above  KêN  KEEPING STILL, MOUNTAIN       below  LI  THE CLINGING, FIRE

This hexagram shows a fire that breaks out of the secret depths of the earth  and, blazing up, illuminates and beautifies the mountain, the heavenly  heights. Grace-beauty of form-is necessary in any union if it is to be well  ordered and pleasing rather than disordered and chaotic.

THE JUDGMENT

GRACE has success.   In small matters It is favorable to undertake something.

Grace brings success. However, it is not the essential or fundamental thing; it  is only the ornament and therefore be used sparingly and only in little things.  In the lower trigram of fire a yielding line comes between two strong lines  and makes them beautiful, but the strong lines are the essential content and  the weak line is the beautifying form. In the upper trigram of the mountain,  the strong line takes the lead, so that here again the strong element must be  regarded as the decisive factor. In nature we see in the sky the strong light of  the sun; the life of the world depends on it. But this strong, essential thing is  changed and given pleasing variety by the moon and the stars. In human  affairs, aesthetic form comes into being when traditions exist that, strong and  abiding like mountains, are made pleasing by a lucid beauty. By  contemplating the forms existing in the heavens we come to understand time  and its changing demands. Through contemplation of the forms existing in  human society it becomes possible to shape the world.

THE IMAGE

Fire at the foot of the mountain: The image of GRACE. Thus does the superior man proceed      When clearing up current affairs. But he dare not decide controversial issues in this way.

The fire, whose light illuminates the mountain and makes it pleasing, does  not shine far; in the same way, beautiful form suffices to brighten and to  throw light upon matters of lesser moment, but important questions cannot  be decided in this way. They require greater earnestness.      THE LINES

Nine at the beginning means:    He lends grace to his toes, leaves the carriage, and walks.

A beginner in subordinate place must take upon himself the labor of  advancing. There might be an opportunity of surreptitiously easing the way- symbolized by the carriage-but a self-contained man scorns help gained in a  dubious fashion. He thinks it more graceful to go on foot than to drive in a  carriage under false pretenses.

° Six in the second place means: Lends grace to the beard on his chin.

The beard is not an independent thing; it moves only with the chin. The  image therefore means that form is to be considered only as a result and  attribute of content. The beard is a superfluous ornament. To devote care to it  for its own sake, without regard for the inner content of which it is an  ornament, would bespeak a certain vanity.

Nine in the third place means: Graceful and moist. Constant perseverance brings good fortune.

This represents a very charming life situation. One is under the spell of grace  and the mellow mood induced by wine. This grace can adorn, but it can also  swamp us. Hence the warning not to sink into convivial indolence but to  remain constant in perseverance. Good fortune depends on this.

Six in the fourth place means: Grace or simplicity?     A white horse comes as if on wings.     He is not a robber, He will woo at the right time.

An individual is in a situation in which doubts arise as to which is better-to  pursue the grace of external brilliance, or to return to simplicity. The doubt  itself implies the answer. Confirmation comes from the outside; it comes like  a white winged horse. The white color indicates simplicity. At first it may be  disappointing to renounce the comforts that might have been obtained, yet  one finds peace of mind in a true relationship with the friend who courts  him. The winged horse is the symbol of the thoughts that transcend all limits  of space and time.

Six in the fifth place means:   Grace in the hills and gardens.    The roll of silk is meager and small.    Humiliation, but in the end good fortune.

A man withdraws from contact with people of the lowlands, who seek  nothing but magnificence and luxury, in to the solitude of the heights. There  he finds an individual to look up to, whom he would like to have as a friend.  But the gifts he has to offer are poor and few, so that he feels ashamed.  However, it is not the material gifts that count, but sincerity of feeling, and so  all goes well in the end.

° Nine at the top means:   Simple grace. No blame.

