|
|
| Home Page | Main Text | Glossary | Bibliography | ToC |
For each trigram:
The rational for the final question --- Is the Proposed course of action flowing with the Dao --- is that as far as both the Yi Jing and the Dao De Jing are concerned, a correct action, done by an incorrect person, or at the incorrect time, or for an incorrect reason, or any combination thereof, is an incorrect action, and therefor is not flowing with the Dao.
The fourth question --- how do other hexagrams affect it --- refers specifically to the following section, which is implied by all the proceeding material.
The cast hexagram is the first hexagram one obtains.
The Moving Hexagram is the hexagram that results when changing all the moving lines.
Then one takes the third, fourth and fifth line to construct the upper nuclear trigram.
The second, third and fourth lines are used to construct the lower nuclear trigram.
These two are then combined, to form the Nuclear Hexagram.
One then constructs the Moving Nuclear Hexagram using the same process upon the moving hexagram.
Then one constructs the Inverse hexagram, for each.
Then one constructs the Reverse Hexagram for each.
Then one determines the hexagram that precedes it, in FuXi's order of things.
Then Determine the hexagram which follows it, in FuXi's order of things.
Then determine the hexagram which precedes it In King Wen's scheme of thing.
The determine the hexagram which comes after it, in King Wen's scheme.
The upper, upper nuclear, upper interlaced, lower nuclear, lower interlaced and lower trigrams are made from each of the primary hexagrams. These are respectively:
| Name | How Derived |
|---|---|
| Inverse | Change all Yin lines to Yang. Change all Yang lines to Yin |
| Reverse | The first line becomes the sixth line, the second becomes the fifth etc. |
| Axillary Hexagram 1 | If the First line is yin, change it to yang. If yang, change it to yin. |
| Axillary Hexagram 2 | If the Second line is yin, change it to yang. If yang, change it to yin. |
| Axillary Hexagram 3 | If the Third line is yin, change it to yang. If yang, change it to yin. |
| Axillary Hexagram 4 | If the Fourth line is yin, change it to yang. If yang, change it to yin. |
| Axillary Hexagram 5 | If the Fifth line is yin, change it to yang. If yang, change it to yin. |
| Axillary Hexagram 6 | If the Sixth line is yin, change it to yang. If yang, change it to yin. |
| Evolved Hexagram | Bump all lines up one line. Move Line 6 to Line 1. If it is yin, change it to yang. If yang, change it to yin. |
As an example:
| Cast | Moving | Nuclear | Moving Nuclear | |
|---|---|---|---|---|
| Trigrams / Hexagram | 42 | 27 | 23 | 2 |
| upper | Sun | Gen | Gen | Kun |
| upper nuclear | Gen | Kun | Kun | Kun |
| lower nuclear | Kun | Kun | Kun | Kun |
| lower | Zhen | Zhen | Kun | Kun |
| Derivative Hexagrams | ||||
| inverse | 41 | 27 | 24 | 2 |
| reverse | 32 | 28 | 43 | 1 |
| Preceding Hexagrams | ||||
| Fu Xi | 33 | 38 | 15 | 60 |
| King Wen | 41 | 26 | 22 | 1 |
| Following Hexagrams: | ||||
| Fu Xi | 50 | 56 | 20 | 1 |
| King Wen | 43 | 28 | 24 | 3 |
The trigrams are used to derive the hexagrams upon the following page. The underlined hexagram is the cast hexagram, whilst the trigram in square brackets is the moving hexagram.
