The Book of Changes

Heaven is lofty and honourable; earth is low. (Their symbols), Qian and Kun, (with their respective meanings), were determined once for all in this. Things low and high appear displayed in a similar relation. The (upper and lower trigrams, and the relative position of individual lines, as) noble and mean, had their places assigned accordingly. Movement and rest are the regular qualities (of their respective subjects). Hence comes the definite distinction (of the several lines) as the strong and the weak. (Affairs) are arranged together according to their tendencies, and things are divided according to their classes. Hence were produced (the interpretations in the Yi, concerning) what is good [or lucky] and evil [or unlucky]. In the heavens there are the (different) figures there completed, and on the earth there are the (different) bodies there formed. (Corresponding to them) were the changes and transformations exhibited (in the Yi). After this fashion a strong and a weak line were manipulated together (till there were the eight trigrams), and those eight trigrams were added, each to itself and to all the others, (till the sixty-four hexagrams were formed). We have the exciting forces of thunder and lightning; the fertilising influences of wind and rain; and the revolutions of the sun and moon, which give rise to cold and warmth. The attributes expressed by Qian constitute the male; those expressed by Kun constitute the female. Qian (symbolises Heaven, which) directs the great beginnings of things; Kun (symbolises Earth, which) gives to them their completion. It is by the ease with which it proceeds that Qian directs (as it does), and by its unhesitating response that Kun exhibits such ability. One who attains to this ease (of Heaven) will be easily understood, and one who attains to this freedom from laborious effort (of the Earth) will be easily followed. One who is easily understood will have adherents, and one who is easily followed will achieve success. One who has adherents can continue long, and one who achieves success can become great. To be able to continue long shows the virtue of the wise and able person; to be able to become great is the heritage one will acquire. With the attainment of such ease and such freedom from laborious effort, the mastery is got of all principles under the sky. With the attainment of that mastery, the sage makes good one's position in the middle (between heaven and earth). The sages set forth the diagrams, inspected the emblems contained in them, and appended their explanations; in this way the good fortune and bad (indicated by them) were made clear. The strong and the weak (lines) displace each other, and produce the changes and transformations (in the figures). Therefore the good fortune and evil (mentioned in the explanations) are the indications of the right and wrong (in people's conduct of affairs), and the repentance and regret (similarly mentioned) are the indications of their sorrow and anxiety. The changes and transformations (of the lines) are the emblems of the advance and retrogression (of the vital force in nature). Thus what we call the strong and the weak (lines) become the emblems of day and night. The movements which take place in the six places (of the hexagram) show the course of the three extremes (i.e. of the three Powers in their perfect operation). Therefore what the superior person rests in, in whatever position one is placed, is the order shown in the Yi; and the study which gives one the greatest pleasure is that of the explanations of the several lines. Therefore the superior person, when living quietly, contemplates the emblems and studies the explanations of them; when initiating any movement, one contemplates the changes (that are made in divining), and studies the prognostications from them. Thus is help extended to one from Heaven; there will be good fortune, and advantage in every movement. The Tuan speak of the emblematic figures (of the complete diagrams). The Yao speak of the changes (taking place in the several lines). The expressions about good fortune or bad are used with reference to (the figures and lines, as) being right or wrong according to the conditions of time and place; those about repentance or regret refer to small faults (in the satisfying those conditions); when it is said 'there will be no error, or no blame,' there is reference to (the subject) repairing an error by what is good. Therefore the distinction of (the upper and lower trigrams and of the individual lines) as noble and mean is decided by the (relative) position (of the lines); the regulations of small and great are found in the diagrams, and the discriminations of good and bad fortune appear in the (subjoined) explanations. Anxiety against (having occasion for) repentance or regret should be felt at the boundary line (between good and evil). The stirring up the thought of (securing that there shall be) no blame arises from (the feeling of) repentance. Thus of the diagrams some are small, and some are great; and of the explanations some are startling, and some are unexciting. Every one of those explanations has reference to the tendencies (indicated by the symbols). The Yi was made on a principle of accordance with heaven and earth, and shows us therefore, without rent or confusion, the course (of things) in heaven and earth. (The sage), in accordance with (the Yi) looking up, contemplates the brilliant phenomena of the heavens, and, looking down, examines the definite arrangements of the earth; thus one knows the causes of darkness (or, what is obscure) and light (or, what is bright). One traces things to their beginning, and follows them to their end; thus one knows what can be said about death and life. (One perceives how the union of) essence and breath form things, and the (disappearance or) wandering away of the soul produces the change (of their constitution)—thus one knows the characteristics of the anima and animus. There is a similarity between one and heaven and earth, and hence there is no contrariety in one to them. One's knowledge embraces all things, and one's course is (intended to be) helpful to all under the sky—and hence one falls into no error. One acts according to the exigency of circumstances without being carried away by their current; one rejoices in Heaven and knows its ordinations; and hence one has no anxieties. One rests in one's own (present) position, and cherishes (the spirit of) generous benevolence—and hence one can love (without reserve). (Through the Yi), one comprehends as in a mould or enclosure the transformations of heaven and earth without any error; by an ever-varying adaptation one completes (the nature of) all things without exception; one penetrates to a knowledge of the course of day and night (and all other phenomena); it is thus that one's operation is spirit-like, unconditioned by place, while the changes which one produces are not restricted to any form. The successive movement of the inactive and active operations constitutes what is called the course (of things). That which ensues as the result (of their movement) is goodness; that which shows it in its completeness is the natures (of people and things). The benevolent see it and call it benevolence. The wise see it and call it wisdom. The common people acting daily according to it yet have no knowledge of it. Thus it is that the course (of things), as seen by the superior person, is seen by few. It is manifested in the benevolence (of its operations) and (then again) it conceals and stores up its resources. It gives their stimulus to all things, without having the same anxieties that possess the sage. Complete is its abundant virtue and the greatness of its stores! Its rich possessions is what is intended by the greatness of its stores; the daily renovation which it produces is what is meant by 'the abundance of its virtue.' Production and reproduction is what is called (the process of) change. The formation of the semblances (shadowy forms of things) is what we attribute to Qian; the giving to them their specific forms is what we attribute to Kun. The exhaustive use of the numbers (that turn up in manipulating the stalks), and (thereby) knowing (the character of) coming events, is what we call prognosticating; the comprehension of the changes (indicated leads us to) what we call the business (to be done). That which is unfathomable in (the movement of) the inactive and active operations is (the presence of a) spiritual (power). Yes, wide is the Yi and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, (its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all. There is Qian. In its (individual) stillness it is self-absorbed; when exerting its motive power it goes straight forward; and thus it is that its productive action is on a grand scale. There is Kun. In its (individual) stillness, it is self-collected and capacious; when exerting its motive power, it develops its resources, and thus its productive action is on a wide scale. In its breadth and greatness, (the Yi) corresponds to heaven and earth; in its ever-recurring changes, it corresponds to the four seasons; in its mention of the bright or active, and the dark or inactive operation, it corresponds to the sun and moon; and the excellence seen in the ease and ready response (of its various operations) corresponds to the perfect operations (presented to us in the phenomena of nature). The Master said, "Is not the Yi a perfect book?" It was by the Yi that the sages exalted their virtue, and enlarged their sphere of occupation. Their wisdom was high, and their rules of conduct were solid. That loftiness was after the pattern of heaven; that solidity, after the pattern of earth. Heaven and earth having their positions as assigned to them, the changes (of nature) take place between them. The nature (of people) having been completed, and being continually preserved, it is the gate of all good courses and righteousness. ...