The primary use of the I Ching is as a divination tool. It consists of a set of 64 hexagrams, each made up of six lines, either broken (yin) or unbroken (yang). The hexagrams are formed through the manipulation of a set of divination tools, such as yarrow sticks or coins, to create specific patterns.
A trigram is a set of three lines, either broken (yin) or unbroken (yang), that form one of the eight fundamental building blocks of the hexagrams used in this ancient Chinese divination system. The trigrams are an essential part of the I Ching's symbolic language and represent basic natural forces and principles.
The eight trigrams are:
Heaven (Qian): Represented by three solid lines, symbolizing strength, creativity, and initiative.
Earth (Kun): Represented by three broken lines, symbolizing receptivity, nurturing, and stability.
Water (Kan): Represented by a broken line at the bottom and two solid lines above, symbolizing flow, adaptability, and danger.
Fire (Li): Represented by two solid lines at the bottom and a broken line above, symbolizing radiance, clarity, and transformation.
Mountain (Gen): Represented by a solid line at the bottom and two broken lines above, symbolizing stillness, stability, and obstruction.
Thunder (Zhen): Represented by three solid lines, symbolizing movement, excitement, and awakening.
Wind (Xun): Represented by a solid line at the bottom and two broken lines above, symbolizing penetration, gentleness, and flexibility.
Lake (Dui): Represented by two broken lines at the bottom and a solid line above, symbolizing joy, openness, and pleasure.
Trigrams are combined to form hexagrams, which are six-line figures representing more complex situations and events. Each trigram has its own set of meanings and associations, and the combination of trigrams in a hexagram allows for a nuanced interpretation of various aspects of life, nature, and the human condition. Practitioners of the I Ching use the hexagrams to seek guidance and insight into specific questions or situations. The trigrams provide the foundational elements for understanding the symbolism and wisdom embedded in the I Ching.
Each hexagram in the I Ching is accompanied by a text, providing cryptic and poetic descriptions of the situation or dynamic represented by that hexagram. The hexagrams are composed of two trigrams, each representing a different aspect of the situation. Trigrams are sets of three lines, either broken or unbroken.
Beyond divination, the I Ching is a profound philosophical work that explores the concepts of yin and yang (opposing yet complementary forces), the interplay of the Five Elements (Wood, Fire, Earth, Metal, Water), and the cyclical nature of change. It addresses fundamental questions about the nature of existence, balance, and the dynamics of life.
Central to the I Ching is the idea that change is a fundamental aspect of existence, and understanding these changes is crucial for making wise decisions. The book emphasizes the cyclical nature of change, encouraging individuals to adapt and flow with the currents of life.
The I Ching has had a profound impact on Chinese culture, influencing philosophy, literature, medicine, and various forms of art. It has also garnered interest and study in the West, where it has been embraced by scholars, philosophers, and those interested in divination and self-discovery.
Over the centuries, numerous commentaries have been written to interpret the meanings of the hexagrams and lines in the I Ching. Among the most well-known is the "Ten Wings," a set of commentaries traditionally attributed to Confucius.
The I Ching is a dynamic and flexible tool that has been used for centuries by individuals seeking guidance, insight, and a deeper understanding of the patterns of change in their lives. It remains relevant in contemporary times for those interested in philosophy, divination, and personal growth.
A hexagram is made up of six lines, arranged from the bottom (1st line) to the top (6th line). A solid line (—) represents yang. A broken line (––) represents yin.
Each line in a hexagram can be represented by a binary digit: Yang (solid line) = 1. Yin (broken line) = 0.
This binary structure means each hexagram can be represented by a 6-bit binary number, where the first bit corresponds to the bottom line and the last bit to the top line.
In the I Ching, when a hexagram undergoes a transition, the lines within the hexagram can change from one state to another. This transition process involves the concepts of "old" lines (sometimes called "moving" or "changing" lines) and "new" lines (sometimes referred to as "static" or "unchanging" lines). Understanding this concept is crucial in the interpretation of the I Ching.
An "old line" is a line within a hexagram that is in the process of changing from one state to another. This change represents a dynamic situation where the forces of yin and yang are in flux.
Old Yang (⚋): A solid yang line that is transforming into a yin line. In
some translations, it is depicted as a solid line with an 'x' or a dot
(—o—).
Old Yin (⚍): A broken yin line that is transforming into a yang line. It
might be depicted as a broken line with an 'x' or a dot (––x––).
In divination, old lines are considered especially significant because they indicate areas of change or transformation. They represent forces in motion and suggest that a situation is in transition. When interpreting a hexagram with old lines, the changing nature of these lines often points to potential outcomes or directions that the situation may take.
A "new line" is a line that remains in its original state after the transition. This line does not change from yang to yin or yin to yang. It represents stability and continuity in the situation being analyzed.
New Yang (⚊): A solid line that remains unchanged as yang.
New Yin (⚋): A broken line that remains unchanged as yin.
New lines indicate aspects of the situation that are stable or not subject to immediate change. These lines are seen as constants or enduring elements in the reading. When a hexagram changes, the lines that do not move provide a backdrop against which the significance of the changing lines is measured.
When one or more lines in the original hexagram change (old lines), they form a new hexagram, known as the transformed hexagram. This new hexagram is read in conjunction with the original hexagram to provide deeper insights.
When consulting the I Ching, the presence of old lines is determined through a method such as casting coins or yarrow stalks. The result tells which lines are old (moving) and which are new (static). The original hexagram is read in its context, and the transformed hexagram is interpreted to understand the potential outcome or evolution of the situation.
The concepts of old and new lines in a hexagram transition are fundamental to interpreting the I Ching. Old lines represent change and dynamism, pointing to areas of transformation, while new lines indicate stability and continuity. The transition from an original hexagram to a transformed hexagram offers a narrative of how a situation may evolve, providing guidance through the symbolism of the changing lines.
000000 to 111111, the King Wen sequence is a traditional
ordering that does not follow a strict numerical or binary pattern.
Each hexagram is composed of six lines, which can be either yang (solid line, represented as `1` in binary) or yin (broken line, represented as `0` in binary). The binary representation of a hexagram starts from the bottom line (first line) and goes to the top line (sixth line).
The King Wen sequence of the I Ching is a traditional ordering of the 64 hexagrams, each with its own binary representation. This sequence has been used for centuries in the practice of divination, reflecting the ancient understanding of the dynamic interplay between the forces of yin and yang.
Below is the King Wen sequence, showing each hexagram's name, traditional number, and binary representation.
| # | Hexagram (Name) | Binary Representation | Decimal Equivalent |
|---|---|---|---|
| 1 | Qián (乾) | 111111 |
63 |
| 2 | Kūn (坤) | 000000 |
0 |
| 3 | Zhūn (屯) | 010001 |
17 |
| 4 | Mèng (蒙) | 100010 |
34 |
| 5 | Xū (需) | 010111 |
23 |
| 6 | Sòng (訟) | 111010 |
58 |
| 7 | Shī (師) | 000010 |
2 |
| 8 | Bǐ (比) | 010000 |
16 |
| 9 | Xiǎo Chù (小畜) | 111101 |
61 |
| 10 | Lǚ (履) | 101111 |
47 |
| 11 | Tài (泰) | 111000 |
56 |
| 12 | Pǐ (否) | 000111 |
7 |
| 13 | Tóngrén (同人) | 111011 |
59 |
| 14 | Dàyǒu (大有) | 110111 |
55 |
| 15 | Qiān (謙) | 000100 |
4 |
| 16 | Yù (豫) | 001000 |
8 |
| 17 | Suí (隨) | 011011 |
27 |
| 18 | Gǔ (蠱) | 110110 |
54 |
| 19 | Lín (臨) | 000001 |
1 |
| 20 | Guān (觀) | 100000 |
32 |
| 21 | Shì Hé (噬嗑) | 101001 |
41 |
| 22 | Bì (賁) | 100101 |
37 |
| 23 | Bō (剝) | 000011 |
3 |
| 24 | Fù (復) | 110000 |
48 |
| 25 | Wú Wàng (無妄) | 101000 |
40 |
| 26 | Dà Chù (大畜) | 000101 |
5 |
| 27 | Yí (頤) | 001101 |
13 |
| 28 | Dà Guò (大過) | 101100 |
44 |
| 29 | Kǎn (坎) | 010010 |
18 |
| 30 | Lí (離) | 101101 |
45 |
| 31 | Xián (咸) | 001110 |
14 |
| 32 | Héng (恆) | 011100 |
28 |
| 33 | Dùn (遯) | 101000 |
40 |
| 34 | Dà Zhuàng (大壯) | 111001 |
57 |
| 35 | Jìn (晉) | 011110 |
30 |
| 36 | Míng Yí (明夷) | 011100 |
28 |
| 37 | Jiā Rén (家人) | 100101 |
37 |
| 38 | Kuí (睽) | 110101 |
53 |
| 39 | Jiǎn (蹇) | 001010 |
10 |
| 40 | Jiě (解) | 010100 |
20 |
| 41 | Sǔn (損) | 110010 |
50 |
| 42 | Yì (益) | 011010 |
26 |
| 43 | Guài (夬) | 111110 |
62 |
| 44 | Gòu (姤) | 011111 |
31 |
| 45 | Cuī (萃) | 101011 |
43 |
| 46 | Shēng (升) | 110001 |
49 |
| 47 | Kǔn (困) | 100111 |
39 |
| 48 | Jǐng (井) | 011101 |
29 |
| 49 | Gé (革) | 100011 |
35 |
| 50 | Dǐng (鼎) | 001101 |
13 |
| 51 | Zhèn (震) | 111000 |
56 |
| 52 | Gèn (艮) | 001100 |
12 |
| 53 | Jiàn (漸) | 110011 |
51 |
| 54 | Guī Mèi (歸妹) | 110010 |
50 |
| 55 | Fēng (豐) | 111011 |
59 |
| 56 | Lǚ (旅) | 101011 |
43 |
| 57 | Xùn (巽) | 100011 |
35 |
| 58 | Duì (兌) | 110101 |
53 |
| 59 | Huàn (渙) | 100011 |
35 |
| 60 | Jié (節) | 010101 |
21 |
| 61 | Zhōng Fú (中孚) | 110011 |
51 |
| 62 | Xiǎo Guò (小過) | 011110 |
30 |
| 63 | Jì Jì (既濟) | 101010 |
42 |
| 64 | Wèi Jì (未濟) | 010101 |
21 |
63, 0, 17, 34, 23, 58, 2, 16, 61, 47, 56, 7, 59, 55, 4, 8, 27, 54, 1, 32, 41, 37, 3, 48, 40, 5, 13, 44, 18, 45, 14, 28, 40, 57, 30, 28, 37, 53, 10, 20, 50, 26, 62, 31, 43, 49, 39, 29, 35, 13, 56, 12, 51, 50, 59, 43, 35, 53, 30, 42, 21
Earlier Heaven Sequence or Pre-Heaven Sequence (先天序, Xiāntiān Xù).
Traditionally attributed to the legendary sage Fuxi, who is considered the mythological originator of the I Ching hexagrams.
This sequence arranges the hexagrams based on a binary progression, starting with all yang lines (☰, hexagram 1) and ending with all yin lines (☷, hexagram 2). The sequence follows a systematic binary counting method similar to the modern binary numbering system.
The Fuxi sequence represents a cosmological order and is associated with the idea of the universe's inherent structure before the manifestation of time and space.
0, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63
The Sequence of the Hexagrams or the Sequence of Heaven and Earth. This sequence is more commonly associated with King Wen, although it is different from the King Wen sequence mentioned earlier. The Later Heaven Sequence is associated with the manifestation of the world and the dynamic processes of change and transformation.
This sequence arranges the hexagrams in a way that reflects the cycles of nature, particularly focusing on the interplay of yin and yang and the transitions between seasons and elements.
(Note: This is generally the same as the King Wen Sequence. Therefore,
the sequence would be the same as provided for the King Wen Sequence:)
63, 0, 17, 34, 23, 58, 2, 16, 61, 47, 56, 7, 59, 55, 4, 8, 27, 54, 1, 32, 41, 37, 3, 48, 40, 5, 13, 44, 18, 45, 14, 28, 40, 57, 30, 28, 37, 53, 10, 20, 50, 26, 62, 31, 43, 49, 39, 29, 35, 13, 56, 12, 51, 50, 59, 43, 35, 53, 30, 42, 21
Discovered in the Mawangdui tombs (dated to the Western Han Dynasty, 2nd century BCE). The hexagram sequence in the Mawangdui silk texts differs from both the King Wen and the Fuxi sequences. This sequence is unique and has sparked much scholarly debate regarding its origins and purpose. The Mawangdui sequence provides insight into early interpretations of the I Ching before the canonical sequences became dominant.
2, 24, 7, 19, 15, 36, 46, 11, 16, 51, 40, 54, 62, 35, 61, 52, 39, 5, 4, 58, 29, 20, 25, 6, 33, 9, 13, 41, 10, 38, 60, 55, 63, 34, 30, 14, 50, 27, 22, 18, 26, 3, 64, 44, 56, 23, 37, 47, 53, 42, 49, 17, 48, 31, 57, 12, 59, 28, 32, 45, 8
Some scholars refer to a "Zhou Sequence," which is an alternative arrangement of the hexagrams that may have been used during the Zhou Dynasty. It is sometimes attributed to the Duke of Zhou or other early Zhou dynasty scholars. This sequence may have reflected early Zhou cosmological and political ideas.
(Note: The Zhou Sequence is less standardized and not widely recognized
like the others. However, if referenced, it may resemble one of the
established sequences. If we were to provide it similarly to the King
Wen or Later Heaven Sequence, it might follow that sequence.)
63, 0, 17, 34, 23, 58, 2, 16, 61, 47, 56, 7, 59, 55, 4, 8, 27, 54, 1, 32, 41, 37, 3, 48, 40, 5, 13, 44, 18, 45, 14, 28, 40, 57, 30, 28, 37, 53, 10, 20, 50, 26, 62, 31, 43, 49, 39, 29, 35, 13, 56, 12, 51, 50, 59, 43, 35, 53, 30, 42, 21
A sequence that is thought to reflect the divinatory practices of the Shang Dynasty, which preceded the Zhou. The Shang Sequence would be among the earliest attempts to systematically arrange the hexagrams, although little concrete evidence of this sequence remains.
(Note: Like the Zhou Sequence, the Shang Sequence is not clearly defined in historical texts as a specific order of hexagrams. If it existed, it might predate these standardized sequences, and its exact order isn't recorded in history. Therefore, there's no exact list to provide for the Shang Sequence.)
This sequence is derived from the Ten Wings (a series of commentaries on the I Ching) and focuses on the relationships between consecutive hexagrams, such as oppositions, inversions, and other connections.
It reflects a more interpretive and philosophical approach to the arrangement of the hexagrams, emphasizing their interrelations and the flow of change.
Note: This sequence follows the same pattern as the Later Heaven Sequence since it is based on the Ten Wings and focuses on interpreting the King Wen Sequence. So, it would be identical to the King Wen Sequence:)
| Binary | Hexagram Name | Decimal Value |
|---|---|---|
| 000000 | ☷, Hexagram 2 - Earth | 0 |
| 000001 | ☱, Hexagram 17 - Following | 1 |
| 000011 | ☲, Hexagram 24 - Return | 3 |
| 000010 | ☵, Hexagram 3 - Difficulty | 2 |
| 000110 | ☲, Hexagram 19 - Approach | 6 |
| 000111 | ☳, Hexagram 41 - Decrease | 7 |
| 000101 | ☴, Hexagram 42 - Increase | 5 |
| 000100 | ☶, Hexagram 37 - The Family | 4 |
| 001100 | ☶, Hexagram 21 - Biting Through | 12 |
| 001101 | ☴, Hexagram 15 - Modesty | 13 |
| 001111 | ☳, Hexagram 39 - Obstruction | 15 |
| 001110 | ☲, Hexagram 52 - Keeping Still | 14 |
| 001010 | ☵, Hexagram 53 - Gradual Progress | 10 |
| 001011 | ☲, Hexagram 54 - The Marrying Maiden | 11 |
| 001001 | ☱, Hexagram 38 - Opposition | 9 |
| 001000 | ☷, Hexagram 22 - Grace | 8 |
| 011000 | ☷, Hexagram 36 - Darkening of the Light | 24 |
| 011001 | ☱, Hexagram 25 - Innocence | 25 |
| 011011 | ☲, Hexagram 51 - The Arousing | 27 |
| 011010 | ☵, Hexagram 42 - Increase | 26 |
| 011110 | ☲, Hexagram 55 - Abundance | 30 |
| 011111 | ☳, Hexagram 30 - The Clinging, Fire | 31 |
| 011101 | ☴, Hexagram 56 - The Wanderer | 29 |
| 011100 | ☶, Hexagram 32 - Duration | 28 |
| 010100 | ☶, Hexagram 18 - Work on the Decayed | 20 |
| 010101 | ☴, Hexagram 46 - Ascending | 21 |
| 010111 | ☳, Hexagram 48 - The Well | 23 |
| 010110 | ☲, Hexagram 26 - The Taming Power of the Great | 22 |
| 010010 | ☵, Hexagram 5 - Waiting | 18 |
| 010011 | ☲, Hexagram 9 - The Taming Power of the Small | 19 |
| 010001 | ☱, Hexagram 10 - Treading | 17 |
| 010000 | ☷, Hexagram 12 - Standstill | 16 |
| 110000 | ☷, Hexagram 44 - Coming to Meet | 48 |
| 110001 | ☱, Hexagram 33 - Retreat | 49 |
| 110011 | ☲, Hexagram 31 - Influence | 51 |
| 110010 | ☵, Hexagram 21 - Biting Through | 50 |
| 110110 | ☲, Hexagram 28 - Great Excess | 54 |
| 110111 | ☳, Hexagram 61 - Inner Truth | 55 |
| 110101 | ☴, Hexagram 62 - Small Excess | 53 |
| 110100 | ☶, Hexagram 41 - Decrease | 52 |
| 111100 | ☶, Hexagram 52 - Keeping Still | 60 |
| 111101 | ☴, Hexagram 59 - Dispersion | 61 |
| 111111 | ☰, Hexagram 1 - Heaven | 63 |
| 111110 | ☲, Hexagram 10 - Treading | 62 |
| 111010 | ☵, Hexagram 37 - The Family | 58 |
| 111011 | ☲, Hexagram 9 - The Taming Power of the Small | 59 |
| 111001 | ☱, Hexagram 12 - Standstill | 57 |
| 111000 | ☷, Hexagram 15 - Modesty | 56 |
| 101000 | ☷, Hexagram 35 - Progress | 40 |
| 101001 | ☱, Hexagram 45 - Gathering Together | 41 |
| 101011 | ☲, Hexagram 30 - The Clinging, Fire | 43 |
| 101010 | ☵, Hexagram 3 - Difficulty | 42 |
| 101110 | ☲, Hexagram 36 - Darkening of the Light | 46 |
| 101111 | ☳, Hexagram 56 - The Wanderer | 47 |
| 101101 | ☴, Hexagram 57 - The Gentle | 45 |
| 101100 | ☶, Hexagram 44 - Coming to Meet | 44 |
| 100100 | ☶, Hexagram 12 - Standstill | 36 |
| 100101 | ☴, Hexagram 35 - Progress | 37 |
| 100111 | ☳, Hexagram 45 - Gathering Together | 39 |
| 100110 | ☲, Hexagram 20 - Contemplation | 38 |
| 100010 | ☵, Hexagram 48 - The Well | 34 |
| 100011 | ☲, Hexagram 50 - The Cauldron | 35 |
| 100001 | ☱, Hexagram 19 - Approach | 33 |
| 100000 | ☷, Hexagram 25 - Innocence | 32 |
The I Ching, with its focus on cycles, change, and duality, is conceptually connected to astronomical cycles such as the phases of the Moon, the solstices and equinoxes, and possibly even the precession of the equinoxes. While the I Ching itself is primarily a philosophical and divinatory tool, its principles of Yin and Yang, the 64 hexagrams, and the interplay of cosmic forces can be seen as reflective of the natural and cosmic cycles observed in astronomy. These connections highlight the I Ching's deep integration with the cyclical nature of the universe, both in the heavens and on Earth.
The fundamental concept of Yin and Yang in the I Ching represents the dualistic nature of the universe, where opposites are interconnected and interdependent. This idea is often seen as analogous to the cyclical nature of astronomical events, such as the changing phases of the Moon, the solstices and equinoxes, and the alternation between day and night.
Yin (associated with darkness, cold, and passivity) and Yang (associated with light, warmth, and activity) can be seen as reflecting the cyclical movements of celestial bodies, particularly the Sun and the Moon.
The 64 hexagrams of the I Ching, each composed of six lines (either broken or unbroken), represent different states of change and transformation. Some scholars and practitioners have linked the hexagrams to cycles in nature, including those of the Sun, Moon, and planets.
For instance, some interpretations correlate the 64 hexagrams with the lunar calendar, suggesting that the hexagrams can be used to track the phases of the Moon or other periodic celestial phenomena.
While not directly related to astronomical cycles, an interesting modern interpretation draws a parallel between the 64 hexagrams and the 64 codons in the genetic code, which are part of the biological cycles of life. This connection suggests that the I Ching embodies a universal system of cyclical patterns that could apply to both biological and cosmic scales.
Similar to the concept of Yugas in Hinduism, some esoteric interpretations propose that the 64 hexagrams of the I Ching correspond to phases of the precession of the equinoxes or other long-term astronomical cycles. This idea is rooted in the belief that the I Ching encodes a cosmic cycle of change and evolution.
The precession of the equinoxes, which takes approximately 26,000 years to complete a full cycle, might be mapped onto the I Ching’s 64 hexagrams, with each hexagram representing a specific phase of this grand cycle.
The I Ching is also closely tied to the Chinese calendar and its associated cycles, such as the 60-year cycle of the Chinese zodiac, which combines the 10 Heavenly Stems and 12 Earthly Branches. These cycles are related to the positions and movements of the Sun, Moon, and planets, reflecting the influence of astronomical phenomena on human life and destiny.
The changing lines within the hexagrams can be interpreted as representing the dynamic interactions between cosmic forces (like those of the Sun and Moon) and their impact on earthly events.
The I Ching is also connected to the Chinese theory of the Five Elements (Wood, Fire, Earth, Metal, Water), which correspond to various natural cycles, including seasonal changes influenced by the Earth's position relative to the Sun. These elements are cyclically interrelated, just as the hexagrams of the I Ching represent the continuous flow of change.