| P6 | P5 | P4 | P3 | M6 | M5 | M4 | M3 | N6 | N5 | N4 | N3 | X6 | X5 | X4 X3 | ||
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
| Sun | 57 | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- |
| Gen | 53 | 52 | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- |
| Kun | 20 | 23 | 2 | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- |
| Zhen | 42 | 27 | 24 | 51 | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- | -- |
| Gen | 53 | 52 | 15 | 62 | 52 | == | == | == | == | == | == | == | == | == | == | == |
| Kun | 20 | 23 | 2 | 16 | 23 | 2 | == | == | == | == | == | == | == | == | == | == |
| Kun | 20 | 23 | 2 | 16 | 23 | 2 | 2 | == | == | == | == | == | == | == | == | == |
| Zhen | 42 | 27 | 24 | 51 | 27 | 24 | 24 | 51 | == | == | == | == | == | == | == | == |
| Gen | 53 | 52 | 15 | 62 | 52 | 15 | 15 | 62 | 52 | xx | xx | xx | xx | xx | xx | xx |
| Kun | 20 | 23 | 2 | 16 | 23 | 2 | 2 | 16 | 23 | 2 | xx | xx | xx | xx | xx | xx |
| Kun | 20 | 23 | 2 | 16 | 23 | 2 | 2 | 16 | 23 | 2 | 2 | xx | xx | xx | xx | xx |
| Kun | 20 | 23 | 2 | 16 | 23 | 2 | 2 | 16 | 23 | 2 | 2 | 2 | xx | xx | xx | xx |
| Kun | 20 | 23 | 2 | 16 | 23 | 2 | 2 | 16 | 23 | 2 | 2 | 2 | 2 | $$ | $$ | $$ |
| Kun | 20 | 23 | 2 | 16 | 23 | 2 | 2 | 16 | 23 | 2 | 2 | 2 | 2 | 2 | $$ | $$ |
| Kun | 20 | 23 | 2 | 16 | 23 | 2 | 2 | 16 | 23 | 2 | 2 | 2 | 2 | 2 | 2 | $$ |
| Kun | 20 | 23 | 2 | 16 | 23 | 2 | 2 | 16 | 23 | 2 | 2 | 2 | 2 | 2 | 2 | 2 |
Some sources have claimed that there is a distinct
"pecking order" for both trigrams and hexagrams.
For trigrams the sequence is:
For those that subscribe to that belief, the following table provides a list of "unacceptable" derived hexagrams.
| P5/P6 | ||||
| P4/P5 | P4/P6 | |||
| P3/P4 | P3/P5 | P3/P6 | ||
| M6/P5 | ||||
| M5/P6 | M5/P5 | M5/M6 | ||
| M4/P6 | M4/P5 | M4/P4 | M4/M6 | M4/M5 |
| M3/P6 | M3/P5 | M3/P4 | M3/P3 | M3/M6 |
| M3/M5 | M3/M4 | |||
| N6/P6 | N6/M6 | |||
| N5/P6 | N5/P5 | N5/M6 | N5/M5 | N5/N6 |
| N4/P6 | N4/P5 | N4/P4 | N4/M6 | N4/M5 |
| N4/M4 | N4/N6 | N4/N5 | ||
| N6/P6 | N3/P5 | N3/P4 | N3/P3 | N3/M6 |
| N3/M5 | N3/M4 | N3/M3 | N3/N6 | |
| N3/N5 | N3/N4 | |||
| X6/P6 | X6/M6 | X6/N6 | ||
| X5/P6 | X5/P5 | X5/M6 | X5/M5 | X5/M4 |
| X5/N5 | X5/X6 | |||
| X4/P6 | X4/P5 | X4/P4 | X4/M6 | X4/M5 |
| X4/M4 | X4/N6 | X4/N5 | X4/N4 | |
| X4/X6 | X4/X5 | |||
| X3/P6 | X3/P5 | X3/P4 | X3/P3 | X3/M6 |
| X3/M5 | X3/M4 | X3/M3 | X3/N6 | |
| X3/N5 | X3/N4 | X3/N3 | X3/X6 | |
| X3/X5 | X3/X4 |
Interpretations of the remaining hexagrams:
Interpretation of the Trigrams:
Thus, one puts the hexagrams with the trigrams together, to come to an interpretation. However, there are still some missing hexagrams, here:
A few specific hexagrams derived from the cast hexagram:
Thus, a general picture of interpretation lies. The deeper one wishes to delve into the Yi Jing the more one looks at all of the hexagrams which can be derived from a specific hexagram. This will also involve looking at the inverse and reverse hexagrams, including tearing them apart to reconstruct them.
Lest that worry you, may I remind you that the Yi Jing proper consists of 10 000 words or about half the length of this paper --- the Judgment, and the lines. Everything else is a commentary upon the main text, as a casual reading through Book III of Wilhelm/Baynes ( 1950/1977 ) will show:
Of the Ten Wings of the Yi Jing, Wilhelm/Baynes 1950/1977 only has three appended, apart from the main text --- Wing # 5 and Wing # 6: The Ta Chuan or Hsi Tz'u Chuan. And Wing # 8: The Shou Kua which is a discussion of the Trigrams.
Legge (1963) lists all the Wings in their own section, thus showing how compact the Yi Jing is, for the text proper. Furthermore, it can -- with some legitimacy --- be argued that the Lines are also a commentary, upon the Judgment. This is as the lines are a restatement of the judgment, within the context of the trigrams, and the judgment of the various hexagrams which influence it, by various means and factors.
