CHING’ ato e| THe Antl A Guide to the | Ching Third Edition, Revised and Enlarged Carol K. Anthony Anthony Publishing Company Stow, Massachusetts 01775 is of is Time not the essence,time theessence © 1988 by Carol K. Anthony. All rights reserved. AnthonyPublishing Company 206 Gleasondale Road, Stow, Massachusetts 01775 Library of Congress CardNumber 88-70776 ISBN-0-9603832-4-7 Printed in theUnited States ofAmerica Cover design byLeslie A. Iverson First edition published 1980. Second edition 1982. Third edition 1988. Contents Introduction to the Third Edition ix Preface xv Introduction xvii 1. Chien, The Creative. 2. K'un, The Receptive. be 3. Chiin, Difficulty at the Beginnin, 4. Méng,YouthfulFolly... Fae Bi 7. Shih, The Army. 1 8. Pi, Holding Together. 36 9. Hsiao Ch’u, The Taming Powero} 2 10. Li, Treading (Conduct). 6 11. Tai, Peace...... 0. 12. P’i, Standstill (Stagnation)... 54 13. T’ung Jén, Fellowship with Men, 58 14, Ta Yu, Possession in Great Measuri 64 15. Ch'ien, Modesty. 69 16. Yid, Enthusiasm. 17. Sui, Following. 18. Ku, Work on WhatHas Been Spoiled. 19. Lin, Approach... 20. Kuan, Contemplation (View’ 21. Shih Ho,Biting Through. 22. Pi, Grace...... 25. Wu Wang, Innocence (The Unexpected). 26. Ta Ch'u, The Taming Powerofthe Great 27.1, The Corners of the Mouth (Providing Nourishmen))...... 28. Ta Kuo, Preponderanceofthe Great. 29. K'an, The Abysmal (Wate: 30. Li,The Clinging,Fire. 31. Hsien, Influence (Wooing). 32. Héng, Duration... Vii / 33. Tun, Retreat. 34. Ta Chuang, The Powerofthe Great. 35. Chin, Progress... I, 36. Ming Darkeningofthe Lig! Preface to the Third Edition 37. Chia Jén, The Family (The Clan’ 38. K'uei, Opposition. 39. Chien, Obstruction. 40. Hsieh, Deliverance. It has now been overten years since I began to assemble my 41. Sun, Decrease. collected notesintoA Guideto theI Ching. A numberofconcepts 42. I, Increase. have occurred to me since, which I have found helpful to under- 43. Kuai, Break-through (Resoluteness 96 4445.. TKso'uu,i,CGomaitnhgertiong MToegeet.t.h.er. tshtoaungdhintgitthtiemecotuonsmealkegtihveensebychtahnegeJsaCvhaiinlga,blceotnoseqoutheenrtsl.y I have The general format of the Guide remains the same, however, a 46. Shéng, Pushing Upward... capsule has beeninserted at the beginning of cach hexagram.Its 47. K'un, Oppression (Exhaustion is purposc to focusonthe message mostoften indicated bythe hexa- 48. Ching, The Well..... gram. 49. Ko, Revolution... Also new to the Guide are appended essays on meditation, non- 50. Ting, The Cauldron. action, and on consulting the/ Ching. 51. Chén, The Arousing (Shock, Thunder), Another changeis the new cover. I wish to express mythanks to 52. Kén, Keeping Still, Mountain. Leslie Anthony Iverson forthis excellent cover. 53. Chien, Development (Gradual Progress) Forthis edition I have also had the benefit ofPierre Seronde's 54. Kuei Mei, The Marrying Maiden. indispensable editorial help, for which Iam mostgrateful. 55. Féng, Abundance (Fullness). Usersofthefirsttwo editionswill have noticed my frequent use 56. Lii, The Wandere: ofthesovereign “ourself.”It maybehelpful to explain thatthe word 57. Sun, The Gentle (The Penetrating, Wind) “self”hasoften beeninadequatein speaking ofthe pluralistic parts 58. Tui, The Joyous, Lake.... of selfdefinedby theJ Ching. I have therefore used the sovereign 59. Huan, Dispersion (Dissolution). “ourself” to mean the Superior Man (our essential self), and 60. Chieh, Limitation... “ourselves” to mean the “inferiors,” (bodily or emotional self) 61. Chung Fu, Inner Trutl of whether they are taken in combination with the “Inferior Man” 62. Hsiao Kuo, Prepondcrance the Smal (ego-self-image), ornot. Seenin meditationthe essential selflistens 63. Chi Chi, After Completion. it to and observes the other parts of self. Sometimes sits like a 64. Wei Chi, Before Completion. its it sovereign,listeningto ministers; sometimes is like a Gandhi, its walking among people. OGnlosBseairnyg Led 229997 Readersofthe previous editions ofthe Guide may have noticed that upon occasion I have quoted from the commentaries on the J Ching Meditation 301 