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 The Book of
Changes |
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- Tun: Retreat
- Ta Chuang: The Power of the Great
- Chin: Progress
- Ming I: Darkening of the light
- Chia Jen: The Family [The Clan]
- Kuei: Opposition
- Chien: Obstruction
- Hsieh: Deliverance
CAUTION: Any information on this page is not to be taken as a replacement for expert
medical advice and treatment. Those in need of medical attention, should consult a
qualified practitioner or therapist.Supporting and healthful "well medleys" are presupposed throughout too:
33 Tun: Retreat
Chien, the creative, heaven is over
Ken, keeping still, mountain.
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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.Conditions are such that the hostile forces favoured by the time are advancing. In this case retreat is the right course, and it is 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 are in full possession of power and position. Then we shall be able to interpret the signs of the time before it is too late and to prepare for provisional retreat instead of being drawn into a desperate life-and-death struggle. Thus we do not 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 is not easy. The meaning that lies hidden in such a time is important.
In what is small, perseverance furthers.
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 does not hate him, for hatred is a form of subjective involvement by which we are 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 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 lines
Six at the beginning [yin at bottom] means:Since the hexagram is the picture of something that is retreating, the lowest line represents the tail and the top line the head. In a retreat it is 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 is not advisable to undertake anything. Keeping still is the easiest way of escaping from the threatening danger.
At the tail in retreat. This is dangerous.
One must not wish to undertake anything.
Six in the second place means: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.
he holds him fast with yellow ox-hide.
No one can tear him loose.
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 cannot shake him off. And because he is in quest of what is right an so strong in purpose, he reaches his goal. Thus the line confirms what is said in the Judgement:
"In what is small" - here equivalent to "in the inferior man" - "perseverance furthers."
Nine in the third place means:When it is time to retreat it is 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?
A halted retreat
Is nerve-wracking and dangerous.
To retain people as men - and maid servants
Brings good fortune.
Nine in the fourth place means: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 does not 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.
Voluntary retreat brings good fortune to the superior man
And downfall to the inferior man.
Nine in the fifth place means:It is 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 is not to be led astray by irrelevant considerations.
Friendly retreat. Perseverance brings good fortune.
Nine at the top means:The situation is unequivocal. Inner detachment has become an established fact, and we are 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 is right without further thought. Such a clear path ahead always leads to the good.
Cheerful retreat. Everything serves to further.
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34 Ta Chuang: The Power of the Great
Cheng, the arousing, thunder is over
Chien, the creative, heaven.
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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 is danger that one may rely entirely on one's own power and forget to ask what is right. There is danger too that, being intent on movement, we may not wait for the right time. Therefore the added statement that perseverance furthers. For that is truly great power which does not 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.
Thunder - electrical energy - mounts upward in the spring. The direction of this movement is in harmony with that of the movement of heaven. It is therefore a movement in accord with heaven, producing great power. However, true greatness depends on being in harmony with what is right. Therefore in times of great power the superior man avoids doing anything that is not in harmony with the established order.The image
Thunder in heaven above:
The image of THE POWER OF THE GREAT.
Thus the superior man does not tread on paths
That do not accord with established order.
The lines
Nine at the beginning [yang at bottom] means: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.
Power in the toes.
Continuing brings misfortune.
This is certainly true.
Nine in the second place means:The premise here is 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.
Perseverance brings good fortune.
Nine in the third place means: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 is conscious at all times of the danger of pushing ahead regardless of circumstances, and therefore renounces in good time the empty display of force.
The inferior man works through power.
The superior man does not act thus.
To continue is dangerous.
A goat butts against a hedge
And gets its horns entangled.
Nine in the fourth place means: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.
Perseverance brings good fortune.
Remorse disappears.
The hedge opens; there is no entanglement.
Power depends on the axle of a big cart.
Such a man's power does not 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:The goat is noted for hardness outwardly and weakness within. Now the situation is such that everything is easy; there is no more resistance. One can give up a belligerent, stubborn way of acting and will not have to regret it.
Loses the goat with ease.
No remorse.
Six at the top means: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.
A goat butts against a hedge.
It cannot go backward, it cannot go forward.
Nothing serves to further.
If one notes the difficulty, this brings good fortune.
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35 Chin: Progress
Li, the clinging, fire is over
Kun the receptive, earth.
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The judgement
PROGRESS. The powerful princeAs 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.
Is honoured with horses in large numbers.
In a single day he is granted audience three times.
A twofold idea is set forth here. The actual effect of the progress emanates from a man who is 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 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 image
The sun rises over the earth:
The image of PROGRESS.
Thus the superior man himself
Brightens his bright virtue.
The lines
Six at the beginning [yin at bottom] means:At a time when all elements are pressing for progress, we are 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 is 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.
Progressing, but turned back.
Perseverance brings good fortune.
If one meets with no confidence, one should remain calm.
No mistake.
Six in the second place means: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 is 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 does not rest on selfish or partisan motives but on firm and correct principles.
Progressing, but in sorrow.
Perseverance brings good fortune.
Then one obtains great happiness from one's ancestress.
Six in the third place means:A man strives onward, in association with others whose backing encourages him. This dispels any cause for regret over the fact that he does not have enough independence to triumph unaided over every hostile turn of fate.
All are in accord. Remorse disappears.
Nine in the fourth place means:In times of progress it is 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.
Progress like a hamster.
Perseverance brings danger.
Six in the fifth place means:The situation described here is 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.
Remorse disappears.
Take not gain and loss to heart.
Undertakings bring good fortune.
Everything serves to further.
Nine at the top means: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 is no close connection, will lead to humiliation.
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.
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36 Ming I: Darkening of the light
Kun the receptive, earth is over
Li, the clinging, fire.
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The judgement
DARKENING OF THE LIGHT. In adversityOne 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.
It furthers one to be persevering.
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 should not be discernible from without. Only thus is a man able to maintain his will in the face of difficulties.
In a time of darkness it is essential to be cautious and reserved. One should not 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 should not try to be all-knowing. One should let many things pass, without being duped.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.
The lines
Nine at the beginning [yang at bottom] means: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 does not 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 do not understand him and speak ill of him.
Darkening of the light during flight.
He lowers his wings.
The superior man does not eat for three days
On his wanderings.
But he has somewhere to go.
The host has occasion to gossip about him.
Six in the second place means:Here the Lord of Light is in a subordinate place and is wounded by the Lord of Darkness. But the injury is not fatal; it is 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 is good fortune in thus acting according to duty.
Darkening of the light injures him in the left thigh.
He gives aid with the strength of a horse.
Good fortune.
Nine in the third place means: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.
Darkening of the light during the hunt in the south.
Their great leader is captured.
One must not expect perseverance too soon.
Six in the fourth place means:We find ourselves close to the commander of darkness and so discover his mot secret thoughts. In this way we realise that there is no longer any hope of improvement, and thus we are enabled to leave the scene of disaster before the storm breaks.
He penetrates the left side of the belly.
One gets at the very heart of the darkening of the light.
Six in the fifth place means: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 could not withdraw from the court; therefore he concealed his true sentiments and feigned insanity. Although he was held a slave, he did not allow external misery to deflect him from his convictions.
Darkening of the light as with Prince Chi.
Perseverance furthers.
This provides a teaching for those who cannot 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: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.
Not light but darkness.
First he climbed up to heaven,
Then plunged into the depths of the earth.
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37 Chia Jen: The Family [The Clan]
Sun, the gentle, wind is over
Li, the clinging, fire.
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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. Her place is within (second line), while that of the husband is without (fifth line). It is 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 is 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.
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 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.
The lines
Nine at the beginning [yang at bottom] means: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 is nothing easily avoided and more difficult to carry through than "breaking a child's will."
Firm seclusion within the family.
Remorse disappears.
Six in the second place means: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.
She should not follow her whims.
She must attend within to the food.
Perseverance brings good fortune.
In relation to general conditions, the counsel here is to seek nothing by means of force, but quietly to confine oneself to the duties at hand.
Nine in the third place means: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.
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.
Six in the fourth place means:It is 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.
She is the treasure of the house.
Great good fortune.
Nine in the fifth place means:A king is the symbol of a fatherly man who is 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.
As a king he approaches his family.
Fear not.
Good fortune.
Nine at the top means: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.
His work commands respect.
In the end good fortune comes.
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38 Kuei: Opposition
Li, the clinging, flame is over
Tui, the joyous, lake.
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The judgement
OPPOSITION. In small matters, good fortune.When people live in opposition and estrangement they cannot 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 does not 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 two elements, fire and water, never mingle but even when in contact retain their own natures. So the cultured 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 image
Above, fire; below. The lake.
The image of OPPOSITION.
Thus amid all fellowship
The superior man retains his individuality.
The lines
Nine at the beginning [yang at bottom] means: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 is 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 is well to be cautious when evil men who do not 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.
Remorse disappears.
If you lose your horse, do not run after it;
It will come back of its own accord.
When you see evil people,
Guard yourself against mistakes.
Nine in the second place means: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 is an inner affinity between them.
One meets his lord in a narrow street.
No blame.
Six in the third place means: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.
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.
Nine in the fourth place means:If a man finds himself in a company of people from whom he is 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.
Isolated through opposition,
One meets a like-minded man
With whom one can associate in good faith.
Despite the danger, no blame.
Six in the fifth place means: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 is one's duty to go to meet him and to work with him.
Remorse disappears.
The companion bits his way through the wrappings.
If one goes to him,
How could it be a mistake?.
Nine at the top means:Here the isolation is due to misunderstanding; it is 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.
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 is not a robber; he will woo at the right time.
As one goes, rain falls; then good fortune comes.
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39 Chien: Obstruction
Kan the abysmal, water is over
Ken keeping still, mountain.
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The judgement
OBSTRUCTION. The south-west furthers.The south-west is the region of retreat, the north-east that of advance. Here an individual is confronted by obstacles that cannot be overcome directly. In such a situation it is 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 north-east does not further.
It furthers one to see the great man.
Perseverance brings good fortune.
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 image
Water on the mountain:
The image of OBSTRUCTION.
Thus the superior man turns his attention to himself
And moulds his character.
The lines
Six at the beginning [yin at bottom] means:When one encounters an obstruction, the important thing is to reflect on how best to deal with it. When threatened with danger, one should not 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.
Going leads to obstructions,
Coming meets with praise.
Six in the second place means:Ordinarily it is best to go around an obstacle and try to overcome it along the line of least resistance. But there is 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 cannot 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 is not through any fault of his that he is putting himself in this difficult situation.
The King's servant is beset by obstruction on obstruction,
But it is not his own fault.
Nine in the third place means: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 cannot get along by themselves. But if he withdraws and turns back to his own, they welcome him with great joy.
Going leads to obstructions;
Hence he comes back.
Six in the fourth place means:This too describes a situation that cannot be managed single- handed. In such a case the direct way is not the shortest. If a person were to forge ahead on his own strength and without the necessary preparations, he would not 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 is 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.
Going leads to obstructions,
Coming leads to union.
Nine in the fifth place means:Here we see a man who is called to help in an emergency. He should not seek to evade the obstructions, no matter how dangerously they pile up before him. But because he is 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.
In the midst of the greatest obstructions,
Friends come.
Six at the top means: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 is able to create something both great and complete that brings good fortune. And it is favourable to see the great man in alliance with whom one can achieve the work of rescue.
Going leads to obstructions,
Coming leads to great good fortune.
It furthers one to see the great man.
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40 Hsieh: Deliverance
Cheng, the arousing, thunder is over
Kan, the abysmal, water.
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The judgement
DELIVERANCE. The south-west furthers.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 is not 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.
If there is no longer anything where one has to go,
Return brings good fortune.
If there is still something where one has to go,
Hastening brings good fortune.
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 does not 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 image
Thunder and rain set in:
The image of DELIVERANCE.
Thus the superior man pardons mistakes
And forgives misdeeds.
The lines
Six at the beginning [yin at bottom] means: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.
Without blame.
Nine in the second place means: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 is false and low.
One kills three foxes in the field
And receives a yellow arrow.
Perseverance brings good fortune.
Six in the third place means: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 do not suit his nature, he thereby attracts robbers. If he goes on thus he is sure to bring disgrace on himself. Kongfu (Kongfu (Confucius)) says about this line:
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.
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: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.
Deliver yourself from your great toe.
Then the companion comes,
And him you can trust.
Six in the fifth place means:Times of deliverance demand inner resolve. Inferior people cannot 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 is in earnest and will withdraw.
If only the superior man can deliver himself,
It brings good fortune.
Thus he proves to inferior men that he is in earnest.
Six at the top means:The hawk on a high wall is the symbol of a powerful inferior in a high position who is hindering the deliverance. He withstands the force of inner influences, because he is hardened in his wickedness. He must be forcibly removed, and this requires appropriate means. Kongfu (Kongfu (Confucius)) says about this line:
The prince shoots at a hawk on a high wall.
He kills it. Everything serves to further.
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 should not 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.
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