By letting go, it all gets done;
The Way of Life: Blakney (1955: 101)
The world is won by those who let it go!
But when you try and try,
The World is then beyond the winning.
Increase is not a quantitative thing;
Hexagram # 42: Hiegh: (1982)
it must be measured qualitatively
Using hexagram # 42 as an example: Hexagram # 27 « Providing Nourishment » is the moving hexagram -- which is 9 in the fifth place. Sun is the fate trigram, whilst Zhen is the subject trigram.
Substituting Thunder, as Wood, we see that these trigrams are of the same element, and hence reinforces each other. However, with the moving hexagram, we note that Gen is the fate trigram, and is injurious to Thunder. Thus this bodes that whilst the final outcome will be acceptable, there will be some slight set backs, to one, although they will be fairly easy to overcome. The text from Wilhelm/Baynes ( 1950/1977 ) for the respective hexagrams.
It furthers one to undertake something.
It furthers one to cross the great water.Increase.
Decreasing what is above and increasing what is below;
Then the joy of the people is boundless.
What is above places itself under what is below:
This is the way of the light.
And it furthers one to undertake something:
Central, correct and blessed.
It furthers one to cross the great water:
The way of Wood Creates success.
INCREASE moves, gentle and mild:
Daily progress without limit.
Heavens dispenses, earth brings forth;
Thereby things increase in all directions.
The way of INCREASE everywhere
Proceeds in harmony with the time.Wind and THUNDER: The image of INCREASE.
Thus the SUPERIOR Man:
If he sees good, he imitates it;
If he has faults, he rids himself of them.
Perseverance brings good fortune.
Pay heed of the providing of nourishment,
And to what a man seeks
To fill his own mouth with.The corners of the mouth
Perseverance brings good fortune.Good fortune comes
Pay heed to the providing of nourishment
that is, pay heed to what a man provides nourishment for.
To what he seeks to fill his own mouth with,
That is,
Pay heed to what a man nourishes himself with.
Heaven and Earth provide nourishment for all beings.
The holy man provides nourishment for men of worth
And thus reaches the whole people.
Truly great is the time of PROVIDING NOURISHMENTAt the foot of the Mountain, Thunder:
The image of PROVIDING NOURISHMENT.
Thus, the superior man is careful of his words
and temperate in his eating and drinking.
At which point, I think that the point is clear, that there is a very definite link between the two hexagrams, and the interaction of the two can lead to greater self-awareness, if one so chooses. In both these hexagrams « # 42 & # 27 » it is obvious that the superior man is to look at what he is, and that he is to act accordingly --- he is to help others, but not if they are not worthy of it. To do a more extensive study of these hexagrams is now relatively simple, as all has to do now, is simply to go through the text of the Yi Jing.
The first two hexagrams to study are #1, and #2 --- Qian & Kun, respectively. These are the source hexagrams, from which all else springs. Then study hexagrams number 51, 29, 52, 57, 30 and 58. These are respectively, Zhen, Kan, Gen, Sun, Li and Dui. These are the hexagrams that show the most power, of each of the trigrams. Then one should study hexagrams 11, 12, 27, 62, 63, 64, 61 & 32. These are T'ai, P'i, I, Hsiao Kwo, Chi Chi, Wei Chi, Chung Fo and Heng. Then study hexagrams 31, 41, 32, and 42. These are Hsien, Sun, Heng and I, respectively. Then one studies hexagrams 43, 10, 53, 18, 16 & 24. These are Kuai, Lu, Qian, Ku, Yu and Fu. Then one studies hexagrams 14, 61, 55, 27, 8, 46, 47 and 33. These are Ta Yu, Chung Fu, Feng, I, Pi, Sheng, Kun Tun.
At this juncture, I ought to point out that various mandalas of the Yi Jing have been given, and used to study further into each of the hexagrams. I ought to point out that the sequence in which you study the hexagrams will affect the way that you understand each of the hexagrams. Switch the order of study about, and you will discover different things about each of the hexagrams. It is for this reason that there is no fixed order to studying them, but rather sequences to be used if one wishes to understand the direction of each hexagram, or the consciousness of each hexagram, or some other specific quality of them.
Thus I end my paper, with you the reader, to do the commentary that this implies.
Jonathon Blake provides the information on this website to anyone, but retains copyright on all text, audio and graphic images. This means that you may not:
