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The Holy Sages composed the Yi Jing in ancient times
In solitary silence with God's light, they created the yarrow stalks.
They assigned 3 to heaven and 2 to earth;
From these they derived the other numbers.
They studied the changes of Yin and Yang, and established the hexagrams.
From the enhanced movement of the tough and the soft they produced the individual lines.
They yielded to the harmony of Dao and De and accurately computed the proper relationships.
Through this exhaustive rationale, covering all nature, they arrived at destiny.
The holy sages composed the Yi Jing in ancient times.
They deliberatly surrendered to the princiiples of their natures and of destiny.
They established the Dao of Heaven to be Yin and Yang;
They established the Dao of Earth to be toughness and softness;
They established the Dao of Man to be humanness and loyalty.
They combined these three virtues and doubled them, so the Yi Jing contains hexagrams.
The Yin and Yang places are differentiated and alternately occupied by the tough and the soft.
This accomplished th diagrams.
Heaven and earth are set in position;
Mountain and Lake interact;
Thunder and Wind provoke each other;
Water and Fire coexist;
The eight trigrams commingle.
Counting the past is forward.
Knowning the future is backqard.
Thus, the Yi Jing is counting backward
Thunder moves things;
Wind scatters them.
Rain moistens things.
The Sun dries them.
Kan stops things;
Dui pleases them.
Qian rules things;
Kun preserves them.
God comes from Zhen (shock, thunderous movement; Things are brought to completion by Sun ( gentle penetration); they see each other as through by Lou ( beautiful, clinging flame); they serve one another like Kun; they follow their own desires like Dui ( shallow lake, pleasure); They provoke things like Ch'ien; they work like Kan ( deep water, dangerous pit); they rest like Gen ( stillness, mountain).
The ten thousand things originate in Zhen n the east.
They are structured through Sun in the southeast. ( This structure is the cleanness of the ten thousand things.)
Lou is the light by which they see each other, the trigram of the south. ( The holy sages faced south to listen to the ten thousand things; then they administered them well. They took that practice from this trigram.)
Kun means the earth, which nourishes the ten thousand things. Thus it is said
They serve each other in Kun.
Dui is mid-autumn, when ten thousand things rejoice. Thus it is said:
They follow their own desires like Dui.
They fight in Qian, the trigram of the northwest. ( Here, the Yin and Yang provoke each other.)
Kan is water, the trigram of due north, where the ten thousand things return. Thus it is said:
They work like Kan
Gen is the northeastern trigram, and in it is the begining and end of the ten thousand things. Thus it is said:
They rest like Gen
The spirit is unfathomably manifest in ten thousand things.
For moving things, nothing is faster than thunder.
For swaying things, nothing is faster than the wind.
For parching things, there is nothing hotter than fire.
For gladdening things, there is nothing more pleasing than the lake.
For moistening things, there is nothing wetter than water.
For begining and ending things, there is nothing more lush than the mountain.
Therefore, water and fire corporate, thunder and wind do not interfere with each other, mountain and lake mute their spirits.
In this way, they make the ten thousand things change, grow and fullfill themselves.
Qian is Heaven round king father jade gold cold ise great red. As to horses, good old wiry fierce. It is a fruit bearing tree.
Kun is earth mother cloth pot stinginess boy mother cow large carriage flowering populace handle impartiality based. As to soils, it is black.
Chen is thunder dragon ochre spreading freeway first-boy decisive impatient young-bamboo reed-rush; as to horses, good-whinnier left-hindleg prancing white-tuft-forehead. As to cultivated plants, returning from seed in the end strong fresh prospering.
Sun is wood wind first-daughter plumbline labor white long high advance-and-retreat indecisive stink. As to people, bald wide-forehead white-eyed get-rich-quick-triple-your-money. It is the impatient trigram.
Kan is water, ditch bog hidden lurking straighten-bent bow wheel. As to man, anxiety insanity earache; it is the trigram of blood ruddy. As to horses, beautiful back high-spirit hanging-head thin-hoof draggin-step. As to vehicle, it is a lemon. It is coming-through moon thief. As to trees, hard full-hearted.
Li is fire sun electricty middle-daughter armor helmet lance sword. As to men, phony. It is the trigram of creativity turtle crab snail mussel tortoise. As to trees, hollow and dried out above.
Gen is mountain trail pebble gateway fruits temple-cop finger seeds dog rat strong-beaked. As to trees, strong knotty.
Dui is shallow marshy pool youngest-daughter witch mouth tongue picking smashing attachment. As to soils, strong salty. It is a concubine bitchy sheep.
Gia Feng & Kirk (1970: 14 - 17)
Khien
Great. Originating. Penetrating.
( Note: There is no Yin or female line in this trigram. It represents the pure Initiating Energy,
Force and Intent, but it must be nourished and developed by some Yin response before it can manifest. )
Air
Penetration. Also eaily penetrated. Rules the mind. Ease of operating but not solidly substanial or long lasting.
Sun
Realization, great Brilliance.
Realized manifestation. Union.
Earth
Solid and fixed. Not easilly moved or changed.
Materialistic. Consolidation.
Water
Pleased satisfaction. Passive, receptive, and without initiative.
Can be too easy going, or can carry too much sensual desire; but in general it is "pleased satisfaction".
Moon
Called 'Peril' --- not an easy situation or condition, Inclined more to ambition than to ability or favorable conditions.
Fire
Exciting energy and action. May be too rash in action. The exciting will of the desires.
Khwan
Fully receptive, nouring and developing. Infinite response. Infinite desire. Seeks to be filled up.
Totally feminine ( no Yang line), and dependent on outside initiative and strength --- hence it is said to be week.
Each of the meanings for the 64 Hexagrams has two parts:
The Man-Woman relationship is often indicated to be poor because of bad polarity. However, if the woman in the case is strongly masculinewhile the man is strongly feminine, then the augury would be read as a good Hexagram. ( See Hexagram # 57 )
The Superior-Inferior relationship is treated here as applying strinctly to human beings. However, when the question of the querent applies to himself alone and does not involve another person, the reader should pay particular attention to the other aspect of the Superior-Inferior relationship. For there is a higher meaning to the Superior-Inferior relationship in which the Superior represents the Daemon, the Higher Self, the Holy Guardian Angel.
Source: Culling ( 1969: 108 - 109 )