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THE I CHING COMPANION

An Answer for Every Question

Samuel Weiser, Inc.

CHAPTER 1

What is the I Ching?

My friend, Walter, a student and teacher of the I Ching, was scheduled to present a lecture about the Book of Changes. Due to a typographical error in the local newspaper, the same evening, time, and location were incorrectly listed for another speaker as well. As people began arriving for the lecture, Walter discovered the mistake and explained the error to the assembling audience. He informed them that his topic was the I Ching and invited people to stay.

An hour into the lecture someone politely interrupted to ask, "What is this thing?"

"What thing?" Walter replied.

"This I Ching thing."

Realizing that the gentleman was unfamiliar with the I Ching, Walter reflected for a moment and then replied with a hearty laugh, "It's a good book!"

The Origin of the I Ching

I Ching (pronounced Yee Jing), or Book of Changes ("I" means change, "Ching" means book or classic) is one of the oldest Chinese works. The basic symbols used in the I Ching have been found recorded on bone oracles from early antiquity. King Wên, father of the founder of the Chou Dynasty (1150-249 B.C), is commonly attributed with first committing the text of the I Ching to calligraphy. For over a thousand years, many historical personalities, including King Wên's son (the Duke of Chou) and Confucius, have been credited with contributing to its completed form.

A Book of Oracles, Wisdom, Law

Most people familiar with the I Ching use it, or originally used it, as a book of oracles. When you direct a question to the I Ching, you invoke an answer. If you are assisted by the answer you receive, you will return to the book as other questions arise. Through repeated use, the book reveals its wisdom. By studying the I Ching as a book of wisdom, you ultimately come to see it as a book of Law. As my teacher Walter Boye said:

It is the Law we seek. Once we know the Law we must survive within, we are free to do that. Until then we waste energy.

Books I, II, and III

The Wilhelm-Baynes translation of the I Ching consists of three parts, or books. Book I, The Text, is used when consulting the I Ching. Book II, The Material, explains the terminology and the structure of the work. Book III, The Commentaries, presents the text in Book I, along with further commentaries, or explanations, of the words and images.

When employing the I Ching as a book of oracles, you will use Book I almost exclusively. If, after reading the text, you do not understand particular words or images, Book III offers further explanations. As the material becomes familiar to you and you want to investigate further, you can read and study Book II.

Richard Wilhelm's Translation

Richard Wilhelm lived in China and studied Chinese for over twenty years. Over a period of several years, with the help of Lao Nai-hsüan, his honored teacher, he translated the I Ching from Chinese into his native German. His German words were then given to a Chinese student of German who was unfamiliar with the I Ching. He translated the text back into Chinese. That Chinese translation was then read by the masters in China, who either accepted or rejected the manuscript as a true representation of the original text. Wilhelm then corrected his German translation, until the masters confirmed that the work conveyed the same information contained in the I Ching. In that way, Wilhelm authenticated his choice of words. The masters were actually choosing the German words, although they only knew Chinese. When the Masters accepted the corrected translation as truly reflecting the original Chinese text, Wilhelm knew that his German translation was accurate.

While most translations of the I Ching represent the work as a book of oracles, Wilhelm dealt with it as a book of Law, making his translation the best translation to date.

CHAPTER 2

How Do I Consult the I Ching?

The Coin Oracle

1 Preparation: When consulting the I Ching, you need not use ritual, although it can serve a purpose. (Hopefully, you do not "throw" the I Ching.) You may choose to sit in a quiet place and spread a cloth in front of you. You will need a copy of the book, three pennies, a pad of paper and a pen(cil). You may wish to light a candle and take a few minutes to clear your mind. Whatever your preparation, the amount of time spent in ritual helps to concentrate your mind and prepares you to be receptive to the words of the I Ching.

2 Write down your question: People frequently think they know what their question is and therefore see no need to write it down. However, when they finally articulate their thought, it may not be a question at all. For example, "It's about my family" is not a question. In order to make certain that you know what your question is, write it down. The answer is often revealed by the time your distraction is formed into a question.

The more specific your question, the more specific the answer will be. Be as specific as you can. If you do not have a specific question, however, the I Ching can still help. I often ask, "What information does the I Ching want to give to me at this time?"

Do not ask a question to which you already know the answer. Do not importune.

Ultimately, the question you are seeking is the question that, if answered, will leave you in a state without questions. Having no more questions, you will have achieved peace of mind. Peace of mind is your objective.

3 Shake three pennies in cupped hands and let them fall: Shaking the coins in cupped hands allows the coins to fall freely, without manipulation. Tao (pronounced dow) is allowed to enter into the process. While shaking the coins, it is most beneficial either to keep your mind at rest or to concentrate on your question. In that way, you are rendered most receptive to the answer.

The means by which the wisdom of the I Ching is imparted is equally available to all people. In the United States, copper pennies are used, as they are available to all Americans. Coins of small denomination were used by the Chinese people for the same reason. Chinese, or other, coins may be used, but they are not necessary.

4 The value 2 is given to "heads" and the value 3 is given to "tails": There is at least one good reason for this. We normally attribute a higher value to the head of a coin than we do to its reverse side. Therefore, a lesser value is assigned to "heads" and a greater value is assigned to "tails." This allows us to consider something other than what we have considered before. It frees our minds and better prepares us to hear the words of the I Ching.

5 The possible resulting numerical combinations are 6, 7, 8, 9: The "x" and "o" in the above chart indicate changing lines; they will change into their opposites. Make certain to mark the old yin (6) line and old yang (9) line with an "x" and an "o," respectively. This will be explained in greater detail a little further on.

6 Add the values of the coins and draw either a broken or a solid line: Use the example in number 5 to draw the lines. If, for example, the fall of the coins results in 3 heads (2 + 2 + 2 = 6), indicate that by drawing a changing (old yin) line (—X—). If the fall of the coins results in 2 heads and 1 tail (2 + 2 + 3 = 7), indicate that by drawing a young yang line (——). One head and 2 tails (2 + 3 + 3 = 8) are indicated by drawing a young yin line (- -). Three tails (3 + 3 + 3 = 9) are indicated by drawing a changing (old yang) line ([??]). Remember to indicate the changing lines with an "x" or an "o."

7 Shake and drop the coins five more times: This will allow you to construct a hexagram, a sign consisting of six lines. The first line is always the bottom line (base or foundation), and all following lines are built on top of each other. Example:

8 Examine the hexagram for changing lines: If the constructed hexagram has changing lines, construct a second hexagram to the right of the first, or original, hexagram. Remember, changing lines turn into their opposites. All other lines remain the same.

Six is a broken line that changes into a solid line, number 7 (young yang). Nine is a solid line that changes into a broken line, number 8 (young yin).

Using the example from number 7, a second hexagram is constructed as follows:

Original hexagram (changing to) 2nd hexagram

Note that there are never changing lines in the second hexagram.

9 Find the number of your original hexagram in the I Ching Table: This table (page 13) is also the foldout in the back of Wilhelm's edition of the I Ching. First, find the lower trigram (bottom 3 lines) of the original hexagram in the left-hand column. Second, find the upper trigram (top 3 lines) in the top row. The number of the hexagram will be found where the row and column for the two trigrams intersect. If a second hexagram has been constructed, repeat the procedure.

The example given in item 8 on page 12 yields the following result:

In the original hexagram (see page 12), the lower trigram is K'an and the upper trigram is Li. Following K'an across and Li down, the number 64 (Wei Chi/Before Completion) is revealed.

The second hexagram (see page 12) is composed of K'un and Sun. Their intersection reveals number 20 (Kuan/Contemplation).

10 Read the I Ching text for the original hexagram: Begin by reading the number and name of the hexagram, and stop at the heading for The Lines. There are no unimportant parts, so do not skip anything. Do not worry if words and images are difficult to understand. Read the text and absorb what you can. Each time you consult the I Ching, a greater amount of information will be imparted to you. Through repetition, the material becomes familiar and more meaningful.

11 If changing lines are present read the appropriate lines: Our example, Hexagram 64 (Wei Chi/Before Completion), contains changing lines in the 2nd, 4th, and 5th places. Under the heading, The Lines, read 9 in the 2nd place, 9 in the 4th place, and 6 in the 5th place. Read only the changing lines. Remember, the bottom (1st) line is the beginning line.

A square ([??]) or a circle ([??]) preceding a changing line in the text indicates a ruling line. A square ([??]) indicates a constituting, or Earthly, ruler. A circle ([??]) indicates a governing, or heavenly, ruler. These ruling lines, particularly the heavenly ruler, should be considered more significant and given greater consideration than lines without symbols (I Ching, pp. 364-365).

12 Read the I Ching text for the second hexagram: Begin by reading the number and name of the hexagram, and stop at the heading for The Lines. Note, once again, that there are never changing lines in the second hexagram.

13 If changing lines are not present in the original hexagram, read the material only up to The Lines: You will not construct a second hexagram.

How to Consult the Nuclear Hexagram

The nuclear hexagram can be consulted when more information is needed to answer your question.

The bottom two lines of a hexagram represent Earth; the middle two lines represent Humankind; the top two lines represent Heaven.

Each hexagram contains two nuclear trigrams, upper and lower.

A nuclear hexagram is constructed from the original hexagram by combining two lines of Humankind with one line of Earth (lower nuclear trigram), and two lines of Humankind with one line of Heaven (upper nuclear trigram).

This construction allows us to magnify humankind's perspective within the situation, in order to see the origin of the question. Read as much of the hexagram as you need to gain clarity.

Another Way the I Ching May Be Useful

The six lines of the hexagram represent six (of seven) chakras (energy centers) of the human body. There are seven chakras and only six lines. When the first six chakras are in order, or balanced, the seventh (crown) chakra is attained. When you are in the seventh chakra, you are at peace. You have obtained your objective and there is no other information needed. Therefore, the I Ching concerns itself only with the first six chakras. The following list identifies the six chakras with lines of a hexagram:

Security concerns your ability to feed, clothe, and shelter yourself.

Sex, Reproduction concerns those things that attract the type of people you will meet and with whom you will reproduce. It includes your mores, your values, as well as the clothes you wear, the car you drive, the music you like, etc.

Power concerns your self-image. You have an image of what it is that you think people see when they look at you. If you are unhappy with that image, a power problem ensues.

Love concerns your ability to assist nature.

Communication concerns your ability to describe your emotional criteria to another person.

Mind concerns your ability to put the world in order; to be at peace with yourself.

Make a list of the six chakras, as follows:

Beginning with security, describe each of your chakras as either creative (——) or receptive (- -). Draw either a solid or a broken line next to each chakra, constructing a hexagram (as in column B). Do not take a great deal of time considering each chakra. Your initial impulse is generally accurate. This process will reveal your present emotional situation.

Read the names of the 64 hexagrams under "Contents" in the I Ching. Choose the title that best describes the emotional situation in which you would prefer to be. Construct your selected hexagram to the right of your first hexagram (as in column C).

In this example, in order for the second hexagram to follow the first, the 4th line would have to be a changing line (love chakra). Changing lines are important. They are the changes that need to be understood in order to successfully change into the preferred hexagram, or emotional situation.

Find the numbers of the hexagrams by using Table 1. Read the appropriate hexagrams and changing line(s).

A Word About the Yarrow-Stalk Oracle

The I Ching is founded on the plant oracle. Plants contain the source of life. Our common yarrow (Achillea millefolium) was a sacred plant in China and its nature was round and spiritual. The stalks were taken from the yarrow plant and used in the consulting process through manipulation, or division.

Yarrow stalks are still employed to consult the I Ching today. The process is much lengthier than with coins, but the longer ritual provides the inquirer with more time to meditate upon and consider the question. Complete instructions for the yarrow-stalk oracle are provided in the back of the I Ching (pp. 721-723), along with instructions for the coin oracle (pp. 723-724).

CHAPTER 3

Concordance

Colors

"... correct (yellow) ..."

—Foreword, p. xxxi

"... valuable (golden)."

—Foreword, p. xxxi

"Yellow is the color of the earth and of the middle; it is the symbol of that which is reliable and genuine."

—Book I, p. 15

"Midnight blue is the color of heaven; yellow is the color of the earth."

—Book I, p. 15

"Yellow is the color of the middle. It indicates that which is correct and in line with duty."

—Book I, p. 131

"The Creative ... is deep red ..."

—Book II, p. 275

"Deep red is the intensified color of the light principle (in the text itself, midnight blue is the color of the Creative, according with the color of the sky)."

—Book II, p. 275

"Among the various kinds of soil [the Receptive] is the black."

—Book II, p. 276

"Black is intensified darkness."

—Book II, p. 276

"In the text of the I Ching, the color of the Receptive is yellow ..."

—Book II, p. 276, footnote

"... Chêng K'ang Cheng says: 'Heaven is blue-black, the earth is yellow ..."

—Book II, p. 332

"Yellow is the color of the middle and of moderation."

—Book III, p. 395

"Heaven is black and earth yellow."

—Book III, p. 395

"Black, or rather dark blue, is the color of heaven, and yellow that of the earth. (It should be noted that the color symbolism here differs from that in the comments on the eight trigrams, where the Creative is said to be red and the Receptive black, i.e., dark.)"

—Book III, p. 396

Cross The Great Waters

"... making the necessary decision and of surmounting the danger."

—Book I, p. 25

"... [begin] dangerous enterprises ..."

—Book I, p. 29

"... difficult and dangerous tasks ... can be accomplished."

—Book I, p. 56
(Continues...)

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Excerpted from THE I CHING COMPANION by Jill Richards. Copyright © 1999 Jill Richards. Excerpted by permission of Samuel Weiser, Inc..
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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