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 The Book of
Changes |
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- Sun: Decrease
- I: Increase
- Kuai: Break- through (Resoluteness)
- Kou: Coming to Meet
- Tsui: Gathering Together [Massing]
- Sheng: Pushing Upward
- Kun: Oppression (Exhaustion)
- Ching: The Well
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:
41 Sun: Decrease
Ken, keeping still, mountain is over
Tui the joyous, lake.
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The judgement
DECREASE combined with sincerityDecrease does not under all circumstances mean something bad. Increase and decrease come in their own time. What matters here is 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 is lacking in externals; then the power of the content makes up for the simplicity of form. There is no need of presenting false appearances to God. Even with slender means, the sentiment of the heart can be expressed.
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 two small bowls for the sacrifice.
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 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 lines
Nine at the beginning [yang at bottom] means:It is 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 is 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.
Going quickly when one's tasks are finished
Is without blame.
But one must reflect on how much one may decrease others.
Nine in the second place means: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.
Perseverance furthers.
To undertake something brings misfortune.
Without decreasing oneself,
One is able to bring increase to others.
Six in the third place means: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 is certain to find a companion who complements him.
When three people journey together,
Their number increases by one.
When one man journeys alone,
He finds a companion.
Six in the fourth place means: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 is mutual joy.
If a man decreases his faults,
It makes the other hasten to come and rejoice.
No blame.
Six in the fifth place means: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.
Someone does indeed increase him.
Ten pairs of tortoises cannot oppose it.
Supreme good fortune.
Nine at the top means: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 does not bring decrease to others. Through perseverance and zealous work a man wins success and finds helpers as they are needed. But what he accomplishes is not a limited private advantage; it is a public good and available to everyone.
If one is increased without depriving other,
There is no blame.
Perseverance brings good fortune.
It furthers one to undertake something.
One obtains servants
But no longer has a separate home.
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42 I: Increase
Sun the gentle, wind is over
Cheng the arousing, thunder.
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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 oneSacrifice on the part of those above for the increase of those below fills the people with a sense of joy and gratitude that is 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 is 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 does not endure, therefore it must be utilised while it lasts.
To undertake something.
It furthers one to cross the great water.
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 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.
The lines
Nine at the beginning [yang at bottom] means: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.
It furthers one to accomplish great deeds.
Supreme good fortune. No blame.
Six in the second place means: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 cannot be prevented by any constellation of accidents. But everything depends on his not 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.
Someone does indeed increase him;
Ten pairs of tortoises cannot oppose it.
Constant perseverance brings good fortune.
The king presents him before God.
Good fortune.
Six in the third place means: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.
One is enriched through unfortunate events.
No blame, if you are sincere
And walk in the middle,
And report with a seal to the prince.
Six in the fourth place means:It is 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 is intended. This sort of intermediary, who also exercises a good influence on the leader, is especially important in times when it is a matter of great undertakings, decisive for the future and requiring the inner assent of all concerned.
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.
Nine in the fifth place means:True kindness does not 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.
If in truth you have a kind heart, ask not.
Supreme good fortune.
Truly, kindness will be recognised as your virtue.
Nine at the top means:The meaning here is 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:
He brings increase to no one.
Indeed, someone even strikes him.
He does not keep his heart constantly steady.
Misfortune.
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 will not co-operate. If he is agitated in his word, they awaken no echo in others. If he asks for something without having first established relations, it will not be given to him. If no one is with him, those who would harm him draw near.
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43 Kuai: Break-through (Resoluteness)
Tui, the joyous, lake is over
Chien, the creative, heaven.
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The judgement
BREAK-THROUGH. One must resolutely make the matter knownEven if only one inferior man is occupying a ruling position in a city, he is able to oppress superior men. Even a single passion still lurking in the heart has power to obscure reason. Passion and reason cannot exist side by side- therefore fight without quarter is necessary if the good is to prevail.
At the court of the king.
It must be announced truthfully. Danger.
It is necessary to notify one's own city.
It does not further to resort to arms.
It furthers one to undertake something.
In a resolute struggle of the good against evil, there are, however, definite rules that must not be disregarded, if it is to succeed. First, resolution must be based on a union of strength and friendliness. Second, a compromise with evil is not 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 is 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 should not 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.
When the water of a lake has risen up to heaven, there is 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. For all gathering is followed by dispersion. Therefore the superior man begins to distribute while he is 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 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.
The lines
Nine at the beginning [yang at bottom] means: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 is precisely at the beginning that an unexpected setback can have the most disastrous results.
Mighty in the forward-striding toes.
When one goes and is not equal to the task,
One makes a mistake.
Nine in the second place means: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 is watchful at all times, even before danger is present, he is armed when danger approaches and need not be afraid. The superior man is on his guard against what is not yet in sight and on the alert for what is not yet within hearing; therefore he dwells in the midst of difficulties as thought hey did not 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.
A cry of alarm. Arms at evening and at night.
Fear nothing.
Nine in the third place means:Here we have a man in an ambiguous situation. While all others are engaged in a resolute fight against all that is 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.
To be powerful in the cheekbones
Brings misfortune.
The superior man is firmly resolved.
He walks alone and is caught in the rain.
He is bespattered,
And people murmur against him.
No blame.
Nine in the fourth place means:Here a man is suffering from inner restlessness and cannot 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.
There is 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 will not be believed.
Nine in the fifth place means: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 is 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.
In dealing with weeds,
Firm resolution is necessary.
Walking in the middle
Remains free of blame.
Six at the top means: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 are 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 does not 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.
No cry.
In the end misfortune comes.
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44 Kou: Coming to Meet
Chien, the creative, heaven is over
Sun, the gentle, wind.
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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.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 would not be possible if the strong and light-giving element had not 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.
One should not marry such a maiden.
The inferior man rises only because the superior man does not 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 should not 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 is 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 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 from his people, but he sets them in motion by means of his commands and decrees.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 lines
Six at the beginning [yin at bottom] means: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 is allowed to take its course, misfortune is bound to result; the insignificance of that which creeps in should not be a temptation to underrate it. A pig that is still young and lean cannot 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.
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.
Nine in the second place means:The inferior element is not 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.
There is a fish in the tank. No blame.
Does not further guests.
Nine in the third place means:There is 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 cannot. 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.
There is no skin on his thighs,
And walking comes hard.
If one is mindful of the danger,
No great mistake is made.
Nine in the fourth place means: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 do not 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.
No fish in the tank.
This leads to misfortune.
Nine in the fifth place means:The melon, like the fish, is a symbol of the principle of darkness. It is 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 does not lay stress on them. He does not 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.
A melon covered with willow leaves.
Hidden lines.
Then it drops down to one from heave.
Nine at the top means: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 is 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 does not greatly matter. They know how to bear the dislike of the masses with composure.
He comes to meet with his horns.
Humiliation. No blame.
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45 Tsui: Gathering Together [Massing]
Tui, the joyous, lake is over
Kun the receptive, earth.
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The judgement
GATHERING TOGETHER. Success.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 cannot be dispersed or dissolved.
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.
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 is need of great deeds in the time of GATHERING TOGETHER.
If the water in the lake gathers till it rises above the earth, there is 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 are not forearmed. If we are prepared, they can be prevented.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.
The lines
Six at the beginning [yin at bottom] means: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 is undoubtedly right that they should attach themselves to this leader.
If you are 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.
Six in the second place means: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.
Letting oneself be drawn
Brings good fortune and remains blameless.
If one is sincere,
It furthers one to bring even a small offering.
Six in the third place means: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 is not a mistake, even though at first his position as an outsider is somewhat humiliating.
Gathering together amid sighs.
Nothing that would further.
Going is without blame.
Slight humiliation.
Nine in the fourth place means:This describes a man who gathers people around him in the name of his ruler. Since he is 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.
Great good fortune. No blame.
Nine in the fifth place means:When people spontaneously gather around a man, it is only a good. It gives him a certain influence that can be altogether useful.. But of course there is 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.
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.
Six at the top means: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.
Lamenting and sighing, floods of tears.
No blame.
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46 Sheng: Pushing Upward
Kun the receptive, earth is over
Sun, the gentle, wind, wood.
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The judgement
PUSHING UPWARD has supreme success.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.
One must see the great man.
Fear not.
Departure toward the south
Brings good fortune.
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 image
Within the earth, wood grows:
The image of PUSHING UPWARD.
Thus the superior man of devoted character
Heaps up small things
In order to achieve something high and great.
The lines
Six at the beginning [yin at bottom] means: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 is a spiritual affinity with the rulers above, and this solidarity creates the confidence needed to accomplish something.
Pushing upward that meets with confidence
Brings great good fortune.
Nine in the second place means:Here a strong man is presupposed. It is true that he does not fit in with his environment, inasmuch as he is too brusque and pays too little attention to form. But as he is 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 is the result of innate humility.
If one is sincere,
It furthers one to bring even a small offering.
No blame.
Nine in the third place means: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 is a question how long such unobstructed success can last. But it is 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.
One pushes upward into an empty city.
Six in the fourth place means: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.
The king offers him Mount Chi.
Good fortune. No blame.
Six in the fifth place means:When a man is advancing farther and farther, it is important for him not to become intoxicated by success. Precisely when he experiences great success it is 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, over-leaping nothing, leads to the goal.
Perseverance brings good fortune.
One pushes upward by steps.
Six at the top means:He who pushes upward blindly deludes himself. He knows only advance, not retreat. But this means exhaustion. In such a case it is 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.
Pushing upward in darkness.
It furthers one
To be unremittingly persevering.
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47 Kun: Oppression (Exhaustion)
Tui, the joyous, lake is over
Kan the abysmal, water.
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The judgement
OPPRESSION. Success. Perseverance.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 is 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 is bound in time to manifest itself. No inferior man is capable of this. Only the great man brings about good fortune and remains blameless. It is true that for the time being outward influence is denied him, because his words have no effect. Therefore in times of adversity it is important to be strong within and sparing of words.
The great man brings about good fortune.
No blame.
When one has something to say,
It is not believed.
When the water has flowed out below, the lake must dry up and become exhausted. That is fate. This symbolises an adverse fate in human life. In such times there is 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 image
There is not water in the lake:
The image of EXHAUSTION.
Thus the superior man stakes his life
On following his will.
The lines
Six at the beginning [yin at bottom] means:When adversity befalls a man, it is important above all things for him to be strong and to overcome the trouble inwardly. If he is 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.
One sits oppressed under a bare tree
And strays into a gloomy valley.
For three years one sees nothing.
Nine in the second place means: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 is 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.
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.
Six in the third place means:This shows a man who is restless and indecisive in times of adversity. At first he wants to push ahead, then he encounters obstructions that, it is 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 is not there. Kongfu (Kongfu (Confucius)) says about this line:
A man permits himself to be oppressed by stone,
And leans on thorns and thistles.
He enters the house and does not see his wife.
Misfortune.
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 cannot lean, his life will certainly be endangered. For him who is in disgrace and danger, the hour of death draws near; how can he then still see his wife?
Nine in the fourth place means: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 cannot 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.
He comes very quietly, oppressed in a golden carriage.
Humiliation, but the end is reached.
Nine in the fifth place means: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.
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.
Six at the top means:A man is oppressed by bonds that can easily be broken. The distress is drawing to an end. But he is still irresolute; he is 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.
He is 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.
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48 Ching: The Well
Kan, the abysmal, water is over
Sun, the gentle, wind, wood.
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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,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 cannot 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.
But the well cannot 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 does not go all the way,
Or the jug breaks, it brings misfortune.
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 two 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 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 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 lines
Six at the beginning [yin at bottom] means: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.
One does not drink the mud of the well.
No animals come to an old well.
Nine in the second place means:The water itself is clear, but it is 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 cannot be kept in it.
At the well hole one shoots fishes.
The jug is broken and leaks.
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:An able man is available. He is 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.
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.
Six in the fourth place means:True, if a well is being lined with stone, it cannot be used while the work is going on. But the work is not 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.
The well is being lined. No blame.
Nine in the fifth place means:A well that is 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 is not brought up. So too with leaders of mankind: it is all-important that one should drink from the spring of their words and translate them into life.
In the well there is a clear, cold spring
From which one can drink.
Six at the top means:The well is there for 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 is 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.
One draws from the well
Without hindrance.
It is dependable.
Supreme good fortune.
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