Some typos there....anyways.

Can someone help me understand "moving lines"? Maybe I just need to keep reading and re-reading and then re-reading some more, until I can start to understand some of this stuff. At the beginning of this book, the reader is catapulted into it without explaining in great detail a lot of it. I will persevere!

Thanks again!

Greetings Quaisar,

The 6's and 9's you are referring to are considered to be "the lines" or the"changing lines" of the hexagram. When one casts three coins to consult the Oracle, assuming that tails = Yin = 2 and that heads = Yang = 3; then there are 4 possible outcomes for each line = 6, 7, 8 and 9. The 7 and 8 are fixed Yang and Yin lines respectively. The 6 is Yin changing to Yang and the 9 is Yang changing to Yin. In Yin + Yang theory, when Yin reaches it's maximum fullness, it cannot continue in that state of excess and it changes to Yang, and vice versa. So, the 6 and 9 are known as changing lines because they are in the process of transforming into the opposite condition (either Yin or Yang).

Now, when one is casting coins in an attempt to receive a message from the Sage (who speaks through the I Ching Oracle), one casts 3 coins, and records the result as the first (i.e. bottom) line of the hexagram. Then the process is repeated 5x more until all six lines of the hexagram have been developed. In your example, "Nine in the second place means:" means that the second line of the hexagram is a Yang changing line. The "lines" give you specific messages about your inquiry and one generally reads and interprets only those "lines" (i.e. changing lines) that one receives in the original hexagram.

Anyway, the main hexagram that you develop first is usually the main answer to your inquiry/concern. If you have changing lines in your hexagram, then go a step further and more information can be revealed. Beside your original hexagram, write the hexagram anew but change the changing lines to their opposite conditions (i.e. if you have 9 at the second line, it changes to a Yin line). You now have what is known as the "Progressed" hexagram, which is generally interpreted as the outcome of any action items revealed in the original hexagram.

Wilhelm has a description of this in Appendix I of his translation page 721. I suggest you read that thoroughly. Check out the website below for more info on various translations of the I Ching:

• Calling Crane in the Shade: A website dedicated mostly to reviews of books on the Yijing or I Ching, the ancient Chinese oracle known as the Book of Changes, but also containing a complete 'Introduction to Yijing' for beginners, an accurate transcription of the 1935 Harvard-Yenching Zhouyi, animations of hexagram sequences, and scans of Chinese diagrams.

biroco.com/yijing/

I hope that helps!

Best,

Scott

Dear

For a start, don't bother too much about the number 6 and 9 as such. They present a yin line or a yang line.

The six 'positions' are more basic. They present from bottom to top the dynamic view of the type-situation indicated by the hexagram's name.

In general:

The first line is the starting point, acting started. You get started, set of.

The climax is somewhere in the middle.

The last one, the six, is already the beginning of something new (or the moment driven too far).

About the Wilhelm-translation: as i sinologist i'm chocked to see how people still refer to this book as the main source. it was written at a time many historical and archeological facts about the Yi were still unknown. Besides, Wilhelm was too much relying on his venerated taoist master, presenting just one view.

A great deal of his translation is simply uncorrect, the commentaries driven too far.

If you really want to build a sound relationship with the Yi, it is best to get more translations and compare them each time you consult the book. Any translation can do (each second hand book shop can do) because none is without mistakes.

The dragon is the central symbol of the first hexagram. it is preparing to act, it is moving to the openess and proceding to the moment of truth. It is the powerful moment as such for a powerful agent.

But it is in need. No thing more dangerous than good weather. It needs more advice, guidance and understanding. Be it a full life sage or a powerful insight concerning itself.

Greetings
Franklin