Here at the highest stage of development all ornament is discarded. Form no  longer conceals content but brings out its value to the full. Perfect grace  consists not in exterior ornamentation of the substance, but in the simple  fitness of its form.

above  LI  THE CLINGING, FIRE      below  CHêN  THE AROUSING, THUNDER

This hexagram represents an open mouth (cf. hexagram 27) with an  obstruction (in the fourth place) between the teeth. As a result the lips cannot  meet. To bring them together one must bite energetically through the  obstacle. Since the hexagram is made up of the trigrams for thunder and for  lightning, it indicates how obstacles are forcibly removed in nature.   Energetic biting through overcomes the obstacle that prevents joining of the  lips; the storm with its thunder and lightning overcomes the disturbing  tension in nature. Recourse to law and penalties overcomes the disturbances  of harmonious social life caused by criminals and slanderers. The theme of  this hexagram is a criminal lawsuit, in contradistinction to that of Sung,  CONFLICT (6), which refers to civil suits.

THE JUDGMENT

BITING THROUGH has success.     It is favorable to let justice be administered.

When an obstacle to union arises, energetic biting through brings success.  This is true in all situations. Whenever unity cannot be established, the  obstruction is due to a talebearer and traitor who is interfering and blocking  the way. To prevent permanent injury, vigorous measures must be taken at  once. Deliberate obstruction of this sort does not vanish of its own accord.  Judgment and punishment are required to deter or obviate it.   However, it is important to proceed in the right way. The hexagram  combines Li, clarity, and Chên, excitement. Li is yielding, Chên is hard.  Unqualified hardness and excitement would be too violent in meting out  punishment; unqualified clarity and gentleness would be too weak. The two  together create the just measure. It is of moment that the man who makes  the decisions (represented by the fifth line) is gentle by nature, while he  commands respect by his conduct in his position.

THE IMAGE

Thunder and lighting:    The image of BITING THROUGH.    Thus the kings of former times made firm the laws     Through clearly defined penalties.      Penalties are the individual applications of the law. The laws specify the penalties. Clarity prevails when mild and severe penalties are differentiated, according to the nature of the crimes. This is symbolized by the clarity of lighting. The law is strengthened by a just application of penalties. This is symbolized by the terror of thunder. This clarity and severity have the effect of instilling respect; it is not that the penalties are ends in themselves. The obstructions in the social life of man increase when there is a lack of clarity in the penal codes and slackness in executing them. The only to strengthen the law is to make it clear and make penalties certain and swift.

THE LINES

Nine at the beginning means:    His feet are fastened in the stocks,   So that his toes disappear.    No blame.

If a sentence is imposed the first time a man attempts to do wrong, the  penalty is a mild one.  Only the toes are put in the stocks.  This prevents him  from sinning further and thus he becomes free of blame.  It is a warning to  halt in time on the path of evil.

Six  in the second place means:    Bites through tender meat, So that his nose disappears.     No blame.

It is easy to discriminate between right and wrong in this case; it is like biting through tender meat. But one encounters a hardened sinner, and, aroused by anger, one goes a little too far. The disappearance of the nose in the course of the bite signifies that indignation blots out finer sensibility. However, there is no great harm in this, because the penalty as such is just.         Six  in the third place means: Bites on old dried meat     And strikes on something poisonous.    Slight humiliation.  No blame.

Punishment is to be carried out by someone who lacks the power and  authority to do so.  Therefore the culprits do not submit.  The matter at issue  is an old one-as symbolized by salted game-and in dealing with it difficulties  arise.  This old meat is spoiled: by taking up the problem the punisher arouses  poisonous hatred against himself, and n this way is put in a somewhat  humiliating position.  But since punishment was required by the time, he  remains free of blame.         Nine in the fourth place means:    Bites on dried gristly meat.    Receives metal arrows.     It furthers one to be mindful of difficulties    And to be persevering.   Good fortune.

There are great obstacles to be overcome, powerful opponents are to be  punished. Though this is arduous, the effort succeeds. But it is necessary to  be hard as metal and straight as an arrow to surmount the difficulties. If one  knows these difficulties and remains persevering, he attains good fortune.  The difficult task is achieved in the end.

