JSNYC
I would like to preface this post with a few things. First, I will refer to the Book of Change as the Yijing. Due to changes China is making to the Chinese language, the old spelling of the Book of Change was the "I Ching", but it should now be should be written "Yijing", in accordance with those changes. It is a much better spelling phonetically too.
Next I want to mention that I am not an authority or scholar on the Yijing. I am currently learning The Book of Change and how to read the hexagrams in greater depth and more effectively. I am simply posting my research, opinions, and conclusions as I study. My present goal is simply to attempt to define some basic, fundamental, core concepts of the Yijing in order to create a system for studying, learning, and reading the Yijing. So although I believe these concepts to be true and they are concepts that I am using, they are still only my opinion. I am stating what I believe to be facts, but as with all Yijing analysis, they are only my personal facts, not necessarily universal facts.
Finally I want to mention that my first and primary source of study was Wilhelm's translation, as well as the two "companion" books, Understanding the I Ching by Richard Wilhelm and (his son) Hellmut Wilhelm, then Heaven, Earth and Man in the Book of Changes by Hellmut Wilhelm. As a second translation, and a extremely good compliment to Wilhelm's translation, which I would certainly recommend, is Brad Hatcher's translation, which can also be downloaded for free from his site: http://www.hermetica.info.
The first trigram arrangement, said to have been presented to Fû-hsî on the back of a tortoise, is the Primal or Earlier-Heaven arrangement. The next arrangement, said to have been created by King Wen, is the Inner-World or Later-Heaven arraignment. Both arrangements are presented with images in Wilhelm's translation; here is a link to the relevant chapter:
http://shapeless.org/chou_i/shou_kua.html#ch2
The Primal arrangement is associated with the realm of ideas and concepts, the primal source of change, and thus the arrangement is also associated with the tao of heaven. The Inner-World arrangement is associated with the seasons, the manifestation of cyclical change in the phenomenal, natural world, and thus this arrangement is also associated with the tao of earth. Naturally, this causes some to speculate about the arrangement that represents the tao of man. The following site has an interesting idea, although I am not sure how useful it is...
http://www.linksware.com/Pages/iching.html
I think that the sequence of completion, as presented by Wilhelm in his translation of the I Ching, would be a better representation of the tao of man, if there even is such an arrangement. The same sequence that is represented in the trigrams within the sequence of completion is also represented in the hexagrams in Fû-hsî's "natural sequence". The following diagram is from James Legge's translation of the I Ching, at www.sacred-texts.com. It is a diagram of Fû-hsî's natural sequence exhibited circularly and in a square (click the image in the link to see a larger image):
http://www.sacred-texts.com/ich/pl2-1.htm
Here is a link to an image of the Primal and Inner-World arrangements from the same translation:
http://www.sacred-texts.com/ich/pl3-2.htm
This is a link to the Contents of the entire translation:
http://www.sacred-texts.com/ich/index.htm#Contents
Although the Yijing is a mathematical puzzle, a big, complex "magic square", I believe that aspect of the Yijing is also its subterfuge. As a matter of fact, I believe the vast majority of mathematical contortions applied to the Yijing are at best only mildly interesting, and often create unnecessary confusion rather than provide any interesting conclusions. I think King Wen also suggests this by creating his sequence (of pairs) of hexagrams in which no definite mathematical sequence can be derived. The Yijing hexagrams represent archetypes, quite similar to the images of the Tarot. Thus I believe the only way to truly unlock the wisdom of the Yijing (if any) is through intuition, quite similar to the puzzle cube in Clive Barker's movie, Hellraiser. And since the language of intuition is images, I believe one of the keys to unlocking the Yijing is to learn (to see) the images.
