I Ging - or Book of Changes
The Richard Wilhelm translation
Penguin 1968


I Ging 2
This hexagram is made up of broken lines only. The broken lines represents
the dark, yielding, receptive primal power of yin. The attribute of the hexagram is devotion; its image is the earth.
It represents nature in contrast to spirit, earth in contrast to heaven, space as against time, the female-maternal as against the male-paternal. Even in the individual this duality appears in the coexistence of the spiritual world and the world of the senses
.

I Ging 3
The hexagram indicates the way in which heaven and earth bring forth individual b
eings
. It is their first meeting, which is beset with difficulties. The lower trigram Chên is the Arousing; its motion is upward and its image is thunder. The upper trigram K'an stands for the Abysmal, the dangerous. Its motion is downward and its image is rain.
The situation points to teeming, chaotic profusion; thunder and rain fill the air. But the chaos clears up. While the Abysmal sinks, the upward movement eventually passes beyond the danger. A thunderstorm brings release from tension, and all things breathe freely again.
The judgment:
Difficulty at the beginning works supreme success,
Furthering through perseverance.
Nothing should be undertaken.
It furthers one to appoint helpers
.
Times of growth are beset with difficulties. They resemble a first birth. But these difficulties arise from the very profusion of all that is struggling to attain form . Everything is in motion: therefore if one perseveres there is a prospect of great success, in spite of the existing danger. When it is a man's fate to undertake such new beginnings, everything is still unformed, dark. Hence he must hold back, because any premature move might bring disaster. Likewise, it is very important not to remain alone; in order to overcome the chaos he needs helpers. This is not to say, however, that he himself should look on passively at what is happening. He must lend his hand and participate with inspiration and guidance.

I Ging 11
Wilhelm:
THE JUDGMENT
PEACE. The small departs,
The great approaches.
Good fortune. Success.


Eranos 171:
泰:小往大來,吉亨。
泰 tai
Compenetration
小往大來 xiao wang da lai
The small going, the great coming
吉亨。 ji heng
Significance growing

Compenetrate TAI :
communicate, permeate, defuse; excellent, imminent, supreme; abundant, prosperous; smooth, slippery; extreme, extravagant, prodigal.
Ideogram:
person in water, connected to the universal medium.
Small XIAO : little, common, unimportant; adapting to what crosses your path; ability to move in harmony with the vicissitudes of life; contrasts with great, DA, self-imposed theme of goal.
Great DA : big, noble, important, very; orient the world toward a self-imposed goal, imposed direction; ability lead or guide ones life; contrasts with small,XIAO, flexible adaptation to what crosses once path.
Significant JI : leads to the experience of meaning; favourable, propitious, appropriate.
吉 Ideogram:: scholar and mouth,
wise words of a sage.

I Ging 12
Wilhelm:
12. P'i / Standstill [Stagnation]
THE JUDGMENT:
STANDSTILL. Evil people do not further
The perseverance of the superior man.
The great departs; the small approaches
.

Eranos 181:
否: Pi - Obstruction
否之匪人,不利君子貞,大往小來。

否之匪人 pi zhi fei ren To obstruction belongs in-no-way people
不利
君子貞 bu li zun zi zhen Not harvesting: a jun zi's trial.
大往小來。 da wang xiao lai
The great going, the small coming

君子 jun zi ideal of a person who orders his/her lifein accordance with dao rather than willfull intention and uses divination in this spirit.
compare hexagram 11:
小往大來 xiao wang da lai The small going, the great coming

I Ging 20
Wilhelm: 20. Kuan / Contemplation (View)
CONTEMPLATION. The ablution has been made,
But not yet the offering.
Full of trust they look up to him
.
_______________________________________________________
Eranos 255:
觀:Guan Overseeing

觀:盥而不薦,有孚顒若。

觀 guan
Overseeing
盥而不薦 guan er bu jian Hand-washing and-also not worshipping
有孚顒若 you fu ruo yong Possessing conformity like a presence

Oversee GUAN : contemplate, Ob served from a distance; look at carefully, gaze at; a high place from where one sees far, Observatory; intelligence, clairvoyance; divine through liquid in a cup.
Ideogram: sight and waterbird, aerial view
Hand-washing GUAN : wash the hands before a sacramental act; ablutions.
Worship JIAN : honour the gods and ancestors; offer a sacrifice; recommend, introduce.
Possess YOU : general term indicating procession; have, own, be endowed with.
Conform FU : Acord between inner and outer; sincere, truthful, verified, reliable; capture; prisoners, spoils.
Ideogram: claws over child, a bird brooding on the nest.
Like RUO : same as, just as; conform, imitate; at the suffix indicating similarity.
Presence YONG : a large head; noble bearing; prestige, dignity; imposing; haughty, conceited.


I Ging 23
Po – Splitting Apart
剝 - Bo
The dark lines are about to mount upward and overthrow the last firm, light line by exerting a disintegrating influence on it. The inferior, dark forces overcome what is superior and strong, not by direct means, but by undermining it gradually and imperceptibly, so that it finally collapses.


I Ging 31
Eranos 354:
咸 – Xian - Conjunction: Attraction and influence between two complementary parts of a whole.