° Six in the fifth place means:   Bites on dried lean meat.   Receives yellow gold.     Perseveringly aware of danger. No blame.

The case to be decided is indeed not easy but perfectly clear.  Since we  naturally incline to leniency, we must make every effort to be like yellow  gold-that is, as true as gold and as impartial as yellow, the color of the middle  [the mean]. It is only by remaining conscious of the dangers growing out of  the responsibility we have assumed that we can avoid making mistakes.

Nine at the top means:   His neck is fastened in the wooden cangue,    So that his ears disappear.    Misfortune.

In contrast to the first line, this line refers to a man who is incorrigible. His  punishment is the wooden cangue, and his ears disappear under it-that is to  say, he is deaf to warnings. This obstinacy leads to misfortune.

above  SUN  THE GENTLE, WIND       below  K’UN  THE RECEPTIVE, EARTH

A slight variation of tonal stress gives the Chinese name for this hexagram a  double meaning.  It means both contemplating and being seen, in the sense  of being an example. These ideas are suggested by the fact that the hexagram  can be understood as picturing a type of tower characteristic of ancient China.

A tower of this kind commanded a wide view of the country; at the same  time, when situated on a mountain, it became a landmark that could be seen  for miles around. Thus the hexagram shows a ruler who contemplates the  law of heaven above him and the ways of the people below, and who, by  means of good government, sets a lofty example to the masses.   This hexagram is linked with the eight month (September-October). The  light-giving power retreats and the dark power is again on the increase.  However, this aspect is not material in the interpretation of the hexagram as a  whole.

THE JUDGMENT

CONTEMPLATION. The ablution has been made,    But not yet the offering.   Full of trust they look up to him.

The sacrificial ritual in China began with an ablution and a libation by which  the Deity was invoked, after which the sacrifice was offered. The moment of  time between these two ceremonies is the most sacred of all, the moment of  deepest inner concentration. If piety is sincere and expressive of real faith, the  contemplation of it has a transforming awe-spiring effect on those who  witness it.   Thus also in nature a holy seriousness is to be seen in the fact that natural  occurrences are uniformly subject to law. Contemplation of the divine  meaning underlying the workings of the universe gives to the man who is  called upon to influence others the means of producing like effects. This  requires that power of inner concentration which religious contemplation  develops in great men strong in faith. It enables them to apprehend the  mysterious and divine laws of life, and by means of profoundest inner  concentration they give expression to these laws in their own persons. Thus  a hidden spiritual power emanates from them, influencing and dominating  others without their being aware of how it happens.

THE IMAGE

The wind blows over the earth: The image of CONTEMPLATION.     Thus the kings of old visited the regions of the world,   Contemplated the people,    And gave them instruction.

When the wind blows over the earth it goes far and wide, and the grass must  bend to its power. These two occurrences find confirmation in the hexagram.  The two images are used to symbolize a practice of the kings of old; in making  regular journeys the ruler could, in the first place, survey his realm and make  certain that none of the existing usages of the people escaped notice; in the  second, he could exert influence through which such customs as were  unsuitable could be changed.   All of this points to the power possessed by a superior personality. On the  one hand, such a man will have a view of the real sentiments of the great  mass of humanity and therefore cannot be deceived; on the other, he will  impress the people so profoundly, by his mere existence and by the impact of  his personality, that they will be swayed by him as the grass by the wind.

THE LINES

Six at the beginning means:     Boy like contemplation. For an inferior man, no blame.     For a superior man, humiliation.

This means contemplation from a distance, without comprehension. A man  of influence is at hand, abut his influence is not understood by the common  people. This matters little in the case of the masses, for they benefit by the  actions of the ruling sage whether they understand them or not. But for a  superior man it is a disgrace. He must not content himself with a shallow,  thoughtless view of prevailing forces; he must contemplate them as a  connected whole and try to understand them.

Six in the second place means: Contemplation through the crack of the door. Furthering for the perseverance of a woman.

