more as the basis for his point of view.
4. F ung Yu-Lan, A History of Chinese Philosophy, Vol. /, Princeton, N. J.:
Princeton University Press, 1952, p. 280
205
207
206
The Huai-N~n-Tzu states likewise, " .... The Six Disciplines are different in kind, yet all are the same in principle.
Gentleness and kindness, accomodation and beneficence;
these are the influence of Sbih. Simplicity and purity, sincerity
and honesty: these are tpe teaching of the Shu. Clearsightedness and logical comprehension; these are the meanings of the
Yi. Respectfulness and modesty, veneration to others and
humbleness: these are what are brought about by Li. Magnanimity and simple ease: these are the transformations
wrought by Yueh. The ability to make criticisms and argue
about ideas: these are the results of detailed analysis of the
Ch'un Ch'iu. Therefore when the teachings of Yi have been
abused, there is dissoluteness. When that of the Shih has
been abused, there results a stupid simplicity. When that of
the Shu has been abused, there is pedantry. When that of
the Li has been abused, there is envy. When that of the
Ch'un Ch!iu has been abused, there is slander. These six
( disciplines), the Sage uses in coordination, and regulates
according to their different merits." 6
"The Han Confucianist, Tung Chung-shu (179?-104?
B.C.), writes in his Ch'un Clh'iu Fan-Lu (ch. 1), "The prince
knows that he who is in power cannot by evil methods make
men submit to him. Therefore he chooses the Six Disciplines through which to develop the people. The Shih and
Shu make orderly their aims. The Li and Yueh purify their
fine qualities. The Yi and Ch'un Ch'iu illumine their knownledge. The Six teachings are all great, and at the same
time each has that in which it stands preeminent. The Shih describes aims, and therefore is preeminent for its unspoiled
naturalness. The Li regulates distinctions, and therdore is
preeminent in its decorative qualities. The Yueh intones
virtue, and therefore is preeminent in its influencing power.
The Shu records achievements, and therefore is preeminent
6. Ibid. p. 401
I bid. p. 401
Ibid. p. 402
208
209
211
210
213
212
tinction between good and evil emerges and myriad phenomena of conduct appear. The Sage regulates himself by
means of the Mean, correctness, hurnan-heartedness and
righteousness, and takes Qui.escence as the essential" .9
The other problem, also spurred on by Buddhism and
Taoism, is that of achieving Sagehood or Buddhahood. His
thoughts in this regard are expressed in his second major book
T'ung Shu or General Principles of the Book of Changes.
Basically, the problem created by the different points
of view of Confucianism and Buddhism, is that of which is
the correct way attaining Sagehood, i.e., should one try to
attain it by remaining in contact with the world and overcoming its difficulties, temptations, and tribulations (Confucianist thinking), or should one try attaining Buddhahood
through spiritual cultivation outside the phenomenal realm
as taught by the Ch'an Buddhists, i.e., through Instantaneous
Enlightenrnent. 1 Chou felt that the best method was that
of living naturally and acting naturally.
Shao Yung (1011-1077 A.D.) was primarily inter~sted
in Cosmology and brought forth a revised theory of it based
on the hexagrams of Yi Ching. He was the first to record
9. Fung Yu-lan, A Short History of Chinese Philosophy. New York: The
Free Press, 1966. p. 270
10. Authors note: What they failed to realize is that they are both
partially wrong. The problem as stated is over-simplified. In both
methods it is first necessary to exercise complete self control over
our bodies and our senses, and also to eliminate Karma. The Confucianist does it while still operating in the world and the Buddhist
does it by retiring from the world (at least in thought if not in body
too). Both finally come to recognize themselves as being at "one"
with the Universe. Zen Buddhists achieve this through Instantaneous
Enlightenment. For the Confucianist it is a long slow and arduous
process. For the most part they fail to mention the preparation and
spiritual development necessary to arrive at the point of being ready
either Sagehood or Instantaneous Enlightenment. Timewise Instantaneous Enlightenment may be shorter (in most instances). But one
should never forget that the basic requirements and achievements are
ultimately the same.
Ibid. p. 279
214
2i.S
have a common universal parentage. His ideas of the evolutionary process of the Yin and Yang is that they make all
the "1 0,000 things" including us. Consequently we all are
from the same source and parents. Hence we should be
filial to that which brought us into being.
This same concept of Universal parentage is taught to a
limited extent in Christianity, as exemplified by the "Lord's
Prayer" taught us by Jesus which begins "Our Father". He
too is showing us that we come from a common source. While
this parallels the Eastern concept, the sanctity and inter-relationship of the family are different in East and West. F ilial
relationships in the East begin in the family and then are
extended to friends, community, local and national governments. The same degree of intra and inter family relationships are not existent in the West. Basically though, if every
moral activity is carried through in its highest sense then the
Universal parents are being served. This does not require
any special training in filial piety and at the same time is
something everyone can carryout wherever he is, regardh~ss
of whether it is in the East or the West. The time, place,
date, and color of the skin have nothing to do with it whatsoever.
REALISM AND IDEALISM
Fung Yu-lan, in his History of Chinese Phi~osophy, Vol.
II, chapter X, part 2, credits the Ch'eng brothers, Ch'eng Hao
(1032-1085 A.D.) and Ch'eng Yi (1033-1108 A.D.) with
the real establishment of the Neo-Confuciainist school. At
the outset it seems as if no real difference was noted between what the two brothers expounded. Later Chu Hsi
became the exponent of Ch'eng Yi's Li or Principle, wh ich
formed the basis of Realism. Lu Chiu-yuan (1139-1 193
A.D.), and later Wang Shou-jen (1472-1528 A.D.) propou nd-
216
217
methodology of sp iritu al cultivation marks further the departure of N ... o-Confuci.a n isn1 from Ch 'anisrn" .14
While C h'eng I lao us s M n ius and the Appendices
to the Book of han ' 's a ~; hi s d p:1rture point, he gives his
interpretation much more m tapflysi '< If o nn otations than
did Men cius. C h'e ng I la o b li vcd th r was a sp iritual or
inner connection between all thin gs in th e univ rsc.
onscquently, man should strive to retai n the purity and innoce nce
of his unity with the Universe and avoid being selfish, attached
or rationalistic. Rather m1n should be impersonal, impartial
and imperturbable.
