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The I Ching Institute
Excerpt from:
Hexagram 3. Making a New Beginning

K'an
Chên
The Judgment: It furthers one to persevere in not undertaking anything until clarity is attained. It furthers one to appoint Helpers.

While Hexagrams 1 and 2 describe the basic nature of the Cosmos, the Sage has used this hexagram to define the human place in it.

A person receives this hexagram at times when he is making a new beginning, whether it be in his relationship with himself or another, in his job, or in his learning a new lesson from the Sage. The hexagram wants to make him aware that the new beginning is a Cosmic gift, after a fate that he had created has ended. In order to make a real new beginning, he needs to "attain clarity" about the Cosmic Law of Fate. (See Glossary: Fate.)

The Cosmic gift that enables the person to make a new beginning may have come as an inheritance, a love relationship, a child, or help of any kind. Such gifts are expressions of the Cosmos's/Nature's generosity in increasing everything that is in harmony with it. One of the purposes of Fate is to bring a person back to humility, which is a state of being in harmony with the Cosmos. The gift makes him experience what it is like to be in that harmony, and thus participate in the constant stream of blessings that come from the Cosmos.

At this starting point the person is uncertain how to relate to his gift. The lines of this hexagram offer him guidance in this respect. The first step is for him to recognize its Cosmic nature; the second is to recognize its purpose: the gift he has received is meant to help him free his true self. It wants to be seen as giving him an opportunity to deepen his understanding of the dynamics of life, both in its visible and invisible aspects. The third step is to acknowledge his responsibility to the gift. This responsibility is to not allow the ego to appropriate the gift to its purposes, which would happen if the gift were used to develop a new self-image: that of "the benefactor," or "person of influence" (money gift); in the case of receiving the gift of a child, the danger lies in adopting a self-image that fulfills the role of the mother, or the role of the father or "head of the family," as defined by the collective ego. In the case of the gift of a love relationship, the self-image might be that of "the man who dominates" or "the woman who yields," or vice versa.

In all such new beginnings, the ego, which has not yet been routed, stands on the side offering flattering suggestions as to how the person can gain extra status or advantage through the gift. If he listens to these suggestions, or entertains them in any way, the ego succeeds in remaining in control. As the servant of the collective ego, the individual ego is always a robber waiting to steal a person's Cosmic gifts, to turn them to the collective ego's use in hopes of gaining its approval, rewards, and authorization. When the person allows the ego to seize the gift, he creates a new fate.

A person frequently receives this hexagram when, upon beginning his lessons with the Sage that speaks through the I Ching, he unconsciously transports into his lessons his preconceived ideas, fears, expectations, and prestructured ways of approaching situations. So long as these preexisting elements are in place, "nothing should be undertaken" because they would unconsciously influence the situation. What is true here is true for all the other new beginnings mentioned.

This hexagram also refers to a person who, after he has experienced the burnout of a mistaken idea or belief, seeks to make a new beginning. This new beginning will not be possible, however, if he carries forward his anger, disappointment, and fear of further failure, as these would prevent him from having the openness needed to communicate with the Sage, or "appoint Helpers" as The Judgment recommends (referring to the Helpers of the invisible world). This hexagram also wants to make the beginning student of the I Ching aware that his situation of the moment is the material to which he is meant to apply what he learns. Moreover, no detail of his experience is too small or insignificant to be of use in this learning process. The Sage does not teach theoretical lessons, but uses the situation at hand to teach him that each situation contains an inner truth that is not obvious to the eye. It then shows him the new way he is meant to relate to situations, as for example, by saying the inner No to what is incorrect, and calling on the Helpers of the invisible world to do what is necessary to correct it.

"It furthers one to persevere and not undertake anything" also refers to the suspension of disbelief that is necessary before a new beginning can take place. The Sage realizes that each person brings with him belief systems that are in conflict with what he learns; the Sage never engages in argument, or in efforts to prove anything, but allows the student to discover the truth for himself, often repetitively, until he knows it from within. Even this cannot take place, however, unless the student is willing to temporarily put aside his distrust and at least temporarily suspend his disbelief. This effort alone is required.