The first, best, and really only place to really learn the hexagrams is (a translation of) the text of The Book of Change. So I believe nothing can take the place of study, reflection on, and usage of the hexagrams themselves. But I also believe that the more (pertinent) images that can be associated with the hexagrams, both during study and when reading the hexagrams, the more intuitive the hexagrams may become, even if the images are only essentially mnemonic in nature. Thus, that is where I believe the arrangement of the trigrams provide their primary use; to illuminate the nature of the trigrams, as well as the nature of change in the Yijing. (Note: some scholars question whether the trigrams existed before the hexagrams, I do not believe this question to be relevant to their use in forming images within the hexagrams. It is fairly obvious that the nature of the hexagrams and trigrams are intermingled to some extent, most notably in the hexagrams that double the trigram images.)
I will present an overview of the two arrangements and the sequence of completion. I will do that using and paraphrasing Wilhelm's translation of the 8th Wing, as well as adding my initial and cursory evaluation of the trigrams within sequence of completion.
[size=+1]The Primal or Earlier-Heaven arrangement[/size]
The tao of heaven, the content; the idea, concept, or principle before it has been given form or manifestation.
In this arrangement the trigrams are presented as pairs of complementary opposites.
Ch'ien and K'un: heaven earth are the primal forces, the source of all change, and they determine the direction, or the nature of change. Heaven or Ch'ien represents the creating power, the driving force, Yang. Earth or K'un represents the receptive and the yielding, the manifestation, Yin.
Kên and Tui: mountain and lake are united and interchange their influences. Keeping still and reflecting on the nature of the change. Kên represents cessation, stopping, and Tui represents reflection and joy. A nurturing, balanced, symbiotic relationship is also indicated in the mountain and the lake.
Chên and Sun: thunder and wind excite and stimulate each other. Chên is the incitement to action, and Sun is the continuation. Chên is the power to break through the outer shell, and Sun the persistence to penetrate to the core. Chên is shock and Sun is gentle penetration.
K'an and Li: water and fire do not oppose each other. Just as the sun and the moon are opposites, yet the same, in much the same way, K'an whose image is the moon as well as water, and Li whose image is the sun as well as fire and lightning, also have a mutual relationship.
[size=+1]The Inner-World or Later-Heaven arrangement[/size]
The tao of earth, the object (of change), the manifestation of cyclic change in the phenomenal world.
In this arrangement the trigrams are presented in the circular, cyclic sequence of the seasons.
Chên, Spring, East, (6:00 AM): "All living things come forth in the sign of the Arousing. The Arousing stands in the east." The explosion of nature in the spring, "April showers (thunder) bring May flowers."
Sun, Southeast, (9:00 AM): "They come to completion in the sign of the Gentle. The Gentle stands in the southeast. Completion means that all creatures become pure and perfect." The blossoming, blooming, and growth of nature in the spring, also, "spring cleaning".
Li, Summer, South, (12:00 PM): "The Clinging is the brightness in which all creatures perceive one another. It is the trigram of the south. That the holy sages turned their faces to the south while they gave ear to the meaning of the universe means that in ruling they turned toward what is light. This they evidently took from this trigram." The radiant sun at the height of summer, and all the connotations contained in each.
K'un, Southwest, (3:00 PM): "The Receptive means the earth. It takes care that all creatures are nourished. Therefore it is said: "He causes them to serve one another in the sign of the Receptive."" Wilhelm describes this as the season of harvesting, of joint labor.
Tui, Autumn, West, (6:00 PM): "The Joyous is midautumn, which rejoices all creatures. Therefore it is said: "He gives them joy in the sign of the Joyous."" This is the fruits of the harvest.
Ch'ien, Northwest, (9:00 PM): ""He battles in the sign of the Creative." The Creative is the trigram of the northwest. It means that here the dark and the light arouse each other." Within the end of one cycle is the seed of the next.
K'an, Winter, North, (12:00 AM): "The Abysmal means water. It is the trigram of due north, the trigram of toil, to which all creatures are subject. Therefore it is said: "He toils in the sign of the Abysmal."" Wilhelm describes this as the preparation for winter.
Kên, Northeast, (3:00 AM): "Keeping Still is the trigram of the northeast, where beginning and end of all creatures are completed. Therefore it is said: "He brings them to perfection in the sign of Keeping Still."" Kên is where the old cycle finally ends, and the invisible seeds of the new cycle, which began in Ch'ien and were developed in K'an, now germinate... awaiting the bursting forth of a new cycle in Chên.
[size=+1]The Sequence of Completion[/size]
The tao of man, the subject (of change), the nature of change, the impetus to change, sequent change.
In this arrangement the trigrams are presented in a their “natural sequence”. This sequence is also represented in the Primal arrangement by starting with Ch'ien and moving backwards to Chên, then crossing over to Sun and moving forwards to K'un. (Note: the descriptions of the trigrams within the sequence are not directly derived from the translation.)
Ch'ien: the idea, the concept, the inspiration, the spark.
Tui: the reflection on and development of the idea. Tui also suggesting an inner, emotional aspect.
Li: and reflection leads to clarity, lucidity, focus, or acceptance.
Chên: the initial effort or action, the initial tangible manifestation of the idea.
Sun: the work needed to sustain and further the initial action.
K'an: eventually, after much toil in Chên and Sun, troubles, doubt, obstacles, or disillusionment occurs.
Kên: the problems in K'an should not be met with rash action, but with keeping still, with focus, with contemplation, and with holding firm.
K'un: once stilled, once becoming truly receptive again, this creates the fertile ground from which the cycle may begin anew.
[size=+1]Individual Trigrams[/size]
Here are some of the associations with the individual trigrams in Wilhelm's translation as well as the name of the hexagram that doubles the trigram image. (The translations the hexagram names are from: Richard Wilhelm - Bradford Hatcher - Stephen Karcher.)
Ch'ien or Qian: The Creative - Creating - Inspiring Force / Dragon
The Creative is strong.
Heaven, a stallion, the head, father, round, jade, metal, cold
K'un or Kun: The Receptive - Accepting - Field / Yielding
The Receptive is yielding.
Earth, a cow or ox, the belly, mother, a cloth, a kettle, a large wagon, form, the multitude, black soil.
Chên or Zhen: The Arousing (Shock, Thunder) - Arousal - Shake / Rousing
The Arousing means movement.
Thunder, a dragon, the foot, eldest son, spreading out, a great road, decisive and vehement, bamboo that is green and young.
Sun or Xun: The Gentle (The Penetrating, Wind) - Adaption - Subtle Penetration / Spreading the Fates
The Gentle is penetrating.
Wind, Wood, a rooster or fowl, the thighs, eldest daughter, the guideline, work, the long, the high, advance and retreat, the undecided.
K'an or Kan: The Abysmal, Water - Exposure - Repeating Pit / Ghost River
The Abysmal is dangerous.
Water, the Moon, a pig, the ear, middle son, pit, ambush, bending and straightening out, thieves.
Li or Li: The Clinging, Fire - Arising - Radiance / Bright Omens
The Clinging means dependence.
Fire, the Sun, Lightning, a pheasant or fire-bird, the eye, middle daughter, brightness, coats of mail and helmets, lances and weapons, heat and dryness, tortoise, crab, snail, mussel.
Kên or Gen: Keeping Still, Mountain - Stillness - Bound / Stilling
Keeping Still means standstill.
Mountain, a dog, the hand, youngest son, a bypath, doors and openings, fruits and seeds, eunuchs and watchmen, a rat or black-billed birds (crows, ravens).
Tui or Dui: The Joyous, Lake - Satisfaction - Open / Expression
The Joyous means pleasure.
Lake, a sheep, the mouth, youngest daughter, a sorceress, smashing and breaking apart, dropping off and bursting open, a concubine.
- - - - - - - - - - - - - - - - -
Here is a link to a general chart of the trigrams and some of their attributes:
http://en.wikipedia.org/wiki/Ba_gua
(Note: some people attempt to use these arrangements to "discover" some "mystical, secret sequence" within the Yijing, although the Yijing contains many "formulas", that is not what was intended.)
ETA:
Hatcher's translation, which can be downloaded from the link above, also contains a bunch of keywords for the trigrams.