咸,亨,利貞,取女吉。
咸 xian
Conjunction
亨,利貞 heng li zhen Growing Harvesting. Trial.
吉。 qu nu ji Grasping womanhood. significant.

Conjoin XIAN : come in contact with, join;
put together as parts of a previously separated whole; conjunction of celestial bodies; totally, completely; accord; harmony, mutual influence; lit.: Broken piece of pottery, the halves of which joined to identify partners. (greek: symbolon)
Grow HENG :
heavenly influence pervading and nourishing all things; prosper, succeed, expand, develop; effective, favourable; quality of summer and South, second stage of the time cycle. With the pronunciation XIANG : offer a sacrifice; offer a gift to a superior; accept, enjoy.
Harvest LI : benefit, advantage, profit; realisation; sharp, acute,
insightful; quality of water and West, third stage of the time cycle.
Ideogram: ripe grain and blade
Trial ZHEN :
inquiry by divination and its result; righteous, firm; separating wheat from chaff; the kernel, the proven core; quality of winter and North, fourth stage in the time cycle.
Ideogram: pearl and divination.
Grasp QU : seize with effort, take and use, appropriate; take a wife;
grasp the meaning, understand.
Ideogram: ear and hand, hear and grasp
Woman(hood) NU : woman and
what is inherently female.
Significant JI :
leads to the experience of meaning; favourable, propitious, appropriate.
Ideogram:
scholar and mouth, wise words of the sage.

I Ging 39

I Ging 40
I Ging 40 - Legge-Eranos


I Ging 50
The six lines construct the image of Ting, THE CALDRON; at the bottom are the legs, over them the belly, then come the ears (handles), and at the top the carrying rings. At the same time, the image suggests the idea of nourishment. The ting, cast of bronze, was the vessel that held the cooked viands in the temple of the ancestors and at banquets
THE JUDGMENT
THE CALDRON.
Supreme good fortune.
Success.


I Ging 63
This hexagram is the evolution of T’ai PEACE (11)
既濟:
既濟,亨,小者亨也。利貞,剛柔正而位當也。初吉,柔得中也。終止則亂,其道窮也。

Tuan Zhuan: 'Ji Ji intimates progress and success:' - in small matters, that is, there will be that progress and success. 'There will be advantage in being firm and correct:' - the strong and weak (lines) are correctly arranged, each in its appropriate place. 'There has been good fortune in the beginning: - the weak (second line) is in the centre. 'In the end' there is a cessation (of effort), and 'disorder arises:' - the course (that led to rule and order) is (now) exhausted.

I Ging 64
BEFORE COMPLETION. Success.
But if the little fox, after nearly completing the crossing,
Gets his tail in the water,
There is nothing that would further.
The conditions are difficult. The task is great and full of responsibility. It is nothing less than that of leading the world out of confusion back to order. But it is a task that promises success, because there is a goal that can unite the forces now tending in different directions. At first, however, one must move warily, like an old fox walking over ice. The caution of a fox walking over ice is proverbial in China. His ears are constantly alert to the cracking of the ice, as he carefully and circumspectly searches out the safest spots. A young fox who as yet has not acquired this caution goes ahead boldly, and it may happen that he falls in and gets his tail wet when he is almost across the water. Then of course his effort has been all in vain. Accordingly, in times “before completion,” deliberation and caution are the prerequisites of success.


______________________________________________________

I Ging Cultural history: Richard Wilhelm 328

繫辭下 - Xi Ci II

2繫辭下: 古者包犧氏之王天下也,仰則觀象於天,俯則觀法於地,觀鳥獸之文,與地之宜,近取諸身,遠取諸物,於是始作八卦,以通神明之德,以類萬物之情。

Xi Ci II: Anciently, when Bao-xi had come to the rule of all under heaven, looking up, he contemplated the brilliant forms exhibited in the sky, and looking down he surveyed the patterns shown on the earth. He contemplated the ornamental appearances of birds and beasts and the (different) suitabilities of the soil. Near at hand, in his own person, he found things for consideration, and the same at a distance, in things in general. On this he devised the eight trigrams, to show fully the attributes of the spirit-like and intelligent (operations working secretly), and to classify the qualities of the myriads of things

I Ging Shuo Gua- Richard Wilhelm262

說卦 -ShuoGua

1 說卦: 昔者聖人之作《易》也,幽贊於神明而生蓍,參天兩地而倚數,觀變於陰陽而立卦,發揮於剛柔而生爻,和順於道德而理於義,窮理盡性以至於命。

Shuo Gua: Anciently, when the sages made the Yi, in order to give mysterious assistance to the spiritual Intelligences, they produced (the rules for the use of) the divining plant. The number 3 was assigned to heaven, 2 to earth, and from these came the (other) numbers. They contemplated the changes in the divided and undivided lines (by the process of manipulating the stalks), and formed the trigrams; from the movements that took place in the strong and weak lines, they produced (their teaching about) the separate lines. There ensued a harmonious conformity to the course (of duty) and to virtue, with a discrimination of what was right (in each particular case). They (thus) made an exhaustive discrimination of what was right, and effected the complete development of (every) nature, till they arrived (in the Yi) at what was appointed for it (by Heaven).


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