From tyagi@HouseofKaos.Abyss.com  Wed Dec 28 19:46:47 1994
From: tyagi mordred nagasiva 
Subject: adviching.txt
To: ceci@lysator.liu.se
Date: Wed, 28 Dec 1994 10:42:19 -0800 (PST)
Cc: tyagi@HouseofKaos.Abyss.com (mordred)
X-Mailer: ELM [version 2.4 PL0]
Content-Type: text
Content-Length: 41156

From: 94PAYNE@wmich.edu
Date: Wed, 28 Dec 1994 12:35:06 -0400 (EDT)
Edited (format only): tn

Advanced I Ching: The Structure of a Well- Ordered Family
By Terrence Payne

     The serious student of I Ching in America is confronted with
a special problem regarding the body of literature which is by no
means easily resolved. When trying to delve deeper into the meaning
of the hexagrams, the student finds that the vast majority of the
available literature merely rewords the classic work by Wilhelm;
Govinda puts it best "all the learned translations up to now pay
more attention to (the) commentaries than to the structure and
inherent meaning".  The "learned translations" as Govinda puts it,
really are a source of much of the misdirection which has kept us
>from truly understanding the structural complexity of the I Ching.
Most of the literature has not only reworded Wilhelm, but there
seems to be an analytical void where the only things that most
writers add to the dialogue, are philosophical definitions which
have more to do with Taoism than with the structure of the I Ching.
We find long and scholarly diatribes on predestination, time, Void,
causation, and other esoterica which shed no useful or original
light on the hexagrams themselves. In short, philosophy misdirects
us from humble and sincere communication with the Tao via the Book
of Changes.

     How many books or articles have informed us of the existence
of what may be called "wormholes" in the I Ching; of hidden
connections and sequences that infer magical relationships between
the eight members of the Taoist family? Without understanding these
basic relationships, there is no way that the student can
understand why the I Ching must work, why it has no choice, when
properly addressed, but to work. In my years of studying the I
Ching, I have found very little which substantially adds to
Wilhelm, most of the questions that Wilhelm left us have yet to be
answered. The most important book that I have found, and which has
inspired this paper is Farrington Hook's I Ching and you.  Although
I have read several highly interesting books and articles on topics
ranging from the Book's relationship to ancient lunar calanders, to
the astrology of I Ching, Farrington Hook's work is one of the few
which addresses the subject of inner structure.

     In the true tradition of the I Ching the student must seek out
the masters in the seclusion to which they have withdrawn. To find
lessons in advanced I Ching, the student must pray and sacrifice
thus attracting the masters like a magnet, by no means an easy
task. The problem of not being literate in Far Eastern languages
only makes the problem of research that much more frustrating. One
can only wonder how many books exist in Chinese which seek to
explain the inner structure. How many would show the six pointed
star to be not only the focal point of Judaism, or its cousin
Rastafarianism, but to be also the focal point of Taoism? This
paper will give Westerners a fairly new way of approaching the I
Ching, and will hopefully inspire both mathematicians and mystics
alike to a better understanding of the sacred movement.

     Instead of going through the hexagrams sequentially with the
intent of explaining their meaning through the commentaries, I
shall go through them and show their structural interconnectedness.
Before setting out on this task I shall briefly discuss a few of
the fundamentals upon which my analysis is based. Farrington Hook's
I Ching and You is the  ultimate tool for the beginner mainly
because of its indexes where she presents tables categorizing the
two families which together are used to construct hexagrams, the
Thought family and the Nuclear. In some of the standard
interpretations it has been written that when a hexagram does not
change the situation is somewhat static, stillborn, and vaguely
incomplete, but rarely has it been explained why. The reason is
that if a hexagram doesn't change it is not truly a hexagram. In
her nuclear and thought tables Farrington Hook shows that each of
the 64 hexagrams is a combination or a merging of opposites. The
nuclear hexagrams are based on necessity and mathematics. She shows
how each hexagrams inner four lines make a nuclear hexagram. The
method of making a nuclear hexagram is common knowledge. The
second, third, and fourth  lines form the bottom trigram, while the
third, fourth, and fifth lines form the top trigram. Example- the
14th hexagram has a nuclear hexagram of 43. One of Farrington
Hook's important contributions is in showing us how if we use the
same procedure on the 43 that we will get either the 1st,2nd, 63rd,
or 64th, hexagrams. Either the primary or secondary nuclear
hexagram of every hexagram results in one of these four. The 1st
and 2nd are critically important as the Father and the Mother, the
63rd and the 64th show the importance and the androgyny of the
middle daughter and the middle son, whose chief functions are to
act as mediators and diplomats representing Heaven and Earth.