Another mistake of the beginner is to transfer onto the Sage all his existing ideas of authority, including that of the highest authority. He needs to recognize that this is the activity of the ego which, by putting the Sage on a pedestal, seeks to gain favors in exchange for obeisance. The Sage retreats whenever the ego is present, and the messages the person receives become confused. (See p. 31. The Sage.)

Another obstruction to learning from the Sage are certain fears, such as that the Sage will require the person to change in a manner that he is unable or unwilling to do. The Sage wants the student to understand that it will present him only with truths that he is capable of understanding and following, and which he can clearly see are in harmony with his true nature.

Other fears connected with the beginning are expressed as doubt: "what is it (the I Ching)? Will it tell me the truth? Can I rely on it? Can I trust it? Will it protect me? Will it punish me if I make a mistake? What if it says something that is against my beliefs? Will I fall under its influence and not be able to get free? Will it mean I will have to leave my family, friends, partner, or be abandoned by them? Will it ask me to change myself, so that I am no longer the person I now am? Is the Sage evil?" All of these doubts belong to the ego and its fears of being displaced by the true self, once the person begins to discover his inner truth. The Sage makes no demands that a person do anything; it only helps him to see his inner truth.

The Sage also does not ask a person to trust or have faith. It makes itself available to show the sincere student how his fears block him from realizing his inner truth; how they create in his psyche the demonic sphere of consciousness that attempts to rule his life. It shows him how, by taking away the mistaken beliefs he has adopted from the collective ego, he can learn the true way of the Cosmos, and free his true nature, which is in harmony with the Whole. The beginner also needs to understand that the Sage does not teach beliefs; moreover, it discourages him from adopting any. A frequent mistake of the beginner is to look around for other belief systems to replace the ones he has discarded. This is because he has been falsely taught as a child that he needs a belief system, because his inner truth is not trustworthy, and because he is not capable of having his own connection with the Cosmos.

Another misunderstanding that occurs at the beginning comes from thinking in terms of changes rather than transformations. The Sage makes us aware that harmony with the Cosmos is not to be achieved through making superficial changes, such as changing one's mind, habits, or attitudes. True change is impossible so long as a person retains the false program introjected into his psyche during childhood. Transformations occur on the base level of consciousness when he deprograms the false phrases and images of this program. A true new beginning requires that he examine and rid himself, with the help of the retrospective-three-coin method (see Appendix), of the false basic premises that underlie all belief systems he has accepted into his psyche, whether consciously or unconsciously. He needs to add nothing. What is uncovered through this effort is his true self that is in harmony with the Cosmos. This is the effort that leads to transformation by engaging the Helpers of the invisible world. This is also the meaning indicated by Lao Tzu when he described freeing the true self as "daily diminishing [aspects of the ego]".

The particular Helper associated with this hexagram is the one that helps us find the root phrases and images stored in our psyche that discourage us from making a new beginning. The robber mentioned in Line 2 is the collective ego that poses as a Helper having the "right solution." These solutions always propose handling the situation by external means, and by taking outer action.

Spells [verbal fixes] connected with this hexagram often present new beginnings as difficult. They are difficult only so long as a person does not recognize the existence of the Sage and the Helpers, and does not ask for their help. Plunging ahead without a clear view of the inner truth of a situation certainly leads to difficulties. Among such phrases are: "I would not know where to begin" (as an excuse not to begin), and "all beginnings are difficult." Such thinking incorrectly views developing oneself as contorting one's nature into a model form. The effort to liberate the true self, under the Sage's guidance, does not burden the person with endless chores and false disciplines; it frees him from within through stages of growth. Each time a person rids himself of a root phrase or false image, he frees Helpers within himself, making the task easier and easier as he goes.

Line 1. Hesitate, because there is a hindrance. It furthers to remain persevering. It furthers to appoint Helpers.
A person can receive this line when at the beginning of a situation, he feels impelled to take action simply from the belief that taking no action is weak or bad. The word "hesitate" indicates that he lacks clarity, therefore it is unfavorable to take any outer action.

The person needs to discover and eliminate the mistaken beliefs he holds about his true nature, which are the hindrances mentioned. They prevent his seeing with clarity that his true nature, which is composed of Helpers, possesses everything he needs to live his life in harmony with Nature. His true nature also connects him with all the helping aspects of the Cosmos. His mistaken ideas and beliefs have put spells both on his true nature, and on the Cosmic Helpers, blocking their harmonious functioning. Taking away these spells will free his feelings, from which true clarity comes. To identify the phrases of the spells, he needs the help of the Sage and the Helpers of the invisible world. He must persist in this effort, by using the rtcm, until he has been assured by the Sage that he has correctly and adequately identified them. (See p. 689, Freeing Yourself from Mistaken Ideas and Beliefs.)

Spells connected with this line are contained in:
• The phrase: "There is no one to help me but myself." This spell imprisons a person's Personal Helpers through his believing that everything needs to be accomplished by mental calculation, effort, and striving. Such a person carries the world on his shoulders.

• The belief that a person's animal nature is inferior and that to become free of it, he needs to develop his spiritual nature. This idea divides a person's wholeness into parts that are considered antagonistic. A person's true nature is inextricably connected with his body, which is the vehicle for receiving chi energy (life force) from the Cosmos. Disdain of the body blocks the nourishing and healing chi and thus creates susceptibility to illness. Such a person needs the help of the Sage to free his animal nature from this spell/slander.

• The idea that all things have their origin in ideas. The Cosmic Consciousness originates things from its feelings, not from ideas. The person who holds this idea has put a spell/slander on his feelings, so that he looks to ideas for truth rather than to his feelings. He has done so by accepting the flattery that his two frontal lobes are the most important part of his brain. (See Hexagram 18 for a complete discussion of the consequences of this spell.) This belief has also created another spell on the rest of his brain which has been dismissed as primitive. The spell has blocked many synapses and capabilities of the dismissed parts of the brain. (See p. 697, Freeing Yourself from Spells.)

This line may also indicate a person who wishes to act, just to end the ambiguity that accompanies not acting. Instead, the person needs to inwardly ask the Sage to be guided. If he remains open, the answer will show itself, if he gives the Sage the necessary space by dispersing his distrust. Dispersal of distrust is a conscious act of saying the inner No to phrases expressing doubt about the Sage's existence, and about its ability to respond and do what is needed. (See p. 689, Freeing Yourself from Seed Phrases and Images.)

Line 2. Difficulties pile up. Horse and wagon turn about. If the robber were not there, the wooer would come. The maiden is faithful; she does not pledge herself. Ten years - then she pledges herself.
This line points out that "difficulties pile up" when a person interprets the words of the I Ching as verifying his mistaken ideas and beliefs. This happens because he takes its words as literal calls to act outwardly, and as an excuse to use power to make things happen. He does not realize that the Sage can connect with him only through the resonance of the specific words and phrases regarding his situation that comes through his feelings. If his mind is operating without any connection to his heart, the messages of the Sage cannot get through to him. The wagon is a metaphor for his feelings, and the horse for the words. The message makes sense only when they are connected. Both are Helpers that have come to help, but have been turned back.

The "robber" is a metaphor for the collective ego, which has interjected its conventional beliefs between the person and what the Sage is trying to say. "The maiden is faithful" refers to the Sage and the Helpers that, being true to themselves, cannot give their support under these circumstances. "Ten years" is a metaphor that says, "the Sage will never come as long as the person holds to those beliefs."

"The maiden is faithful" also refers to situations in which a person is tempted to make a deal to be faithful to another, in exchange for advantages gained. Such deals are inconsistent with his true self; further, they involve him in obligations that are embarrassing and prevent his true partner from approaching. As this line makes clear, the person approaching with the "deal" does so with the intention of robbing him of something: his goods, his chi energy, his good name, his integrity, etc.

Seed phrases that lead one to accept such deals are: "you have to be willing to compromise to get along"; "the right person/help always comes too late"; "a bird in the hand is worth two in the bush"; "it's the best deal I'll ever get"; "in my circumstances you don't look a gift-horse in the mouth." All such phrases create spells that keep a person locked into positions in which he must compromise himself. (See p. 697, Freeing Yourself from Spells.)