The search for Happiness was also part Ch'eng Hao's
studies, and, in keeping with the foregoing thought of unselfish, impartial, impersonal, etc., he came to the conclusion
that it is what a man is that makes him happy, and not what
a man does, per se. He recognized that there never was a
moment when a man was not doing something. He also
appreciated the benefits of engaging in a variety of activity.
But it is when man is truly inwardly content and at peace
that he derives a measure of happiness in all that he does.
It is what stems from within man, and his point of view
rega rding the events of life that control a man's happiness
and not what he does, even though what he does may have
an influ ence on his feelings.
W:1n !!; Sho u-jen (1472-1528 A.D.) also set forth the
ldealisti owept that all is mind. His recorded sayings are
i.n the Ch'uau llsi Lu or Record of Instructions. Wang maintained th:11 th 111ind was everything. He based this on the
simple qu s t ion " I low ca n there be anything outside the
mind?" Thus, if ;ill thin ,s arc in the mind, all things must
stem from Ill 1lli 11d , in l' ludin the Li, as developed by his
14.
C 'h/11,.,,.,.
J'h ilosuphy, N ew
Y o rk :
The
218
219
believed that dealing with the world was the natural course to
follow in view of man's characteristics and nature. Buddhists believed it best to withdraw from the world, achieve
Enlightenment as qui.ckly as possible, then return and help
the world to a much greater u c~ rcc than is poss ible (according to them) without this nli ghl cnm nt. onfucianists called
the Buddhist path selfish and ca lculating sin ce they give up
all else, as it were, to achiev E nlightenment. Buddhists, on
the other hand, beli.evc it is impossible for Confucianists to
obtain true Englightenment by the path they are following.
If we look to Yi Ching for guidance, we find that both
paths are possible courses to take. Let us first look at Nine
in the 4th place of hexagram #1 Ch'ien Kuajthe Creative:
"Wavering Flight
No Blame.
Ibid. p. 313
Depths,
I :rom lite foregoing we see that both the worldy path and
15.
OVI;;:r
Princeton. N . J.:
220
221
17. Ibid. p. 36
18. Ibid. p. 73
In :r rl:ll l',i" ' the forcgoi ng we can see that there are
at least tw1l p:1tlls to foll ow and that there are many parts to
each path . Tlrnl' is :r h:1sis for each the point of view of
the Buddhist :1 s w II :rs tlr:rl of the Confucianists; and we can
add the Cltristi.:111 :1s \Vl' ll . R ':mllcss of which path is chosen,
19.
Ibid. p. 5 1
20.
lhid. p. 7X
222
223
225
224
(,') ~
(l')'l
226
c
H
A
G
N
END RESULT
Chapter 6
Why Chinese Thought Is As It Is
228
229
morality, and intellect, are all that one takes with him when
he leaves this world. All other things are purely transitory
and unreal, hence not to be desired. Man's goal then becomes to train and develop himself, to raise the purity of his.
thinking and actions, to raise the level of his I.Q. through
the development of his intellect and to constantly increase
the power of concentration. To do these various things he
needs teacher~ to help him. So he pays great respect to
anyone who can teach him irrespective of the social or economic status of the pedagogue. The teacher is regarded as a
superior person and is accorded respect as such, without differences or distinctions of age, wealth, appearance or any
other aspect.
Graciousness is displayed in courtesies to friends, in
innate modesty regarding self, giving the other person credit,
entertaining him royally, offering him the best accomodations, paying for mutually received services, reciprocating
propitiously and placing the other's desires ahead of one's own.
"Losing Face" is perhaps the most subtle and deepest
ingrained Chinese attribute. In dealing with the Chinese one
definitely must give the possibility of "Loss of Face" consideration and think and act accordingly. End goals, no
matter how desirable, become inconsequential if "Loss of
Face" is involved. This relates to his being disgraced if you
show him to be wrong, put him on the spot regarding his personal circumstances, especially regarding wealth or knowledge, or correcting him publicly. Once you have caused
him to "lose face," further dealings, negotiations, or relations
become virtually impossible between the parties involved.
When faced with a situation of this nature we can see where
our thoughts, and the words spoken from these thoughts,
can be our friends or our worst enemies. 1
1.
Another difference, not truly appreciated by most Westerners, is the Chinese's loyalty to their leader. This stems
from their heritage and training of filial piety as promulgated
by Confucianism. They, initiaiJy, are tau ght that the ruler
of their clan is the one who:m they must Jove, respect and
obey. It is to this ruler that they give their loyalty and devotion. The right to voice and express their opinions is not
denied during the discussion stage of any matter. Their
thoughts may often be at great variance from what is eventually decided. But once the ruler has expressed his wish then,
right or wrong, that wish is carried out. They are also
taught that in the eyes of the clan the leader can do no wrong
and he must be defended against all others. A person like
Plato's Euthyphro, who accused his father of murder, is unthinkable for Chinese. A filial son will defend his father
at all times regardless of the circumstances whereas Euthyphro
thought it perfectly right and moral to accuse his father publicly, believing his father to be wrong. Of even greater importance, though, is the execution of the will of the leader of
the clan. By being imbued with the custom and habit of
doing what the leader says they largely look to any boss,
teacher, military commander, etc., to tell them what to do.
