Ta Chuan / The Great Treatise

[rosada]

Another law is to be noted.

Owing to changes of the sun, moon, and stars, phenomena take form in the heavens.

These phenomena obey definite laws.

Bound up with them, shapes come into being on earth, in accordance with identical laws.

Therefore the processes on earth - blossom and fruit, growth and decay - can be calculated if we know the laws of time.

If we know the laws of change, we can precalculate in regard to it, and freedom of action thereupon becomes possible.

Changes are the imperceptible tendencies to divergence that, when they have reached a certain point, become visible and bring about transformation.

-Wilhelm

 

[pocossin]

Therefore the processes on earth - blossom and fruit, growth and decay - can be calculated if we know the laws of time.

If we know the laws of change, we can precalculate in regard to it, and freedom of action thereupon becomes possible.

Judging from Wilhelm's example, the laws of time are the seasons of life, the life cycle through which everything passes. If we know where something is in its life cycle, we can predict what will come next for it.

 

[rosada]

There are the immutable laws under which, according to Chinese thought, changes are consummated.

It is the purpose of the Book of Changes to demonstrate these laws by means of the laws of change operating in the respective hexagrams.

Once we succeed in completely reproducing these laws, we acquire a comprehensive view of events; we can understand past and future equally well and bring this knowledge to bear in our actions.

-Wilhelm

 

[pocossin]

There are the immutable laws under which, according to Chinese thought, changes are consummated.

It is the purpose of the Book of Changes to demonstrate these laws by means of the laws of change operating in the respective hexagrams.

Once we succeed in completely reproducing these laws, we acquire a comprehensive view of events; we can understand past and future equally well and bring this knowledge to bear in our actions.

-Wilhelm

This makes sense to me if "immutable laws" means states of correlativity.

 

[rosada]

2. Therefore the eight trigrams succeed one another by turns, as the firm and yielding displace each other.

Here cyclic change is explained.

It is a rotation of phenomena, each succeeding the other until the starting point is reached again.

Examples are furnished by the course of the day and year, and by phenomena that occur in the organic world during these cycles.

Cyclic change, then, is recurrent change in the organic world, whereas sequent change means the progressive [nonrecurrent] change of phenomena produced by causality.

-Wilhelm

 

[pocossin]

Examples are furnished by the course of the day and year, and by phenomena that occur in the organic world during these cycles.

The correlation of season (cyclic time) to the phases of plant life are implicit in hexagram 3, described by Wilhelm as a blade of grass pushing against obstruction as it sprouts out of the earth. This correlation is detailed by Yang Xiong in his Tai Xuan Jing, each of the 81 time periods of the year referred explicitly or implicitly to a phase in the life of a plant.

 

[hilary]

This thread parallels the discussion of the Dazhuan that Chris Gait is leading in Second Life - see this thread. If you're not already a Second Life enthusiast, then the fact that it's in there is a pain - but it's definitely worth the trouble of signing up and blundering about a bit to join the group and listen to Chris's take on it, which is well-rooted in his knowledge of early Chinese thought. I'm sure he would welcome some more people.

 

[rosada]

Anyone who has been participating in the SecondLife site who would feel to share their insights here is most welcome now or when their subject comes up!
-rosada

 

[rosada]

The firm and the yielding displace each other within the eight trigrams.

Thus the firm is transformed, melts as it were, and becomes the yielding; the yielding changes, coalesces, and becomes the firm.

In this way the eight trigrams change from one into another in turn, and the regular alternation of phenomena within the year takes its course.

But this is the case in all cycles, the life cycle included. What we know as day and night, summer and winter - this, in the life cycle, is life and death.
-Wilhelm

 

[rosada]

To make more intelligible the nature of cyclic change and the alternations of the trigrams
produced by it, their sequence in the Primal Arrangement is shown once again [fig. 3].

There are two directions of movement, the one rightward, ascending, the other backward, descending.

The former starts from the low point, K'un, the Receptive, earth; the latter starts from the high point, Ch'ien' the Creative, heaven.

-Wilhelm

 

[tuckchang]

Zhou Yi doesn’t have any word of Yang and Yin in its text but only exhibits two symbols. It is Ten Wings of the I Ching, which introduces the concept of Yang and Yin.

Yang and Yin are the phenomena of Heaven, like day and night. Yang and Yin will change like the darkness of night changing to the brightness of day at dawn, and then the brightness starting to develop, reaching its peak and then going to decline; at dusk the brightness of day changing to the darkness of night. Yang and Yin will never perish, like Tai Ji Tu; white has black in the center and black has white in the center, and like four seasons: the day is increasing while the night is decreasing in spring, and in winter time the night is increasing while the day is decreasing, but both won’t vanish.

On the earth Yang is converted into things of masculinity and expresses itself in the form of stiffness (or rigidity) and strength …..; in human society, justice and the male …… Yin is converted into things of femininity and expresses itself on the earth in the form of softness (or tenderness) and weakness …..; in human society, benevolence and the female …….

The hexagram is phenomena constituted by the images of eight trigrams which are hanged up side down from Heaven as the oracle. The said phenomena of each hexagram emerge according to the mutual influences and interactions between two inter-mated trigrams which are represented by the real substances or their features on the earth. Every hexagram has its particular subject and its 6 lines present six different space-time manifestations in the era or world of that subject. Thus, life on the earth filled with variety is displayed through them, and these 64 hexagrams as well as their 386 lines cover all the possible incidents of the world.

In divining, the old Yang will change to the young Yin according to the oracle within the hexagram hung from Heaven. In the real world, the old man will pass away at last; however the male mating with the female will create new life. Hence the rule of Heaven is eternal, a change with the consistent pattern, while human life will physically end up with death, although it continues in the form of generation by generation.

The I Ching converts the rule of Heaven and Nature into the norm of human beings. What is the change of human world, i.e. that which makes cycling and cycling? It is not for an eternal life but how to live continuously, i.e. people should act timely according to the environment of a hexagram where they inhabit, seek measures and make a change. i.e. a break through, in plight. The I Ching, from the perspective of human norm, does offer people the way, like a hidden dragon not taking action, otherwise the hexagram will become Gou (hex 44), wherein a crisis is emerging, and one should wait till the moment of seeing the great lord at position 2 …….. and like the haughty dragon of hex 1.6 not fighting for the leadership while all masculine lines starts changing to femininity, and it will become auspicious, ……… and like the fighting of two dragons (Qian and Kun at position 2.6) ending up while all feminine lines are changing to masculinity since masculinity is the desired end of femininity. Once people can attain the true significance of a hexagram from the holistic view of its text, from the related hexagram, from the sequence ……according to the I Ching, they will be able to know how to take appropriate actions in the troublesome life, and make life keeping on going.

Regards
Tuck
www.iching123.com

 

[Sparhawk]

It is good to point that yin/yang, as representative symbols, are concepts that were developed much later than the Zhouyi. That doesn't mean that ancient Chinese (Xia, Shang and, of course, the Zhou), like many other neolithic and bronze age cultures, weren't keenly aware of duality concepts and expressed them, not only in divination but also in art motifs. Even the earliest pottery examples exhibit duality motifs. It was only natural that, as civilization and philosophy progressed, a taxonomy was developed to express such concepts.

 

[rosada]

Could someone post figure 3 from Wilhelm, pg.284?

Thanks!
Rosada

 

[tuckchang]

It is good to point that yin/yang, as representative symbols, are concepts that were developed much later than the Zhouyi. That doesn't mean that ancient Chinese (Xia, Shang and, of course, the Zhou), like many other neolithic and bronze age cultures, weren't keenly aware of duality concepts and expressed them, not only in divination but also in art motifs. Even the earliest pottery examples exhibit duality motifs. It was only natural that, as civilization and philosophy progressed, a taxonomy was developed to express such concepts.

Hi Luis,

You are right. Many concepts should have existed long time ago before Ten Wings were completed, and Ten Wings just summarized all those and put them into writing.

What I intend to say in the last post is: the hexagram is the phenomena emerged in Heaven and presented in the form of Nature. In following the oracle of Heaven and adopting the rule of Nature, the I Ching paraphrased Zhou Yi from the perspective of the human norm, and provided each hexagram with advice of how people should perform in that particular world. Regardless of fate, the I Ching itself is a philosophy of life; therefore we call it the classic.

Another thing that I intend to say is: the change of human world signifies to seek measures and make a break through while in plight, and aims to smooth progress, i.e. we should not just stick to the literal meaning of a single text; as of whether to move or remain still depends on the occasion and the timing.

Regards
Tuck
www.iching123.com

 

[tuckchang]

Correction:

....... the I Ching paraphrased Zhou Yi from the perspective of the human norm, and provided each hexagram with advice of how people should perform in that particular world. ..........

www.iching123.com

It should be read as: the I Ching paraphrased the text of Zhou Yi ...........

Regards
Tuck :bows:

 

[joty]

Thank you Rosada and Pocossin

The heaven is above, the earth is below – that is the constitution of the microcosmic human being too. The “real forms” are the expressions of the quintessence above or the inherent one. ‘Real forms’, in a way ‘hide’ the essence, and make it limited and conditioned, in order to be experienced. Good fortune and misfortune are the matter of choice. If we fallow the higher in us – we meet fortune. If we don`t – we meet misfortune. But the misfortune is here to be a teacher. As simple as that!
Namaste! (excuse my English)
Joty

 

[joty]

Tuckchang,
I missed your add. You expressed the precise role Yi Ching has in the process: between the cosmic laws of order and human choices. : )))

Thanks!
Joty

 

[rosada]

To make more intelligible the nature of cyclic change and the alternations of the trigrams produced by it, their sequence in the Primal arrangement is shown once again [fig. 3]. There are two directions of movement, the one rightward, ascending, the other backward, descending. The former starts from the low point, K'un, the Receptive, earth; the latter starts from the high point, Ch'ien, the Creative, heaven.

!....North....Northeast...East....Southeast.
.....K'un...... Chen........ Li.......Tui
.................1a............2a........3a

11...South....Southwest....West...Northeast
......Ch'ien....Sun............K'an.....Ken
..................1b.............2b.......3b

 

[rosada]

3. Things are aroused by thunder and lightening; they are fertilized by wind and rain.
Sun and moon follow their courses and it is now hot, now cold.

Here we have the sequence of the trigrams in the changing of the year, and in such a way that each is the cause of the one next following.

Deep in the womb of earth there stirs the creative force, Chen, the Arousing, symbolized by thunder.

As this electrical force appears there are formed centers of activation that are then discharged in lightening.

Lightning is Li, the Clinging, flame.

Hence thunder is put there before lightning.

Thunder is, so to speak, the agent evoking the lightning; it is not merely the sounding thunder.

Now the movement shifts; thunder's opposite Sun, the wind, sets in.

The wind brings rain, K'an.

Then there is a new shift.

The trigrams Li and K'an, formerly acting in their secondary forms as lightning and rain, now appear in their primary forms as sun and moon.

In their cyclic movement they cause cold and heat.

When the sun reaches the zenith, heat sets in, symbolized by the trigram of the southeast, Tui, the joyous, the lake.

When the moon is at its zenith in the sky, cold sets in, symbolized by the trigram of the northwest, Ken, the mountain, Keeping Still.

Hence the sequence is (cf.fig. 3):
..........1a-----2a...............1b -----2b
......................2a------3a...............2b----3b

Thus 2a (Li) and 2b (K'an) are named twice, once in their secondary forms (lightning and rain), once in their primary forms (sun and moon).

Wilhelm

 

[pocossin]

I find these meteorological associations difficult to follow.

Deep in the womb of earth there stirs the creative force, Chen, the Arousing, symbolized by thunder. As this electrical force appears there are formed centers of activation that are then discharged in lightening.

Thunder is the electric potential that comes before lightning.

When the moon is at its zenith in the sky, cold sets in . . .

Could this be a reference to Cauda Draconis?

 

[rosada]

Cauda Draconis? Auugh, Pocossin! I had never heard the term so looked it up in wikipedia and have discovered the study of geomancy which heretofore I was blissfully unaware of. Maybe we can take that up right after we master the IC...

Meanwhile, yeah this is pretty dry territory we're in right now for me too.

rosada

 

[rosada]

[How to determine if a hexagram is male or female]

4.
The way of the Creative brings about the male.
The way of the Receptive brings about the female.

Here the beginning of sequent change appears, manifested in the succession of the generations, an onward-moving process that never returns to its starting point.

This shows the extent the Book of Changes confines itself to life.

For according to Western ideas, sequent change would be the realm in which causality operates mechanically; but the Book of Changes takes sequent change to be the succession of the generations, that is, still something organic.

The Creative, in so far as it enters as a principle into the phenomenon of life, is embodied in the male sex; the Receptive is embodied in the female sex.

Thus the Creative in the lowest line of each of the sons (Chen. Li, Tui, in the Primal Arrangement), and the Receptive in the lowest line of each of the daughters (Sun, K'an, Ken, in the Primal Arrangement) is the sex determinant of the given trigram.

Wilhelm

 

[pocossin]

[How to determine if a hexagram is male or female]

Thus the Creative in the lowest line of each of the sons (Chen. Li, Tui, in the Primal Arrangement), and the Receptive in the lowest line of each of the daughters (Sun, K'an, Ken, in the Primal Arrangement) is the sex determinant of the given hexagram.

Wilhelm

Isn't Wilhelm talking about trigrams instead of hexagrams? Are these Primal Arrangement gender assignments used elsewhere?

 

[rosada]

My bad. I miss quoted Wilhelm.Thank you for catching it!
Rosada

 

[rosada]

5.
The Creative knows the great beginnings.
The Receptive completes the finished things.

Here the principles of the Creative and the Receptive are traced further.

The Creative produces the invisible seeds of all development. At first these seeds are purely abstract, therefore with respect to them there can be no action nor acting upon; here it is knowledge that acts creatively.

While the Creative acts in the world of the invisible, with spirit and time for its field, the Receptive act upon matter in space and brings material things to completion.

Here the processes of generation and birth are traced back to their ultimate metaphysical meanings.

Wilhelm

 

[pocossin]

The Creative produces the invisible seeds of all development.

The purpose of divination, I think, is to access these seed.

 

[rosada]

6.
The Creative knows through the easy.
The Receptive can do things through the simple.

The nature of the Creative is movement.
Through movement it unites with ease what is divided.
In this way the Creative remains effortless, because it guides infinitesimal movements when things are smallest.

Since the direction of movement is determined in the germinal stage of being, everything else develops quite effortlessly of itself, according to the law of nature.

The nature of the Receptive is repose.
Through repose the absolute simple becomes possible in the spatial world.
This simplicity, which arises out of pure receptivity, becomes the germ for all spatial diversity.

Wilhelm

 

[rosada]

Oh boy, I think I'm gonna need to go back and go over this one line by line.
Rosada

 

[rosada]

7. What is easy to know; what is simple, is easy to follow. He who is easy to know attains fealty. He who is easy to follow attains works. He who possesses attachment can endure for long; he who posesses works can become great. To endure is the disposition of the sage; greatness is the field of action of the sage.
Wilhelm

 

[pocossin]

Oh boy, I think I'm gonna need to go back and go over this one line by line.
Rosada

If I am not mistaken, the text is contrasting the Way of Heaven and the Way of Earth. Heaven (sphere of stars and planets) ceaselessly moves, and objects seasonally come into existence on Earth. The Creative is "easy" because its influence is subtle. The Receptive is "simple" because it follows the pattern given in Heaven.