QIAN = CHIEN Heaven

To create, creative power, life-energy. Heaven, father, male, sovereign; lasting, continuous. (Pronounced gan: dry, dried, clean).

Hanging vegetation or jungle; dawn, the sun just above the horizon and vapours or breath. Maybe the line of the sun-atdawn belongs to breath: obstructed vapours or breath, but this is not very probable.

In the MaWangDui YiJing it is Jian, key or bolt (of door). Hex.2 is in the Mawangdui hex.33: chuan, stream. Their oldest meaning seems to derive from characterizations of the male and female genitalia, and thus they are probably ancestral to the more abstract meanings of the received name.

Qian: cosmic order and powerful perseverance

"God (Di) battles in the sign of Qian" "The Creative brings about ruler ship (Lynn: by Qian things are provided with a sovereign)" QIAN is creativity, pure yang, energy, light, generation and regeneration, purity, spirit and transcendence. It is the home of gods and the origin of all things. It acts through the law of time, it directs all movement in universe, it sets the time and range of the planet's orbits, it causes day and night, summer and winter. Heaven's animal is the dragon, its size is undefined. It lives in the galaxies as the Sign of the Dragon and follows the huge clock hand of the Big Dipper. It enters the eggs of the turtle and makes the newborn baby-turtles all hatch simultaneously and dash for the sea. It lives on mountains and in the depth of the waters. "Heaven and earth determine the direction (Lynn: establish positions)." Without Heaven's big clockwork, which gives the earth sun, rain and seasons, we would die. If we attune to Heaven and its timing, we find our strength and our Dao. Fate is Heaven's will. If we move according to Heaven's will, along the lines it carves for us, we can change our future. Never opposing it, but accepting it, cooperating and using its strength to find the small openings towards our own destiny, the one which matches our heart. "The Creative is strong." The order of Heaven is extremely powerful. This law cannot be separated from virtue or principle, it is highest integrity. It will act always and everywhere, it is highest vigour and persistence. Heaven's animals are the strong dragon and horse. "The Creative manifests itself in the head." We can locate ourselves on earth, find our direction on sea, plant and reap, predict the weather because our mind is related to Heaven. We measure time by Heaven. Together with Heaven we create, faith in our visions is Heaven's work, Heaven helps who helps himself. "The Creative is heaven, therefore it is called the father" Heaven is the most active force in universe; Earth is the most receptive field in universe. Together they make everything come into being.

Inner and outer trigram

Heaven, 'owing to its own strength never ceases'.

When Heaven is INNER (lower) trigram it brings an inner strength to everything which is expressed through the outer trigram. In 1 the powerful order of Heaven (A noble one owing to his own strength never ceases). In 11 the generous space of Earth (The ruler fashions and completes the Tao of Heaven and Earth. He supports mutually with Heaven and Earth their order. He stands by the commoners). In 34 the energy of Thunder (The noble one will not tread a path without ritual). In 9 he influence of Wind (The noble one cultivates the pattern of virtue). In 5 the shaping power of Water (The noble one drinks and eats and reposes relaxed). In 14 the clarity of Fire (The noble one by terminating evil raises good, by yielding to Heaven relaxes in fate). In 26 the individuality of Mountain (The noble one knows many former words and deeds and proceedings, in order to accumulate his virtue). In 43 the reflection of Lake (The noble one gives a salary to those below, he stays in virtue and so aloof). When Heaven is OUTER (upper) trigram it turns the workings of the inner trigram into a powerful reality, undeviating from its way. In 1 the powerful order of Heaven (A noble one owing to his own strength never ceases) In 12 the generous space of Earth (The noble one holds back his virtue and avoids disaster. He does not allow honour by an official salary). In 25 the energy of Thunder (The ancient kings made use of lush growth in accordance with the seasons to nurture the myriad beings). In 44 the influence of Wind (The prince carries out his mandate, proclaiming it to the four regions). In 6 the shaping power of Water (The noble one, when he sets up affairs, plans ahead) In 13 the clarity of Fire (The noble one classifies the clans and reads the trails of creatures) In 33 the individuality of Mountain (The noble one distances himself from small people, without dislike and yet stern). In 10 the reflection of Lake (The noble one discriminates between high and low. He gives the ambitions of the people the suitable position).

Shuo Gua Discussion of the trigrams, ch.3. (Transl. Wilhelm-Baynes) 3. Heaven and earth determine the direction (Lynn: establish positions). 4. The Creative brings about ruler ship (Lynn: by Qian things are provided with a sovereign) 5. God battles in the sign of the Creative (Lynn: the Divine Ruler has them - all things - do battle in Qian) He battles in the sign of the Creative. The Creative is the trigram of the northwest. It means that here the dark and the light arouse each other. 6. (Wilhelm: Only the action of the six derived trigrams is described here, in ch.6. It is the action of the spiritual, which is not a thing among things, but the force that manifests its existence through the various effects of thunder, wind, and so on. The two primary trigrams, the Creative and the Receptive, are not mentioned because, as heaven and earth, they actually are those emanations of the spirit within which, through the action of the derived forces, the visible world comes into being and changes. Each of these forces acts in a definite direction, but movement and change come about only because the forces acting as pairs of opposites, without canceling each other, set going the cyclic movement on which the life of the world depends). 7. The Creative is strong. 8. The Creative acts in the horse. 9. The Creative manifests itself in the head. 10. The Creative is heaven; therefore it is called the father. 11. The Creative is heaven. It is round, it is the prince, the father, jade, metal, cold, ice; it is deep red, a good horse, an old horse, a lean horse, a wild horse, tree fruit.

DUI = TUI Lake or marsh

Glad, joy, give joy, explain, open up (- a passage), loosen, to exchange, to barter, weaken (wine) by adding water, to weigh, straight, to permeate.

A man with a big mouth and to split or divide. But these two lines might also be the lines around a talking, shouting or laughing mouth, or the vapour or words rising from it.

With the radical 'words': to speak, say, tell, talk, scold-ism, theory, view, influence, persuade, halt (stay), take pleasure in, to number, to take off (in hex.4.1). With radical 'heart': happy, joyful. In the MaWangDui YiJing it is Duo, letting escape a bird out of the hand. Lose, but also take away, rob. "The forces of mountain and lake are united in their action" The most used meaning of dui is open up, loosen, passages and openings. It is the opposite or complementary of gen, mountain, which wards off, defends its own uniqueness. Dui can be influenced and wants to be. It is the entrance to the depths of the earth, and in living creatures the entrance into the depths of the soul. Through dui the unconscious can be reached and influenced, or one can hear or speak its messages. "Dui manifests itself in the mouth" Dui is the door through which fluid interaction is possible. It is the place where people meet and exchange, where they laugh and fight and love together. "God gives them joy in the sign of Dui" Lakes and marshes are places of fishing and hunting, of recreation and competition. They can be shallow or deep. Sometimes even reach into the realms of gods and spirits in their underground lake-palaces. Temples were often built at the side of lakes, disciples were initiated with its waters, and the stars were studied. The Great Yu built a watchtower in the marsh of Hia. "The great image says: interdependent lakes: exchange" A lake symbolizes exchange between people, the pool of wealth, knowledge or concord between them, the way they mirror each other. A marsh is a symbol of fertile growth, of new life. Transactions, shared joy, all actions between two or more people need dui. But also in one single person, for all feelings one needs the openness of the soul, one cannot feel joy or sadness without this passage. Unity includes limits and rules. Limits are the pre requisitely for society, the background of exchange. Through Dui one can understand their necessity. "Dui is the lake, the youngest daughter; it is a sorceress; it is mouth and tongue" Quietness is the mother of movement. When the mind is quiet and clear like a lake on a calm day, one can reflect the light, or one can look into the waters of the soul, and see its creatures. When there is movement around, one answer to the winds and rains, supple and without any restriction, open and genuine.

Inner and outer trigram

Lake "comes together with friends for discussion and rehearsing". When Lake is INNER (lower) trigram it ... In 10 the powerful order of Heaven (The noble one discriminates between high and low. He gives the ambitions of the people the suitable position). In 19 the generous space of Earth (The noble one teaches and ponders inexhaustibly; he tolerates and protects the people without limits). In 54 the energy of Thunder (The noble one through the eternity of the end understands the transitory) In 61 the influence of Wind. (The noble one discusses criminal cases in order to delay executions). In 60 the shaping power of Water (The noble one delimits number and measure and deliberates upon ethical conduct). In 38 the clarity of Fire (The noble one is similar and yet different). In 41 the conscientious individuality of Mountain (The noble one controls anger and restrains passion). In 58 the reflection of Lake (The noble one comes together with friends for discussion and rehearsing).
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When Lake is OUTER (upper) trigram it ... In 43 the powerful order of Heaven (The noble one gives a salary to those below, he stays in virtue and so aloof). In 45 the generous space of Earth (The noble one puts weaponry out of sight and is alert for danger). In 17 the energy of Thunder (The noble one, towards nightfall, goes inside to eat and relax). In 28 the influence of Wind (The noble one stands alone without fear, retreats from the world without melancholy). In 47 the shaping power of Water (A noble one incurs fate on fulfilling his aspiration). In 49 the clarity of Fire (A noble one, by regulating the times, makes the seasons clear). In 31 the conscientious individuality of Mountain (The noble one receives people by emptiness). In 58 the reflection of Lake (The noble one comes together with friends for discussion and rehearsing).

Shuo Gua Explaining the trigrams (transl. Wilhelm-Baynes) 3. The forces of mountain and lake are united (Lynn: as Mountain and Lake reciprocally circulate force). 4. The Joyous brings about pleasure. 5. He (God) gives them joy in the sign of the Joyous. The Joyous is mid autumn, which rejoices all creatures. Therefore it is said: He gives them joy in the sign of the Joyous. 6. Of all the forces that give joy to things, there is none more gladdening than the lake. Of all the forces that end and begin things, there is none more glorious (Lynn: resourceful) than keeping still. Therefore: the forces of mountain and lake are united in their action (Lynn: reciprocally circulate). 7. The Joyous means pleasure. 8. The Joyous acts in the sheep. 9. The Joyous manifests itself in the mouth. 10. In the Joyous the male seeks for a third time the power of the female and receives a daughter. Therefore it is called the third daughter. 11. The Joyous is the lake, the youngest daughter; it is a sorceress; it is mouth and tongue. It means smashing and breaking apart; it means dropping off and bursting open. Among the kinds of soil it is the hard and salty. It is the concubine. It is the sheep.

LI Fire
Name of a bird, Oriole. Loan for leave, depart from, to be dispersed, distribute, arrange, vis vis, meet with, fall into, fasten, attach, pass through, droop, hang down, light, brilliance, to be separated from, differ from, to defy, to go against, paired, hedge. At right a bird, and at left a bird-net: to catch or having caught a bird. Nowadays the netpart means: a bogey, bright, elegant, to oppose.

In the MaWangDui YiJing it is Luo (net, thread and bird), a rope to fasten the axle, or a snare to catch birds, extending its meaning to 'net' and 'catch'.

Manifestation, the element of Li. "God (Di) meets in the sign of Li"
"Li manifests itself in the eye" Fire is intelligence that enlightens everything, leaving nothing in shadow. Many cultures have held the belief that fire destroys sorcery or black magic. (hex.21). 'Seeing' also means discerning and separating. Seeing differences distance (hex.38). Both feeling 'kindred' (hex.13) and 'alone' have to do with fire (hex.56). "Water and fire do not combat each other (Lynn: do not fail to complement each other/ drive each other on)" The second son, water, gives the shapes to creation, the second daughter, fire, makes them visible (hex.30). Fire and water: the potential of forms (hex.64) and visible tangible reality (hex.63).
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"Li means dependence" Fire needs fuel. Transformation can only happen from one form or element into another, and manifestation needs light, the result of transformation (hex.49). Agni, the god of fire in Hindu mythology, represents the essential energy of life in the universe. He consumes things, but only so that other things can live. Fire is the energy and beauty of life (hex.22) but just as well the contrast with darkness, the night (hex.36). where light is lost or regains new energy and purity. Fire appears both as a creative force (hex.35) and as a destructive one. Flames can bring punishment and suffering, as in the Christian image of hell as a place of fiery torment. Some myths of apocalypse predict that the world will end in fire - but it may be a purifying, cleansing fire that will allow the birth of a fresh new world. In cremation, fire represents purification, a clean and wholesome end to earthly life. "Li acts in the pheasant" Fire can be a symbol of immortality and eternal rebirth, as in the case of the Phoenix, the mythical Egyptian bird that is periodically destroyed by flames to rise reborn from its own ashes. In Chinese and Japanese mythology the 'fire-bird' also appears as a sacred figure. "It means coats of mail and helmets; it means lances and weapons." Because fire can be treacherous and destructive. Mythical figures associated with it may be tricksters, not always to be trusted. Like the Norse god Loki, Native American's coyote, and many others. Hephaestus (Vulcan) is usually portrayed as deformed. Prometheus got severely punished. The mind, where consciousness resides, has a dual nature. It can make that beautiful connection with the spirit, spirits, gods, by bringing their fire down to earth, but it can also be treacherous; it can cheat and scheme, and even deceive itself. It lives between spirit and matter and can move in both directions. Its energy can bring about huge feats of motivation (hex.55), but it is also the seat of light-footed humour, the mischievous sparks of the fire. Numerous myths explain how people first acquired fire, either through their own daring or as a gift from an animal, god, or hero (hex.14). They portray ownership of fire as a human quality. Even partial control over such a powerful force of nature is one of the things that give human society its identity (hex.13). Fire is linked with the idea of the hearth, the centre of a household, in Greece the mother-goddess Hestia (hex.37). In ancient Rome, a sacred flame associated with the goddess Vesta represented national well-being (hex.50). The Aztecs believed that the fire god Huehueteotl kept earth and heaven in place (hex.63).

Inner and outer trigram Fire "illumines the four regions by its continuous brightness"
When Fire is INNER (lower) trigram it is inner clarity and order in the expression of the outer trigram. In 13 the powerful order of Heaven (The noble one classifies the clans and reads the trails of creatures). In 36 the generous space of Earth (The noble one governs the masses using darkness and also brightness). In 55 the energy of Thunder (The noble one decides lawsuits and carries out punishments). In 37 the influence of Wind. (The noble one has substance through words and perseverance through actions). In 63 the shaping power of Water (The noble one takes thought of misfortune and guards against it). In 30 the clarity of Fire (The great man illumines the four regions by his continuous brightness). In 22 the conscientious individuality of Mountain (The noble one has insight in many people's affairs without daring to judge in legal cases). In 49 the reflection of Lake (A noble one, by regulating the times, makes the seasons clear). When Fire is OUTER (upper) trigram it is the clear manifestation of the inner trigram. In 14 the powerful order of Heaven (The noble one by terminating evil raises good, by yielding to Heaven relaxes in fate). In 35 the generous space of Earth (The noble one displays his bright character himself). In 21 the energy of Thunder (The ancient kings made the penalties clear to enforce the law). In 50 the influence of Wind (The noble one corrects the situation to solidify fate). In 64 the shaping power of Water (The noble one is cautious when differentiating things so that each finds its place). In 30 the clarity of Fire (The great man illumines the four regions by his continuous brightness). In 56 the conscientious individuality of Mountain (The noble one is clear minded and cautious in imposing punishment and does not protract lawsuits). In 38 the reflection of Lake (The noble one is similar and yet different).

Shuo Gua Discussion of the trigrams, ch.3. (Transl. Wilhelm-Baynes) 3. Water and fire do not combat each other (Lynn: do not fail to complement each other).
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4. The sun brings about warmth (Lynn: that things are dried). 5. God causes creatures to perceive one another in the sign of the Clinging (light). The Clinging is the brightness in which all creatures perceive one another. It is the trigram of the south. That the holy sages turned their faces to the south while they gave ear to the meaning of the universe means that in ruling they turned toward what is light. This they evidently took from this trigram. 6. Of all the forces that warm things, there is none more drying than fire. Of all the forces that moisten things, there is none moister than water. Therefore: Water and fire complement each other (Lynn: drive each other on). 7. The Clinging means dependence. 8. The Clinging acts in the pheasant. 9. The Clinging (brightness) manifests itself in the eye. 10. In the Clinging he seeks for a second time and receives a daughter. Therefore it is called the middle daughter. 11. The Clinging is fire, the sun, lightning, the middle daughter. It means coats of mail and helmets; it means lances and weapons. Among men it means the big-bellied. It is the sign of dryness. It means the tortoise, the crab, the snail, the mussel, the hawksbill tortoise. Among trees it means those which dry out in the upper part of the trunk.

GEN = CHN Mountain

Arrogant, stubborn, resist, anger, obstinate, stop, stand still, defiance, haughtily, to glare. Reliable, steady, strong.

The character represents a person turned backwards (2) with a big eye (1): not moving along with others, but resisting every influence: being an individual.

In the Mawangdui YiJing: root or base, cause, beginning (tree + stop).

Gen, that which remains

"God (Di) brings them to perfection in the sign of Gen." Behind all change everything has a 'way of being' which is its true nature. What is your original face, the face before you were born... This is where you are perfect, where everything is perfect. Perfect as the original creation, and perfect as whatever shape it happens to have formed, whatever hills and valleys and peaks have established themselves. "And God saw every thing that He had made, and, behold, it was very good." "Gen is the trigram of the northeast, where end and beginning of all creatures are completed. Therefore it is said: He brings them to perfection in the sign of Gen." Mountain is the opposite of Thunder, the arousing. In Thunder the dragon flies, in Mountain it is resting. The dragon acts when it is time for action and rests when it is time for rest. Only when action is completed or not necessary, rest can come about. Mountain defines the limits of everything we do, it is before and after action, when things are perfect the way they are. "Gen brings about standstill." Gen is the axis of your being, the centre of your world. Everything turns around Gen, but Gen does not move from its place. The gods live where Heaven and Earth meet, only Mountain can reach up there. With Mountain you can connect with them but on Mountain you can also feel their anger when you leave your true heart. Mountain is the stillness of the sage but also the isolation of pride or control and of turning away from others. Mountain is the inner defence against the world. It can be a protection, but just as well a prison of stone for oneself. In the MaWangDui

YiJing: root or base, cause, beginning (tree + stop). "The ascent of this mountain belongs to self-knowledge and what happens at the top of the mountain leads to the knowledge of God." (Richard of St.Victor). "The forces of Mountain and Lake are united (Lynn: as Mountain and Lake reciprocally circulate force)." Mountain gives a foundation and borders to life, nourishes what is next to it, and lake fills it in with living joy and exchange. Every creature needs both to make his life substantial and yet liquid, strong and yet full of movement. "Of all the forces that give joy to things, there is none more gladdening than Dui, Lake. Of all the forces that end and begin things, there is none more glorious (Lynn: resourceful) than Gen, Mountain. Therefore: the forces of Mountain and Lake are united in their action." Individuality and exchange seem opposites, but they need each other. Through exchange with other creatures and everything around us we can develop our true nature, discover who we are and who we are not. When to open up and when to defend ourselves, when to join and when to withdraw. "Gen manifests itself in the hand." The hand shows action and rest, shows if she acts by doing or not-doing. Silence is the mother of sound, not-doing is the mother of doing. "In Gen she seeks for a third time and receives a son. Therefore it is called the youngest son." Only after everything which happens comes one's true nature. When things still affect your being, you have not yet reached your inner stable core. "Gen is a bypath; it means little stones, doors and openings, fruits and seeds, eunuchs and watchmen..." Gen is the transition between one phase and another, the silent moment, when breathing in changes to breathing out and vv, when change stops and will begin again. Meditation, sleep, the end of life or the first beginning, contemplating change and the past, getting an overview of the outside or inside.

Inner and outer trigram "The noble one does not permit his thoughts to go beyond the situation"
When Mountain is INNER (lower) trigram it brings its conscientious individuality into everything which is expressed through the outer trigram. In 33 the powerful order of Heaven (The noble one distances himself from small people, without dislike and yet stern). In 15 the generous space of Earth (The noble one reduces the many and augments the few. He evaluates things and bestows equalizing). In 62 the energy of Thunder (The noble one exceeds in respect in actions, exceeds in sorrow at funerals, exceeds in thrift at spending). In 53 the influence of Wind. (The noble one stays in dignity and virtue and improves the common people). In 39 the shaping power of Water (The noble one reverses his being to repair the character). In 56 the clarity of Fire (The noble one is clear minded and cautious in imposing punishment and does not protract lawsuits). In 52 the conscientious individuality of Mountain (The noble one does not permit his thoughts to go beyond his situation). In 31 the reflection of Lake (The noble one receives people by emptiness). When Mountain is OUTER (upper) trigram it channels the inner trigram into (its) conscientious individuality (virtue). In 26 the powerful order of Heaven (The noble one knows many former words and deeds and proceedings, in order to accumulate his virtue). In 23 the generous space of Earth (The high ones make their house peaceful by generosity to the low ones). In 27 the energy of Thunder (The noble one uses cautious language and limited food and drink). In 18 the influence of Wind (The noble one inspires the people to raise virtue). In 4 the shaping power of Water (A noble one nurtures virtue by reliable conduct). In 22 the clarity of Fire (The noble one has insight in many people's affairs without daring to judge in legal cases). In 52 the conscientious individuality of Mountain (The noble one does not permit his thoughts to go beyond his

situation). In 41 the reflection of Lake (The noble one controls anger and restrains passion).

Shuo Gua Explaining the trigrams (transl. Wilhelm-Baynes) 3. The forces of mountain and lake are united (Lynn: as Mountain and Lake reciprocally circulate force). 4. Keeping Still brings about standstill (Lynn: by Restraint that all things are made to stop). 5. (God) brings them to perfection in the sign of Keeping Still. Keeping Still is the trigram of the northeast; here beginning and end of all creatures are completed. Therefore it is said: He brings t hem to perfection in the sign of Keeping Still. 6. Of all the forces that give joy to things, there is none more gladdening than the lake. Of all the forces that end and begin things, there is none more glorious (Lynn: resourceful) than keeping still. Therefore: the forces of mountain and lake are united in their action. 7. Keeping Still means stand-still. 8. Keeping Still acts in the dog. 9. Keeping Still manifests itself in the hand. 10. In Keeping Still she seeks for a third time and receives a son. Therefore it is called the youngest son. 11. Keeping Still is the mountain; it is a bypath; it means little stones, doors and openings (fruits and seeds (L: tree fruit and vine fruit), eunuchs and watchmen (L: gatekeeper and the palace guard), the fingers. It is the dog, the rat, and the various kinds of black-billed birds. Among trees it signifies the firm and gnarled.

XUN = SUN Wind

The character represents a stand with seals on it, and a pair of hands. The hands are a later addition.

Humble, yield, mild, submissive, insinuating, resign (like -throne).

In the MaWangDui YiJing it is Suan, counting-peg or the counting of oracle-sticks. The counting pegs were used for calculating the calendar. Further meanings: arithmetic, and the life-span granted by heaven. All meanings have to do with 'calculating' fate. Xun: influence. "God brings all things to completion in the sign of Xun (Lynn: sets all things in order in Sun). Completion means that all creatures become pure and perfect" Like thunder is the voice of heaven, wind is the voice of earth. Thunder initiates and creates growth, cycles and time, wind insinuates and creates dao, inclination and karma. Wind conveys the seals, the 'image' or blueprint in a chicken egg which makes it grow into a chicken or a hawk's egg to grow into a hawk. Following the grooves of heredity and predestination and the magnetic field, the charge, and the vibrations of the earth and all matter. "Thunder and wind arouse each other" "Of all the forces that move things, there is none swifter than thunder. Of all the forces that bend things, there is none swifter than wind. Therefore: thunder and wind do not interfere with each other" Without the wake-up call of Thunder, there is no life which fills the seals, without the steering push of Wind the energy of Thunder finds no direction.

"Xun is penetrating" The seal is the deepest core of every being and every object. Its seed. Wind pushes things towards their inborn destination, sometimes gently, other times with irresistible force. "Xun acts in the cock ... manifests itself in the thighs" The cock announces the day, the eldest daughter is the messenger of Heaven. She brings Heaven's orders and laws to everything which exists. She inspires matter, all living creatures and all thoughts, vibrations, inclinations. "Xun brings about dispersion" Everything grows according to its own unique form by following the patterns which lead to its essence. "Xun is the guideline, work; ... it is advance and retreat, the undecided" The Wind does not decide about the final form of creatures, it brings the blueprint. It is the messenger, it conveys possibilities, ideas, patterns.

Inner and outer trigram Wind "delegates orders to accomplish affairs".

When Wind is INNER (lower) trigram it spreads out one's mandate/seal/pattern in the space of the outer trigram. In 44 the powerful order of Heaven (The prince carries out his mandate, proclaiming it to the four regions) In 46 the generous space of Earth (The noble one, with devoted character, accumulates small things to become tall and big) In 32 the energy of Thunder (The noble one stands and does not change his bearings) In 57 the influence of Wind (The noble one delegates orders to accomplish affairs). In 48 the shaping power of Water (The noble one encourages the toiling people to stand by each other) In 50 the clarity of Fire (The noble one corrects the situation to solidify fate). In 18 the individuality of Mountain (The noble one inspires the people to raise virtue) In 28 the reflection of Lake (The noble one stands alone without fear, retreats from the world without melancholy) When Wind is OUTER (upper) trigram it spreads out the qualities of the inner trigram. In 9 the powerful order of Heaven (The noble one cultivates the pattern of virtue) In 20 the generous space of Earth (The ancient kings inspected the whole country. They contemplated the people and set up education) In 42 the energy of Thunder (When the noble one sees good, his rule is to improve, when there are transgressions, his rule is to reform) In 57 the influence of Wind (The noble one delegates orders to accomplish affairs) In 59 the shaping power of Water (The ancient kings presented offerings to the Lord and established temples) In 37 the clarity of Fire (The noble one has substance through words and perseverance through actions) In 53 the individuality of Mountain (The noble one stays in dignity and virtue and improves the common people) In 61 the reflection of Lake (The noble one discusses criminal cases in order to delay executions)

Shuo Gua Discussion of the trigrams, ch.3. (Transl. Wilhelm-Baynes) 3. Thunder and wind arouse each other.

4. Wind brings about dispersion. 5. God brings all things to completion in the sign of the Gentle (Lynn: sets all things in order in Sun). They come to completion in the sign of the Gentle. The Gentle stands in the southeast. Completion means that all creatures become pure and perfect. 6. Of all the forces that move things, there is none swifter than thunder. Of all the forces that bend things, there is none swifter than wind. Therefore: thunder and wind do not interfere with each other. 7. The Gentle is penetrating. 8. The Gentle acts in the cock 9. The Gentle manifests itself in the thighs. 10. In the trigram of the Gentle the male seeks for the first time the power of the female and receives a daughter. Therefore the Gentle is called the eldest daughter. 11. The Gentle is wood, wind, the eldest daughter, the guideline, work; it is the white, the long, the high; it is advance and retreat, the undecided, odour. Among men it means the gray-haired; it means those with broad foreheads; it means those with much white in their eyes; it means those closes to gain, so that in the market they get threefold value. Finally, it is the sign of vehemence.

KAN = KAN Water

Kan: a pit, a hole, a burial pit, a depression; physical deficiency; the sound of percussion; a snare, danger, crisis. Kan is (at left) earth or earthaltar, and (at right) exhale, exhausted, lack (of breath or money), debts.

In the MaWangDui YiJing this trigram has the name Gan: pay taxes. A distress that will come back again and again and certainly in old times it could be life-threatening. Its other meaning is to pay for the music, maybe also like 'to pay the piper'. Shaping power, the element of Kan "God (Di) toils in the sign of Kan" Water is the reason why bodies have a pattern of build, and minds as well, which is everywhere on the earth basically similar. They are all shaped by the same forces of universe, passed on to them by the water. Water is a huge source of creativity and love. It passes heaven's possibilities on, so one can draw from it without ever exhausting it. It will forever challenge, it is impossible to fathom its depth. When we follow its movements, we follow our dao. "Kan is water, Bending and straightening out, bow and wheel." Two important influences, which are always present, are gravity and rhythm. Water has no direction of its own; it obeys universal law, so it flows downward, and always in rhythmic ways. The way of water looks like the way of snakes, winding, coiling. Emotions, organs, all living matter don't know straight paths either; they grow and move in spirals. Water and fire do not combat each other (Lynn: do not fail to complement each other/ drive each other on). Water is the 'shaper-giver', fire is its manifestation. In the mind water is the realm of feelings, sadness and remembering and loneliness. It is hard labour, midnight, midwinter, and the unconscious. But also inner wisdom, inner truth. They need fire to reach the surface. Dreams reflect the shapes of the night into day-light of consciousness, the moon does the opposite, reflecting light into the night. "It manifests itself in the ear" Water resonates with influences and vibrations and stores them. Water which has been disturbed at a certain moment will long afterwards carry the influences of that particular moment.

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"It is penetration, the moon" We consist of 70% or more of water, heaven uses water to 'tell' us things. The moment of birth stays with us as our horoscope, a moment of shock is remembered for years after. The moon brings the tides into our body and mind. "It is dangerous" Fears, trauma's, nostalgia, empathy, intuition, courage, they all depend on water, both for embedding them in us, and their release. "Among men it means the melancholy, those with sick hearts" The depth of our soul is like the depth of an ocean, dark and mysterious, dangerous and source of life. The place where our emotions are shaped. Nothing is static there; it is ever flowing and changing.

Inner and outer trigram Water "moves according to principles and virtue, it uses repeating to teach practice"
When Water is INNER (lower) trigram it makes things flow into their inherent shape using the abilities of the outer trigram. In 6 the powerful order of Heaven (A noble one, when he sets up affairs, plans ahead) In 7 the generous space of Earth (The noble one tolerates the common people and watches over the crowds) In 40 the energy of Thunder (A noble one pardons transgressions and is lenient towards crimes) In 59 the influence of Wind. (A noble one delimits number and measure and deliberates upon ethical conduct). In 29 the shaping power of Water (The noble one moves according to principles and virtue, he uses repeating to teach practice) In 64 the clarity of Fire (A noble one is cautious when differentiating things so that each finds its place). In 4 the conscientious individuality of Mountain (A noble one nurtures virtue by reliable conduct) In 47 the reflection of Lake (A noble one incurs fate on fulfilling his aspiration) When Water is OUTER (upper) trigram it lets the qualities of the inner trigram flow into their inherent shape. In 5 the powerful order of Heaven (The noble one drinks and eats and reposes relaxed) In 8 the generous space of Earth (The ancient kings founded innumerable territories, maintaining close relations with the feudal lords) In 3 the energy of Thunder (The noble one unravels the warp) In 48 the influence of Wind (The noble one encourages the toiling people to stand by each other) In 29 the shaping power of Water (The noble one moves according to principles and virtue, he uses repeating to teach practice) In 63 the clarity of Fire (The noble one takes thought of misfortune and guards against it) In 39 the conscientious individuality of Mountain (The noble one reverses his being to repair the character) In 60 the reflection of Lake (The noble one delimits number and measure and deliberates upon ethical conduct)

Shuo Gua discussion of the trigrams, ch.3. (Transl. Wilhelm-Baynes) 3. Water and fire do not combat each other (Lynn: do not fail to complement each other). 4. Rain brings about moisture. 5. God toils in the sign of the Abysmal (Lynn: the Divine Ruler finds all things thoroughly worn out in Kan). The Abysmal means water. It is the trigram of due north, the trigram of toil, to which all creatures are subject. Therefore it is said: He toils in the sign of the Abysmal. 6. Of all the forces that warm things, there is none more drying than fire. Of all the forces that moisten things there is none moister than water. Therefore: Water and fire complement each other (Lynn: drive each other on). 7. The Abysmal is dangerous. 8. The Abysmal acts in the pig 9. The Abysmal manifests itself in the ear. 10. In the Abysmal she seeks for a second time and receives a son. Therefore it is called the middle son.

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11. The Abysmal is water, ditches, ambush, bending and straightening out, bow and wheel. Among men it means the melancholy, those with sick hearts, those with earache. It is the blood sign; it is red. Among horses it means those with beautiful backs, those with wild courage, those which let their heads hang, those with thin hoofs, those which stumble. Among chariots it means those with many defects. It is penetration, the moon. It means thieves. Among varieties of wood it means those which are firm and have much pith.

GEN = KN Mountain

Arrogant, stubborn, resist, anger, obstinate, stop, stand still, defiance, haughtily, to glare. Reliable, steady, strong.

The character represents a person turned backwards (2) with a big eye (1): not moving along with others, but resisting every influence: being an individual.

In the Mawangdui YiJing: root or base, cause, beginning (tree + stop). Gen, that which remains "God (Di) brings them to perfection in the sign of Gen." Behind all change everything has a 'way of being' which is its true nature. What is your original face, the face before you were born... This is where you are perfect, where everything is perfect. Perfect as the original creation, and perfect as whatever shape it happens to have formed, whatever hills and valleys and peaks have established themselves. "And God saw every thing that He had made, and, behold, it was very good." "Gen is the trigram of the northeast, where end and beginning of all creatures are completed. Therefore it is said: He brings them to perfection in the sign of Gen." Mountain is the opposite of Thunder, the arousing. In Thunder the dragon flies, in Mountain it is resting. The dragon acts when it is time for action and rests when it is time for rest. Only when action is completed or not necessary, rest can come about. Mountain defines the limits of everything we do, it is before and after action, when things are perfect the way they are. "Gen brings about standstill." Gen is the axis of your being, the centre of your world. Everything turns around Gen, but Gen does not move from its place. The gods live where Heaven and Earth meet, only Mountain can reach up there. With Mountain you can connect with them but on Mountain you can also feel their anger when you leave your true heart. Mountain is the stillness of the sage but also the isolation of pride or control and of turning away from others. Mountain is the inner defence against the world. It can be a protection, but just as well a prison of stone for oneself. In the Mawangdui YiJing: root or base, cause, beginning (tree + stop). "The ascent of this mountain belongs to self-knowledge and what happens at the top of the mountain leads to the knowledge of God." (Richard of St.Victor) "The forces of Mountain and Lake are united (Lynn: as Mountain and Lake reciprocally circulate force)." Mountain gives a foundation and borders to life, nourishes what is next to it, and lake fills it in with living joy and exchange. Every creature needs both to make his life substantial and yet liquid, strong and yet full of movement.

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"Of all the forces that give joy to things, there is none more gladdening than Dui, Lake. Of all the forces that end and begin things, there is none more glorious (Lynn: resourceful) than Gen, Mountain. Therefore: the forces of Mountain and Lake are united in their action." Individuality and exchange seem opposites, but they need each other. Through exchange with other creatures and everything around us we can develop our true nature, discover who we are and who we are not. When to open up and when to defend ourselves, when to join and when to withdraw. "Gen manifests itself in the hand." The hand shows action and rest, shows if she acts by doing or not-doing. Silence is the mother of sound, not-doing is the mother of doing. "In Gen she seeks for a third time and receives a son. Therefore it is called the youngest son." Only after everything which happens comes one's true nature. When things still affect your being, you have not yet reached your inner stable core. "Gen is a bypath; it means little stones, doors and openings, fruits and seeds, eunuchs and watchmen..." Gen is the transition between one phase and another, the silent moment, when breathing in changes to breathing out and vv, when change stops and will begin again. Meditation, sleep, the end of life or the first beginning, contemplating change and the past, gets an overview of the outside or inside.

Inner and outer trigram "The noble one does not permit his thoughts to go beyond the situation"
When Mountain is INNER (lower) trigram it brings its conscientious individuality into everything which is expressed through the outer trigram. In 33 the powerful order of Heaven (The noble one distances himself from small people, without dislike and yet stern) In 15 the generous space of Earth (The noble one reduces the many and augments the few. He evaluates things and bestows equalizing) In 62 the energy of Thunder (The noble one exceeds in respect in actions, exceeds in sorrow at funerals, exceeds in thrift at spending) In 53 the influence of Wind. (The noble one stays in dignity and virtue and improves the common people). In 39 the shaping power of Water (The noble one reverses his being to repair the character) In 56 the clarity of Fire (The noble one is clear minded and cautious in imposing punishment and does not protract lawsuits). In 52 the conscientious individuality of Mountain (The noble one does not permit his thoughts to go beyond his situation) In 31 the reflection of Lake (The noble one receives people by emptiness) When Mountain is OUTER (upper) trigram it channels the inner trigram into (its) conscientious individuality (virtue). In 26 the powerful order of Heaven (The noble one knows many former words and deeds and proceedings, in order to accumulate his virtue) In 23 the generous space of Earth (The high ones make their house peaceful by generosity to the low ones) In 27 the energy of Thunder (The noble one uses cautious language and limited food and drink) In 18 the influence of Wind (The noble one inspires the people to raise virtue) In 4 the shaping power of Water (A noble one nurtures virtue by reliable conduct) In 22 the clarity of Fire (The noble one has insight in many people's affairs without daring to judge in legal cases) In 52 the conscientious individuality of Mountain (The noble one does not permit his thoughts to go beyond his situation) In 41 the reflection of Lake (The noble one controls anger and restrains passion)

Shuo Gua Explaining the trigrams (transl. Wilhelm-Baynes) 3. The forces of mountain and lake are united (Lynn: as Mountain and Lake reciprocally circulate force).

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4. Keeping Still brings about standstill (Lynn: by Restraint that all things are made to stop). 5. (God) brings them to perfection in the sign of Keeping Still. Keeping Still is the trigram of the northeast, where beginning and end of all creatures are completed. Therefore it is said: He brings them to perfection in the sign of Keeping Still. 6. Of all the forces that give joy to things, there is none more gladdening than the lake. Of all the forces that end and begin things, there is none more glorious (Lynn: resourceful) than keeping still. Therefore: the forces of mountain and lake are united in their action. 7. Keeping Still means stand-still. 8. Keeping Still acts in the dog 9. Keeping Still manifests itself in the hand 10. In Keeping Still she seeks for a third time and receives a son. Therefore it is called the youngest son. 11. Keeping Still is the mountain; it is a bypath; it means little stones, doors and openings (fruits and seeds (L: tree fruit and vine fruit), eunuchs and watchmen (L: gatekeeper and the palace guard), the fingers. It is the dog, the rat, and the various kinds of black-billed birds. Among trees it signifies the firm and gnarled.

KUN = KUN Earth, field

Receptivity, compliance, obedience, female, feminine. The character is composed of earth, either a heap of earth or an earth altar and shen, meaning stretch -out, spirit, ghost, explain, to state, express, power of expression or lightning.

In its oldest version shen is written more or less like a double spiral: a picture of lightning. In many old cultures the spiral was a symbol of the primordial waters, the upper ones represented the formless potentiality, the lower ones the potential of form. Together the full potential of manifestation. The spiral is the rhythm of life, of birth and death, the expansion and contraction of yin and yang. And also thunder and lightning, the dynamic of life. In the MaWangDui YiJing it is Chuan, stream. Hex.1 is in the Mawangdui Jian, key or bolt (of door). Their oldest meaning seems to derive from characterizations of the male and female genitalia, and thus they are probably ancestral to the more abstract meanings of the received names. Kun, unlimited acceptance and visible form "Heaven and earth determine the direction (Lynn: establish positions)." Without Earth, Heaven's creativity dissipates without finding realization. Earth receives Heaven's sun and rain and huge electric power and carries and nourishes everything which comes into being through these powers. "The Receptive brings about shelter." Earth is a severe mother, any creature which is not viable or lost its life-energy, will perish and be used for nourishing new life with new potential. This merciless law is Earth's reliability. She is not a mother with a soft heart who creates weak life; she insists that creation must be strong and beautiful. "God causes all things to serve one another in the sign of the Receptive (Lynn: gives them maximum support in Kun)." "The Receptive means the earth. It takes care that all creatures are nourished. Therefore it is said: He causes them to serve one another in the sign of the Receptive. Earth does even use death for nourishing new life and thanks to her death as a final end does not exist. "The Receptive is yielding (Lynn: submissiveness and pliancy." Earth teaches us to persevere even when there is no goal visible, when nothing seems possible. She tells us that somewhere a solution is waiting, if we are open to it. Even before we can see anything, if we have an accepting heart it will find us. Earth accepts and follows Heaven's time, so Heaven's time helps Earth.

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"The Receptive acts in the cow." Yielding, submissive, nurturing and gentle as well as sturdy.

"The Receptive is the earth; therefore it is called the mother." Earth is unlimited in her patience, for everything which needs to change; she waits until she can change it. Where nothing can live, she eventually finds ways to make a home for new creatures.

Inner and outer trigram Earth "carries everything with great generosity".
When Earth is INNER (lower) trigram it brings an inner generosity to everything which is expressed through the outer trigram. In 12 the powerful order of Heaven (The noble one holds back his virtue and avoids disaster. He does not allow honor by an official salary) In 2 the generous space of Earth (The noble one carries everything with great generosity) In 16 the energy of Thunder (The ancient kings composed music, honoured virtue, with dancers worshipped the Lord on High. They associated with the deceased ancestors) In 20 the influence of Wind. (The ancient kings inspected the whole country. They contemplated the people and set up education). In 8 the shaping power of Water (The ancient kings founded innumerable territories, maintaining close relations with the feudal lords) In 35 the clarity of Fire (The noble one displays his bright character himself). In 23 the individuality of Mountain (The high ones make their house peaceful by generosity to the low ones) In 45 the reflection of Lake (The noble one puts weaponry out of sight and is alert for danger) When Earth is OUTER (upper) trigram it turns the workings of the inner trigram into a tool to govern and nurture life. In 11 the powerful order of Heaven (The ruler fashions and completes the Tao of Heaven and Earth. He supports mutually with Heaven and Earth their order. He stands by the commoners) In 2 the generous space of Earth (The noble one carries everything with great generosity) In 24 the energy of Thunder (The first kings closed the frontiers at sun solstice, peddlers did not travel, the Hou did not inspect the region) In 46 the influence of Wind (The noble one, with devoted character, accumulates small things to become tall and big) In 7 the shaping power of Water (The noble one tolerates the common people and watches over the crowds) In 36 the clarity of Fire (The noble one governs the masses using darkness and also brightness) In 15 the individuality of Mountain (The noble one reduces the many and augments the few. He evaluates things and bestows equalizing) In 19 the reflection of Lake (The noble one teaches and ponders inexhaustibly, he tolerates and protects the people without limits)

Shuo Gua Discussion of the trigrams, ch.3. (Transl. Wilhelm-Baynes) 3. Heaven and earth determine the direction (Lynn: establish positions). 4. The Receptive brings about shelter. 5. God causes all things to serve one another in the sign of the Receptive (Lynn: gives them maximum support in Kun). The Receptive means the earth. It takes care that all creatures are nourished. Therefore it is said: He causes them to serve one another in the sign of the Receptive. 6. (Wilhelm: Only the action of the six derived trigrams is described here, in ch.6. It is the action of the spiritual, which is not a thing among things, but the force that manifests its existence through the various effects of thunder, wind, and so on. The two primary trigrams, the Creative and the Receptive, are not mentioned because, as heaven

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and earth, they actually are those emanations of the spirit within which, through the action of the derived forces, the visible world comes into being and changes.

Each of these forces acts in a definite direction, but movement and change come about only because the forces acting as pairs of opposites, without canceling each other, set going the cyclic movement on which the life of the world depends) 7. The Receptive is yielding (Lynn: submissiveness and pliancy 8. The Receptive acts in the cow 9. The Receptive manifests itself in the belly 10. The Receptive is the earth, therefore it is called the mother. 11. The Receptive is the earth, the mother. It is cloth, a kettle, frugality, it is level, it is a cow with a calf, a large wagon, form, the multitude, a shaft. Among the various kinds of soil, it is the black.

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