The Circulation of Change/Yi

The Xici Zhuan says:

易有四象，所以示也。
Change possesses four formless semblances, as a result there is revelation.

And:

乾知大始，坤作成物。
Qian manages substantial initiating,
Kun assists things in developing.

乾以易知，坤以簡能。
Qian uses Change for realization and management,
Kun uses simplicity for capacity and capability.

The Dao De Jing says (40):

反者道之動；弱者道之用。天下萬物生於有，有生於無。

The action of dao is to revert. The function of dao is to reduce.
Returning is dao's motion; Reducing is dao's function.
Descended of heaven, the myriad phenomena originate from something; something originates from nothing.

䷀ 乾 Qian says:

元亨利貞
Yuan Heng Li Zhen

䷁ 坤 Kun says:

元亨利牝馬之貞 Yuan Heng Li Female Horse's Zhen

Yuan Heng Li and Zhen describe the cycling of energy according to the four semblances. There is an initiation, a maturation, a culmination, and a completion. Energy expands, creates, culminates, and returns from whence it came.

This means we can associate them like so (as Shao Yong does):

• ⚎ Minor Yang as related to Yuan (Wood / Growth)
• ⚌ Major Yang as related to Heng (Fire / Development)
• ⚍ Minor Yin as related to Li (Metal / Culmination)
• ⚏ Major Yin as related to Zhen (Water / Consolidation and Return to potential)

What stands out here is how the first three (Yuan, Heng, Li) all involve elements of yang-ness, while Zhen involves yin-ness.

From above, we know that Kun's yin-ness assists things in developing by employing the simplicity of innocence to nurture its capacity in carrying things forward.

And, we know that the nature of dao is to revert and reduce, and is found at the root of creation, abiding in emptiness.

What the Yi is communicating here is the importance of the feminine's role in accomplishing Zhen. The qualities of yin are necessary to accomplish the completion of the cycling of energy auspiciously.

The Xici Zhuan says:

是故，阖户谓之坤；辟户谓之乾；一阖一辟谓之变；往来不穷谓之通；
Consequently,
Closing up the doorway speaks of kun (the embodiment of all yin);
Opening the doorway for use and development speaks of qian (the embodiment of all yang);
This closing up, this breaking open, speaks of alternation;

And:

夫易，廣矣大矣，以言乎遠，則不禦；以言乎邇，則靜而正；以言乎天地之間，則備矣。
However we look at Change, it is vast, it is great,
Speaking in relation to reaching far, conforms to nonresistance,
Speaking in relation to simply being right here, conforms to stillness and uprightness;
Speaking in relation to heaven and earth's spacious measurements, conforming to having thoroughly provided for.

夫乾，其靜也專，其動也直，是以大生焉。

However we look at Qian [the embodiment of all yang-ness],
Its stillness is due to being entirely concentrated on focused compaction,
Its activity is due to straightening so as to meet things head on, directly, Consequently greatness originates in this.

夫坤，其靜也翕，其動也闢，是以廣生焉。

However we look at Kun [the embodiment of all yin-ness],
Its stillness is due to gathering together in closing itself,
Its activity is due to opening itself up to development and expansion,
Consequently its vastness originates in this.

From this we come to understand how Qian and Kun's Yang-ness and Yin-ness alternate between two states - activity and passivity.

• Yang-ness in passivity is a storage of potential energy waiting to be released.
• Yang-ness in activity is a straightforward release of energy pushing forth.
• Yin-ness in passivity is closed and condensed.
• Yin-ness in activity is opened and in opening is able to taking and nurture with its capacity.

What is important to understand in this is how Yang-ness and Yin-ness are always together. If Yang is moving forward, it means yin must be receiving it and accommodating its advance at some level. That level may be small or large. The more deeply they grasp each other, the more potential they have for creating and developing.

From this we arrive at the notion that Yang-ness activates and opens yin, and yin completes yang. This is a concept at the core of Chinese medicinal theory.