And a short, free book, The Language of the Lines by Nigel Richmond, that has an intersting look at the trigrams and hexagram lines, can be downloaded at this site (a full translation can be downloaded as well): http://www.biroco.com/yijing/richmond.htm
Next I want to mention that I am not an authority or scholar on the Yijing. I am currently learning The Book of Change and how to read the hexagrams in greater depth and more effectively. I am simply posting my research, opinions, and conclusions as I study. My present goal is simply to attempt to define some basic, fundamental, core concepts of the Yijing in order to create a system for studying, learning, and reading the Yijing. So although I believe these concepts to be true and they are concepts that I am using, they are still only my opinion. I am stating what I believe to be facts, but as with all Yijing analysis, they are only my personal facts, not necessarily universal facts.
Finally I want to mention that my first and primary source of study was Wilhelm's translation, as well as the two "companion" books, Understanding the I Ching by Richard Wilhelm and (his son) Hellmut Wilhelm, then Heaven, Earth and Man in the Book of Changes by Hellmut Wilhelm. As a second translation, and a extremely good compliment to Wilhelm's translation, which I would certainly recommend, is Brad Hatcher's translation, which can also be downloaded for free from his site: http://www.hermetica.info.
The first trigram arrangement, said to have been presented to Fû-hsî on the back of a tortoise, is the Primal or Earlier-Heaven arrangement. The next arrangement, said to have been created by King Wen, is the Inner-World or Later-Heaven arraignment. Both arrangements are presented with images in Wilhelm's translation; here is a link to the relevant chapter:
http://shapeless.org/chou_i/shou_kua.html#ch2
The Primal arrangement is associated with the realm of ideas and concepts, the primal source of change, and thus the arrangement is also associated with the tao of heaven. The Inner-World arrangement is associated with the seasons, the manifestation of cyclical change in the phenomenal, natural world, and thus this arrangement is also associated with the tao of earth. Naturally, this causes some to speculate about the arrangement that represents the tao of man. The following site has an interesting idea, although I am not sure how useful it is...
http://www.linksware.com/Pages/iching.html
I think that the sequence of completion, as presented by Wilhelm in his translation of the I Ching, would be a better representation of the tao of man, if there even is such an arrangement. The same sequence that is represented in the trigrams within the sequence of completion is also represented in the hexagrams in Fû-hsî's "natural sequence". The following diagram is from James Legge's translation of the I Ching, at www.sacred-texts.com. It is a diagram of Fû-hsî's natural sequence exhibited circularly and in a square (click the image in the link to see a larger image):
http://www.sacred-texts.com/ich/pl2-1.htm
Here is a link to an image of the Primal and Inner-World arrangements from the same translation:
http://www.sacred-texts.com/ich/pl3-2.htm
This is a link to the Contents of the entire translation:
http://www.sacred-texts.com/ich/index.htm#Contents
Although the Yijing is a mathematical puzzle, a big, complex "magic square", I believe that aspect of the Yijing is also its subterfuge. As a matter of fact, I believe the vast majority of mathematical contortions applied to the Yijing are at best only mildly interesting, and often create unnecessary confusion rather than provide any interesting conclusions. I think King Wen also suggests this by creating his sequence (of pairs) of hexagrams in which no definite mathematical sequence can be derived. The Yijing hexagrams represent archetypes, quite similar to the images of the Tarot. Thus I believe the only way to truly unlock the wisdom of the Yijing (if any) is through intuition, quite similar to the puzzle cube in Clive Barker's movie, Hellraiser. And since the language of intuition is images, I believe one of the keys to unlocking the Yijing is to learn (to see) the images.
The first, best, and really only place to really learn the hexagrams is (a translation of) the text of The Book of Change. So I believe nothing can take the place of study, reflection on, and usage of the hexagrams themselves. But I also believe that the more (pertinent) images that can be associated with the hexagrams, both during study and when reading the hexagrams, the more intuitive the hexagrams may become, even if the images are only essentially mnemonic in nature. Thus, that is where I believe the arrangement of the trigrams provide their primary use; to illuminate the nature of the trigrams, as well as the nature of change in the Yijing. (Note: some scholars question whether the trigrams existed before the hexagrams, I do not believe this question to be relevant to their use in forming images within the hexagrams. It is fairly obvious that the nature of the hexagrams and trigrams are intermingled to some extent, most notably in the hexagrams that double the trigram images.)