Through the crack of the door one has a limited outlook; one looks outward  from within. Contemplation is subjectively limited. One tends to relate  everything to oneself and cannot put oneself in another’s place and  understand his motives. This is appropriate for a good housewife. It is not  necessary for her to be conversant with the affairs of the world. But for a man  who must take active part in public life, such a narrow, egotistic way of  contemplating things is of course harmful.

Six in the third place means:   Contemplation of my life    Decides the choice   Between advance and retreat.

This is the place of transition. We no longer look outward to receive pictures  that are more or less limited and confused, but direct out contemplation upon  ourselves in order to find a guideline for our decisions. This self- contemplation means the overcoming of naive egotism in the person who  sees everything solely form his own standpoint. He begins to reflect and in  this way acquires objectivity. However, self-knowledge does not mean  preoccupation with one’s own thoughts; rather, it means concern about the  effects one creates. It is only the effects our lives produce that give us the  right to judge whether what we have done means progress or regression.

Six in the fourth place means: Contemplation of the light of the kingdom.    It furthers one to exert influence as the guest of a king.

This describes a man who understands the secrets by which a kingdom can be  made to flourish. Such a man must be given an authoritative position, in  which he can exert influence. He should be, so to speak, a guest-that is, he  should be honored and act independently, and should not be used as a tool.

° Nine in the fifth place means: Contemplation of my life.   The superior man is without blame.

A man in an authoritative position to whom others look up must always be ready for self-examination. The right sort of self-examination, however, consists not in idle brooding over oneself but in examining the effects one produces.  Only when these effects are good, and when one’s influence on others is good, will the contemplation of one’s own life bring the satisfaction of knowing oneself to be free of mistakes.

° Nine at the top means:   Contemplation of his life. The superior man is without blame.

While the preceding line represents a man who contemplates himself, here  in the highest place everything that is personal, related to the ego, is excluded.  The picture is that of a sage who stands outside the affairs of the world.  Liberated from his ego, he contemplates the laws of life and so realizes that  knowing how to become free of blame is the highest good.

above  K’UN  THE RECEPTIVE, EARTH      below  TUI  THE JOYOUS, LAKE

The Chinese word lin has a range of meanings that is not exhausted by any  single word of another language. The ancient explanations in the Book of  Changes give as its first meaning, “becoming great.” What becomes great are  the two strong lines growing into the hexagram from below; the light-giving  power expands with them. The meaning is then further extended to include  the concept of approach, especially the approach of what is lower. Finally the  meaning includes the attitude of condescension of a man in high position  toward the people, and in general the setting to work on affairs. This  hexagram is linked with the twelfth month (January-February), when after  the winter solstice, the light power begins to ascend again.        THE JUDGMENT

APPROACH has supreme success.   Perseverance furthers.   When the eighth month comes,     There will be misfortune.

The hexagram as a whole points to a time of joyous, hopeful progress. Spring  is approaching. Joy and forbearance bring high and low nearer together.  Success is certain. But we must work with determination and perseverance  to make full use of the propitiousness of the time. And on thing more:  spring does not last forever. In the eighth month the aspects are reversed.  Then only two strong, light lines are left; these do not advance but are in  retreat (see next hexagram). We must take heed of this change in good time.  If we meet evil before it becomes reality-before it has even begun to stir-we  can master it.

THE IMAGE

The earth above the lake:   The image of APPROACH.   Thus the superior man is inexhaustible     In his will to teach,    And without limits   In his tolerance and protection of the people.

The earth borders upon the lake from above. This symbolizes the approach  and condescension of the man of higher position to those beneath him. The  two parts of the image indicate what his attitude toward these people will be.  Just as the lake is inexhaustible in depth, so the sage is inexhaustible in his  readiness to teach mankind, and just as the earth is boundlessly wide,  sustaining and caring for all creatures on it, so the sage sustains and cares for  all people and excludes no part of humanity.

THE LINES

° Nine at the beginning means:    Joint approach.   Perseverance brings good fortune.

