1 Chien: The Creative
Chien, the creative, heaven is over
Chien, the creative, heaven.
HERE IS one primal power - call it grand inner heaven's port and at times
its power - It is at times in action, it can be light-giving, active, strong,
and of the spirit somehow. Its image is heaven as opposed to earth, Kun.
Its energy is represented as terrible or unrestricted by any fixed conditions
in space. It is therefore conceived of as grand motion, that is, motive
power or motoric prowess to some. Classical time can be regarded as the
basis of this motion. So the port (hexagram) embeds durative stayer deals,
even the power of persisting in time, i.e. duration.
It can be a strong, creative action
that is meant. Some creative action of the holy magician and boss of men,
who through his power awakens and develops what is thought to be higher
nature. It can be a bit abstract.
The judgement
The creative works sublime success,
Furthering through perseverance.
HERE IS SUBLIMITY, potentiality of success, where power to further or persevere
may be paired. We find depths of artistry - the [space-yielding] universe.
A lot might depend on seeking sure happiness with the right perisistence.
that is, by perseverance in what's quite all right to look at. It often
comes down to that.
Chinese "sublime" in this context means
literally "head," "origin," "great." This is why Kongfu (Confucius) says
in explaining it:
"Great indeed is the generating power
of chien (1); all beings owe their beginning to it. This power permeates
all heaven."
For this attribute inheres in the other
three as well.
Here are great-looking ideas that have
yet to become real. But chien (1) also has power to lend form to some archetypes
of ideas. This is indicated in the word success, and the process is represented
by an image from nature:
"The clouds pass and the rain does its
work, and all individual beings flow into their forms."
Applied to the human world, such mind-readiness
attributes show the great man the way to notable success:
"Because he sees with great clarity
and cause and effects, he completes the six steps at the right time and
mounts toward heaven on them at the right time, as though on six dragons."
The six steps are the six different
positions given in the hexagram, which are represented later by the dragon
symbol. Here it's shown that the way to success lies in apprehending and
giving actuality to some way of routine, some tao-outlet that the universe
can be proud of. To arrange steps of routines can become like a business
"law" on applications. And a law which is coursing through end and beginning,
causes many later phenomena in due time, even masterpieces of art. Thus
each step attained can become a deep preparation for the next. Time is
no big hindrance for this port (i.e. chien) but the means of making actual
what can be potential - kingly art is that.
The act of creation often finds outlets
through nice-looking attributes for sublime entry, elegance of expression
or a wider success. Work of conservation is shown to be a continuous actualisation
and differentiation of form. This is expressed in the two terms "furthering"
(literally, "creating that which accords with the nature of a given being")
and "persevering" (literally, "correct and firm").
"The course of chien (1) alters and
shapes beings till each attains its true, specific nature, then it keeps
them in conformity with the said Great Harmony. Thus does it show itself
to keep up the gruff maiming. Much is furthered through perseverance."
On the human arena, this shows how the
sagacious and prudent man prepares for many dark and cold moments - and
always brings discord among lower beings by slaughter, bloodshed or pestering.
Hence his members have peace and security to function in the world through
his activity in creating solid routines and drill - such order:
"He towers high above the multitude
of beings, and all lands are united in his old grasp that is functional
or called common peace. (New one)"
Another line of speculation goes still
further in separating the words "sublime," "success," "furthering," "perseverance,"
and parallels them with main virtues in humanity. (a) Basic instinct sublimity
clasps and seeks prey. It can embrace most other attributes, it links love.
(b) To the attribute success are linked the morals, which regulate and
organise expressions of love and thereby make them successful. (c) The
attribute furthering is correlated with justice, which creates the conditions
in which each receives that which accords with his being, that which is
due him and which constitutes his happiness. (d) The attribute perseverance
is correlated with wisdom, which discerns the immutable laws of all that
happens and can therefore bring about enduring conditions. These speculations,
already broached in the commentary called Wen Yen, later formed
the bridge connecting the philosophy of the "five stages (elements) of
change," as laid down in the Book of History (Shu Ching) with the
philosophy of the Yi Jing, which is based solely on the polarity
of positive and negative principles. In the course of time this combination
of the two systems of thought opened the way for an increasingly intricate
number symbolism.
The Image
The movement of heaven is full of power.
Thus the superior man makes himself strong and (quite) untiring.
SINCE THERE'S only one heaven, the doubling of the trigram Chien, of which
heaven is the image, indicates the movement of heaven. One complete revolution
of heaven makes a day, and the repetition of the trigram means that each
day is followed by another. This creates the idea of time. Since it's the
same heaven moving with untiring power, there's also created the idea of
duration both in and beyond time, a movement that never stops nor slackens,
just as one day follows another in an unending course. This duration in
time is the image of the power inherent in the Creative (1).
With this image as a model, the sage
learns how best to develop himself so that his influence may endure. He
must make himself strong in every way, by consciously casting out all that's
inferior and degrading. Thus he attains that tirelessness which depends
on consciously limiting the fields of his activity.
The lines
Nine at the beginning means:
Hidden dragon. Do not act.
IN CHINA the dragon has a meaning altogether different from that given
it in the Western world. The dragon is a symbol of the electrically charged,
dynamic, arousing force that manifests itself in the thunderstorm. In winter
this energy withdraws into the earth; in the early summer it becomes active
again, appearing in the sky as thunder and lightning. As a result the creative
forces on earth begin to stir again.
Here this creative force is still hidden
beneath the earth and therefore has no effect. In terms of human affairs,
this symbolises a great man who's still unrecognised. Nonetheless he remains
true to himself. He doesn't allow himself to be influenced by outward success
or failure, but confident in his strength, he bides his time. Hence it's
wise for the man who consults the oracle and draws this line to wait in
the calm strength of patience. The time will fulfil itself. One need not
fear least strong will shouldn't prevail; the main thing isn't to expend
one's powers prematurely in an attempt to obtain by force something for
which the time isn't yet ripe.
Nine in the second place means:
Dragon appearing in the field.
It furthers one to see the great man.
Here the effects of the light-giving power begin to manifest themselves.
In terms of human affairs, this means that the great man makes his appearance
in his chosen field of activity. As yet he has no commanding position but
is still with his peers. However, what distinguishes him form the others
is his seriousness of purpose, his unqualified reliability, and the influence
he exerts on his environment with out conscious effort. Such a man is destined
to gain great influence and to set the world in order. Therefore it's favourable
to see him.
Nine in the third place means:
All day long the superior man is creatively active.
At nightfall his mind is still beset with cares.
Danger. No blame.
A sphere of influence opens up for the great man. His fame begins to spread.
The masses flock to him. His inner power is adequate to the increased outer
activity. There are all sorts of things to be done, and when others are
at rest in the evening, plans and anxieties press in on him. But danger
lurks here at the place of transition from lowliness to the heights. Many
a great man has been ruined because the masses flocked to him and swept
him into their course. Ambition has destroyed his integrity. However, true
greatness isn't impaired by temptations. He who remains in touch with the
time that's dawning, and with its demands is prudent enough to avoid all
pitfalls, and remains blameless.
Nine in the fourth place means:
Wavering flight over the depths.
No blame.
A place of transition has been reached, and free choice can enter in. A
twofold possibility is presented to the great man: he can soar to the heights
and play an important part in the world, or he can withdraw into solitude
and develop himself. He can go the way of the hero or that of the holy
sage who seeks seclusion. There's no general law of his being. If the individual
acts consistently and is true to himself, he will find the way that's appropriate
for him. This way is right for him and without blame.
Nine in the fifth place means:
Flying dragon in the heavens.
It furthers one to see the great man.
Here the great man has attained the sphere of the heavenly beings. His
influence spreads and becomes visible throughout the whole world. Everyone
who sees him may count himself blessed. Kongfu (Confucius) says about this
line:
Things that accord in tone vibrate together.
Things that have affinity in their inmost natures seek one another. Water
flows to what is wet, fire turns to what is dry. Clouds (the breath of
heaven) follow the dragon, wind (the breath of earth) follows the tiger.
Thus the sage arises, and all creatures follow him with their eyes. What's
born of heaven feels related to what's above. What's born of earth feels
related to what's below. Each follows its kind.
Nine at the top means:
Arrogant dragon will have cause to repent.
When a man seeks to climb so high that he loses touch with the rest of
mankind, he becomes isolated, and this necessarily leads to failure. This
line warns against titanic aspirations that exceed one's power. A precipitous
fall would follow.
When all the lines are nines, it means:
There appears a flight of dragons without heads.
Good fortune.
When all the lines are nines, it means that the whole hexagram is in motion
and changes into the hexagram Kun, The receptive, whose character is devotion.
The strength of the Creative (1) and the mildness of the Receptive (2)
unite. Strength is indicated by the flight of dragons, mildness by the
fact that their heads are hidden. This means that mildness in action joined
to strength of decision brings good fortune.
2 Kun: The Receptive
Kun, the receptive, earth is over
Kun, the receptive, earth.
A VERY YIELDING, receptive primal power of yin. The attribute of the
hexagram is devotion. It can be the earth. It's the transcendental opposite
[complement] of the creative urge (2). In some ways it completes it. It
often [or tends to] represents nature as complement to spirit, or some
sides of the earth in contrast to the inner heaven (csomic Chien). It can
be set against time and embed an antithesis to that kind of male (Chien
power). If applied to human endeavours, there is the relation between masculine
guts and surrounding female forces. In the arena of upbringing it stands
(at times) for the stern ties between the father and his sons. Applied
in individual affairs, the heaven-duality appears in the coexistence of
the spiritual world and the world of matter - and the latter is of perceived
sense-experiences.
There can be no real dualism here, but
rather a quite neatly defined hierarchic relationship between two people,
or cardinal principles. The attribute of devotion defines this placement
by its assets. They look great and can be mean, like wisdom. It can be
much heartless at times, but may embolden all the same. The Receptive (kun,
2) has to be dynamically activated and led by the Creative (1); then it
tends to get productive for long, even of good. It may dream of standing
as an equal to the expert, or side by side with the creative agent (1),
but hardly become evil - only sullied - at times in grand opposition to
and struggle against the Creative artist, or boss, manager or expert "up
there" in higher places (1). Such combat is hardly good for any klutz involved.
The risk is ballyhoo.
The judgement
The receptive brings about sublime success,
Furthering through the perseverance of a mare.
If the superior man undertakes something and tries to lead,
He goes astray;
But if he follows, he finds guidance.
It's favourable to find friends in the west and south,
To forego friends in the east and north.
Quiet perseverance brings good fortune.
THE FOUR fundamental aspects of the Creative (1) - "sublime success, furthering
through perseverance" - are also attributed to the Receptive (2). Here,
however, the perseverance is more closely defined: it's that of a mare.
The Receptive (2) connotes spatial reality in contrast to the spiritual
potentiality of the Creative (1). The potential becomes real and the spiritual
becomes spatial through a specifically qualifying definition. Thus the
qualification, "of a mare," is here added to the idea of perseverance.
The horse belongs to earth just as the dragon belongs to heaven. Its tireless
roaming over the plains is taken as a symbol of the vast expanse of the
earth. This is the symbol chosen because the mare combines the strength
and swiftness of the horse with the gentleness and devotion of the cow.
Only because nature in its myriad forms
corresponds with the myriad impulses of the Creative (1) can it make these
impulses real. Nature's richness lies in its power to nourish all living
things; its greatness lies in its power to give then beauty and splendour.
Thus it prospers all that lives. It is the Creative (1) that begets things,
but they'e brought to birth by the Receptive (2). Applied to human affairs,
therefore, what the hexagram indicated is action in conformity with the
situation. The person in question is [hardly] in an independent position,
but [can be] acting as an assistant. This means that he must achieve something.
It's not his task to try to lead - that would only make him lose the way-but
to let himself be led. If he knows how to meet fate with an attitude of
acceptance, he's sure to find the right guidance. The superior man lets
himself be guided; he doesn't go ahead blindly, but learns from the situation
what's demanded of him and then follows this intimation from fate.
Since there's something to be accomplished,
we need friends and helpers in the hour of toil and effort, once the ideas
to be realised are firmly set. The time of toil and effort is indicated
by the west and south, for west and south symbolise the place where the
Receptive (2) works for the Creative (1), as nature does in summer and
autumn. If in that situation one doesn't mobilise all one's powers, the
work to be accomplished won't be done. Hence to find friends there means
to find guidance. But in addition to the time of toil and effort, there's
also a time of planning, and for this we need this solitude. The east symbolised
the place where a man receives orders from his master, and the north the
place where he reports on what he has done. At that time he must be alone
and objective. In this sacred hour he must do without companions. So that
the purity of the moment may not be spoiled by fictional hates and favouritism.
The Image
The earth's condition is receptive devotion.
Thus the superior man who has breadth of character
Carries the outer world.
JUST AS there's only one heaven, so too there's only one earth. In the
hexagram of heaven the doubling of the trigram implies duration in time,
but in the hexagram of earth the doubling connotes the solidity and extension
in space by virtue of which the earth is able to carry and preserve all
things that live and move on it. The earth in its devotion carries all
things, good and evil,, without exception. In the same way the superior
man gives to his character breadth, purity, and sustaining power, so that
he's able both to support and to bear with people and things.
The lines
Six at the beginning means:
When there's hoarfrost underfoot,
Solid ice isn't far off.
JUST AS the light-giving power represents life, so the dark power, the
shadowy, represents death. When the first hoarfrost comes in the autumn,
the power of darkness and cold is just at its beginning. After these first
warnings, signs of death will gradually multiply, till, in obedience to
immutable laws, stark winter with its ice is here.
In life it's the same. After certain
scarcely noticeable signs of decay have appeared, they go on increasing
till final dissolution comes. But in life precautions can be taken by heeding
the first signs of decay and checking them in time.
Six in the second place means:
Straight, square, great.
Without purpose,
Yet nothing remains unfurthered.
The symbol of heaven is the circle, and that of earth is the square. Thus
squareness is a primary quality of the earth. On the other hand, movement
in a straight line, as well as magnitude, is a primary quality of the Creative
(1). But all square things have their origin in a straight line and into
turn form solid bodies. In mathematics, when we discriminate between lines,
planes and solids, we find that rectangular planes result from straight
lines, and cubic magnitudes from rectangular planes. The Receptive (2)
accommodates itself to the qualities of the Creative (1) and makes them
its own. Thus a square develops out of a straight line and a cube out of
a square. This is compliance with the laws of the Creative (1); nothing
is taken away, nothing added. Therefore the Receptive (2) has no need of
a special purpose of its own, nor of any effort" yet everything turns out
as it should.
Nature creates all beings without erring:
this is its foursquareness. It tolerates all creatures equally: this is
its greatness. Therefore it attains what's right for all without artifice
or special intentions. Man achieves the height of wisdom when all that
he does is as self-evident as what nature does.
Six in the third place means:
Hidden lines.
One is able to remain persevering.
If by chance you're in the service of a king,
Seek not works, but bring to completion.
If a man is free of vanity he's able to conceal his abilities and keep
them from attracting attention too soon; thus he can mature undisturbed.
If conditions demand it, he can also enter public life, but that too he
does with restraint. The wise man gladly leaves fame to others. He doesn't
seek to have credited to himself things that stand accomplished, but hopes
to release active forces; that is, he completes his works in such a manner
that they may bear fruit for the future.
Six in the fourth place means:
A tied-up sack. No blame, no praise.
The dark element opens when it moves and closes when at rest. The strictest
reticence is indicated here. The time is dangerous, because any degree
of prominence leads either to the enmity of irresistible antagonists if
one challenges them or to misconceived recognition if one is complaisant.
Therefore a man ought to maintain reserve, be it in solitude or in the
turmoil of the world, for there too he can hide himself so well that no
one knows him.
Six in the fifth place means:
A yellow lower garment brings supreme good fortune.
Yellow is the colour of the earth and of the middle; it's the symbol of
that which is reliable and genuine. The lower garment is inconspicuously
decorated - the symbol of aristocratic reserve. When anyone is called on
to work in a prominent but not independent position, true success depends
on the utmost discretion. A man's genuineness and refinement shouldn't
reveal themselves directly; they should express themselves only indirectly
as an effect from within.
Six at the top means:
Dragons fight in the meadow.
Their blood is black and yellow.
In the top place the dark element should yield to the light. If it attempts
to maintain a position to which it's not entitled and to rule instead of
serving, it draws down on itself the anger of the strong. A struggle ensues
in which it's overthrown, with injury, however, to both sides. The dragon,
symbol of heaven, comes to fight the false dragon that symbolised the inflation
of the earth principle. Midnight blue is the colour of heaven; yellow is
the colour of earth. Therefore, when black and yellow blood flow, it's
a sign that in this unnatural contest both primal powers suffer injury.
When all the lines are sixes, it means:
Lasting perseverance furthers.
When nothing but sixes appears, the hexagram of the receptive changes
into the hexagram of the creative. By holding fast to what's right,
it gains the power of enduring. There's indeed no advance, but neither
is there retrogression.
3 Chun: Difficulty at
the Beginning
Kan, the abysmal, water is over
Cheng, the arousing, thunder.
THE NAME of the hexagram, Chun, really connotes a blade of grass pushing
against an obstacle as it sprouts out of the earth - hence the meaning,
"difficulty at the beginning."
The hexagram indicates the way in which
heaven and earth bring forth individual beings. It's their first meeting,
which is beset with difficulties. The lower trigram Cheng is the Arousing;
its motion is upward and its image is thunder. The upper trigram Kan stands
for the Abysmal, the dangerous. Its motion is downward and its image is
rain. The situation points to teeming, chaotic profusion; thunder and rain
fill the air. But the chaos clears up. While the Abysmal sinks, the upward
movement eventually passes beyond the danger. A thunderstorm brings release
from tension, and all things breathe freely again.
The judgement
Difficulty at the beginning works supreme success,
Furthering through perseverance.
Nothing should be undertaken.
It furthers one to appoint helpers.
TIMES OF GROWTH are beset with difficulties. They resemble a first birth.
But these difficulties arise from the very profusion of all that's struggling
to attain form. Everything is in motion: therefore if one perseveres there's
a prospect of great success, in spite of the existing danger. When it's
a man's fate to undertake such new beginnings, everything is still unformed,
dark. Hence he must hold back, because any premature move might bring disaster.
Likewise, it's very important not to remain alone; in order to overcome
the chaos he needs helpers. This isn't to say, however, that he himself
should look on passively at what's happening. He must lend his hand and
participate with inspiration and guidance.
The Image
Clouds and thunder:
The image of difficulty at the beginning.
Thus the superior man
Brings order out of confusion.
CLOUDS AND THUNDER are represented by definite decorative lines; this means
that in the chaos of difficulty at the beginning, order is already implicit.
So too the superior man has to arrange and organise the inchoate profusion
of such times of beginning, just as one sorts out silk threads from a knotted
tangle and binds them into skeins. In order to find one's place in the
infinity of being, one must be able both to separate and to unite.
The lines
Nine at the beginning means:
Hesitation and hindrance.
It furthers one to remain persevering.
It furthers one to appoint helpers.
IF A PERSON encounters a hindrance at the beginning of an enterprise, he
must not try to force advance but must pause and take thought. However,
nothing should put him off his course; he must persevere and constantly
keep the goal in sight. It's important to seek out the right assistants,
but he can find them only if he avoids arrogance and associated with his
fellows in a spirit of humility. Only then will he attract those with whose
help he can combat the difficulties.
Six in the second place means:
Difficulties pile up.
Horse and wagon part.
He's not a robber;
He wants to woo when the time comes.
The maiden is chaste,
She doesn't pledge herself.
Ten years - then she pledges herself.
We find ourselves beset by difficulties and hindrances. Suddenly there's
a turn of affairs, as if someone were coming up with a horse and wagon
and unhitching them. This event comes so unexpectedly that we assume the
newcomer to be a robber. Gradually it becomes clear that he has no evil
intentions but seeks to be friendly and to offer help. But this offer isn't
to be accepted, because it doesn't come from the right quarter. We must
wait till the time is fulfilled; ten years is a fulfilled cycle of time.
Then normal conditions return of themselves, and we can join forces with
the friend intended for us.
Using the image of a betrothed girl
who remains true to her lover in face of grave conflicts, the hexagram
gives counsel for a special situation. When in times of difficulty a hindrance
is encountered and unexpected relief is offered from a source unrelated
to us, we must be careful and not take on ourselves any obligations entailed
by such help; otherwise our freedom of decision is impaired. If we bide
our time, things will quiet down again, and we shall attain what we have
hoped for.
Six in the third place means:
Whoever hunts deer without the forester
Only loses his way in the forest.
The superior man understands the signs of the time
And prefers to desist.
To go on brings humiliation.
If a man tries to hunt in a strange forest and has no guide, he loses his
way. When he finds himself in difficulties he must not try to steal out
of them unthinkingly and without guidance. Fate can't be duped; premature
effort, without the necessary guidance, ends in failure and disgrace. Therefore
the superior man, discerning the seeds of coming events, prefers to renounce
a wish rather than to provoke failure and humiliation by trying to force
its fulfilment.
Six in the fourth place means:
Horse and wagon part.
Strive for union.
To go brings good fortune.
Everything acts to further.
We're in a situation in which it's our duty to act, but we lack sufficient
power. However, an opportunity to make connections offers itself. It must
be seized. Neither false pride nor false reserve should deter us. Bringing
oneself to take the first step, even when it involves a certain degree
of self- abnegation, is a sign of inner clarity. To accept help in a difficult
situation isn't a disgrace. If the right helper is found, all goes well.
Nine in the fifth place means:
Difficulties in blessing.
A little perseverance brings good fortune.
Great perseverance brings misfortune.
An individual is in a position in which he can't so express his good intentions
that they will actually take shape and be understood. Other people interpose
and distort everything he does. He should then be cautious and proceed
step by step. He must not try to force the consummation of a great undertaking,
because success is possible only when general confidence already prevails.
It's only through faithful and conscientious work, unobtrusively carried
on, that the situation gradually clears up and the hindrance disappears.
Six at the top means:
Horse and wagon part.
Bloody tears flow.
The difficulties at the beginning are too great for some persons. They
get stuck and never find their way out; they fold their hands and give
up the struggle. Such resignation is the saddest of all things. Therefore
Kongfu (Kongfu (Confucius)) says of this line:
"Bloody tears flow: one shouldn't persist
in this."
4 Meng: Youthful Folly
Ken, keeping still, mountain is over
Kan, the abysmal, water.
IN THIS HEXAGRAM we're reminded of youth and folly in two different
ways. The image of the upper trigram, Ken, is the mountain, that of the
lower, Kan, is water; the spring rising at the foot of the mountain is
the image of inexperienced youth. Keeping still is the attribute of the
upper trigram; that of the lower is the abyss, danger. Stopping in perplexity
on the brink of a dangerous abyss is a symbol of the folly of youth. However,
the two trigrams also show the way of overcoming the follies of youth.
Water is something that of necessity flows on. When the spring gushes forth,
it doesn't know at first where it will go. But its steady flow fills up
the deep place blocking its progress, and success is attained.
The judgement
Youthful folly (4) has success.
It's not I who seek the young fool;
The young fool seeks me.
At the first oracle I inform him.
If he asks two or three times, it's importunity.
If he importunes, I give him no information.
Perseverance furthers.
IN THE TIME OF youth, folly isn't an evil. One may succeed in spite of
it, provided one finds an experienced teacher and has the right attitude
toward him. This means, first of all, that the youth himself must be conscious
of his lack of experience and must seek out the teacher. Without this modesty
and this interest there's no guarantee that he has the necessary receptivity,
which should express itself in respectful acceptance of the teacher. This
is the reason why the teacher must wait to be sought out instead of offering
himself. Only thus can the instruction take place at the right time and
in the right way.
A teacher's answer to the question of
a pupil ought to be clear and definite like that expected from an oracle;
thereupon it ought to be accepted as a key for resolution of doubts and
a basis for decision. If mistrustful or unintelligent questioning is kept
up, it serves only to annoy the teacher. He does well to ignore it in silence,
just as the oracle gives one answer only and refuses to be tempted by questions
implying doubt. Given addition a perseverance that never slackens till
the points are mastered one by one, real success is sure to follow. Thus
the hexagram counsels the teacher as well as the pupil.
The Image
A spring wells up at the foot of the mountain:
The image of youth (4).
Thus the superior man fosters his character
By thoroughness in all that he does.
A SPRING succeeds in flowing on and escapes stagnation by filling up all
the hollow places in its path. In the same way character is developed by
thoroughness that skips nothing but, like water, gradually and steadily
fills up all gaps and so flows onward.
The lines
Six at the beginning means:
To make a fool develop
It furthers one to apply discipline.
The fetters should be removed.
To go on in this way bring humiliation.
LAW IS the beginning of education. Youth in its inexperience is inclined
at first to take everything carelessly and playfully. It must be shown
the seriousness of life. A certain measure of taking oneself in hand, brought
about by strict discipline, is a good thing. He who plays with life never
amounts to anything. However, discipline shouldn't degenerate into drill.
Continuous drill has a humiliating effect and cripples a man's powers.
Nine in the second place means:
To bear with fools in kindliness brings good fortune.
To know how to take women
Brings good fortune.
The son is capable of taking charge of the household.
These lines picture a man who has no external power, but who has enough
strength of mind to bear his burden of responsibility. He has the inner
superiority and that enable him to tolerate with kindliness the shortcomings
of human folly. The same attitude is owed to women as the weaker sex. One
must understand them and give them recognition in a spirit of chivalrous
consideration. Only this combination of inner strength with outer reserve
enables one to take on the responsibility of directing a larger social
body with real success.
Six in the third place means:
Take not a maiden who. When she sees a man of bronze,
Loses possession of herself.
Nothing furthers.
A weak, inexperienced man, struggling to rise, easily loses his own individuality
when he slavishly imitates a strong personality of higher station. He's
like a girl throwing herself away when she meets a strong man. Such a servile
approach shouldn't be encouraged, because it's bad both for the youth and
the teacher. A girl owes it to her dignity to wait till she's wooed. In
both cases it's undignified to offer oneself, and no good comes of accepting
such an offer.
Six in the fourth place means:
Entangled folly bring humiliation.
For youthful folly it's the most hopeless thing to entangle itself in empty
imaginings. The more obstinately it clings to such unreal fantasies, the
more certainly will humiliation overtake it. Often the teacher, when confronted
with such entangled folly, has no other course but to leave the fool to
himself for a time, not sparing him the humiliation that results. This
is frequently the only means of rescue.
Six in the fifth place means:
Childlike folly brings good fortune.
An inexperienced person who seeks instruction in a childlike and unassuming
way is on the right path, for the man devoid of arrogance who subordinated
himself to his teacher will certainly be helped.
Nine at the top means:
In punishing folly I
It doesn't further one
To commit transgressions.
The only thing that furthers
Is to prevent transgressions.
Sometimes an incorrigible fool must be punished. He who won't heed will
be made to feel. This punishment is quite different from a preliminary
shaking up. But the penalty shouldn't be imposed in anger; it must be restricted
to an objective guarding against unjustified excesses. Punishment is never
an end in itself but serves merely to restore order.
This applies not only in regard to education
but also in regard to the measures taken by a government against a populace
guilty of transgressions. Governmental interference should always be merely
preventive and should have as its sole aim the establishment of public
security and peace.
5 Hsü: Waiting (Nourishment)
Kan, the abysmal, water is over
Chien, the creative, heaven.
| Not only waiting is the danger - there's poisonous food
from above as well. |
ALL BEINGS have need of nourishment from above. But the gift of
food comes in its own time, and for this one must wait. This hexagram shows
the clouds in the heavens, giving rain to refresh all that grows and to
provide mankind with food and drink. The rain will come in its own time.
We can't make it come; we have to wait for it. The idea of waiting is further
suggested by the attributes of the two trigrams - strength within, danger
in from. Strength in the face of danger doesn't plunge ahead but bides
its time, whereas weakness in the face of danger grows agitated and has
not the patience to wait.
The judgement
Waiting (5). If you're sincere,
You have light and success.
Perseverance brings good fortune.
It furthers one to cross the great water.
WAITING isn't mere empty hoping. It has the inner certainty of reaching
the goal. Such certainty alone gives that light which leads to success.
This leads to the perseverance that brings good fortune and bestows power
to cross the great water. One is faced with a danger that has to be overcome.
Weakness and impatience can do nothing. Only a strong man can stand up
to his fate, for his inner security enables him to endure to the end. This
strength shows itself in uncompromising truthfulness [with himself]. It's
only when we have the courage to face things exactly as they are, without
any sort of self- deception or illusion, that a light will develop out
of events, by which the path to success may be recognised. This recognition
must be followed by resolute and persevering action. For only the man who
goes to meet his fate resolutely is equipped to deal with it adequately.
Then he will be able to cross the great water - that's to say, he will
be capable of making the necessary decision and of surmounting the danger.
The Image
Clouds rise up to heaven:
The image of [experienced] waiting (5).
Thus the superior man eats and drinks,
Is joyous and of good cheer.
WHEN CLOUDS rise in the sky, it's a sign that it will rain. There's nothing
to do but to wait till after the rain falls. It's the same in life when
destiny is at work. We shouldn't worry and seek to shape the future by
interfering in things before the time is ripe. We should quietly fortify
the body with food and drink and the mind with gladness and good cheer.
Fate comes when it will, and thus we're ready.
The lines
Nine at the beginning means:
Waiting in the meadow.
IT furthers one to abide in what endures.
No blame.
THE DANGER isn't yet close. One is still waiting on the open plain. Conditions
are still simple, yet there's a feeling of something impending. One must
continue to lead a regular life as long as possible. Only in this way does
one guard against a premature waste of strength, keep free of blame and
error that would become a source of weakness later on.
Nine in the second place means:
Waiting on the sand.
There's some gossip.
The end brings good fortune.
The danger gradually comes closer. Sand is near the bank of the river,
and the water means danger. Disagreements crop up. General unrest can easily
develop in such times, and we lay the blame on one another. He who stays
calm will succeed in making things go well in the end. Slander will be
silenced if we don't gratify it with injured retorts.
Nine in the third place means:
Waiting in the mud
Brings about the arrival of the enemy.
Mud is no place for waiting, since it's already being washed by the water
of the stream. Instead of having gathered strength to cross the stream
at one try, one has made a premature start that has got him no farther
than the muddy bank. Such an unfavourable position invites enemies from
without, who naturally take advantage of it. Caution and a sense of the
seriousness of the situation are all that can keep one from injury.
Six in the fourth place means:
Waiting in blood.
Get out of the pit.
The situation is extremely dangerous. IT is of utmost gravity now - a matter
of life and death. Bloodshed seems imminent. There's no going forward or
backward; we're cut off as if in a pit. Now we must simply stand fast and
let fate take its course. This composure, which keeps us from aggravating
the trouble by anything we might do, is the only way of getting out of
the dangerous pit.
Nine in the fifth place means:
Waiting at meat and drink.
Perseverance brings good fortune.
Even in the midst of danger there come intervals of peace when things go
relatively well. If we possess enough inner strength, we shall take advantage
of these intervals to fortify ourselves for renewed struggle. We must know
how to enjoy the moment without being deflected from the goal, for perseverance
is needed to remain victorious.
This is true in public life as well;
it's not possible to achieve everything all at once. The height of wisdom
is to allow people enough recreation to quicken pleasure in their work
till the task is completed. Herein lies the secret of the whole hexagram.
It differs from Chin OBSTRUCTION (39), in the fact that in this instance,
while waiting, we are sure of our cause and therefore don't lose the serenity
born of inner cheerfulness.
Six at the top means:
One falls into the pit.
Three uninvited guests arrive.
Honour them, and in the end there will be good fortune.
The waiting is over; the danger can no longer be averted. One falls into
the pit and must yield to the inevitable. Everything seems to have been
in vain. But precisely in this extremity things take an unforeseen turn.
Without a move on one's own part, there's outside intervention. At first
one can't be sure of its meaning: is it rescue or is it destruction? A
person in this situation must keep his mind alert and not withdraw into
himself with a sulky gesture of refusal, but must greet the new turn with
respect. Thus he ultimately escapes the danger, and all goes well. Even
happy turns of fortune often come in a form that at first seems strange
to us.
6 Sung: Conflict
Chien, the creative, heaven is over
Kan, the abysmal, water.
THE UPPER TRIGRAM, whose image is heaven, has an upward movement; the
lower trigram, water, in accordance with its nature tends downward. Thus
the two halves move away from each other, giving rise to the idea of conflict.
The attribute of the Creative (1) is strength, that of the Abysmal is danger,
guile. Where cunning has force before it, there's conflict. A third indication
of conflict, in terms of character, is presented by the combination of
deep cunning within and fixed determination outwardly. A person of this
character will certainly be quarrelsome.
The judgement
Conflict (6). You are sincere
And are being obstructed.
A cautious halt halfway brings good fortune.
Going through to the end brings misfortune.
It furthers one to see the great man.
It doesn't further one to cross the great water.
CONFLICT DEVELOPS when one feels himself to be in the right and runs into
opposition. If one isn't convinced of being in the right, opposition leads
to craftiness or high-handed encroachment but not to open conflict.
If a man is entangled in a conflict,
his only salvation lies in being so clear- headed and inwardly strong that
he's always ready to come to terms by meeting the opponent halfway. To
carry one the conflict to the bitter end has evil effects even when one
is the right, because the enmity is then perpetuated. It's important to
see the great man, that is, an impartial man whose authority is great enough
to terminate the conflict amicably or assure a just decision. In times
of strife, crossing the great water is to be avoided, that is, dangerous
enterprises are not to be begun, because in order to be successful they
require concerted unity of focus. Conflict within weakens the power to
conquer danger without.
The image of conflict (6).
Thus in all his transactions the superior man
Carefully considers the beginning.
THE IMAGE indicates that the causes of conflict are latent in the opposing
tendencies of the two trig rams. Once these opposing tendencies appear,
conflict is inevitable. To avoid it, therefore, everything must be taken
carefully into consideration in the very beginning. If rights and duties
are exactly defined, or if, in a group, the spiritual trends of the individuals
harmonise, the cause of conflict is removed in advance.
The lines
Six at the beginning means:
If one doesn't perpetuate the affair,
There's a little gossip.
In the end, good fortune comes.
WHILE A CONFLICT is in the incipient stage, the best thing To do is to
drop the issue. Especially when the adversary is stronger, it's not advisable
to risk pushing the conflict to a decision. It may come to a slight dispute,
but in the end all goes well.
Nine in the second place means:
One can't engage in conflict;
One returns home, gives way.
The people of his town,
Three hundred households,
Remain free of guilt.
In a struggle with an enemy of superior strength, retreat is no disgrace.
Timely withdrawal prevents bad consequences. If, out of a false sense of
honour, a man allowed himself to be tempted into an unequal conflict, he
would be drawing down disaster on himself. In such a case a wise and conciliatory
attitude benefits the whole community, which will then not be drawn into
the conflict.
Six in the third place means:
To nourish oneself on ancient virtue induces perseverance.
Danger. In the end, good fortune comes.
If by chance you're in the service of a king,
Seek not works.
This is a warning of the danger that goes with an expansive disposition.
Only that which has been honestly acquired through merit remains a permanent
possession. It can happen that such a possession may be contested, but
since it's really one's own, one can't be robbed of it. Whatever a man
possesses through the strength of his own nature can't be lost. If one
enters the service of a superior, one can avoid conflict only by not seeking
works for the sake of prestige. It's enough if the work is done: let the
honour go to the other.
Nine in the fourth place means:
One can't engage in conflict.
One turns back and submits to fate,
Changes one's attitude,
And finds peace in perseverance.
Good fortune.
This refers to a person whose inner attitude at first lacks peace. He doesn't
feel content with his situation and would like to improve it through conflict.
In contrast tot the situation of the nine in the second place, he's dealing
with a weaker opponent and might therefore succeed. But he can't carry
on the fight, because, since right isn't on his side, he can't justify
the conflict to his conscience. Therefore he turns back and accepts his
fate. He changes his mind and finds lasting peace in being at one with
eternal law. This brings good fortune.
Nine in the fifth place means:
To contend before him
Brings supreme good fortune.
This refers to an arbiter in a conflict who's powerful and just, and strong
enough to lend weight to the right side. A dispute can be turned over to
him with confidence. If one is in the right, one attains great good fortune.
Nine at the top means:
Even if by chance a leather belt is bestowed on one,'
By the end of a morning
It will have been snatched away three times.
Here we have someone who has carried a conflict to the bitter end and has
triumphed. He's granted a decoration, but his happiness doesn't last. He's
attacked again and again, and the result is conflict without end.
7 Shih: The Army
Kun, the receptive, earth is over
Kan, the abysmal, water.
THIS HEXAGRAM is made up of the trigrams Kan, water, and Kun, earth, and
thus it symbolises the ground water stored up in the earth. In the same
way military strength is stored up in the mass of the people - invisible
in times of peace but always ready for use as a source of power. The attributes
of the two trig rams are danger inside and obedience must prevail outside.
Of the individual lines, the one that
controls the hexagram is the strong nine in the second place, to which
the other lines, all yielding, are subordinate. This line indicates a commander,
because it stands in the middle of one of the two trigrams. But since it's
in the lower rather than the upper trigram, it represents not the ruler
but the efficient general, who maintains obedience in the army by his authority.
The judgement
The army (7). The army needs perseverance
And a strong man.
Good fortune without blame.
AN ARMY is a mass that needs organisation in order to become a fighting
force.
Without strict discipline nothing can
be accomplished, but this discipline must not be achieved by force. It
requires a strong man who captures the hearts of the people and awakens
their enthusiasm. In order that he may develop his abilities he needs the
complete confidence of his ruler, who must entrust him with full responsibility
as long as the war lasts. But war is always a dangerous thing and brings
with it destruction and devastation. Therefore it shouldn't be resorted
to rashly but, like a poisonous drug, should be used as a last recourse.
The Image
In the middle of the earth is water:
The image of the army (7).
Thus the superior man increases his masses
By generosity toward the people.
GROUND WATER is invisibly present within the earth. In the same way the
military power of a people is invisibly present in the masses. When danger
threatens, every peasant becomes present in the masses. When danger threatens,
every peasant becomes a soldier; when the war ends, he goes back to his
plough. He who's generous toward the people wins their love, and a people
living under a mild rule becomes strong and powerful. Only a people economically
strong can be important in military power. Such power must therefore be
cultivated by improving the economic condition of the people and by humane
government. Only when there's this invisible bond between government and
people, so that the people are sheltered by their government as ground
water is sheltered by the earth, is it possible to wage a victorious war.
The lines
Six at the beginning means:
An army must set forth in proper order.
If the order isn't good, misfortune threatens.
AT THE BEGINNING of a military enterprise, order is imperative. A just
and valid cause must exist, and the obedience and co-ordination of the
troops must be well organised, otherwise the result is inevitably failure.
Nine in the second place means:
In the midst of the army.
Good fortune. No blame.
The king bestows a triple decoration.
.
The leader should be in the midst of his army, in touch with it, sharing
good and bad with the masses he leads. This alone makes him equal to the
heavy demands made on him. He needs also the recognition of the ruler.
The decorations he receives are justified, because there's no question
of personal preferment here: the whole army, whose centre he is, is honoured
in his person.
Six in the third place means:
Perchance the army carries corpses in the wagon.
Misfortune.
Here we have a choice of two explanations. One points to defeat because
someone other than the chosen leader interferes with the command; the other
is similar in its general meaning, but the expression, "carries corpses
in the wagon," is interpreted differently. At burials and at sacrifices
to the dead it was customary in China for the deceased to whom the sacrifice
was made to be represented by a boy of the family, who sat in the dead
man's place and was honoured as his representative. On the basis of this
custom the text is interpreted as meaning that a "corpse boy" is sitting
in the wagon, or, in other words, that authority isn't being exercised
by the proper leaders but has been usurped by others. Perhaps the whole
difficulty clears up if it's inferred that there has been an error in copying.
The character fan, meaning "all," may have been misread as shih, which
means "corpse." Allowing for this error, the meaning would be that if the
multitude assumes leadership of the army (rides in the wagon), misfortune
will ensue.
Six in the fourth place means:
The army retreats. No blame.
In the face of a superior enemy, with whom it would be hopeless to engage
in battle, an orderly retreat is the only correct procedure, because it
will save the army from defeat and disintegration. It's by no means a sign
of courage or strength to insist on engaging in a hopeless struggle regardless
of circumstances.
Six in the fifth place means:
There's game in the field.
It furthers one to catch it.
Without blame.
Let the eldest lead the army.
The younger transports corpses;
Then perseverance brings misfortune.
Game is in the field - it has left its usual haunts in the forest and is
devastating the fields. This points to an enemy invasion. Energetic combat
and punishment are here thoroughly justified, but they must not degenerate
into a wild melee in which everyone fends for himself. Despite the greatest
degree of perseverance and bravery, this would lead to misfortune. The
army must be directed by an experienced leader. It's a matter of waging
war, not of permitting the mob to slaughter all who fall into their hands;
if they do, defeat will be the result, and despite all perseverance there's
danger of misfortune.
Six at the top means:
The great prince issues commands,
Founds states, vests families with fiefs.
Inferior people shouldn't be employed.
The war has ended successfully, victory is won, and the king divided estates
and fiefs among his faithful vassals. But it's important that inferior
people shouldn't come into power. If they've helped, let them be paid off
with money, but they shouldn't be awarded lands or the privileges of rulers,
lest power be abused.
8 Pi: Holding Together
[union]
Kan, the abysmal, water is over
Kun, the receptive, earth.
THE WATERS on the surface of the earth flow together wherever they can,
as for example in the ocean, where all the rivers come together. Symbolically
this connotes holding together and the laws that regulate it. The same
idea is suggested by the fact that all the lines of the hexagram except
the fifth, the place of the ruler, are yielding. The yielding lines hold
together because they are influenced by a man of strong will in the leading
position, a man who's their centre of union. Moreover, this strong and
guiding personality in turn holds together with the others, finding in
them the complement of his own nature.
The judgement
Holding together (8) brings good fortune.
Inquire of the oracle once again
Whether you possess sublimity, constancy, and perseverance;
Then there's no blame.
Those who are uncertain gradually join.
Whoever come too late
Meets with misfortune.
WHAT [COULD BE] REQUIRED is that we unite with others, in order that all
may complement and aid one another through holding together. But such holding
together calls for a central figure around whom other persons may unite.
To become a centre of influence holding people together is a grave matter
and fraught with great responsibility. It requires greatness of spirit,
consistency, and strength. Therefore let him who wishes to gather others
about him ask himself whether he's equal to the undertaking, for anyone
attempting the task without a real calling for it only makes confusion
worse than if no union at all had taken place.
But when there's a real rallying point,
those who at first are hesitant or uncertain gradually come in of their
own accord. Late-comers must suffer the consequences, for in holding together
the question of the right time is also important. Relationships are formed
and firmly established according to definite inner laws. Common experiences
strengthen these ties, and he who comes too late to share in these basic
experiences must suffer for it if, as a straggler, he finds the door locked.
If a man has recognised the necessity
for union and doesn't feel strong enough to function as the centre, it's
his duty to become a member of some other organic fellowship.
The Image
On the earth is water:
The image of holding together (8).
Thus the kings of antiquity
Bestowed the different states as fiefs
And cultivated friendly relations
With the feudal lords.
WATER FILLS UP all the empty places on the earth and clings fast to it.
The social organisation of ancient China was based on this principle of
the holding together of dependents and rulers. Water flows to unite with
water, because all parts of it are subject to the same laws. So too should
human society hold together through a community of interests that allows
each individual to feel himself a member of a whole. The central power
of a social organisation must see to it that every member finds that his
true interest lies in holding together with it, as was the case in the
paternal relationship between king and vassals in ancient China.
The lines
Six at the beginning means:
Hold to him in truth and loyalty;
This is without blame.
Truth, like a full earthen bowl"
Thus in the end
Good fortune comes from without.
FUNDAMENTAL SINCERITY is the only proper basis for forming relationships.
This attitude, symbolised by a full earthen bowl, in which the content
is everything and the empty form nothing, shows itself not in clever words
but through the strength of what lies within the speaker. This strength
is so great that it has power to attract good fortune to itself from without.
Six in the second place means:
Hold to him inwardly.
Perseverance brings good fortune.
If a person responds perseveringly and in the right way to the behests
from above that summon him to action, his relations with others are intrinsic
and he doesn't lose himself. But if a man seeks association with others
as if he were an obsequious office hunter, he throws himself away. He doesn't
follow the path of the superior man, who never loses his dignity.
Six in the third place means:
You hold together with the wrong people.
We're often among people who don't belong to our own sphere. In that case
we must beware of being drawn into false intimacy through force of habit.
Needless to say, this would have evil consequences. Maintaining sociability
without intimacy is the only right attitude toward people, because otherwise
we shouldn't be free to enter into relationship with people of our own
kind later on.
Six in the fourth place means:
Hold to him outwardly also.
Perseverance brings good fortune.
Here the relations with a man who's the centre of union are well established.
Then we may, and indeed we should, show our attachment openly. But we must
remain constant and not allow ourselves to be led astray.
Nine in the fifth place means:
Manifestation of holding together.
In the hunt the king uses beaters on three sides only
And forgoes game that runs off in front.
The citizens need no warning.
Good fortune.
In the royal hunts of ancient China it was customary to drive up the game
from three sides, but on the fourth the animals had a chance to run off.
If they failed to do this they had to pass through a gate behind which
the king stood ready to shoot. Only animals that entered here were shot;
those that ran off in front were permitted to escape. This custom accorded
with a kingly attitude; the royal hunter didn't wish to turn the chase
into a slaughter, but held that the kill should consist only of those animals
which had so to speak voluntarily exposed themselves.
There's depicted here a ruler, or influential
man, to whom people are attracted. Those who come to him he accepts, those
who don't come are allowed to go their own way. He invited none, flatters
none - all come of their own free will. In this way there develops a voluntary
dependence among those who hold him. They don't have to be constantly on
their guard but may express their opinions openly. Police measures are
not necessary, and they cleave to their ruler of their own volition. The
same principle of freedom is valid for life in general. We shouldn't woo
favour from people. If a man cultivates within himself the purity and the
strength that are necessary for one who's the centre of a fellowship, those
who are meant for him come of their own accord.
Six at the top means:
He finds no head for holding together.
Misfortune.
The head is the beginning. If the beginning isn't right, there's no hope
of a right ending. If we have missed the right moment for union and go
on hesitating to give complete and full devotion, we shall regret the error
when it's too late.
9 Hsiao Chu: The Taming
Power of the Small
Sun, the gentle, wind is over
Chien, the creative, heaven.
THIS HEXAGRAM MEANS the force of the small - the power of the shadowy -
that restrains, tames, impedes. A weak line in the fourth place, that of
the minister, holds the five strong lines in check. In the Image it's the
wind blowing across the sky. The wind restrains the clouds, the rising
breath of the Creative (1), and makes them grow dense, but as yet isn't
strong enough to turn them to rain. The hexagram presents a configuration
of circumstances in which a strong element is temporarily held in leash
by a weak element. It's only through gentleness that this can have a successful
outcome.
The judgement
THE TAMING POWER OF THE SMALL
Has success.
Dense clouds, no rain from our western region.
This image refers to the state of affairs in China at the time when King
Wen, who came originally from the west, was in the east at the court of
the reigning tyrant Chou Hsin. The moment for action on a large scale hadn't
yet arrived. King Wen could only keep the tyrant somewhat in check by friendly
persuasion. Hence the image of many clouds, promising moisture and blessing
to the land, although as yet no rain falls. The situation isn't unfavourable;
there's a prospect of ultimate success, but there are still obstacles in
the way, and we can merely take preparatory measures. Only through the
small means of friendly persuasion can we exert any influence. The time
has not yet come for sweeping measures. However, we may be able, to a limited
extent, to act as a restraining and subduing influence. To carry out our
purpose we need firm determination within and gentleness and adaptability
in external relations.
The Image
The wind drives across heaven:
The image of THE TAMING POWER OF THE SMALL.
Thus the superior man
Refines the outward aspect of his nature.
The wind can indeed drive the clouds together in the sky; yet, being nothing
but air, without solid body, it doesn't produce great or lasting effects.
So also an individual, in times when he can produce no great effect in
the outer world, can do nothing except refine the expression of his nature
in small ways.
The lines
Nine at the beginning means:
Return to the way.
How could there be blame in this?
Good fortune.
It lies in the nature of a strong man to press forward. In so doing he
encounters obstructions. Therefore he returns to the way suited to his
situation, where he's free to advance or to retreat. In the nature of things
this will bring good fortune, for it's wise and reasonable not to try to
obtain anything by force.
Nine in the second place means:
He allows himself to be drawn into returning.
Good fortune.
One would like to press forward, but before going farther one sees from
the example of others like oneself that this way is blocked. In such a
case, if the effort to push forward isn't in harmony with the time, a reasonable
and resolute man won't expose himself to a personal rebuff, but will retreat
with others of like mind. This brings good fortune, because he doesn't
needlessly jeopardise himself.
Nine in the third place means:
The spokes burst out of the wagon wheels.
Man and wife roll their eyes.
Here an attempt is made to press forward forcibly, in the consciousness
that the obstructing power is slight. But since, under the circumstances,
power actually lies with the weak, this sudden offensive is doomed to failure.
External conditions hinder the advance, just as loss of the wheel spokes
stops the progress of a wagon. We don't yet heed this hint from fate, hence
there are annoying arguments like those of a married couple. Naturally
this isn't a favourable state of thing, for though the situation may enable
the weaker side to hold its ground, the difficulties are too numerous to
permit of a happy result. In consequence even the strong man can't so use
his power as to exert the right influence on those around him. He experiences
a rebuff where he expected an easy victory, and he thus compromises his
dignity.
Six in the fourth place means:
If you're sincere, blood vanishes and fear gives way.
No blame.
If one is in the difficult and responsible position of counsellor to a
powerful man, on should restrain him in such a way that the threat of actual
bloodshed may arise. Nonetheless, the power of disinterested truth is greater
than all theses obstacles. It carries such weight that the end is achieved,
and all danger of bloodshed and all fear disappear.
Nine in the fifth place means:
If you're sincere and loyally attached,
You are rich in your neighbour.
Loyalty leads to firm ties because it means that each partner complements
the other. In the weaker person loyalty consists in devotion, in the stronger
it consists in trustworthiness. This relation of mutual reinforcement leads
to a true wealth that's all the more apparent because it's not selfishly
hoarded but is shared with friends. Pleasure shared is pleasure doubled.
Nine at the top means:
The rain comes, there's rest.
This is due to the lasting effect of character.
Perseverance brings the woman into danger.
The moon is nearly full.
If the superior man persists,
Misfortune comes.
Success is at hand. The wind has driven up the rain. A fixed standpoint
has been reach. This has come about through the cumulation of small effects
produced by reverence for a superior character. But a success thus secured
bit by bit calls for great caution. It would be a dangerous illusion for
anyone to think he could presume upon it. The female principle, the weak
element that has won the victory, should never persist in vaunting it -
that would lead to danger. The dark power in the moon is strongest when
the moon is almost full. When it's full and directly opposite the sun,
its waning is inevitable. Under such circumstances one must be content
with what has been achieved. To advance any further, before the appropriate
time has come, would lead to misfortune.
10 Lü: Treading
[conduct]
Chien, the creative, heaven is over
Tui, the joyous, lake.
The name of the hexagram means on the one hand the right way of conducting
oneself. Heaven, the father, is above, and the lake, the youngest daughter,
is below. This shows the difference between high and low, on which composure
correct social conduct, depends. On the other hand the word for the name
of the hexagram, TREADING, means literally treading on something. The small
and cheerful [Tui] treads on the large and strong [Chien]. The direction
of movement of the two primary trigrams is upward. The fact that the strong
treads on the weak isn't mentioned in the Yi Jing, because it's
taken for granted. For the weak to take a stand against the strong isn't
dangerous here, because it happened in good humour [Tui] and without presumption,
so that the strong man isn't irritated but takes it all in good part.
The judgement
TREADING. Treading on the tail of the tiger.
It doesn't bite the man. Success.
The situation is really difficult. That which is strongest and that which
is weakest are close together. The weak follows behind the strong and worries
it. The strong, however, acquiesces and doesn't hurt the weak, because
the contact is in goof humour and harmless.
In terms of a human situation, one is
handling wild, intractable people. In such a case one's purpose will be
achieved if one behaves with decorum. Pleasant manners succeed even with
irritable people.
The Image
Heaven above, the lake below:
The image of TREADING.
Thus the superior man discriminates between high and low,
And thereby fortifies the thinking of the people.
Heaven and the lake show a difference of elevation that inheres in the
natures of the two, hence no envy arises. Among mankind also there are
necessarily differences of elevation; it's impossible to bring about universal
equality. But it's important that differences in social rank shouldn't
be arbitrary and unjust, for if this occurs, envy and class struggle are
the inevitable consequences. If, on the other hand, external differences
in rank correspond with differences in inner worth, and if inner worth
forms the criterion of external rank, people acquiesce and order reigns
in society.
The lines
Nine at the beginning means:
Simple conduct. Progress without blame.
The situation is one in which we're still not bound by any obligations
of social intercourse. If our conduct is simple, we remain free of them
We can quietly follow our predilections as long as we're content and make
not demands on people.
The meaning of the hexagram isn't standstill
but progress. A man finds himself in an altogether inferior position at
the start. However, he has the inner strength that guarantees progress.
If he can be content with simplicity, he can make progress without blame.
When a man is dissatisfied with modest circumstances, he's restless and
ambitious and tries to advance, not for the sake of accomplishing anything
worth while, but merely in order to escape from lowliness and poverty by
dint of his conduct. Once his purpose is achieved, he's certain to become
arrogant and luxury-loving. Therefore blame attaches to his progress. On
the other hand, a man who's good at his work is content to behave simply.
He wishes to make progress in order to accomplish something. When he attains
his goal, he does something worth while, an all is well.
Nine in the second place means:
Treading a smooth, level course.
The perseverance of a dark man
Brings good fortune.
The situation of a lonely sage is indicated here. He remains withdrawn
from the bustle of life, seeks nothing, asks nothing of anyone, and travels
through life unassailed, on a level road. Since he's content and doesn't
challenge fate, he remains free of entanglements.
Six in the third place means:
A one-eyed man is able to see,
A lame man is able to tread.
He treads on the tail of the tiger.
The tiger bites the man.
Misfortune.
Thus does a warrior act on behalf of his great prince.
A one-eyed man can indeed see, but not enough for clear vision. A lame
man can indeed treat, but not enough to make progress. If in spite of such
defects a man considers himself strong and consequently exposes himself
to danger, he's inviting disaster, for he's undertaking something beyond
his strength. This reckless way of plunging ahead, regardless of the adequacy
of one's powers, can be justified only in the case of a warrior battling
for his prince.
Nine in the fourth place means:
He treads on the tail of the tiger.
Caution and circumspection
Lead ultimately to good fortune.
This text refers to a dangerous enterprise. The inner power to carry it
through is there, but this inner power is combined with hesitating caution
in one's external attitude. This line contrasts with the preceding line,
which is weak within but outwardly presses forward. Here one is sure of
ultimate success, which consists in achieving one's purpose, that is, in
overcoming danger by going forward.
Nine in the fifth place means:
Resolute conduct.
Perseverance with awareness of danger.
This refers to the ruler of the hexagram as a whole. One sees that one
has to be resolute in conduct. But at the same time one must remain conscious
of the danger connected with such resoluteness, especially if it's to be
persevered in. Only awareness of the danger makes success possible.
Nine at the top means:
Look to your conduct and weigh the favourable signs.
When everything is fulfilled, supreme good fortune comes.
The work is ended. If we want to know whether good fortune will follow,
we must look back on our conduct and its consequences. If the effects are
good, then good fortune is certain. No one knows himself. It's only by
the consequences of his actions, by the fruit of his labours, that a man
can judge what he is to expect.
11 Tai: Peace
Kun, the receptive, earth is over
Chien, the creative, heaven.
The Receptive (2), which moves downward, stands above; the Creative (1),
which moves upward, is below. Hence their influences meet and are in harmony,
so that all living things bloom and prosper. This hexagram belongs to the
first month (February-March), at which time the forces of nature prepare
the new spring.
The judgement
PEACE. The small departs,
The great approaches.
Good fortune. Success.
This hexagram denotes a time in nature when heaven seems to be on earth.
Heaven has placed itself beneath the earth, and so their powers unite in
deep harmony. Then peace and blessing descend on all living things.
In the world of man it's a time of social
harmony; those in high places show favour to the lowly, and the lowly and
inferior is an end to all feuds.
In side, at the centre, in the key position,
is the light principle; the dark principle is outside. Thus the light has
a powerful influence, while the dark is submissive. In this way each receives
its due. When the good elements of society occupy a central position and
are in control, the evil elements come under their influence and change
for the better. When the spirit of heaven rules in man, his animal nature
also comes under its influence and takes its appropriate place.
The individual lines enter the hexagram
from below and leave it again at the top. Here the small, weak, and evil
elements are about to take their departure, while the great, strong, and
good elements are moving up. This brings good fortune and success.
The Image
Heaven and earth unite: the image of PEACE.
Thus the ruler
Divides and completes the course of heaven and earth,
And so aids the people.
Heaven and earth are in contact and combine their influences, producing
a time of universal flowering and prosperity. This stream of energy must
be regulated by the ruler of men. It's done by a process of division. Thus
men divide the uniform flow of time into the seasons, according to the
succession of natural phenomena, and mark off infinite space by the points
of the compass. In this way nature in its overwhelming profusion of phenomena
is bounded and controlled. One the other hand, nature must be furthered
in her productiveness. This is done by adjusting the products to the right
time and the right place, which increases the natural yield. This controlling
and furthering activity of man in his relation to nature is the work on
nature that rewards him.
The lines
Nine at the beginning means:
When ribbon grass is pulled up, the sod comes with it.
Each according to his kind.
Undertakings bring good fortune.
In times of prosperity every able man called to fill an office draws like
minded people along with him, just as in pulling up ribbon grass one always
pulls up a bunch of it, because the stalks are connected by their roots.
In such times, when it's possible to extend influence widely, the mind
of an able man is set on going out into life and accomplishing something.
Nine in the second place means:
Bearing with the uncultured in gentleness,
Fording the river with resolution,
Not neglecting what's distant,
Not regarding one's companions:
Thus one may manage to walk in the middle.
In times of prosperity it's important and above all to possess enough greatness
of soul to bear with imperfect people. For in the hands of a great master
no material is unproductive; he can find use for everything. But this generosity
is by no means laxity or weakness. It's during times of prosperity especially
that we must always be ready to risk even dangerous undertakings, such
as the crossing of a river, if they are necessary. So too we must not neglect
what's distant but must attend scrupulously to everything. Factionalism
and the dominance of cliques are especially to be avoided. Even if people
of like mind come forward together, they ought not to form a faction by
holding together for mutual advantage; instead, each man should do is duty.
Theses are four ways in which one can overcome the hidden danger of a gradual
slackening that always lurks in any time of peace. And that's how one finds
the middle way for action.
Nine in the third place means:
No plain not followed by a slope.
No going not followed by a return.
He who remains persevering in danger
Is without blame.
Do not complain about this truth;
Enjoy the good fortune you still possess.
Everything on earth is subject to change. Prosperity is followed by decline:
this is the eternal law on earth. Evil can indeed be held in check but
not permanently abolished. It always returns. This conviction might induct
melancholy, but it shouldn't; it ought only to keep us from falling into
illusion when good fortune comes to us. If we continue mindful of the danger,
we remain persevering and make no mistakes. As long as a man's inner nature
remains stronger and richer than anything offered by external fortune,
as long as he remains inwardly superior to fate, fortune won't desert him.
Six in the fourth place means:
He flutters down, not boasting of his wealth,
Together with his neighbour,
Guileless and sincere.
In times of mutual confidence, people of high rank come in close contact
with the lowly quite simply and without boasting of their wealth. This
isn't due to the force of circumstances but corresponds with their inmost
sentiment. The approach is made quite spontaneously, because it's based
on inner conviction.
Six in the fifth place means:
The sovereign I
Gives his daughter in marriage.
And supreme good fortune.
The sovereign I is Tang the Completer. By his decree the imperial princesses,
although higher in rank than their husbands, had to obey them like all
other wives. Here too we're shown a truly modest union of high and low
that brings happiness and blessings.
Six at the top means:
The wall falls back into the moat.
Use no army now.
Make your commands known within your own town.
Perseverance brings humiliation.
The change alluded to in the middle of the hexagram has begun to take place.
The wall of the town sinks back into the moat from which it was dug. The
hour of doom is at hand. When matters have come to this pass, we should
submit to fate and not try to stave it off by violent resistance. The one
recourse left us is to hold our own within our intimate circle. Should
we persevere in trying to resist the evil in the usual way, our collapse
would only be more complete, and humiliation would be the result.
12 Pi: Standstill [Stagnation]
Chien, the creative, heaven is over
Kun, the receptive, earth.
This hexagram is the opposite of the preceding one. Heaven is above, drawing
farther and farther away, while the earth below sinks farther into the
depths. The creative powers are not in relation. It's a time of standstill
and decline. This hexagram is linked with the seventh month (August- September),
when the year has passed its zenith and autumnal decay is setting in.
The judgement
STANDSTILL. Evil people don't further
The perseverance of the superior man.
The great departs; the small approaches.
Heaven and earth are out of communion and all things are benumbed. What's
above has no relation to what's below, and on earth confusion and disorder
prevail. The dark power is within, the light power is without. Weakness
is within, harshness without. Within are the inferior, and without are
the superior. The way of inferior people is in ascent; the way of superior
people is one the decline. But the superior people don't allow themselves
to be turned from their principles. If the possibility of exerting influence
is closed to them, they nevertheless remain faithful to their principles
and withdraw into seclusion.
The Image
Heaven and earth don't unite:
The image of STANDSTILL.
Thus the superior man falls back on his inner worth
In order to escape the difficulties.
He doesn't permit himself to be honoured with revenue.
When, owing to the influence of inferior men, mutual mistrust prevails
in public life, fruitful activity is rendered impossible, because the fundaments
are wrong. Therefore the superior man knows what he must do under such
circumstances; he doesn't allow himself to be tempted by dazzling offers
to take part in public activities. This would only expose him to danger,
since he can't assent to the meanness of the others. He therefore hides
his worth and withdraws into seclusion.
The lines
Six at the beginning means:
When ribbon grass is pulled up, the sod comes with it.
Each according to his kind.
Perseverance brings good fortune and success.
The text is almost the same as that of the first line of the preceding
hexagram, but with a contrary meaning. In the latter a man is drawing another
along with him on the road to an official career; here a man is drawing
another with him into retirement form public life. This is why the text
says here, "Perseverance brings good fortune and success," and not "Undertakings
bring good fortune." If it becomes impossible to make our influence count,
it's only by retirement that we spare ourselves humiliation. Success in
a higher sense can be ours, because we know how to safeguard the value
of our personalities.
Six in the second place means:
They bear and endure;
This means good fortune for inferior people.
The standstill serves to help the great man to attain success.
Inferior people are ready to flatter their superiors in a servile way.
They would also endure the superior man if he would put an end to their
confusion. This is fortunate for them. But the great man calmly bears the
consequences of the standstill. He doesn't mingle with the crowd of the
inferior; that's not his place. By his willingness to suffer personally
he insures the success of his fundamental principles.
Six in the third place means:
They bear shame.
Inferior people who have risen to power illegitimately don't feel equal
to the responsibility they've taken on themselves. In their hearts they
begin to be ashamed, although at first they don't show it outwardly. This
marks a turn for the better.
Nine in the fourth place means:
He who acts at the command of the highest
Remains without blame.
Those of like mind partake of the blessing.
The time of standstill is nearing the point of change into its opposite.
Whoever wishes to restore order must feel himself called to the task and
have the necessary authority. A man who sets himself up a capable of creating
order according to his own judgement could make mistakes and end in failure.
But the man who's truly called to the task is favoured by the conditions
of the time, and all those of like mind will share in his blessing.
Nine in the fifth place means:
Standstill is giving way.
Good fortune for the great man.
"What if it should fail, what if it should fail?"
In this way he ties it to a cluster of mulberry shoots.
The time undergoes a change. The right man, able to restore order, has
arrived. Hence "good fortune." But such periods of transition are the very
times in which we must fear and tremble. Success is assured only through
greatest caution, which asks always,
"What if it should fail?"
When a mulberry bush is cut down, a
number of unusually strong shoots sprout from the roots. Hence the image
of tying something to a cluster of mulberry shoots is used to symbolise
the way of making success certain. Kongfu (Kongfu (Confucius)) says about
this line:
Danger arises when a man feels secure
in his position. Destruction threatens when a man seeks to preserve his
worldly estate. Confusion develops when a man has put everything in order.
Therefore the superior man doesn't forget danger in his security, not ruin
when he's well established, nor confusion when his affairs are in order.
In this way he gains personal safety and is able to protect the empire.
Nine at the top means:
The standstill comes to an end.
First standstill, then good fortune.
The standstill doesn't last forever. However, it doesn't cease of its own
accord; the right man is needed to end it. This is the difference between
a state of peace and a state of stagnation. Continuous effort is necessary
to maintain peace: left to itself it would change into stagnation and disintegration.
The time of disintegration, however, doesn't change back automatically
to a condition of peace and prosperity; effort must be put forth in order
to end it. This shows the creative attitude that man must take if the world
is to be put in order.
13 Tung Jen: Fellowship
with Men
Chien, the creative, heaven is over
Li, the clinging, flame.
The image of the upper trigram Chien is heaven, and that of the lower,
Li, is flame. It's the nature of fire to flame up to the heaven. This gives
the idea of fellowship. IT is the second line that, by virtue of its central
character, unites the five strong lines around it. This hexagram forms
a complement to Shih, THE ARMY (7). In the latter, danger is within and
obedience without - the character of a warlike army, which, in order to
hold together, needs one strong man among the many who are weak. Here,
clarity is within and strength without - the character of a peaceful union
of men, which, in order to hold together, needs one yielding nature among
many firm persons.
The judgement
FELLOWSHIP WITH MEN in the open.
Success.
It furthers one to cross the great water.
The perseverance of the superior man furthers.
True fellowship among men must be based on a concern that's universal.
It's not the private interests of the individual that create lasting fellowship
among men, but rather the goals of humanity. That's why it's said that
fellowship with men in the open succeeds. If unity of this kind prevails,
even difficult and dangerous tasks, such as crossing the great water, can
be accomplished. But in order to bring about this sort of fellowship, a
persevering and enlightened leader is needed - a man with clear, convincing,
and inspiring aims and the strength to carry them out. (The inner trigram
means clarity; the outer, strength.)
The Image
Heaven together with fire:
The image of FELLOWSHIP WITH MEN.
Thus the superior man organises the clans
And makes distinctions between things.
Heaven has the same direction of movement as fire, yet it's different from
fire. Just as the luminaries in the sky serve for the systematic division
and arrangement of time, so human society and all things that really belong
together must be organically arranged. Fellowship shouldn't be a mere mingling
of individuals or of things - that would be chaos, not fellowship. If fellowship
is to lead to order, there must be organisation within diversity.
The lines
Nine at the beginning means:
Fellowship with men at the gate.
No blame.
The beginning of union among people should take place before the door.
All are equally close to one another. No divergent aims have yet arisen,
and one makes not mistakes. The basic principles of any kind of union must
be equally accessible to all concerned. Secret agreements bring misfortune.
Six in the second place means:
Fellowship with men in the clan.
Humiliation.
There's danger here of formation of a separate faction on the basis of
personal and egotistic interests. Such factions, which are exclusive and,
instead of welcoming all men, must condemn one group in order to unite
the others, originate from low motives and therefore lead in the course
of time to humiliation.
Nine in the third place means:
He hides weapons in the thicket;
He climbs the high hill in front of it.
For three years he doesn't rise up.
Here fellowship has changed about to mistrust. Each man distrusts the other,
plans a secret ambush, and seeks to spy on his fellow form afar. We're
dealing with an obstinate opponent whom we can't come at by this method.
Obstacles standing in the way of fellowship with others are shown here.
One has mental reservations for one's own part and seeks to take his opponent
by surprise. This very fact makes one mistrustful, suspecting the same
wiles in his opponent and trying to ferret them out. The result is that
one departs further and further from true fellowship. The longer this goes
on, the more alienated one becomes.
Nine in the fourth place means:
He climbs up on his wall; he can't attack.
Good fortune.
Here the reconciliation that follows quarrel mover nearer. It's true that
there are still dividing walls on which we stand confronting one another.
But the difficulties are too great. We get into straits, and this brings
us to our senses. We can't fight, and therein lies our good fortune.
Nine in the fifth place means:
Men bound in fellowship first weep and lament,
But afterward they laugh.
After great struggles they succeed in meeting.
Two people are outwardly separated, but in their hearts they are united.
They are kept apart by their positions in life. Many difficulties and obstructions
arise between them and cause them grief. But, remaining true to each other,
the allow nothing to separate them, and although it costs them a severe
struggle to overcome the obstacles, they will succeed. When they come together
their sadness will change to joy. Kongfu (Kongfu (Confucius)) say of this:
Life leads the thoughtful man on a path
of many windings. Now the course is checked, now it runs straight again.
Here winged thoughts may pour freely forth in words, There the heavy burden
of knowledge must be shut away in silence. But when two people are at one
in the inmost hearts, They shatter even the strength of iron or of bronze.
And when two people understand each other in their inmost hearts, Their
words are sweet and strong, like the fragrance of orchids.
Nine at the top means:
Fellowship with men in the meadow.
No remorse.
The warm attachment that springs from the heart is lacking here. We're
by this time actually outside of fellowship with others. However, we ally
ourselves with them. The fellowship doesn't include all, but only those
who happen to dwell near one another. The meadow is the pasture at the
entrance to the town. At this stage, the ultimate goal of the union of
mankind has not yet been attained, but we need not reproach ourselves.
We join the community without separate aims of our own.
14 Ta Yu: Possession
in Great Measure
Li, the clinging, flame is over
Chien, the creative, heaven.
The fire in heaven above shines far, and all things stand out in the light
and become manifest. The weak fifth line occupies the place of honour and
all the strong lines are in accord with it. All things come to the man
who's modest and kind in a high position.
The judgement
POSSESSION IN GREAT MEASURE.
Supreme success.
The two trigrams indicate that strength and clarity unite. Possessions
great measure is determined by fate and accords with the time. How is it
possible that the weak line has power to hold the strong lines fast and
to possess them? It's done by virtue of unselfish modesty. The time is
favourable - a time of strength within, clarity and culture without. Power
is expressing itself in graceful and controlled way. This brings supreme
success and wealth.
The Image
Fire in heaven above:
the image of POSSESSION IN GREAT MEASURE.
Thus the superior man curbs evil and furthers good,
And thereby obeys the benevolent will of heaven.
The sun in heaven above, shedding light over everything one earth, is the
image of possession on a grand scale. But a possession of this sort must
be administered properly. The sun brings both evil and good into the light
of day. Man must combat and curb the evil, and must favour and promote
the good. Only in this way does he fulfil the benevolent will of God, who
desires only good and not evil.
The lines
Nine at the beginning means:
No relationship with what's harmful;
There's no blame in this.
If one remains conscious of difficulty,
One remains without blame.
Great possession that's still in its beginnings and that has not yet been
challenged brings no blame, since there has been no opportunity to make
mistakes. Yet there are many difficulties to be overcome. It's only by
remaining conscious of theses difficulties that one can keep inwardly free
of possible arrogance and wastefulness, and thus in principle overcome
all cause for blame.
Nine in the second place means:
A big wagon for loading.
One may undertake something.
No blame.
Great possession consists not only in the quantity of goods at one's disposal,
but first and foremost, in their mobility and utility, for then they can
be used in undertakings, and we remain free of embarrassment and mistakes.
The big wagon, which will carry a heavy load and in which one can journey
farm means that there are at hand able helpers who give their support t
and are equal to their task. One can load great responsibility on such
persons, and this is necessary in important undertakings.
Nine in the third place means:
A prince offers it to the Son of Heaven.
A petty man can't do this.
A magnanimous, liberal-minded man shouldn't regard what he possesses as
his exclusive personal property, but should place it at the disposal of
the ruler or of the people at large. In so doing, he takes the right attitude
toward his possession, which as private property can never endure. A petty
man is incapable of this. He's harmed by great possessions, because instead
of sacrificing them, he would keep them for himself.
Nine in the fourth place means:
He makes a difference
Between himself and his neighbour.
No blame.
This characterises the position of a man placed among rich and powerful
neighbours. It's a dangerous position. He must look neither to the right
nor to the left, and must shun envy and the temptation to vie with others.
In this way he remains free of mistakes.
Six in the fifth place means:
He whose truth is accessible, yet dignified,
Has good fortune.
The situation is very favourable. People are being won not by coercion
but by unaffected sincerity, so that they are attached to us in sincerity
and truth. However, benevolence alone isn't sufficient at the time of POSSESSION
IN GREAT MEASURE. For insolence might begin to spread. Insolence must be
kept in bounds by dignity; then good fortune is assured.
Nine at the top means:
He's blessed by heaven.
Good fortune.
Nothing that doesn't further.
In the fullness of possession and at the height of power, one remains modest
and gives honour to the sage who stands outside the affairs of the world.
By this means one puts oneself under the beneficent influence descending
form heaven, and all goes well. Kongfu (Kongfu (Confucius)) says of this
line:
To bless means to help. Heaven helps
the man who's devoted; men help the man who's true. He who walks in truth
and is devoted in his thinking, and furthermore reveres the worthy, is
blessed by heaven. He has good fortune, and there's nothing that wouldn't
further.
15 Chien: Modesty
Kun, the receptive, earth is over
KEN: keeping still, mountain.
This hexagram is made up of the trigrams Ken, Keeping Still, mountain,
and Kun. The mountain is the youngest son of the Creative (1), the representative
of heaven and earth. It dispenses the blessings of heaven, the clouds and
rain that gather round its summit, and thereafter shines forth radiant
with heavenly light. This shows what modesty is and how it functions in
great and strong men. Kun, the earth, stands above. Lowliness is a quality
of the earth: this is the very reason why it appears in this hexagram as
exalted, by being placed above the mountain. This shows how modesty functions
in lowly, simple people: they are lifted up by it.
The judgement
MODESTY creates success.
The superior man carries things through.
It's the law of heaven to make fullness empty and to make full what's modest;
when the sun is at its zenith, it must, according to the law of heaven,
turn toward its setting, and at its nadir it rises toward a new dawn. In
obedience to the same law, the moon when it's full begins to wane, and
when empty of light it waxes again. This heavenly law works itself out
in the fates of men also. It's the law of earth to alter the full and to
contribute to the modest. High mountains are worn down by the waters, and
the valleys are filled up. It's the law of fate to undermine what's full
and to prosper the modest. And men also hate fullness and love the modest.
The destinies of men are subject to
immutable laws that must fulfil themselves. But man has it in his power
to shape his fate, according as his behaviour exposes him to the influence
of benevolent or of destructive forces. When a man holds a high position
and is nevertheless modest, he shines with the light of wisdom; if he's
in a lowly position and is modest, he can't be passed by. Thus the superior
man can carry out his work to the end without boasting of what he has achieved.
The Image
Within the earth, a mountain:
The image of MODESTY.
Thus the superior man reduces that which is too much,
And augments that which is too little.
He weighs things and makes them equal.
The wealth of the earth in which a mountain is hidden isn't visible to
the eye, because the depths are offset by the height of the mountain. Thus
high and low competent each other and the result is the plain. Here an
effect that it took a long time to achieve, but that in the end seems easy
of accomplishment and self-evident, is used as the image of modesty. The
superior man does the same thing when he establishes order in the world;
he equalises the extremes that are the source of social discontent and
thereby creates just and equable conditions.
The lines
Six at the beginning means:
A superior man modest about his modesty
May cross the great water.
Good fortune.
A dangerous enterprise, such as the crossing of a great stream, is made
much more difficult if many claims and considerations have to be taken
into account. On the other hand, the task is easy if it's attended to quickly
and simply. Therefore the unassuming attitude of mind that goes with modesty
fits a man to accomplish even difficult undertakings: he imposes no demands
or stipulations but settles matters easily and quickly. Where no claims
are put forward, no resistances arise.
Six in the second place means:
Modesty that comes to expression.
Perseverance brings good fortune.
"Out of the fullness of the heart the mouth speaks."
When a man's attitude of mind is so
modest that this expresses itself in his outward behaviour, it's a source
of good fortune to him. For the possibility of exerting a lasting influence
arises of itself and no one can interfere.
Nine in the third place means:
A superior man of modesty and merit
Carries things to conclusion.
Good fortune.
This is the centre of the hexagram, where its secret is disclosed. A distinguished
name is readily earned by great achievements. If a man allows himself to
be dazzled by fame, he will soon be criticised, and difficulties will arise.
If, on the contrary, he remains modest despite his merit, he makes himself
beloved and wins the support necessary for carrying his work through to
the end.
Six in the fourth place means:
Nothing that wouldn't further modesty
In movement.
Everything has its proper measure. Even modesty in behaviour can be carried
too far. Here, however, it's appropriate, because the place between a worthy
helper below and a kindly ruler above carries great responsibility. The
confidence of the man in superior place must not be abused nor the merits
of the man in inferior placed concealed. There are officials who indeed
don't strive for prominence; they hide behind the letter of ordinances,
decline all responsibility, accept pay without giving its equivalent in
work, and bear empty titles. This is the opposite of what's meant here
by modesty. In such a position, modesty is shown by interest in one's work.
Six in the fifth place means:
No boasting of wealth before one's neighbour.
It's favourable to attack with force.
Nothing that wouldn't further.
Modesty isn't to be confused with weak good nature that lets things take
their own course. When a man holds a responsible position, he must at times
resort to energetic measures. In doing so he must not try to make an impression
by boasting of his superiority but must make certain of the people around
him. The measures taken should be purely objective and in no way personally
offensive. Thus modesty manifests itself even in severity.
Six at the top means:
Modesty that comes to expression.
It's favourable to set armies marching
To chastise one's own city and one's country.
A person who's really sincere in his modesty must make it show in reality.
He must proceed with great energy in this. When enmity arises nothing is
easier than to lay the blame on another. A weak man takes offence perhaps,
and draws back, feeling self-pity; he thinks that it's modesty that keeps
him from defending himself. Genuine modesty sets one to creating order
and inspires one to begin by disciplining one's own ego and one's immediate
circle. Only through having the courage to marshal one's armies against
oneself, will something forceful really be achieved.
16 Yü: Enthusiasm
Cheng, the arousing, thunder is over
Kun, the receptive, earth.
The strong line in the fourth place, that of the leading official, meets
with response and obedience from all the other lines, which are all weak.
The attribute of the upper trigram, Cheng, is movement; the attributes
of Kun, the lower, are obedience and devotion. This begins a movement that
meets with devotion and therefore inspires enthusiasm, carrying all with
it. Of great importance, furthermore, is the law of movement along the
line of least resistance, which in this hexagram is enunciated as the law
for natural events and for human life.
The judgement
ENTHUSIASM. It furthers one to install helpers
And to set armies marching.
The time of ENTHUSIASM derives from the fact that there's at hand an eminent
man who's in sympathy with the spirit of the people and acts in accord
with it. Hence he finds universal and willing obedience. To arouse enthusiasm
it's necessary for a man to adjust himself and his ordinances to the character
of those whom he has to lead. The inviolability of natural laws rests on
this principle of movement along the line of least resistance. Theses laws
are not forces external to things but represent the harmony of movement
immanent in them. That's why the celestial bodies don't deviate from their
orbits and why all events in nature occur with fixed regularity. It's the
same with human society: only such laws are rooted in popular sentiment
can be enforced, while laws violating this sentiment merely arouse resentment.
Again, it's enthusiasm that enables
us to install helpers for the completion of an undertaking without fear
of secret opposition. It's enthusiasm too that can unify mass movements,
as in war, so that they achieve victory.
The Image
Thunder comes resounding out of the earth:
The image of ENTHUSIASM.
Thus the ancient kings made music
In order to honour merit,
And offered it with splendour
To the Supreme Deity,
Inviting their ancestors to be present.
When, at the beginning of summer, thunder - electrical energy - comes rushing
forth from the earth again, and the first thunderstorm refreshes nature,
a prolonged state of tension is resolved. Joy and relief make themselves
felt. So too, music has power to ease tension within the heart and to loosen
the grip of obscure emotions. The enthusiasm of the heart expresses itself
involuntarily in a burst of song, in dance and rhythmic movement of the
body. From immemorial times the inspiring effect of the invisible sound
that moves all hearts, and draws them together, has mystified mankind.
Rulers have made use of this natural
taste for music; they elevated and regulated it. Music was looked on as
something serious and holy, designed to purify the feelings of men. It
fell to music to glorify the virtues of heroes and thus to construct a
bridge to the world of the unseen. In the temple men drew near to God with
music and pantomimes (out of this later the theatre developed). Religious
feeling for the Creator of the world was united with the most sacred of
human feelings, that of reverence for the ancestors. The ancestors were
invited to these divine services as guests of the Ruler of Heaven and as
representatives of humanity in the higher regions. This uniting of the
human past with the Divinity in solemn moments of religious inspiration
established the bond between God and man. The ruler who revered the Divinity
in revering his ancestors became thereby the Son of Heaven, in whom the
heavenly and the earthly world met in mystical contact.
These ideas are the final summation
of Chinese culture. Kongfu (Kongfu (Confucius)) has said of the great sacrifice
at which these rites were performed:
"He who could wholly comprehend this
sacrifice could rule the world as though it were spinning on his hand."
The lines
Six at the beginning means:
Enthusiasm that expresses itself
Brings misfortune.
A man in an inferior position has aristocratic connections about which
he boasts enthusiastically. This arrogance inevitably invites misfortune.
Enthusiasm should never be an egotistic emotion; it's justified only when
it's a general feeling that unites one with others.
Six in the second place means:
Firm as a rock. Not a whole day.
Perseverance brings good fortune.
This describes a person who doesn't allow himself to be misled by any illusions.
While others are letting themselves be dazzled by enthusiasm, he recognises
with perfect clarity the first signs of the time. Thus he neither flatters
those above nor neglects those beneath him; he's as firm as a rock. When
the first sign of discord appears, he knows the right moment for withdrawing
and doesn't delay even for a day. Perseverance in such conduct will bring
good fortune. Kongfu (Kongfu (Confucius)) says about this line:
To know the seeds, that's divine indeed.
In his association with those above him, the superior man doesn't flatter.
In his association with those beneath him, he's not arrogant. For he knows
the seeds. The seeds are the first imperceptible beginning of movement,
the first trace of good fortune (or misfortune) that shows itself. The
superior man perceives the seeds and immediately takes actin. He doesn't
wait even a whole day. In the Yi Jing it's said:
"Firm as a rock. Not a whole day. Perseverance
brings good fortune.".
Firm as a rock, what need of a whole day?
The judgement can be known.
The superior man knows what's hidden and what's evident.
He knows weakness, he knows strength as well.
Hence the myriads look up to him.
Six in the third place means:
Enthusiasm that looks upward creates remorse.
Hesitation brings remorse.
This line is the opposite of the preceding one: the latter bespeaks self-reliance,
while here there's enthusiastic looking up to a leader. If a man hesitates
too long, this also will bring remorse. The right moment for approach must
be seized: only then will he do the right thing.
Nine in the fourth place means:
The source of enthusiasm.
He achieves great things.
Doubt not.
You gather friends around you
As a hair clasp gathers the hair.
This describes a man who's able to awaken enthusiasm through his own sureness
and freedom from hesitation. He attracts people because he has no doubts
and is wholly sincere. Owing to his confidence in them he wins their enthusiastic
co-operation and attains success. Just as a clasp draws the hair together
and hold it, so he draws man together by the support he gives them.
Six in the fifth place means:
Persistently ill, and still doesn't die.
Here enthusiasm is obstructed. A man is under constant pressure, which
prevents him from breathing freely. However, this pressure has its advantage
- it prevents him from consuming his powers in empty enthusiasm. Thus constant
pressure can actually serve to keep one alive.
Six at the top means:
Deluded enthusiasm.
But if after completion one changes,
There's no blame.
It's a bad thing for a man to let himself be deluded by enthusiasm. But
if this delusion has run its course, and he's still capable of changing,
then he's freed of error. A sober awakening from false enthusiasm is quite
possible and very favourable.
17 Sui: Following
Tui, the joyous, lake is over
Cheng, the arousing, thunder.
The trigram Tui, the Joyous, whose attribute is gladness, is above; Cheng,
the Arousing, which has the attribute of movement, is below. Joy in movement
induces following. The Joyous is the youngest daughter, while the Arousing
is the eldest son. An older man defers to a young girl and shows her consideration.
By this he moves her to follow him.
The judgement
FOLLOWING has supreme success.
Perseverance furthers. No blame.
In order to obtain a following one must first know how to adapt oneself.
If a man would rule he must first learn to serve, for only in this way
does he secure from those below him the joyous assent that's necessary
if they are to follow him. If he has to obtain a following by force or
cunning, by conspiracy or by creating faction, he invariably arouses resistance,
which obstructs willing adherence. But even joyous movement can lead to
evil consequences, hence the added stipulation, "Perseverance furthers"
- that is, consistency in doing right - together with "No blame." Just
as we shouldn't ask others to follow us unless this condition is fulfilled,
so it's only under this condition that we can in turn follow others without
coming to harm.
The thought of obtaining a following
through adaptation to the demands of the time is a great and significant
idea; this is why the appended judgement is so favourable.
The Image
Thunder in the middle of the lake:
The image of FOLLOWING.
Thus the superior man at nightfall
Goes indoors for rest and recuperation.
In the autumn electricity withdraws into the earth again and rests. Here
it's the thunder in the middle of the lake that serves as the image - thunder
in its winter rest, not thunder in motion. The idea of following in the
sense of adaptation to the demands of the time grows out of this image.
Thunder in the middle of the lake indicates times of darkness and rest.
Similarly, a superior man, after being tirelessly active all day, allows
himself rest and recuperation at night. No situation can become favourable
till one is able to adapt to it and doesn't wear himself out with mistaken
resistance.
The lines
Nine at the beginning means:
The standard is changing.
Perseverance brings good fortune.
To go out of the door in company
Produces deeds.
There are exceptional conditions in which the relation between leader and
followers changes. It's implicit in the idea of following and adaptation
that if one wants to lead others, one must remain accessible and responsive
to the views of those under him. At the same time, however, he must have
firm principles, so that he doesn't vacillate where there's only a question
of current opinion. Once we're ready to listen to the opinions of others,
we must not associate exclusively with people who share our views or with
members of our own party; instead, we must go out and mingle freely with
all sorts of people, friends or foes. That's the only way to achieve something.
Six in the second place means:
If one clings to the little boy,
One loses the strong man.
In friendships and close relationships an individual must make a careful
choice. He surrounds himself either with good or with bad company; he can't
have both at once. If he throws himself away on unworthy friends he loses
connection with people of intellectual power who could further him in the
good.
Six in the third place means:
If one clings to the strong man,
One loses the little boy.
Through following one finds what one seeks.
It furthers one to remain persevering.
When the right connection with distinguished people has been found, a certain
loss naturally ensues. A man must part company with the inferior and superficial.
But in his heart he will feel satisfied, because he seeks and needs for
the development of his personality. The important thing is to remain firm.
He must know what he wants and not be led astray by momentary inclinations.
Nine in the fourth place means:
Following creates success.
Perseverance brings misfortune.
To go one's way with sincerity brings clarity.
How could there be blame in this?.
It often happens, when a man exerts a certain amount of influence, that
he obtains a following by condescension toward inferiors. But the people
who attach themselves to him are not honest in their intentions. They seek
personal advantage and try to make themselves indispensable through flattery
and subservience. If one becomes accustomed to such satellites and can't
do without them, it brings misfortune. Only when a man is completely free
from his ego, and intent, by conviction, on what's right and essential,
does he acquire the clarity that enables him to see through such people,
and become free of blame.
Nine in the fifth place means:
Sincere in the good. Good fortune.
Every man must have something he follows - something that serves him as
a lodestar. He who follows with conviction the beautiful and the good may
feel himself strengthened by this saying.
Six at the top means:
He meets with firm allegiance
And is still further bound.
The king introduces him
To the Western Mountain.
This refers to a man, an exalted sage, who has already put the turmoil
of the world behind him. But a follower appears who understands him and
isn't to be put off. So the sage comes back into the world and aids the
other in his work. Thus there develops an eternal tie between the two.
The allegory is chosen from the annals
of the Chou dynasty. The rulers of this dynasty honoured men who had served
them well by awarding them a place in the royal family's temple of ancestors
on the Western Mountain. In this way they were regarded as sharing in the
destiny of the ruling family.
18 Ku: Work on what
has been spoiled [ Decay ]
Ken: keeping still, mountain is over
Sun, the gentle, wind.
The Chinese character ku represents a bowl in whose contents worms are
breeding. This means decay. IT is come about because the gentle indifference
in the lower trigram has come together with the rigid inertia of the upper,
and the result is stagnation. Since this implies guilt, the conditions
embody a demand for removal of the cause. Hence the meaning of the hexagram
isn't simply "what has been spoiled" but "work on what has been spoiled".
The judgement
WORK ON WHAT HAS BEEN SPOILED
Has supreme success.
It furthers one to cross the great water.
Before the starting point, three days.
After the starting point, three days.
What has been spoiled through man's fault can be made good again through
man's work. IT isn't immutable fate, as in the time of STANDSTILL, that
has caused the state of corruption, but rather the abuse of human freedom.
Work toward improving conditions promises well, because it accords the
possibilities of the time. We must not recoil from work and danger- symbolised
by crossing of the great water-but must take hold energetically. Success
depends, however, on proper deliberation. This is expressed by the lines,
"Before the starting point, three days.
After the starting point, three days."
We must first know the cause of corruption
before we can do away with them; hence it's necessary to be cautious during
the time before the start. Then we must see to it that the new way is safely
entered on, so that a relapse may be avoided; therefore we must pay attention
to the time after the start. Decisiveness and energy must take the place
of inertia and indifference that have led to decay, in order that the ending
may be followed by a new beginning.
The Image
The wind blows slow on the mountain:
The image of DECAY.
Thus the superior man stirs up the people
And strengthens their spirit.
When the wind blow s slow on the mountain, it's thrown back and spoils
the vegetation. This contains a challenge to improvement. It's the same
with debasing attitudes and fashions; they corrupt human society. His methods
likewise must be derived from the two trigrams, but in such a way that
their effects unfold in orderly sequence. The superior must first remove
stagnation by stirring up public opinion, as the wind stirs up everything,
and must strengthen and tranquillise the character of the people, as the
mountain gives tranquillity and nourishment to all that grows in its vicinity.
The lines
Six in the beginning means:
Setting right what has been spoiled by the father.
If there's a son,
No blame rests on the departed father.
Danger. In the end good fortune.
Rigid adherence to tradition has resulted in decay. But the decay has not
yet penetrated deeply and so can still be easily remedied. It's as if a
son were compensated for the decay his father allowed to creep in. Then
no blame attaches to the father. However, one must not overlook the danger
or take the matter too lightly. Only if one is conscious of the danger
connected with every reform will everything go well in the end.
Nine in the second place means:
Setting right what has been spoiled by the mother.
One must not be too persevering.
This refers to mistakes that as a result of weakness have brought about
decay- hence the symbol, "what has been spoiled by the mother. " In setting
things right in such a case, a certain gentle consideration is called for.
In order not to wound, one shouldn't attempt to proceed too drastically.
Nine in the third place means:
Setting right what has been spoiled by the father.
There will be little remorse. No great blame.
This describes a man who proceeds a little too energetically in righting
the mistakes of the past. Now and then, as a result, minor discourse and
annoyances will surely develop. But too much energy is better than too
little. Therefore, although he may at times have slight cause for regret,
he remains free of any serious blame.
Six in the fourth place means:
Tolerating what has been spoiled by the father.
In continuing one sees humiliation.
This shows the situation of someone too weak to take measures against decay
that has its roots in the past and is just beginning to manifest itself.
It's allowed to run its course. If this continues, humiliation will result.
Six in the fifth place means:
Setting right what has been spoiled by the father.
One meets with praise.
An individual is confronted with corruption originating from neglect in
former times. He lacks the power to ward it off alone, but with able helpers
he can at least bring about a thorough reform, if he can't create a new
beginning, and this also is praiseworthy.
Nine at the top means:
He doesn't serve kings and princes,
Sets himself higher goals.
Not every man has an obligation to mingle in the affairs of the world.
There are some who are developed to such a degree that they are justified
in letting the world go its own way and refusing to enter public life with
a view to reforming it. But this doesn't imply a right to remain idle or
to sit back and merely criticise. Such withdrawal is justified only when
we strive to realise in ourselves the higher aims of mankind. For although
the sage remains distant from the turmoil of daily life, he creates incomparable
human values for the future.
19 Lin: Approach
Kun, the receptive, earth is over
Tui, the joyous, lake.
The Chinese word lin has a range of meanings that's not exhausted by any
single word of another language. The ancient explanations in the Yi
Jing give as its first meaning, "becoming great." What becomes great
are the two strong lines growing into the hexagram from below; the light-giving
power expands with them. The meaning is then further extended to include
the concept of approach, especially the approach of what's lower. Finally
the meaning includes the attitude of condescension of a man in high position
toward the people, and in general the setting to work on affairs. This
hexagram is linked with the twelfth month (January-February), when after
the winter solstice, the light power begins to ascend again.
The judgement
APPROACH has supreme success.
Perseverance furthers.
When the eighth month comes,
There will be misfortune.
The hexagram as a whole points to a time of joyous, hopeful progress. Spring
is approaching. Joy and forbearance bring high and low nearer together.
Success is certain. But we must work with determination and perseverance
to make full use of the propitiousness of the time. And on thing more:
spring doesn't last forever. In the eighth month the aspects are reversed.
Then only two strong, light lines are left; these don't advance but are
in retreat (see next hexagram). We must take heed of this change in good
time. If we meet evil before it becomes reality- before it has even begun
to stir-we can master it.
The Image
The earth above the lake:
The image of APPROACH.
Thus the superior man is inexhaustible
In his will to teach,
And without limits
In his tolerance and protection of the people.
The earth borders on the lake from above. This symbolises the approach
and condescension of the man of higher position to those beneath him. The
two parts of the image indicate what his attitude toward these people will
be. Just as the lake is inexhaustible in depth, so the sage is inexhaustible
in his readiness to teach mankind, and just as the earth is boundlessly
wide, sustaining and caring for all creatures on it, so the sage sustains
and cares for all people and excludes no part of humanity.
The lines
Nine at the beginning means:
Joint approach.
Perseverance brings good fortune.
The good begins to prevail and to find response in influential circles.
This in turn is an incentive to men of ability. IT is well to join this
upward trend, but we must not let ourselves be carried away by the current
of the time; we must adhere perseveringly to what's right. This bring good
fortune.
Nine in the second place means:
Joint approach.
Good fortune.
Everything furthers.
When the stimulus to approach comes from a high place, and when a man has
the inner strength and consistency that need no admonition, good fortune
will ensue. Nor need the future cause any concern. He's well aware that
everything earthly is transitory, and that a descent follows on every rise,
but need not be confused by this universal law of fate. Everything serves
to further. Therefore he will travel the paths of life swiftly, honestly,
and valiantly.
Six in the third place means:
Comfortable approach.
Nothing that would further.
If one is induced to grieve over it,
One becomes free of blame.
Things are going well for a man: he achieves power and influence. But in
this lies the danger that he may relax, and confident of his position,
allow the easygoing, careless mood to show itself in his dealings with
other people. This would inevitably be harmful. But there's possibility
of a change of mood. If he regrets his mistaken attitude and feels the
responsibility of an influential position, he frees himself of faults.
Six in the fourth place means:
Complete approach.
No blame.
While the three lower lines indicate rise to power and influence, the three
upper lines show the attitude of persons in higher position toward those
of lower rank for whom they procure influence. Here is shown the open-
minded approach of a person of high rank to a man of ability whom he draws
in to his own circle, regardless of class prejudice. This is very favourable.
Six in the fifth place means:
Wise approach.
This is right for a great prince.
Good fortune.
A prince, or anyone in a leading position, must have the wisdom to attract
to himself people of ability who are expert in directing affairs. His wisdom
consists both in selecting the right people and in allowing those chosen
to have a free hand without interference from him. For only through such
self- restraint will he find the experts needed to satisfy all of his requirements.
Six at the top means:
Great hearted approach.
Good-hearted approach.
Good fortune. No blame.
A sage who has put the world behind him and who in spirit has already withdrawn
from life may, under certain circumstances, decide to return once more
to the here and now and to approach other men. This means great good fortune
for the men whom he teaches and helps. And for him this great hearted humbling
of himself is blameless.
20 Kuan: Contemplation
(View)
Sun the gentle, wind is over
the receptive, earth.
A slight variation of tonal stress gives the Chinese name for this hexagram
a double meaning. It means both contemplating and being seen, in the sense
of being an example. These ideas are suggested by the fact that the hexagram
can be understood as picturing a type of tower characteristic of ancient
China.
A tower of this kind commanded a wide
view of the country; at the same time, when situated on a mountain, it
became a landmark that could be seen for miles around. Thus the hexagram
shows a ruler who contemplates the law of heaven above him and the ways
of the people below, and who, by means of good government, sets a lofty
example to the masses.
This hexagram is linked with the eight
month (September- October). The light-giving power retreats and the dark
power is again on the increase. However, this aspect isn't material in
the interpretation of the hexagram as a whole.
The judgement
CONTEMPLATION. The ablution has been made,
But not yet the offering.
Full of trust they look up to him.
The sacrificial ritual in China began with an ablution and a libation by
which the Deity was invoked, after which the sacrifice was offered. The
moment of time between these two ceremonies is the most sacred of all,
the moment of deepest inner concentration. If piety is sincere and expressive
of real faith, the contemplation of it has a transforming awe- inspiring
effect on those who witness it.
Thus also in nature a holy seriousness
is to be seen in the fact that natural occurrences are uniformly subject
to law. Contemplation of the divine meaning underlying the workings of
the universe gives to the man who's called on to influence others the means
of producing like effects. This requires that power of inner concentration
which religious contemplation develops in great men strong in faith. It
enables them to apprehend the mysterious and divine laws of life, and by
means of profoundest inner concentration they give expression to these
laws in their own persons. Thus a hidden spiritual power emanates from
them, influencing and dominating others without their being aware of how
it happens.
The Image
The wind blows over the earth:
The image of CONTEMPLATION.
Thus the kings of old visited the regions of the world,
Contemplated the people,
And gave them instruction.
When the wind blows over the earth it goes far and wide, and the grass
must bend to its power. These two occurrences find confirmation in the
hexagram. The two images are used to symbolise a practice of the kings
of old; in making regular journeys the ruler could, in the first place,
survey his realm and make certain that none of the existing usages of the
people escaped notice; in the second, he could exert influence through
which such customs as were unsuitable could be changed.
All of this points to the power possessed
by a superior personality. On the one hand, such a man will have a view
of the real sentiments of the great mass of humanity and therefore can't
be deceived; on the other, he will impress the people so profoundly, by
his mere existence and by the impact of his personality, that they will
be swayed by him as the grass by the wind.
The lines
Six at the beginning means:
Boy like contemplation.
For an inferior man, no blame.
For a superior man, humiliation.
This means contemplation from a distance, without comprehension. A man
of influence is at hand, abut his influence isn't understood by the common
people. This matters little in the case of the masses, for they benefit
by the actions of the ruling sage whether they understand them or not.
But for a superior man it's a disgrace. He must not content himself with
a shallow, thoughtless view of prevailing forces; he must contemplate them
as a connected whole and try to understand them.
Six in the second place means:
Contemplation through the crack of the door.
Furthering for the perseverance of a woman.
Through the crack of the door one has a limited outlook; one looks outward
from within. Contemplation is subjectively limited. One tends to relate
everything to oneself and can't put oneself in another's place and understand
his motives. This is appropriate for a good housewife. It's not necessary
for her to be conversant with the affairs of the world. But for a man who
must take active part in public life, such a narrow, egotistic way of contemplating
things is of course harmful.
Six in the third place means:
Contemplation of my life
Decides the choice
Between advance and retreat.
This is the place of transition. We no longer look outward to receive pictures
that are more or less limited and confused, but direct out contemplation
on ourselves in order to find a guideline for our decisions. This self-
contemplation means the overcoming of naive egotism in the person who sees
everything solely form his own standpoint. He begins to reflect and in
this way acquires objectivity. However, self- knowledge doesn't mean preoccupation
with one's own thoughts; rather, it means concern about the effects one
creates. It's only the effects our lives produce that give us the right
to judge whether what we have done means progress or regression.
Six in the fourth place means:
Contemplation of the light of the kingdom.
It furthers one to exert influence as the guest of a king.
This describes a man who understands the secrets by which a kingdom can
be made to flourish. Such a man must be given an authoritative position,
in which he can exert influence. He should be, so to speak, a guest- that
is, he should be honoured and act independently, and shouldn't be used
as a tool.
Nine at the top means:
Contemplation of his life.
The superior man is without blame.
While the preceding line represents a man who contemplates himself, here
in the highest place everything that's personal, related to the ego, is
excluded. The Image is that of a sage who stands outside the affairs of
the world. Liberated from his ego, he contemplates the laws of life and
so realises that knowing how to become free of blame is the highest good.
21 Shih Ho: Biting Through
Li, the clinging, fire is over
Cheng, the arousing, thunder.
This hexagram represents an open mouth (cf. hexagram 27) with an obstruction
(in the fourth place) between the teeth. As a result the lips can't meet.
To bring them together one must bite energetically through the obstacle.
Since the hexagram is made up of the trigrams for thunder and for lightning,
it indicates how obstacles are forcibly removed in nature. Energetic biting
through overcomes the obstacle that prevents joining of the lips; the storm
with its thunder and lightning overcomes the disturbing tension in nature.
Recourse to law and penalties overcomes the disturbances of harmonious
social life caused by criminals and slanderers. The theme of this hexagram
is a criminal lawsuit, in contradistinction to that of Sung, CONFLICT (6),
which refers to civil suits.
The judgement
BITING THROUGH has success.
It's favourable to let justice be administered.
When an obstacle to union arises, energetic biting through brings success.
This is true in all situations. Whenever unity can't be established, the
obstruction is due to a talebearer and traitor who's interfering and blocking
the way. To prevent permanent injury, vigorous measures must be taken at
once. Deliberate obstruction of this sort doesn't vanish of its own accord.
Judgement and punishment are required to deter or obviate it.
However, it's important to proceed in
the right way. The hexagram combines Li, clarity, and Cheng, excitement.
Li is yielding, Cheng is hard. Unqualified hardness and excitement would
be too violent in meting out punishment; unqualified clarity and gentleness
would be too weak. The two together create the just measure. It's of moment
that the man who makes the decisions (represented by the fifth line) is
gentle by nature, while he commands respect by his conduct in his position.
The Image
Nine at the beginning means:
His feet are fastened in the stocks,
So that his toes disappear.
No blame.
If a sentence is imposed the first time a man attempts to do wrong, the
penalty is a mild one. Only the toes are put in the stocks. This prevents
him from sinning further and thus he becomes free of blame. It's a warning
to halt in time on the path of evil.
The lines
Six in the second place means:
Bites on old dried meat
And strikes on something poisonous.
Slight humiliation. No blame.
Punishment is to be carried out by someone who lacks the power and authority
to do so. Therefore the culprits don't submit. The matter at issue is an
old one - as symbolised by salted game - and in dealing with it difficulties
arise. This old meat is spoiled: by taking up the problem the punisher
arouses poisonous hatred against himself, and in this way is put in a somewhat
humiliating position. But since punishment was required by the time, he
remains free of blame.
Nine in the fourth place means:
Bites on dried gristly meat.
Receives metal arrows.
It furthers one to be mindful of difficulties
And to be persevering.
Good fortune.
There are great obstacles to be overcome, powerful opponents are to be
punished. Though this is arduous, the effort succeeds. But it's necessary
to be hard as metal and straight as an arrow to surmount the difficulties.
If one knows these difficulties and remains persevering, he attains good
fortune. The difficult task is achieved in the end.
Six in the fifth place means:
Bites on dried lean meat.
Receives yellow gold.
Perseveringly aware of danger.
No blame.
The case to be decided is indeed not easy but perfectly clear. Since we
naturally incline to leniency, we must make every effort to be like yellow
gold - that is, as true as gold and as impartial as yellow, the colour
of the middle [the mean]. It's only by remaining conscious of the dangers
growing out of the responsibility we have assumed that we can avoid making
mistakes.
Nine at the top means:
His neck is fastened in the wooden cangue,
So that his ears disappear.
Misfortune.
In contrast to the first line, this line refers to a man who's incorrigible.
His punishment is the wooden cangue, and his ears disappear under it -
that's to say, he's deaf to warnings. This obstinacy leads to misfortune.
22 Pi: Grace
Ken keeping still, mountain is over
Li, the clinging, fire.
This hexagram shows a fire that breaks out of the secret depths of the
earth and, blazing up, illuminates and beautifies the mountain, the heavenly
heights. Grace-beauty of form-is necessary in any union if it's to be well
ordered and pleasing rather than disordered and chaotic.
The judgement
GRACE has success.
In small matters
It's favourable to undertake something.
Grace brings success. However, it's not the essential or fundamental thing;
it's only the ornament and therefore be used sparingly and only in little
things. In the lower trigram of fire a yielding line comes between two
strong lines and makes them beautiful, but the strong lines are the essential
content and the weak line is the beautifying form. In the upper trigram
of the mountain, the strong line takes the lead, so that here again the
strong element must be regarded as the decisive factor. In nature we see
in the sky the strong light of the sun; the life of the world depends on
it. But this strong, essential thing is changed and given pleasing variety
by the moon and the stars. In human affairs, aesthetic form comes into
being when traditions exist that, strong and abiding like mountains, are
made pleasing by a lucid beauty. By contemplating the forms existing in
the heavens we come to understand time and its changing demands. Through
contemplation of the forms existing in human society it becomes possible
to shape the world.
The Image
Fire at the foot of the mountain:
The image of GRACE.
Thus does the superior man proceed
When clearing up current affairs.
But he dare not decide controversial issues in this way.
The fire, whose light illuminates the mountain and makes it pleasing, doesn't
shine far; in the same way, beautiful form suffices to brighten and to
throw light on matters of lesser moment, but important questions can't
be decided in this way. They require greater earnestness.
The lines
Nine at the beginning means:
He lends grace to his toes, leaves the carriage, and walks.
A beginner in subordinate place must take on himself the labour of advancing.
There might be an opportunity of surreptitiously easing the way- symbolised
by the carriage-but a self-contained man scorns help gained in a dubious
fashion. He thinks it more graceful to go on foot than to drive in a carriage
under false pretences.
Six in the second place means:
Lends grace to the beard on his chin.
The beard isn't an independent thing; it moves only with the chin. The
image therefore means that form is to be considered only as a result and
attribute of content. The beard is a superfluous ornament. To devote care
to it for its own sake, without regard for the inner content of which it's
an ornament, would bespeak a certain vanity.
Nine in the third place means:
Graceful and moist.
Constant perseverance brings good fortune.
This represents a very charming life situation. One is under the spell
of grace and the mellow mood induced by wine. This grace can adorn, but
it can also swamp us. Hence the warning not to sink into convivial indolence
but to remain constant in perseverance. Good fortune depends on this.
Six in the fourth place means:
Grace or simplicity?
A white horse comes as if on wings.
He's not a robber,
He will woo at the right time.
An individual is in a situation in which doubts arise as to which is better-to
pursue the grace of external brilliance, or to return to simplicity. The
doubt itself implies the answer. Confirmation comes from the outside; it
comes like a white winged horse. The white colour indicates simplicity.
At first it may be disappointing to renounce the comforts that might have
been obtained, yet one finds peace of mind in a true relationship with
the friend who courts him. The winged horse is the symbol of the thoughts
that transcend all limits of space and time.
Six in the fifth place means:
Grace in the hills and gardens.
The roll of silk is meagre and small.
Humiliation, but in the end good fortune.
A man withdraws from contact with people of the lowlands, who seek nothing
but magnificence and luxury, in to the solitude of the heights. There he
finds an individual to look up to, whom he would like to have as a friend.
But the gifts he has to offer are poor and few, so that he feels ashamed.
However, it's not the material gifts that count, but sincerity of feeling,
and so all goes well in the end.
Nine at the top means:
Simple grace. No blame.
Here at the highest stage of development all ornament is discarded. Form
no longer conceals content but brings out its value to the full. Perfect
grace consists not in exterior ornamentation of the substance, but in the
simple fitness of its form.
23 Po: Splitting Apart
Ken, keeping still, mountain is over
Li, the clinging, fire.
The dark lines are about to mount upward and overthrow the last firm, light
line by exerting a disintegrating influence on it. The inferior, dark forces
overcome what's superior and strong, not by direct means, but by undermining
it gradually and imperceptibly, so that it finally collapses.
The lines of the hexagram present the
image of a house, the top line being the roof, and because the roof is
being shattered the house collapses. The hexagram belongs to the ninth
month (October- November). The yin power pushes up ever more powerfully
and is about to supplant the yang power altogether.
The judgement
SPLITTING APART. IT doesn't further one
To go anywhere.
This pictures a time when inferior people are pushing forward and are about
to crowd out the few remaining strong and superior men. Under these circumstances,
which are due to the time, it's not favourable for the superior man to
undertake anything.
The right behaviour in such adverse
times is to be deduced from the images and their attributes. The lower
trigram stands for the earth, whose attributes. The lower trigram stands
for the earth, whose attributes are docility and devotion. The upper trigram
stands for the mountain, whose attribute is stillness. This suggests that
one should submit to the bad time and remain quiet. For it's a question
not of man's doing but of time conditions, which, according to the laws
of heaven, show an alternation of increase and decrease, fullness and emptiness.
It's impossible to counteract these conditions of the time. Hence it's
not cowardice but wisdom to submit and avoid action.
The Image
The mountain rests on the earth:
The image of SPLITTING APART.
Thus those above can ensure their position
Only by giving generously to those below.
The mountain rests on the earth. When it's steep and narrow, lacking a
broad base, it must topple over. Its position is strong only when it rises
out of the earth broad and great, not proud and steep. So likewise those
who rule rest on the broad foundation of the people. They too should be
generous and benevolent, like the earth that carries all. Then they will
make their position as secure as a mountain is in its tranquillity.
The lines
Six at the beginning means:
The leg of the bed is split.
Those who persevere are destroyed.
Misfortune.
Inferior people are on the rise and stealthily begin their destructive
burrowing from below in order to undermine the place where the superior
man rests. Those followers of the ruler who remain loyal are destroyed
by slander and intrigue. The situation bodes disaster, yet there's nothing
to do but wait.
Six in the second place means:
The bed is split at the edge.
Those who persevere are destroyed.
Misfortune.
The power of the inferior people is growing. The danger draws close to
one's person; already there are clear indication, and rest is disturbed.
Moreover, in this dangerous situation one is as yet without help or friendly
advances from above or below. Extreme caution is necessary in this isolation.
One must adjust to the time and promptly avoid the danger. Stubborn perseverance
in maintaining one's standpoint would lead to downfall.
Six in the third place means:
He splits with them. No blame.
An individual finds himself in an evil environment to which he's committed
by external ties. But he has an inner relationship with a superior man,
and through this he attains the stability to free himself from the way
of the inferior people around him. This brings him into opposition to them
of course, but that's not wrong.
Six in the fourth place means:
The bed is split up to the skin.
Misfortune.
Here the disaster affects not only the resting place but even the occupant.
No warning or other comment is added. Misfortune has reached its peak:
it can no longer be warded off.
Six in the fifth place means:
A shoal of fishes. Favour comes through the court ladies.
Everything acts to further.
Here, in immediate proximity to the strong, light-giving principle at the
top, the nature of the dark force undergoes a change. It no longer opposes
the strong principle by means of intrigues but submits to its guidance.
Indeed, as the head of the other weak lines, it leads all of these to the
strong line, just as a princess leads her maids-in-waiting like a shoal
of fishes to her husband and thus gains his favour. Inasmuch as the lower
element thus voluntarily places itself under the higher, it attains happiness
and the higher also receives its due. Therefore all goes well.
Nine at the top means:
There's a large fruit still uneaten.
The superior man receives a carriage.
The house of the inferior man is split apart.
Here the splitting apart reaches its end. When misfortune has spent itself,
better times return. The seed of the good remains, and it's just when the
fruit falls to the ground that food sprouts anew from its seed. The superior
man again attains influence and effectiveness. He's supported by public
opinion as if in a carriage. But the inferior man's wickedness is visited
upon himself. His house is split apart. A law of nature is at work here.
Evil isn't destructive to the good alone but inevitably destroys itself
as well. For evil, which lives solely by negation, can't continue to exist
on its own strength alone. The inferior man himself fares best when held
under control by a superior man.
24 Fu: Return (The Turning
Point)
Kun, the receptive, earth is over
Cheng, the arousing, thunder.
The idea of a turning point arises from the fact that after the dark lines
have pushed all of the light lines upward and out of the hexagram, another
light line enters the hexagram from below. The time of darkness is past.
The winter solstice brings the victory of light. This hexagram is linked
with the eleventh month, the month of the solstice (December- January).
The judgement
RETURN. Success.
Going out and coming in without error.
Friends come without blame.
To and fro goes the way.
On the seventh day comes return.
It furthers one to have somewhere to go.
After a time of decay comes the turning point. The powerful light that
has been banished returns. There's movement, but it's not brought about
by force. The upper trigram Kun is characterised by devotion; thus the
movement is natural, arising spontaneously. For this reason the transformation
of the old becomes easy. The old is discarded and the new is introduced.
Both measures accord with the time; therefore no harm results. Societies
of people sharing the same views are formed. But since these groups come
together in full public knowledge and are in harmony with the time, all
selfish separatist tendencies are excluded, and no mistake is made. The
idea of RETURN is based on the course of nature. The movement is cyclic,
and the course completes itself. Therefore it's not necessary to hasten
anything artificially. Everything comes of itself at the appointed time.
This is the meaning of heaven and earth.
All movements are accomplished in six
stages, and the seventh brings return. Thus the winter solstice, with which
the decline of the year begins, comes in the seventh month after the summer
solstice; so too sunrise comes in the seventh double hour after sunset.
Therefore seven is the number of the young light, and it arises when six,
the number of the great darkness, is increased by one. In this way the
state of rest gives place to movement.
The Image
Thunder within the earth:
The image of THE TURNING POINT.
Thus the kings of antiquity closed the passes
At the time of solstice.
Merchants and strangers didn't go about,
And the ruler
Didn't travel through the provinces.
The winter solstice has always been celebrated in China as the resting
time of the year - a custom that survives in the time of rest observed
at the new year. In winter the life energy, symbolised by thunder, the
Arousing, is still underground. Movement is just at its beginning; therefore
it must be strengthened by rest so that it won't be dissipated by being
used prematurely. This principle, i.e., of allowing energy that's renewing
itself to be reinforced by rest, applies to all similar situations. The
return of health after illness, the return of understanding after an estrangement:
everything must be treated tenderly and with care at the beginning, so
that the return may lead to a flowering.
The lines
Nine at the beginning means:
Return from a short distance.
No need for remorse.
Great good fortune.
Slight digressions from the good can't be avoided, but one must turn back
in time, before going too far. This is especially important in the development
of character; every faintly evil thought must be put aside immediately,
before it goes too far and takes root in the mind. Then there's no cause
for remorse, and all goes well.
Six in the second place means:
Quiet return. Good fortune.
Return always calls for a decision and is an act of self-mastery. It's
made easier if a man is in good company. If he can bring himself to put
aside pride and follow the example of good men, good fortune results.
Six in the third place means:
Repeated return. Danger. No blame.
There are people of a certain inner instability who feel a constant urge
to reverse themselves. There's danger in continually deserting the good
because of uncontrolled desires, then turning back to it again because
of a better resolution. However, since this doesn't lead to habituation
in evil, a general inclination to overcome the defect isn't wholly excluded/
Six in the fourth place means:
Walking in the midst of others,
One returns alone.
A man is in a society composed of inferior people, but is connected spiritually
with a strong and good friend, and this makes him turn back alone. Although
nothing is said of reward and punishment, this return is certainly favourable,
for such a resolve to choose the good brings its own reward.
Six in the fifth place means:
Noblehearted return. No remorse.
When the time for return has come, a man shouldn't take shelter in trivial
excuses, but should look within and examine himself. And if he has done
something wrong he should make a noblehearted resolve to confess his fault.
No one will regret having taken this road.
Six at the top means:
Missing the return. Misfortune.
Misfortune from within and without.
If armies are set marching in this way,
One will in the end suffer a great defeat,
Disastrous for the ruler of the country.
For ten years
It won't be possible to attack again.
If a man misses the right time for return, he meets with misfortune. The
misfortune has its inner cause in a wrong attitude toward the world. The
misfortune coming on him for without results from this wrong attitude.
What's pictured here is blind obstinacy and the judgement that's visited
upon it.
25 Wu Wang: Innocence
(The Unexpected)
Chien, the creative, heaven is over
Cheng, the arousing, thunder.
Chien, heaven is above; Cheng, movement, is below. The lower trigram Cheng
is under the influence of the strong line it has received form above, from
heaven. When, in accord with this, movement follows the law of heaven,
man is innocent and without guile. His mind is natural and true, unshadowed
by reflection or ulterior designs. For wherever conscious purpose is to
be seen, there the truth and innocence of nature have been lost. Nature
that's not directed by the spirit isn't true but degenerate nature. Starting
out with the idea of the natural, the train of thought in part goes somewhat
further and thus the hexagram includes also the idea of the fundamental
or unexpected.
The judgement
INNOCENCE. Supreme success.
Perseverance furthers.
If someone isn't as he should be,
He has misfortune,
And it doesn't further him
To undertake anything.
Man has received from heaven a nature innately good, to guide him in all
his movements. By devotion to this divine spirit within himself, he attains
an unsullied innocence that leads him to do right with instinctive sureness
and without any ulterior thought of reward and personal advantage. This
instinctive certainty brings about supreme success and "furthers through
perseverance". However, not everything instinctive is nature in this higher
sense of the word, but only that which is right and in accord with the
will of heaven. Without this quality of rightness, an unreflecting, instinctive
way of acting brings only misfortune. Kongfu (Kongfu (Confucius)) says
about this:
"He who departs from innocence, what
does he come to? Heaven's will and blessing don't go with his deeds."
The Image
Under heaven thunder rolls:
All things attain the natural state of innocence.
Thus the kings of old,
Rich in virtue, and in harmony with the time,
Fostered and nourished all beings.
In springtime when thunder, life energy, begins to move again under the
heavens, everything sprouts and grows, and all beings receive for the creative
activity of nature the childlike innocence of their original state. So
it's with the good rulers of mankind: drawing on the spiritual wealth at
their command, they take care of all forms of life and all forms of culture
and do everything to further them, and at the proper time.
The lines
Nine at the beginning means:
Innocent behaviour brings good fortune.
The original impulses of the heart are always good, so that we may follow
them confidently, assured of good fortune and achievement of our aims.
Six in the second place means:
If one doesn't count on the harvest while ploughing,
Nor on the use of the ground while clearing it,
It furthers one to undertake something.
We should do every task for its own sake as time and place demand and not
with an eye to the result. Then each task turns out well, and anything
we undertake succeeds.
Six in the third place means:
Undeserved misfortune.
The cow that was tethered by someone
Is the wanderer's gain, the citizen's loss.
Sometimes undeserved misfortune befalls a man at the hands of another,
as for instance when someone passes by and takes a tethered cow along with
him. His gain is the owner's loss. In all transactions, no matter how innocent,
we must accommodate ourselves to the demands of the time, otherwise unexpected
misfortune overtakes us.
Nine in the fourth place means:
He who can be persevering
Remains without blame.
We can't lose what really belongs to us, even if we throw it away. Therefore
we need have no anxiety. All that need concern us is that we should remain
true to our own natures and not listen to others.
Nine in the fifth place means:
Use no medicine in an illness
Incurred through no fault of your own.
It will pass of itself.
An unexpected evil may come accidentally from without. If it doesn't originate
in one's own nature or have a foothold there, one shouldn't resort to external
means to eradicate it, but should quietly let nature take its course. Then
improvement will come of itself.
Nine at the top means:
Innocent action brings misfortune.
Nothing furthers.
When, in a given situation, the time isn't ripe for further progress, the
best thing to do is to wait quietly, without ulterior designs. If one acts
thoughtlessly and tries to push ahead in opposition to fate, success won't
be achieved.
26 Ta Chu: The Taming
Power of the Great
Ken, keeping still, mountain is over
Chien, the creative, heaven.
The Creative (1) is tamed by Ken, Keeping Still. This produces great power,
a situation in contrast to that of the ninth hexagram, Hsiao Chu, THE TAMING
POWER OF THE SMALL, in which the Creative (1) is tamed by the Gentle alone.
There one weak line must tame five strong lines, but here four strong lines
are restrained by two weak lines; in addition to a minister, there's a
prince, and the restraining power therefore is afar stronger.
The hexagram has a threefold meaning,
expressing different aspects of the concept "Holding firm." Heaven within
the mountain gives the idea of holding firm in the sense of holding together;
the trigram Ken which holds the trigram Chien still, gives the idea of
holding firm in the sense of holding back; the third idea is that of holding
firm in the sense of caring for and nourishing. This last is suggested
by the fact that a strong line at the top, which is the ruler of the hexagram,
is honoured and tended as a sage. The third of these meanings also attaches
specifically to this strong line at the top, which represents the sage.
The judgement
THE TAMING POWER OF THE GREAT.
Perseverance furthers.
Not eating at home brings good fortune.
It furthers one to cross the great water.
To hold firmly to great creative powers and store them up, as set forth
in this hexagram, there's need of a strong, clear-headed man who's honoured
by the ruler. The trigram Chien points to strong creative power; Ken indicates
firmness and truth. Both point to light and clarity and to the daily renewal
of character. Only through such daily self-renewal can a man continue at
the height of his powers. Force of habit helps to keep order in quiet times;
but in periods when there's a great storing up of energy, everything depends
on the power of the personality. However, since the worthy are honoured,
as in the case of the strong personality entrusted with leadership by the
ruler, it's an advantage not to eat at home but rather to earn one's bread
by entering on public office. Such a man is in harmony with heaven; therefore
even great and difficult undertakings, such as crossing the great water,
succeed.
The Image
Heaven within the mountain:
The image of THE TAMING POWER OF THE GREAT.
Thus the superior man acquaints himself with many sayings of antiquity
And many deeds of the past,
In order to strengthen his character thereby.
Heaven within the mountain points to hidden treasures. In the words and
deeds of the past there lies hidden a treasure that men may use to strengthen
and elevate their own characters. The way to study the past isn't to confine
oneself to mere knowledge of history but, through application of this knowledge,
to give actuality to the past.
The lines
Nine at the beginning means:
Danger is at hand. It furthers one to desist.
A man wishes to make vigorous advance, but circumstances present an obstacle.
He sees himself held back firmly. If he should attempt to fore an advance,
it would lead him into misfortune. Therefore it's better for him to compose
himself and to wait till an outlet is offered for release of his stored-up
energies.
Nine in the second place means:
The axle-trees are taken from the wagon.
Here advance is checked just as in the third line of THE TAMING POWER OF
THE SMALL (9). However, in the later the restraining force is slight; thus
a conflict arises between the propulsive and the restraining movement,
as a result of which the spokes fall out of the wagon wheels, while here
the restraining force is absolutely superior; hence no struggle takes place.
One submits and removes the axle-trees from the wagon -in other words,
contents himself with waiting. In this way energy accumulates for a vigorous
advance later on.
Nine in the third place means:
A good horse that follows others.
Awareness of danger,
With perseverance, furthers.
Practice chariot driving and armed defence daily.
It furthers one to have somewhere to go.
The way opens; the hindrance has been cleared away. A man is in contact
with a strong will acting in the same direction as his own, and goes forward
like one good horse following another. But danger still threatens, and
he must remain aware of it, or he will be robbed of his firmness. Thus
he must acquire skill on the one hand in what will take him forward, and
on the other in what will protect him against unforeseen attacks. It's
good in such a pass to have a goal toward which to strive.
Six in the fourth place means:
The headboard of a young bull.
Great good fortune.
This line and the one following it are the two that tame the forward-pushing
lower lines. Before a bull's horns grow out, a headboard is fastened to
its forehead, so that later when the horns appear they can't do harm. A
good way to restrain wild force is to forestall it. By so doing one achieves
an easy and great success.
Six in the fifth place means:
The tusk of a gelded boar.
Good fortune.
Here the restraining of the impetuous forward drive is achieved in an indirect
way. A boar's tusk is in itself dangerous, but if the boar's nature is
altered, the tusk is no longer a menace. Thus also where men are concerned,
wild force shouldn't be combated directly; instead, its roots should be
eradicated.
Nine at the top means:
One attains the way of heaven. Success.
The time of obstruction is past. The energy long dammed up by inhibition
forces its way out and achieves great success. This refers to a man who's
honoured by the ruler and whose principles now prevail and shape the world.
27 I: Corners of the
mouth (Providing nourishment)
Ken, keeping still, mountain is over
Cheng, the arousing, thunder.
This hexagram is a picture of an open mouth; above and below are firm lines
of the lips, and between them the opening. Starting with the mouth, through
which we take food for nourishment, the thought leads to nourishment itself.
Nourishment of oneself, specifically of the body, is represented in the
three lower lines, while the three upper lines represent nourishment and
care of others, in a higher, spiritual sense.
The judgement
THE CORNERS OF THE MOUTH.
Perseverance brings good fortune.
Pay heed to the providing of nourishment
And to what a man seeks
To fill his own mouth with.
In bestowing care and nourishment, it's important that the right people
should be taken care of and that we should attend to our own nourishment
in the right way. If we wish to know what anyone is like, we have only
to observe on whom he bestows his care and what sides of his own nature
he cultivates and nourishes. Nature nourishes all creatures. The great
man fosters and takes care of superior men, in order to take care of all
men through them. Mencius says about this:
If we wish to know whether anyone is
superior or not, we need only observe what part of his being he regards
as especially important. The body has superior and inferior, important
and unimportant parts. We must not injure important parts for the sake
of the unimportant, nor must we injure the superior parts for the sake
of the inferior. He who cultivates the inferior parts of his nature is
an inferior man. He who cultivates the superior parts of his nature is
a superior man.
The Image
At the foot of the mountain, thunder:
The image of PROVIDING NOURISHMENT.
Thus the superior man is careful of his words
And temperate in eating and drinking.
"God comes forth in the sign of the Arousing": when in the spring the life
forces stir again, all things comes into being anew. "He brings to perfection
in the sign of Keeping Still": thus in the early spring, when the seeds
fall to earth, all things are made ready. This is an image of providing
nourishment through movement and tranquillity. The superior man takes it
as a pattern for the nourishment and cultivation of his character. Words
are a movement going form within outward. Eating and drinking are movements
from without inward. Both kinds of movement can be modified by tranquillity.
For tranquillity keeps the words that come out of the mouth from exceeding
proper measure, and keeps the food that goes into the mouth from exceeding
its proper measure. Thus character is cultivated.
The lines
Nine at the beginning means:
You let your magic tortoise go,
And look at me with the corners of your mouth drooping.
Misfortune.
The magic tortoise is a creature possessed of such supernatural powers
that it lives on air and needs no earthly nourishment. The image means
that a man fitted by nature and position to live freely and independently
renounces this self-reliance and instead looks with envy and discontent
at others who are outwardly in better circumstances. But such base envy
only arouses derision and contempt in those others. This has bad results.
Six in the second place means:
Turning to the summit for nourishment,
Deviating from the path
To seek nourishment from the hill.
Continuing to do this brings misfortune.
Normally a person either provides his own means of nourishment or is supported
in a proper way by those whose duty of privilege it's to provide for him.
If, owing to weakness of spirit, a man can't support himself, a feeling
of uneasiness comes over him; this is because in shirking the proper way
of obtaining a living, he accepts support as a favour from those in higher
place. This is unworthy, for he's deviating from his true nature. Kept
up indefinitely, this course leads to misfortune.
Six in the third place means:
Turning away from nourishment.
Perseverance brings misfortune.
Do not act thus for ten years.
Nothing serves to further.
He who seeks nourishment that doesn't nourish reels from desire to gratification
and in gratification craves desire. Mad pursuit of pleasure for the satisfaction
of the senses never brings one to the goal. One should never (ten years
is a complete cycle of time) follow this path, for nothing good can come
of it.
Six in the fourth place means:
Turning to the summit
For provision of nourishment
Brings good fortune.
Spying about with sharp eyes
Like a tiger with insatiable craving.
No blame.
In contrast to the six in the second place, which refers to a man bent
exclusively on his own advantage, this line refers to one occupying a high
position and striving to let his light sine forth. To do this he needs
helpers, because he can't attain his lofty aim alone. With the greed of
a hungry tiger he's on the lookout for the right people. Since he's not
working for himself but for the good of all, there's no wrong in such zeal.
Six in the fifth place means:
Turning away from the path.
To remain persevering brings good fortune.
One shouldn't cross the great water.
A man may be conscious of a deficiency in himself. He should be undertaking
the nourishment of the people, but he has not the strength to do it. Thus
he must turn from his accustomed path and beg counsel and help from a man
who's spiritually his superior but undistinguished outwardly. If he maintains
this attitude of mind perseveringly, success and good fortune are his.
But he must remain aware of his dependence. He must not put his own person
forward nor attempt great labours, such as crossing the great water.
Nine at the top means:
The source of nourishment.
Awareness of danger brings good fortune.
It furthers one to cross the great water.
This describes a sage of the highest order, from whom emanate all influences
that provide nourishment for others. Such a position brings with it heavy
responsibility. If he remains conscious of this fact, he has good fortune
and may confidently undertake even great and difficult labours, such as
crossing the great water. These undertakings bring general happiness for
him and for all others.
28 Ta Kuo: Preponderance
of the Great
Tui, the joyous, lake is over
below: Sun, the gentle, wind, wood.
This hexagram consists of four strong lines inside and two weak lines outside.
When the strong are outside and the weak inside, all is well and there's
nothing out of balance, nothing extraordinary in the situation. Here, however,
the opposite is the case. The hexagram represents a beam that's thick and
heavy in the middle but too weak at the ends. This is a condition that
can't last; it must be changed, must pass, or misfortune will result.
The judgement
PREPONDERANCE OF THE GREAT.
The ridge-pole sags to the breaking point.
It furthers one to have somewhere to go.
Success.
The weight of the great is excessive. The load is too heavy for the strength
of the supports. The ridge-pole on which the whole roof rests, sags to
the breaking point, because its supporting ends are too weak for the load
they bear. It's an exceptional time and situation; therefore extraordinary
measures are demanded. It's necessary to find a way of transition as quickly
as possible, and to take action. This promises success. For although the
strong element is in excess, it's in the middle, that is, at the centre
of gravity, so that a revolution isn't to be feared. Nothing is to be achieved
by forcible measures. The problem must be solved by gently penetration
to the meaning of the situation (as is suggested by the attribute of the
inner trigram, Sun); then the change-over to other conditions will be successful.
It demands real superiority; therefore the time when the great preponderates
is a momentous time.
The Image
The lake rises above the trees:
The image of PREPONDERANCE OF THE GREAT.
Thus the superior man, when he stands alone,
Is unconcerned,
And if he has to renounce the world,
He's undaunted.
Extraordinary times when the great preponderates are like flood times when
the lake rises over the treetops. But such conditions are temporary. The
two trigrams indicate the attitude proper to such exceptional times: the
symbol of the trigram Sun is the tree, which stands firm even though it
stands alone, and the attribute of Tui is joyousness, which remains undaunted
even if it must renounce the world.
The lines
Six at the beginning means:
To spread white rushes underneath.
No blame.
When a man wishes to undertake an enterprise in extraordinary times, he
must be extraordinarily cautious, just as when setting a heavy thing down
on the floor, one takes care to put rushes under it, so that nothing will
break. This caution, though it may seem exaggerated, isn't a mistake. Exceptional
enterprises can't succeed unless utmost caution is observed in their beginnings
and in the laying of their foundations.
Nine in the second place means:
A dry poplar sprouts at the root.
An older man takes a young wife.
Everything furthers.
Wood is near water; hence the image of an old poplar sprouting at the root.
This means an extraordinary situation arises when an older man marries
a young girl who suits him. Despite the unusualness of the situation, all
goes well.
From the point of view of politics,
the meaning is that in exceptional times one does well to join with the
lowly, for this affords a possibility of renewal.
Nine in the third place means:
The ridge-pole sags to the breaking point.
Misfortune.
This indicates a type of man who in times of preponderance of the great
insists on pushing ahead. He accepts no advice from others, and therefore
they in turn are not willing to lend him support. Because of this the burden
grows, till the structure of things bends or breaks. Plunging wilfully
ahead in times of danger only hastens the catastrophe.
Nine in the fourth place means:
The ridge-pole is braced. Good fortune.
If there are ulterior motives, it's humiliating.
Through friendly relations with people of lower rank, a responsible man
succeeds in becoming master of the situation. But if, instead of working
for the rescue of the whole, he were to misuse his connections to obtain
personal power and success, it would lead to humiliation.
Nine in the fifth place means:
A withered poplar puts forth flowers.
An older woman takes a husband.
No blame. No praise.
A withered poplar that flowers exhausts its energies thereby and only hastens
its end. An older woman may marry once more, but no renewal takes place.
Everything remains barren. Thus, though all the amenities are observed,
the net result is only the anomaly of the situation.
Applied to politics, the metaphor means
that if in times of insecurity we give up alliance with those below us
and keep up only the relationships we have with people of higher rank,
an unstable situation is created.
Six at the top means:
One must go through the water.
It goes over one's head.
Misfortune. No blame.
Here is a situation in which the unusual has reached a climax. One is courageous
and wishes to accomplish one's task, no matter what happens. This leads
into danger. The water rises over one's head. This is the misfortune. But
one incurs no blame in giving up one's life that the good and the right
may prevail. There are things that are more important than life.
29 Kan: The Abysmal
(Water)
Kan, the abysmal, water is over
Kan, the abysmal, water.
This hexagram consists of a doubling of the trigram Kan. It's one of the
eight hexagrams in which doubling occurs. The trigram Kan means a plunging
in. A yang line has plunged in between two yin lines and is closed in by
them like water in a ravine. The trigram Kan is also the middle son. The
Receptive (2) has obtained the middle line of the Creative (1), and thus
Kan develops. As an image it represents water, the water that comes from
above and is in motion on earth in streams and rivers, giving rise to all
life on earth.
In man's world Kan represents the heart,
the soul locked up within the body, the principle of light enclosed in
the dark - that is, reason. The name of the hexagram, because the trigram
is doubled, has the additional meaning, "repetition of danger." Thus the
hexagram is intended to designate an objective situation to which one must
become accustomed, not a subjective attitude. For danger due to a subjective
attitude means either foolhardiness or guile. Hence too a ravine is used
to symbolise danger; it's a situation in which a man is in the same pass
as the water in a ravine, and, like the water, he can escape if he behaves
correctly.
The judgement
The Abysmal repeated.
If you're sincere, you have success in your heart,
And whatever you do succeeds.
Through repetition of danger we grow accustomed to it. Water sets the example
for the right conduct under such circumstances. It flows on and on, and
merely fills up all the places through which it flows; it doesn't shrink
from any dangerous spot nor from any plunge, and nothing can make it lose
its own essential nature. It remains true to itself under all conditions.
Thus likewise, if one is sincere when confronted with difficulties, the
heart can penetrate the meaning of the situation. And once we have gained
inner mastery of a problem, it will come about naturally that the action
we take will succeed. In danger all that counts is really carrying out
all that has to be done- -thoroughness - and going forward, in order not
to perish through tarrying in the danger.
Properly used, danger can have an important
meaning as a protective measure. Thus heaven has its perilous height protecting
it against every attempt at invasion, and earth has its mountains and bodies
of water, separating countries by their dangers. Thus also rulers make
use of danger to protect themselves against attacks from without and against
turmoil within.
The Image
Water flows on uninterruptedly and reaches its foal:
The image of the Abysmal repeated.
Thus the superior man walks in lasting virtue
And carries on the business of teaching.
Water reaches its goal by flowing continually. It fills up every depression
before it flows on. The superior man follows its example; he's concerned
that goodness should be an established attribute of character rather than
an accidental and isolated occurrence. So likewise in teaching others everything
depends on consistency, for it's only through repetition that the pupil
makes the material his own.
The lines
Six at the beginning means:
Repetition of the Abysmal.
In the abyss one falls into a pit.
Misfortune.
By growing used to what's dangerous, a man can easily allow it to become
part of him. He's familiar with it and grows used to evil. With this he
has lost the right way, and misfortune is the natural result.
Nine in the second place means:
The abyss is dangerous.
One should strive to attain small things only.
When we're in danger we ought not to attempt to get out of it immediately,
regardless of circumstances; at first we must content ourselves with not
being overcome by it. We must calmly weigh the conditions of the time and
by satisfied with small gains, because for the time being a great success
can't be attained. A spring flows only sparingly at first, and tarries
for some time before it makes its way in to the open.
Six in the third place means:
Forward and backward, abyss on abyss.
In danger like this, pause at first and wait,
Otherwise you will fall into a pit in the abyss.
Do not act this way.
Here every step, forward or backward, leads into danger. Escape is out
of the question. Therefore we must not be misled into action, as a result
of which we should only bog down deeper in the danger; disagreeable as
it may be to remain in such a situation, we must wait till a way out shows
itself.
Six in the fourth place means:
A jug of wine, a bowl of rice with it;
Earthen vessels
Simply handed in through the Window.
There's certainly no blame in this.
In times of danger ceremonious forms are dropped. What matters most is
sincerity. Although as a rule it's customary for an official to present
certain introductory gifts and recommendations before he's appointed, here
everything is simplified to the utmost. The gifts are insignificant, there's
no one to sponsor him, he introduces himself; yet all this need not be
humiliating if only there's the honest intention of mutual help in danger.
Still another idea is suggested. The window is the place through which
light enters the room. If in difficult times we want to enlighten someone,
we must begin with that which is in itself lucid and proceed quite simply
from that point on.
Nine in the fifth place means:
The abyss isn't filled to overflowing,
It's filled only to the rim.
No blame.
Danger comes because one is too ambitious. In order to flow out of a ravine,
water doesn't rise higher than the lowest point of the rim. So likewise
a man when in danger has only to proceed along the line of least resistance;
thus he reaches the goal. Great labours can't be accomplished in such times;
it's enough to get out of the danger.
Six at the top means:
Bound with cords and ropes,
Shut in between thorn-hedged prison walls:
For three years one doesn't find the way.
Misfortune.
A man who in the extremity of danger has lost the right way and is irremediably
entangled in his sins has no prospect of escape. He's like a criminal who
sits shackled behind thorn-hedged prison walls.
30 Li: The Clinging,
Fire
Li, the clinging, fire is over
Li, the clinging, fire.
This hexagram is another double sign. The trigram Li means "to cling to
something," and also "brightness." A dark line clings to two light lines,
one above and one below - the image of an empty space between two strong
lines, whereby the two strong lines are made bright. The trigram represents
the middle daughter. The Creative (1) has incorporated the central line
of the Receptive (2), and thus Li develops. As an image, it's fire. Fire
has no definite form but clings to the burning object and thus is bright.
As water pours down from heaven, so fire flames up from the earth. While
Kan means the soul shut within the body, Li stands for nature in its radiance
[glow].
The judgement
THE CLINGING. Perseverance furthers.
It brings success.
Care of the cow brings good fortune.
What's dark clings to what's light and so enhances the brightness of the
latter. A luminous thing giving out light must have within itself something
that perseveres; otherwise it will in time burn itself out. Everything
that gives light is dependent on something to which it clings, in order
that it may continue to shine.
Thus the sun and moon cling to heaven,
and grain, grass, and trees cling to the earth. So too the twofold clarity
of the dedicated man clings to what's right and thereby can shape the world.
Human life on earth is conditioned and unfree, and when man recognises
this limitation and makes himself dependent on the harmonious and beneficent
forces of the cosmos, he achieves success. The cow is the symbol of extreme
docility. By cultivating in himself an attitude of compliance and voluntary
dependence, man acquires clarity without sharpness and finds his place
in the world.
The Image
That which is bright rises twice:
The image of FIRE.
Thus the great man, by perpetuating this brightness,
Illumines the four quarters of the world.
Each of the two trigrams represents the sun in the course of a day. The
two together represent the repeated movement of the sun, the function of
light with respect to time. The great man continues the work of nature
in the human world. Through the clarity of his nature he causes the light
to spread farther and farther and to penetrate the nature of man ever more
deeply.
The lines
Nine at the beginning means:
The footprints run criss-cross.
If one is seriously intent, no blame.
It's early morning and work begins. The mind has been closed to the outside
world in sleep; now its connections with the world begin again. The traces
of one's impressions run criss-cross. Activity and haste prevail. It's
important then to preserve inner composure and not to allow oneself to
be swept along by the bustle of life. If one is serious and composed, he
can acquire the clarity of mind needed for coming to terms with the innumerable
impressions that pour in. It's precisely at the beginning that serious
concentration is important, because the beginning holds the seed of all
that is to follow.
Six in the second place means:
Yellow light. Supreme good fortune.
Midday has come; the sun shines with a yellow light. Yellow is the colour
of measure and mean. Yellow light is therefore a symbol of the highest
culture and art, whose consummate harmony consists in holding to the mean.
Nine in the third place means:
In the light of the setting sun,
Men either beat the pot and sing
Or loudly bewail the approach of old age.
Misfortune.
Here the end of the day has come. The light of the setting sun calls to
mind the fact that life is transitory and conditional. Caught in this external
bondage, men are usually robbed of their inner freedom as well. The sense
of the transitoriness of life impels them to uninhibited revelry in order
to enjoy life while it lasts, or else they yield to melancholy and spoil
the precious time by lamenting the approach of old age. Both attitudes
are wrong. To the superior man it makes no difference whether death comes
early or late. He cultivates himself, awaits his allotted time, and in
this way secures his fate.
Nine in the fourth place means:
Its coming is sudden;
It flames up, dies down, is thrown away.
Clarity of mind has the same relation to life that fire has to wood. Fire
clings to wood, but also consumes it. Clarity of mind is rooted in life
but can also consume it. Everything depends on how the clarity functions.
Here the image used is that of a meteor or a straw fire. A man who's excitable
and restless may rise quickly to prominence but produces no lasting effects.
Thus matters end badly when a man spends himself too rapidly and consumes
himself like a meteor.
Six in the fifth place means:
Tears in floods, sighing and lamenting.
Good fortune.
Here the zenith of life has been reached. Were there no warning, one would
at this point consume oneself like a flame. Instead, understanding the
vanity of all things, one may put aside both hope and fear, and sigh and
lament: if one is intent on retaining his clarity of mind, good fortune
will come from this grief. For here we're dealing not with a passing mood,
as in the nine in the third place, but with a real change of heart.
Nine at the top means:
The king used him to march forth and chastise.
Then it's best to kill the leaders
And take captive the followers. No blame.
It's not the purpose of chastisement to impose punishment blindly but to
create discipline. Evil must be cured at its roots. To eradicate evil in
political life, it's best to kill the ringleaders and spare the followers.
In educating oneself it's best to root out bad habits and tolerate those
that are harmless. For asceticism that's too strict, like sentences of
undue severity, fails in its purpose.
31 Hsien: Influence
(Wooing)
Tui, the joyous, lake is over
Ken, keeping still, mountain.
The name of the hexagram means "universal," "general," and in a figurative
sense "to influence," "to stimulate." The upper trigram is Tui, the Joyous;
the lower is Ken, Keeping still. By its persistent, quiet influence, the
lower, rigid trigram stimulates the upper, weak trigram, which responds
to this stimulation cheerfully and joyously. Ken, the lower trigram, is
the youngest son; the upper, Tui, is the youngest daughter. Thus the universal
mutual attraction between the sexes is represented. In courtship, the masculine
principle must seize the initiative and place itself below the feminine
principle.
Just as the first part of book 1 begins
with the hexagrams of heaven and earth, the foundations of all that exists,
the second part begins with the hexagrams of courtship and marriage, the
foundations of all social relationships.
The judgement
Influence. Success.
Perseverance furthers.
To take a maiden to wife brings good fortune.
The weak element is above, the strong below; hence their powers attract
each other, so that they unite. This brings about success, for all success
depends on the effect of mutual attraction. By keeping still within while
experiencing joy without, one can prevent the joy from going to excess
and hold it within proper bounds. This is the meaning of the added admonition,
"Perseverance furthers," for it's perseverance that makes the difference
between seduction and courtship; in the latter the strong man takes a position
inferior to that of the weak girl and shows consideration for her. This
attraction between affinities is a general law of nature. Heaven and earth
attract each other and thus all creatures come into being. Through such
attraction the sage influences men's hearts, and thus the world attains
peace. From the attractions they exert we can learn the nature of all beings
in heaven and on earth.
The Image
A lake on the mountain:
The image of influence.
Thus the superior man encourages people to approach him
By his readiness to receive them.
A mountain with a lake on its summit is stimulated by the moisture from
the lake. It has this advantage because its summit doesn't jut out as a
peak but is sunken. The image counsels that the mind should be kept humble
and free, so that it may remain receptive to good advice. People soon give
up counselling a man who thinks that he knows everything better than anyone
else.
The lines
Six at the beginning means:
The influence shows itself in the big toe.
A movement, before it's actually carried out, shows itself first in the
toes. The idea of an influence is already present, but isn't immediately
apparent to others. As long as the intention has no visible effect, it's
of no importance to the outside world and leads neither to good nor to
evil.
Six in the second place means:
The influence shows itself in the calves of the legs.
Misfortune.
Tarrying brings good fortune.
In movement, the calf of the leg follows the foot; by itself it can neither
go forward nor stand still. Since the movement isn't self-governed, it
bodes ill. One should wait quietly till one is impelled to action by a
real influence. Then one remains uninjured.
Nine in the third place means:
The influence shows itself in the thighs.
Holds to that which follows it.
To continue is humiliating.
Every mood of the heart influences us to movement. What the heart desires,
the thighs run after without a moment's hesitation; they hold to the heart,
which they follow. In the life of man, however, acting on the spur of every
caprice is wrong and if continued leads to humiliation. Three considerations
suggest themselves here. First, a man shouldn't run precipitately after
all the persons whom he would like to influence, but must be able to hold
back under certain circumstances. As little should he yield immediately
to every whim of those in whose service he stands. Finally, where the moods
of his own heart are concerned, he should never ignore the possibility
of inhibition, for this is the basis of human freedom.
Nine in the fourth place means:
Perseverance brings good fortune.
Remorse disappears.
If a man is agitated in mind,
And his thoughts go hither and thither,
Only those friends
On whom he fixes his conscious thoughts
Will follow.
Here the place of the heart is reached. The impulse that springs from this
source is the most important of all. It's of particular concern that this
influence be constant and good; then, in spite of the danger arising from
the great susceptibility of the human heart, there will be no cause for
remorse. When the quiet power of a man's own character is at work, the
effects produced are right. All those who are receptive to the vibrations
of such a spirit will then be influenced. Influence over others shouldn't
express itself as a conscious and willed effort to manipulate them. Through
practising such conscious incitement, one becomes wrought up and is exhausted
by the eternal stress and strain. Moreover, the effects produced are then
limited to those on whom one's thoughts are consciously fixed.
Nine in the fifth place means:
The influence shows itself in the back of the neck.
No remorse.
The back of the neck is the most rigid part of the body. When the influence
shows itself there, the will remains firm and the influence doesn't lead
to confusion. Hence remorse doesn't enter into consideration here. What
takes place in the depths of one's being, in the unconscious mind. It's
true that if we can't be influenced ourselves, we can't influence the outside
world.
Six at the top means:
The influence shows itself in the jaws, cheeks, and tongue.
The most superficial way of trying to influence others is through talk
that has nothing real behind it. The influence produced by such mere tongue
wagging must necessarily remain insignificant. Hence no indication is added
regarding good or bad fortune.
32 Heng: Duration
Chen: the arousing, thunder is over
Sun, the gentle, wind.
The strong trigram Cheng is above, the weak trigram Sun below. This hexagram
is the inverse of the preceding one. In the latter we have influence, here
we have union as an enduring condition. The two images are thunder and
wind, which are likewise constantly paired phenomena. The lower trigram
indicates gentleness within; the upper, movement without.
In the sphere of social relationships,
the hexagram represents the institution of marriage as the enduring union
of the sexes. During courtship the young man subordinates himself to the
girl, but in marriage, which is represented by the coming together of the
eldest son and the eldest daughter, the husband is the directing and moving
force outside, while the wife, inside, is gentle and submissive.
The judgement
DURATION. Success. No blame.
Perseverance furthers.
It furthers one to have somewhere to go.
Duration is a state whose movement isn't worn down by hindrances. It's
not a state of rest, for mere standstill is regression. Duration is rather
the self- contained and therefore self-renewing movement of an organised,
firmly integrated whole, taking place in accordance with immutable laws
and beginning anew at every ending. The end is reached by an inward movement,
by inhalation, systole, contraction, and this movement turns into a new
beginning, in which the movement is directed outward, in exhalation, diastole,
expansion.
Heavenly bodies exemplify duration.
They move in their fixed orbits, and because of this their light-giving
power endures. The seasons of the year follow a fixed law of change and
transformation, hence can produce effects that endure.
So likewise the dedicated man embodies
an enduring meaning in his way of life, and thereby the world is formed.
In that which gives things their duration, we can come to understand the
nature of all beings in heaven and on earth.
The Image
Thunder and wind: the image of DURATION.
Thus the superior man stands firm
And doesn't change has direction.
Thunder rolls, and the wind blows; both are examples of extreme mobility
and so are seemingly the very opposite of duration, but the laws governing
their appearance and subsidence, their coming and going, endure. In the
same way the independence of the superior man isn't based on rigidity and
immobility of character. He always keeps abreast of the time and changes
with it. What endures is the unswerving directive, the inner law of his
being, which determines all his actions.
The lines
Six at the beginning means:
Seeking duration too hastily brings misfortune persistently.
Nothing that would further.
Whatever endures can be created only gradually by long- continued work
and careful reflection. In the same sense Lao-tse says:
"If we wish to compress something, we
must first let it fully expand."
He who demands too much at once is acting
precipitately, and because he attempts too much, he ends by succeeding
in nothing.
Nine in the second place means:
Remorse disappears.
The situation is abnormal. A man's force of character is greater than the
available material power. Thus he might be afraid of allowing himself to
attempt something beyond his strength. However, since it's the time of
DURATION, it's possible for him to control his inner strength and so to
avoid excess. Cause for remorse then disappears.
Nine in the third place means:
He who doesn't give duration to his character
Meets with disgrace.
Persistent humiliation.
If a man remains at the mercy of moods of hope or fear aroused by the outer
world, he loses his inner consistency of character. Such inconsistency
invariably leads to distressing experiences. These humiliations often come
from an unforeseen quarter. Such experiences are not merely effects produced
by the external world, but logical consequences evoked by his own nature.
Nine in the fourth place means:
No game in the field.
If we're in pursuit of game and want to get a shot at a quarry, we must
set about it in the right way. A man who persists in stalking game in a
place where there's none may wait forever without finding any. Persistence
in search isn't enough. What's not sought in the right way isn't found.
Six in the fifth place means:
Giving duration to one's character through perseverance.
This is good fortune for a woman, misfortune for a man.
A woman should follow a man her whole life long, but a man should at all
times hold to what's his duty at the given moment. Should he persistently
seek to conform to the woman, it would be a mistake for him. Accordingly
it's altogether right for a woman to hold conservatively to tradition,
but a man must always be flexible and adaptable and allow himself to be
guided solely by what his duty requires.
33 Tun: Retreat
Chien, the creative, heaven is over
Ken, keeping still, mountain.
The power of the dark is ascending. The light retreats to security, so
that the dark can't encroach on it. This retreat is a matter not of man's
will but of natural law. Therefore in this case withdrawal is proper; it's
the correct way to behave in order not to exhaust one's forces.
In the calendar this hexagram is linked
with the sixth month (July-August), in which the forces of winter are already
showing their influence.
The judgement
RETREAT. Success.
In what's small, perseverance furthers.
Conditions are such that the hostile forces favoured by the time are advancing.
In this case retreat is the right course, and it's not to be confused with
flight. Flight means saving oneself under any circumstances, whereas retreat
is a sign of strength. We must be careful not to miss the right moment
while we're in full possession of power and position. Then we shall be
able to interpret the signs of the time before it's too late and to prepare
for provisional retreat instead of being drawn into a desperate life-and-death
struggle. Thus we don't simple abandon the field to the opponent; we make
it difficult for him to advance by showing perseverance in single acts
of resistance. In this way we prepare, while retreating, for the counter-
movement. Understanding the laws of a constructive retreat of this sort
isn't easy. The meaning that lies hidden in such a time is important.
The Image
Mountain under heaven: the image of RETREAT.
Thus the superior man keeps the inferior man at a distance,
Not angrily but with reserve.
The mountain rises up under heaven, but owing to its nature it finally
comes to a stop. Heaven on the other hand retreats upward before it into
the distance and remains out of reach. This symbolises the behaviour of
the superior man toward a climbing inferior; he retreats into his own thoughts
as the inferior man comes forward. He doesn't hate him, for hatred is a
form of subjective involvement by which we're bound to the hated object.
The superior man shows strength (heaven) in that he brings the inferior
man to a standstill (mountain) by his dignified reserve.
The lines
Six at the beginning means:
At the tail in retreat. This is dangerous.
One must not wish to undertake anything.
Since the hexagram is the picture of something that's retreating, the lowest
line represents the tail and the top line the head. In a retreat it's advantageous
to be at the front. Here one is at the back, in immediate contact with
the pursuing enemy. This is dangerous, and under such circumstances it's
not advisable to undertake anything. Keeping still is the easiest way of
escaping from the threatening danger.
Six in the second place means:
he holds him fast with yellow ox-hide.
No one can tear him loose.
Yellow is the colour of the middle. It indicates that which is correct
and in line with duty. Ox-hide is strong and not to be torn.
While the superior men retreat and the
inferior press after them, the inferior man represented here holds on so
firmly and tightly to the superior man that the latter can't shake him
off. And because he's in quest of what's right an so strong in purpose,
he reaches his goal. Thus the line confirms what's said in the Judgement:
"In what's small" - here equivalent
to "in the inferior man" - "perseverance furthers."
Nine in the third place means:
A halted retreat
Is nerve-wracking and dangerous.
To retain people as men- and maidservants
Brings good fortune.
When it's time to retreat it's both unpleasant and dangerous to be held
back, because then one no longer has freedom of action. In such a case
the only expedient is to take into one's service, so to speak, those who
refuse to let one go, so that one may at least keep one's initiative and
not fall helplessly under their domination. But even with this expedient
the situation is far from satisfactory - for what can one hope to accomplish
with such servants?
Nine in the fourth place means:
Voluntary retreat brings good fortune to the superior man
And downfall to the inferior man.
In retreating the superior man is intent on taking his departure willingly
and in all friendliness. He easily adjusts his mind to retreat, because
in retreating he doesn't have to do violence to his convictions. The only
one who suffers is the inferior man from whom he retreats, who will degenerate
when deprived of the guidance of the superior man.
Nine in the fifth place means:
Friendly retreat. Perseverance brings good fortune.
It's the business of the superior man to recognise in time that the moment
for retreat has come. If the right moment is chosen, the retreat can be
carried out within the forms of perfect friendliness, without the necessity
of disagreeable discussions. Yet, for all the observance of amenities,
absolute firmness of decision is necessary if one isn't to be led astray
by irrelevant considerations.
Nine at the top means:
Cheerful retreat. Everything serves to further.
The situation is unequivocal. Inner detachment has become an established
fact, and we're at liberty to depart. When one sees the way ahead thus
clearly, free of all doubt, a cheerful mood sets in, and one chooses what's
right without further thought. Such a clear path ahead always leads to
the good.
34 Ta Chuang: The Power
of the Great
Cheng, the arousing, thunder is over
Chien, the creative, heaven.
The great lines, that is, the light, strong lines, are powerful. Four light
lines have entered the hexagram from below and are about to ascend higher.
The upper trigram is Cheng, the Arousing; the lower is Chien, the Creative
(1). Chien is strong, Cheng produces movement. The union of movement and
strength gives the meaning of THE POWER OF THE GREAT. The hexagram is linked
with the second month (March-April).
The judgement
THE POWER OF THE GREAT. Perseverance furthers.
The hexagram points to a time when inner worth mounts with great force
and comes to power. But its strength has already passed beyond the median
line, hence there's danger that one may rely entirely on one's own power
and forget to ask what's right. There's danger too that, being intent on
movement, we may not wait for the right time. Therefore the added statement
that perseverance furthers. For that's truly great power which doesn't
degenerate into mere force but remains inwardly united with the fundamental
principles of right and of justice. When we understand this point - namely,
that greatness and justice must be indissolubly united - we understand
the true meaning of all that happens in heaven and on earth.
The Image
Thunder in heaven above:
The image of THE POWER OF THE GREAT.
Thus the superior man doesn't tread on paths
That don't accord with established order.
Thunder - electrical energy - mounts upward in the spring. The direction
of this movement is in harmony with that of the movement of heaven. It's
therefore a movement in accord with heaven, producing great power. However,
true greatness depends on being in harmony with what's right. Therefore
in times of great power the superior man avoids doing anything that's not
in harmony with the established order.
The lines
Nine at the beginning means:
Power in the toes.
Continuing brings misfortune.
This is certainly true.
The toes are in the lowest place and are ready to advance. So likewise
great power in lowly station is inclined to effect advance by force. This,
if carried further, would certainly lead to misfortune, and therefore by
way of advice a warning is added.
Nine in the second place means:
Perseverance brings good fortune.
The premise here's that the gates to success are beginning to open. Resistance
gives way and we forge ahead. This is the point at which, only too easily,
we become the prey of exuberant self-confidence. This is why the oracle
says that perseverance (i.e., perseverance in inner equilibrium, without
excessive use of power) brings good fortune.
Nine in the third place means:
The inferior man works through power.
The superior man doesn't act thus.
To continue is dangerous.
A goat butts against a hedge
And gets its horns entangled.
Making a boast of power leads to entanglements, just as a goat entangles
its horns when it butts against a hedge. Whereas an inferior man revels
in power when he comes into possession of it, the superior man never makes
this mistake. He's conscious at all times of the danger of pushing ahead
regardless of circumstances, and therefore renounces in good time the empty
display of force.
Nine in the fourth place means:
Perseverance brings good fortune.
Remorse disappears.
The hedge opens; there's no entanglement.
Power depends on the axle of a big cart.
If a man goes on quietly and perseveringly working at the removal of resistances,
success comes in the end. The obstructions give way and all occasion for
remorse arising from excessive use of power disappears.
Such a man's power doesn't show externally,
yet it can move heavy loads, like a big cart whose real strength lies in
its axle. The less that power is applied outwardly, the greater its effect.
Six in the fifth place means:
Loses the goat with ease.
No remorse.
The goat is noted for hardness outwardly and weakness within. Now the situation
is such that everything is easy; there's no more resistance. One can give
up a belligerent, stubborn way of acting and won't have to regret it.
Six at the top means:
A goat butts against a hedge.
It can't go backward, it can't go forward.
Nothing serves to further.
If one notes the difficulty, this brings good fortune.
If we venture too far we come to a deadlock, unable either to advance or
to retreat and whatever we do merely serves to complicate thing further.
Such obstinacy leads to insuperable difficulties. But if, realising the
situation, we compose ourselves and decide not to continue, everything
will right itself in time.
35 Chin: Progress
Li, the clinging, fire is over
Kun the receptive, earth.
The hexagram represents the sun rising over the earth. It's therefore the
symbol of rapid, easy progress, which at the same time means ever widening
expansion and clarity.
The judgement
PROGRESS. The powerful prince
Is honoured with horses in large numbers.
In a single day he's granted audience three times.
As an example of progress, this pictures a time when a powerful feudal
lord rallies the other lords around the sovereign and pledges fealty and
peace. The sovereign rewards him richly and invites him to a closer intimacy.
A twofold idea is set forth here. The
actual effect of the progress emanates from a man who's in a dependent
position and whom the others regard as their equal and are therefore willing
to follow. This leader has enough clarity of vision not to abuse his great
influence but to use it rather for the benefit of his ruler. His ruler
in turn is free of all jealousy, showers presents on the great man, and
invites him continually to his court. An enlightened ruler and an obedient
servant - this is the condition on which great progress depends.
The Image
The sun rises over the earth:
The image of PROGRESS.
Thus the superior man himself
Brightens his bright virtue.
The light of the sun rises over the earth is by nature clear. The higher
the sun rises, the more it emerges from the dark mists, spreading the pristine
purity of its rays over an ever widening area. The real nature of man is
likewise originally good, but it becomes clouded by contact with earthly
things and therefore needs purification before it can shine forth in its
native clarity.
The lines
Six at the beginning means:
Progressing, but turned back.
Perseverance brings good fortune.
If one meets with no confidence, one should remain calm.
No mistake.
At a time when all elements are pressing for progress, we're still uncertain
whether in the course of advance we may not meet with a rebuff. Then the
thing to do is simply continue in what's right; in the end this will bring
good fortune. It may be that we meet with no confidence. In this case we
ought not to try to win confidence regardless of the situation, but should
remain calm and cheerful and refuse to be roused to anger. Thus we remain
free of mistakes.
Six in the second place means:
Progressing, but in sorrow.
Perseverance brings good fortune.
Then one obtains great happiness from one's ancestress.
Progress is halted; an individual is kept from getting in touch with the
man in authority with whom he has a connection. When this happens, he must
remain persevering, although he's grieved; then with a maternal gentleness
the man in question will bestow great happiness on him. This happiness
comes to him-and is well deserved-because in this case mutual attraction
doesn't rest on selfish or partisan motives but on firm and correct principles.
Six in the third place means:
All are in accord. Remorse disappears.
A man strives onward, in association with others whose backing encourages
him. This dispels any cause for regret over the fact that he doesn't have
enough independence to triumph unaided over every hostile turn of fate.
Nine in the fourth place means:
Progress like a hamster.
Perseverance brings danger.
In times of progress it's easy for strong men in the wrong places to amass
great possessions. But such conduct shuns the light. And since times of
progress are inevitably brought to the light, perseverance in such action
always leads to danger.
Six in the fifth place means:
Remorse disappears.
Take not gain and loss to heart.
Undertakings bring good fortune.
Everything serves to further.
The situation described here's that of one who, finding himself in an influential
position in a time of progress, remains gentle and reserved. He might reproach
himself for lack of energy in making the most of the propitiousness of
the time and obtaining all possible advantage. However, this regret passes
away. He must not take either loss or gain to heart; they are minor considerations.
What matters much more is the fact that in this way he has assured himself
of opportunities for successful and beneficent influence.
Nine at the top means:
Making progress with the horns is permissible
Only for the purpose of punishing one's own city.
To be conscious of danger brings good fortune.
No blame.
Perseverance brings humiliation.
Making progress with lowered horns-i.e., acting on the offensive- is permissible,
in times like those referred to here, only in dealing with the mistakes
of one's own people. Even then we must bear in mind that proceeding on
the offensive may always be dangerous. In this way we avoid the mistakes
that otherwise threaten, and succeed in what we set out to do. On the other
hand, perseverance in such over energetic behaviour, especially toward
persons with whom there's no close connection, will lead to humiliation.
36 Ming I: Darkening
of the light
Kun the receptive, earth is over
Li, the clinging, fire.
Here the sun has sunk under the earth and is therefore darkened. The name
of the hexagram means literally "wounding of the bright"; hence the individual
lines contain frequent references to wounding. The situation is the exact
opposite of that in the foregoing hexagram. In the latter a wise man at
the head of affairs has able helpers, and in company with them makes progress;
here a man of dark nature is in a position of authority and brings harm
to the wise and able man.
The judgement
DARKENING OF THE LIGHT. In adversity
It furthers one to be persevering.
One must not unresistingly let himself be swept along by unfavourable circumstances,
nor permit his steadfastness to be shaken. He can avoid this by maintaining
his inner light, while remaining outwardly yielding and tractable. With
this attitude he can overcome even the greatest adversities.
In some situations indeed a man must
hide his light, in order to make his will prevail in spite of difficulties
in his immediate environment. Perseverance must dwell in inmost consciousness
and shouldn't be discernible from without. Only thus is a man able to maintain
his will in the face of difficulties.
The Image
The light has sunk into the earth:
The image of DARKENING OF THE LIGHT.
Thus does the superior man live with the great mass:
He veils his light, yet still shines.
In a time of darkness it's essential to be cautious and reserved. One shouldn't
needlessly awaken overwhelming enmity by inconsiderate behaviour. In such
times one ought not to fall in with the practices of others; neither should
one drag them censoriously into the light. In social intercourse one shouldn't
try to be all-knowing. One should let many things pass, without being duped.
The lines
Nine at the beginning means:
Darkening of the light during flight.
He lowers his wings.
The superior man doesn't eat for three days
On his wanderings.
But he has somewhere to go.
The host has occasion to gossip about him.
With grandiose resolve a man endeavours to soar above all obstacles, but
thus encounters a hostile fate. He retreats and evades the issue. The time
is difficult. Without rest, he must hurry along, with no permanent abiding
place. If he doesn't want to make compromises within himself, but insists
on remaining true to his principles, he suffers deprivation. Never the
less he has a fixed goal to strive for even though the people with whom
he lives don't understand him and speak ill of him.
Six in the second place means:
Darkening of the light injures him in the left thigh.
He gives aid with the strength of a horse.
Good fortune.
Here the Lord of Light is in a subordinate place and is wounded by the
Lord of Darkness. But the injury isn't fatal; it's only a hindrance. Rescue
is still possible. The wounded man gives no thought to himself; he thinks
only of saving the others who are also in danger. Therefore he tries with
all his strength to save all that can be saved. There's good fortune in
thus acting according to duty.
Nine in the third place means:
Darkening of the light during the hunt in the south.
Their great leader is captured.
One must not expect perseverance too soon.
It seems as if chance were at work. While the strong, loyal man is striving
eagerly and in good faith to create order, he meets the ringleader of the
disorder, as if by accident, and seizes him. Thus victory is achieved.
But in abolishing abuses one must not be too hasty. This would turn out
badly because the abuses have been in existence so long.
Six in the fourth place means:
He penetrates the left side of the belly.
One gets at the very heart of the darkening of the light.
We find ourselves close to the commander of darkness and so discover his
mot secret thoughts. In this way we realise that there's no longer any
hope of improvement, and thus we're enabled to leave the scene of disaster
before the storm breaks.
Six in the fifth place means:
Darkening of the light as with Prince Chi.
Perseverance furthers.
Prince Chi lived at the court of the evil tyrant Chou Hsin, who, although
not mentioned by name, furnished the historical example on which this whole
situation is based. Prince Chi was a relative of the tyrant and couldn't
withdraw from the court; therefore he concealed his true sentiments and
feigned insanity. Although he was held a slave, he didn't allow external
misery to deflect him from his convictions.
This provides a teaching for those who
can't leave their posts in times of darkness. In order to escape danger,
they need invincible perseverance of spirit and redoubled caution in their
dealings with the world.
Six at the top means:
Not light but darkness.
First he climbed up to heaven,
Then plunged into the depths of the earth.
Here the climax of the darkening is reached. The dark power at first held
so high a place that it could wound all who were on the side of good and
of the light. But in the end it perishes of its own darkness, for evil
must itself fall at the very moment when it has wholly overcome the good,
and thus consumed the energy to which it owed its duration.
37 Chia Jen: The Family
[The Clan]
Sun, the gentle, wind is over
Li, the clinging, fire.
The hexagram represents the laws obtaining within the family. The strong
line at the top represents the father, the lowest the son. The strong line
in the fifth place represents the husband, the yielding second line the
wife. On the other hand, the tow strong lines in the fifth and the third
place represent two brothers, and the two weak lines correlated with them
in the fourth and the second place stand for their respective wives. Thus
all the connections and relationships within the family find their appropriate
expression. Each individual line has the character according with its place.
The fact that a strong line occupies the sixth place- where a weak line
might be expected- indicates very clearly the strong leadership that must
come from the head of the family. The line is to be considered here not
in its quality as the sixth but in its quality as the top line. THE FAMILY
shows the laws operative within the household that, transferred to outside
life, keep the state and the world in order. The influence that goes out
from within the family is represented by the symbol of the wind created
by fire.
The judgement
THE FAMILY. The perseverance of the woman furthers.
The foundation of the family is the relationship between husband and wife.
The tie that hold the family together lies in the loyalty and perseverance
of the wife. The tie that holds the family together lies in the loyalty
and perseverance of the wife. Her place is within (second line), while
that of the husband is without (fifth line). It's in accord with the great
laws of nature that husband and wife take their proper places. Within the
family a strong authority is needed; this is represented by the parents.
If the father is really a father and the son a son, if the elder brother
fulfils his position, and the younger fulfils his, if the husband is really
a husband and the wife a wife, then the family is in order. When the family
is in order, all the social relationships of mankind will be in order.
Three of the five social relationships
are to be found within the family-that between father and son, which is
the relation of love, that between the husband and wife, which is the relation
of chaste conduct, and that between elder and younger brother, which is
the relation of correctness. The loving reverence of the son is then carried
over to the prince in the form of faithfulness to duty; the affection and
correctness of behaviour existing between the two brothers are extended
to a friend in the form of loyalty, and to a person of superior rank in
the form of deference. The family is society in the embryo; it's the native
soil on which performance of moral duty is made early through natural affection,
so that within a small circle a basis of moral practice is created, and
this is later widened to include human relationships in general.
The Image
Wind comes forth from fire:
The image of THE FAMILY.
Thus the superior man has substance in his words
And duration in his way of life.
Heat creates energy: this is signified by the wind stirred up by the fire
and issuing forth form it. This represents influence working from within
outward. The same thing is needed in the regulation of the family. Here
too the influence on others must proceed form one's own person. In order
to be capable of producing such an influence, one's words must have power,
and this they can have only if they are based on something real, just as
flame depends on its fuel Words have influence only when they are pertinent
and clearly related to definite circumstances. General discourses and admonitions
have no effect whatsoever. Furthermore, the words must be supported by
one's entire conduct, just as the wind is made effective by am impression
on others that they can adapt and conform to it. If words and conduct are
not in accord and consistent, they will have no effect.
The lines
Nine at the beginning means:
Firm seclusion within the family.
Remorse disappears.
The family must form a well-defined unit within which each member knows
his place. From the beginning each child must be accustomed to firmly established
rules of order, before ever its will is directed to other things. If we
begin too late to enforce order, when the will of the child has already
been overindulged, the whims and passions, grown stronger with the years,
offer resistance and give cause for remorse. If we insist on order from
the outset, occasions for remorse may arise-in general social life these
are unavoidable- but the remorse always disappears again, and everything
rights itself. For there's nothing easily avoided and more difficult to
carry through than "breaking a child's will."
Six in the second place means:
She shouldn't follow her whims.
She must attend within to the food.
Perseverance brings good fortune.
The wife must always be guided by the will of the master of the house,
be he father, husband, or grown son. There, without having to look for
them, she has great and important duties. She must attend to the nourishment
of her family and to the food for the sacrifice. IN this way she becomes
the centre of the social and religious life of the family, and her perseverance
in this position brings good fortune to the whole house.
In relation to general conditions, the
counsel here's to seek nothing by means of force, but quietly to confine
oneself to the duties at hand.
Nine in the third place means:
When tempers flare up in the family,
Too great severity brings remorse.
Good fortune nonetheless.
When woman and child dally and laugh
It leads in the end to humiliation.
In the family the proper mean between severity and indulgence ought to
prevail. Too great severity toward one's own flesh and blood leads to remorse.
The wise thing is to build strong dikes within which complete freedom of
movement is allowed each individual. But in doubtful instances too great
severity, despite occasional mistakes, is preferable, because it preserves
discipline in the family, whereas too great weakness leads to disgrace.
Six in the fourth place means:
She's the treasure of the house.
Great good fortune.
It's on the woman of the house that the well-being of the family depends.
Well-being prevails when expenditures and income are soundly balanced.
This leads to great good fortune. In the sphere of public life, this line
refers to the faithful steward whose measures further the general welfare.
Nine in the fifth place means:
As a king he approaches his family.
Fear not.
Good fortune.
A king is the symbol of a fatherly man who's richly endowed in mind. He
does nothing to make himself feared; on the contrary, the whole family
can trust him, because love governs their intercourse. His character of
itself exercises the right influence.
Nine at the top means:
His work commands respect.
In the end good fortune comes.
In the last analysis, order within the family depends on the character
of the master of the house. If he cultivates his personality so that it
works impressively through the force of inner truth, all goes well with
the family. In a ruling position one must of his own accord assume responsibility.
38 Kuei: Opposition
Li, the clinging, flame is over
Tui, the joyous, lake.
This hexagram is composed of the trigram Li above, i.e., flame, which burns
upward, and Tui below, i.e., the lake, which seeps downward. These tow
movements are indirect contrast. Furthermore, Li is the second daughter
and Tui the youngest daughter, and although they live in the same house
they belong to different men; hence their wills are not the same but are
divergently directed.
The judgement
OPPOSITION. In small matters, good fortune.
When people live in opposition and estrangement they can't carry out a
great undertaking in common; their points of view diverge too widely. In
such circumstances one should above all not proceed brusquely, for that
would only increase the existing opposition; instead, one should limit
oneself to producing gradual effects in small matters. Here success can
still be expected, because the situation is such that the opposition doesn't
preclude all agreement.
In general, opposition appears as an
obstruction, but when it represents polarity within a comprehensive whole,
it has also its useful and important functions. The oppositions of heaven
and earth, spirit and nature, man and woman, when reconciled, bring about
the creation and reproduction of life. In the world of visible things,
the principle of opposites makes possible the differentiation by categories
through which order is brought into the world.
The Image
Above, fire; below. The lake.
The image of OPPOSITION.
Thus amid all fellowship
The superior man retains his individuality.
The two elements, fire and water, never mingle but even when in contact
retain their own natures. So the sutured man is never led into baseness
or vulgarity through intercourse or community of interests with persons
of another sort; regardless of all commingling, he will always preserve
his individuality.
The lines
Nine at the beginning means:
Remorse disappears.
If you lose your horse, don't run after it;
It will come back of its own accord.
When you see evil people,
Guard yourself against mistakes.
Even in times when oppositions prevail, mistakes can be avoided, so that
remorse disappears. When opposition begins to manifest itself, a man must
not try to bring about unity by force, for by so doing he would only achieve
the contrary, just as a horse goes farther and farther away if one runs
after it. It's one's own horse, one can safely let it go; it will come
back of its own accord. So too when someone who belongs with us is momentarily
estranged because of a misunderstanding, he will return of his own accord
if we leave matters to him. One the other hand, it's well to be cautious
when evil men who don't belong with us force themselves on us, again as
the result of a misunderstanding. Here the important thing is to avoid
mistakes. We must not try to shake off these evil men by force; this would
give rise to real hostility. We must simply endure them. They will eventually
withdraw of their own accord.
Nine in the second place means:
One meets his lord in a narrow street.
No blame.
As a result of misunderstandings, it has become impossible for people who
by nature belong together to meet in the correct way. This being so, an
accidental meeting under informal circumstances may serve the purpose,
provided there's an inner affinity between them.
Six in the third place means:
One sees the wagon dragged back,
The oxen halted,
A man's hair and nose cut off.
Not a good beginning, but a good end.
Often it seems tot a man as though everything were conspiring against him.
He sees himself checked and hindered in his progress, insulted and dishonoured.
However, he must not let himself be misled; despite this opposition, he
must cleave to the man with whom he knows he belongs. Thus, notwithstanding
the bad beginning, the matter will end well.
Nine in the fourth place means:
Isolated through opposition,
One meets a like-minded man
With whom one can associate in good faith.
Despite the danger, no blame.
If a man finds himself in a company of people from whom he's separated
by an inner opposition, he becomes isolated. But if in such a situation
a man meets someone who fundamentally by the very law of his being, is
kin to him, and whom he can trust completely, he overcomes all the dangers
of isolation. His will achieves its aim, and he becomes free of faults.
Six in the fifth place means:
Remorse disappears.
The companion bits his way through the wrappings.
If one goes to him,
How could it be a mistake?.
Coming upon a sincere man, one fails to recognise him at first because
of the general estrangement. However, he bites his way through the wrappings
that are causing the separation. When such a companion thus reveals himself
in his true character, it's one's duty to go to meet him and to work with
him.
Nine at the top means:
Isolated through opposition,
One sees one's companion as a pig covered with dirt,
As a wagon full of devils.
First one draws a bow against him,
then one lays the bow aside.
He's not a robber; he will woo at the right time.
As one goes, rain falls; then good fortune comes.
Here the isolation is due to misunderstanding; it's brought about not by
outer circumstances but by inner conditions. A man misjudges his best friends,
taking them to be as unclean as a dirty pig in and as dangerous as a wagon
full of devils. He adopts an attitude of defence. But in the end, realising
his mistake, he lays aside the bow, perceiving that the other is approaching
with the best intentions for the purpose of close union. Thus the tension
is relieved. The union resolves the tension, just as falling rain relieves
the sultriness preceding a thunderstorm. All goes well, for just when opposition
reaches its climax it changes over to its antithesis.
39 Chien: Obstruction
Kan the abysmal, water is over
Ken keeping still, mountain.
The hexagram pictures a dangerous abyss lying before us and a steep, inaccessible
mountain rising behind us. We're surrounded by obstacles; at the same time,
since the mountain has the attribute of keeping still, there's implicit
a hint as to how we can extricate ourselves. The hexagram represents obstructions
that appear in the course of time but that can and should be overcome.
Therefore all the instruction given is directed to overcoming them.
The judgement
OBSTRUCTION. The south-west furthers.
The north-east doesn't further.
It furthers one to see the great man.
Perseverance brings good fortune.
The south-west is the region of retreat, the north-east that of advance.
Here an individual is confronted by obstacles that can't be overcome directly.
In such a situation it's wise to pause in view of the danger and to retreat.
However, this is merely a preparation for overcoming the obstructions.
One must join forces with friends of like mind and put himself under the
leadership of a man equal to the situation: then one will succeed in removing
the obstacles. This requires the will to persevere just when one apparently
must do something that leads away from his goal. This unswerving inner
purpose brings good fortune in the end. An obstruction that lasts only
for a time is useful for self- development. This is the value of adversity.
The Image
Water on the mountain:
The image of OBSTRUCTION.
Thus the superior man turns his attention to himself
And moulds his character.
Difficulties and obstructions throw a man back on himself. While the inferior
man seeks to put the blame on other persons, bewailing his fate, the superior
man seeks the error within himself, and through this introspection the
external obstacle becomes for him an occasion for inner enrichment and
education.
The lines
Six at the beginning means:
Going leads to obstructions,
Coming meets with praise.
When one encounters an obstruction, the important thing is to reflect on
how best to deal with it. When threatened with danger, one shouldn't strive
blindly to go ahead, for this only leads to complications. The correct
thing is, on the contrary, to retreat for the time being, not in order
to give up the struggle but to await the right moment for action.
Six in the second place means:
The King's servant is beset by obstruction on obstruction,
But it's not his own fault.
Ordinarily it's best to go around an obstacle and try to overcome it along
the line of least resistance. But there's one instance in which a man must
go out to meet the trouble, even though difficulty piles on difficulty:
this is when the path of duty leads directly to it-in other words, when
he can't act of his own volition but is duty bound to go and seek out danger
in the service of a higher cause. Then he may do it without compunction,
because it's not through any fault of his that he's putting himself in
this difficult situation.
Nine in the third place means:
Going leads to obstructions;
Hence he comes back.
While the preceding line shows the official compelled by duty to follow
the way of danger, this line shows the man who must act as father of a
family or as head of his kin. If he were to plunge recklessly in to danger,
it would be a useless act, because those entrusted to his care can't get
along by themselves. But if he withdraws and turns back to his own, they
welcome him with great joy.
Six in the fourth place means:
Going leads to obstructions,
Coming leads to union.
This too describes a situation that can't be managed single- handed. In
such a case the direct way isn't the shortest. If a person were to forge
ahead on his own strength and without the necessary preparations, he wouldn't
find the support he needs and would realise too late that he has been mistaken
in his calculations, inasmuch as the conditions on which he hoped he could
rely would prove to be inadequate. In this case it's better, therefore,
to hold back for the time being and to gather together trustworthy companions
who can be counted on for help in overcoming the obstructions.
Nine in the fifth place means:
In the midst of the greatest obstructions,
Friends come.
Here we see a man who's called to help in an emergency. He shouldn't seek
to evade the obstructions, no matter how dangerously they pile up before
him. But because he's really called to the task, the power of his spirit
is strong enough to attract helpers whom he can effectively organise, so
that through the well-directed co-operation of all participants the obstruction
is overcome.
Six at the top means:
Going leads to obstructions,
Coming leads to great good fortune.
It furthers one to see the great man.
This refers to a man who has already left the world and its tumult behind
him. When the time of obstructions arrives, it might seem that the simplest
thing for him to do would be to turn his back on the world and take refuge
in the beyond. But this road is barred to him. He must not seek his own
salvation and abandon the world to its adversity. Duty calls him back once
more into the turmoil of life. Precisely because of his experience and
inner freedom, he's able to create something both great and complete that
brings good fortune. And it's favourable to see the great man in alliance
with whom one can achieve the work of rescue.
40 Hsieh: Deliverance
Cheng, the arousing, thunder is over
Kan, the abysmal, water.
Here the movement goes out of the sphere of danger. The obstacle has been
removed, the difficulties are being resolved. Deliverance isn't yet achieved;
it's just in its beginning, and the hexagram represents its various stages.
The judgement
DELIVERANCE. The south-west furthers.
If there's no longer anything where one has to go,
Return brings good fortune.
If there's still something where one has to go,
Hastening brings good fortune.
This refers to a time in which tensions and complications begin to be eased.
At such times we ought to make our way back to ordinary conditions as soon
as possible; this is the meaning of "the south-west." These periods of
sudden change have great importance. Just as rain relieves atmospheric
tension, making all the buds burst open, so a time of deliverance from
burdensome pressure has a liberating and stimulating effect on life. One
thing is important, however: in such times we must not overdo our triumph.
The point isn't to push on farther than is necessary. Returning to the
regular order of life as soon as deliverance is achieved brings good fortune.
If there are any residual matters that ought to be attended to, it should
be done as quickly as possible, so that a clean sweep is made and no retardations
occur.
The Image
Thunder and rain set in:
The image of DELIVERANCE.
Thus the superior man pardons mistakes
And forgives misdeeds.
A thunderstorm has the effect of clearing the air; the superior man produces
a similar effect when dealing with mistakes and sins of men that induce
a condition of tension. Through clarity he brings deliverance. However,
when failings come to light, he doesn't dwell on them; he simply passes
over mistakes, the unintentional transgressions, just as thunder dies away.
He forgives misdeeds, the intentional transgressions, just as water washes
everything clean.
The lines
Six at the beginning means:
Without blame.
In keeping with the situation, few words are needed. The hindrance is past,
deliverance has come. One recuperates in peace and keeps still. This is
the right thing to do in times when difficulties have been overcome.
Nine in the second place means:
One kills three foxes in the field
And receives a yellow arrow.
Perseverance brings good fortune.
The image is taken from the hunt. The hunter catches three cunning foxes
and receives a yellow arrow as a reward. The obstacles in public life are
the designing foxes who try to influence the ruler through flattery. They
must be removed before there can be any deliverance. But the struggle must
not be carried on with the wrong weapons. The yellow colour points to measure
and mean in proceeding against the enemy; the arrow signifies the straight
course. If one devotes himself wholeheartedly to the task of deliverance,
he develops so much inner strength from his rectitude that it acts as a
weapon against all that's false and low.
Six in the third place means:
If a man carries a burden on his back
And nonetheless rides in a carriage,
He thereby encourages robbers to draw near.
Perseverance leads to humiliation.
This refers to a man who has come out of needy circumstances in to comfort
and freedom from want. If now, in the manner of an upstart, he tries to
take his ease in comfortable surroundings that don't suit his nature, he
thereby attracts robbers. If he goes on thus he's sure to bring disgrace
on himself. Kongfu (Kongfu (Confucius)) says about this line:
Carrying a burden on the back is the
business of common man; a carriage is the appurtenance of a man of rank.
Now, when a common man uses the appurtenance of man of rank, robbers plot
to take it away from him. If a man is insolent toward those above him and
hard toward those below him, robbers plot to attack him. Carelessness in
guarding things tempts thieves to steal. Sumptuous ornaments worn by a
maiden are an enticement to rob her of her virtue.
Nine in the fourth place means:
Deliver yourself from your great toe.
Then the companion comes,
And him you can trust.
In times of standstill it will happen that inferior people attach themselves
to a superior man, and through force of daily habit they may grow very
close to him and become indispensable, just as the big toe is indispensable
to the foot because it makes walking easier. But when the time of deliverance
draws near, with its call to deeds, a man must free himself from such chance
acquaintances with whim he has no inner connection. For otherwise the friends
who share his views, on whom he could really rely and together with whom
he could accomplish something, mistrust him and stay away.
Six in the fifth place means:
If only the superior man can deliver himself,
It brings good fortune.
Thus he proves to inferior men that he's in earnest.
Times of deliverance demand inner resolve. Inferior people can't be driven
off by prohibitions or any external means. If one desires to be rid of
them, he must first break completely with them in his own mind; they will
see for themselves that he's in earnest and will withdraw.
Six at the top means:
The prince shoots at a hawk on a high wall.
He kills it. Everything serves to further.
The hawk on a high wall is the symbol of a powerful inferior in a high
position who's hindering the deliverance. He withstands the force of inner
influences, because he's hardened in his wickedness. He must be forcibly
removed, and this requires appropriate means. Kongfu (Kongfu (Confucius))
says about this line:
The hawk is the object of the hunt;
bow and arrow are the tools and means. The marksman is man (who must make
proper use of the means to his end). The superior man contains the means
in his own person. He bides his time and then acts. Why then shouldn't
everything go well? He acts and is free. Therefore all he has to do is
to go forth, and he takes his quarry. This is how a man fares who acts
after he has made ready the means.
41 Sun: Decrease
Ken, keeping still, mountain is over
Tui the joyous, lake.
This hexagram represents a decrease of the lower trigram in favour of the
upper, because the third line, originally strong, has moved up to the top,
and the top line, originally weak, has replaced it. What's below is decreased
to the benefit of what's above. This is out-and-out decrease. If the foundations
of a building are decreased in strength and the upper walls are strengthened,
the whole structure loves its stability. Likewise, a decrease in the prosperity
of the people in favour of the government is out-and-out decrease. And
the entire theme of the hexagram is directed to showing how this shift
of wealth can take place without causing the sources of wealth can take
place without causing the sources of wealth in the nation and its lower
classes to fail.
The judgement
DECREASE combined with sincerity
Brings about supreme good fortune
Without blame.
One may be persevering in this.
It furthers one to undertake something.
How is this to be carried out?
One may use tow small bowls for the sacrifice.
Decrease doesn't under all circumstances mean something bad. Increase and
decrease come in their own time. What matters here's to understand the
time and not to try to cover up poverty with empty pretence. If a time
of scanty resources brings out an inner truth, one must not feel ashamed
of simplicity. For simplicity is then the very thing needed to provide
inner strength for further undertakings. Indeed, there need by no concern
if the outward beauty of the civilisation, even the elaboration of religious
forms, should have to suffer because of simplicity. One must draw on the
strength of the inner attitude to compensate for what's lacking in externals;
then the power of the content makes up for the simplicity of form. There's
no need of presenting false appearances to God. Even with slender means,
the sentiment of the heart can be expressed.
The Image
At the foot of the mountain, the lake:
The image of DECREASE.
Thus the superior man controls his anger
And restrains his instincts.
The lake at the foot of the mountain evaporates. In this way it decreases
to the benefit of the mountain, which is enriched by its moisture. The
mountain stands as the symbol of stubborn strength that can harden into
anger. The lake is the symbol of unchecked gaiety that can develop into
passionate drives at the expense of the life forces. Therefore decrease
is necessary; anger must be decreased by keeping still, the instincts must
be curbed by restriction. By this decrease of the lower powers of the psyche,
the higher aspects of the soul are enriched/
The lines
Nine at the beginning means:
Going quickly when one's tasks are finished
Is without blame.
But one must reflect on how much one may decrease others.
It's unselfish and good when a man, after completing his own urgent tasks,
uses his strength in the service of others, and without bragging or making
much of it, helps quickly where help is needed. But the man in a superior
position who's thus aided must weigh carefully how much he can accept without
doing the helpful servant or friend real harm. Only where such delicacy
of feeling exists can one give oneself unconditionally and without hesitation.
Nine in the second place means:
Perseverance furthers.
To undertake something brings misfortune.
Without decreasing oneself,
One is able to bring increase to others.
A high-minded self-awareness and a consistent seriousness with no forfeit
of dignity are necessary if a man wants to be of service to others. He
who throw himself away in order to do the bidding of a superior diminishes
his own position without thereby giving lasting benefit to the other. This
is wrong. To render true service of lasting value to another, one must
serve him without relinquishing oneself.
Six in the third place means:
When three people journey together,
Their number increases by one.
When one man journeys alone,
He finds a companion.
When there are three people together, jealousy arises. One of them will
have to go. Avery close bond is possible only between two people. But when
one man is lonely, he's certain to find a companion who complements him.
Six in the fourth place means:
If a man decreases his faults,
It makes the other hasten to come and rejoice.
No blame.
A man's faults often prevent even well-disposed people from coming closer
to him. His faults are sometimes reinforced by the environment in which
he lives. But if in humility he can bring himself to the point of giving
them up, he frees his well-disposed friends from an inner pressure and
causes them to approach the more quickly, and there's mutual joy.
Six in the fifth place means:
Someone does indeed increase him.
Ten pairs of tortoises can't oppose it.
Supreme good fortune.
If someone is marked out by fate for good fortune, it comes without fail.
All oracles-as for instance those that are read from the shells of tortoises-are
bound to concur in giving him favourable signs. He need fear nothing, because
his luck is ordained from on high.
Nine at the top means:
If one is increased without depriving other,
There's no blame.
Perseverance brings good fortune.
It furthers one to undertake something.
One obtains servants
But no longer has a separate home.
There are people who dispense blessings to the whole world. Every increase
in power that comes to them benefits the whole of mankind and therefore
doesn't bring decrease to others. Through perseverance and zealous work
a man wins success and finds helpers as they are needed. But what he accomplishes
isn't a limited private advantage; it's a public good and available to
everyone.
42 I: Increase
Sun the gentle, wind is over
Cheng the arousing, thunder.
The idea of increase is expressed in the fact that the strong lowest line
of the upper trigram has sunk down and taken its place under the lower
trigram. This conception also expresses the fundamental idea on which the
Yi
Jing is based. To rule truly is to serve.
A sacrifice of the higher element that
produces an increase of the lower is called an out-and-out increase: it
indicates the spirit that alone has power to help the world.
The judgement
INCREASE. It furthers one
To undertake something.
It furthers one to cross the great water.
Sacrifice on the part of those above for the increase of those below fills
the people with a sense of joy and gratitude that's extremely valuable
for the flowering of the commonwealth. When people are thus devoted to
their leaders, undertakings are possible, and even difficult and dangerous
enterprises will succeed. Therefore in such times of progress and successful
development it's necessary to work and make the best use of time. This
time resembles that of the marriage of heaven and earth, when the earth
partakes of the creative power of heaven, forming and bringing forth living
beings. The time of INCREASE doesn't endure, therefore it must be utilised
while it lasts.
The Image
Wind and thunder: the image of INCREASE.
Thus the superior man:
If he sees good, he imitates it;
If he has faults, he rids himself of them.
While observing how thunder and wind increase and strengthen each other,
a man can not the way to self-increase and self-improvement. When he discovers
good in others, he should imitate it and thus make everything on earth
his own. If he perceives something bad in himself, let him rid himself
of it. In this way he becomes free of evil. This ethical change represents
the most important increase of personality.
The lines
Nine at the beginning means:
It furthers one to accomplish great deeds.
Supreme good fortune. No blame.
If great help comes to a man from on high, this increased strength must
be used to achieve something great for which he might otherwise never have
found energy, or readiness to take responsibility. Great good fortune is
produced by selflessness, and in bringing about great good fortune, he
remains free of reproach.
Six in the second place means:
Someone does indeed increase him;
Ten pairs of tortoises can't oppose it.
Constant perseverance brings good fortune.
The king presents him before God.
Good fortune.
A man brings about real increase by producing in himself the conditions
for it, that it, through receptivity to and love of the good. Thus the
thing for which he strives comes of itself, with the inevitability of natural
law. Where increase is thus in harmony with the highest laws of the universe,
it can't be prevented by any constellation of accidents. But everything
depends on hisn't letting unexpected good fortune make him heedless; he
must make it his own through inner strength an steadfastness. Then he acquires
meaning before God and man, and can accomplish something for the good of
the world.
Six in the third place means:
One is enriched through unfortunate events.
No blame, if you're sincere
And walk in the middle,
And report with a seal to the prince.
A time of blessing and enrichment has such powerful effects that even events
ordinarily unfortunate must turn out to the advantage of those affected
by them. These persons become free of error, and by acting in harmony with
truth they gain such inner authority that they exert influence as if sanctioned
by the letter and seal.
Six in the fourth place means:
If you walk in the middle
And report the prince,
He will follow.
It furthers one to be used
In the removal of the capital.
It's important that there should be men who mediate between leaders and
followers. These should be disinterested people, especially in times of
increase, since the benefit is to spread from the leader to the people.
Nothing of this benefit should be held back in a selfish way; it should
really reach those for whom it's intended. This sort of intermediary, who
also exercises a good influence on the leader, is especially important
in times when it's a matter of great undertakings, decisive for the future
and requiring the inner assent of all concerned.
Nine in the fifth place means:
If in truth you have a kind heart, ask not.
Supreme good fortune.
Truly, kindness will be recognised as your virtue.
True kindness doesn't count on nor ask about merit and gratitude but acts
from inner necessity. And such a truly kind heart finds itself rewarded
in being recognised, and thus the beneficent influence will spread unhindered.
Nine at the top means:
He brings increase to no one.
Indeed, someone even strikes him.
He doesn't keep his heart constantly steady.
Misfortune.
The meaning here's that through renunciation those in high place should
bring increase to those below. By neglecting this duty and helping no one,
they in turn lose the furthering influence of others and soon find themselves
alone. In this way they invite attacks. An attitude not permanently in
harmony with the demands of the time will necessarily bring misfortune
with it. Kongfu (Kongfu (Confucius)) says about this line:
The superior man sets his person at
rest before he moves; he composes his mind before he speaks; he makes his
relations firm before he asks for something. By attending to these three
matters, the superior man gains complete security. But if a man is brusque
in his movements, others won't co-operate. If he's agitated in his word,
they awaken no echo in others. If he asks for something without having
fist established relations, it won't be given to him. If no one is with
him, those who would harm him draw near.
43 Kuai: Break-through
(Resoluteness)
Tui, the joyous, lake is over
Chien, the creative, heaven.
This hexagram signifies on the one hand a break-through after a long accumulation
of tension, as a swollen river breaks through its dikes, or in the manner
of a cloudburst. On the other hand, applied to human conditions, it refers
to the time when inferior people gradually begin to disappear. Their influence
is on the wane; as a result of resolute action, a change in conditions
occurs, a break-through. The hexagram is linked with the third month [April-May].
The judgement
BREAK-THROUGH. One must resolutely make the matter known
At the court of the king.
It must be announced truthfully. Danger.
It's necessary to notify one's own city.
It doesn't further to resort to arms.
It furthers one to undertake something.
Even if only one inferior man is occupying a ruling position in a city,
he's able to oppress superior men. Even a single passion still lurking
in the heart has power to obscure reason. Passion and reason can't exist
side by side- therefore fight without quarter is necessary if the good
is to prevail.
In a resolute struggle of the good against
evil, there are, however, definite rules that must not be disregarded,
if it's to succeed. First, resolution must be based on a union of strength
and friendliness. Second, a compromise with evil isn't possible; evil must
under all circumstances be openly discredited. Nor must our own passions
and shortcomings be glossed over. Third, the struggle must not be carried
on directly by force. If evil is branded, it thinks of weapons, and if
we do it the favour of fighting against it blow for blow, we lose in the
end because thus we ourselves get entangled in hatred and passion. Therefore
it's important to begin at home, to be on guard in our own persons against
the faults we have branded. In this way, finding no opponent, the sharp
edges of the weapons of evil becomes dulled. For the same reasons we shouldn't
combat our own faults directly. As long as we wrestle with them, they continue
victorious. Finally, the best way to fight evil is to make energetic progress
in the good.
The Image
The lake has risen up to heaven:
The image of BREAK-THROUGH.
Thus the superior man
Dispenses riches downward
And refrains from resting on his virtue.
When the water of a lake has risen up to heaven, there's reason to fear
a cloudburst. Taking this as a warning, the superior man forestalls a violent
collapse. If a man were to pile up riches for himself alone, without considering
others, he would certainly experience a collapse. If a man were to pile
up riches for himself alone, without considering others, he would certainly
experience a collapse. For all gathering is followed by dispersion. Therefore
the superior man begins to distribute while he's accumulating. In the same
way, in developing his character he takes care not to become hardened in
obstinacy but to remain receptive to impressions by help of strict and
continuous self-examination.
The lines
Nine at the beginning means:
Mighty in the forward-striding toes.
When one goes and isn't equal to the task,
One makes a mistake.
In times of resolute advance, the beginning is especially difficult. We
feel inspired to press forward but resistance is still strong; therefore
we ought to gauge our own strength and venture only so far as we can go
with certainty of success. To plunge blindly ahead is wrong, because it's
precisely at the beginning that an unexpected setback can have the most
disastrous results.
Nine in the second place means:
A cry of alarm. Arms at evening and at night.
Fear nothing.
Readiness is everything. Resolution is indissolubly bound up with caution.
If an individual is careful and keeps his wits about him, he need not become
excited or alarmed. If he's watchful at all times, even before danger is
present, he's armed when danger approaches and need not be afraid. The
superior man is on his guard against what's not yet in sight and on the
alert for what's not yet within hearing; therefore he dwells in the midst
of difficulties as thought hey didn't exist. If a man develops his character,
people submit to him of their own accord. If reason triumphs, the passions
withdraw of themselves. To be circumspect and not to forget one's armour
is the right way to security.
Nine in the third place means:
To be powerful in the cheekbones
Brings misfortune.
The superior man is firmly resolved.
He walks alone and is caught in the rain.
He's bespattered,
And people murmur against him.
No blame.
Here we have a man in an ambiguous situation. While all others are engaged
in a resolute fight against all that's inferior, he alone has a certain
relationship with an inferior man. If he were to show strength outwardly
and turn against this man before the time is ripe, he would only endanger
the entire situation, because the inferior man would too quickly have recourse
to countermeasures. The task of the superior man becomes extremely difficult
here. He must be firmly resolved within himself and, while maintaining
association with the inferior man, avoid any participation in his evilness.
He will of course be misjudged. It will be thought that he belong to the
party of the inferior man. He will be lonely because no one will understand
him. His relations with the inferior man will sully him in the eyes of
the multitude, and they will turn against him, grumbling. But he can endure
this lack of appreciation and makes no mistake, because he remains true
to himself.
Nine in the fourth place means:
There's no skin on his thighs,
And walking comes hard.
If a man were to let himself be led like a sheep,
Remorse would disappear.
But if these words are heard
They won't be believed.
Here a man is suffering from inner restlessness and can't abide in his
place. He would like to push forward under any circumstances, but encounters
insuperable obstacles. Thus his situation entails an inner conflict. This
is due to the obstinacy with which he seeks to enforce his will. If he
would desist from this obstinacy, everything would go well. But this advice,
like so much other good counsel, will be ignored. For obstinacy makes a
man unable to hear, for all that he has ears.
Nine in the fifth place means:
In dealing with weeds,
Firm resolution is necessary.
Walking in the middle
Remains free of blame.
Weeds always grow back again and are difficult to exterminate. So too the
struggle against an inferior man in a high position demands firm resolution.
One has certain relations with him, hence there's danger that one may give
up the struggle as hopeless. But this must not be. One must go on resolutely
and not allow himself to be deflected from him course. Only in this way
does one remain free of blame.
Six at the top means:
No cry.
In the end misfortune comes.
Victory seems to have been achieved. There remains merely a remnant of
the evil resolutely to be eradicated as the time demands. Everything looks
easy. Just there, however, lies the danger. If we're not on guard, evil
will succeed in escaping by means of concealment, and when it has eluded
us new misfortunes will develop from the remaining seeds, for evil doesn't
die easily. So too in dealing with the evil in one's own character, one
must go to work with thoroughness. If out of carelessness anything were
to be overlooked, new evil would arise from it.
44 Kou: Coming to Meet
Chien, the creative, heaven is over
Sun, the gentle, wind.
This hexagram indicates a situation in which the principle of darkness,
after having been eliminated, furtively and unexpectedly obtrudes again
from within and below. Of its own accord the female principle comes to
meet the male. It's an unfavourable and dangerous situation, and we must
understand and promptly prevent the possible consequences.
The hexagram is linked with the fifth
month [June-July], because at the summer solstice the principle of darkness
gradually becomes ascendant again.
The judgement
COMING TO MEET. The maiden is powerful.
One shouldn't marry such a maiden.
The rise of the inferior element is pictured here in the image of a bold
girl who lightly surrenders herself and thus seizes power. This wouldn't
be possible if the strong and light-giving element hadn't in turn come
halfway. The inferior thing seems so harmless and inviting that a man delights
in it; it looks so small and weak that he imagines he may dally with it
and come to no harm.
The inferior man rises only because
the superior man doesn't regard him as dangerous and so lends him power.
If he were resisted from the fist, he could never gain influence.
The time of COMING TO MEET is important
in still another way. Although as a general rule the weak shouldn't come
to meet the strong, there are times when this has great significance. When
heaven and earth come to meet each other, all creatures prosper; when a
prince and his official come to meet each other, the world is put in order.
It's necessary for elements predestined to be joined and mutually dependent
to come to meet one another halfway. But the coming together must be free
of dishonest ulterior motives, otherwise harm will result.
The Image
Under heaven, wind:
The image of COMING TO MEET.
Thus does the prince act when disseminating his commands
And proclaiming them to the four quarters of heaven.
The situation here resembles that in hexagram 20, Kuan, CONTEMPLATION (
VIEW). In the latter the wind blows over the earth, here it blows under
heaven; in both cases it goes everywhere. There the wind is on the earth
and symbolises the ruler taking note of the conditions in his kingdom;
here the wind blows from above and symbolises the influence exercised by
the ruler through his commands. Heaven is far from the things of earth,
but it sets them in motion by means of the wind. The ruler is far form
his people, but he sets them in motion by means of his commands and decrees.
The lines
Six at the beginning means:
It must be checked with a brake of bronze.
Perseverance brings good fortune.
If one lets it take its course, one experiences misfortune.
Even a lean pig has it in him to rage around.
If an inferior element has wormed its way in, it must be energetically
checked at once. By consistently checking it, bad effects can be avoided.
If it's allowed to take its course, misfortune is bound to result; the
insignificance of that which creeps in shouldn't be a temptation to underrate
it. A pig that's still young and lean can't rage around much, but after
it has eaten its fill and become strong, its true nature comes out if it
has not previously been curbed.
Nine in the second place means:
There's a fish in the tank. No blame.
Does not further guests.
The inferior element isn't overcome by violence but is kept under gentle
control. Then nothing evil is to be feared. But care must be taken not
to let it come in contact with those further away, because once free it
would unfold its evil aspects unchecked.
Nine in the third place means:
There's no skin on his thighs,
And walking comes hard.
If one is mindful of the danger,
No great mistake is made.
There's a temptation to fall in with the evil element offering itself-a
very dangerous situation. Fortunately circumstances prevent this; one would
like to do it, but can't. This leads to painful indecision in behaviour.
But if we gain clear insight into the danger of the situation, we shall
at least avoid more serious mistakes.
Nine in the fourth place means:
No fish in the tank.
This leads to misfortune.
Insignificant people must be tolerated in order to keep them well disposed.
Then we can make use of them if we should need them. If we become alienated
from them and don't meet them halfway, they turn their backs on us and
are not at our disposal when we need them. But this is our own fault.
Nine in the fifth place means:
A melon covered with willow leaves.
Hidden lines.
Then it drops down to one from heave.
The melon, like the fish, is a symbol of the principle of darkness. It's
sweet but spoils easily and for this reason is protected with a cover of
willow leaves. This is a situation in which a strong, superior, well-poised
man tolerates and protects the inferiors in his charge. He has the firm
lines of order an beauty within himself but he doesn't lay stress on them.
He doesn't bother his subordinates with outward show or tiresome admonitions
but leaves them quite free, putting his trust in the transforming power
of a strong and upright personality. And behold! Fate is favourable. His
inferiors respond to his influence and fall to his disposition like ripe
fruit.
Nine at the top means:
He comes to meet with his horns.
Humiliation. No blame.
When a man has withdrawn from the world, its tumult often becomes unbearable
to him. There are many people who in a noble pride hold themselves aloof
from all that's low and rebuff it brusquely wherever it comes to meet them.
Such persons are reproached for being proud and distant, but since active
duties no longer hold them to the world, this doesn't greatly matter. They
know how to bear the dislike of the masses with composure.
45 Tsui: Gathering Together
[Massing]
Tui, the joyous, lake is over
Kun the receptive, earth.
This hexagram is related in form and meaning to Pi, HOLDING TOGETHER (8).
In the latter, water is over the earth; here a lake is over the earth.
But since the lake is a place where water collects, the idea of gathering
together is even more strongly expressed here than in the other hexagram.
The same idea also arises from the fact that in the present case it's tow
strong lines (the fourth and the fifth) that bring about the gather together,
whereas in the former case one strong line (the fifth) stands in the midst
of weak lines.
The judgement
GATHERING TOGETHER. Success.
The king approaches his temple.
It furthers one to see the great man.
This brings success. Perseverance furthers.
To bring great offerings creates good fortune.
It furthers one to undertake something.
The gathering together of people in large communities is either a natural
occurrence, as in the case of the family, or an artificial one, as in the
case of the state. The family gathers about the father as its head. The
perpetuation of this gathering in groups is achieved through the sacrifice
to the ancestors, at which the whole clan is gathered together. Through
the collective piety of the living members of the family, the ancestors
become so integrated in the spiritual life of the family that it can't
be dispersed or dissolved.
Where men are to be gathered together,
religious forces are needed. But there must also be a human leader to serve
as the centre of the group. In order to be able to bring others together,
this leader must first of all be collected within himself. Only collective
moral force can unite the world. Such great times of unification will leave
great achievements behind them. This is the significance of the great offerings
that are made. In the secular sphere likewise there's no need of great
deeds in the time of GATHERING TOGETHER.
The Image
Over the earth, the lake:
The image of GATHERING TOGETHER.
Thus the superior man renews his weapons
In order to meet the unforeseen.
If the water in the lake gathers till it rises above the earth, there's
danger of a break-through. Precautions must be taken to prevent this. Similarly
where men gather together in great numbers, strife is likely to arise;
where possessions are collected, robbery is likely to occur. Thus in the
time of GATHERING TOGETHER we must arm promptly to ward off the unexpected.
Human woes usually come as a result of unexpected events against which
we're not forearmed. If we're prepared, they can be prevented.
The lines
Six at the beginning means:
If you're sincere, but not to the end,
There will sometimes be confusion, sometimes gathering together.
If you call out,
Then after one grasp of the hand you can laugh again.
Regret not. Going is without blame.
The situation is this: People desire to gather around a leader to whom
they look up. But they are in a large group, by which they allow themselves
to be influenced, so that they waver in their decision. Thus they lack
a firm centre around which to gather. But if expression is given to this
need, and if they call for help, one grasp of the hand from the leader
is enough to turn away all distress. Therefore they must not allow themselves
to be led astray. It's undoubtedly right that they should attach themselves
to this leader.
Six in the second place means:
Letting oneself be drawn
Brings good fortune and remains blameless.
If one is sincere,
It furthers one to bring even a small offering.
In the time of GATHERING TOGETHER, we should make no arbitrary choice of
the way. There are secret forces at work, leading together those who belong
together. We must yield to this attraction; then we make no mistakes. Where
inner relationships exist, no great preparations and formalities are necessary.
People understand one another forthwith, just as the Divinity graciously
accepts a small offering if it comes from the heart.
Six in the third place means:
Gathering together amid sighs.
Nothing that would further.
Going is without blame.
Slight humiliation.
Often a man feels an urge to unite with others, but the individuals around
him have already formed themselves into a group, so that he remains isolated.
The whole situation proves untenable. Then he ought to choose the way of
progress, resolutely allying himself with a man who stands nearer to the
centre of the group, and can help him to gain admission to the closed circle.
This isn't a mistake, even though at first his position as an outsider
is somewhat humiliating.
Nine in the fourth place means:
Great good fortune. No blame.
This describes a man who gathers people around him in the name of his ruler.
Since he's not striving for any special advantages for himself but is working
unselfishly to bring about general unity, his work is crowned with success,
and everything becomes as it should be.
Nine in the fifth place means:
If in gathering together one has position,
This brings no blame.
If there are some who are not yet sincerely in the work,
Sublime and enduring perseverance is needed.
Then remorse disappears.
When people spontaneously gather around a man, it's only a good. It gives
him a certain influence that can be altogether useful.. But of course there's
also the possibility that many may gather around him not because of a feeling
of confidence but merely because of his influential position. This is certainly
to be regretted. The only means of dealing with such people is to gain
their confidence through steadfastness an intensified, unswerving devotion
to duty. In this way secret mistrust will gradually be overcome, and there
will be no occasion for regret.
Six at the top means:
Lamenting and sighing, floods of tears.
No blame.
It may happen that an individual would like to ally himself with another,
but his good intentions are misunderstood. Then he becomes sad and laments.
But this is the right course. For it may cause the other person to come
to his senses, so that the alliance that has been sought and so painfully
missed is after all achieved.
46 Sheng: Pushing Upward
Kun the receptive, earth is over
Sun, the gentle, wind, wood.
The lower trigram, Sun, represents wood, and the upper, Kun, means the
earth. Linked with this is the idea that wood in the earth grows upward.
In contrast to the meaning of Chin, PROGRESS (35), this pushing upward
is associated with effort, just as a plant needs energy for pushing upward
through the earth. That's why this hexagram, although it's connected with
success, is associated with effort of the will. In PROGRESS the emphasis
is on expansion; PUSHING UPWARD indicates rather a vertical ascent-direct
rise from obscurity and lowliness to power and influence.
The judgement
PUSHING UPWARD has supreme success.
One must not see the great man.
Fear not.
Departure toward the south
Brings good fortune.
The pushing upward of the good elements encounters no obstruction and is
therefore accompanied by great success. The pushing upward is made possible
not by violence but by modesty and adaptability. Since the individual is
borne along by the propitiousness of the time, he advances. He must go
to see authoritative people. He need not be afraid to do this, because
success is assured. But he must set to work, for activity (this is the
meaning of "the south") brings good fortune.
The Image
Within the earth, wood grows:
The image of PUSHING UPWARD.
Thus the superior man of devoted character
Heaps up small thing
In order to achieve something high and great.
Adapting itself to obstacles and bending around them, wood in the earth
grows upward without haste and without rest. Thus too the superior man
is devoted in character and never pauses in his progress.
The lines
Six at the beginning means:
Pushing upward that meets with confidence
Brings great good fortune.
This situation at the beginning of ascent. Just as wood draws strength
for its upward push from the root, which in itself is in the lowest place,
so the power to rise comes from this low and obscure station. But there's
a spiritual affinity with the rulers above, and this solidarity creates
the confidence needed to accomplish something.
Nine in the second place means:
If one is sincere,
It furthers one to bring even a small offering.
No blame.
Here a strong man is presupposed. It's true that he doesn't fit in with
his environment, inasmuch as he's too brusque and pays too little attention
to form. But as he's upright in character, he meets with response, and
his lack of outward form does no harm. Here uprightness is the outcome
of sound qualities of character, whereas in the corresponding line of the
preceding hexagram it's the result of innate humility.
Nine in the third place means:
One pushes upward into an empty city.
All obstructions that generally block progress fall away here. Things proceed
with remarkable ease. Unhesitatingly one follows this road, in order to
profit by one's success. Seen from without, everything seems to be in the
best of order. However, no promise of good fortune is added. It's a question
how long such unobstructed success can last. But it's wise not to yield
to such misgivings, because they only inhibit one's power. Instead, the
point is to profit by the propitiousness of time.
Six in the fourth place means:
The king offers him Mount Chi.
Good fortune. No blame.
Mount Chi is in the western China, the homeland of King Wen, whose son,
the Duke of Chou, added the words to the individual lines. The pronouncement
takes us back to a time when the Chou dynasty was coming into power. At
that time King Wen introduced his illustrious helpers to the god of his
native mountain, and they received their places in the halls of the ancestors
by the side of the ruler. This indicates a stage in which pushing upward
attains its goal. One acquires fame in the sight of gods and men, is received
into the circle of those who foster the spiritual life of the nation, and
thereby attains a significance that endures beyond time.
Six in the fifth place means:
Perseverance brings good fortune.
One pushes upward by steps.
When a man is advancing farther and farther, it's important for him not
to become intoxicated by success. Precisely when he experiences great success
it's necessary to remain sober and not to try to skip any stages; he must
go on slowly, step by step, as though hesitant. Only such calm, steady
progress, overleaping nothing, leads to the goal.
Six at the top means:
Pushing upward in darkness.
It furthers one
To be unremittingly persevering.
He who pushes upward blindly deludes himself. He knows only advance, not
retreat. But this means exhaustion. In such a case it's important to be
constantly mindful that one must be conscientious and consistent and must
remain so. Only thus does one become free of blind impulse, which is always
harmful.
47 Kun: Oppression (Exhaustion)
Tui, the joyous, lake is over
Kan the abysmal, water.
The lake is above, water below; the lake is empty, dried up. Exhaustion
is expressed in yet another way: at the top, a dark line is holding down
two light line; below, a light line is hemmed in between two dark ones.
The upper trigram belongs to the principle of darkness, the lower to the
principle of light. Thus everywhere superior men are oppressed and held
in restraint by inferior men.
The judgement
OPPRESSION. Success. Perseverance.
The great man brings about good fortune.
No blame.
When one has something to say,
It's not believed.
Times of adversity are the reverse of times of success, but they can lead
to success if they; befall the right man. When a strong man meets with
adversity, he remains cheerful despite all danger, and this cheerfulness
is the source of later successes; it's that stability which is stronger
than fate. He who lets his spirit be broken by exhaustion certainly has
no success. But if adversity only bends a man, it creates in him a power
to react that's bound in time to manifest itself. No inferior man is capable
of this. Only the great man brings about goof fortune and remains blameless.
It's true that for the time being outward influence is denied him, because
his words have no effect. Therefore in times of adversity it's important
to be strong within and sparing of words.
The Image
There's not water in the lake:
The image of EXHAUSTION.
Thus the superior man stakes his life
On following his will.
When the water has flowed out below, the lake must dry up and become exhausted.
That's fate. This symbolises an adverse fate in human life. In such times
there's nothing a man can do but acquiesce in his fate and remain true
to himself. This concerns the deepest stratum of his being, for this alone
is superior to all external fate.
The lines
Six at the beginning means:
One sits oppressed under a bare tree
And strays into a gloomy valley.
For three years one sees nothing.
When adversity befalls a man, it's important above all things for him to
be strong and to overcome the trouble inwardly. If he's weak, the trouble
overwhelms him. Instead of proceeding on his way, he remains sitting under
a bare tree and falls ever more deeply into gloom and melancholy. This
makes the situation only more and more hopeless. Such an attitude comes
from an inner delusion that he must by all means overcome.
Nine in the second place means:
One is oppressed while at meat and drink.
The man with the scarlet knee bands is just coming.
It furthers one to offer sacrifice.
To set forth brings misfortune.
No blame.
This pictures a state of inner oppression. Externally, all is well, one
has meat and drink. But one is exhausted by the commonplaces of life, and
there seems to be no way of escape. Then help comes from a high place.
A prince- in ancient China princes wore scarlet knee bands- is in search
of able helpers. But there are still obstructions to be overcome. Therefore
it's important to meet these obstructions in the visible realm by offerings
and prayer. To set forth without being prepared would be disastrous, though
not morally wrong. Here a disagreeable situation must be overcome by patience
of spirit.
Six in the third place means:
A man permits himself to be oppressed by stone,
And leans on thorns and thistles.
He enters the house and doesn't see his wife.
Misfortune.
This shows a man who's restless and indecisive in times of adversity. At
first he wants to push ahead, then he encounters obstructions that, it's
true, mean oppression only when recklessly dealt with. He butts his head
against a wall and in consequence feels himself oppressed by the wall.
Then he leans on things that have in themselves no stability and that are
merely a hazard for him who leans on them. Thereupon he turns back irresolutely
and retires into his house, only to find, as a fresh disappointment, that
his wife isn't there. Kongfu (Kongfu (Confucius)) says about this line:
If a man permits himself to be oppressed
by something that ought not to oppress him, his name will certainly be
disgraced. If he leans on things on which one can't lean, his life will
certainly be endangered. For him who's in disgrace and danger, the hour
of death draws near; how can he then still see his wife?
Nine in the fourth place means:
He comes very quietly, oppressed in a golden carriage.
Humiliation, but the end is reached.
A well-to-do man sees the need of the lower classes and would like very
much to be of help. But instead of proceeding with speed and energy where
their is need, he begins in a hesitant and measured way. Then he encounters
obstructions. Powerful and wealthy acquaintances draw him into their circle;
he has to do as they do and can't withdraw from them. Hence he finds himself
in great embarrassment. But the trouble is transitory. The original strength
of his nature offsets the mistake he has made, and the goal is reached.
Nine in the fifth place means:
His nose and feet are cut off.
Oppression at the hands of the man with the purple knee bands.
Joy comes softly.
It furthers one to make offerings and libations.
An individual who has the good of mankind at heart is oppressed from above
and below (this is the meaning of the cutting off of nose an defeat). He
finds no help among the people whose duty it would be to aid in the work
of rescue (ministers wore purple knee bands). But little by little, things
take a turn for the better. Till that time, he should turn to God, firm
in his inner composure, and pray and offer sacrifice for the general well-being.
Six at the top means:
He's oppressed by creeping vines.
He moves uncertainly and says,
"Movement brings remorse."
If one feels remorse over this and makes a start,
Good fortune comes.
A man is oppressed by bonds that can easily be broken. The distress is
drawing to an end. But he's still irresolute; he's still influenced by
the previous condition and fears that he may have cause for regret if he
makes a move. But as soon as he grasps the situation, changes this mental
attitude, and makes a firm decision, he masters the oppression.
48 Ching: The Well
Kan, the abysmal, water is over
Sun, the gentle, wind, wood.
Wood is below, water above. The wood goes down into the earth to bring
up water. The image derives from the pole-and-bucket well of ancient China.
The wood represents not the buckets, which in ancient times were made of
clay, but rather the wooden poles by which the water is hauled up from
the well. The image also refers to the world of plants, which lift water
out of the earth by means of their fibres.
The well from which water is drawn conveys
the further idea of an inexhaustible dispensing of nourishment.
The judgement
THE WELL. The town may be changed,
But the well can't be changed.
It neither decreases nor increases.
They come and go and draw from the well.
If one gets down almost to the water
And the rope doesn't go all the way,
Or the jug breaks, it brings misfortune.
In ancient China the capital cities were sometimes moved, partly for the
sake of more favourable location, partly because of a change in dynasties.
The style of architecture changed in the course of centuries, but the shape
of the well has remained the same from ancient times to this day. Thus
the well is the symbol of that social structure which, evolved by mankind
in meeting its most primitive needs, is independent of all political forms.
Political structures change, as do nations, but the life of man with its
needs remains eternally the same-this can't be changed. Life is also inexhaustible.
It grows neither less not more; it exists for one and for all. The generations
come and go, and all enjoy life in its inexhaustible abundance.
However, there are two prerequisites
for a satisfactory political or social organisation of mankind. We must
go down to the very foundations of life. For any merely superficial ordering
of life that leaves its deepest needs unsatisfied is as ineffectual as
if no attempt at order had ever been made. Carelessness-by which the jug
is broken-is also disastrous. If for instance the military defence of a
state is carried to such excess that it provokes wars by which the power
of the state is annihilated, this is a breaking of the jug.
This hexagram applies also to the individual.
However men may differ in disposition and in education, the foundations
of human nature are the same in everyone. And every human being can draw
in the course of his education from the inexhaustible wellspring of the
divine in man's nature. But here likewise tow dangers threaten: a man may
fail in his education to penetrate to the real roots of humanity and remain
fixed in convention-a partial education of this sort is as bad as none-
or he may suddenly collapse and neglect his self-development.
The Image
Water over wood: the image of THE WELL.
Thus the superior man encourages the people at their work,
And exhorts them to help one another.
The trigram Sun, wood, is below, and the trigram Kan, water, is above it.
Wood sucks water upward. Just as wood as an organism imitates the action
of the well, which benefits all parts of the plant, the superior man organises
human society, so that, as in a plant organism, its parts co-operate for
the benefit of the whole.
The lines
Six at the beginning means:
One doesn't drink the mud of the well.
No animals come to an old well.
If a man wanders around in swampy lowlands, his life is submerged in mud.
Such a man loses all significance for mankind. He who throws himself away
is no longer sought out by others. In the end no one troubles about him
any more.
Nine in the second place means:
At the well hole one shoots fishes.
The jug is broken and leaks.
The water itself is clear, but it's not being used. Thus the well is a
place where only fish will stay, and whoever comes to it, comes only to
catch fish. But the jug is broken, so that the fish can't be kept in it.
This describes the situation of a person
who possesses good qualities but neglects them. No one bothers about him.
As a result he deteriorates in mind. He associates with inferior men and
can no longer accomplish anything worth while.
Nine in the third place means:
The well is cleaned, but no one drinks from it.
This is my heart's sorrow,
For one might draw from it.
If the king were clear-minded,
Good fortune might be enjoyed in common.
An able man is available. He's like a purified well whose water is drinkable.
But no use is made of him. This is the sorrow of those who know him. One
wishes that the prince might learn about it; this would be good fortune
for all concerned.
Six in the fourth place means:
The well is being lined. No blame.
True, if a well is being lined with stone, it can't be used while the work
is going on. But the work isn't in vain; the result is that the water stays
clear. In life also there are times when a man must put himself in order.
During such a time he can do nothing for others, but his work is nonetheless
valuable, because by enhancing his powers and abilities through inner development,
he can accomplish all the more later on.
Nine in the fifth place means:
In the well there's a clear, cold spring
From which one can drink.
A well that's fed by a spring of living water is a good well. A man who
has virtues like a well of this sort is born to be a leader and saviour
of men, for he has the water of life. Nevertheless, the character for "good
fortune" is left out here. The all-important thing about a well is that
its water be drawn. The best water is only a potentiality for refreshment
as long as it's not brought up. So too with leaders of mankind: it's all-important
that one should drink from the spring of their words and translate them
into life.
Six at the top means:
One draws from the well
Without hindrance.
It's dependable.
Supreme good fortune.
The well is there fore all. No one is forbidden to take water from it.
No matter how many come, all find what they need, for the well is dependable.
It has a spring and never runs dry. Therefore it's a great blessing to
the whole land. The same is true of the really great man, whose inner wealth
is inexhaustible; the more that people draw from him, the greater his wealth
becomes.
49 Ko: Revolution (Molting)
Tui, the joyous, lake is over
Li, the clinging, fire.
The Chinese character for this hexagram means in its original sense an
animal's pelt, which is changed in the course of the year by moulting.
From this word is carried over to apply to the "mountings" in political
life, the great revolutions connected with changes of governments.
The two trigrams making up the hexagram
are the same two that appear in Kuei, OPPOSITION (38), that is, the two
younger daughters, Li and Tui. But while there the elder of the two daughters
is above, and what results is essentially only an opposition of tendencies,
here the younger daughter is above. The influences are in actual conflict,
and the forces combat each other like fire and water (lake), each trying
to destroy the other. Hence the idea of revolution.
The judgement
REVOLUTION. On your own day
You are believed.
Supreme success,
Furthering through perseverance.
Remorse disappears.
Political revolutions are extremely grave matters. They should be undertaken
only under stress of direst necessity, when there's no other way out. Not
everyone is called to this task, but only the man who has the confidence
of the people, and even he only when the time is ripe. He must then proceed
in the right way, so that he gladdens the people and, by enlightening them,
prevents excesses. Furthermore, he must be quite free of selfish aims and
must really relieve the need of the people. Only then does he have nothing
to regret.
Times change, and with them their demands.
Thus the seasons change in the course of the year. In the world cycle also
there are spring and autumn in the life of peoples and nations, and these
call for social transformations.
The Image
Fire in the lake: the image of REVOLUTION.
Thus the superior man
Sets the calendar in order
And makes the seasons clear.
Fire below and the lake above combat and destroy each other. So too in
the course of the year a combat takes place between the forces of light
and the forces of darkness, eventuating in the revolution of the seasons,
and man is able to adjust himself in advance to the demands of the different
times.
The lines
Nine at the beginning means:
Wrapped in the hide of a yellow cow.
Changes ought to be undertaken only when there's nothing else to be done.
Therefore at first the utmost restraint is necessary. One must becomes
firm in one's mind, control oneself-yellow is the colour of the means,
and the cow is the symbol of docility-and refrain from doing anything for
the time being, because any premature offensive will bring evil results.
Six in the second place means:
When one's own day comes, one may create revolution.
Starting brings good fortune. No blame.
When we have tried in every other way to bring about reforms, but without
success, revolution becomes necessary. But such a thoroughgoing upheaval
must be carefully prepared. There must be available a man who has the requisite
abilities and who possesses public confidence. To such a man we may well
turn. This brings good fortune and isn't a mistake. The first thing to
be considered is our inner attitude toward the new condition that will
inevitably come. We have to go out to meet it, as it were. Only in this
way can it be prepared for.
Nine in the third place means:
Starting brings misfortune.
Perseverance brings danger.
When talk of revolution has gone the rounds three times,
One may commit himself,
And men will believe him.
When change is necessary, there are two mistakes to be avoided. One lies
in excessive haste and ruthlessness, which bring disaster. The other lies
in excessive hesitation and conservatism, which are also dangerous. Not
every demand for change in the existing order should be heeded. On the
other hand, repeated and well-founded complaints shouldn't fail of a hearing.
When talk of change has come to one's ears three times, and has been pondered
well, he may believe and acquiesce in it. Then he will meet with belief
and will accomplish something.
Nine in the fourth place means:
Remorse disappears. Men believe him.
Changing the form of government brings good fortune.
Radical changes require adequate authority. A man must have inner strength
as well as influential position. What he does must correspond with a higher
truth and must not spring from arbitrary or petty motives; then it brings
great good fortune. If a revolution isn't founded on such inner truth,
the results are bad, and it has no success. For in the end men will support
only those undertakings which they feel instinctively to be just.
Nine in the fifth place means:
The great man changes like a tiger.
Even before he questions the oracle
He's believed.
A tiger-skin, with its highly visible black stripes on a yellow ground,
shows its distinct pattern from afar. It's the same with a revolution brought
about by a great man: large, clear guiding lines become visible, understandable
to everyone. Therefore he need not first consult the oracle, for he wins
the spontaneous support of the people.
Six at the top means:
The superior man changes like a panther.
The inferior man moults in the face.
Starting brings misfortune.
To remain persevering brings good fortune.
After the large and fundamental problems are settled, certain minor reforms,
and elaborations of these, are necessary. These detailed reforms may be
likened to the equally distinct but relatively small marks of the panther's
coat. As a consequence, a change also takes place among the inferior people.
In conformity with the new order, they likewise "moult." This moulting,
it's true, doesn't go very deep, but that's not to be expected. We must
be satisfied with the attainable. If we should go too far and try to achieve
too much, it would lead to unrest and misfortune. For the object of a great
revolution is the attainment of clarified, secure conditions ensuring a
general stabilisation on the basis of what's possible at the moment.
50 Ting: The Caldron
Li, the clinging, fire is over
Sun the gentle, wind, wood.
The six lines construct the image of Ting, THE CALDRON; at the bottom are
the legs, over them the belly, then come the ears (handles), and at the
top the carrying rings. At the same time, the image suggests the idea of
nourishment. The ting, cast of bronze, was the vessel that held the cooked
viands in the temple of the ancestors and at banquets. The heads of the
family served the food from the ting into the bowls of the guests.
THE WELL (48) likewise has the secondary
meaning of giving nourishment, but rather more in relation to the people.
The ting, as a utensil pertaining to a refined civilisation, suggests the
fostering and nourishing of able men, which redounded to the benefit of
the state.
This hexagram and THE WELL are the only
two in the Yi Jing that represent concrete, men-made objects. Yet
here too the thought has its abstract connotation.
Sun, below, is wood and wind; Li, above,
is flame. Thus together they stand for the flame kindled by wood and wind,
which likewise suggests the idea of preparing food.
The judgement
THE CALDRON. Supreme good fortune.
Success.
While THE WELL relates to the social foundation of our life, and this foundation
is likened to the water that serves to nourish growing wood, the present
hexagram refers to the cultural superstructure of society. Here it's the
wood that serves as nourishment for the flame, the spirit. All that's visible
must grow beyond itself, extend into the realm of the invisible. Thereby
it receives its true consecration and clarity and takes firm root in the
cosmic order.
Here we see civilisation as it reaches
its culmination in religion. The ting serves in offering sacrifice to God.
The highest earthly values must be sacrificed to the divine. But the truly
divine doesn't manifest itself apart from man. The supreme revelation of
God appears in prophets and holy men. To venerate them is true veneration
of God. The will of God, as revealed through them, should be accepted in
humility; this brings inner enlightenment and true understanding of the
world, and this leads to great good fortune and success.
The Image
Fire over wood:
The image of THE CALDRON.
Thus the superior man consolidates his fate
By making his position correct.
The fate of fire depends on wood; as long as there's wood below, the fire
burns above. It's the same in human life; there's in man likewise a fate
that lends power to his life. And if he succeeds in assigning the right
place to life and to fate, thus bringing the two into harmony, he puts
his fate on a firm footing. These words contain hints about fostering of
life as handed on by oral tradition in the secret teachings of Chinese
yoga.
The lines
Six at the beginning means:
A ting with legs upturned.
Furthers removal of stagnating stuff.
One takes a concubine for the sake of her son.
No blame.
If a ting is turned upside down before being used, no harm is done-on the
contrary, this clears it of refuse. A concubine's position is lowly, but
because she has a son she comes to be honoured.
These two metaphors express the idea
that in a highly developed civilisation, such as that indicated by this
hexagram, every person of good will can in some way or other succeed. No
matter how lowly he may be, provided he's ready to purify himself, he's
accepted. He attains a station in which he can prove himself fruitful in
accomplishment, and as a result he gains recognition.
Nine in the second place means:
There's food in the ting.
My comrades are envious,
But they can't harm me.
Good fortune.
In a period of advanced culture, it's of the greatest importance that one
should achieve something significant. If a man concentrates on such real
undertakings, he may indeed experience envy and disfavour, but that's not
dangerous. The more he limits himself to his actual achievements, the less
harm the envious inflict on him.
Nine in the third place means:
The handle of the ting is altered.
One is impeded in his way of life.
The fat of the pheasant isn't eaten.
Once rain falls, remorse is spent.
Good fortune comes in the end.
The handle is the means for lifting up the ting. If the handle is altered,
the ting can't be lifted up and used, and, sad to say, the delicious food
in it, such as pheasant fat, can't be eaten by anyone.
This describes a man who, in a highly
evolved civilisation, finds himself in a place where no one notices or
recognises him. This is a severe block to his effectiveness. All of his
good qualities and gifts of mind thus needlessly go to waste. But if he
will only see to it that he's possessed of something truly spiritual, the
time is bound to come, sooner or later, when the difficulties will be resolved
and all will go well. The fall of rain symbolises here, as in other instances,
release of tension.
Nine in the fourth place means:
The legs of the ting are broken.
The prince's meal is spilled
And his person is soiled.
Misfortune.
A man has a difficult and responsible task to which he's not adequate.
Moreover, he doesn't devote himself to it with all his strength but goes
about with inferior people; therefore the execution of the work fails.
In this way he also incurs personal opprobrium.
Kongfu (Confucius) says about this line:
"Weak character coupled with honoured
place, meagre knowledge with large plans, limited powers with heavy responsibility,
will seldom escape disaster."
Six in the fifth place means:
The ting has yellow handles, golden carrying rings.
Perseverance furthers.
Here we have, in a ruling position, a man who's approachable and modest
in nature. As a result of this attitude he succeeds in finding strong and
able helpers who complement and aid him in his work. Having achieved this
attitude, which requires constant self-abnegation, it's important for him
to hold to it and not to let himself be led astray.
Nine at the top means:
The ting has rings of jade.
Great good fortune.
Nothing that wouldn't act to further.
In the preceding line the carrying rings are described as golden, to denote
their strength; here they are said to be of jade. Jade is notable for its
combination of hardness with soft lustre. This counsel, in relation to
the man who's open to it, works greatly t his advantage. Here the counsel
is described in relation to the sage who imparts it. In imparting it, he
will be mild and pure, like precious jade. Thus the work finds favour in
the eyes of the Deity, who dispenses great good fortune, and becomes pleasing
to men, wherefore all goes well.
51 Cheng: The Arousing
(Shock, Thunder)
Cheng the arousing, thunder is over
Cheng the arousing, thunder.
The hexagram Cheng represents the eldest son, who seizes rule with energy
and power. A yang line develops below two yin lines and presses upward
forcibly. This movement is so violent that it arouses terror. It's symbolised
by thunder, which bursts forth from the earth and by its shock causes fear
and trembling.
The judgement
SHOCK brings success.
Shock comes-oh, oh!
Laughing words -ha, ha!
The shock terrifies for a hundred miles,
And he doesn't let fall the sacrificial spoon and chalice.
The shock that comes from the manifestation of God within the depths of
the earth makes man afraid, but this fear of God is good, for joy and merriment
can follow on it.
When a man has learned within his heart
what fear and trembling mean, he's safeguarded against any terror produced
by outside influences. Let the thunder roll and spread terror a hundred
miles around: he remains so composed and reverent in spirit that the sacrificial
rite isn't interrupted. This is the spirit that must animate leaders and
rulers of men-a profound inner seriousness from which all terrors glance
off harmlessly.
The Image
Thunder repeated: the image of SHOCK.
Thus in fear and trembling
The superior man sets his life in order
And examines himself.
The shock of continuing thunder brings fear and trembling. The superior
man is always filled with reverence at the manifestation of God; he sets
his life in order and searches his heart, lest it harbour any secret opposition
to the will of God. Thus reverence is the foundation of true culture.
The lines
Nine at the beginning means:
Shock comes-oh, oh!
Then follow laughing words-ha, ha!
Good fortune.
The fear and trembling engendered by shock come to an individual at first
in such a way that he sees himself placed at a disadvantage as against
others. But this is only transitory. When the ordeal is over, he experiences
relief, and thus the very terror he had to endure at the outset brings
good fortune in the long run.
Six in the second place means:
Shock comes bringing danger.
A hundred thousand times
You lose your treasures
And must climb the nine hills.
Do not go in pursuit of them.
After seven days you will get them back again.
This pictures a situation in which a shock endangers a man and he suffers
great losses. Resistance would be contrary to the movement of the time
and for this reason unsuccessful. Therefore he must simply retreat to heights
inaccessible to the threatening forces of danger. He must accept his loss
of property without worrying too much about it. When the time of shock
and upheaval that has robbed him of his possessions has passed, he will
get them back again without going in pursuit of them.
Six in the third place means:
Shock comes and makes one distraught.
If shock spurs to action
One remains free of misfortune.
There are three kinds of shock-the shock of heaven, which is thunder, the
shock of fate, and, finally, the shock of the heart. The present hexagram
refers less to inner shock than to the shock of fate. In such times of
shock, presence of mind is all too easily lost: the individual overlooks
all opportunities for action and mutely lets fate take its course. But
if he allows the shocks of fate to induce movement within his mind, he
will overcome these external blows with little effort.
Nine in the fourth place means:
Shock is mired.
Movement within the mind depends for its success partly on circumstances.
If there's neither a resistance that might be vigorously combated, nor
yet a yielding that permits of victory-if, instead, everything is tough
and inert like mire-movement is crippled.
Six in the fifth place means:
Shock goes hither and thither.
Danger.
However, nothing at all is lost.
Yet there are things to be done.
This is a case not of a single shock but of repeated shocks with no breathing
space between. Nonetheless, the shock causes no loss, because one takes
care to stay in the centre of movement and in this way to be spared the
fate of being helplessly tossed hither and thither.
Six at the top means:
Shock brings ruin and terrified gazing around.
Going ahead brings misfortune.
If it has not yet touched one's own body
But has reached one's neighbour first,
There's no blame.
One's comrades have something to talk about.
When inner shock is at its height, it robs a man of reflection and clarity
of vision. In such a state of shock it's of course impossible to act with
presence of mind. Then the right thing is to keep still till composure
and clarity are restored. But this a man can do only when he himself isn't
yet infected by the agitation, although its disastrous effects are already
visible in those around him. If he withdraws from the affair in time, he
remains free of mistakes and injury. But his comrades, who no longer heed
any warning, will in their excitement certainly be displeased with him.
However, he must not take this into account.
52 Ken: Keeping Still,
Mountain
Ken keeping still, mountain is over
Ken keeping still, mountain.
The image of this hexagram is the mountain, the youngest son of heaven
and earth. The male principle is at the top because it strives upward by
nature; the female principle is below, since the direction of its movement
has come to its normal end.
In its application to man, the hexagram
turns on the problem of achieving a quiet heart. It's very difficult to
bring quiet to the heart. While Buddhism strives for rest through an ebbing
away of all movement in nirvana, the Yi Jing holds that rest is
merely a state of polarity that always posits movement as its complement.
Possibly the words of the text embody directions for the practice of yoga.
The judgement
KEEPING STILL. Keeping his back still
So that he no longer feels his body.
He goes into his courtyard
And doesn't see his people.
No blame.
True quiet means keeping still when the time has come to keep still, and
going forward when the time has come to go forward. In this way rest and
movement are in agreement with the demands of the time, and thus there's
light in life.
The hexagram signifies the end and the
beginning of all movement. The back is named because in the back are located
all the nerve fibres that mediate movement. If the movement of these spinal
nerves is brought to a standstill, the ego, with its restlessness, disappears
as it were. When a man has thus become calm, he may turn to the outside
world. He no longer sees in it the struggle and tumult of individual beings,
and therefore he has that true peace of mind which is needed for understanding
the great laws of the universe and for acting in harmony with them. Whoever
acts from these deep levels makes no mistakes.
The Image
Mountains standing close together:
The image of KEEPING STILL.
Thus the superior man
Does not permit his thoughts
To go beyond his situation.
The heart thinks constantly. This can't be changed, but the movements of
the heart - that is, a man's thoughts - should restrict themselves to the
immediate situation. All thinking that goes beyond this only makes the
heart sore.
The lines
Six at the beginning means:
Keeping his toes still.
No blame.
Continued perseverance furthers.
Keeping the toes still means halting before one has even begun to move.
The beginning is the time of few mistakes. At that time one is still in
harmony with primal innocence. Not yet influenced by obscuring interests
and desires, one sees things intuitively as they really are. A man who
halts at the beginning, so long as he has not yet abandoned the truth,
finds the right way. But persisting firmness is needed to keep one from
drifting irresolutely.
Six in e second place means:
Keeping his calves still.
He can't rescue him whom he follows.
His heart isn't glad.
The leg can't move independently; it depends on the movement of the body.
If a leg is suddenly stopped while the whole body is in vigorous motion,
the continuing body movement will make one fall.
The same is true of a man who serves
a master stronger than himself. He's swept along, and even though he may
himself halt on the path of wrongdoing, he can no longer check the other
in his powerful movement. Where the master presses forward, the servant,
no matter how good his intentions, can't save him.
Nine in the third place means:
Keeping his hips still.
Making his sacrum stiff.
Dangerous. The heart suffocates.
This refers to enforced quiet. The restless heart is to be subdued by forcible
means. But fire when it's smothered changes into acrid smoke that suffocates
as it spreads.
Therefore, in exercises in meditation
and concentration, one ought not to try to force results. Rather, calmness
must develop naturally out of a state of inner composure. If one tries
to induce calmness by means of artificial rigidity, meditation will lead
to very unwholesome results.
Six in the fourth place means:
Keeping his trunk still.
No blame.
As has been pointed out above in the comment on the Judgement, keeping
the back at rest means forgetting the ego. This is the highest stage of
rest. Here this stage has not yet been reached: the individual in this
instance, though able to keep the ego, with its thoughts and impulses,
in a state of rest, isn't yet quite liberated from its dominance. Nonetheless,
keeping the heart at rest is an important function, leading in the end
to the complete elimination of egotistic drives. Even though at this point
one doesn't yet remain free from all the dangers of doubt and unrest, this
frame of mind isn't a mistake, as it leads ultimately to that other, higher
level.
Six in the fifth place means:
Keeping his jaws still.
The words have order.
Remorse disappears.
A man in a dangerous situation, especially when he's not adequate to it,
is inclined to be very free with talk and presumptuous jokes. But injudicious
speech easily leads to situations that subsequently give much cause for
regret. However, if a man is reserved in speech, his words take ever more
definite form, and every occasion for regret vanishes.
Nine at the top means:
Noble-hearted keeping still.
Good fortune.
This marks the consummation of the effort to attain tranquillity. One is
at rest, not merely in a small, circumscribed way in regard to matters
of detail, but one has also a general resignation in regard to life as
a whole, and this confers peace and good fortune in relation to every individual
matter.
53 Chien: Development
(Gradual Progress)
Sun the gentle, wind, wood is over
Ken, keeping still, mountain.
This hexagram is made up of Sun (wood, penetration) above, i.e., without,
and Ken (mountain, stillness) below, i.e., within. A tree on a mountain
develops slowly according to the law of its being and consequently stands
firmly rooted. This gives the idea of a development that proceeds gradually,
step by step. The attributes of the trigrams also point to this: within
is tranquillity, which guards against precipitate actions, and without
is penetration, which makes development and progress possible.
The judgement
DEVELOPMENT. The maiden
Is given in marriage.
Good fortune.
Perseverance furthers.
The development of events that leads to a girl's following a man to his
home proceeds slowly. The various formalities must be disposed of before
the marriage takes place. This principle of gradual development can be
applied to other situations as well; it's always applicable where it's
a matter of correct relationships of co-operation, as for instance in the
appointment of an official. The development must be allowed to take its
proper course. Hasty action wouldn't be wise. This is also true, finally,
of any effort to exert influence on others, for here too the essential
factor is a correct way of development through cultivation of one's own
personality. No influence such as that exerted by agitators has a lasting
effect.
Within the personality too, development
must follow the same course if lasting results are to be achieved. Gentleness
that's adaptable, but at the same time penetrating, is the outer form that
should proceed from inner calm.
The very gradualness of the development
makes it necessary to have perseverance, for perseverance alone prevents
slow progress from dwindling to nothing.
The Image
On the mountain, a tree:
The image of DEVELOPMENT.
Thus the superior man abides in dignity and virtue,
In order to improve the mores.
The tree on the mountain is visible from afar, and its development influences
the landscape of the entire region. It doesn't shoot up like a swamp plant;
its growth proceeds gradually. Thus also the work of influencing people
can be only gradual. No sudden influence or awakening is of lasting effect.
Progress must be quite gradual, and in order to obtain such progress in
public opinion and in the mores of the people, it's necessary for the personality
to acquire influence and weight. This comes about through careful and constant
work on one's own moral development.
The lines
Six at the beginning means:
The wild goose gradually draws near the shore.
The young son is in danger.
There's talk. No blame.
All the individual lines in this hexagram symbolise the gradual flight
of the wild goose. The wild goose is the symbol of conjugal fidelity, because
it's believed that this bird never takes another mate after the death of
the first.
The initial line suggests the first
resting place in the flight of water birds from the water to the heights.
The shore is reached. The situation is that of a lonely young man who's
just starting out to make his way in life. Since no one comes to help him,
his first steps are slow and hesitant, and he's surrounded by danger. Naturally
he's subjected to much criticism. But these very difficulties keep him
from being too hasty, and his progress is successful.
Six in the second place means:
The wild goose gradually draws near the cliff.
Eating and drinking in peace and concord.
Good fortune.
The cliff is a safe place on shore. The development has gone a step further.
The initial insecurity has been overcome, and a safe position in life has
been found, giving one enough to live on. This first success, opening up
a path to activity, brings a certain joyousness of mood, and one goes to
meet the future reassured.
It's said of the wild goose that it
calls to its comrades whenever it finds food; this is the symbol of peace
and concord in good fortune. A man doesn't want to keep his good luck for
himself only, but is ready to share it with others.
Nine in the third place means:
The wild goose gradually draws near the plateau.
The man goes forth and doesn't return.
The woman carries a child but doesn't bring it forth.
Misfortune.
It furthers one to fight off robbers.
The high plateau is dry and unsuitable for the wild goose. If it goes there,
it has lost its way and gone too far. This is contrary to the law of development.
It's the same in human life. If we don't
let things develop quietly but plunge of our own choice too rashly into
a struggle, misfortune results. A man jeopardises his own life, and his
family perishes thereby. However, this isn't all necessary; it's only the
result of transgressing the law of natural development. If one doesn't
wilfully provoke a conflict, but confines himself to vigorously maintaining
his own position and to warding off unjustified attacks, all goes well.
Six in the fourth place means:
The wild goose goes gradually draws near the tree.
Perhaps it will find a flat branch. No blame.
A tree isn't a suitable place for a wild goose. But if it's clever, it
will find a flat branch on which it can get a footing. A man's life too,
in the course of its development, often brings him into inappropriate situations,
in which he finds it difficult to hold his own without danger. Then it's
important to be sensible and yielding. This enables him to discover a safe
place in which life can go on, although he may be surrounded by danger.
Nine in the fifth place means:
The wild goose gradually draws near the summit.
For three years the woman has no child.
In the end nothing can hinder her.
Good fortune.
The summit is a high place. In a high position one easily becomes isolated.
One is misjudged by the very person on whom one is dependent-the woman
by her husband, the official by his superior. This is the work of deceitful
persons who have wormed their way in. The result is that relationships
remain sterile, and nothing is accomplished. But in the course of further
development, such misunderstandings are cleared away, and reconciliation
is achieved after all.
Nine at the top means:
The wild goose gradually draws near the clouds heights.
Its feathers can be used for the sacred dance.
Good fortune.
Here life comes to its end. A man's work stands completed. The path rises
high toward heaven, like the flight of wild geese when they've left the
earth far behind. There they fly, keeping to the order of their flight
in strict formation. And if their feathers fall, they can serve as ornaments
in the sacred dance pantomimes performed in the temples. Thus the life
of a man who has perfected himself is a bright light for the people of
earth, who look up to him as an example.
54 Kuei Mei: The Marrying
Maiden
Cheng the arousing, thunder is over
Tui, the joyous, lake.
Above we have Cheng, the eldest son, and below, Tui, the youngest daughter.
The man leads and the girl follows him in gladness. The Image is that of
the entrance of the girl into her husband's house. In all, there are four
hexagrams depicting the relationship between husband and wife. Hsien, INFLUENCE,
(31), describes the attraction that a young couple have for each other;
Heng, DURATION (32), portrays the permanent relationships of marriage;
Chien, DEVELOPMENT (53), reflects the protracted, ceremonious procedures
attending THE MARRYING MAIDEN, shows a young girl under the guidance of
an older man who marries her.
The judgement
THE MARRYING MAIDEN.
Undertakings bring misfortune.
Nothing that would further.
A girl who's taken into the family, but not as the chief wife, must behave
with special caution and reserve. She must not take it on herself to supplant
the mistress of the house, for that would mean disorder and lead to untenable
relationships.
The same is true of all voluntary relationships
between human beings. While legally regulated relationships based on personal
inclination depend in the long run entirely on tactful reserve.
Affection as the essential principle
of relatedness is of the greatest importance in all relationships in the
world. For the union of heaven and earth is the origin of the whole of
nature. Among human beings likewise, spontaneous affection is the all-inclusive
principle of union.
The Image
Thunder over the lake:
The image of THE MARRYING MAIDEN.
Thus the superior man
Understands the transitory
In the light of the eternity of the end.
Thunder stirs the water of the lake, which follows it in shimmering waves.
This symbolises the girl who follows the man of her choice. But every relationship
between individuals bears within it the danger that wrong turns may be
taken, leading to endless misunderstandings and disagreements. Therefore
it's necessary constantly to remain mindful of the end. If we permit ourselves
to drift along, we come together and are parted again as the day may determine.
If on the other hand a man fixes his mind on an end that endures, he will
succeed in avoiding the reefs that confront the closer relationships of
people.
The lines
Nine at the beginning means:
The marrying maiden as a concubine.
A lame man who's able to tread.
Undertakings bring good fortune.
The princess of ancient China maintained a fixed order of rank among the
court ladies, who were subordinated to the queen as are younger sisters
to the eldest. Frequently they came from the family of the queen, who herself
led them to her husband.
The meaning is that a girl entering
a family with the consent of the wife won't rank outwardly as the equal
of the latter but will withdraw modestly into the background. However,
if she understands how to fit herself into the pattern of things, her position
will be entirely satisfactory, and she will feel sheltered in the love
of the husband to whom she bears children.
The same meaning is brought out in the
relationships between officials. A man may enjoy the personal friendship
of a prince and be taken into his confidence. Outwardly this man must keep
tactfully in the background behind the official ministers of state, but,
although he's hampered by this status, as if he were lame, he can nevertheless
accomplish something through the kindliness of his nature.
Nine in the second place means:
A one-eyed man who's able to see.
The perseverance of a solitary man furthers.
Here the situation is that of a girl married to a man who has disappointed
her. Man and wife ought to work together like a pair of eyes. Here the
girl is left behind in loneliness; the man of her choice either has become
unfaithful or has died. But she doesn't lost the inner light of loyalty.
Thought the other eye is gone, she maintains her loyalty even in loneliness.
Six in the third place means:
The marrying maiden as a slave.
She marries as a concubine.
A girl who's in a lowly position and finds no husband may, in some circumstances,
still win shelter as a concubine.
This pictures the situation of a person
who longs too much for joys that can't be obtained in the usual way. He
enters on a situation not altogether compatible with self-esteem. Neither
judgement nor warning is added to this line; it merely lays bare the actual
situation, so that everyone may draw a lesson from it.
Nine in the fourth place means:
The marrying maiden draws out the allotted time.
A late marriage comes in due course.
The girl is virtuous. She doesn't wish to throw herself away, and allows
the customary time for marriage to slip by. However, there's no harm in
this; she's rewarded for her purity and, even though belatedly, finds the
husband intended for her.
Six in the fifth place means:
The sovereign I gave his daughter in marriage.
The embroidered garments of the princess
Were not as gorgeous
As those of the serving maid.
The moon that's nearly full
Brings good fortune.
The sovereign I is Tang the Completer. This ruler decreed that the imperial
princesses should be subordinated to their husbands in the same manner
as other women (cf. Hexagram 11, six in the fifth place). The emperor doesn't
wait for a suitor to woo his daughter but gives her in marriage when he
sees fit. Therefore it's in accord with custom for the girl's family to
take the initiative here.
We see here a girl of aristocratic birth
who marries a man of modest circumstances and understands how to adapt
herself with grace to the new situation. She's free of all vanity of outer
adornment, and forgetting her rank in her marriage, takes a place below
that of her husband, just as the moon, before it's quite full, doesn't
directly face the sun.
Six at the top means:
The woman holds the basket, but there are no fruits in it.
The man stabs the sheep, but no blood flows.
Nothing that acts to further.
At the sacrifice to the ancestors, the woman had to present harvest offerings
in a basket, while the man slaughtered the sacrificial animal with his
own hand. Here the ritual is only superficially fulfilled; the woman takes
an empty basket and the man stabs a sheep slaughtered beforehand-solely
to preserve the forms. This impious, irreverent attitude bodes no good
for a marriage.
55 Feng: Abundance [Fullness]
Cheng, the arousing, thunder is over
Li, the clinging, fire.
Cheng is movement; Li is flame, whose attribute is clarity. Clarity within,
movement without-this produces greatness and abundance. The hexagram pictures
a period of advanced civilisation. However, the fact that development has
reached a peak suggests that this extraordinary condition of abundance
can't be maintained permanently.
The judgement
ABUNDANCE has success.
The king attains abundance.
Be not sad.
Be like the sun at midday.
It's not given to every mortal to bring about a time of outstanding greatness
and abundance. Only a born ruler of men is able to do it, because his will
is directed to what's great. Such a time of abundance is usually brief.
Therefore a sage might well feel sad in view of the decline that must follow.
But such sadness foes not befit him. Only a man who's inwardly free of
sorrow and care can lead in a time of abundance. He must be like the sun
at midday, illuminating and gladdening everything under heaven.
The Image
Both thunder and lightning come:
The image of ABUNDANCE.
Thus the superior man decides lawsuits
And carries out punishments.
This hexagram has a certain connection with Shih Ho, BITING THROUGH (21),
in which thunder and lightning similarly appear together, but in the reverse
order. In BITING THROUGH, laws are laid down; here they are applied and
enforced. Clarity [Li] within makes it possible to investigate the facts
exactly, and shock [Cheng] without ensures a strict and precise carrying
out of punishments.
The lines
Nine at the beginning means:
When a man meets his destined ruler,
They can be together ten days,
And it's not a mistake.
Going meets with recognition.
To bring about a time of abundance, a union of clarity with energetic movement
is needed. Two individuals possessed of these two attributes are suited
to each other, and even if they spend an entire cycle of time together
during the period of abundance, it won't be too long, nor is it a mistake.
Therefore one may go forth, in order to make one's influence felt; it will
meet with recognition.
Six in the second place means:
The curtain is of such fullness
That the polestars can be seen at noon.
Through going one meets with mistrust and hate.
If one rouses him through truth,
Good fortune comes.
It often happens that plots and party intrigues, which have the darkening
effect of an eclipse of the sun, come between a ruler intent on great achievement
and the man who could effect great undertakings. Then, instead of the sun,
we see the northern stars in the sky. The ruler is overshadowed by a party
that has usurped power. If a man at such a time were to try to take energetic
measures, he would encounter only mistrust and envy, which would prohibit
all movement. The essential thing then is to hold inwardly to the power
of truth, which in the end is so strong that it exerts an invisible influence
on the ruler, so that all goes well.
Nine in the third place means:
The underbrush is of such abundance
That the small stars can be seen at noon.
He breaks his right arm. No blame.
The image is that of a progressive covering over of the sun. Here the eclipse
reaches totality, therefore even the small stars can be seen at noon.
In the sphere of social relationships,
this means that the prince is now so eclipsed that even the most insignificant
persons can push themselves into the foreground. This makes it impossible
for an able man, though he might be the right hand of the ruler, to undertake
anything. It's as though his arm were broken, but he's not to blame for
being thus hindered in action.
Nine in the fourth place means:
The curtain is of such fullness
That the polestars can be seen at noon.
He meets his ruler, who's of like kind.
Good fortune.
Here the darkness is already decreasing, therefore interrelated elements
come together. Here too the complement must be found-the necessary wisdom
to complement joy of action. Then everything will go well. The complementary
factor postulated here's the reverse of the one in the first line. In the
latter, wisdom is to be complemented by energy, while here energy is complemented
by wisdom.
Six in the fifth place means:
Lines are coming,
Blessing and fame draw near.
Good fortune.
The ruler is modest and therefore open to the counsel of able men. Thus
he's surrounded by men who suggest to him the lines of action. This brings
blessing, fame, and good fortune to him and all the people.
Six at the top means:
His house is in a state of abundance.
He screens off his family.
He peers through the gate
And no longer perceives anyone.
For three years he sees nothing.
Misfortune.
This describes a man who because of his arrogance and obstinacy attains
the opposite of what he strives for. He seeks abundance and splendour for
his dwelling. He wishes at all odds to be master in his house, which so
alienates his family that in the end he finds himself completely isolated.
56 Lü: The Wanderer
Li, the clinging, fire is over
Ken keeping still, mountain.
[C'est la vie] The mountain, Ken, stands still; above it fire, Li, flames
up and doesn't tarry. Therefore the two trigrams don't stay together. Strange
lands and separation are the wanderer's lot. When a man is a wanderer and
stranger, he shouldn't be gruff nor overbearing. He has no large circle
of acquaintances, therefore he shouldn't give himself airs. He must be
cautious and reserved; in this way he protects himself from evil. If he's
obliging toward others, he wins success.
A wanderer has no fixed abode; his home
is the road. Therefore he must take care to remain upright and steadfast,
so that he sojourns only in the proper places, associating only with good
people. Then he has good fortune and can go his way unmolested.
The judgement
The Wanderer. Success through smallness.
Perseverance brings good fortune to the wanderer.
[Enlarging sayings - these are inserted, and are not from Richard's
text: The wanderer that stops his journeys for a long while, may be in
for testing times - not only acquiring a family or a servant, but he can
also be faced with much that is not right. And for the journey, small things
help thriving. Able visitors that halt for long, can broaden and enlarge
the visions or perceptions of those nearby, all in all. An enlightened
and true heart can punish better than bringing on major court cases. One
should refrain from extended court cases - they could bring ruin. Careful
restraint in your actions bring on certain limitations you can handle if
things improve later. Self-restraint imposes limitations, and limitations
tend to make sullen. Maybe a sense of direction should be restrained till
one knows of the losses involved, or knows exactly what to do.]
The Image
Fire on the mountain:
The image of THE WANDERER.
Thus the superior man is clear-minded and cautious in imposing penalties,
and protracts no lawsuits.
When grass on a mountain takes fire, there's bright light. However, the
fire doesn't linger in one place, but travels on to new fuel. It's a phenomenon
of short duration. This is what penalties and lawsuits should be like.
They should be a quickly passing matter, and must not be dragged out indefinitely.
Prisons ought to be places where people are lodged only temporarily, as
guests are. They must not become dwelling places.
The lines
Six at the beginning means:
If the wanderer busies himself with trivial things,
He draws down misfortune on himself.
A wanderer shouldn't demean himself or busy himself with inferior things
he meets with along the way. The humbler and more defenceless his outward
position, the more should he preserve his inner dignity. For a stranger
is mistaken if he hopes to find a friendly reception through lending himself
to jokes and buffoonery. The result will be only contempt and insulting
treatment.
Six in the second place means:
The wanderer comes to an inn.
He has his property with him.
He wins the steadfastness of a young servant.
The wanderer her described is modest and reserved. He doesn't lose touch
with his inner being, hence he finds a resting place. In the outside world
he doesn't lose the liking of other people, hence all persons further him,
so that he can acquire property. Moreover, he wins the allegiance of a
faithful and trustworthy servant-a thing of inestimable value to a wanderer.
Nine in the third place means:
The wanderer's inn burns down.
He loses the steadfastness of his young servant.
Danger.
A truculent stranger doesn't know how to behave properly. He meddles in
affairs and controversies that don't concern him; thus he loses his resting
place. He treats his servant with aloofness and arrogance; thus he loses
the man's loyalty. When a stranger in a strange land has no one left on
whom he can rely, the situation becomes very dangerous.
Nine in the fourth place means:
The wanderer rests in a shelter.
He obtains his property and an axe.
My heart isn't glad.
This describes a wanderer who knows how to limit his desires outwardly,
though he's inwardly strong and aspiring. Therefore he finds at least a
place of shelter in which he can stay. He also succeeds in acquiring property,
but even with this he's not secure. He must be always on guard, ready to
defend himself with arms. Hence he's not at ease. He's persistently conscious
of being a stranger in a strange land.
Six in the fifth place means:
He shoots a pheasant.
It drops with the first arrow.
In the end this brings both praise and office.
Travelling statesman were in the habit of introducing themselves to local
princes with the gift of a pheasant, killing it at the first shot. Thus
he finds friends who praise and recommend him, and in the end the prince
accepts him and confers an office on him.
Circumstances often cause a man to seek
a home in foreign parts. If he knows how to meet the situation and how
to introduce himself in the right way, he may find a circle of friends
and a sphere of activity even in a strange country.
Nine at the top means:
The bird's nest burns up.
The wanderer laughs at first,
Then must needs lament and weep.
Through carelessness he loses his cow.
Misfortune.
The Image of a bird whose nest burns up indicates loss of one's resting
place. This misfortune may overtake the bird if it's heedless and imprudent
when building its nest. It's the same with a wanderer. If he lets himself
go, laughing and jesting, and forgets that he's a wanderer, he will later
have cause to weep and lament. For if through carelessness a man loses
his cow- i.e., his modesty and adaptability-evil will result.
57 Sun: The Gentle (The
Penetrating, Wind)
Sun the gentle, wind, wood is over
Sun the gentle, wind, wood.
Sun is one of the eight doubled trigrams. It's the eldest daughter and
symbolises wind or wood; it has for its attribute gentleness, which nonetheless
penetrates like the wind or like growing wood with its roots.
The dark principle, in itself rigid
and immovable, is dissolved by the penetrating light principle, to which
it subordinates itself in gentleness. In nature, it's the wind that disperses
the gathered clouds, leaving the sky clear and serene. In human life it's
penetrating clarity of judgement that thwarts all dark hidden motives.
In the life of the community it's the powerful influence of a great personality
that uncovers and breaks up those intrigues which shun the light of day.
The judgement
THE GENTLE. Success through what's small.
It furthers one to have somewhere to go.
It furthers one to see the great man.
Penetration produces gradual and inconspicuous effects. It should be effected
not by an act of violation but by influence that never lapses. Results
of this kind are less striking to the eye than those won by surprise attack,
but they are more enduring and more complete. If one would produce such
effects, one must have a clearly defined goal, for only when the penetrating
influence works always in the same direction can the object be attained.
Small strength can achieve its purpose only by subordinating itself to
an eminent man who's capable of creating order.
The Image
Winds following one on the other:
The image of THE GENTLY PENETRATING.
Thus the superior man
Spreads his commands abroad
And carries out his undertakings.
The penetrating quality of the wind depends on its ceaselessness. This
is what makes it so powerful; time is its instrument. In the same way the
ruler's thought should penetrate the soul of the people. This too requires
a lasting influence brought about by enlightenment and command. Only when
the command has been assimilated by the people is action in accordance
with it possible. Action without preparation of the ground only frightens
and repels.
The lines
Six at the beginning means:
In advancing and in retreating,
The perseverance of a warrior furthers.
In born gentleness is often carried to the point of indecisiveness. One
doesn't feel strong enough to advance resolutely. A thousand doubts crop
up; one is, however, not minded to withdraw but drifts indecisively to
and fro. In such a situation, a military decisiveness is the proper thing,
so that one resolutely does what order demands. Resolute discipline is
far better than irresolute license.
Nine in the second place means:
Penetration under the bed.
Priests and magicians are used in great number.
Good fortune. No blame.
At times one has to deal with hidden enemies, intangible influences that
slink into dark corners and from this hiding affect people by suggestion.
In instances like this, it's necessary to trace these things back to the
most secret recesses, in order to determine the nature of the influences
to be dealt with. This is the task of the priests; removing the influences
is the task of the magicians. The very anonymity of such plotting requires
an especially vigorous and indefatigable effort, but this is well worth
while. For when such elusive influences are brought into the light and
branded, they lose their power over people.
Nine in the third place means:
Repeated penetration. Humiliation.
Penetrating reflection must not be pushed too far, lest it cripple the
power of decision. After a matter has been thoroughly pondered, it's essential
to form a decision and to act. Repeated deliberation brings fresh doubts
and scruples, and thereby humiliation, because one shows oneself unable
to act.
Six in the fourth place means:
Remorse vanishes.
During the hunt
Three kinds of game are caught.
When a responsible position and accumulated experience lead one to combine
innate modesty with energetic action, great success is assured. The three
kinds of animals referred to served for offerings to the gods, for feasting
guests, and for everyday consumption. When the catch answered all three
purposes, the hunt was considered especially successful.
Nine in the fifth place means:
Perseverance brings good fortune.
Remorse vanishes.
Nothing that doesn't further.
No beginning, but an end.
Before the change, three days.
After the change, three days.
Good fortune.
In the situation described in Ku, WORK ON WHAT HAS BEEN SPOILED (18), an
entirely new point of departure must be set up, whereas here it's only
a question of reforms. The beginning has not been good, but the moment
has been reached when a new direction can be taken. Change and improvement
are called for. Such steps must be undertaken with steadfastness, that
is, with a firm and correct attitude of mind; then they will succeed, and
remorse will disappear. But it must be remembered that such improvements
require careful consideration. Before a change is made, it must be pondered
over again and again. After the change is made, it's necessary to note
carefully for some time after how the improvements bear the test of actuality.
Such careful work is accompanied by good fortune.
Nine at the top means:
Penetration under the bed.
He loses his property and his axe.
Perseverance brings misfortune.
A man's understanding is sufficiently penetrating. He follows up injurious
influences into the most secret corners. But he no longer has the strength
to combat them decisively. In this case any attempt to penetrate into the
personal domain of darkness would only bring harm.
58 Tui: The Joyous,
Lake
Tui the joyous, lake is over
Tui the joyous, lake.
This hexagram, like sun, is one of the eight formed by doubling of a trigram.
The trigram Tui denotes the youngest daughter; it's symbolised by the smiling
lake, and its attribute is joyousness. Contrary to appearances, it's not
the yielding quality of the top line that accounts for joy here. The attribute
of the yielding or dark principle isn't joy but melancholy. However, joy
is indicated by the fact that there are two strong lines within, expressing
themselves through the medium of gentleness.
True joy, therefore, rests on firmness
and strength within, manifesting itself outwardly as yielding and gentle.
The judgement
THE JOYOUS. Success.
Perseverance is favourable.
The joyous mood is infectious and therefore brings success. But joy must
be based on steadfastness if it's not to degenerate into uncontrolled mirth.
Truth and strength must dwell in the heart, while gentleness reveals itself
in social intercourse. In this way one assumes the right attitude toward
God and man and achieves something. Under certain conditions, intimidation
without gentleness may achieve something momentarily, but not for all time.
When, on the other hand, the hearts of men are won by friendliness, they
are led to take all hardships on themselves willingly, and if need be won't
shun death itself, so great is the power of joy over men.
The Image
Lakes resting one on the other:
The image of THE JOYOUS.
Thus the superior man joins with his friends
For discussion and practice.
A lake evaporates upward and thus gradually dries up; but when two lakes
are joined they don't dry up so readily, for one replenishes the other.
It's the same in the field of knowledge. Knowledge should be a refreshing
and vitalising force. It becomes so only through stimulating intercourse
with congenial friends with whom one holds discussion and practices application
of the truths of life. In this way learning becomes many-sided and takes
on a cheerful lightness, whereas there's always something ponderous and
one- sided about the learning of the self-taught.
The lines
Nine at the beginning means:
Contented joyousness. Good fortune.
A quiet, wordless, self-contained joy, desiring nothing from without and
resting content with everything, remains free of all egotistic likes and
dislikes. In this freedom lies good fortune, because it harbours the quiet
security of a heart fortified within itself.
Nine in the second place means:
Sincere joyousness. Good fortune.
Remorse disappears.
We often find ourselves associating with inferior people in whose company
we're tempted by pleasures that are inappropriate for the superior man.
To participate in such pleasures would certainly bring remorse, for a superior
man can find no real satisfaction in low pleasures. When, recognising this,
a man doesn't permit his will to swerve, so that he doesn't find such ways
agreeable, not even dubious companions will venture to proffer any base
pleasures, because he wouldn't enjoy them. Thus every cause for regret
is removed.
Six in the third place means:
Coming joyousness. Misfortune.
True joy must spring from within. But if one is empty within and wholly
given over to the world, idle pleasures come streaming in from without.
This is what many people welcome as diversion. Those who lack inner stability
and therefore need amusement, will always find opportunity of indulgence.
They attract external pleasures by the emptiness of their natures. Thus
they lose themselves more and more, which of course has bad results.
Nine in the fourth place means:
Joyousness that's weighed isn't at peace.
After ridding himself of mistakes a man has joy.
Often a man finds himself weighing the choice between various kinds of
pleasures, and so long as he has not decided which kind he will choose,
the higher or the lower, he has no inner peace. Only when he clearly recognises
that passion brings suffering, can he make up his mind to turn away from
the lower pleasures and to strive for the higher. Once this decision is
sealed, he finds true joy and peace, and inner conflict is overcome.
Nine in the fifth place means:
Sincerity toward disintegrating influences is dangerous.
Dangerous elements approach even the far best of men. If a man permits
himself to have anything to do with them, their disintegrating influence
acts slowly but surely, and inevitable brings dangers in its train. But
if he recognises the situation and can comprehend the danger, he knows
how to protect himself and remains unharmed.
Six at the top means:
Seductive joyousness.
A vain nature invites diverting pleasures and must suffer accordingly (cf.
the six in the third place). If a man is unstable within, the pleasures
of the world that he doesn't shun have so powerful an influence that he's
swept along by them. Here it's no longer a question of danger, of good
fortune or misfortune. He has given up direction of his own life, and what
becomes of him depends on chance and external influences.
59 Huan: Dispersion
[Dissolution]
Sun, the gentle, wind is over
Kan the abysmal, water.
Wind blowing over water disperses it, dissolving it into foam and mist.
This suggests that when a man's vital energy is dammed up within him (indicated
as a danger by the attribute of the lower trigram), gentleness serves to
break up and dissolve the blockage.
The judgement
DISPERSION. Success.
The king approaches his temple.
It furthers one to cross the great water.
Perseverance furthers.
The text of this hexagram resembles that of Tsui, GATHERING TOGETHER (45).
In the latter, the subject is the bringing together of elements that have
been separated, as water collects in lakes on the earth. Here the subject
is the dispersing and dissolving of divisive egotism. DISPERSION shows
the way, so to speak, that leads to gathering together. This explains the
similarity of the two texts.
Religious forces are needed to overcome
the egotism that divides men. The common celebration of the great sacrificial
feasts and sacred rites, which gave expression simultaneously to the interrelation
and social articulation of the family and state, was the means of employed
by the great ruler to unite men. The sacred music and the splendour of
the ceremonies aroused a strong tide of emotion that was shared by all
hearts in unison, and that awakened a consciousness of the common origin
of all creatures. In this way disunity was overcome and rigidity dissolved.
A further means to the same end is co-operation in great general undertakings
that set a high goal for the will of the people; in the common concentration
on this goal, all barriers dissolve, just as, when a boat is crossing a
great stream, all hands must unite in a joint task.
But only a man who's himself free of
all selfish ulterior considerations, and who perseveres in justice and
steadfastness, is capable of so dissolving the hardness of egotism.
The Image
The wind drives over the water:
The image of DISPERSION.
Thus the kings of old sacrificed to the Lord
And built temples.
In the autumn and winter, water begins to freeze into ice. When the warm
breezes of spring come, the rigidity is dissolved, and the elements that
have been dispersed in ice floes are reunited. It's the same with the minds
of the people. Through hardness and selfishness the heart grows rigid,
and this rigidity leads to separation from all others. Egotism and cupidity
isolate men. Therefore the hearts of men must be seized by a devout emotion.
They must be shaken by a religious awe in face of eternity-stirred with
an intuition of the One Creator of all living beings, and united through
the strong feeling of fellowship experienced in the ritual of divine worship.
The lines
Six at the beginning means:
He brings help with the strength of a horse.
Good fortune.
It's important that disunion should be overcome at the outset, before it
has become complete-that the clouds should be dispersed before they've
brought storm and rain. At such times when hidden divergences in temper
make themselves felt and lead to mutual misunderstandings we must take
quick and vigorous action to dissolve the misunderstandings and mutual
distrust.
Nine in the second place means:
At the dissolution
He hurries to that which supports him.
Remorse disappears.
When an individual discovers within himself the beginnings of alienation
from others, of misanthropy and ill humour, he must set about dissolving
these obstructions. He must rouse himself inwardly, hasten to that which
supports him. Such support is never found in hatred, but always in a moderate
and just judgement of men, linked with good will. If he regains this unobstructed
outlook on humanity, while at the same time all saturnine ill humour is
dissolved, all occasion for remorse disappears.
Six in the third place means:
He dissolves his self. No remorse.
Under certain circumstances, a man's work may become so difficult that
he can no longer think of himself. He must set aside all personal desires
and disperse whatever the self gathers about it to serve as a barrier against
others. Only on the basis of great renunciation can he obtain the strength
for great achievements. By setting his goal in a great task outside himself,
he can attain this standpoint.
Six in the fourth place means:
He dissolves his bond with his group.
Supreme good fortune.
Dispersion leads in turn to accumulation.
This is something that ordinary men don't think of.
When we're working at a task that affects the general welfare, we must
leave all private friendships out of account. Only by rising above party
interests can we achieve something decisive. He who has the courage thus
to forego what's near wins what's afar. But in order to comprehend this
standpoint, one must have a wide view of the interrelationships of life,
such as only unusual men attain.
Nine in the fifth place means:
His loud cries are as dissolving as sweat.
Dissolution! A king abides without blame.
In times of general dispersion and separation, a great idea provides a
focal point for the organisation of recovery. Just as an illness reaches
its crisis in a dissolving sweat, so a great stimulating idea is a true
salvation in times of general deadlock. It gives the people a rallying
point-a man in a ruling position who can dispel misunderstandings.
Nine at the top means:
He dissolves his blood.
Departing, keeping at a distance, going out,
Is without blame.
The idea of the dissolving of a man's blood means the dispersion of that
which might lead to bloodshed and wounds, i.e., avoidance of danger. But
here the thought isn't that a man avoids difficulties for himself alone,
but rather that he rescues his kin-helps them to get away before danger
comes, or to keep at a distance from an existing danger, or to find a way
out of a danger that's already on them. In this way he does what's right.
60 Chieh: Limitation
Kan, the abysmal, water
Tui, the joyous, lake.
A lake occupies a limited space. When more water comes into it, it overflows.
Therefore limits must be set for the water. The image shows water below
and water above, with the firmament between them as a limit.
The Chinese word for limitation really
denotes the joints that divide a bamboo stalk. In relation to ordinary
life it means the thrift that sets fixed limits on expenditures. In relation
to the moral sphere it means the fixed limits that the superior man sets
on his actions- the limits of loyalty and disinterestedness.
The judgement
LIMITATION. Success.
Galling limitation must not be persevered in.
Limitations are troublesome, but they are effective. If we live economically
in normal times, we're prepared for times of want. To be sparing saves
us from humiliation. Limitations are also indispensable in the regulation
of world conditions. In nature there are fixed limits for summer and winter,
day and night, and these limits give the year its meaning. In the same
way, economy, by setting fixed limits on expenditures, acts to preserve
property and prevent injury to the people.
But in limitation we must observe due
measure. If a man should seek to impose galling limitations on his own
nature, it would be injurious. And if he should go too far in imposing
limitations on others, they would rebel. Therefore it's necessary to set
limits even on limitation.
The Image
Water over lake: the image of LIMITATION.
Thus the superior man
Creates number and measure,
And examines the nature of virtue and correct conduct.
A lake is something limited. Water is inexhaustible. A lake can contain
only a definite amount of the infinite quantity of water; this is its peculiarity.
In human life too the individual achieves significance through discrimination
and the setting of limits. Therefore what concerns us here's the problem
of clearly defining these discriminations, which are, so to speak, the
backbone of morality. Unlimited possibilities are not suited to man; if
they existed, his life would only dissolve in the boundless. To become
strong, a man's life needs the limitations ordained by duty and voluntarily
accepted. The individual attains significance as a free spirit only by
surrounding himself with these limitations and by determining for himself
what his duty is.
The lines
Nine at the beginning means:
Not going out of the door and the courtyard
Is without blame.
Often a man who would like to undertake something finds himself confronted
by insurmountable limitations. Then he must know where to stop. If he rightly
understands this and doesn't go beyond the limits set for him, he accumulates
an energy that enables him, when the proper time comes, to act with great
force. Discretion is of prime importance in preparing the way for momentous
things. Concerning this, Kongfu (Confucius) says:
Where disorder develops, words are the
first steps. If the prince isn't discreet, he loses his servant. If the
servant isn't discreet he loses his life. If germinating things are not
handled with discretion, the perfecting of them is impeded. Therefore the
superior man is careful to maintain silence and doesn't go forth.
Nine in the second place means:
Not going out of the gate and the courtyard
Brings misfortune.
When the time for action has come, the moment must be quickly seized. Just
as water first collects in a lake without flowing out, yet is certain to
find an outlet when the lake is full, so it's in the life of man. It's
a good thing to hesitate so long as the time for action has not come, but
no longer. Once the obstacles to action have been removed, anxious hesitation
is a mistake that's bound to bring disaster, because one misses one's opportunity.
Six in the third place means:
He who knows limitation
Will have cause to lament.
No blame.
If an individual is bent only on pleasures and enjoyment, it's easy for
him to lose his sense of the limits that are necessary. If he gives himself
over to extravagance, he will have to suffer the consequences, with accompanying
regret. He must not seek to lay the blame on others. Only when we realise
that our mistakes are of our own making will such disagreeable experiences
free us of errors.
Six in the fourth place means:
Contented limitation. Success.
Every limitation has its value, but a limitation that requires persistent
effort entails a cost of too much energy. When, however, the limitation
is a natural one (as for example, the limitation by which water flows only
downhill), it necessarily leads to success, for then it means a saving
of energy. The energy that otherwise would be consumed in a vain struggle
with the object, is applied wholly to the benefit of the matter in hand,
and success is assured.
Nine in the fifth place means:
Sweet limitation brings good fortune.
Going brings esteem.
The limitation must be carried out in the right way if it's to be effective.
If we seek to impose restrictions on others only, while evading them ourselves,
these restrictions will always be resented and will provoke resistance.
If, however, a man in a leading position applies the limitation first to
himself, demanding little from those associated with him, and with modest
means manages to achieve something, good fortune is the result. Where such
an example occurs, it meets with emulation, so that whatever is undertaken
must succeed.
Six at the top means:
Galling limitation.
Perseverance brings misfortune.
Remorse disappears.
If one is too severe in setting up restrictions, people won't endure them.
The more consistent such severity, the worse it's, for in the long run
a reaction is unavoidable. In the same way, the tormented body will rebel
against excessive asceticism. On the other hand, although ruthless severity
isn't to be applied persistently and systematically, there may be times
when it's the only means of safeguarding against guilt and remorse. In
such situations ruthlessness toward oneself is the only means of saving
one's soul, which otherwise would succumb to irresolution and temptation.
61 Chung Fu: Inner Truth
Sun, the gentle, wind is over
Tui, the joyous, lake.
The wind blows over the lake and stirs the surface of the water. Thus visible
effects of the invisible manifest themselves. The hexagram consists of
firm lines above and below, while it's open in the centre. This indicates
a heart free of prejudices and therefore open to truth. On the other hand,
each of the two trigrams has a firm line in the middle; this indicates
the force of inner truth in the influences they present.
The attributes of the two trigrams are:
above, gentleness, forbearance toward inferiors; below, joyousness in obeying
superiors. Such conditions create the basis of a mutual confidence that
makes achievements possible.
The character of fu ("truth") is actually
the picture of a bird's foot over a fledgling. It suggests the idea of
brooding. An egg is hollow. The light-giving power must work to quicken
it from outside, but there must be a germ of life within, if life is to
be awakened. Far- reaching speculations can be linked with these ideas.
The judgement
INNER TRUTH. Pigs and fishes.
Good fortune.
It furthers one to cross the great water.
Perseverance furthers.
Pigs and fishes are the least intelligent of all animals and therefore
the most difficult to influence. The force of inner truth must grow great
indeed before its influence can extend to such creatures. In dealing with
persons as intractable and as difficult to influence as a pig or a fish,
the whole secret of success depends on finding the right way of approach.
One must first rid oneself of all prejudice and, so to speak, let the psyche
of the other person act on one without restraint. Then one will establish
contact with him, understand and gain power over him. When a door has thus
been opened, the force of one's personality will influence him. If in this
way one finds no obstacles insurmountable, one can undertake even the most
dangerous things, such as crossing the great water, and succeed.
But it's important to understand on
what the force inner truth depends. This force isn't identical with simple
intimacy or a secret bond. Close ties may exist also among thieves; it's
true that such a bond acts as a force but, since it's not invincible, it
doesn't bring good fortune. All association on the basis of common interests
holds only up to a certain point. Where the community of interest ceases,
the holding together ceases also, and the closest friendship often changes
into hate. Only when the bond is based on what's right, on steadfastness,
will it remain so firm that it triumphs over everything.
The Image
Wind over lake: the image of INNER TRUTH.
Thus the superior man discusses criminal cases
In order to delay executions.
Wind stirs water by penetrating it. Thus the superior man, when obliged
to judge the mistakes of men, tries to penetrate their minds with understanding,
in order to gain a sympathetic appreciation of the circumstances. In ancient
China, the entire administration of justice was guided by this principle.
A deep understanding that knows how to pardon was considered the highest
form of justice. This system was not without success, for its aim was to
make so strong a moral impression that there was no reason to fear abuse
of such mildness. For it sprang not from weakness but from a superior clarity.
The lines
Nine at the beginning means:
Being prepared brings good fortune.
If there are secret designs, it's disquieting.
The force of inner truth depends chiefly on inner stability and preparedness.
From this state of mind springs the correct attitude toward the outer world.
But if a man should try to cultivate secret relationships of a special
sort, it would deprive him of his inner independence. The more reliance
he places on the support of others, the more uneasy and anxious he will
become as to whether these secret ties are really tenable. In this way
inner peace and the force of inner truth are lost.
Nine in the second place means:
A crane calling in the shade.
Its young answers it.
I have a good goblet.
I will share it with you.
This refers to the involuntary influence of a man's inner being on persons
of kindred spirit. The crane need not show itself on a high hill. It may
be quite hidden when it sounds its call; yet its young will hear its not,
will recognise it and give answer. Where there's a joyous mood, there a
comrade will appear to share a glass of wine.
This is the echo awakened in men through
spiritual attraction. Whenever a feeling is voiced with truth and frankness,
whenever a deed is the clear expression of sentiment, a mysterious and
far-reaching influence is exerted. At first it acts on those who are inwardly
receptive. But the circle grows larger and larger. The root of all influence
lies in one's own inner being: given true and vigorous expression in word
and deed, its effect is great. The effect is but the reflection of something
that emanates from one's own heart. Any deliberate intention of an effect
would only destroy the possibility of producing it. Kongfu (Confucius)
says about this line:
The superior man abides in his room.
If his words are well spoken, he meets with assent at a distance of more
than a thousand miles. How much more then from near by! If the superior
man abides in his room and his words are not well spoken, he meets with
contradiction at a distance of more than a thousand miles. How much more
then from near by! Words go forth from one's own person and exert their
influence on men. Deeds are born close at hand and become visible far away.
Words and deeds are the hinge and bowspring of the superior man. As hinge
and bowspring move, they bring honour or disgrace. Through words and deeds
the superior man moves heaven and earth. Must one not, then, be cautious?
Six in the third place means:
He finds a comrade.
Now he beats the drum, now he stops.
Now he sobs, now he sings.
Here the source of a man's strength lies not in himself but in his relation
to other people. No matter how close to them he may be, if his centre of
gravity depends on them, he's inevitably tossed to and fro between joy
and sorrow. Rejoicing to high heaven, then sad to death - this is the fate
of those who depend on an inner accord with other persons whom they love.
Here we have only the statement of the law that this is so. Whether this
condition is felt to be an affliction of the supreme happiness of love,
is left to the subjective verdict of the person concerned.
Six in the fourth place means:
The moon nearly at the full.
The team horse goes astray.
No blame.
To intensify the power of inner truth, a man must always turn to his superior,
from whom he can receive enlightenment as the moon receives light form
the sun. However, this requires a certain humility, like that of the moon
when it's not yet quite full. At the moment when the moon becomes full
and stands directly opposite the sun, it begins to wane. Just as on the
one hand we must be humble and reverent when face to face with the source
of enlightenment, so likewise must we on the other renounce factionalism
among men. Only be pursuing one's course like a horse that goes straight
ahead without looking sidewise at its mate, can one retain the inner freedom
that helps one onward.
Nine in the fifth place means:
He possesses truth, which links together.
No blame.
This describes the ruler who holds all elements together by the power of
his personality. Only when the strength of his character is so ample that
he can influence all who are subject to him, is he as he needs to be. The
power of suggestion must emanate from the ruler. It will firmly knit together
and unite all his adherents. Without this central force, all external unity
is only deception and breaks down at the decisive moment.
Nine at the top means:
Cockcrow penetrating to heaven.
Perseverance brings misfortune.
The cock is dependable. It crows at dawn. But it can't itself fly to heaven.
It just crows. A man may count on mere words to awaken faith. This may
succeed now and then, but if persisted in, it will have bad consequences.
62 Hsiao Kuo: Preponderance
of the Small
Cheng, the arousing, thunder is over
Ken, keeping still, mountain.
While in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28), the strong
lines preponderate and are within, enclosed between weak lines at the top
and bottom, the present hexagram has weak lines preponderating, though
here again they are on the outside, the strong lines being within. This
indeed is the basis of the exceptional situation indicated by the hexagram.
When strong lines are outside, we have the hexagram I, PROVIDING NOURISHMENT
(27), or Chung Fu, INNER TRUTH, (61); neither represents and exceptional
state. When strong elements within preponderate, they necessarily enforce
their will. This creates struggle and exceptional conditions in general.
But in the present hexagram it's the weak element that perforce must mediate
with the outside world. If a man occupies a position of authority for which
he's by nature really inadequate, extraordinary prudence is necessary.
The judgement
PREPONDERANCE OF THE SMALL. Success.
Perseverance furthers.
Small things may be done; great things shouldn't be done.
The flying bird brings the message:
It's not well to strive upward,
It's well to remain below.
Great good fortune.
Exceptional modesty and conscientiousness are sure to be rewarded with
success; however, if a man isn't to throw himself away, it's important
that they shouldn't become empty form and subservience but be combined
always with a correct dignity in personal behaviour. We must understand
the demands of the time in order to find the necessary offset for its deficiencies
and damages. In any event we must not count on great success, since the
requisite strength is lacking. In this lies the importance of the message
that one shouldn't strive after lofty things but hold to lowly things.
The structure of the hexagram gives
rise to the idea that this message is brought by a bird. In Ta Kuo, PREPONDERANCE
OF THE GREAT (28), the four strong, heavy lines within, supported only
by two weak lines without, give the image of a sagging ridge-pole. Here
the supporting weak lines are both outside and preponderant; this gives
the image of a soaring bird. But a bird shouldn't try to surpass itself
and fly into the sun; it should descend to the earth, where its nest is.
In this way it gives the message conveyed by the hexagram.
The Image
Thunder on the mountain:
The image of PREPONDERANCE OF THE SMALL.
Thus in his conduct the superior man gives preponderance to reverence.
In bereavement he gives preponderance to grief.
In his expenditures he gives preponderance to thrift.
Thunder on the mountain is different from thunder on the plain. In the
mountains, thunder seems much nearer; outside the mountains, it's less
audible than the thunder of an ordinary storm. Thus the superior man derives
an imperative from this image: he must always fix his eyes more closely
and more directly on duty than does the ordinary man, even though this
might make his behaviour seem petty to the outside world. He's exceptionally
conscientious in his actions. In bereavement emotion means more to him
than ceremoniousness. In all his personal expenditures he's extremely simple
and unpretentious. In comparison with the man of the masses, all this makes
him stand out as exceptional. But the essential significance of his attitude
lies in the fact that in external matters he's on the side of the lowly.
The lines
Six at the beginning means:
The bird meets with misfortune through flying.
A bird ought to remain in the nest till it's fledged. If it tries to fly
before this, it invites misfortune. Extraordinary measures should be resorted
to only when all else fails. At first we ought to put up with traditional
ways as long as possible; otherwise we exhaust ourselves and our energy
and still achieve nothing.
Six in the second place means:
She passes by her ancestor
And meets her ancestress.
He doesn't reach his prince
And meets the official.
No blame.
Two exceptional situations are instanced here. In the temple of ancestors,
where alternation of generations prevails, the grandson stands on the same
side as the grandfather. Hence his closest relations are with the grandfather.
The present line designates the grandson's wife, who during the sacrifice
passes by the ancestor and goes toward the ancestress. This unusual behaviour
is, however, an expression of her modesty. She ventures rather to approach
the ancestress, for she feels related to her by their common sex. Hence
here deviation from the rule isn't a mistake.
Another image is that of the official
who, in compliance with regulation, first seeks an audience with his prince.
If he's not successful in this, he doesn't try to force anything but goes
about conscientious fulfilment of his duty, taking his place among the
other officials. This extraordinary restraint is likewise not a mistake
in exceptional times. (The rule is that every official should first have
an audience with the prince by whom he's appointed. Here the appointment
is made by the minister.)
Nine in the third place means:
If one isn't extremely careful,
Somebody may come up from behind and strike him.
Misfortune.
At certain times extraordinary caution is absolutely necessary. But it's
just in such life situations that we find upright and strong personalities
who, conscious of being in the right, disdain to hold themselves on guard,
because they consider it petty. Instead, they go their way proud and unconcerned.
But this self-confidence deludes them. There are dangers lurking for which
they are unprepared. Yet such danger isn't unavoidable; one can escape
it if he understands that the time demands that he pay especial attention
to small and insignificant thing.
Nine in the fourth place means:
No blame. He meets him without passing by.
Going brings danger. One must be on guard.
Do not act. Be constantly persevering.
Hardness of character is tempered by yielding position so that no mistakes
are made. The situation here calls for extreme caution; one must make no
attempt of one's own initiative to reach the desired end. And if one were
to go on, endeavouring one must be on guard and not act but continue inwardly
to persevere.
Six in the fifth place means:
Dense clouds,
No rain from our western territory.
The prince shoots and hits him who's in the cave.
As a high place is pictured here, the image of a flying bird has become
that of flying clouds. But dense as the clouds are, they race across the
sky and give no rain. Similarly, in exceptional times there may be a born
ruler who's qualified to set the world in order, but who can't achieve
anything or confer blessing on the people because he stands alone and has
no helpers. Is such times a man must seek out helpers with whose aid he
can carry out the task. But these helpers must be modestly sought out in
the retirement to which they've withdrawn. It's not in the fame nor their
great names but their genuine achievements that are important. Through
such modesty the right man is found, and the exceptional task is carried
out in spite of all difficulties.
Six at the top means:
He passes him by, not meeting him.
The flying bird leaves him.
Misfortune.
This means bad luck and injury.
If one overshoots the goal, one can't hit it. If a bird won't come to its
nest but flies higher and higher, it eventually falls into the hunter's
net. He who in times of extraordinary salience of small things doesn't
know how to call a halt, but restlessly seeks to press on and on, draws
on himself misfortune at the hands of gods and men, because he deviates
from the order of nature.
63 Chi Chi: After Completion
Kan, the abysmal, water is over
Li, the clinging, fire.
This hexagram is the evolution of Tai PEACE (11). The transition from confusion
to order is completed, and everything is in its proper place even in particulars.
The strong lines are in the strong places, the weak lines in the weak places.
This is a very favourable outlook, yet it gives reason for thought. For
it's just when perfect equilibrium has been reached that any movement may
cause order to revert to disorder. The one strong line that has moved to
the top, thus effecting complete order in details, is followed by the other
lines. Each moving according to its nature, and thus suddenly there arises
again the hexagram Pi, STANDSTILL (12).
Hence the present hexagram indicates
the conditions of a time of climax, which necessitate the utmost caution.
The judgement
AFTER COMPLETION. Success in small matters.
Perseverance furthers.
At the beginning good fortune.
At the end disorder.
The transition from the old to the new time is already accomplished. In
principle, everything stands systematised, and it's only in regard to details
that success is still to be achieved. In respect to this, however, we must
be careful to maintain the right attitude. Everything proceeds as if of
its own accord, and this can all too easily tempt us to relax and let thing
take their course without troubling over details. Such indifference is
the root of all evil. Symptoms of decay are bound to be the result. Here
we have the rule indicating the usual course of history. But this rule
isn't an inescapable law. He who understands it's in position to avoid
its effects by dint of unremitting perseverance and caution.
The Image
Water over fire: the image of the condition
In AFTER COMPLETION.
Thus the superior man
Takes thought of misfortune
And arms himself against it in advance.
When water in a kettle hangs over fire, the two elements stand in relation
and thus generate energy (cf. the production of steam). But the resulting
tension demands caution. If the water boils over, the fire is extinguished
an its energy is lost. If the heat is too great, the water evaporates into
the air. These elements here brought in to relation and thus generating
energy are by nature hostile to each other. Only the most extreme caution
can prevent damage. In life too there are junctures when all forces are
in balance and work in harmony, so that everything seems to be in the best
of order. In such times only the sage recognises the moments that bode
danger and knows how to banish it by means of timely precautions.
The lines
Nine at the beginning means:
He breaks his wheels.
He gets his tail in the water.
No blame.
In times following a great transition, everything is pressing forward,
striving in the direction of development and progress. But this pressing
forward at the beginning isn't good; it overshoots the mark and leads with
certainty to loss and collapse. Therefore a man of strong character doesn't
allow himself to be infected by the general intoxication but checks his
course in time. He may indeed not remain altogether untouched by the disastrous
consequences of the general pressure, but he's hit only from behind like
a fox that, having crossed the water, at the last minute gets its tail
wet. He won't suffer any real harm, because his behaviour has been correct.
Six in the second place means:
The woman loses the curtain of her carriage.
Do not run after it;
On the seventh day you will get it.
When a woman drove out in her carriage, she had a curtain that hid her
from the glances of the curious. It was regarded as a breach of propriety
to drive on if this curtain was lost. Applied to public life, this means
that a man who wants to achieve something isn't receiving that confidence
of the authorities which he needs, so to speak, for his personal protection.
Especially in times "after completion" it may happen that those who have
come to power grow arrogant and conceited and no longer trouble themselves
about fostering new talent.
This as a rule results in office seeking.
If a man's superiors withhold their trust from him, he will seek ways and
means of getting it and of drawing attention to himself. We're warned against
such an unworthy procedure:
"Do not seek it." Do not throw yourself
away on the world, but wait tranquilly and develop your personal worth
by your own efforts. Times change. When the six stages of the hexagram
have passed, the new era dawns. That which is a man's own can't be permanently
lost. It comes to him of its own accord. He need only be able to wait.
Nine in the third place means:
The Illustrious Ancestor
Disciplines the Devil's Country.
After three years he conquers it.
Inferior people must not be employed.
"Illustrious Ancestor" is the dynastic title of the Emperor Wu Ting of
the Yin dynasty. After putting his realm in order with a strong hand, he
waged long colonial wars for the subjection of the Huns who occupied the
northern borderland with constant threat of incursions.
The situation described is as follows.
After times of completion, when a new power has arisen and everything within
the country has been set in order, a period of colonial expansion almost
inevitably follows. Then as a rule long-drawn-out struggles must be reckoned
with. For this reason, a correct colonial policy is especially important.
The territory won at such bitter cost must not be regarded as an almshouse
for people who in one way or another have had themselves impossible at
home, but who are thought to be quite good enough for the colonies. Such
a policy ruins at the outset any chance of success. This holds true in
small as well as large matters, because it's not only rising states that
carry on a colonial policy; the urge to expand, with its accompanying dangers,
is part and parcel of every ambitious undertaking.
Six in the fourth place means:
The finest clothes turn to rags.
Be careful all day long.
In a time of flowering culture, an occasional convulsion is bound to occur,
uncovering a hidden evil within society and at first causing a great sensation.
But since the situation is favourable on the whole, such evils can easily
be glossed over and concealed from the public. Then everything is forgotten
and peace apparently reigns complacently once more. However, to the thoughtful
man, such occurrences are grave omens that he doesn't neglect. This is
the only way of averting evil consequences.
Nine in the fifth place means:
The neighbour in the east who slaughters an ox
Does not attain as much real happiness
As the neighbour in the west
With his small offering.
Religious attitudes are likewise influenced by the spiritual atmosphere
prevailing in times after completion. In divine worship the simple old
forms are replaced by an ever more elaborate ritual and an ever greater
outward display. But inner seriousness is lacking in this show of magnificence;
human caprice takes the place of conscientious obedience to the divine
will. However, while man sees what's before his eyes, God looks into the
heart. Therefore a simple sacrifice offered with real piety holds a greater
blessing than an impressive service without warmth.
Six at the top means:
He gets his head in the water. Danger.
Here in conclusion another warning is added. After crossing a stream, a
man's head can get into the water only if he's so imprudent as to turn
back. As long as he goes forward and doesn't look back, he escapes this
danger. But there's a fascination in standing still and looking back on
a peril overcome. However, such vain self-admiration brings misfortune.
It leads only to danger, and unless one finally resolves to go forward
without pausing, one falls a victim to this danger.
64 Wei Chi: Before Completion
Li, the clinging, flame is over
Kan, the abysmal, water.
This hexagram indicates a time when the transition from disorder to order
isn't yet completed. The change is indeed prepared for, since all the lines
in the upper trigram are in relation to those in the lower. However, they
are not yet in their places. While the preceding hexagram offers an analogy
to autumn, which forms the transition from summer to winter, this hexagram
presents a parallel to spring, which leads out of winter's stagnation into
the fruitful time of summer. With this hopeful outlook the Yi Jing
come to its close.
The judgement
BEFORE COMPLETION. Success.
But if the little fox, after nearly completing the crossing,
Gets his tail in the water,
There's nothing that would further.
The conditions are difficult. The task is great and full of responsibility.
It's nothing less than that of leading the world out of confusion back
to order. But it's a task that promises success, because there's a goal
that can unite the forces now tending in different directions. At first,
however, one must move warily, like an old fox walking over ice. The caution
of a fox walking over ice is proverbial in China. His ears are constantly
alert to the cracking of the ice, as he carefully and circumspectly searches
out the safest spots. A young fox who as yet has not acquired this caution
goes ahead boldly, and it may happen that he falls in and gets his tail
wet when he's almost across the water. Then of course his effort has been
all in vain. Accordingly, in times "before completion," deliberation and
caution are the prerequisites of success.
The Image
Fire over water:
The image of the condition before transition.
Thus the superior man is careful
In the differentiation of things,
So that each finds its place.
When fire, which by nature flames upward, is above, and water, which flows
downward, is below, their effects take opposite directions and remain unrelated.
If we wish to achieve an effect, we must first investigate the nature of
the forces in question and ascertain their proper place. If we can bring
these forces to bear in the right place, they will have the desired effect
and completion will be achieved. But in order to handle external forces
properly, we must above all arrive at the correct standpoint ourselves,
for only from this vantage can we work correctly.
The lines
Six at the beginning means:
He gets his tail in the water.
Humiliating.
In times of disorder there's a temptation to advance oneself as rapidly
as possible in order to accomplish something tangible. But this enthusiasm
leads only to failure and humiliation if the time for achievement has not
yet arrived. In such time it's wise to spare ourselves the opprobrium of
failure by holding back.
Nine in the second place means:
He brakes his wheels.
Perseverance brings good fortune.
Here again the time to act has not yet come. But the patience needed isn't
that of idle waiting without thought of the morrow. Kept up indefinitely,
this wouldn't lead to any success. Instead, an individual must develop
in himself the strength that will enable him to go forward. He must have
a vehicle, as it were, to effect the crossing. But he must for the time
being use the brakes. Patience in the highest sense means putting brakes
on strength. Therefore he must not fall asleep and lose sight of the goal.
If he remains strong and steadfast in his resolve, all goes well in the
end.
Six in the third place means:
Before completion, attack brings misfortune.
It furthers one to cross the great water.
The time of transition has arrived, but one lacks the strength to complete
the transition. If one should attempt to force it, disaster would result,
because collapse would then be unavoidable. What's to be done? A new situation
must be created; one must engage the energies of able helpers and in this
fellowship take the decisive step-cross the great water. Then completion
will become possible.
Nine in the fourth place means:
Perseverance brings good fortune.
Remorse disappears.
Shock, thus to discipline the Devil's Country.
For three years, great realms are rewarded.
Now it's the time of struggle. The transition must be completed. We must
make ourselves strong in resolution; this brings good fortune. All misgivings
that might arise in such grave times of struggle must be silenced. It's
a question of a fierce battle to break and to discipline the Devil's Country,
the forces of decadence. But the struggle also has its reward. Now is the
time to lay the foundations of power and mastery for the future.
Six in the fifth place means:
Perseverance brings good fortune.
No remorse.
The light of the superior man is true.
Good fortune.
The victory has been won. The power of steadfastness has not been routed.
Everything has gone well. All misgivings have been overcome. Success has
justified the deed. The light of a superior personality shines forth anew
and makes its influence felt among men who have faith in it and rally around
it. The new time has arrived, and with it good fortune. And just as the
sun shines forth in redoubled beauty after rain, or as a forest grows more
freshly green from charred ruins after a fire, so the new era appears all
the more glorious by contrast with the misery of the old.
Nine at the top means:
There's drinking of wine
In genuine confidence. No blame.
But if one wets his head,
He loses it, in truth.
Before completion, at the dawning of the new time, friends foregather in
an atmosphere of mutual trust, and the time of waiting is passed in conviviality.
Since the new era is hard on the threshold, there's no blame in this. But
one must be careful in all this to keep within proper bounds. If in his
exuberance a man gets drunk, he forfeits the favourableness of the situation
through his intemperance.
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