SOME NOTES ON THE TRADITIONAL SEQUENCE.

In the 'Ten Wings', a series of ten commentaries on the I Ching and often credited (probably falsly) to the hand of Confusius, there is one wing which writes only about hexagrams 1 and 2 (wing seven "The Commentary on the Words of the Text (Wen Yen)), stating that all the others

are derived from these. The general consensus amongst the various sources is that this is all that remains of the 'full' wing which would comment about the rest of the hexagrams. But maybe this is not the case. Since hexagrams 1 and 2 are the only pure hexagrams, pure yin and pure yang, if we then treat these two as a special case and the rest of the hexagrams as the manifestation of the interaction of yin/yang, then we can group the remaining 62 in order.

A result of doing this is that, using the complementary concept, where a hexagram on the left side in some way complements a hexagram on the right side, we find some interesting semantic pairings (I have also included the link to the hexagram details for you to read the meanings linked to the chinese name for a hexagram - these are found in the hexagram page immediately following the hexagram diagram):

Hexagram 01 Giving,Powering Hexagram 02 Receiving

Hexagram 03 Difficult Beginnings Hexagram 64 Difficult Endings Hexagram 04 Masking (Socialization) Hexagram 63 'Correct' Sequencing

(initial completion) (final completion)

Hexagram 05 Waiting, Serving Hexagram 62 Portraying,Acting,Pretend

(serve tradition)

Hexagram 06 Compromising Hexagram 61 Sympathizing Hexagram 07 Uniforming Hexagram 60 Standardising Hexagram 08 Uniting Hexagram 59 Dispelling

(Attracting) (Making things clear)

Hexagram 09 Small Gaining Hexagram 58 Self Reflecting

(Intenseness - also Bartering)

Hexagram 10 Treading (a path) Hexagram 57 Cultivating

Hexagram 11 Balancing Hexagram 56 Restrained Journeying Hexagram 12 Neutralizing Hexagram 55 Overflowing

Hexagram 13 Grouping Hexagram 54 Wasting,Immaturing Hexagram 14 Directing Hexagram 53 Maturing

Hexagram 16 Foreseeing Hexagram 51 Enlightening Hexagram 17 Believing Hexagram 50 Transforming Hexagram 18 Correcting Hexagram 49 Unmasking Hexagram 19 Approaching Hexagram 48 Founding

Hexagram 20 Contemplating Hexagram 47 Enforced Waiting Hexagram 21 Problem Solving Hexagram 46 Ascending

Hexagram 22 Facading Hexagram 45 Honouring

Hexagram 23 Pruning, Cut back Hexagram 44 Seeding,Seducing Hexagram 24 Returning,Come back Hexagram 43 Cuttings,Spread-Out Hexagram 25 Non-Involving,Disentangling Hexagram 42 Refining,Augmenting Hexagram 26 Social Restrain(hold firm) Hexagram 41 Concentrating

Hexagram 27 Hungering Hexagram 40 Relaxed Structuring Hexagram 28 Exceeding Hexagram 39 Bypassing, Obstructing Hexagram 29 Containing,Overcoming Hexagram 38 Mirroring, Opposing Hexagram 30 Guiding Hexagram 37 Strict Ordering

Hexagram 31 Restrained Joining Hexagram 36 Uncompromising,Hiding Hexagram 32 Commiting Hexagram 35 Progressing

The point I am making is that the 'traditional' hexagram sequence may have started off as a map of similar influences on hexagrams with similar meanings and structures (e.g. 64 is the reverse of 03 with a line added, and both deal with difficulties. 63 is the reverse of 04 with a line added, and both deal with transformation; 04 at the start where one learns a social 'mask', 63 at the end where a process of transformation occurs; mask and body become one.) If we put the list in a numeric sequence from yang to yin, then the only number out of sequence is pure yin (02). The most likely dichotomy here seems to emphasize begin/expand (yang) with end/contract (yin). Thus many of the pairings can be read as "you begin with X (left side hex) and you end with Y (right side hex)".