I will present an overview of the two arrangements and the sequence of completion. I will do that using and paraphrasing Wilhelm's translation of the 8th Wing, as well as adding my initial and cursory evaluation of the trigrams within sequence of completion.
[size=+1]The Primal or Earlier-Heaven arrangement[/size]
The tao of heaven, the content; the idea, concept, or principle before it has been given form or manifestation.
In this arrangement the trigrams are presented as pairs of complementary opposites.
Ch'ien and K'un: heaven earth are the primal forces, the source of all change, and they determine the direction, or the nature of change. Heaven or Ch'ien represents the creating power, the driving force, Yang. Earth or K'un represents the receptive and the yielding, the manifestation, Yin.
Kên and Tui: mountain and lake are united and interchange their influences. Keeping still and reflecting on the nature of the change. Kên represents cessation, stopping, and Tui represents reflection and joy. A nurturing, balanced, symbiotic relationship is also indicated in the mountain and the lake.
Chên and Sun: thunder and wind excite and stimulate each other. Chên is the incitement to action, and Sun is the continuation. Chên is the power to break through the outer shell, and Sun the persistence to penetrate to the core. Chên is shock and Sun is gentle penetration.
K'an and Li: water and fire do not oppose each other. Just as the sun and the moon are opposites, yet the same, in much the same way, K'an whose image is the moon as well as water, and Li whose image is the sun as well as fire and lightning, also have a mutual relationship.
[size=+1]The Inner-World or Later-Heaven arrangement[/size]
The tao of earth, the object (of change), the manifestation of cyclic change in the phenomenal world.
In this arrangement the trigrams are presented in the circular, cyclic sequence of the seasons.
Chên, Spring, East, (6:00 AM): "All living things come forth in the sign of the Arousing. The Arousing stands in the east." The explosion of nature in the spring, "April showers (thunder) bring May flowers."
Sun, Southeast, (9:00 AM): "They come to completion in the sign of the Gentle. The Gentle stands in the southeast. Completion means that all creatures become pure and perfect." The blossoming, blooming, and growth of nature in the spring, also, "spring cleaning".
Li, Summer, South, (12:00 PM): "The Clinging is the brightness in which all creatures perceive one another. It is the trigram of the south. That the holy sages turned their faces to the south while they gave ear to the meaning of the universe means that in ruling they turned toward what is light. This they evidently took from this trigram." The radiant sun at the height of summer, and all the connotations contained in each.
K'un, Southwest, (3:00 PM): "The Receptive means the earth. It takes care that all creatures are nourished. Therefore it is said: "He causes them to serve one another in the sign of the Receptive."" Wilhelm describes this as the season of harvesting, of joint labor.
Tui, Autumn, West, (6:00 PM): "The Joyous is midautumn, which rejoices all creatures. Therefore it is said: "He gives them joy in the sign of the Joyous."" This is the fruits of the harvest.
Ch'ien, Northwest, (9:00 PM): ""He battles in the sign of the Creative." The Creative is the trigram of the northwest. It means that here the dark and the light arouse each other." Within the end of one cycle is the seed of the next.
K'an, Winter, North, (12:00 AM): "The Abysmal means water. It is the trigram of due north, the trigram of toil, to which all creatures are subject. Therefore it is said: "He toils in the sign of the Abysmal."" Wilhelm describes this as the preparation for winter.
Kên, Northeast, (3:00 AM): "Keeping Still is the trigram of the northeast, where beginning and end of all creatures are completed. Therefore it is said: "He brings them to perfection in the sign of Keeping Still."" Kên is where the old cycle finally ends, and the invisible seeds of the new cycle, which began in Ch'ien and were developed in K'an, now germinate... awaiting the bursting forth of a new cycle in Chên.
[size=+1]The Sequence of Completion[/size]
The tao of man, the subject (of change), the nature of change, the impetus to change, sequent change.
