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PART ONE What Is the I-Ching?

ONE OF the five Confucian Classics, the I-Ching, or as it is commonly translated, the Book of Changes, is an oracle book, a philosophy, and a work of art. It has added immeasurable depth to Chinese culture and is doing the same now for Western culture.

The I-Ching is composed of 64 Hexagrams made up of six broken or solid (unbroken) lines, texts, and commentaries. The basic symbolic unit is a trigram. The maximum number of trigrams formed by various combinations of three lines, either solid—————— or broken —— ——, is eight. By combining individual trigrams the hexagram is formed, the total possible being 64.

These lines, trigrams, and hexagrams symbolize the forces of action and change and all the phenomena of the universe. The lines are of two kinds: the broken, representing the yin force, and the solid, representing the yang force. The yin force refers to the negative, passive, weak, and destructive. It is docile and female. The yang force refers to the positive, active, strong, and constructive. It is virile and male. Together in groups of six the lines symbolize all possible situations, forms of change, possibilities, and institutions. The underlying idea is that the two forces are constantly interacting, producing change, and that things are forever inter-fused and intermingled. In simple terms this perpetual constant is the constant of change. The universe so represented is controlled by a natural operation of forces which can be determined and predicted objectively.

The origins of the work lie in the desire to predict the future based on wisdom symbolically embodied in the hexagrams. The word that is translated into English from the Chinese as change is i, pronounced ee. Basically i has three meanings: I) ease and simplicity in contrast to what is difficult; 2) transformation, alternation, or change; 3) firm and quiet in contrast to what is endangered, hence invariability. These meanings serve as undertones throughout the work.

The 64 Hexagrams are followed by two texts and commentaries. The total is what we today call the I-Ching. We shall use this name rather than the translated title in our text.

History

Tradition ascribes the basic linear complexes of the book, the Eight Trigrams, to the legendary cultural hero Fu Hsi. He is said to have investigated all the phenomena in the universe and discovered a commonality of laws or patterns governing everything. These phenomena and laws were inductively symbolized by the Eight Trigrams. Tradition is split as to the attribution of the 64 Hexagrams, some attributing them to Fu Hsi and others to King Wen (c. 1171-1122 B.C.), the father of the founder of the Chou dynasty (IIII-249 B.C.). Regardless of the authenticity of these attributions, it is certain that the idea of the line groups and of the divided and solid lines goes back to remote antiquity.

Our present text is said to be a revision of two earlier works of which nothing reliable remains. The first is called the Lien Shan, "Mountains Standing Together," and is placed in the Hsia dynasty (c. 2183-1752 B.C.). The other, used in the Shang dynasty (1751-1112 B.C.), is called Kuei Tsang, "Reverting to the Hidden." We only know the names of these books and that their arrangement and names of the hexagrams were different.

The old name of the work that comes down to us is Chou I; Chou is the name of the dynasty whose founders played such an important role in shaping the work. It is attributed either to King Wen or his son, the Duke of Chou. It is not our concern here to discuss which parts of the text stemmed from which historical figure. It is important only to note that the text dates back to the early Chou period and that the Chou influence gave the work an emphasis on human affairs.

The latest part of the book is the commentary, commonly called the Ten Wings, and is ascribed to Confucius, although this attribution has been challenged by modern scholars. Most probably the Ten Wings are a product of many hands over a long period of time, from the fifth or sixth century to the third or fourth century B.C. However, it is true that Confucius did study the hexagrams and texts intensively and seriously in his old age. Thus the commentaries doubtlessly bear the stamp of his keen intelligence, his judgments and observations influencing later writers of commentaries whether they were Confucian disciples or not.

Fate too played a role in pushing the I-Ching to the fore-front of intellectual interest. It was one of the few works to escape the great book burning of 213 B.C. initiated by Ch'in Shih Huang Ti. As a result scholars took up the I-Ching with great enthusiasm, feeling that it was the last tool of their profession. They contributed an enormous amount of heterogeneous material coming from such diverse schools as the Taoists and the natural philosophers. The rich and varied commentary that surrounds the work originated under these circumstances and forms the I-Ching tradition.

Also fusing with the tradition of the hexagrams were early schools of Chinese astronomy and astrology with such concepts as the Five Elements (Metal, Wood, Water, Fire, and Earth), the Ten Celestial Stems, and the Twelve Zodiacal Places (also known as the Twelve Horary Characters or Terrestrial Branches). Matched with the 64 Hexagrams, these concepts formed the base for I-Ching divination from the Han dynasty (B.C 206-200 A.D.) onward. Many schools of thought used the I-Ching to predict great events of state and to explain the development of history—not only the Confucianists. This made the I-Ching broader in use and influence than other Chinese classical works and guarantees it a prominent, living position throughout history.

Composition of the Book

The 64 Hexagrams are followed by two texts and commentaries. The texts are the Kua Tz'u, or explanation of the entire hexagram text, and the Yao Tz'u, or explanation of the component lines. There are seven commentaries. First is the T'uan Chuan, which is the commentary on the decision that uses the structure of the individual hexagrams to explain the judgments belonging to them, i.e., the commentary on the Kua Tz'u. Then there is the Hsiang Chuan or "Commentary on the Images." By studying the images suggested by the primary trigrams, this commentary arrives at an abstract meaning for the hexagram. (It also appends explanations to the individual lines.) Next is the Wen Yen or "Commentary on Words of the Text." Preserved for us is commentary on the first two hexagrams, emphasizing their philosophical meaning.

The following layer of text is the Tza Kua or "Miscellaneous Notes on the Hexagrams," which briefly defines the names of the hexagrams. The subsequent layer is the Hsii Kua or "Sequence of Hexagrams," which is the basis for our present order of hexagrams. It is followed by the Shuo Kua or "Discussion of the Trigrams," which interprets the Eight Trigrams and the symbolic values represented by each.

Lastly there is the Hsi Tz'u, "Appended Judgments," which gives a general introduction to the text as a whole and contains pronouncements about the I-Ching made by the Confucian School—some probably emanating from Confucius himself. The T'uan Chuan, Hsiang Chuan, and Hsi Tz'u are each in two parts and, with the rest of the commentaries, form the Ten Wings.

How to Consult the Oracle

The Book of Changes is an oracle book—that is, a system of ideas, natural laws, and images from which one can obtain an answer to a question about what is to come if the question is worded precisely. There are two methods used to construct hexagrams from which the answers are interpreted. One is to obtain the auguries by the manipulation of fifty yarrow (or milfoil) stalks. Though this method is the oldest—the practice of using the stalks came about because they grew wild in the place which in ancient times was used for sacred rituals— we will not introduce it. The second method is far easier and much more convenient. This is the method of tossing coins.

Traditionally the Chinese used copper coins with holes in the middle, blank on one side and inscribed on the other. For our purposes any coin will do.

Tossing Coins

Take three of the same type of coin and arbitrarily determine one side as yang and the other as yin. Coins with a head and tail can conveniently be yang and yin respectively. After composing oneself and having asked the specific question, shake the coins well and throw them to build the bottom line of the hexagram. Continue in this manner until six lines are constructed, starting from the bottom and building upward.

Four possible lines can be determined from throwing the coins. If all three coins are heads (or yang), the line is an old or changing yang line. Likewise if all three coins are tails (or yin), the resulting line will be an old or changing yin line. If there is one head (yang) and two tails (yin), the line is a young or unchanging yang line. Contrarily, one tail (yin) and two heads (yang) will produce a young or unchanging yin line.

Traditionally the inscription side was given the number value 2 and functioned as the yin. The blank side had the value of 3 and functioned as the yang. In I-Ching terminology a six when referring to a line meant an old, changing yin line while a nine meant an old, changing yang line. Three blank sides, or heads, result in the number nine. Three inscribed sides, or tails, result in the number six. The other totals are eight for two blank or head sides plus an inscribed or tail side and seven for two inscribed or tail sides plus one blank or head side. A line with a total eight is a young yin and seven is young yang.

A changing or old line means that when the hexagram is formed that particular line will be changed into its opposite. Hence, if it is yin it will become yang and vice versa. The first hexagram determined will indicate the present situation. Converting all changing lines to their opposites will result in a second hexagram, the hexagram which points to the future situation.

Change is constant and the interaction between the yin and the yang never ceases. When the yang force reaches its zenith it will fade and the yin force will take over. The converse is also true. Thus a line with the value of nine represents the yang at its zenith and is called the old. Since it will change to yin it is also known as the changing yang line. The same is true for a line with the value of six, representing the yin at its zenith. This yin is old and will change into yang. In the other two lines, the yin and yang forces are still in ascendancy, so there is no change.

It will be easy to understand why one inscribed or tail (yin) side will take precedence over the two other blank or head (yang) sides in determining whether the hexagram line is yin (broken) or yang (solid), if one regards the inscribed or tail side as the female and the other as the male. When one woman is in the company of two men, she controls the situation. Likewise, two women in the company of one man are under his control. Thus, the one blank or head coin will take precedence over the others and the line determined by the throw will be yang.

The following list will simplify the interpretation of lines.

H=	Head or blank side=3
T=	Tail or inscribed side=2
H+H+H=9=	Changing yang line (solid line changing into broken)
T+T+T=6=	Changing yin line (broken line changing into solid)
H+T+T=7=	Youn g yang line (solid)
T+H+H=8=	Youn g yin line (broken)

A changing yang line is written and a changing yin line is written A young yin is written —— —— and a young yang line is written —————. When throwing for the hexagram it is a good idea to keep a record of the lines as you build the hexagram. Any method convenient will do. For illustration here we will use these time-honored symbols for the lines.