Another point is that the current sequence seems to reflect refinement where the first 'book' starts with the pure trigrams of yin and yang doubled as hexagrams of 1 and 2, and ends with the hexagrams 29 and 30; what may be called the pure mixed trigrams doubled; the former

symbolize earth and heaven (air) and the latter fire and water. The second book begins with the social concepts (and therefore refined over the pure but raw yin/yang) of wooing and marriage (31,32) and end with the transformation hexagrams of 63 and 64. Of note is the fact that the books are imbalanced as far as hexagrams are concerned, 30 in book I and 34 in book II. This format is associated with two of the ten wings. These wings, 1 and 2 are combined and called the "Commentry on the Judegement" (T'uan Chuan).

As we see in the link "The Qabalah and the I Ching" the format is not restricted to China and there is the suggestion that there is a relationship between the two systems in that either the I Ching and the Qabalah have a common source, or, they symbolize the concept of refinement so well that they seem to be tied but infact have evolved seperately.

From this author's point of view, both the I Ching and the Qabalah as well as the Tarot and Astrology are manifestations of typologies created by humans and these typologies reflect an underlying template within the mind of humans.

The fact that a copy of the I Ching dating back to 168 BC was dug up in 1973 and found to have a different order to the 'traditional' sequence suggests that the traditional sequence is of later development and so the above comments about refinement suggest a possible tie-in with

alchemy and Taoism, which puts a development path for the 'traditional' order ranging from 168 BC to 1100 AD.

As far as the ten wings are concerned they seemed to have been developed between 600 BC and 100 AD and it is in one of these that we find the Fu Hsi and King Wen arrangements. However, there is evidence to suggest that the world of thought arrangement did not exist until the Sung Dynasty when it was either discovered or created by one Ch'en T'uan (c906-989CE). This has ramifications as to the true content of the Shuo Kua wing prior to this time. (See "The Trigrams of Han" by S. Moore for details).

With regard to the refinement concepts, however, the traditional format of the I Ching together with the Fu Hsi sequence and the King Wen sequence combined with actual hexagram

PRIOR to the development of Confuscianism and Taoism (500BC). Since texts from 600 BC exist refering to the I Ching, and the Duke of Chou, the originator of the line comments, existed circa 1000 BC, the I Ching as we know it was probably in a usable form around 800BC.

The Binary format and predictability.

I have shown in the first part of this link the emergent character of a binary tree resulting from the simple application of a dichotomy. This suggests that, for each step that is predictable, a specific state is mapped. Experience over time would enable the development of a system of prediction as well as a system of analysis of the past. If we treat the individual as having a future time cone and a past time cone, then the binary tree extends from the individual both forwards and backwards: \---/ \ / Future \ / \ / \ / \ / \/ (ME) /\ / \ / \ / \ / \ Past / \ /---\

Using the yin/yang symbols, we develop a tree system forwards and have a tree behind. The tree behind is analysed top-down, and the tree forward is created bottom-up. The number of levels that we decide to use is immaterial, although the I Ching system suggests that six is deep enough. At any moment in time we are at the end of, at the beginning of, and in the middle of a

hexagram. The determination of current position is based on past contexts, and tried-and-true paths can strongly influence descision making. Furthermore, this is not a serial system, we can have many trees operating at the same time within different timeframes. The 'meanings' of this information can be strongly subjective but there is also a level objectivity in that common psychological states can be mapped to a system that is applied sociologically.

In the creation of typologies, an initial observation, in the form of a dichotomy, can be written down and, as such, becomes timeless (all x are y or z). This form can now be used as feedback for the creation of another dichotomy based on a finer level of observation (all x are a or b). By this process we build a typology, the whole of which is now applied at one timeframe (you are this type) even though it needed a number of timeframes to develop. This shows the oscillation between temporal and non-temporal states within development, and the feedingback of data to help create more data. The temporal componant is the derivation of the single dichotomy which upon expression is added to the developing hierarchy that becomes the 'whole' typology.

What determines the 'completeness' of a typology is, I suggest, it's usefulness. The Myers-Briggs Type Indicator is founded on four dichotomies and is useful for determining the sociological aspects of behaviour. Fewer dichotomies make it too general and increased dichotomies make it too specific, and therefore too personal; there is a 'window' where the system works when applied to individuals within a group.

