Tao's Culture Monthly No. 37 Feburary 1, 2002

Introduction to I-Ching (1)

By Master Henry Chang
Translated and edited by James Tu and Monina Medy

Editor note: Starting from this issue, we are proud to publish the transcripts on Master Henry Chang introductory lectures on I-Ching. This series of lectures were originally conducted in New York City in 2001.

Structure of Tao

Most people have heard of Taichi as an essential concept of Taoism, Tao, or I-Ching. However, the concept of Tai-chi is not explicitly indicated and explained in the sixty-four gua (hexagrams), which are six-line symbols in I-ching to answer divinations. Tai-chi is a noun [the supreme ultimate] and its implication is both simple and profound. It’s simple because everything arises from Tai-chi (see Diagram ). Tai-chi gives birth to Two Poles, represented by a straight line (yang yao) and a broken line (yin yao). The lines are called yao, which composes all the hexagrams and trigrams (the three-yao symbols that compose hexagrams). In Shi-Tzu (The Great Treatise), a collection of essays on I-Ching, Confucius said, “One yin and one yang are called Tao” It talks about the relationship among the three---Tai-chi, yin, and yang. This concept is similar to the trinity concept in Christianity.

On the evolution chart that delineates the structure of Tao (Tai-chi-Two Poles-Four Phenomena-Eight Trigrams-Sixty-Four Hexagrams), on and above Two Poles, it is in the realm of Tao. Below, it is not. What is right below Two Poles is Four Phenomena (or Four Directions). This is just an image (as directions bear only vague definition). In I-Ching, it is said, “What is above the image is called Tao; what is below the image is called vessel.” Therefore, when we study the Ba-gua (Eight Trigrams) and hexagrams, we need to know that we are not really talking about Tao but about vessels and tools that belong to physical rather than conceptual level. However, the vessels all come from Tao. So if you understand Tao above, you’ll easily understand the vessels below. That is why we need to talk about the structure first.

Let’s elaborate on the trinity concept in Tao. Tai-chi in Taoism is much like God in Christianity. It does not have contrast or comparison. But when it becomes Two Poles, contrast arises. Either we liken the Two Poles to the Son or other holy spirits that are messengers of God, we know they all contrast with Tai-chi or God. Unless the Two Poles recognize that they come from Tai-Chi, they are not in Tao. Why was Jesus accepted as the Son of God? Because he said that he came from God. If he had said that he is God, then this statement would have run into conflict with other religions that do not recognize Jesus as their God. But when we talk about Tao, it is absolute. Because it is absolute, it covers all. Therefore, when we study hexagrams or trigrams, we need to be aware that we are simply studying a part of God. However, if we want to understand Tao, we need to start from below---the parts. As Lao-Tzu said, “Man follows Earth; Earth follows Heaven; Heaven follows Tao; Tao follows nature (tzu-ren; self-so).” By studying hexagrams and trigrams we get to know God. The 1-2-3 triangle is simple but abstract. As Lao-Tzu said, “Tao that can be told is not the eternal Tao.” It is very hard to explain in a few words. What we need to bear in mind first is the structure of Tao. (To be continued)

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Tao's Culture Monthly No. 38 Feburary 1, 2002

Introduction to I-Ching (2)

By Master Henry Chang
Translated and edited by James Tu and Monina Medy

Chien---his original yang

Now let's start the discussion on the hexagrams. The first hexagram is Chien gua. Chien is the first gua and Kun is the second of the sixty-four gua. They are the most important because they represent the Two Poles below Tai-chi that we just talked about. So when we look at Chien gua---omposed of six straight lines, i.e., six yang yao---we need to know that the yang yao are supposed to represent yang spirit. But its function is actually yin. Here is I-Ching principle: when yang starts to work, it becomes yin first; when yin starts to work, it becomes yang first. This concept is not indicated in I-Ching explicitly because again the author of I-Ching thought people should have understood it.

Chien gua is composed of Chien trigram on the top and another Chien trigram on the bottom. There are eight hexagrams in I-Ching that are composed of two identical trigrams. They are called ¡§Ching Gua¡¨(Gua of the Classic).

Each hexagram has three important interpretations he Judgment/Decision (Gua Tsu), the Commentary on the decision (Tuan-Tsu), and the Image (Shiang-Tsu). And there are interpretations about individual yao in the hexagram. But let focus on the hexagram overall first. A hexagram is like a company. The yao are like employees of the company. The function and use of the employees are different from those of the company. So when we talk about yao, they do not necessarily need to relate closely to the hexagram itself. The meanings and the decisions they imply could be independent of the hexagram they belong to.

We can look at the three hexagram interpretations from Heaven, Earth, and Man---his three materials of Tao. The Judgment represents Tao of Heaven. It looks at everything from a holistic point of view. The Commentary on the interpretation by Judgment Tao of Earth. We all live on Earth, which is one of the planets in the universe. So we collectively represent one of the communities of the universe. The Image is Tao of Man, which concerns with individual¡¦s point of views. In Taoism, a person needs to understand his relationship with the universe (or any whole), with Earth (or any community), and himself or herself to be complete. Because only when we understand all these three levels, we would not go to the extremes, being too practical or too impractical, and make right decisions.

Gua-Tsu (Judgment/Decision) of Chien

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Tao's Culture Monthly No. 39 April 1, 2002

Introduction to I-Ching (3)

By Master Henry Chang
Translated and edited by James Tu and Monina Medy

Jen means both genuine and upright. So when all these four qualities appear together, it means perfection. If it is a company, it is the best company possible because everybody has best outcome. That is why Chien Gua symbolizes Tao of Heaven because Heaven strives to maximize the benefit of everyone in it. We need to know that all misfortunes are products of human beings, not Heaven.

Tuan-Tsu (Commentary on the Decision) Great indeed is the originality of Chien! all things originate from it. Therefore, it rules the Heaven. Clouds folw, rain falls and things form and spread. The great luminous universe ends and begins. Through six positions time forms, riding the six dragons to rule the Heaven. The Tao of Chien works through change and transformation, so everything acquires its true nature and destiny, and comes into accord with the great harmony. Therefore, it is beneficial and upright. It towers above all things and all lands attain peace.

Tuan-Tsu talks about the collective body, much like a department of a company. For it is just a part of the company; it has to recognize that it is not the whole. That is why Tuan-Tsu starts by praising Chien- Great indeed is the originality of Chien! It praises the structure of the whole. So it puts "great" and "original" together. Because the beginning is great it will have unlimited potential. If the beginning is small, then its potential would be limited.

All things originate from it. All things-including Heaven-originate from it. So we know Chien comes even before Heaven, and it rules over Heaven.

Clouds flow, rain falls and things form and spread. Clouds and rain represent change because the forms of clouds constantly change, and rain could come and go out of expectation or get heavier or lighter anytime. And what pushes clouds and moves rain is the wind. In Chinese "wind-moving" means fashion or trend. Wind represents the energy or chi. In the movement of chi we get to understand what is controlling chi. It does not say clearly here. If God has an idea, He manifests and realizes this idea by chi. So it is said, "The great luminous universe ends and begins." Notice that it "ends and begins," not "begin and ends" because we can only reason God's will (the end). So a prophet may predict something would happen, but the prediction often differs from what actually happens because he simply sees the energy, chi, not the final outcome, which can still change between the time of prediction and the time of occurrence. In other words, we need to see the outcome to know exactly what God's will is. That is why we always say that one has to "walk (practice) Tao," not just theorize or imagine in one's head. Only by actual endeavor and work can one realize what Tao is. Things that we do not experience ourselves cannot bring real enlightenment.

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Tao's Culture Monthly No. 40 May 1, 2002

Introduction to I-Ching (4)

By Master Henry Chang
Translated and edited by James Tu and Monina Medy

The six yao in Chien are all dragons because they are yang yao, and they are in Chien, the greatest and original hexagram. So what does dragon mean? In Chinese tradition, dragon can fly in the sky, walk on the ground and dive into water. So it is the embodiment of the trinity of heaven, man, and earth. It can be anything and everything. That is why Chinese say a great man can both bend and straighten---like a dragon.?

The Tao of Chien works through change and transformation, so everything acquires its true nature and destiny, and comes into accord with the great harmony. The six yao, like dragons, change and transform. When each yao, as in every person, is able to realize its true nature and maximize its potential thanks to the force of Chien manifested through change and transformation, the whole is in great harmony. Why is great harmony important? The great harmony comes from perfect collaboration and match between yin and yang. Attaining harmony gets very difficult and valuable in a complex world where yin and yang mix up. And the coordination between the collective and the whole is what is concerned. A collective body has to cooperate with the whole so that it can make the best of itself and the whole and in making its best in context of the whole it realizes its highest potential and completes its mission.

Therefore it is beneficial and upright. When the collective body collaborates perfectly with the whole and thus makes the best of both itself and the whole, profit and benefit follow. Here refers to the genuine wisdom acquired through the collaboration with the whole. Therefore, the collaboration with the whole brings both profit and wisdom. In other words, if employees of a company or members of a group are able to strive for the well-being of the whole, both parties will achieve the best outcome.Through six positions time forms, riding the six dragons to rule the Heaven. The six positions are the six yao. Each yao represents different timing. For example, a person might be a manager of a company. But when he works as a manager doing the same kind of work for another company, things are different. Or when his boss changes, things are also different. A person needs to adjust to different situations at different times. The main concept of I-Ching is to tell us when to do what. (To be continued)

It towers above the multitude of beings and all lands attain peace. Chien towers above, it is different from all things. Notice that peace in multitude of beings and lands is impossible and unnecessary in Tai-chi, the (absolute) whole, because there is only One in Tai-chi. So the peace here only happens in collective bodies (the realm of Tao of Earth) in which there appear multitudes of things and in which comparison becomes possible. Only when Chien towers above all things can all lands attain peace because only when the best leader is recognized and modeled after can harmony be attained. We can see that Chien is not something visible, audible or tangible. It represents an ideal model and spirit. Because it is ideal and perfect, it does not exist in physical reality. It only exists in our mind. That is why it is difficult to understand Chien. (To be continued)

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Tao's Culture Monthly No. 41 June 1, 2002

Introduction to I-Ching (5)

By Master Henry Chang
Translated and edited by James Tu and Monina Medy

Shiang Tsu (Commentary on the Symblo)
The Symbol: Heaven moves with vitality. The superior man keeps himself vital and untiring.

The sage saw the six yang yaos in Chien and he felt it was like heaven expanding unceasingly. The image also symbolizes the spirit of dragon ower forward all the time even in confronting with various challenges. So a superior man (chun tzu)should be like heaven and dragon ull of vigor and vitality.

However, a person cannot keep working. Physically he or she has to rest and eat too. So what it refers to is our mind, not our body. A superior man mind should be like heaven, striving all the time with vigor. People that misinterpret the words could feel immensely difficult in practicing the wisdom. In fact, the reason why I-Ching is perceived to be difficult by many people largely arises from misunderstanding on its wordings. If we know what I-Ching discusses is spirit and mind, it is not as difficult. We all have dreams and wishes, which are works of our mind. What Shiang-Tsu tells us is that, to realize our dreams and wishes, we need to cultivate ourselves to be strong and enduring, and never lose our hope no matter how difficult the time is.

Initial Nine: Hidden dragon. Do not use.
Symbol: Hidden dragon. Do not use. Yang is on the bottom.

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Tao's Culture Monthly No. 42 July 1, 2002

Introduction to I-Ching (6)

By Master Henry Chang
Translated and edited by James Tu and Monina Medy

Why is it so? As the Symbol says: “Yang is on the bottom.” We can see from the hexagram that all above the Initial Nine are yang yaos----also talented and energetic people except that they are all above it.

As we know, in a hexagram, the first, third and fifth yaos are yang positions, meaning it is propitious to move, while the second, fourth and sixth yaos are yin positions, meaning it is better to stay still. Here the Initial Nine is in a position that encourages action. Yet as we explain it is not the right time yet. So the sage advised not to act because one would tend to act in this (yang) position and in doing so one might create danger as time does not concur. But notice that it does not mean that one cannot show talents forever. We need to know when I-Ching says “do not use”, it implies that it WILL use at sometime in the future. And when it says “use” or “act”, it says so precisely because one may not feel like to move (in its current position) yet it is time to move. That is why the advice is valuable and useful. It tells the secret and wisdom that prevent us from danger we prone to run into. We will see many similar situations in other hexagrams in I-Ching.

Second None: Dragon arising in the field. Favorable to see a great person.
Symbol: Dragon arising in the field. Its virtue influences widely.

Now dragon appears. When dragon is hidden, it is in water. When dragon is in the field, it is on the ground. The Second Nine is like a person is now ready to show his talent. It could be a student that has studied and graduated, and is now starting to step into the society to work. Again, this is dragon----talented people. As long as one is talented, he would do things well IF he has such opportunity. It is favorable to see people that appreciate his talent, giving him the chance to perform.

The Symbol says that when the dragon arises its virtue influences widely. Virtue here does not have to mean admirable characters or acts. It could be one¡¦s performance and function. Because the person is talented in his particular field, with good opportunity, he could do well and his contribution could be broad. (To be continued)

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Tao's Culture Monthly No. 43 August 1, 2002

Introduction to I-Ching (7)

By Master Henry Chang
Translated and edited by James Tu and Monina Medy

Third Nine: The superior man strives and strives all day long, and stays alert at night. Danger. No blame. Symbol: All day long the superior man strives and strives, going to and fro on the right path.

The Third Nine is the top yao of the lower trigram. Looking at the hexagram as a whole, the bottom two yaos represent Earth, the middle two yaos represent Man and the top two represent Heaven. That is why the interpretations of the initial, second, fifth, and top yao all contain ¡§dragon¡¨, but not of the third and the fourth. As we mentioned, Heaven represents the concept of the whole, Earth of the collective body, and Man of the individual. Heaven, as the whole, and Earth, as a collective body, are both fixed structures that cannot be changed. Human beings however can change and adapt through continuing learning. So it does not consider Man as dragon et. Take a company for an example: the top two represent top managers, the bottom two represent beginning level employees, and the middle two represent people that have the highest potential to elevate through learning and experiencing. The person in the middle learns from both the top and the bottom, yet he does not stay in the company forever. A superior man strives and strives all day long, and stays alert at night. The superior man strives relentlessly to reach his goal during the day, and reflects on himself during the night. Danger. No blame. Because the superior strives to learn and excel, it is not surprising that he would invite jealousy, envy, suspicion, or even repulsion (from his managers or peer colleagues, for example). But in the time-space of Third Nine, as long as he keeps his endeavor, he would come out of challenges and dangers without harm and blame.

The Symbol says "all day long the superior man strive and strive. One goes to and for on the right path." Because the Third Nine and Fourth Nine are in the middle, the superior man here learns from top and bottom (to and for). He also has to consider the situations of both the people on the top and the bottom. In other words, a superior man walks on the Middle Way by striving to keep the balance in his mind and his life.

Fourth Nine: Probably leaping from the abyss, no fault.
Symbol: Probably leaping from the abyss. In advance there will be no fault.

One can either leap to the top to be the leader, or stay where one is to be a follower. The Fourth Nine compared with the Third Nine is now a more experienced, senior person so he has the choice of advancing to another level or staying low. That is why it says ¡§probably¡¨. Either way he is fine. The Symbol further elaborates that ¡§in advance there will be no fault¡¨. Notice that the Fourth Nine can leap to not only the Fifth Nine here in Chien but also top positions in other hexagrams (one capable person can either advance within the company or join other companies for better opportunities, for example). Because he is a superior, noble man, he may not force to replace his leader. So either he advances to the Fifth Nine in Chien or other positions, there will be no fault.(To be continued)

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Tao's Culture Monthly No. 44 September 1, 2002

Introduction to I-Ching (8)

By Master Henry Chang
Translated and edited by James Tu and Monina Medy

Fifth Nine: Dragon flying in the sky. Favorable to see great people.
Symbol: Dragon flying in the sky, a great man is made.

The Third Nine is the top yao of the lower trigram. Looking at the hexagram as a whole, the bottom two yaos represent Earth, the middle two yaos represent Man and the top two represent Heaven. That is why the interpretations of the initial, second, fifth, and top yao all contain ¡§dragon¡¨, but not of the third and the fourth. As we mentioned, Heaven represents the concept of the whole, Earth of the collective body, and Man of the individual. Heaven, as the whole, and Earth, as a collective body, are both fixed structures that cannot be changed. Human beings however can change and adapt through continuing learning. So it does not consider Man as dragon et. Take a company for an example: the top two represent top managers, the bottom two represent beginning level employees, and the middle two represent people that have the highest potential to elevate through learning and experiencing. The person in the middle learns from both the top and the bottom, yet he does not stay in the company forever. A superior man strives and strives all day long, and stays alert at night. The superior man strives relentlessly to reach his goal during the day, and reflects on himself during the night. Danger. No blame. Because the superior strives to learn and excel, it is not surprising that he would invite jealousy, envy, suspicion, or even repulsion (from his managers or peer colleagues, for example). But in the time-space of Third Nine, as long as he keeps his endeavor, he would come out of challenges and dangers without harm and blame.

The dragon is in the Heaven. In principle, the top trigram represents the realm of spirit and the bottom represents the realm of energy or material. That is another reason why the Fourth Nine can go to other positions because there is really no physical ¡§position¡¨ per se. So the dragon here is the spiritual leader. In the old times in China, emperors were not too involved with peoples¡¦ lives. We can still see similar examples today in Japan and England. So we need to know that in I Ching the Fifth place is the spiritual leader, abiding by the principle of non-action (wu-wei). As for what people should do, they should study I-Ching, not following the spiritual leader in mundane affairs. So Chien is the best company possible because all employees know what they should do and the leader only performs spiritual leadership, giving only guidelines, not interfering with and forcing the employees on specific actions.

The Symbol says: "Dragon flying in the sky, a great man is made." So when dragon flies in the sky, meaning the structure of the company is now in place, a great man is made. Only when the employees are equipped with the right ability and attitude to do their best autonomously, leaving the leader as a spiritual one, can the leader become a great man. In other words, a great man is made not by his own effort but also the collaborations from the bottom. He can only become great when he and others are both doing their jobs. Notice that the Second Nine also says ¡§favorable to see a great man¡¨ because he is waiting for people to give him the opportunity to show and use his talent. What about the Fifth Nine here? Who can Fifth Nine see? He is already on the top of the crowd! Obviously, the person he is to see is not any of the six yaos of Chien hexagram. As we know there are six yaos in a hexagram. Number six is an yin (even) number. In I-Ching, all yin yaos have to become yang yaos eventually as universal law of undulation dictates. So when we learn I-Ching we have to know that though we see only six yaos in a hexagram, we need to have another three yaos in our mind (so there will be nine, the highest number of yang numbers). So what the Fifth Nine will see is in yet another level of existence in mind or another dimension. This is for your reference and contemplation.

Top Nine: Dragon too high, there is regret.

Shiang: Dragon too high, there is regret. Fullness cannot sustain long.

In I-Ching, Nine at the Fifth place is the best position. The top place usually is over its appropriate height. In I-Ching numerology, there are only 10 numbers? to 10. (To be continued)

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Tao's Culture Monthly No. 45 October 1, 2002

Introduction to I-Ching (9)

By Master Henry Chang
Translated and edited by James Tu and Monina Medy

Any number beyond 10 comes back to another cycle. For example, 11 is actually 1, 15 is actually 5. The top place is like a position on the top of a parabolic trajectory yet it already loses its force and is doomed to fall. Like adding water to a cup full of water, it will overflow. The fullness of its position is unsustainable and so there is regret. Because it is not in the progressive evolution of chi (it has lost all its energy), it is said “top”, not “sixth”.

Use Nine: There appears a group of dragons without leader Auspicious.
Shiang: Virtue of heaven never strives to lead.

“Use Nine” means use yang. Nine is the number that represent yang yao and six is the number that represents yin yao. As we mention, when a yao is applied, to be used, its sign changes. When the nines are used, they become yin. Because yin does not lead, who is the leader? As we mentioned in the beginning, Chien represents the yang yao on the level of Two Poles. So when yang here recedes its control, only Tai-Chi can lead. Taichi, being the origin, has no fault because all things come from Taichi. SO it is auspicious. In Image it says “virtue of heaven never strives to lead.” So the highest virtue, virtue of heaven, does not lead because it lets Tai-Chi lead.

“Use Nine” is for Chien and “Use Six” is for Kwen. They are unique for the two hexagrams because the yaos in both are pure. In other words, if rather than having all yaos as yang, there are also yin yaos in a hexagram; disaccord would arise, rendering different set of characteristics. (End)
In I-Ching, Nine at the Fifth place is the best position. The top place usually is over its appropriate height. In I-Ching numerology, there are only 10 numbers? to 10. (To be continued)

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