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Thread: the sequence of I Ching

  1. #21
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    BTW -
    I was never trying to say that Tuck shouldn't bother with this exercise.
    You never know what new perspective will generate an insight.
    I only meant that this sequence is peripheral, not fundamental to the Yijing.

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    answeredquestions (May 2nd, 2012)

  3. #22
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    I like this subject a lot and liking hearing views on it. I'm grateful to Tuck and the structures or sequences he presents.

    As I see it, it’s not that there isn’t an order, but that the elements are not all predictable, as though carved in stone. While some are difficult to shake, others are bendy or have no form whatsoever (i.e. air/wind and water). Yet they’re made of well organized molecular structures. It need not always be a comparison of two, but to know the total structure is to also know it’s immutable properties as an organic and living thing. I can’t predict which vine will grow the biggest tomato but I can be pretty sure it won’t grow apples.

    Now, I’m no one qualified to be using algebra for an analogy, but in searching for ways to explain a point of view, this made sense to me.

    Abstract Algebra
    Have you ever wondered what would happen if you redefined some of the basic rules of algebra so that concepts you took for granted, like AB = BA, no longer apply? Abstract algebra does just that through the study of the properties that define algebraic structures. Post all questions about fields, rings, group theory, vector spaces, and the axioms that define them into this category.


    Linear Algebra
    Linear algebra is the detailed study of vector spaces. With applications in such disparate fields as sociology, economics, computer programming, chemistry, and physics, including its essential role in mathematically describing quantum mechanics and the theory of relativity, linear algebra has become one of the most essential mathematical disciplines for the modern world. Please direct all questions regarding matrices, determinants, eigenvalues, eigenvectors, and linear transformations into this category.

    http://wiki.answers.com/Q/FAQ/3418-813

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    rodaki (June 4th, 2011)

  5. #23
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    Quote Originally Posted by sooo View Post
    I like this subject a lot and liking hearing views on it. I'm grateful to Tuck and the structures or sequences he presents.

    As I see it, it’s not that there isn’t an order, but that the elements are not all predictable, as though carved in stone. While some are difficult to shake, others are bendy or have no form whatsoever (i.e. air/wind and water). Yet they’re made of well organized molecular structures. It need not always be a comparison of two, but to know the total structure is to also know it’s immutable properties as an organic and living thing. I can’t predict which vine will grow the biggest tomato but I can be pretty sure it won’t grow apples.

    Now, I’m no one qualified to be using algebra for an analogy, but in searching for ways to explain a point of view, this made sense to me.

    Abstract Algebra
    Have you ever wondered what would happen if you redefined some of the basic rules of algebra so that concepts you took for granted, like AB = BA, no longer apply? Abstract algebra does just that through the study of the properties that define algebraic structures. Post all questions about fields, rings, group theory, vector spaces, and the axioms that define them into this category.


    Linear Algebra
    Linear algebra is the detailed study of vector spaces. With applications in such disparate fields as sociology, economics, computer programming, chemistry, and physics, including its essential role in mathematically describing quantum mechanics and the theory of relativity, linear algebra has become one of the most essential mathematical disciplines for the modern world. Please direct all questions regarding matrices, determinants, eigenvalues, eigenvectors, and linear transformations into this category.

    http://wiki.answers.com/Q/FAQ/3418-813
    Diito -- I love hearing Tuck's explanations of how the Yi fits together and the various puzzles that can be made out of the hexagrams. There are some "voices" that come through very clearly for various reasons and I enjoy hearing Tuck's voice on Clarity.

    Because of the way I learned the iChing, for me the conversation with the Yi is a very personal connection rather than an intellectual one first and foremost. And I have an easier time assimilating stories and anecdotes and tales of personal trial and error than the elaborately documented scientific analysis, because that is the face of the YI that I recognise. I agree with Bradford -- super computerisation isn't going to help me. I doubt it will help anybody, but that's another story.

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    rodaki (June 4th, 2011)

  7. #24
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    I thank you very much for your comments.

    To me, going through the sequence is like reading a book from the first page to the end, and like understanding its story or philosophy not from one paragraph, or one page, or one chapter. To go through the sequence with the meaning of each hexagram and each line that I understood can cross-check whether my understandings fit those which the I Ching intend to tell me.

    The sequence 11 - 15

    After propriety is established in the hexagram Lu (10), the masculine, bottom trigram Qian (the sky, which is designated to stay above and therefore moves upward) and the feminine, upper trigram Kun (the earth, which is designated to stay below and moves downward) interplay with each other in harmony, which results in Tai (11), a smooth, unobstructed, harmonious and peaceful state.

    In addition to building Tai (11) and maintaining Tai (as line 2 does), people must prepare for danger in times of peace (therefore line 3 gives the warning and line 4 makes a return voyage to the bright phase of the masculine, bottom trigram Qian) because Tai will collapse once people get used to seek ease and comfort (line 5 condescends to line 2 in seeking peace like the younger sister of King Di Yi of Shang married Zhou Wen Wang to attain truce), become slack and overlook the latent crisis (and Tai reaches extremity and the end will reverse). After the hexagram Tai turns upside down, the hexagram Pi (13): blockage and stagnant, appears. Tai refers to the state of prosperity, while Pi is adversity. Tai and Pi are mutually reversed and interchangeable hexagrams.

    The norm of villains is prevailing and the norm of gentlemen becomes stagnant in the era of Pi (12). While the masculine starts appearing after the bottom trigram Kun, Pi is being stopped; however Pi won’t collapse of itself but must be toppled by joint forces. Therefore the hexagram Tong Ren (13) comes next, wherein people make friends by virtue of putting aside differences and seeking common ground. With the joint forces, line 1 of the hexagram Tai builds Tai at position 2, and with the joint forces, line 1 of the hexagram Pi starts its journey in Pi, and with the joint forces, line 6 topples Pi.

    The ideal of Tong Ren (13) is peoples over the world are one family. The feminine line 2 staying below is designated to makes friends with all masculine lines; however due to discrimination, self-imposed restriction, indifference, etc., the fellowship is built but not as what is expected (i.e. line 6 reaches the suburbs instead of the countryside as stated in the hexagram text). While the hexagram Tong Ren is presented in a reversed form, the feminine line at position 5 possesses all the masculine lines, and the hexagram becomes Da You (14): abundant possessions; the goal of Da You is abundant possessions shared by all peoples

    The hexagram Qian (15), humility, steps onto the stage of the I Ching after the abundance possessions of the hexagram Da You (14), signifying humility is a behavior of the most esteemed virtue. Line 3, the representative line of Qian, works hard but doesn’t exaggerate it, and attains merit or achievement but doesn’t take it as one’s own credit. A person who behaves like this will be supported by hundreds of thousands of people

    Regards
    Tuck
    www.iching123.com

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    rosada (June 10th, 2011)

  9. #25
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    The sequence 16 - 20

    After a person well cultivates himself in the hexagram Qian (15), he can march to the next hexagram Yu (16), wherein it is instrumental in establishing the ducal state and dispatching the troops. Friends of line 4, the representative line of Yu (a person of political charismas), will gather like the hair bound by a clasp, and by virtue of which it can attain great achievements.

    All the lines which are inspired by line 4 of Yu (16) (the source of Yu, a person of political charismas or personal cult) are of ominous omens because they ignore the legitimacy of line 5, the king. Therefore one must be prudent in selecting the right one to follow, and the hexagram Sui (17) means to follow. The masculine line (line 6 of hexagram 12: Pi) descending to the bottom position and the feminine line (line 1 of hexagram 12) ascending to the top position create the bottom trigram Zhen and the upper trigram Dui; the one below moves in following the one above and the one above feels joyful, signifying Sui.

    According to Za Gua Zhuan (the commentary on the coupled hexagrams), Sui (17) is regarded as no past, which is signified as ‘to make adjustments timely and perform correctly according to occasions’, and the mission of hexagram Gu (18) is to remove old aged malpractices, and to put things in order. While the follow of the hexagram Sui is reversed, the bottom trigram Xun prostrates itself in exhibiting submissiveness to the upper trigram Gen: to stop, signifying Gu.

    After those of the hexagram Gu (18) left over by the old generations have been successfully removed, the sovereign returns and descends to the world, wherein masculine lines 1 and 2 occupies the earth domain and move toward the sky domain, like the large ones (the masculine) approaching the small ones (the feminine), and the hexagram of which is named Lin (19): to approach. In Chinese culture the approach of Lin is usually taken for an action which is from an honored position or a higher position.

    Lines 4, 5 and 6 of the hexagram Lin (19) approaching the lines below, like those above approaching those below so as to supervise and manage them, must be done righteously; otherwise calamity exists in August. Once the hexagram Lin is reversed, it becomes hexagram 20, Guan: observation, wherein the masculine line 5 and 6 stays atop like receiving a review or trial on their performances from those below, and the hexagram Guan represents August.

    Regards
    Tuck
    www.iching123.com

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    The sequence 21 - 25

    Example is better than precept. The model set up by those above of the hexagram Guan (20) is the example for those below to follow, while the penal code enacted and enforced in the hexagram Shi Ke (21) is the precept. Shi Ke signifies to bite through (the barrier in the mouth in order to resume its proper function, like that which the penal code is assigned to maintain the social order). Line 5, the founding line and the host line of Shi Ke which acts as one of the executors of the penal code, is a feminine line at the middle position of the upper trigram and at the position of masculinity, signifying a lenient person (due to the instinct of femininity) with the principle of moderation (which is available at the middle position) executes a strict penal code (as that its masculine ground is).

    The penal code of Shi Ke (21) without sentiment and reason will be like tyranny, severe and difficult to execute; therefore it must be lubricant applied with sentiment and reason. The grace (of the tender feminine applied to the rigid masculine) of the hexagram Bi (22) is that which makes it progress smoothly but must not change its essence. Therefore a gentleman should administrate public affairs with a clear mind (like brightness radiating internally and reliability remaining externally), and should not decide lawsuits vaguely, i.e. not to be misguided by their appearances (as stated in Da Xiang Zhuan: the commentary on the image of the hexagram).

    Grace is something like adding adjectives and adverbs to an article .If the grace of the hexagram Bi (21) is overdone, the feminine (the grace) will overpower the masculine (the essence) like the hexagram Bo (23): to peel away (the masculine).

    The feminine tends to overpower the masculine in the hexagram Bo (23) but is stopped by the masculine and strung like fishes. Hereafter the remaining masculine rides on a carriage and returns to the hexagram Fu (24), like the uneaten fruit falling onto earth (Kun) and starting to sprout. From the feminine line appearing in the hexagram Gou (44) and gradually increasing (in Dun 33, Pi 12 ….) to the masculine line recovering in Fu takes seven steps, and Fu to Gou, seven steps. The feminine and the masculine can never exterminate each other, which is the course of Nature; now is the timing for masculinity increasing, and friends (the other masculine lines) will join. Although masculinity is still weak but it will grow stronger without illness. On the other hand, the returned masculine is taken as goodness, and all the feminine lines in the hexagram Fu are designated to return to goodness.

    The recovery of the masculine in the hexagram Fu (24) signifies that goodness and solidity returns (Yin is taken for a symbol of emptiness, while Yang is solidity which people can feel its existence since it is visible under the brightness of Yang); solidity moving (i.e. line 1, the representative line of Wu Wang, acts in a solid manner) under the norm of Heaven (like Zhen beneath Qian) is signified as no pretense. Therefore people shouldn’t think and do what is undeserved in the hexagram of Wu Wang (25). The undeserved and unexpected calamity befalls line 3; it is not the fault of following the norm of Wu Wang, but following the norm doesn't ensure freedom from calamity.

    Regards
    Tuck
    www.iching123.com

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    rosada (June 10th, 2011)

  13. #27
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    Thanks! Rosada.

    The sequence 26 – 30

    After things become solid in the hexagram Wu Wang (25), they can be stored (Chu), signifying people can be built stronger after they act pragmatically. In the hexagram Da Chu (26), the masculine (trigram Gen) reserves and enhances the masculine (trigram Qian), like people largely enhancing and strictly disciplining themselves since the king respects and recruits virtuous & talent persons, which is signified as large storage and great restraint, Da Chu (26).

    In hexagram 26: Da Chu, the livestock are herded and grew up; people are also well enhanced and corrected. Consequently line 6 of Da Chu can act freely like marching on the avenue of heaven (to carry out its mission), and the hexagram Da Chu moves forth and arrives at a new era, hexagram 27: Yi: nourishment. In hexagram Yi, the livestock become foodstuff and perform their duty; on the other hand people start to fight one another for food; fortunately while people are scrambling power and benefit, there are also some people who exhibit their virtue and fulfill their responsibility of nourishing people.

    After the masculine power having experienced the extinction and revival from the hexagram Bo (23) to Fu (24), it learns how to act pragmatically at Wu Wang (25) and enhances itself at Da Chu (26). If masculinity is continuously nourished at Yi (27), it will become excessive while it reaches Da Guo (28): large excess (in terms of masculinity in excess of femininity in large quantity), wherein the beam is bent due to the heavy masculine, and masculinity must be counter-balanced by femininity.

    Humans are like mineral stones; they need constant and repeated forgings, and then the stone can become jade or steel. Although after people having experienced death and revival in the hexagram Da Guo (28), line 6 of hexagram 28 wades the river and the water of the river is over its head, which is ominous but of no calamity. Although it is free from calamity, it is still trapped in the river after it left Da Guo and arrives at Repeated Kan (29), multiple perils, seemingly ordeals never end up.

    Line 6 of the hexagram Repeated Kan (29) is put into jail, which will last till it passes over three steps (i.e. three years) and reaches position 2 of the next hexagram Li (30), wherein the sun at midday is seen, i.e. it is released from the dark prison. However human civilization seems to be that short. Line 1 was just released from multiple perils and its steps are still in disorder; line 2 has already reached brilliant civilization like the sun at midday. Shortly before the end of the bottom trigram, the sun is going to set; thus the old man doesn’t beat the earthenware and sing but laments over that his life will not remain much longer. Suddenly like a fire disaster, the overwhelming war destroys every thing, like that which line 4 suffering. Line 5 laments and sighs over all these. Luckily line 6 is assigned to carry out the sacred battle, to punish the ringleader but pardon the followers; what it pursues or it can achieve is freedom from calamity and volume I of the I Ching ends up merely with freedom from calamity.

    Regards
    Tuck
    www.iching123.com

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    The sequence 31 - 35

    The hexagram Xian (31) is telepathy, a mental contact between the male and the female, which leads to the physical contact and results in marriage, an eternal relationship, the hexagram Heng (32).

    Heng is signified as constancy, i.e. endurance and everlasting. However everlasting is not that which is always immutable; necessary changes must be made if things can not be maintained long, since change can create a favorable turn and offer continuous development. While the endurance of the hexagram Heng (32) is quaking on the top and nothing big can be achieved, it had better retreat; therefore the hexagram Dun: retreat (33), is granted next.

    遯Dun in Chinese depicts a little pig running away. After the little pig of the hexagram Dun (33) has succeeded in escaping from the dinning table, 33.6 grows fat at last, like masculinity having succeeded in retreating while femininity starts prevailing, and becoming stronger; it changes to a goat. In the hexagram Da Zhuang (34): large and strong, it moves with its strong toes and in a large and strong manner.

    The ram of the hexagram Da Zhuang (34) is impulsive and belligerent. If it can change attitudes, its horns won’t be stuck in the fence and it can advance, like femininity advancing in a tender manner, and like Duke Kang breeding the bestowed horses and lifting in accordance with the norms of monarch and subject, i.e. bestowment and contribution, in the hexagram Jin (35): to advance (with brightness).

    Regards
    Tuck
    www.iching123.com

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    The sequence 35 - 40

    However if the advance of the hexagram Jin (35) reaching the upper extremity becomes an importunate demand, like a horse growing the horn, while the king turns to be furious, the world will be in darkness as the sun sinks into the earth at the hexagram Ming Yi (36): brightness being tarnished, wherein virtuous and able people are being hurt.

    In the dark ages of the hexagram Ming Yi (36), people who are hurt by the tyrant retreat home, the hexagram Jen Ren (37), wherein the household enrich the family based on the family discipline and with concerted efforts, and integrate the king’s power to build up the family’s prestige.

    If the wealthy and prestigious family isn’t build on a righteous ground (like the masculine line 6 of the hexagram Jia Ren (37) at the shrine position but for femininity), the descendents will fight one another for family possessions and become estranged from one another. Therefore while the hexagram Jia Ren (37) turns up side down and changes to the hexagram Kui (38), the household becomes alienated.

    Alienation due to discrepancy of the hexagram Kui (38) will definitely cause difficulties in proceeding as the hexagram Jian (39) is signified. However the crisis will be alleviated after friends arrives and the great lord leads all people to a free land. Therefore the hexagram Xie (40) comes next, wherein the crisis is eliminated as evil and the villain are dismissed.

    The reversed hexagram of Jia Ren (37) is Kui (38); Jian (39) is the changed hexagram of Kui; Xie (40) is the reserved hexagram of Jian, while Jia Ren (37) is the changed hexagram of Xie (40).

    The last line of Jia Ren (37) is the only line that doesn’t stay at its right position in the household; thus alienation of Kui comes next when it remains unchanged. On the other hand, if it changes, the hexagram will become Ji Ji: completion (63), i.e. a perfect state.

    The first line of Kui (38) is the only line that stays at the right place in estrangement, thus it is the first critical moment of avoiding alienation. If it changes, the hexagram will become Wei Ji: not completed yet (64), i.e. all efforts are in vain.

    Line 1 of Jian3 (39) is a misstep at the beginning in difficulty to proceed as it isn’t at the right position, but the other lines all stay in their right places. Provided it changes, the hexagram will become Ji Ji (63), i.e. a happy ending.

    The last line of Xie (40) is the only line that stays at the right position; thus it ends up with alleviation. If it changes, the hexagram will become Wei Ji: not completed yet (64), i.e. all efforts are in vain and a fresh start is required.

    Regards
    Tuck
    www.iching123.com

  16. #30
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    Quote Originally Posted by tuckchang View Post
    I would like to share my understanding of the sequence as follows and for your reference.

    The sequence 1 - 5

    Qian, the sky and the first hexagram, acts like a founder and leader, who exerts himself strongly and untiringly in order to establish his world. While all the six lines of the hexagram Qian (1) are changing to the feminine, those founders and leaders won’t fight one another for the leadership, since the hexagram is appearing in the form of Kun (2), which is the earth and designated to be submissive, like the earth sustaining the sky.

    The hexagram Kun (2), the earth and the 2nd hexagram, acts like an assistance and adherent, who accommodates all things with a breadth of virtue, and by virtue of which it can be submissive in following the founder and leader, Qian. While it reaches the top, it fights with the dragon of Qian; however eventually the masculine Qian will still be the desired end of the feminine Kun while all the lines of Kun are changing to the masculine. The mate of the masculine Qian and the feminine Kun creates life; therefore Zhun (3) is given birth.

    However the hexagram Zhun (3) is signified as difficulty in initiating, because Kun (2) moved to the northeast, the direction of the trigram Gen, a masculine trigram but with only one masculine line, instead of the northwest, the direction of Qian; therefore Zhun lacks the momentum of masculinity (which tends to move) and must accrue it to be given birth. Line 2 of Zhun in correlation with the masculine line 5 commits to its mission and after ten years (ten steps forward from position 2 of Zhun) the ignorance child of the hexagram Meng (4) is borne and ready for education.

    Upbringing is first important thing to the newborn life. The hexagram Meng (4) offers education, while the hexagram Xu (5) provides food as signified by Xu Gua Zhuan (i.e. the commentary on the sequence). In the era of various schools of thoughts existing and differing from one another, the education offered by Meng is exclusive, which will create conflict. Therefore the hexagram Xu is also signified to wait (as peril lies in front). Only after line 6 of Xu learns to share food and drinks with others at position 5; then it can move forth to the next hexagram Sung (6): litigation due to conflict, wherein it can avoid litigation and seek harmony. The food of Xun can enhance life to cross the peril, while drinking with others will smoothen the relation.
    (to be continued)

    Regards
    Tuck
    www.iching123.om
    Hello Tuck Chang,

    To understand the sequence meaning of 1-5 is one thing, and it is not the same as why the 3rd hexagram has to be Zhun? I have been pondering on this for years and still there isn't any light at the end of the tunnel. Could I be wrong for thinking that there is a pattern of this King Wen sequence somehow?

    Thanks, Peter N.

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