And finally we come to the recognition that the "alternation" of change is the opening and closing of the door that yang and yin are negotiating together.

Thus is revealed the nature of the cycling of energy.

Now may be discussed in detail the nuances of Yuan Heng Li Zhen.

Yuan 元 Primal Origination

Yuan is our source, our prime, our beginning. Without Yuan's function there is no start, no starting, initiating, no energy to move into initiation.

Hexagram 24 Line 1 has Yuan. It is good for beginning something.

When we have Yuan's Primal Origination indicated in the hexagrams, there is the ability to begin things.

This is the season of Spring and the phase of Wood. (February March April) There is a return of energy and a rebirth.

With Yuan Xing emerges.

Heng 亨 Pervasive Development

Heng expands from our birth and we grow. We fill in. We become. We open up and develop and mature. This is the stage that comes before the moon is full. We are not capitalizing on our growth yet, we are manifesting and developing it first so that it can then be able to achieve its life purpose.

This is where we step into our power and learn to work with it.

Before there is a battle, the troops must be trained and marched into position. Before there is a harvest, there must be watering the crops and caring to their needs. Before one uses leverage, first one thoroughly establishes its reach.

Where we have Heng's Pervasive Development indicated in the hexagrams, there is the ability to work with the empowering of things so that they may ripen into their full potential.

This is the season of Summer and the phase of Fire. (May June July) There is an awakening of energy as it pervades throughout.

With Heng Ming emerges.

Li 利 Advantageous Culmination

Li capitalizes on development to accomplish something. A word that relates to something having an advantage, and to the edge of a blade. The edge of a blade is where it has the advantage. Li is function of gaining the natural edge of something. This is where things naturally converge and culminate.

The Li of a fruit is to ripen and fall from the tree. This is the culmination of its development, and it can continue on to achieve its purpose in parting from the tree and delivering its accomplishment.

The Li of a joint is to bend. The Li of a roof is to shelter. The Li of a stove is to cook. The Li of a writing assignment is to be graded or published. The Li of a scorpion is to sting.

Where we have Li's Advantageous Culmination indicated in the hexagrams, there is the ability to further the purposes of things and make accomplishments.

This is the season of Autumn and the phase of Metal. (August September October) Energy matures and capitalizes on its function in its final act before returning. The harvest is collected and stored up for the winter.

With Li, Ming is able to accomplish something. Ming lays out the substance of destiny. Accomplishing destiny is the neutralization of Ming's curriculum. Thus, Li provides the means for accomplishing and neutralizing Ming. However, in order to completely accomplish one's Ming, one must allow the culmination of one's energy to a unified state that may return to the whole.

This relates to the culmination of beingness and the culmination of the development of virtuous-power.

In cultivation work this relates with the third eye and achieving the concentration of spiritual light. This is how we 'see' the 'Great Person', our higher self. This is why Li is always associated with 'seeing the Great Person'.

Zhen 貞 Aligning Toward Completion

Zhen is how we align with the whole.

Determining and affirming about the proper path forward that allows us to completely return the cycling of energy back to where it started.

With Zhen, we align our Xing to return, and in our alignment we are able to determine if we still have Ming to work out as a part of our spiritual curriculum, which is ever evolving as we Yuan and Heng and Li. This is why Zhen is so important. A circle that is not carefully drawn will not have its ends meet up. So we have the determining of Aligning Toward Completion.

With Zhen, we folow the lead of the dao. Notably, it is the female horse's, the mare's Zhen that enables Yin to accommodate the completion of yang. Thus the qualities of yin-ness are exemplified in the operation of Zhen. Listening is vital for us to sense the way to return.

This is the season of Winter and the phase of Water. (November December January) Energy consolidates and returns to potential. Layer by layer learning how to consolidate and return until one reaches the dao where it abides in emptiness.

The Female Horse's Aligning Toward Completion.

