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 appea |