     Farrington Hook's thought families are based on the families
of Heaven and Earth. The family of Heaven proceeds(changes) in the
sequence Heaven(1), Mountain(52), Thunder(51), Fire(30), and then
back to Heaven.The family of Earth proceeds Earth(2), Wind(57),
Lake(58), Water(29), and back to Earth. I have listed these
hexagrams according to their elemental manifestations which are
useful images of concentration and prayer, but it is more important
to the purpose of this paper to view them as members of the family
thereby personalizing them. We need to know as second nature the
alliances and jealousies that exist within this family and the
access that certain members are afforded which other members are
denied. As previously alluded to, the reader will notice that the
only female in Heaven is Li(fire) and that the only male on Earth
is Kan(water). These two are sent from their same sex parent to
their opposite sex parent as ambassadors, and as such are given
direct access to "the ear" of that opposite sex parent.
Alternately, Ken and Sun are also given direct access leaving Tui
and Chen apparently isolated from all parental contact. The
sequential ordering of these family members unlike with the nuclear
hexagrams, is essentially revealed. The combination of the
necessary (nuclear) and the revealed (thought) creates the
hexagrams that we receive when we throw coins or yarrow stalks. So
when we receive a hexagram, that hexagram is at a triangles apex
while the thought and the nuclear hexagrams are placed at the
triangles base.

     The hexagram which we receive by throwing coins is a merging
of the cyclical(thought) and the linear(nuclear).

figure 1. When a hexagram does not change it is actually a Trigram,
where we have the received "hexagram" and its thought and nuclear
hexagrams. Change converts Trigrams into Hexagrams.
ex. The third hexagram changes to the forty-third, the numbers on
the left represent the thought hexagrams, the numbers on the right,
the nuclear.

[figure omitted from ascii version]


     Stagnation occurs when there is no change. When there is
change, we can create Hexagrams, and the situation is dynamic and
whole, it fulfills its basic potentialities. (Isn't it astonishing
that you can buy thirty books on the I Ching at your local
bookstore and never find the image which lies at the core of our
magic?) Much has been written on the Hexagram in both Western and
Eastern cultures, but for the novice it important to think of this
image as the combination of complements or opposites, the trigram
which points up shows us stability, its base firmly planted while
the other trigram shows us instability as it teeters on its point.
This paper shall now go more in depth into some of my findings,
through use of the hexagram, and the emphasis on personalizing the
eight trigrams, I shall show how the I Ching uses and distributes
power.


The Hexagrams: Structure and Interdependency

     I shall now address each pair of hexagrams (all odd numbered
hexagrams are connected to their inverses) in order and discuss my
observations.
                                1&2
     Much has been written about the first hexagram, Heaven, the
Father. Among the more fascinating questions about it is its order
in the book. In todays world of political correctness, this
ordering might imply that the I Ching is a book which favors the
"Patriarchy." My research tends to show that this ordering is only
one half of the balance which is seen throughout the I Ching. As
the Father precedes the Mother in the 1st and 2nd hexagrams, in the
11th and 12th hexagrams, we see that when Heaven is above Earth
there is stagnation, but when Earth is on top of Heaven there is
peace( a more sophisticated interpretation of this relationship
will come in the discussion of the eleventh and twelfth hexagrams).
The thesis of this paper is that the only way to attain power is to
relinquish it, a common theme in life and in the worlds great
religions, shown once again in the I Ching.
                                 3&4
     The third hexagram plays no important role, it is necessary
that there be "support" hexagrams for those whose parts are
substantially more dynamic. Actually three is one of the more
important of these "support" hexagrams in that it is the inverse of
one of the most important structures in the book. The internal
structure of the 4 represents one of the most important theoretical
relationships within the body of a well- ordered family. Nowhere
else is the primal relationship between the mother and her first
child shown in so dramatic a fashion. When we set up the trigram
that shows 4's internal structure, we can see perfect balance
between the mother and the first son as 16 is the thought hexagram
and 24 is the nuclear. The student needs to remember that Chen has
no direct access to the parent (Chien) in his thought family. This
is because a first born is closer to his mother than to his father.
Li must have direct access to Chien as Kun's representative in
Heaven, and Ken must have direct access because Chen is his mothers
first born.
     Psychologists can discuss the psyco-sexual ramifications and
philosophers can discuss my logic and hindsight, but I am only
seeking to interpret what has been revealed. In the structure of
the I Ching the relationship of the mother to the first son is of
the highest importance.

figure 2. The internal structure of the fourth hexagram is unique
as its thought hexagram shows the first son over the mother and the
nuclear hexagram shows the mother over the first son.

[figure omitted]

                              5&6
     These hexagrams have no special importance, they represent the
communication of a Lord with his ambassador. Kan goes to Heaven to
receive his instructions and is sent back to Earth. Chien wonders
if so much contact with his mother and sisters will feminize him.
Here we begin to see the identity crisis of the mediators, those
that are equally at ease in two different worlds.
                                7&8
     These two are basically a continuation of the process observed
in the 5th and 6th hexagrams. They establish first contact between
the Mother and Heavens representative, Kan. It is unknown to me why
the bonding of Earth and Water follows that of Heaven and Water yet
the same does not happen with Fire, Heaven and Earth (13,14-
35,36). Experience has suggested that nothing in the I Ching is
casual and that there is a reason for its ordering.
                                   9&10
     These Hexagrams are important for those who identify with Tui.
In the 9th hexagram it is written that the third daughter shall
marry the third son. This occurs in nines thought hexagram(31). The
9 is the inverse of the 10, but it is the complement of the 43.
When lake has power over Heaven, to gain marriage she must
relinquish this control to Sun. This may seem obscure to the reader
at this time but this is one of the most important transfers of
power in the entire I Ching. Tui and Chien have a special
relationship which is similar to that between Chen and Kun as
explained in my discussion on the 4th hexagram. The bonding of
Heaven and Lake occurs in the 50th hexagram where the nuclear is 43
and the thought is 10.

figure 3.  The fiftieth hexagram complements the fourth. Here the
bond is between the Father(Chien) and the third daughter(Tui).
These two are the families extremes the oldest male and the
youngest female. Chen and Tui are the extremes among the children
and because of this they have a special relationship to the
parents. These combining of different types of extremes are
reminiscent of the motions found in Tai Chi.

[figure omitted]

     One of the most important questions that I used to ask about
the I Ching related to its balance. I wondered what Sun and Ken
possessed to balance the importance of Chen and Tui's connection to
the Father and the Mother. The answer is found in the concept of
sacrifice. Tui must have power over Heaven so that she can give
that power to Sun. To attain the marriage that she so desperately
craves, the 31 that is the thought of 9, she has to give up the one
thing that makes her special. The same can be said about Chen, who
in the 23 gives up his power over Kun to Ken to attain marriage
with Sun(32).  When Tui does not have power over Chien (10) she is
asking for forgiveness for a serious offence, she prays that
"treading the Tigers tail, it does not bite."  The link between the
50 and the 4 can be further demonstrated when we consider that the
thought of the 10 is the 4. The thought family proceeds: 50- 10- 4-
16- 50. In the commentary, the 4 speaks of asking too many times
for the mercy which is given in the 10. This is never explained in
the rewordings of Wilhelm.
                              11&12
     Although I have briefly discussed the marital significance of
the 11 and 12 to Chien and Kun, its inner structure hints at the
marriage of Chen to Sun and Tui to Ken. The 11 connects two of the
four marriage hexagrams. 11 gives 53 as a thought and 54 as a
nuclear. They show the dominance of the first son over the third
daughter, and the dominance of the first daughter over the third
son. In much the same way that Kan and Li are androgynous, the same
can be said of the Father and the Mother. They are partners and are
almost identical. Earth over Heaven and Heaven over Earth both link
53 and 54, but in slightly different fashions. The nuclear of the
12 is 53 while its thought is 18. The 18 is the only hexagram in
the I Ching whose nuclear and thought hexagrams are the same. The
18 is comprised of two 54's making the inner structure of the 11
and the 12 virtually identical.

figure 4. As with water and fire, Heaven and Earth represent two
sides of the same coin. The thought and nuclear hexagrams of the 11
are 53 and 54 respectively. The thought and nuclear of the 12 are
18 and 53. 18's internal structure is composed of 54 as its though
and its nuclear, this is the only place in the I Ching where this
occurs.

[figure omitted]

                              13&14
     The thirteen and the fourteen show the communication between
Kun's representative(Li) and the Father. More importantly they show
the jockeying which takes place to attain the marriage that occurs
in the 31. Thirteens nuclear shows Sun under Heaven, remember that
for Tui to attain Ken, Sun must be above Heaven. Thirteens thought
shows Mountain over Heaven (26) which has as its internal structure
Chen over Ken (61) in thought and Chen over Tui(54) as a nuclear.
This becomes more fascinating when we look at the internals of the
14 which give Lake over Heaven as a nuclear and Heaven over
mountain as a thought.
                              15&16
     These hexagrams hold no particular significance other than
that the 16 is one of the links in the thought family 50-10-4-16-
50. The fifteen is something of a failed hexagram in that it is the
opposite of the 23 which brings the marriage of Chen and Sun in its
thought hexagram(32).
                              17&18
     The 17 and 18 are crucial hexagrams because they allow cross-
fertilization between the first son and daughter and the third son
and daughter. The 17, Lake over Thunder, gives Wind over Mountain
as a nuclear(53), Wind over Mountain "echoes" back this energy in
its thought hexagram, Lake over Thunder(17) . Nowhere else in the
I Ching does anything like this occur. Although the 18 does not
"echo" back energy, it is the only hexagram where the thought and
the nuclear are the same. If we take it one step further, the 54 is
a sacred hexagram because it binds the mediators fire and water as
it gives 64 as it's thought and 63 as it's nuclear. This idea of
its importance as a mediator is further shown by Wilhelm who points
out that Chen, who here is important as the ruler of the Lake is
also important because in the Lo River Writing(p.23) it is shown
that Chen is the only one in the family who is three changes from
both Heaven and Earth (Tui is one change from both). His importance
as Kun's first son has already been discussed but his importance to
Chien in this diagram is no doubt influenced by his dominance over
Tui, as seen in the internal structure of the 18 (54,54). Although
Wilhelm guides us to the conclusion that the first son is the ruler
of the children, I have never once found a source that explained
why, this has always been a persistent source of frustration.

figure 5. Chens role as leader of the children begins in the 18
where he uses his influence over Tui (the thought and the nuclear
of 18 is fifty-four) to gain importance to Chien, his importance to
Kun is natural and is found in the fourth hexagram. Chen links the
power of the 4 and the fifty to place himself three changes from
Heaven and Earth (see the section on the Lo River Writing on pp.22-
23 of this paper). The movements of Tai Chi are further shown as
Chen, through the power of the 54, binds water and Fire (the
thought of 54 is 64 its nuclear is 63.) Heaven, Earth, Water, and
Fire all revolve around the first son.

[figure omitted]

                              19&20
     The nine-teen and the twenty have no importance except for
showing Tui's weakness and Sun's stregnth. In the thought family of
Earth, Water and Wind flank the Earth and vie for influence. As it
is a strong hexagram for Wind, so is it a strong hexagram for her
male complement, Mountain who like Wind flanks his same sex parent,
this can be seen in the nuclears of the two as Ken rules Kun and
Kun rules Chen.

                              21&22
     Twenty- one and twenty- two are similar in showing the
families struggles for power. Twenty one shows Li over Chen. The
twenty- second hexagram shows that Ken as Chien's other flanker
rules Li. Although the situation will reverse itself in the 56th
hexagram, in this situation Ken rules the family of Heaven in much
the same way as the Queen is the most powerful piece on a
chessboard. This begins a period where for the next several
hexagrams Ken shows himself to be in ascendance.
                              23&24
      This is a situation where Ken rules Kun and Kun rules Chen.
Ken's dominance over Chen is further demonstrated as Ken must rule
Kun for Chen to achieve marriage with Sun, as can be seen in
twenty-three's thought hexagram(32). As was previously discussed,
Chens special relationship with Kun must be sacrificed to Ken for
Chen to gain that which he desires most. 32 can only be realized
when Chen is the winner of the struggle which takes place inside
the 4, or when 16 is more important than 24. This is the way that
the Tao insures humility. Chen and Tui can never brag about their
access to Kun and Chien because their lives depend on delivering
these powers to their "rivals" Ken and Sun.
                              25&26
     These are intimately connected to the preceding hexagrams as
they show Ken's power over the other parent, Chien. Again this
power comes at the expense of Chen. Humility is implied within the
26; as Ken reaches his height in dominating Heaven, he submits to
Chen in the thought hexagram as Tui submits to Chen in the nuclear.
This is the only place in the I Ching where one power rules a
couple seeking marriage. There is no equivalent hexagram which
shows one powers dominance over Chen and Sun (however in the
internal of the 46th hexagram Sun and Chen both rule Tui. In the
internals of the 26 and 46 Chen and Tui are common denominators and
Sun replaces Ken in the 46.Thus the linkages between the two
sibling extremes is further corroborated). Therefore for the 31 to
take place it depends on Winds power over Heaven(9's thought
hexagram is 31) and Kens power over Heaven with Chen playing the
role of facilitator. In the sequence of the I Ching the younger
siblings wed before the older(31 precedes 32) but this marriage is
contingent upon the good will and the power of Chen and Sun. We can
see the meaning of the Yin and the Yang throughout the I Ching as
the constant sacrifice of power is used as a means of gaining more
power. We must sacrifice what is most dear to us to gain that which
we want most, as Tui delivers Chien to Sun and Chen delivers Kun to
Ken. The I Ching is a book which almost never yields anything that
we have not earned through tremendous and painful sacrifice. It
would be nice if it reinforced a common misperception concerning
Taoism, namely that it is not based on the either/ or paradigm
which is supposedly important only in the West. The Tao is
extremely demanding and only the strongest are able to live up to
its expectations. Not only does one have to sacrifice what is
dearest to them but they have to sacrifice it to the person that
they like the least (Chen to Ken and Tui to Sun). This is
reminiscent of the Biblical metaphor where Jesus unlike the tax
collector came to help everyone, not just members of his own
family. The twenty sixes relationship to the marriage of Tui and
Ken is also implied as Wilhelm points out that the 26 is stronger
than the nine because it has two dark lines restraining the light
lines instead of just one as is seen in the 9.
                              27&28
     Here we come to another of the more important of the Tao's
hexagrams. These two are involved in opening some of shakras along
the I Chings most important meridians allowing for the free flow of
chi. These hexagrams are not only connected by the rule of
inversion, they are also connected by the 55 and the 60. The
thought of the 27 is 55 and the nuclear of the 55 is 28. Conversely
the thought of the 28 is 60 and the nuclear of the 60 is 27. As far
as I know, this is the only place where the shakras are opened in
this manner. These hexagrams also represent the final rise of Ken
and Tui achieved through the voluntary submission of Chen and Sun.
This voluntary submission will allow for the marriage which will
take place in the 31st hexagram, the beginning of the second part
of the I Ching.
                               29&30
     The importance of these hexagrams has basically already been
discussed. They flank their opposite sex parents and act as Holy
emissaries. They are of androgynous character because of the great
amount of time they spend with their opposite sex parent and
siblings. They are similar in much the same way that Heaven and
Earth are similar, as was discussed in the section on the eleven
and twelve. This shall be further substantiated in the section on
the 63 and 64. These two as mediators also facilitate the
transition to the second part of the I Ching.
                              31&32
     Wilhelm identifies the 31st hexagram as the beginning of the
second part of the I Ching. How these marriages are brought to
fruition has already been discussed. It is interesting to note
again the balance; in the 31st hexagram the female rules the male
and in the 32nd hexagram the male rules the female. It is good for
us when seeking a mate to identify with one of these four powers.
Mandalas can be used for prayer as Mountain spirits can pray for
Lake spirits and Thunder spirits can seduce the Wind. Such
practices usually associated with paganism are vital to the success
of using the I Ching. A person can find geographic locations which
mirror their souls and their desires, it is important for each of
us to have such a place to strengthen the energy of our prayers.
There are ways in Chinese astrology to learn what power a person
should associate themselves with, or one can read on the attributes
of a power and see which one is closest to their own personality.
Arkana publishes the most interesting line of books on the I Ching,
and their book on the Astology of I Ching is extremely useful in
determining a patron.
                              33&34
     These have little importance but they are however part of
Wilhelms calendar. Wilhelm identifies a twelve month calendar which
proceeds in sequence of line changes. 2-24-19- 11-34-43-1-44-33-12-
20-23-2. This calendar shows the interaction of Heaven, Earth,
Thunder, Lake, Wind, and Mountain. Whether this is the true
calendar of the I Ching or the one adopted by the Chinese to use
instead of the traditional and more accurate 13 (an unlucky number
to Chinese) month lunar calendar imported with the I Ching from
Tibet is unknown to me.
                              35&36
     These hexagrams simply show the communication of Kun with her
liaison in Heaven. Kun gives her instructions to Li who takes them
to Heaven.
                              37&38
     There is little of note to mention about these two. Implied
within their external structure is Suns power over Li and Tui, its
a girl thing. These two are linked to the 39,40-Chen over Kan and
Ken
                              39&40
     These are part of a three hexagram series which requires us to
"seek the southwest". The other Hexagram is the 2. This is one of
the wormholes which opens the shakras allowing for the flow of chi
and travel through the body of the I Ching. The thought of the 40
is 35 and the nuclear of the 35 is 39. The thought of the 39 is 24
and the nuclear of the 24 is the 2. It always fascinated me why I
have always read about "seek the southwest" but never have I read
why these three hexagrams(39,40,2) are linked. Maybe all of this
type of information is only available in Chinese. Maybe the writers
prefer to hide their light under a bushel basket.
                              41&42
     These are the opposite of the marriage hexagrams, and are the
offspring of the 44 and the 15. Wilhelm shows that the 11,12  41,42
and the 63,64 are linked. These are perhaps the shadows of the 1,2-
31,32- and the 63, 64 (which might shadow themselves, uniting the
energies of Heaven, Earth, Wind, Thunder, and Lake and Mountain)).
More research needs to be done on these connections.
                              43&44
     Like the period in the mid-twenties was for Ken, this is a
period of stregnth for Tui. There is an interesting movement as
Lake over Heaven(43) leads to Lake over Fire(49). Mountain over
Heaven goes back in a similar sequence only the nine-teenth and the
twentieth hexagrams take the place of Mountain over Water,which is
a strong hexagram for Chen. Consumation is thus made dependant on
Chen who uses his energy inside of the 26, the 18, and the 4, to
smash the symetry which might occur between Tui's power and Ken's.
Note how four and fifty almost join three pairs from Mountain and
Lake over Heaven (26 & 43).This movement is the complement of the
union found in the 37,38 & 39,40 where Wind rules her sisters and
Chen rules his brothers.
                              45&46
     Little meaning is attached to these two. Tui's power over
Earth and Earth's power over Wind must be a result of Chen's
relationship with Kun as seen in the 4. Tui has gained power over
Kan and Sun (both of whom flank the Earth) through the power of the
only child who is closer to Kun than Kan or Sun, Chen. Chen is in
Heaven because it is the place of the first son to join his father
in the fields and on the hunting grounds.The 46 is also important
because Chen over Tui is its nuclear and Sun over Tui is its
thought (see the discussion on the 26)
                              47&48
     The theme of Tui's rise is continued here as she rules all of
her siblings who dwell on Earth. Tui rules Kan as Kan rules Sun.
                              49&50
     Again we see Tui's power as she controls fire who controls
wind. In the 50th hexagram we find evidence of her connection with
the Father. This connection is derived from the fact that they are
polar opposites. Chien is the first and the strongest, while Tui is
the last and the weakest. The thought of the 50 is 10 and its
nuclear is 43.
                              51&52
     These represent the two sons in Heaven. Between them exists
sibling rivalry. In the thought family of Heaven, Ken is next to
Chien, he has his ear and his favor because Chen is aligned with
his mother. Chien's other ear is reserved for the only female in
Heaven-Li, who is her mothers mediator. Chen like Tui is not a
mediator, he is biased in favor of his mother. Chen and Tui are
extremes, they are the furthest from their same sex parent (thought
familiy) and closest to their opposite sex parent (50&4), again
these extrems can be seen in the Lo River Writing.

                              53&54
     The fifty- third and fifty- fourth hexagrams are as previously
described, connected to the 17th and 18th hexagrams. 17 is the
thought of 53 as 53 is the nuclear of 17. 54 is the thought and the
nuclear of the 18. 54 also connects the mediators Fire and Water as
63 is its nuclear and 64 its thought. According to Wilhelm, the
53rd and 54th hexagrams are also, like the 31st and 32nd, marriage
hexagrams. The tension that exists between the 17, 53, 18, and 54
resembles what occurs when atoms are sent through a super-collidor.
Ken, and Sun, Tui and Chen collide at accelerated speeds and the 31
and the 32 are formed as these elements are separated and
reconstituted.
                              55&56
     These only show the mediator Li giving power to Chen over Ken.
55 is also part of the conduit between 27 and 28. 27's thought is
55 and 55's nuclear is 28. 55 is connected to 60 as 60 is the
thought of 28 and 27 is 60's nuclear. Thunder gains this close
access to Chien(power over his flankers) through the power of the
Lake(50).
                              57&58
     57 and 58 are Sun and Tui. Their relationship has for the most
part already been discussed. The bond and balance between Sun and
Ken can be seen in the progression of the thought families of
Heaven and Earth. In Heaven(1-52-51-30-1) Ken the younger brother
precedes Chen the oldest brother. On Earth(2-57-58-29-2) The oldest
sister precedes the youngest sister. But in the sequence of the
hexagrams Thunder precedes Mountain(51,52) and Wind precedes
Lake(57,58).
                              59&60
     These only show Winds power over Water and Lake. 60 is related
to 55, both are conduits between the 27 and 28(see 55).
                              61&62
     These are connected to the 59 and 60 and the 27,28. 61's
nuclear is 27 therefore 61-27-55-28 and 62-28-60-27.(see discussion
on the 27 and 28)
                              63&64
     63 and 64 are basically the same hexagram due to the androgyny
of both Fire and Water. Li is the only female in Heaven, as Kan is
the only male on Earth. These are intimately connected to the role
reversals and power sharing seen in the 11 and the 12. 63 gives 11
as a thought and 64 as a nuclear, while 64 gives 12 as a thought
and 63 as a nuclear. This shows how Heaven, Earth, Fire, and Water,
form a group of four in much the same way as the group of Chen,
Sun, Ken, and Tui. While the members of the latter grouping have
mates and complements ( ex. Tui's mate is Ken, her complement,
Chen) Water and fire serve as each others mate and complement.

figure 6. The logic of placing water and fire before Earth and
Heaven in the thought families can be seen as Water over Fire gives
Earth over Heaven and Fire over Water gives Heaven over Earth.
Balance is further manifested in the nuclears as 63 gives 64 and 64
gives 63. In this way the I Ching is brought to completion.

[figure omitted]


The Lo River Writing and the Yellow River Map

     The Lo River Writing and the Yellow River Map are both
revealed texts which were deliverd to King Wen and Fu Hsi by
myhtological beasts sent from Heaven and Earth. These texts define
the relationships between the family members. In the Lo River
Writing we can see forming at the center, the confict and the
resolution that has been discusssed in this paper. Li and Kan are
at the poles, outside of the conflict. Tui and Chen are to the east
and the west; as their energies meet at the center, the power of
the four and the 50 are joined. As previously discused it is the
combination of these two hexagrams that places Chen, as the oldest
child, three changes from both Heaven and Earth and Lake one change
>from Heaven and Earth. To gain marriage Chen has placed Ken in
opposition to Kun(norhteast and southwest) and Tui has placed Sun
in opposition to Chien (northwest and southeast).

     In the Yellow River Map which was revealed to Fu Hsi, we see
the predessor of the negotiations found in the Lo River Writing.
Heaven is opposite to Earth, Lake is opposite to Mountain, Thunder
is opposite to Wind, and Fire is still opposite to Water, only now
they are in the west and the east. Notice how Wind and Lake are
nestled around Heaven, and Thunder and Mountain are gathered around
Earth. Thus everyone gets what they wanted. Sun and Tui are close
to Chien as Chen and Ken are close to the Earth.

figure7. In the Lo River Writing the power of the 4 and the fifty
meet in the center and are joined by the 9(Wind opposed to Heaven)
and the 23(mountain opposed to Earth). In the Yellow River Map all
of the mates are in opposition and Wind and Lake gain Heaven as
Mountain and Thunder gain Earth.

[figure omitted]


Conclusions

     The reader may have wondered through this analysis how the
wormholes and conduits that i've described can help them, or how
they can be used. These are questions that have no easy answer. I
was first drawn to this method because of my need to understand the
I Ching on a very primitive level. I needed to be able to
communicate and to understand the Tao without needing the actual
text. If walking through the woods a person is inspired to
communicate but doesn't have the book in their possession,it is
important to be able to make something out of the cast. This can be
done by simply seeing which powers seem strong and which powers
seem weak and identifying oneself with a particular patron.

     Secondly, through exploring the inner structure, we can become
more easily convinced of the Tao's method, logic, and grace. Even
if not convinced of the I Chings value as a means of divination(
actually it only advises) one can't help but to admire its order
and structure.

     My way of approaching the I Ching is more directed towards
prayer to the eight powers, which incorporates the importance of
geography and nature. A person is able to find new holy grounds
which resonate with the power of a persons identified spirit,
whether it be the Lake, Mountain, Wind, etc. I also use the idea of
resonance in my method of questioning. Instead of writing down a
question in words, I use hexagrams. This method was endorsed by the
Tao the first time that I used it, when I questioned 41 and
received a 38 changing to 41. In this way a more accurate and
meaningful dialogue can be achieved and maintained.

     Undoubtedly there are many pitfalls to using the I Ching.
Although answers can seem real, there is the threat that if misused
we can simply be receiving answers that are being manipulated by
our own chi (in the negative sense of or own desires). This is
somewhat similar to people on Earth receiving the sunlight from a
dead star. There is also the problem of faith and attainment. Quite
often the user may notice that although the Tao sometimes promises
us success, it sometimes( most of the time?) doesn't deliver. How
do we account for the disparity between our magic on paper and our
failures in the world? On the one hand we have our personal
responsibility, failures are often the result of base disobedience.
The hexagram Grace(22) speaks of form without content. When we fail
to take our lives seriously, the Tao may seem to inform us, but
actually we may only be engaged in a masturbatory conversation with
our own chi. On the other hand we can use the example of Gradual
Development(53) which relates to the Biblical story of Job.
Although we seem blessed by Tao in our conversations, the Tao tests
us eternally. Perhaps our ultimate reward for our faith is only to
be attained in the afterlife or at some distant juncture in our
lives here on Earth.

     The one truth which remains constant for the I Ching, is that
it is incredibly demanding. As the hexagrams that are revealed to
us by tossing coins do not occur coincidentally, nor do the
successes we are privileged to in our personal lives. Success only
comes through gruelling effort and sacrifice. Belief in I Ching
without work can become an exercise in addiction, dependency and
frustration. The dangers are very real that we rely on an
supernatural being to grant us miracles free of charge. Although
this can happen, these miracles should never be relied upon or
waited for. Without strength it is better for a person to never
become involved, for as previously stated the Tao is not
relativistic, it is not about contradicting the "Western" paradigm
of the either/or, nor is it about eliminating the separation of the
subject from the object. The I Ching as fruit of a highly civilized
and advanced society recognizes the forces of good and evil. If the
practitioner thinks that the I Ching is some type of escape from
the morals of Western society, he is regrettably mistaken. This is
a text which sees conservation as the ultimate condition of social
order. The conservation of sexual and emotional energies, and of
political ideology are some of the basic precepts upon which the I
Ching was conceived.

     In closing I would like to again address some of the
implications of my analysis. In terms of the practice of magic what
can we make of the wormholes which open the shakras between say the
27th and 28th hexagrams(55&60). In my opinion the possibilities are
vast and uncharted. Combined with a rigorous morality, the practice
of deep meditation, chanting, and Tai Chi or Chi Kung, it may be
possible for us to explore the deepest regions of the human psyche,
and to use our power to dramatically affect both time and space.
Levitation, astral projection, hypnosis, telepathy, time travel,
only Tao knows the limits.

     How can we account for the seeming absence of these phenomenon
in the real world where they can be tested and scrutinized
empirically? Who knows, it is certainly more than possible that
this power cannot be achieved by those who intend to or are willing
to subject it to verification. Perhaps the age of magic is in
recession, its practitioners in an era where their faith is being
tested, only to realize empowerment at the proper time. Our love
and belief in the sacred hexagrams in my opinion should not be
subject to our successes or failures in the real world. The
Hexagrams contain an internal beauty which alone engenders the
deepest love of life and of humanity. Mere observation of the way
Tao communicates and interacts will leave the most skeptical
observer both amazed and awestruck.

     Among some of the things that remain to be done are in depth
studies on the five states of change; and the rules that determine
which lines rule individual hexagrams. Although there are rules
which give us probabilities on which lines rule, to date there are
few sources which systematically explain why certain lines rule
hexagrams, why certain hexagrams contain two constituting rulers,
and so on. Also more mathematical work needs to be written in
laymens terms to explain the ordering of the hexagrams and the
links between inverted pairs and the pairs that follow them (ex.
why is Ken so strong in the hexagrams 22-27? Work on the Lo River
Map,the Yellow River Diagram and the Five States of Change are sure
to be most revealing). Hopefully, the new waves of emigration, the
opening up of China, and the potential of the internet will serve
to generate new and informative research into the complexities of
the I Ching.

          Advanced I Ching: The Structure of a Well- Ordered Family
                            Terrence Payne
                            October, 1994

END