As we have stated previously, Confucius taught that family
relationships should be extended outward to the community,.
to the state and to the nation. And this aspect of regard:
and ob dience to leadership extends to military and government lea<.krs, with a natural tendency of greater loyalty to the
immcdiat "boss" than the one more distant. This is one
of the fund :11n n t:tl reasons why Mao Tse-tung was able to
achieve II is su c ss.
But for West m I adcrs and planners, this characteristic
of loyally to Ill k iltkr hilS additional implications. True
Democracy, as is knnwn in the United Stcttcs, cannot work
In hina and mu ll 111' til olll r parts of the Orient as well.
230
The people instinctly want a modicum of long range leadership with authoritative control. Beneath this level, they can
and strongly do want their freedom of initiative and actions
within duly circumscribed limits and within the bounds of
the best for the greatest number.
Another aspect of this loyalty to the ruler is that for a
given set of people there can only be one ruler. The Chinese
are one of the strongest nationalistic peoples in the world
and are inclined to make many sacrifices for the greatness of
their nation. Currently, they resent their nation being divided. Eventually, this feeling of there being only one ruler of
a family or clan will re-unite all China into one strong nation.
At that time it will neither be true Democracy nor true
Communism that will be the government doctrine. It will
not be Constitutional Monarchy nor Enlightened Despotism,
!but probably something along the lines of a Constitutional
:Presidency (elective). with basic philosophy of governing being
:an off-shoot of the "glorious" types of fatherly leadership exemplified by the (legendary and non-hereditary) Sage Kings.
Another variant is that the Chinese in general do not
fear death the way many Westerners - o. - Mo-;t- of the~-~
lieve i~ reincarna_tion and that an earthly life is just a short
stop at another hotel in the long journey of life through the
ages. Hence, it does not matter whether this particular sojourn is long or short.
There are many other differences between Chinese and
Western thinking and ways of doing things, but these are
not as critical nor as potentially disruptive as not speaking
nor acting in accordance with propriety, "losing face" or
violating filial piety.
Our purpose in considering the foregoing pertinent Chinese thinking is to determine the origin of each and ascertain
if there is any understandable way of coping with these critical
.aspects of international differences in order to reduce misun-
232
233
234
235
236
2 7
#4 Meng/Youthful Folly: Here we see the representation of an inexperienced person who, if he wants to succeed,
must be conscious of his lack and seek out a teacher. It
teaches him the value of sincerity and modesty in relations
with the teacher. On the other hand, it advises the teacher
how to act towards the student, both as to clear and definite
answers to be given as well as how to cope with unintelligent
or mistrustful questioning.
#8 Pi/Holding Together: Here. we see that for holding together we need a strong central figure (teacher) who has
greatness of spirit, consistency and strength, with whom many
students c-1n unite. It also shows how "relationships are
formed and firmly established according to definite inner
laws". It points out that inner power and content are the
principle attributes of one who wants to lead and guide others.
#10 Lu/ Treading (p. 346): "This hexagram deals with
the rules of good conduct, compliance with which is a prerequisite of character formation. This good conduct is harmonious-in conformity with the Trigram Tui, the Joyous,
which is inside--:md hence attains its good even under difficult circumstances ("Treading on the tail of the Tiger"). Thus
it brings about those harmonious forms which are the prerequisites of outward behavior."
#16 Yu/Enthusiasm: Through enthusiasm a leader
(teacher) finds universal and willing obedience. Tn so doing
one is following the principle of moveme nt along the lines of
least resistance. Enthusiasm can unify mov m nls. Tile
teacher is able to awaken this sa!me spirit i11 olll rs til rou" It
his own sureness and freedom from il si l ~t ti o tt , h:1 '"- d up :111d
strengthened hy hi s sin rit y. ll also w;tms ({) h ware of
being delud d by f:lls 'tl lilusi:L'Ill .
#22 Pi/ Gr:t c ((> I ): ( p. <J_ ). " lwgitl ll r i11 :1subordi nate
place must tak ' Upll il ililllSl''" tilv l:dllll or :td v: lll<.: ing. T here
might be opporLuniti s for stnrvp titi11usly :tsiu' tltc way, but
238
231}
240
this occurs the world remains at pea :111d in prop ~,r 1 nkr.
This is the goal Confucius had in mind wit 11 h d v 1\l p d
this system.
We see from this, toQ, that extensive ou rt sy ,t ~>w: trd s
one's friends is an extension of the "propriety" tnd " fili :tl "
aspect of the relationship o~ elder and younger brotIt r. Actually, it represents courtesy in speech and actions towards
everyone (true humaneness). In this respect the pcop l of
the Replfblic of China are much like the ear,ly We tcrn crs
in the United States, that is, happy, friendly, court~ou s and
helpful to one another. (There are exceptions, of <;ourse ).
As a general overview statement, one might well say that
the Chinese people are one . of the happiest, if not the h~p
piest, peoples populating the world today. Quite naturally
this stems from their heritage and culture and particularly
their philosophic attitude towards life. One especially outstanding trait is their constant attempt to inject humor and
interest into all categories of conversation. This is done in
two principle manners, i.e. , by the use of colorful speech
and illustrations, and/or by say in things that produce smiles
and laughter. This is appli cab le eve n to discussion of serious
matters. It is a refinement and allrihutc that could well bear
emulation by others. It i.s thi s typ of thin g th at strikes a
harmonious and interesti n _r not i11 til ock les of one's hea rt.
