The I Ching or Book of Changes (134 page)
Humiliating.
b
) “He gets his tail in the water.” For he cannot take the end into view.
Here we have the same images as in the preceding hexagram, though somewhat differently distributed. The first line is the tail. It.is weak and stands at the bottom in a dangerous position, hence does not perceive the consequences of its actions. It rashly tries to cross and fails.
Nine in the second place:
a
) He brakes his wheels.
Perseverance brings good fortune.
b
) The nine in the second place has good fortune if it is persevering. It is central and hence acts correctly.
Here the image of the wheel and of braking, which in the preceding hexagram is associated with the first line in virtue of its strength, is transferred to the strong second line. The strength and correctness of the latter make the outlook favorable.
Six in the third place:
a
) Before completion, attack brings misfortune.
It furthers one to cross the great water.
b
) “Before completion, attack brings misfortune.” The place is not the appropriate one.
The place is at the end of the lower primary trigram K’an, danger, so that completion would be possible. But since the line is too weak for this decisive position, and since it stands at the beginning of the nuclear trigram K’an, a new danger arises. One should not attempt to force completion but should try to get clear of the whole situation. A change of character is necessary. Owing to the fact that the line changes from a six into a nine, the trigram Sun develops below; this, together with the primary trigram K’an, results in the image of a boat over water, hence the crossing of the great water.
Nine in the fourth place:
a
) Perseverance brings good fortune.
Remorse disappears.
Shock, thus to discipline the Devil’s Country.
For three years, great realms are awarded.
b
) “Perseverance brings good fortune. Remorse disappears.” What is willed is done.
As this hexagram is the inverse of the preceding one, the disciplining of the Devil’s Country, there mentioned in connection with the third place, appears here in connection with the fourth. Here the result is more favorable—there three years of fighting, here three years of rewards. The present line is a strong official who assists the gentle ruler in the fifth place and therefore carries out his will.
Six in the fifth place:
a
) Perseverance brings good fortune.
No remorse.
The light of the superior man is true.
Good fortune.
b
) “The light of the superior man is true.” His light brings good fortune.
This line is in the middle of the trigram Li, light, hence everything is favorable for accomplishing the transition to a new period.
Nine at the top:
a
) There is drinking of wine
In genuine confidence. No blame.
But if one wets his head,
He loses it, in truth.
b
) When one wets his head while drinking wine, it is because he knows no moderation.
The top line is strong and inherently favorable. The image of wine comes from the trigram K’an; the present line is in relationship with the top line of K’an. As in the preceding hexagram, the image of a head—wetting occurs. But here it is only a possibility, an avoidable danger.
Thus at its close the Book of Changes leaves the situation open for new beginnings and new formations. The same idea indeed finds expression in the
Tsa Kua
, Miscellaneous Notes on the Hexagrams, in which Kuai, BREAK-THROUGH (
43
), is placed at the end, with these closing words:
BREAK-THROUGH means resoluteness. The strong turns resolutely against the weak. The way of the superior man is in the ascendant, the way of the inferior man leads to grief.
1.
THE
YARROW
-
STALK
ORACLE
The oracle is consulted with the help of yarrow stalks. Fifty stalks are used for this purpose. One is put aside and plays no further part. The remaining 49 stalks are first divided into two heaps [at random]. Thereupon one stalk is taken from the right-hand heap and put between the ring finger and the little finger of the left hand. Then the left-hand heap is placed in the left hand, and the right hand takes from it bundles of 4, until there are 4 or fewer stalks remaining. This remainder is placed between the ring finger and the middle finger of the left hand. Next the right-hand heap is counted off by fours, and the remainder is placed between the middle finger and the forefinger of the left hand. The sum of the stalks now between the fingers of the left hand is either 9 or 5. (The various possibilities are 1 + 4 + 4, or 1 + 3 + 1, or 1 + 2 + 2, or 1 + 1 + 3; it follows that the number 5 is easier to obtain than the number 9.) At this first counting off of the stalks, the first stalk—held between the little finger and the ring finger—is disregarded as supernumerary, hence one reckons as follows: 9 = 8, or 5 = 4. The number 4 is regarded as a complete unit, to which the numerical value 3 is assigned. The number 8, on the other hand, is regarded as a double unit and is reckoned as having only the numerical value 2., Therefore, if at the first count 9 stalks are left over, they count as 2; if 5 are left, they count as 3. These stalks are now laid aside for the time being.
Then the remaining stalks are gathered together again and divided anew. Once more one takes a stalk from the pile on the right and places it between the ring finger and the little finger of the left hand; then one counts off the stalks as before. This time the sum of the remainders is either 8 or 4, the possible combinations being 1 + 4 + 3, or 1 + 3 + 4, or 1 + 1 + 2, or 1 + 2 + 1,
so that this time the chances of obtaining 8 or 4 are equal. The 8 counts as 2, the 4 counts as 3.
The procedure is carried out a third time with the remaining stalks, and again the sum of the remainders is 8 or 4.
Now, from the numerical values assigned to each of the three composite remainders, a line is formed.
If the sum is 5 (= 4, value 3) + 4 (value 3) + 4 (value 3), the resulting numerical value is 9, the so-called old yang. This becomes a positive line that moves and must therefore be taken into account in the interpretation of the individual lines. It is designated by the symbol
or o.
If the sum of the composite remainders is 9 (= 8, value 2) + 8 (value 2) + 8 (value 2), the final value is 6, the so-called old yin. This becomes a negative line that moves and is therefore to be taken into account in the interpretation of the individual lines. It is designated by the symbol — X — or X.
If the sum is
9 (2) + 8 (2) + 4 (3)
or 5 (3) + 8 (2) + 8 (2) = 7
or 9 (2) + 4 (3) + 8 (2)
the value 7 results, the so-called young yang. This becomes a positive line that is at rest and therefore not taken into account in the interpretation of the individual lines. It is designated by the symbol —.
If the sum is
9 (2) + 4 (3) + 4 (3)
or 5 (3) + 4 (3) + 8 (2) = 8
or 5 (3) + 8 (2) + 4 (3)
the value 8 results, the so-called young yin. This becomes a negative line that is at rest and therefore not taken into account in the interpretation of the individual lines. It is designated by the symbol — —.
This procedure is repeated six times, and thus a hexagram of six stages is built up. When a hexagram consists entirely of nonmoving lines, the oracle takes into account only the idea represented by the hexagram as a whole, as set down in the Judgment by King Wên and in the Commentary on the Decision by Confucius, together with the Image.
If there are one or more moving lines in the hexagram thus obtained, the words appended by the Duke of Chou to the given line or lines are also to be considered. His words therefore carry the superscription, “Nine in the
x
th place,” or “Six in the
x
th place.”
Furthermore, the movement, i.e., change
1
in the lines, gives rise to a new hexagram, the meaning of which must also be taken into account. For instance, when we get
hexagram 56
showing a moving line in the fourth place
we must take into account not only the text
2
and the Image belonging to this hexagram as a whole, but also the text that goes with the fourth line, and in addition both the text and the Image belonging to
hexagram 52
:
