Ta Chuan / The Great Treatise

[pocossin]

We seem to be skipping pages. Perhaps that is the Way of the Easy and the Simple Skip'em!

 

[rosada]

 

[rosada]

K.i.s.s.

Having edited out the misplaced posts, I'm going back to Page 286:

7. What is easy, 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 possess works can become great. To endure is the disposition of the sage; greatness is the field of action of the sage.

This passage points out how the easy and the simple take effect in human life. What is easy is readily understood, and from this comes the power of suggestion. He whose ideas are clear and easily understood wins men's adherence because he embodies love.
In this way he becomes free of confusing conflicts and disharmonies. Since the inner movement is in harmony with the environment, it can take effect undisturbed and have a long duration. This consistency and duration characterize the disposition of the sage.

It is exactly the same in the realm of action. Whatever is simple can easily be imitated. Consequently, others are ready to exert their energy in the same direction; everyone does gladly what is easy for him, because it is simple. The result is that energy is accumulated, and the simple develops quite naturally into the manifold. Thus it grows, and the sage's mission to lead the multitude to the performance of great works is fulfilled.
Wilhelm.

 

[pocossin]

. . . he who possesses attachment. . .

That is, he to whom others become attached. The person possesses attractive features of leadership.

 

[rosada]

8.
By means of the easy and the simple we grasp the laws of the whole world. When the laws of the whole world are grasped, therein lies perfection.

Here we are shown how the fundamental principles demonstrated above are applied in the book of Changes.

The easy and the simple are symbolized by very slight changes in the individual lines.

The divided lines become undivided lines as the result of an easy movement that joins their separated ends; undivided lines become divided ones by meams of a simple division of the middle.

Thus the laws of all processes of growth under heaven are depicted in these easy and simple changes, and thereby perfection is attained.

:bows:Hereby the nature of change is defined as change of the smallest parts.

This is the fourth meaning of the Chinese word I - a connotation that has, it is true, only a loose connection with the meaning "change."
-Wilhelm.

 

[pocossin]

The divided lines become undivided lines as the result of an easy movement that joins their separated ends; undivided lines become divided ones by meams of a simple division of the middle.

This is an odd explanation of how lines change. In writing, it's easer to connect two segments than to white out a section to create two segments.

 

[rosada]

That is an interesting observation. Just how does one in real life "join two lines" or "separate two lines"? Perhaps it has to do with timing. When you act quickly a connection is strengthened but when you pause and wait the connection is weakened.
For example, if you hear someone you know is in town and you rush to see them quickly it strengthens the feeling you are connected but if you let some time pass before seeking them out, or don't respond at all, the feeling of connection is not so strong.
I wonder how this plays out when looking at the lines in the I Ching. Do solid changing lines mean one is being advised to slow down and do broken changing lines tend to encourage speed?
1.1 Hidden dragon, do not act.
So by not acting, the strong force is weakened and the danger is averted?
2.1 When there is hoarfrost underfoot, solid ice is not far off.
So by acting quickly the force is strengthened and the difficulty is resolved?

rosada

 

[pocossin]

When you act quickly a connection is strengthened but when you pause and wait the connection is weakened.

Interesting thought. More speed often does mean greater connection as in the difference between snail mail and email.

 

[rosada]

CHAPTER II. On the Composition and the Use of the Book of Changes

1. The holy sages instituted the hexagrams, so that phenomena might be perceived therein.
They appended the judgements, in order to indicate good fortune and misfortune.
The hexagrams of the Book of Changes are representations of earthly phenomena.
In their interrelation they show the interrelation of events in the world.
Thus the hexagrams were representations of ideas.
But these images or phenomena revealed only the actual; there still remained the problem of extracting counsel from them, in order to determine whether a line of action derived from the image was favorable or harmful, whether it should be adopted or avoided.
To this extent the foundation of the Book of Changes was already in existence in the time of King Wen.
The hexagrams were, so to speak, ORACLE PICTURES showing what event might be expected to occur under certain circumstances.
King Wen and his son then added the interpretations; from these it could be ascertained whether the course of action indicated by the images augured good or ill.
This marked the entrance of freedom of choice.
From that time on one could see, in the representation of events, not only what might be expected to happen but also where it might lead.
With the complex of events immediately before one in image form, one could follow the courses that promised good fortune and avoid those that promised misfortune, before the train of events had actually begun.
Wilhelm

 

[pocossin]

The hexagrams were, so to speak, ORACLE PICTURES. . .

That's my philosophy I'm beginning to feel orthodox.

 

[rosada]

2. As the firm and the yielding lines displace one another, change and transformation arise.

This brings out specifically the degree to which events in the world are made up of firm and yielding lines.
Under certain conditions the firm and the yielding lines change: the firm lines are transformed and softened, the yielding lines change and become firm.
Thus we have a reproduction of the alternation in world phenomena.

Wilhelm

 

[pocossin]

2. As the firm and the yielding lines displace one another, change and transformation arise.

This brings out specifically the degree to which events in the world are made up of firm and yielding lines.
Under certain conditions the firm and the yielding lines change: the firm lines are transformed and softened, the yielding lines change and become firm.
Thus we have a reproduction of the alternation in world phenomena.

Wilhelm

The world phenomena/changing lines puzzle: If world phenomena and changing lines are linked through appended text, then that is one way of giving concreteness to the seemingly abstract lines.

 

[rosada]

This next paragraph has some useful info. Basically it explains the meaning of some key phrases.

Good fortune: Acting in harmony with the laws of the universe.

Misfortune: Acting in opposition to the laws of the universe.

Remorse: Diviating from the right action but feeling sorrow and turning back in time.

Humiliation: Starting out right but then becoming indifferent and diviating.

Rosada

 

[rosada]

3. Therefore good fortune and misfortune are the images of gain and loss; remorse and humiliation are the images of sorrow and forethought.

Wilhelm

 

[rosada]

When the trend for action is in harmony with the laws of the univere, it leads to attainment of the desired goal; this is expressed in the appended phrase "Good fortune."

If the trend is in opposition to the laws of the universe, it necessarily leads to loss; this is indicated by the judgement "Misfortune."

There are also trends that do not lead directly to a goal but are rather what might be called deviations in direction. However, if a trend has been wrong, and we feel sorrow in time, we can avoid misfortune; if we turn back, we can still achive good fortune. This situation is indicated by the judgment "Remorse." This judgement, then, contains an exhortation to feel sorrow and turn back.

On the other hand, a given trend may have been right at the start, but one may become indifferent and arrogant, and heedless slip from good fortune into misfortune. This is indicated by the judgement "Humiliation." This judgement, then, contains an admonition to exercise forethought, to check oneself when on the wrong path and turn back to good fortune.
-Wilhelm

 

[pocossin]

When the trend for action is in harmony with the laws of the univere, it leads to attainment of the desired goal

laws of the universe = spirit of the time

 

[rosada]

Laws of the universe = Spirit of the time.

I like this. "Laws of the universe" is too broad aphrase to be helpful in a specific situation, but to be advised that good fortune will come from being in tune with the times is a very useful reminder. Dress for the occasion and success will seek you out!
rosada

 

[rosada]

4. Change and transformation are images of progress and retrogression. The firm and the yielding are images of day and night. The movements of the six lines contain the ways of the three primal powers.

Change is the conversion of a yielding line into a firm one.
This means progress.

Transformation is the conversion of a firm line into a yielding one.
This means retrogression.

The firm lines are representations of light;
the yielding ones, of darkness.

The six line of each hexagram are divided among the three primal powers, heaven, earth, and man.

The two lower places are those of earth, the two middle places belong to man, and the two upper ones to heaven.

This section shows the extent to which the content of the Book of Changes reproduces the conditions of the world.
-Wilhelm

 

[pocossin]

The six line of each hexagram are divided among the three primal powers, heaven, earth, and man.

The two lower places are those of earth, the two middle places belong to man, and the two upper ones to heaven.

There is a paradox here that I have not resolved. Action begins in heaven. In the hexagram, action begins from below. So the space below the hexagram should represent heaven. If the phrase "heaven, earth, and man" is any guidance to the lines, then the lines should also be assigned in that order.

 

[rosada]

I think I read somewhere that Earth is in the bottom trigram because Earth is below, Man is put in the middle of the sequence because he is the connection between Earth and Heaven, and then Heaven is above because Heaven is above.
Rosada

 

[rosada]

5. Therefore it is the order of the Changes that the superior man devotes himself to and that he attains tranquility by. It is the judgements on the individual lines that the superior man takes pleasure in and that he ponders on.
-Wilhelm

 

[pocossin]

5. Therefore it is the order of the Changes that the superior man devotes himself to and that he attains tranquility by. It is the judgements on the individual lines that the superior man takes pleasure in and that he ponders on.
-Wilhelm

I have obtained much tranquility from studying the King Wen Sequence. Not so much from the line text, though

 

[rosada]

The correct use of the book of changes.

From this point on we are shown the correct use of the Book of Changes.

For the very reason that the Book of Changes is a reproduction of all existing conditions - with its appended judgements indicating the right course of action - it becomes our task to shape our lives according to these ideas, so that life in its turn becomes a reproduction of this law of change.

This is not the kind of idealism that artificially imposes an inflexible abstract pattern on a life of quite different mold.

On the contrary, the Book of Changes embraces the essential meaning of the various situations of life: thus we are in position to shape our lives meaningfully, by acting in accordance with order and sequence, and doing in each case what the situation requires.

In this way we are equal to every situation, because we accept its meaning without resistance, and so we attain peace of soul.

Thus our actions are set in order, and the mind also is satisfied, for when we meditate upon the judgements of the individual lines, we intuitively perceive the interrelationships in the world.
-Wilhelm

 

[rosada]

6. Therefore the superior man contemplates these images in times of rest and meditates on the judgements.

When he undertakes something, he contemplates the changes and ponders on the oracles.

Therefore he is blessed by heaven.

"Good fortune. Nothing that does not further."
==

Here times of rest and of action are mentioned.
During times of rest, experience and wisdom are obtained by meditation the images and judgments of the book.
During times of action we consult the oracle through the medium of the changes arising in the hexagrams as a result of manipulation of the yarrow stalks, and follow according to indication the counsels for action thus supplied.
=Wilhelm

 

[rosada]

Well this is really really interesting!
Here the writings actually talk about reading the I Ching for philosophical understanding and consulting it as an oracle. I had previously thought that one might start by using it as an oracle but that ultimately one ought to evolve to so completely understanding the laws of the universe that consulting it as an oracle would be unnecessary. I'm glad to know that the authors don't consider one path superior to the other.
Rosada

 

[rosada]

B. Detailed discussion

Chapter 111. On the Words Attached to the Hexagrams and the Lines.

1.
The decisions refer to the images.
The judgements on the lines refer to the changes.

King Wen's decisions (judgements) refer in each case to the situation imaged by the hexagram as a whole.

The judgements appended by the Duke of Chou to the individual lines refer in each instance to the changes taking place within this situation.

In consulting the oracle, the judgment on the line is to be considered only when the line in question "moves, that is, when it is represented either by a nine or by a six.
-Wilhelm

 

[rosada]

2.
"Good fortune" and "misfortune" refer to gain and loss,
"remorse" and "humiliation" to minor imperfections.
"No blame" means one is in position to correct one's mistakes in the right way.

This passage is an amplification of the section 3 of the preceding chapter.

Always making the right choice in words and acts means gain;

Failing to do this results in loss.

Slight deviations from what is right are called imperfections.

When one does not know what is right and does wrong inadvertently, it is called a mistake.

If we become conscious of these small lapses from the right and feel a wish to remedy them, we are moved by remorse.

If we remain unaware of them, or if we have the opportunity to remedy them but are either unable or unwilling to do so, humiliation results.

Mistakes are like rents in a garment; when a garment is torn and one mends it, it is whole again.

If we amend mistakes by a return to the right path, no blame remains. :bows:

-Wilhelm

 

[pocossin]

That is an ingenious representation of the feelings of fortune and misfortune. My silence in this section is because I do not think fortune comes from the appended text but from timeliness -- accord of situation and character of querent. An inauspicious action is untimely, an auspicious one timely.

Mistakes are like rents in a garment; when a garment is torn and one mends it, it is whole again.

Yet for some mistakes there is no recovery but a lifetime of regrets.

 

[rosada]

Well I don't think the I Ching is saying all mistakes can be mended, just that if one can mend them and does then there is no blame.
If you can't mend them, then what? Consult the I Ching...
Rosada

 

[pocossin]

If you can't mend them, then what? Consult the I Ching...

The finest clothes turn to rags. Some mistakes are terminal, and time takes care of them. The I Ching won't give self knowledge if the person won't listen. I posted an example in Intuition in Divination.