Some of the exampl es o f o url s to others :H ' doi 11 su h
things as the youn ge r gen ' rlllion 1ivin g up s als lo ld rs in
public transportation and onv :111 TS, lit ir " ' \H ll p \1 11 ill J'
elders on shoppin g tours. r 11d rin s rvi r in n tln rv tin n wit h
obtaining infcrnwlion o r onlllloditi s. nnd t> lll r lll' lpuln Lss s
in general. .I uniors i v ri Jltt nf' wn nnd :tv o t d I ill h st
seats to scninrs, hotlt :ts n l:tks In lt :ll t. 'putl nti,,,, fn ilitks nnd
in connecti on wi t It so i:tl :dl':tir.. 'l'IH SI'IJttlt .' nt IHinor d
guests are a lw:tys s 'i ti Ld :tl tuh l . i11 , 111'l1 1 lll:tlllll' t tlt :tl tltl'y
will have lhe b ' SI Vi 'W uf (11 ' I' ll i t~tllll WII l (01 l'llkt l:titllll ' 111 1
if such is invo lv 'd ).
....
242
In matters of entertainment, the Chinese extend themselves beyond what most Westerners would consider reasonable. In entertaining a friend at dinner they will provide
many more courses of food than a person normally can eat
or drink, just for the sake of propriety and hospitality. This
would usually be 10-12 courses as compared to an average
meal of 4-6 varieties, although sometimes as many as 24
courses and even more may be served. Regardless of how
much is set forth before the guest, the host will always say,
during the meal, "Mei shenma ts'ai. Ch'ing suipien tzechi lai,
pieh k'ech'i" or "I don't have enough, but please help yourself
anyway. Don't be polite", and the end of the meal or party
will say "Taiman Taiman" which means I have treated you
shabbily. The meal or party may have been so costly that he
goes into debt for it or else he and his family live on minimal
rations for a while to recuperate the family budget status.
But the Chinese won't entertain unless it's done "royally",
and at the same time the host must appear to be most humble
yet gracious.
For special guests, the host may even personally pick upthe guest and escort him to the dinner or the party. Such
treatment is especially accorded to dignitaries and teachers.
When friends ride together in a taxi ifs always a scramble to see who gets in the front seat with the driver. The
winner has the best opportunity to pay for the trip. Part of
the pleasure of being together seems to come from such situations wherein friends argue and try to see who gets to pay. This
applies to most situations involving payment such as in restaurants, going to the movies, any form of transportation, etc.
Much joy seems to be lost when someone, like an American,
doesn't want to "fight" or gets agreement in advance as to
who will pay. Such procedures evert seem to have a cooling
effect on the friendship.
~4.
244
# 15
Mod esty is
246
41
248
249
25 1
2)0
252
understanding that one has of Yi Ching is helpful in understanding the Chinese, their thinking and their culture.
Professor Nan, during a lecture on Yi Ching at the Fu.
Jen University, Taipei, Taiwan, in 1968 said:
"The wisdom of Yi Ching is easily understood. Its simplicity
mak1;:s it easy for people to follow and comprehend. By being
clear and easily understood, people can readily share this doctrine in th;:ir hearts; and those who understand it are therefor
close. People sharing the same thoughts in their hearts work
more readily together, and achievement are more easily attained.
When closeness comes from the heart it will last. Achievements can
grow and expand. These become the virtue and exemplification of
the wise man. The growth and accomplishments rcllect a wise
person's progress. The princip1es of Yi Ching, which arc easy
to understand, which in turn makes them w:.ry acceptable, include all the wisdom in the world . If one co uld un lcrstand
Yi Ching's principles relating to all thin gs in Heaven and here
on earth, one would be a perkct man."
2_5 4
Yi Ching, as the oldest of all books in continuous existence, is still applicable and useful for both the East and the
West, especially to anyone who wants to be a true citizen qf the
Universe, who wants to help his fellowmen, who wants to
understand all beings and especially for those who want to
understand the Chinese and their heritage better.
Those who are so inclined will find further study along
these lines to be very rewarding, fascinating and uniquely interesting. . There will also be few who, after lengthy study
of Yi Ching, will find in it the keys to their spiritual development and fulfillment.
Shell
B
&
:
-~-- &
0 . ern ' Meaning Comment
Bone :chmese
-";'-' A
-man
Shell M d
T ~ -'
1:~ * IM~;':o'" ~
mo~h~r-~
----
i_
wife,
;concubine!
son
br~ther
*---I
~
-l
;,~
~-~-- ~~
f; -T
~
I
-1i-~- ~
;l/~~1 ~
J
3 legged
pot
J __ _
If
vat
I res~dence I
bird,
sparrow
--
~-~---~
S
year
- I -- - - - }j
month
today
March
'
!December;
August
rain
}j
+
}j
J\.
}j
-----------
: elephant !
"'
- -'.-
bull
L
ox, cow I
-------+---sheep,
goat
horse
--~--
bat
--.--~
wine
aa
_J_ _ _ _ I__ _
king
bb
east
cc
I
I
--
-- --r----I
~-~ ~
cackte
chirp .
I crow 1
1
-- - Z pieced l'
ff
jade
1 container
house,
father
--------~~-
'
XX
dd
-1
I
s.,
256
Shell 1Modern
&
Bone 1Chinese
0.~
get
outside
Fl
I I
~ ~
I
Ill
~~~ i-
I <~:er~ ~prison
00
q-q
rr
seve:
i-
fL -
mno
_-_ ten_ l _
thirteen I
j- " --~-S ;I
r
D = Brother
E = Wife, concubine
responsibilities
Woman below a head, inferior, subordinate
--~,~-
hundred
F .
Son
H = House, residence
I
I_ _
-~- ~ i ; fi;,y - i -o
Mother
-oig~t I ----
six
-~-:
five
i. ,; .
~- I
nn
A= Man
B
Father
:- ~0,~~-
1---:-- -
burn
three
-:-~r- ~
jj
bi~:~eto ~---1-1-~
! wnfli<t
~ ~-~
r=_
.t_-1 ~ I dance I
I ~
~ contend
i
-1
u_v_l ~
:~
gg
ii
uno
- -
rComment
= - -~~~--~
inside
-~-
ff
hh
lf
__
I " .~
_I_first _I ~
I good
~1
big
~ ~- ~rig~~
5C_
.
I Shell
M~a~m~ j Co~m~~~ ~!e ~~~~~~~ ; Meaning
* I
~ --~ ~
il
I-
~I
I
I
Bird, sparrow
Cackle, crow,
chirp
K = Elephant
L = Bull, Ox, Cow
M = Sheep, goat
N = Horse
0 =Bat
P = Mullberry tree
Q
Three legged
pot, (Ting)
s
T
Vat
Two pieced
jade container
Year
Month
258
V = Today
W =March
X = December
Y = August
Z =Rain
aa = Wine
bb= King
cc = East
dd = South
ee = Big
ff = Bright
gg = First
hh = Good
Inside
jj
Outside
ll
Give birth to
mm= To Conquor
nn = Conflict
oo = Dance
II
PP = Contend
qq = Burn
25 9
Blofeld, John
Liquid in a container
Winberg
Chai, Ch'u and
Winberg
Greel, H.G.
Doeblin, Alfred
Fitzgerald, C.P.
Fung Yu-lan
Fung Yu-lan
Ghee, Kong
Ju,ng, C.G.
260
Machovec,
Frank J.
Tomlin, E.W.F.
Ware, James, R
261
Heritage of Change
Abundance .. . .....................
Aoreement
between lines ...... . .
b
A boreement between inner trigrams . . . . ...
Agricultural, Chinese Society .. ..... . . .
Agricultural Society, Taiwan . ... ...... .
Aloebraic
derivation of hexagrams. . . . . . .
b
Alternation of Yin & Yang .. . ... .... . .
Ancestor, reverence to ...... ... .... . .
Appendices to Book of Changes .. . . . .. .
Arch-types of forms in Heaven ..... ... .
Arousing, Chen Kua .... .. .. ... . . .. . .
97
105, 108, 109
105
10-12
11
72
211
244
216
43, 213, 216
42, 46, 72, 75
B
Background, necessary
......... ....
Bamboo Tallies . . . . . . . . . . . . . . . . . . . . .
Bible .. .. . ..... .. . . . . . . ... .
New Testament
Old Testament
Body representations .. .. . . . . . . ... . . . .
Book of History . .. ... . ......... .. . .
Book of Music .. . ...... . ... . . . .
Book of Odes . .. . .. . . . . ... . . .
Book of Rites ..... . . .. . . .. . . . . . . .
Book of (Change) Yi Ching . . ..... .. .. .
Buddhism
Advent ... . ... . ... . .. ......
Development of Mind . . . . . . . . . . . ...
Inroads . . .. . .. ...... .. . .
Music and Bells .. .. . . ... . .. . . . .. .
Path ..... . ... ... . .. .... . ...... .
Principles of .. ... ... . . ......... .. .
Rise of . . .... . . .. ... .. ... .... ....
Y i Ching slanted towards . . . . . . . . . . . .
28
140, 244
197
118, 249
76-77
162, 251
162, 251
162, 251
162, 251
49, 162, 251
184, 198, 200, 210, 227
200
102
215
169
219
102, 219
198
184
263
262
Buddhist Doctrine
102, 219
E mphasizes mind ............ . ..... 102
Burning of Books . . . . . . . . . . . . . . . . . . . . 24, 199, 205, 233
c
Chan Pu ... ...... ..... .... .. .. . ... .
(a way to Search for the Metaphysical)
Chang Tsai ..... . .. .. .... . .. .. .
Change, Cyclic and Sequent .......... .
Change, Definition of . . . . . . . . . . . . . .. .
Chang, Disruptive .. ............. .. . .
Change, Fundamental Principles . . . . . .. .
Change, non-change . . . . . . . . . . . . . . . .. .
Characters, Language . . . . . . . . . . . . . . . .
Chen Ku,a , Arousing .............. .. .
Ch'eng Brothers, Hao & Yi ........... .
Ch'ien Kua
Heaven, Father ..... ........ ... . . .
Simbolization of ................. .
Ch'i Lu Civilization . ............ . . .. .
Ch'in Dynasty ... ... ... ... ... ...... .
China Self-sustaining , . .. .... ... .. . .. .
Chinese Culture Origin . . . . . . . . . . . . .. .
Chinese Thinking .. ................. .
Chinese Writing Origin ........ .. .. . . .
Ching Dynasty . . . . . . . . . . . . . . . . . . . .. .
Chou . ... .. ........ .. . . ...........
Chou Yi (The Book of Change) . . . . .. .
Duke of Chou
Dynasty .. .. ..... . ............. .
King Wen .............. . . . ...... .
Rites of .... ..... . .............. .
Yi
Chou Tun-yi .... ... .......... . ......
Chuangtze . . . . . . . . . . . . . . . . . . . . . . . . .
Circulation of Blood . . . . . . . . . . . . . . . . .
Circular Derivation of Hexagrams .... ...
Clan System & Migrations . . . . . . . . . . . .
0.
0.
28, 29
213
49, 52-53
37
50, 53
37,53
50
35
42, 46, 72, 75
200, 204, 215
42, 46, 72, 74
70
74
18-19
199
13, 15, 163
2-4
121, 227-251
4-7
218
17
30, 32
17, 105, 117, 184
69
17, 69, 105, 117, 184
36, 172
30-32
200, 210, 215
21, 24-25
101
71 , 73
2-3, 10
OH
I I)()
183
2 1, 22
185, 250
121, 176, 185, 189
105-112
105-113
16-17, 166, 168
212-213
93, 189
80-82
49, 52, 94-95
80-92
51-52
101
D
Dau ghter, Middl ultk st-y un gcsl . . . . . . . . 42, 46, 70, 72
Deli vera nce . . , , , ....... .. .. . , , , . . . . 9q
264
265
Democracy . . . . . . . . . . . . . . . . . . . . . . . .
Derived Hexagram 40 from 46 .........
Derivation of Hexagram . . . . . . . . . . . . . .
Algebraic . . . . . . . . . . . . . . . . . . . . . . .
Circular ........................
Cyclic, tables . . . . . . . . . . . . . . . . . . . . .
Differentiation of Yang & Yin ..........
Diplomatic Relations . . . . . . . . . . . . . . . . .
Disruptive Change . . . . . . . . . . . . . . . . . . .
Divination, Comments Regarding .......
Divine Will ........................
Doctors, Herb, Use of Yi Ching ........
Dragon, Symbolic . . . . . . . . . . . . . . . . . . .
Dualism of Yi Ching . . . . . . . . . . . . . . . . .
Dynasties, Three . . . . . . . . . . . . . . . . . . . .
230
94, 110
70, 80, 92, 93
72
71, 73
81-90
70-73
228
50, 53
27, 57-58, 104, 113-116
115, 147
104
191
69
8
E
Earlier Heaven . . . . . . . . . . . . . . . . . . . . . .
Earth, ............................
Equal Partner . . . . . . . . . . . . . . . . . . . .
K'un Kua .. .. ...... .. ............
Mother .........................
Symbolim Concerning . . . . . . . . . . . . . .
Education, Cultivation of ..............
Edu,cation, Trend of, East-West ........
Educational System, Confucius . . . . . . . . .
as Forerunner
Eight Houses of Hexagrams ...........
Eldest Daughter, Sun ................
Eldest Son, Chen . . . . . . . . . . . . . . . . . . . .
Elements, Earth, Wood, Fire, Water ....
& Metal
Emotions, Four Fundamental . . . . . . . . . .
Enlightenment . . . . . . . . . . . . . . . . . . . . .
Entertaining . . . . . . . . . . . . . . . . . . . . . . .
Equal Partner, Heaven, Man, Earth .....
142
103
242
59-60, 100, 102, 115, 173,
188
Ethnic Groups . . . . . . . . . . . . . . . . . . . . . . 2
Examination System
200, 208, 209
F
Face
Faith
Fate
Father .. ... ...... .................
Filial Piety .. ... ....................
Filial to Universal Parents .............
Five Elements ......................
Five Emperors . . . . . . . . . . . . . . . . . . . . . .
Forces, Yin & Yang as ...............
Former Heaven . . . . . . . . . . . . . . . . . . . . .
Foundation of Family ................
Freedom of Choice ..................
"Friends", Words as . . . . . . . . . . . . . . . . .
Fundamental Values ............ .....
Fu Hsi . . . . . . . . . . . . . . . . . . . . . . . . . . . .
G
Golden Mean
Golden Rule, Confucius' .. .. .........
Good, Why be .....................
Good, Difficult to be . . . . . . . . . . . . . . ..
Governing Ru,ler of Hexagram ........
Governmental Examinations . . . . . . . . ..
Great Unity (Utopia) ................
5'), 'JX , I fd
.
.
.
.
.
.
179
(i3
64-65
108
200, 208
225
H
Han Dynasty, Tung Chung-shu . . . . . . . . .
Han Scholars & Change . . . . . . . . . . . . . .
Heaven ...........................
Earlier . . . . . . . . . . . . . . . . . . . . . . . . .
Equal Partner . . . . . . . . . . . . . . . . . . . .
Later . . . . . . . . . . . . . . . . . . . . . . . . . . .
Symbolism Concerning . . . . . . . . . . . . .
Herb Doctor Usc or Yi Ching .. .. ......
Obtain Data . . . . . . . . . . . . . . . . . . . . . .
206, 208
32, 33-34
40, 80, 106, 216
43, 44, 105
59-60, 100 173, 188
44, 48, 105, 100, 113
44, 45, 48, 78-79
104
l 04
266
Hermes
Hexagrams
Algebraic Derivation .. .. ...........
Analysis of . . . . . . . . . . . . . . . . . . . . . .
Change to any Other ..... .. ........
Circular . . . . . . . . . . . . . . . . . . . . . . . . .
Considerations of . . . . . . . . . . . . . . . . . .
Cyclic Derivation . . . . . . . . . . . . . . . . . .
Cycile Explanation . . . . . . . . . . . . . . . .
Derived . . . . . . . . . . . . . . . . . . . . . . . . .
Houses of .. ..... ............. .. ..
Identification . . . . . . . . . . . . . . . . . . . .
Inner, Definition ....... ... .... ... .
Sixty Four . . . . . . . . . . . . . . . . . . . . . . .
Houses, Eight, of Hexagrams .. ..... .. .
Hstin Tzu . . . . . . . . . . . . . . . . . . . . . . . . . .
Huang-ti, Yellow Emperor ............
Humanism ....................... .
Human Nature ... . .. .. . . .. .. ... .
Good ............... . . ........ .
Not Good
117, 159
72
42
92, 98
73
105-113
81-91
92-93
94-99
155-159
68
95, 111
71
155-159
203-205
23
150, 161, 181
202
203
I
Images, Development by King Wen
Important Considerations, Ten ..... ...
Inner
........... .. .......... .
Connection of All Things . . . . . . . . . .
Hexagrams, Definition of . . . . . . . . . ..
Trigrams, Agreement .............
Trigrams, Relates to self . . . . . . . . . ..
Truth ... ... ..... ..... .........
I.Q. Increase of
105
. 105-113
.
.
.
.
.
K
K'an Kua, Middle Son, Danger
Karma . . ... . . ..... .............. .
Keeping Still , Ken Kua ... ... ... . ... . .
Ken Kua, You,ngest Son ........... .. .
Knotted Cords . . . . . . . . . . . . . . . . . .. .