君子有攸往

In herds of wild horses, studies show that the stallion will tend to guide the herd by pushing from behind, using its yang-ness. However, it is the female horses that tend to guide the herd toward water, grazing, and safety. They do this not by trying to get others to following them, but simply by listening to what is needed for the herd, and moving toward it when they sense it.

This quality of listening to the needs of the herd and matching to what one hears in reality captures the essence of the meaning of Zhen.

In alchemical cultivation, one of the first stages involves accumulation. This is in some ways difficult. As we navigate societal demands, we tend to do a lot of yang-ing. We send our energy into the world and out of ourselves. Looking and listening internally may not be easy. Women often find this stage of cultivation easier, as the yin-ness of the feminine reproductive system accommodates receptivity well. Meanwhile the masculine struggles with this as its yang-ness is poised to eject and it struggles to contain itself and nurture receptively.

These are generalizations - the quality of yang-ness or yin-ness is what is measured, especially in an era where we are learning that being human is a balance of yin-ness and yang-ness.

What is important here is the realization that yang-ness alone struggles to find completion. Caffeine can only take one so far before one inevitably requires replenishment from surrendering to sleep. In a society that highly values yang-ness over yin-ness, this principle is one of the most important to have understanding about. Rather than going to sleep at the last moment, we can Zhen about the gradual winding down of our day easing away from screens, letting our minds become empty, meditating, and so on. In this way one may really merge with the nourishment of surrendering to yin-ness.

In Chinese medicine, insomnia is related to excess yang-ness that cannot be embraced by one's yin-ness. This is what happens when firmness allows itself to become brittle and is a sign that yin-ness needs replenishment.

The Noble Person having something to advance going toward.

君子有攸往

Jun Zi is the person of virtuosity who may or may not be actual nobility, but whose virtuous actions work toward accomplishing tasks.

This is a very Yang dynamic that involves "having something to advance going toward." As in a goal or task to go forward with. Advancing can also mean rushing, so we could say rushing into things.

In Qian line 3, we see the Noble Person applying Qian Qian all day long, but needing to remember when to stop and sleep.

In this we see that accomplishing things can be good and can develop our virtuous-power, however there are times and places for doing this. Whenever we are furthering the development of yang-ness, we need to be mindful that the work be appropriate for the times.

Thus we can use the Noble Person having something to advance going toward as an indication of when it is appropriate to move forward with accomplishing deliberate tasks and goals.

Advantageous Culmination Perceiving the Great Person

利見大人

Li's ultimate culmination of the development of energy is via the perception of the Great Person.

Kun says:

利西南得朋，東北喪朋。
Advantageous Culmination to the SouthWest obtaining one's equal;
to the NorthEast renouncing one's equal.

The principle here relates to how yin at its extremity transmutes to yang.

The Shuogua Zhang says:

坤也者、地也，萬物皆致養焉，故曰：致役乎坤。
As for Kun it: identifies with Earth,
Myriad phenomena all accomplish their nourishment how?
Due to the saying: the service of nourishment relates to Kun.

In this passage, Kun is the only trigram of the 8 not assigned a cardinal direction. All of the others are assigned directions. The one that is left over is the SouthWest.

The phenomena described here is carefully delineated by Liu Yiming in chapter 13 of Cultivating the Tao (translated by Fabrizio Pregadio).

The Wuzhen Pian says (tl Pregadio):

You should know that the source of the stream, the place where the Medicine is born, is just at the southwest -- that is its native village.

Lu Ziye says (tl Pregadio):

The medicine comes forth in the southwest, the position of Kun;
if you wish to seek teh position of Kun, how could it be separated from that "man"?
I have disclosed the secret in clear words, and you should remember it;
but I am afraid that when you meet him, you will not recognize the True.

This is why we have a perceiving / seeing / comprehension of / realization of - the Great Person. It is not going to meet someone, it is an accomplishment of the principle of the return of energy from within deep stillness and emptiness. It is an appearance, an arrival of and realization of connection with something.

When spirit crystallizes in the opening of the heart-mind, yang is nurtured within yin.

With this culmination of energetic development, one has achieved the ability to replenish one's energy and accomplish oneself spiritually.

Qian line 2 says:

九二：見龍在田，利見大人。
Nine Second: Perceiving the dragon in the field, Advantageous Culmination perceiving the great person.

Field here is 'tien' and likely represents the field of internal cultivation in the lower abdomen, the 'dantien' elixir field.

So here we have the central true yang energy of line to manifesting an appearance of primal energy in the dan tien.

And when this happens, it is advantageous to bring this into culmination so that one may perceive the true higher self of one's great person.

Qian line 5 says:

九五：飛龍在天，利見大人。
Nine Fifth: Soaring Dragon residing in Heaven, Advantageous Culmination perceiving the great person.

Heavenly energy covers from above and transmutes from below. In line 2 we see the principle of energy appearing after transmutation. In line 5 we see the principle of connecting with energy from above via the third eye.

So in both cases there is potential for the yang that is returning from the SW (one's abiding in Kun's capacity) to develop one's capacity for perception of the great person.

It is beneficial for these two manifestations of central yang energy to connect. This is like connecting the third eye to the lower dan tien and emptying the mind to fill the belly. One becomes aware of their higher self and works to integrate it within - thus attaining Advantageous Culmination.

This is not the energy of seeking a guru externally, but of mastering oneself internally.

Without / Incurring Misfortune

无咎

The concept of misfortune here relates with any sort of disaster or calamity befalling one, however it also can mean having blame or fault because of taking an action.

There is a subtle line between the misfortunes that we seem to fall into undeservedly, vs the misfortunes that arise because of the choices we make.

Thus the importance of Zhen, so that we may ever be aligning toward virtuous development.

Not Eating At Home

家食吉

Here it is advantageous to get out of the home and engage with affairs.

Crossing a Great River

涉大川

China is home to many great rivers, and in the past not having an easy way to cross over one, would establish limitations as to where one could go.

When there is an auspicious omen for crossing a great river, it implies that there is potential for accomplishing a task that might ordinarily have limitations and not be considered.

Forcing Advantage

征

A Journey of Some Distance, Campaigning, committing troops to something, a punitive attack, an expedition, compelling submission, contesting - these are similar in scope to 'crossing a great river', however they involve the use of forcefulness to get ahead. There is a tone of using strength to accomplish an advantage here, where otherwise one could not.

Notably this applies to hexagram 54's Marrying off a Young Sister. Hexagram 53 shows us that it is Advantageous for a woman to marry on her own terms following gradual progress. So when a young girl is married off via arranged marriages before she is mature, this is the application of strength to get something on one's own terms. It forces an issue that otherwise could manifest naturally. Thus, in this case we are told that it is Advantageous to NOT force things.

Possessing Captivation

有孚

Here is a word, fu, that is associated in modern times with having earned trustworthiness, related to guardianship, and inspiring confidence in.

However in the older times it was associated with captives of war, booty of war, sacrifices, etc.

All of this relates with the concept of Captivation. One can be captivated by something, and we could say that they are being held prisoner, or are fully devoted to something, and both meanings may be correct from different perspectives.

We can captivate some loot from bandits, and we can captivate the trust from the bandits after sacrificing their leader.

Thus having possession of the concept of Captivation implies that one has captured a thread of something, or been captured by it.

Hexagrams 5 and 6 both 'possess captivation' because the energies press against each other attempting to capture each other. With 6 one is advised to withdraw, while in 5 there is no withdrawal so one must wait and bear with the captivation.

However with hexagram 20 we see that there is a bowing instead of sacrificing, which appears to manifest a captivation of approval.

Here are some further explorations of 孚:

http://www.itcn.nl/serendipity/archives/117-Whos-fuling-who.html (opens in a new tab)
https://www.yjcn.nl/wp/another-take-on-you-fu-%E6%9C%89%E5%AD%9A/ (opens in a new tab)

Understanding these concepts, we may apply them toward the auspicious circulation of energy.