As far as the I Ching is concerned, it's level of completeness is set at sixty-four hexagrams. What is of interest is that, when we compare the I Ching and the MBTI�, as we can do since they are based on dichotomies and can be layed-out on a binary tree, we find that the words used to describe specific states share common themes within identical positions. What this implies is that the binary tree manifests a form of template that has PRECISE meanings for all positions,

irrespective of actual content. This is an emergent property and it's presence only becomes obvious after analysis, it is not a 'known' level of consciousness; the tree more of a template. The question considered here is what is the path from a hexagram to any other hexagram other than that hexagram's opposite; e.g. what is the path from any hexagram into 56?

For discovering contextual hexagrams, when we change lines in a hexagram we then swap the resulting trigrams to get the contextual hexagram linked to influencing the specific line changes. If hexagram 01 is changing into hexagram 02, then all lines are changing and swapping the trigrams still gives hex 02; this becomes the contextual influence.

From our descriptive chart, and using 02 as the key, we find that 23 describes the flow from 01 to 02.

However, if hexagram 01 is changing into hexagram 56 the we have to change lines 1,2, and 5 of hex 01. Swapping the trigrams we get hexagram 22 as the hexagram of contextual influence, 22 influencing 01 leads to 56. From the descriptive chart, using 22 as the key, we find that 62 describes the flow of 47 into 22. What this implies is that the path leading into 56 is the same path that leads from 47 to 22.

But the proposed path from 60 to 56 (working on opposites) is described by 36. What we see here is at least two paths into one hexagram.

60-->56 = 36 01-->56 = 22

Of note here is that the two resulting hexagrams both symbolize forms of covering-up. However, I am not satisfied that this is valid; there are many variations on the path of making a cake but there is a 'base' path - parts that are invarient. In this, the contextual concept seems to work well but the descriptive concept, as it stands, has limits.

For any hexagram, the description of the path leading into it is obtained by (1) determining the contextual hexagram for the whole hexagram. (2) use the descriptive table previously derived to find the descriptive hexagram. In this we find that the path from 01 to 02 is described by

hexagram 23 (as previous) but unique paths emerge for the other transformations. As an example I here use the transformation process of hexagram 01 into any other hexagram:

Key:

Ctx = context hexagram influencing the line changes.

Des = hexagram that best describes the transformation process. -> = ..transforming into..

A B Ctx Des Lines changed in A

01->01 = 01 = 43 none (they just get 'thicker'!) 01->02 = 02 = 23 all 01->03 = 40 = 42 2,3,4,6 01->04 = 39 = 07 etc 01->05 = 06 = 09 etc 01->06 = 05 = 47 01->07 = 08 = 04 01->08 = 07 = 20 01->09 = 44 = 05 01->10 = 43 = 58 01->11 = 12 = 26 01->12 = 11 = 45 01->13 = 14 = 49 01->14 = 13 = 34 01->15 = 23 = 52 01->16 = 24 = 35 01->17 = 54 = 25 01->18 = 53 = 46 01->19 = 45 = 41 01->20 = 46 = 08 01->21 = 55 = 51 01->22 = 56 = 36 01->23 = 15 = 02 01->24 = 16 = 27 01->25 = 34 = 17 01->26 = 33 = 11 01->27 = 62 = 24 01->28 = 61 = 44 01->29 = 29 = 59 01->30 = 30 = 55 01->31 = 41 = 33 01->32 = 42 = 50 01->33 = 26 = 31 01->34 = 25 = 14 01->35 = 36 = 16 01->36 = 35 = 22 01->37 = 50 = 63 01->38 = 49 = 54 01->39 = 04 = 53 01->40 = 03 = 64 01->41 = 31 = 19

01->42 = 32 = 03 01->43 = 10 = 01 01->44 = 09 = 28 01->45 = 19 = 12 01->46 = 20 = 18 01->47 = 60 = 06 01->48 = 59 = 57 01->49 = 38 = 13 01->50 = 37 = 32 01->51 = 51 = 21 01->52 = 52 = 15 01->53 = 18 = 39 01->54 = 17 = 38 01->55 = 21 = 30 01->56 = 22 = 62 01->57 = 57 = 48 01->58 = 58 = 10 01->59 = 48 = 29 01->60 = 47 = 61 01->61 = 28 = 60 01->62 = 27 = 56 01->63 = 64 = 37 01->64 = 63 = 40

The influencing hexagram (Ctx) nudges the influenced hexagram (A) into a specific state (B) and this transformation has a specific format described by (Des). What this implies is that the

influenced hexagram (A) is *any* hexagram whereas the resulting hexagram (B) has fixed Ctx and Des formats. Simply put, *any* hexagram changing into, for example, hexagram 50 is being influenced by 37 and the process of transformation is described by 32. The differences are the number of changing lines imposed on the influenced hexagram (A).

Using this we find that the sets of hexagrams previously discussed (A-H) change slightly as far as descriptions are concerned (although the members of sets A and H remain the same). This system states that the path into a hexagram is fixed and has a specific format. This is 'logical' in that to get to a specific house you follow a specific route. But the initial start position is 'global' (anywhere) and thus the 'specific route' is local and fixed to the destination (like the path upto the door of the house)

Furthermore, to get onto the path requires a specific influence irrespective of the current situation. To go to jail, for example, requires the breaking of a law. Thus a specific context can influence a situation to a degree that it changes into another situation and there is a specific process involved in the transformation.

So, not only is the transformation of 01 into 02 described by hexagram 23, but so is any transformation into 02 (the influence is also 02).

Thus, the transformation of any hexagram into 05 is influenced by 06 (seek compromise) and described by 09 - making small gains.

It's complement is the transformation into 35. Here the influence is 36 (no compromise) and described by 16 - making plans (forsight).

Any transformation into 47, enforced waiting, is based on an influence of limitation (60) and is described as compromising (06). (control the 'light'). whereas any transformation into 22,

fascading, is based on an influence of 'conforming' (56) and is described as uncompromising (36) (covering the light).

Conclusion.

What we see here is a refinement of the descriptive hexagrams in the context of transformations. The original contextual material remains valid and is used to derive the descriptive hexagram but there are still 'loose ends', possibly resulting from the context-dependent nature of the I Ching allowing for subtle variations on a theme.

It seems as if the previous descriptive format is infact one of form rather than process, 01 encapsulates the 'whole' of the 15-to-10 relationship rather than describes the process between them. This is done through hexagram 58 within the influence of 43. (going from 15 to 10 is symbolic of increasing intensity and self-reflection resulting from a pressure to break out. But this would be the same description for 01, or any other hexagram, going to 10.)

As far as 'encapsulation' is concerned, the emphasis on 01 being too yang (gross context of 28) as well as inspiriational (immediate context of 34) is governed by the traditional texts expressing a need for the maintenance of balance at all times; both traits of 15 and 10. (and note that this point is also emphasised in 02 - too little yang/too much yin).

An example of a 'questionable' descriptor from the previous work is that of 04 describing the 'flow' from 14 to 08. This is weak, but what is not weak is the 'attractor' nature of 14 (active) and 08 (passive) and the encapsulating of this by the 04/49 pair. (04 says 'approach a teacher' - passive attractor whereas 49 has a somewhat more active approach).

Using 08/14 as reference, in the above 'improvements', any hex changing into 08 is influenced by 07 and the transformation is described by 20.

Any hexagram changing into 14 is influenced by 13 and the transformation is described by 34. Note that the 04/49 influences still linger in the form of changing into 07 is influenced by 08 and described by 04 (uniforming is influenced by a sense of attraction and involves 'masking'). And changing into 13 is influenced by 14 and described by 49.

It is interesting to note that there is a degree of slipping and sliding involved in all of this but I dont think it is all 'me'. The patterns that emerge are often stunning in their clarity but there still seems to be a bit of mist (fog!?) around.

The I Ching, Context, and Reality