lines rather than from thelines themselves. I have donethis only OntCohing Interpretation 309 whenthe commentaries seemed moreto the pointofwhatthe lines KHoewyforIdCeonntsiufyltinthge /thCehHinegxagrams 3I1n2side back cover aretrying tosay. Forexample,in Enthusiasm (Hex. 16),the quote, Boasting ofaristocratic connections, is from the Duke of Chou's commentary, rather than from King Wen's judgment, Enthusiasm that expressesitself brings misfortune. Many people,it appears, viii ix Preface to the Third Edition Preface to the Third Edition mistakenly think thatthecommentariesonthe lines were written by is to have aconversation with the Higher Power. This marvellous Richard Wilhelm, However, Wilhelm's /ntroduction makes itclear bookis notjustan obscureoracle,in thietancientGreekor Roman that thejudgmentson thelines were written by King Wen,and that sense. The HigherPowerspeaks.through plainlyand definitively tdChoheionucg,opmsromioaedrndtstaocrile1as1ro5int0ytBh..eCl.Iintesseemwsevrealwidrittteonquboytehisfrosomn,citthheerDounkee,ioff itnudTeriehpsely/sCitnohcieonruger.wIintilnsleprreesaqpkusoenswdtiiitonhnsathpoiosfmlintaeenenrdee.sre,roveftcooutrhsee,omnelryelyiifcouurriaotutsi?-, Thave includedin this edition the two main attitudes which seem and unintelligibly to the skeptical. To benefit from itsgreatability tobecentraltothe counselgiven,ina variety ofways,inthe various vto helep, weare required only to suspend, atleast momentarily, our hexagrams. Theyare: (1)atotal inner independencewhichhas, as its basis, a dependence on the Higher Power,and (2) an unwaver- the newer concepts I have discussedin this edition are: ing suspension of disbelief. These twoattitudes seemto be in howtodealwith ‘crescendo of awfulness’ situations; envyin others perfectharmonywith theCosmos,andtherefore arealways produc- andin ourselves; ouregosinthe guiseofthe ‘whiteknightinshining tive of good. armor’; andthe ‘king-of-the-heap game.’ Inall these situations our The inner independence indicated is a rock-like steadiness of inner independenceis challenged, and the questiointarises, “How purpose and disengagementin the face ofall challenges. The should wereact?” The/ Ching consultations make clear that the steadiness of purposeis to be purposeless. We soon leam that by traditional way in which we have reacted is incorrect. To progress maintaining this attitude we engage the powerofthe Creative; the we musttake the risk of reacting in a new way. In doing 80, we Creativeeitherleadsustoa correctsolution ofour given problem, develop the self-understanding and strength that underlies HEE abysowluhtiicohnwoecfathreryprooubtlesmomewaicthtoioutno,uorra,catsivitemoinrteerofefrteennceo,ccAurts,thteo fienndseepse,ndweneceleaarnndto asenrvoepethnemgoinodd.aFndrtereudeofwbiathrroieurtsc,ompaicntsg,taonhdardme-, hCeraeratotivfe,inonreHr iginhdeerpePndoewnecer,isour dependence onthe help ofthe taondouwristeholfutwleosairnegaboluertdoigbneitay.truWcferileeanrdn tthoatobthyerbse.inga bestfriend The suspension ofdisbelief becomes a humble acceptance of Frequently the/ Ching consultations teach us tocorrectwhat the TwexhheeamtseevpeltriwfioiesasttgTiothiunedgeRosencaescppotmaivrbeti.noeWfthhineileaznitgh-ezuyangsahpwapkoeerakaribtnlgoesobmfetohdpeeasstsyCivreewathaiivtcteih-. IsneeClwfh.iFnlgiomrireteaxgtaiaomrndpsslea,wshwidceehc,madaiyreonthtniitcnhaiklnlyki,itnogule.raddTuhttoiysatoofltlieibkneeraeptnieotoanpillseo.faWcoceuefrpinttirnduge, tudes, they are not. The secret is that they perfectly arouse the however, that we are not obligated to like anyone. We should, powTheerssotufdtehnteoCfrethaeti/veChtoinwgodrekveolouptsatlhletsheinagtstitucodrersecitnly.the context nheouwtreavle.rI,faavpoeirdsonachtiavselmyaddeislmikiisntgaketsh,emwet,rWyetolesaerenhihsomwisttaokeskeienp of his relationship with the Sage, who teaches through it. The a justand moderate light. Ifhe has violated ourtrust, wego onour developmentofinnerindependenceis a lengthy process requiring way,leavinghimtofindhisown way.We help him onlyifand when ouosfpitnoeixompneasr,sietencrocaenscneuphmtasbs,erabonedfebnleeslsiseeotfnsuspwewexihpthaevrietehnehtiitaphluelyrrt.pooIstteiaskeoanfsfifocharalpglreronagngrtiaenmdg. hweoTrbkhercocouomgnehssotasunettnltyhsaeittiJvsCeuhsipannegnddwirneegcfeinopdtutivrhede.isWcboeedlniecisfe.ppteorsfewoarlkici:nngatitohnrouagnhd Eneawcihnosfitghhetseinetxenpdereide.ncTehsiusncsheailtlleensgiunsgfogroeastiomn,ei,utnsteielmws,eingtaeirnmthi-e tohnethpeowienrneorfl‘eivnenlearbtoruuttho.’thIenrsn,erantrduttohwrehfeartsthbeoythkntooww,hoant wtheisklneovwel,, nably. Soonerorlater, however, werealizethattrueinner independ- about us. It also refers to the higher truth that exists in every ednecevielsopbinagsedthoronugahcqouurirsintugdtihees“wCiotshmtihcepSoaigneotfotfhveiewJ”Cthhinagt.wSeooanre, tsriuttuha,tiiotni,s wauhteotmhearticwaelslyeecoimt omrunnoict.atOedncteowotehepresrcweiitvhenotehfisfohrigthoenr wecInantimneowt eimgaaignitnheeadneyfiontihteerimmepthroedssoiofnletahrantitongc,onsultthe/ Ching ourTphaertp.owerofinner truth revolves around our percepti:on ofthe xi x Preface to the Third Edition Preface to the Third Edition events we observe. Often we note incorrect actions but dismiss and constancy throughoutourlifetime; thus wegoon “to the very them because we cannotsee anything constructive to do about end”(see Modesty, Hex. 15), reactingto all constraints, accomo- them, The problem with dismissing wrong actions is that we dations, and sudden liberations with equinimity. As it is put in communicatea tacit endorsementofthem to the perpetrators. The Shock (Hex. 51), although the shock and thunder reverberate a 1CsiCotushmaitnoiosgntswooaubsledcwhoarrvoreneugcs.tebdH,eoawnsdterviwceetrd,ainswednedgiastucgirepnlfirnotehmdetiomt.atrDteecirosgeonnvigzeaergetwomroetnhnget dchrhoupantrdaorcetdesrpmwileilalefrsreoamrcoauthpenasdba,lectrhoifefaictdtiaeavilneliosnppgoeodtnh.rpoTeurhsgiohsnifsodlotlheoeswhinnioggthtahdleleogwwreaeyonooeff empowers the Creative to correct the problem. If we allow our- the Sage. A humble, open-minded equinimity is the most power- selves to becomealicnated, or if we intervene to correct the fully creative attitudeofall. situation, ourdistrustisolates us from the help ofthe Creative. When ouregoprescribes the remedy, or enforces solutions, what Carol K. Anthony theJ Chingcalls ‘lawsuits,’ or ‘wars’ begin. These inner lawsuits and wars maycontinuebetweenindividuals duringtheir entire life- times; they may continue between nations and peoples for genera- tions. The J Ching does not, as may be thought, lead us into a true it passivity, Weare, as is put in Contemplation (Hex. 20) capable ofcorrecting every wrong wesee, simply byaligningour point of view with the higher truth. This requiresthatin every situation we correct and purify ourinnerattitude. What,inshort, isacorrectinnerattitude? Itisto recognize ourde- pendenceon the Higher Powerto grantusthe correct perception, to and serve theHigherPowerbykeepingour thoughts humble and good. It is the way ofthe J Ching to correct the world through cor- recting ourselves,Indeed, themorewe experience the wayofthe/ Ching, the more werealize that society cannot be regencrated through any other means. Another concept related to innerindependenceis ‘going on,’ or astheBritishputit,to “carry on.”Inthe6th lineofAfter Completion (Hex. 63), we are counsellednotto look back with egotistical sat- isfaction at hazards conquered,buttokeep steady onourpath. The is principle also described inApproach (Hex. 19): we should not stopto luxuriate in good times,ordespairduringthebadtimes, but goon, This does not meanthat werigidly focus on the future, so that within ourselves welook like the Leaning TowerofPisa. Seen in meditation we are erect and still, “Going on” means to keep detaching andreturningtothe path,becauselife is agoingon. We go with it, whether we make mistakes or succeed, greeting each change with humble acceptance. Thegoal is to retain our humility xiii xii I Preface to the First Edition Since my ownstudy oftheChing has alwaysbeenoftheWilhelm/ Baynestranslation published by the Princeton University Press, this guide is based on and meant to accompanythatedition.* The advantage of the Wilhelm/Baynes translation arises from Richard Wilhelm’s great knowledge ofthe J Ching, and Cary F. Baynes’s excellent translation into English. TheJ Ching has sur- vivedthousandsofyearsbecauseitisvital and alive. TheWilhelm/ Baynestranslation conveysthisvitality and usefulness. Itis assumed thatthe readerwill have familiarized himself with the mannerin whichtheJChingistobe used. This guidebook does its notattempt to paraphrase the J Ching, but to give insightinto hexagrams andlines,to makeit usablein self-development, and to solve importantlife problems. Ineveranticipated writing this book.In fact, itwas not“written,” but“collected.”Littlebylittlethe notesIkeptovertheyears became. a complete commentary on the J Ching’s 64 hexagrams and 384 lines, Because these notes were andare continuously helpful to me and myfriends, I have compiled them into a book to make them available to others. So many people have come forward to help make this book possiblethatits completion hasneverbeenatask, butparticularly want to thank Jeanne Serondefor her cover drawing, and Gwen Bellfor invaluable advicerelatingto the publishing process. These and a numberofother peoplearepartofthecreativethrustthathas broughtthis bookto you,the reader. Thatitmay nowhelp you mine the gold oftheJ Ching andofyour ownbeingisourgreatest wish. Carol K. Anthony *TheIChing orBookofChanges. TheRichardWilhelmtranslation rendered into English by Cary F. Baynes. Bollingen Series XIX. Copyright 1950, 1967 by Princeton University Press. Copyright renewed 1977 by Princeton University Press. xv Introduction The purposeofthis guidebookis to helpthe reader understand the 1 Ching. Very often we understand exactly whatitsays and know it preciselyto what refers, butatothertimes we seem tobeina fog aatbsouuchtitti.mLeaste,ri,sthfeixfeodg icnleoanresdainredcwtieonundaenrdstawenad,rIetiusnaabsileftoourtugranzei,t elsewhere. This writer found that taking notesofthe way the hexa- grams applied during moments of clarity helped to interpret them of during moments obscurity. Eventually, a complete collection of notes developed which broadened and deepened overthe years, While inevitably they will undergo further enlargement, they are offered here as a basis for the reader to begin his own set. The advantageofthis practice, and ofthis guidebook,lies in helping us free our inner gaze, enlarge ourperspective, and always,return to the underlying principles of the hexagrams. In doing this, the hexagrams andsituations to which they refer are brought into alignment,the fog clears, and we understand, Blockagesinourpointofviewoccurforother reasons aswell. At times we “over-read”the/C,‘hing. Forexample,“crossingthe great water” maybethoughttomean weareactuallly going tocross water, owratraraknetead,trmipo.stWofhtihleesuticmheiatn reinfeterrsprtoetagteiottningmpaaystaoccsaitsuioantiaolnlythbaet is dangerous to our inner equilibrium, The guidebook helps us understandthe analogous wayin whichthe[Ching tendsto speak. Itmustbeemphasized,atthe outset, thatthis guidebookismeant toaccompanytheJChing, notreplaceit, ItsProperuscisin reading theJ Ching, thenthe correspondingsectionsofthis guidebook. In thefinal understanding, weshouldnothavelostsightofthe/Ching images, The Student and the Sage In the The Well (Hex. 48), theI Chinglikensitselftoan old, but good well. It has an endless supply of clear, refreshing water, available to anyone and everyone who comes, whoputs his rope xvii Introduction Introduction downall the way, whosejug for holding thewaterisnot broken by stalks (see theJ Ching for a description of the various methods), doubtor cynicism, and whois willing to drink its wisdom. number combinations are used to form six-lined figures called ChiInngiCsontleikmepnleadtiotno a(Hgeuxe.st20w),hotheknSoawgsethwheosspeecraektssbtyhrowuhgihchthtehe[ ohbetxaiangerdaimns. Tthhiessecahranecethemnanlnoeorkiesd utphienSathgee’/sCmheinssga.geTthoe huesx.agram kingdom maybemadetowork.Ifwetreat this guest hospitably, we Each throwofthe pennies (or yarrow stalks) gives either aposi- may availourself ofhis expertise. tive or negativeline. The penniesarethrownsixtimesto obtainall In YouthfulFolly (Hex.4), theJ Ching is described asa Sage of; six lines. The hexagrams rangefromallpositive, unbrokenlines,to great wisdom, whosehelp in solving difficult life problems is all negative, broken lines, in 64 possible combinations. Each invokedby a childlike openness of mind. hexagram wereceivein thischance manneris capable ofactingas These and other hexagrams revealthat theJ Ching is a medium a mirrorto our currentlife situation, between ourselfand the hidden world that underlies our existence. The hexagrams reflect the path we follow and whereit leads. If Wecannotignorethis hidden world.It is paired with our external ourattitudes are out of harmony with the great harmonyofthe existence the way positive and negative electrical impulses are Cosmos, the hexagramsreflect this. If we are in harmony, the paired in acompletedelectricalcircuit. In going through life many counsel given will help us keep ourinner balance. If forthcoming omfuusst jloousernecoyntthacrotugwhiithtthtoisrhegidadinenthweorinldn.ocTeoncreenaenwd opuurrsiteylvoesfowuer wevaernnitnsgsmoaytthhraetawteewniolulrinnontelorseeqthueiliwbraiuym. E,vtehreyhseixtuaagtriaomnsingiwvheicuhs original nature. The J Ching is our lantern, the Sage our guide we are being carried away from ourtrue direction contains the through the hidden world. This guidance andhelpis availabletoall. meansofreturn. Thus, every hexagram is capable of indicating the Nooncis turnedaway.Ifwe havedifficulty in learning, we should wayback from a wrongdecision oraction, persevere. In time we will be helped to overcome the problems The philosophy unveiled in the Chingis simple andconsistent: whichobstruct our progress. ifwe relate correctly, keeping ourselfin tune with the Cosmos,all To obtain the helpofthe Sageitis essential to throw the penni:es things work out beneficially to all concerned. If we are out of or yarrowstalks, Only by this means can the Sage reply. Merely harmony, we are out of relationship. Even our good luck is reading theJ Ching will not developan interpersonal relationship. “snatched away.” Willingnessto throw the pennies meansthat wehave the humility Through studying the changinglines and developing ourselves and open mindnecessary to establish this relationship. accordingly, weare able to makeourlives complete. TheJ Ching, AlthoughtheSageidentifies himselfin the/ Ching asthe teacher therefore,is a lantern through the hidden world that underlies our in Youthful Folly (Hex.4), the helpfulfriend inThe Well (Hex. 48), everyday lives. In counseling us it does not take over our self- the father inTheFamily(Hex, 37),the prince whosecksable helpers direction,it leaves us entirely onourown.Itdoesnotspell out right in Oppression(Hex. 47), and the guest in Contemplation(Hex. 20), and wrong as a religion does; instead, it draws on our inner of is hehas norealidentity, When weassignan identity, whetherthis be knowledge what good andreinforcesthis. as human,male,female,as having acertain age, or whatever, wedo Theeffectofusing the/Chingis nutritious, mentally, physically, so only to suit our own prejudice and sense of comfort. If this idea andspiritually. Because the user is helped to understand the becomesan obstruction toourgrowth,in time theSagewill correct polaritiesoflife and how things change,heis able to align himself us.Thereis no harm in callingithe”as longas werealize itis only with his own inner axis. He doesthis through correcting his des- for purposes of convenience, tructive inner attitudes, This mental harmonizing, notsurprisingly, helpsreleasehim from degenerative physicaleffects. Becausethis The I Ching self-development brings him into accord with allthat is regenera- live, his everydaylife is one ofgrowth toward self-sufficiency and Unlike a conventionalbook,the/ Ching ispartofa method used inner harmony, Moralizing,anegative principle,is never partofthe to consult our fate. Through throwing pennies or using yarrow process. Many timesthe/ Chingwill counsel, “Do whatisright,” xviii xix