K'un Kua . ... ..... .... ........ ... . .
Earth, Mother ..... .. ............ .
Symbolization of . . . . . . . . . . . . . . . . . .
L
Language
Four Types of Characters . . . . . . . . . . .
Shell & Bone ................. ....
Shell & Bone, Picture of . . . . . . . . . . . .
Laotze . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Father of Taoism . . . . . . . . . . . . . . . . . .
Later Heaven ........ . ... . ... . ......
Law of Change ...... .. . . ... .... . ....
Learning, Self Taught . . . . . . . . . . . . . . . .
Learning, Spread of . . . . . . . . . . . . . . . . . .
Li . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Li Chi (Book of Rites) . . . . . . . . . . . . . . . .
Light, Clarity is . . . . . . . . . . . . . . . . . . . . .
Li Kua, Middle Daughter .............
Lines
.. .. ...... .. .. ... .... .......
Agreement of . . . . . . . . . . . . . . . . . . . . .
Consideration of . . . . . . . . . . . . . . . . . .
Resting . . . . . . . . . . . . . . . . . . . . . . . . .
Loss of Face . . . . . . . . . . . . . . . . . . . . . . .
Loyalty to Leader . . . . . . . . . . . . . . . . . . .
5
7,
X
J\1 p tuli x
/1
2:w
35-%, I X5
30, 17 I , 202, 20
36, 172, 244
66
42, 46, 72, 75
18'9
105, 108-109
105-109
111-112
228, 240, 246-249
229-230
J
Jen .......................... . ... 175-178, 202
Judgments of King Wen .............. 105
Justice . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179, 181
3
106
59-60, 100, 115, 173, 188
59, 63
268
'I IJ
Microcosm . . . . . . . . . . . . . . . . . . . . . .
Responsible for His Own Actions .....
Symbolism Concerning ............. .
Vehicle of Supreme Ultimate . ..... . .
Marriage, Battlefield of ....... . ...... .
Meditation . . . . . . . . . . . . . . . . . . . . . .. .
Mencius ..... . ... . .......... . .... .
Middle Daughter, Li, Light ...... . . . .. .
Middle Son, K'an, Danger ......... . .. .
Mind, Buddhist Emphasize .... . .... . . .
Modern thinking . . . .. . ............. .
Modesty Explained . . . . . . . . . . . . . . . .. .
Modesty Stems from J en ......... . . . . .
Morality, genealogy ..... . ...... . . . . . .
Mother ......... . ... . . ........... .
Mo Tze .... . .... .. .. . ........ .... .
Music ....... .. . .. .............. . .
Control of Emotions . . . . . . . . . . . . .. .
Use of ... . ... . ..... . ........... .
Words have
102
58-63
76-77
116
39
61, 66, 68, 169, 178
201-203, 217
42, 46, 72, 75
43, 46, 72, 75
102
227-251
241, 242, 224-245
178
117
42, 46, 70, 72, 74
19-20
16, 17, 165-175, 204
16, 17, 166, 168
165-166, 169-171
166, 167
N
Nco-Confucianism
0
Old Text
Origin of Chinese Characters
199
4-7
p
Pa Kua . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Eight trigrams drawn by Fu Hsi . . . . . .
Origin of Chinese writing . . . . . . . . . . . .
PaTe, eight virtues ............ . .. .. .
Partnership, Man, Heaven, Earth . . . . . . .
Paths, Buddhist, Confucian .... .. . .... .
4, 42, 46
4
4-7
149-151
59-60, 102, 115, 173
218-219
Paying, Fight to
Peace of Mind
Penetration, Sun Kua . ............ .. .
Pentatonic Scale . . . . . . . . . . . . . . . . . . . .
Philosophy, Yi Ching as . ... . ..... . ...
Physiognomy Representations . . . . . . . . . .
Prayer .. . . . ..... .. . ........... .. ..
Primal Arrangement (footnote) . ... .. .. .
Principle of Change . . . . . . . . . . . . . . . . . .
Principle of Universal Development
Principles of Yi Ching
Application of .. .. ..... . ........ ..
Rational . . . . . . . . . . . . . . . . . . . . . . . .
Propriety .. .... ... . ...... . ... . .....
Psychological Brainwashing . . . . . . . . . . . .
242-243
120
42, 46, 70, 72, 75
171
57
77
66
70
38, 53, 57-62
38, 40, 42, 53, 70,
231, 233
57-116
57
240-241, 252
52
R
Receptive ... . .... . ... .......... . . .
Relationship of Lines ... . .. . ..... .. . .
Righteousness . . . . . . . . . . . . . . . . . . . . . .
Right Path . .. ... ... ... ...... . . .... .
Right Action . . . . . . . . . . . . . . . . . . . . .
Right Concetration . ... . ... .... ... .
Right Effort . . . . . . . . . . . . . . . . . . . . , ,
Right Livelihood . . . .. ...... ...... , .
Right Mindfulness . ..... .. ...... , , ,
Right Speech . . ... ............. .. .
Right Thought . . . . . . . . . . . . . . . . . .. .
Right Understanding . . ... ....... .. .
Rites . . . . .... . ... . . . . ... . ... ..... .
Ritual . ....... .. . . . . . .. . . .. . . . . . . .
Rosicrusians . . . . . . . . . . . . . . . . . . . . .. .
Rulers of Hexagrams . . . . . . . . . . . . . . .. .
9 3 , lXI)
I 0 5, lOX 1( )1)
17 1)- 1X
I. I
I I .1
11''
I 1'1
I \t,
I .J .
I 'I
121
I 2.1
17 - I " '0 I
I (,, 1"/ I
X (l'llllllll l l i ' )
99, I ()I)
s
Sagehood . . . . . . . . . . . . . . . . . . . . . . . . . . 2 1R, I'J.