EXAMPLE: On the first toss the coins come up one yang and two yin (one blank or head side and two inscribed or tail sides). The number value is seven and is written—————. The second toss results in three yin (all inscribed or tails). The number value is six and is written. The third toss results in one yin and two yang (one inscribed or tail side and two blank or head sides). The number value is eight and is written —— ——. The fourth toss is the same as the third, —— ——. The fifth toss results in three yang (all three coins blank or head). The number value is nine and is written . The sixth and last toss comes up the same as the first and is written —————. The hexagram formed is No. 42 I (Increase). This is the starting situation.

If lines two and five, counting from the bottom, are changed, the resulting hexagram will give the future situation. In this case an old yin line is changed to a yang and an old yang line is changed into a yin. This is hexagram No. 41 Sun (Decrease). Thus the situation at the time of the throwing is represented by Increase and all this hexagram symbolizes while future developments will go in accord with what Decrease symbolizes. If no changing lines appear, then the situation covered by the hexagram in question will provide you with the answer to your question.

This method of tossing coins to build hexagrams is the easiest and most popular method of consulting the oracle. The difficulty in consulting the oracle lies in the problem of how to interpret the hexagram and corresponding texts. Masters combine their profound knowledge of the I-Ching and its tradition with the principles of the Five Elements, Twelve Zodiacal Places, and Ten Celestial Stems. Interpretation has been and still is the key to accurate use of the oracle. Our introduction provides twenty basic situations with answers or the basics necessary for arriving at an answer. Also given are the characteristics of the Eight Trigrams and the 64 Hexagrams. Studying these linear complexes will provide an understanding of the nature of their symbolic values.

The Question and Interpretation

First decide on your question. The more specific you make it the better. For instance, to ask "Will I get rich?" is too hazy. It is better to ask "Will I succeed in X business?" or "Will I get wealthy by doing X business?" Also, "either-or" questions are to be avoided. To ask whether it is better to go east or west is not the right kind of question. It is better to ask "What will happen if I go east?" A few sample questions show the precise frame needed.

If X is done, what will be the result?

In X situation, is it wise to proceed with project Y?

In how many days (weeks, months, years) will it be possible to accomplish X?

Perhaps the most common question asked by I-Ching users is whether a certain endeavor or situation will turn out favorably or not. "Is it favorable for me to do X?" The answers looked for in the Chinese are chi or li, both meaning favorable, auspicious and propitious, and hsiung, meaning unfavorable or adverse.

It is best to first calm yourself, concentrate on the question, and then throw the coins. When the hexagram is built, turn to the appropriate hexagram number in Part Three after finding its number in the chart on page 21. Read the general explanation of the hexagram and the fortune and then try to fit your question into one of the remaining 19 categories. Your question may fit into more than one category. In the instance where it does not fit under any of the categories, you can determine an answer by checking the two component trigrams in Part Two and carefully reading the characteristics of the hexagram. If changing lines are present in your hexagram, be sure to consult both the original and the resulting hexagrams, remembering that the former refers to the present while the latter refers to possibilities in the future.

In addition to the upper and lower trigrams, the hexagrams also contain two "inner" or "nuclear" trigrams. These too are important in interpreting answers. The easiest way to show these trigrams is by diagram.

The nuclear trigrams are lines two, three, and four (counting from the bottom) forming trigram Sun and lines three, four, and five forming trigram Ch'ien These two trigrams combined form Hexagram 44, Kuo (Coming to meet). Thus, in addition to looking at trigrams Tui and Ken which are the component parts of Hexagram 31, and at the hexagram itself, one must keep in mind all meanings, images, and associations of the two nuclear trigrams and the resulting hexagram. In this case the resulting hexagram Kuo has the meaning of intercourse or contact between man and woman, giving hexagram Hsien the meaning of contact between the sexes. For marriage, then, Hsien is auspicious.

It is hoped that these categories will be sufficient for your purposes. When they are not, remember to look also at the nuclear trigrams when determining your answer.

There is one more thing to remember. Tradition maintains that the answers provided by the hexagrams and the subsequent interpretation are accurate only if the user is calm and collected when consulting the oracle, when his life is not extremely reckless, and when no ulterior motives, such as desire for fast money, exist. The number of men and women who frequently use the I-Ching is large and growing. This number even includes the distinguished Chinese Nobel Prize laureate physicists Tsung Tso-lee and Chen Ning-yang (1957) and the Japanese physicist Hideki Yukawa, who won the Nobel Prize for physics in 1947. All three have written that they regularly consult the I-Ching at each step of their research.