Understanding Hexagrams: The Architecture of Reality

The I Ching, or Book of Changes, is not only the most revered but also one of the most difficult classical Chinese books to understand and translate. Its divination system is the result of centuries of accumulated experience observing the variability of the world (coded in hexagrams). This book offers a treatise on the movement of the fundamental forces of the universe, wise guidance on the difficult path to perfection, and a universal source of mantic (divinatory) information.

Confucius, in his old age, admitted that if he had been granted another fifty years, he would have devoted them to studying the “Canon of Change,” which would have allowed him to avoid many mistakes in life. In this article, we will delve into the structure and principles of the “I Ching” to reveal how it models reality.

According to the Book of Changes, the world process is based on polarity and the alternation of situations resulting from the interaction and struggle between the forces of light and darkness, tension and flexibility. These fundamental forces are represented by two types of lines:

• Yang (solid line): symbolizes light, tension, active state, strength.

• Yin (line interrupted in the middle): symbolizes darkness, flexibility, passive state.

Historically, eight symbols were originally created from three lines, the so-called trigrams. Each trigram was given specific names, properties, and images that form the basis of the I Ching worldview:

• Qian (Creation): strength, heaven

• Kun (Execution): self-sacrifice, earth

• Zhen (Excitement): mobility, thunder

• Kan (Immersion): danger, water

• Gen (Abiding): immovability, mountain

• Sun (Refinement): penetration, wind (tree)

• Li (Cohesion): clarity, fire

• Dui (Resolution): joy, lake

These trigrams, interacting with each other, describe the process of emergence, existence, and disappearance. For example, creative impulse (Qian), immersing itself in the environment of execution (Kun), acts as excitement (Zhen), then immerses itself in meon (Kan), which leads to abiding (Gen). Next, the creative forces are refined (Sun), only cohesion remains (Li), and finally, decay and resolution occur (Dui).

Each hexagram is considered as a combination of two trigrams. The lower trigram refers to inner life, what is coming and being created, and the upper trigram refers to the outer world, what is receding and being destroyed.

The entire system of the Zhou Book of Changes, which was developed mainly during the Zhou dynasty, consists of 64 symbols (gua or hexagrams). These hexagrams symbolically express situations in the world process and life situations unfolding over time, from the point of view of their gradual development. The meaning of divination according to this book is to determine the situation in which the questioner finds himself and to make the right decision. It is noteworthy that the 63rd hexagram, “Ji-ji” (The End), symbolizes a situation of complete ‘appropriateness’ of the lines, that is, a harmonious completion of the process. However, it is followed by the 64th hexagram, “Wei-ji” (Not Yet the End), with complete “inappropriateness” of the lines, which means chaos.

The Book of Changes thus points to the cyclical nature of development, where chaos is not a final collapse, but only material for a new cycle of creation, confirming that the cycle of situations is only one link in an endless development.

Hexagrams are written from bottom to top, and the counting of lines begins at the bottom, so that the bottom line is considered the first. Each of the six lines symbolizes the stages of development of a particular situation expressed in the hexagram.

• Positions (wei): Odd positions (1st, 3rd, 5th) are considered positions of light (yang), and even positions (2nd, 4th, 6th) are considered positions of darkness (yin).

• “Appropriateness” of lines: When a light line (yang) is in a light position and a shadow line (yin) is in a shadow position, this is considered an “appropriate” and usually favorable arrangement of forces.

• The meaning of each position in the development of the situation:

In addition to the two trigrams, the hexagram is sometimes viewed as consisting of three pairs of lines symbolizing the three cosmic powers:

The interconnection of the lines is also important: similar positions in the upper and lower trigrams are most closely related to each other (1st to 4th, 2nd to 5th, 3rd to 6th). It is believed that light gravitates toward darkness, and darkness toward light, so there is a “correspondence” between lines in relative positions if they are dissimilar. Lines also take on greater significance if they are in the minority.

The divination practice of the Yijingists developed a symbolism of individual hexagram positions applicable to society:

This symbolism allows us to interpret the development of a situation not only on a personal or cosmological level, but also on a social level, offering a kind of “ladder” of ascent. Similar symbolic systems were applied to parts of the human body, as well as to the body of an animal.

The text of the Book of Changes is heterogeneous, belonging to different authors and created at different times. It consists of the main text and accompanying comments, which over time have become intertwined with it.

The main text includes:

• The name of the hexagram (gua-ming).

• The divination formula (sidé), expressed in four terms: yuan (beginning), heng (penetration, development), li (favorability, determination), and zheng (steadfastness, being). The last term, “steadfastness” (zheng), is often understood as “rightness.”

• Aphorisms about the hexagram as a whole (gua-tsu), sometimes including “four qualities” or mantic predictions (happiness, misfortune, repentance, regret).

• Aphorisms for individual lines (yao-tsu), characterizing specific stages in the development of the situation.

Initially, the Book of Changes was a divinatory text, but later it became philosophical. Its “element” is the “element of imagery.” Instead of precise concepts, metaphors and standardized images are used. For example, “When reeds are torn, other stalks stretch after them…” means the appropriateness of collective action, and “It is favorable to cross the great river” indicates a large undertaking.

Understanding the text requires knowledge of its system and the ability to find explanations for one place among others. The aphorisms are closely related to the symbolism of hexagrams, trigrams, and lines.

Among the most ancient commentaries, the following stand out:

• Tuan-zhuang: explains hexagrams through their constituent trigrams and lines.

• Da xiang-zhuang: examines hexagrams from the point of view of trigram images and gives ethical guidance.

• Sizi-zhuang (Great Commentary): the most interesting treatise for the history of Chinese philosophy, setting out the foundations of ontology, cosmology, epistemology, and ethics in the Book of Changes.

1. The world is a unity of change and constancy.

2. The world is based on polarity, where opposites are opposite and gravitate toward each other, manifesting the movement of the world as rhythm.

3. The future exists in the present as “sprouts” of coming events thanks to rhythm.

4. Human activity must be harmoniously integrated into the environment through theoretical understanding and practical implementation.

5. Conflict between the internal and the external is excluded; they develop each other.

6. The individual does good by paying attention to themselves and society, being content with their position.

 7. Complete flexibility of the system is achieved through the unity of abstractions and concreteness.

The Book of Changes constantly emphasizes the importance of “steadfastness” (zheng), often understood as ‘rightness’ or “constancy,” as a key quality for achieving favorable results in a changing world. It also warns against the “overdevelopment” of various qualities or situations, which can lead to negative consequences. Thus, the I Ching offers a dynamic picture of the world where change is a natural part of existence, and the task of man is to understand these changes and act in accordance with them in order to achieve harmony and well-being.

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