In this arrangement the trigrams are presented in a their “natural sequence”. This sequence is also represented in the Primal arrangement by starting with Ch'ien and moving backwards to Chên, then crossing over to Sun and moving forwards to K'un. (Note: the descriptions of the trigrams within the sequence are not directly derived from the translation.)
Ch'ien: the idea, the concept, the inspiration, the spark.
Tui: the reflection on and development of the idea. Tui also suggesting an inner, emotional aspect.
Li: and reflection leads to clarity, lucidity, focus, or acceptance.
Chên: the initial effort or action, the initial tangible manifestation of the idea.
Sun: the work needed to sustain and further the initial action.
K'an: eventually, after much toil in Chên and Sun, troubles, doubt, obstacles, or disillusionment occurs.
Kên: the problems in K'an should not be met with rash action, but with keeping still, with focus, with contemplation, and with holding firm.
K'un: once stilled, once becoming truly receptive again, this creates the fertile ground from which the cycle may begin anew.
[size=+1]Individual Trigrams[/size]
Here are some of the associations with the individual trigrams in Wilhelm's translation as well as the name of the hexagram that doubles the trigram image. (The translations the hexagram names are from: Richard Wilhelm - Bradford Hatcher - Stephen Karcher.)
Ch'ien or Qian: The Creative - Creating - Inspiring Force / Dragon
The Creative is strong.
Heaven, a stallion, the head, father, round, jade, metal, cold
K'un or Kun: The Receptive - Accepting - Field / Yielding
The Receptive is yielding.
Earth, a cow or ox, the belly, mother, a cloth, a kettle, a large wagon, form, the multitude, black soil.
Chên or Zhen: The Arousing (Shock, Thunder) - Arousal - Shake / Rousing
The Arousing means movement.
Thunder, a dragon, the foot, eldest son, spreading out, a great road, decisive and vehement, bamboo that is green and young.
Sun or Xun: The Gentle (The Penetrating, Wind) - Adaption - Subtle Penetration / Spreading the Fates
The Gentle is penetrating.
Wind, Wood, a rooster or fowl, the thighs, eldest daughter, the guideline, work, the long, the high, advance and retreat, the undecided.
K'an or Kan: The Abysmal, Water - Exposure - Repeating Pit / Ghost River
The Abysmal is dangerous.
Water, the Moon, a pig, the ear, middle son, pit, ambush, bending and straightening out, thieves.
Li or Li: The Clinging, Fire - Arising - Radiance / Bright Omens
The Clinging means dependence.
Fire, the Sun, Lightning, a pheasant or fire-bird, the eye, middle daughter, brightness, coats of mail and helmets, lances and weapons, heat and dryness, tortoise, crab, snail, mussel.
Kên or Gen: Keeping Still, Mountain - Stillness - Bound / Stilling
Keeping Still means standstill.
Mountain, a dog, the hand, youngest son, a bypath, doors and openings, fruits and seeds, eunuchs and watchmen, a rat or black-billed birds (crows, ravens).
Tui or Dui: The Joyous, Lake - Satisfaction - Open / Expression
The Joyous means pleasure.
Lake, a sheep, the mouth, youngest daughter, a sorceress, smashing and breaking apart, dropping off and bursting open, a concubine.
- - - - - - - - - - - - - - - - -
Here is a link to a general chart of the trigrams and some of their attributes:
http://en.wikipedia.org/wiki/Ba_gua
(Note: some people attempt to use these arrangements to "discover" some "mystical, secret sequence" within the Yijing, although the Yijing contains many "formulas", that is not what was intended.)
ETA:
Hatcher's translation, which can be downloaded from the link above, also contains a bunch of keywords for the trigrams.
And a short, free book, The Language of the Lines by Nigel Richmond, that has an intersting look at the trigrams and hexagram lines, can be downloaded at this site (a full translation can be downloaded as well): http://www.biroco.com/yijing/richmond.htm
The (Buddhist) Eightfold Path correlated to the 8 trigrams: