The serpent, however, and the eagle, when they found him silent in such wise, respected the great stillness around him
– Friedrich Nietzsche, Thus Spake Zarathustra
The I Ching states that Tai Chi gives birth to the two aspects of yin and yang. When yin reaches its peak, it produces yang; when yang reaches its peak, it produces yin. The dynamic processes of hard and soft, movement and stasis, are all based on these peaks
– Cheng Man-ching, Thirteen Chapters on Tai Chi Chuan
The I Ching is a book you never wholly understand. The same applies with poetry, which is why we read it repeatedly. Old and original writings are important, what exactly the Chinese says, but not as the final knowledge. The I Ching is poetic not a technical text.
One of the questions people ask is which book should I buy. Wilhelm’s work doesn’t suit everyone but is the most important. It’s often understood as part of the Confucian Meaning and Principle tradition. This emphasises philosophical wisdom more than technical construction. But the lines and their placements, trigrams and their symbolism, inform the text.
There are easier versions which are simpler and less poetic. The I Ching Workbook by R.L. Wing is a popular example. If you find Wilhelm difficult, it’s a good alternative. There is more to understand, but it depends what you want. I like The Taoist I Ching translated by Thomas Cleary because of the specialised emphasis. It’s not the version to choose if you are confined to one book, but I’ll provide an example and explain the meaning.
For hexagram 3 you read “Generally speaking, in the course of operating the fire advancing yang, it is necessary to know the proper timing. By knowing the time to take the medicine, using the temporal to restore the primordial, one can get out of difficulty.” Yang is the positive force of light opposing yin darkness (not a reference to gender). Timing is critical in the I Ching, so you may receive advice for a future moment. The temporal and primordial refer to passing time in relation to underlying truth.
There are different methods of learning the I Ching. The Meaning and Principle tradition is different from the Image and Number school. It is true Wilhelm favoured the former but his book contains the latter. It’s a question of emphasis and whatever you find useful. In the Ta Chuan, Wilhelm advises both: “First take up the words / Ponder their meaning / Then the fixed rules reveal themselves.” This is like enjoying a poem, then studying how it works.
The written text approach is the popular method. Few people learn the structure of the book and it’s not necessary if you find value in the words of Wilhelm, Cleary, Legge, Karcher, Huang, Wing, or whomever you prefer. The “fixed rules” are fundamental because the I Ching is not arbitrary writing. If your book of choice expresses those rules, and you like the words, that’s a good book for you.
I Ching hexagrams have a structure where the upper line is rarefied while the lower is materially trapped. If you ask a question about work, lines become the hierarchy of an organisation. The sixth line is the CEO and the first is the factory worker. If the second line corresponds to the fifth above, one yang a complementary yin to the other, this means upper and lower work together. The second and fifth lines are central to lower and upper trigrams and thereby important. If they are strong supporting weak, or weak moderating excessively strong, they are said to be “correct.”
There’s a story about a Tai Chi teacher with Alan Watts, who wrote a book about Taoism, describing how Watts made a few moves then exclaimed ecstatically this is the Tao: moving, free, relaxed. Al Huang, the teacher, was known for a dance-like version of the form sometimes found in Europe and America.
The essence of Tai Chi lies not with waving arms around but in sophisticated methods described by Bruce Frantzis (for example) in The Power of Internal Martial Arts. He describes opening and closing the joints, verticality, expanding, contracting, spiralling and body-mind mechanics subtly apparent with a skilled practitioner. The martial art of Ba gua expresses I Ching principles in bodily form:
Ba gua is based on the idea of being able to smoothly and appropriately change from one situation to another. Awareness and adaptability to the natural flux of situations is its basic guideline. Unlike tai chi and hsing-i, the art of ba gua does not have a hard or soft philosophy, although it uses the strategies of both when useful. Change and the seeking of naturalness in all its actions is its prime directive. Ba gua uses all sixty four psychological and spiritual paradigms of the 64 hexagrams of the I Ching without becoming fixated on any of them (Frantzis).
Tai Chi, Hsing I and Ba gua are related but different arts. I had a small number of Ba gua lessons with Rose Li, known for an exceptional training in China beginning when she was eight years old. I had lessons with several Tai Chi teachers including Paul Crompton, similarly experienced to Frantzis, and here he reads an instructional text consistent with the I Ching: “Be sensitive to the changes, the slightest shift from full to empty.”
Wilhelm advises “first take up the words” of the I Ching then “the fixed rules” become apparent. This is like learning the external shape of the Tai Chi form then later progressing to subtle mechanics. We need a container before we work with content. It is possible however to approach this differently, building details into a greater whole, which for the I Ching means focussing on trigrams and lines.
The achievement of Wilhelm’s book consists of several factors. It’s part of the Meaning and Principle tradition, with the humanism of Confucius, but also contains Image and Number methodology. He worked with an I Ching expert for ten years. Without Wilhelm’s book, we wouldn’t have a coherent I Ching understanding.
In his back garden, Crompton put his hands on my chest saying “I can push you halfway up that wall if I want to.” The term for this is “uprooting” where you break connection with the earth. I felt it. There was nothing I could do. My normal connection with the ground disappeared as if weight and gravity meant nothing. This seems contrary to physics like a small child, which I was not, pushed by a strong adult, which Crompton was not.
For the I Ching, earth corresponds to the trigram Kun and is one of the five phases. Earth is created by fire, generates metal, and undermined with wood. These phases, and some of the I Ching hexagrams, correspond to Tai Chi movements. The eight trigrams connect with the Ba gua martial art, which has similar health and meditative benefits.
In his book Walking Meditation, Crompton correlates hexagram lines with body areas, trigrams with animal qualities. Chinese martial arts do this to describe an attitude and style of movement. Pondering the meaning of animals he says:
On a simple physical level we can say that a person has to be able to evince great strength, self confidence and power, like a wolf, together with playfulness, softness and innocence, like a lamb; to display the lithe, sinuous, flickering movements of the snake, as well as the lumbering force of the bear, and so on, through combination after combination.
One of the effects of an I Ching reading is a change of mood, outlook, or strategy like a shift from one trigram to another. There’s never a fixed position, just a flow of patterns and shapes. A situation looks different from a changed perspective.
I write like this is a magazine column. With research, references, and a lot of time. If you like it, perhaps you would support me.