Sage Kings ..... . ... . . . . . . .. ... . . , , . 8: 35-36
7,
270
271
~killed
Men
Society, Chinese, Ethnic Groups ...... .
Son, Youngest, Middle, Eldest . . . . . . . ..
Spread of Learning . . . . . . . . . . . . . . . ..
Spring & Autumn Annals ............
.
.
.
.
Ssu Ma-ch'ien
Shu Ching ...... . . ................
Sun Kua, Eldest Daughter ........ .. .
Superior Man, Nine Things . .. ..... . ..
Supreme Ultimate .......... . .. .....
.
.
.
.
0.
0.
0.
Supreme Will . . . . . . . . . . . . . . . . . . . . . . .
Symbolism of Yi Ching . . .. .. ... . . .. . .
Sz Wei, Four Virtues ..... . . ......... .
18
153
142
166, 17 6, 222
15
49, 52, .94-95
143
212
7, 28, Appendix
. 101
161 ' 163 ' 205 ' 207' 208,
210, 224, 225, 235, 250,
251
25-26
2
T
Ta Chuan, Confucius' Commentaries
T'ai Tsung ....... .. ....... . ....... .
T'ang Dynasty ..................... .
T aoism
0
0.
0.
0.
0.
D evelopment of Body . . . . . . . . . . . . . .
Inroads . . . . . . . . . . . . . . . . . . . . . . . . .
Music & Bells . . . . . . . . . . . . . . . . . . . .
Yi Ching Slanted Towards . .........
187-188
209-210
209
21-23, 26, 120, 184, 198,
200, 210, 227
102
19 8
169
184
102
22-24
23
185
11
235, 239, 250
61, 126
62, 66
105-113
106
109
106
I ()<)
I 07
I ()(,
u
Universal Brotherhood
U niversal D evelopment
Universal Parents ........ . . . ... ... ...
Universal Time .... .. . . . ..... ..... . .
Universe, Citizen of . . . . . . . . . . . . . . . . . .
Utopia, (Great Unity) . . . . . . . . . . . . . . . .
213-214, 244
37, 38, 53, 70, 227, 231,
233
213, 214
60, 99, 101 , 102,231, 233
182, 254
225
v
Virtues (eight) P aTe ... . . ........ . . .. 149-151
Virtues (four) Sz Wei .. .. ...... ... ... 149,152-153
Virtues T hree Ultimate, San Ta Te . . . . . . 153
w
Wa rring St:11 s P riod ..... . . . . . ... ... 10, 13, 17, 2 1, 11)1),
Way of Life, ( \ Htfucius . . . . . . . . . . . . . . 198
()iJ
JI
272
Way of Life, Yi Ching ................
Wen, King, Producer of Chou Yi . . . . . . . .
Well, Symbol for .. .. ........ ....... . .
"Western Inscription" . . . . . . . . . . . . . . . .
Will of Heaven ......................
Writing, Shell & Bone .. .... ..........
160
105, 117
12
213
16, 27-28, 115, 191, 202
7, 28, Appendix
y
Yang
.... ... ... . . ...... . . . ... . ...
Yang & Yin .... .. .................
Alternation . . . . . . . . . . . . . . . . . . . . . .
As Forces .... . . .. . . .... . ..... ...
Never separated ... ... .......... . ..
Representation . . . . . . . . . . . . . . . . . . . .
Yao ....... . .... ...... . . .. .......
Yin . . . .. .... .... ... . ... ..... ... ..
Yellow Emperor (Huang Ti) . . . . . . . . . .
Yi . ........ -. . . . . . . . . . . . . . . . . . . . .
Yi Ching . . . . . . . . . . . . . . . . . . . . . . . . . .
Analysis of Hexagrams . . . . . . . . . . . . .
And Great Unity .. .. .... .... . . ....
And Taoism . . . . . . . . . . . . . . . . . . . . . .
And Universal Development .. . ......
Application of Principles . . . . . . . . . . . .
As Produced by King Wen . ... .. ... .
As a Philosophy ..................
Background to Chinese Culture . . . . . .
Chi Ch'u (Notes on the Book of
Changes) . . . . . . . . . . . . . . . . . . . . . .
Confucius' Commentaries . . . . . . . . . . .
Determine the Will of Heaven . . . . . . . . . .
Divination, Comments on . . . . . . . . . . . . .
Explainable . . . . . . . . . . . . . . . . . . . . . . .
Follows Natural Processes . . . . . . . . . . . . .
"Friends" . . . . . . . . . . . . . . . . . . . . . . . . .
Hsiin Tzu Frequently Quoted . . . . . . . . . .
Interpretation of . . . . . . . . . . . . . . . . . .
Man Free & Independent . . . . . . . . . . . .
Music and . . . . . . . . . . . . . . . . . . . . . . .
Origin of Name .. . ... . .......... ..
Silent Power . . . . . . . . . . . . . . . . . . . . . .
Sound Advice . . . . . . . . . . . . . . . . . . . .
Systematic Principles . . . . . . . . . . . . . . .
The Earliest Book . . . . . . . . . . . . . . . . .
Three Parts . . . . . . . . . . . . . . . . . . . . . .
Timeless ....... .. . . . . .... . . .. . . .
Understanding & study . ....... .. .. .
Use . . ...... . .. . . ..... .. ... . ... .
v.s. Right Path .... .. . .. ....... ... .
You,ngest Daughter, Tui, Joy ...... .. . .
Youngest Son, Ken, Keeping Still . ... .. .
1oR- I 'J
7, 2
252
05, Itl K
57-. H
I IH
:w
- <
Il l , 1'1-l
( {l
I 1,\ I IH
d 2' II , I I l, I t I I
'1.1 ' II., I I)' I I I I t
z
Zen
II) I , I
l () '
I I I '
I ()