The good begins to prevail and to find response in influential circles. This in  turn is an incentive to men of ability. IT is well to join this upward trend, but  we must not let ourselves be carried away by the current of the time; we must  adhere perseveringly to what is right. This bring good fortune.

° Nine in the second place means:     Joint approach.   Good fortune.     Everything furthers.

When the stimulus to approach comes from a high place, and when a man  has the inner strength and consistency that need no admonition, good  fortune will ensue. Nor need the future cause any concern. He is well aware  that everything earthly is transitory, and that a descent follows upon every  rise, but need not be confused by this universal law of fate. Everything serves  to further. Therefore he will travel the paths of life swiftly, honestly, and  valiantly.

Six in the third place means:   Comfortable approach.    Nothing that would further.     If one is induced to grieve over it, One becomes free of blame.

Things are going well for a man: he achieves power and influence. But in  this lies the danger that he may relax, and confident of his position, allow the  easygoing, careless mood to show itself in his dealings with other people.  This would inevitably be harmful. But there is possibility of a change of  mood. If he regrets his mistaken attitude and feels the responsibility of an  influential position, he frees himself of faults.

Six in the fourth place means: Complete approach.   No blame.  While the three lower lines indicate rise to power and influence, the three  upper lines show the attitude of persons in higher position toward those of  lower rank for whom they procure influence. Here is shown the open- minded approach of a person of high rank to a man of ability whom he draws  in to his own circle, regardless of class prejudice. This is very favorable.

Six in the fifth place means:   Wise approach.    This is right for a great prince. Good fortune.

A prince, or anyone in a leading position, must have the wisdom to attract to  himself people of ability who are expert in directing affairs. His wisdom  consists both in selecting the right people and in allowing those chosen to  have a free hand without interference from him.  For only through such self- restraint will he find the experts needed to satisfy all of his requirements.

Six at the top means:    Great hearted approach. Good-hearted approach.   Good fortune. No blame.

A sage who has put the world behind him and who in spirit has already  withdrawn from life may, under certain circumstances, decide to return once  more to the here and now and to approach other men. This means great  good fortune for the men whom he teaches and helps. And for him this great  hearted humbling of himself is blameless.

above  Kên  KEEPING STILL, MOUNTAIN       below  Sun  THE GENTLE, WIND

The Chinese character ku represents a bowl in whose contents worms are  breeding. This means decay. IT is come about because the gentle indifference  in the lower trigram has come together with the rigid inertia of the upper,  and the result is stagnation. Since this implies guilt, the conditions embody a  demand for removal of the cause. Hence the meaning of the hexagram is not  simply “what has been spoiled” but “work on what has been spoiled”.      THE JUDGMENT

WORK ON WHAT HAS BEEN SPOILED   Has supreme success.     It furthers one to cross the great water.     Before the starting point, three days.    After the starting point, three days.

What has been spoiled through man’s fault can be made good again through  man’s work. IT is not immutable fate, as in the time of STANDSTILL, that  has caused the state of corruption, but rather the abuse of human freedom.  Work toward improving conditions promises well, because it accords the  possibilities of the time. We must not recoil from work and danger- symbolized by crossing of the great water-but must take hold energetically.  Success depends, however, on proper deliberation. This is expressed by the  lines, “Before the starting point, three days. After the starting point, three  days.” We must first know the cause of corruption before we can do away  with them; hence it is necessary to be cautious during the time before the  start. Then we must see to it that the new way is safely entered upon, so that  a relapse may be avoided; therefore we must pay attention to the time after  the start. Decisiveness and energy must take the place of inertia and  indifference that have led to decay, in order that the ending may be followed  by a new beginning.

THE IMAGE

The wind blows low on the mountain:    The image of DECAY. Thus the superior man stirs up the people    And strengthens their spirit.

When the wind blow s slow on the mountain, it is thrown back and spoils  the vegetation. This contains a challenge to improvement. It is the same  with debasing attitudes and fashions; they corrupt human society. His  methods likewise must be derived from the two trigrams, but in such a way  that their effects unfold in orderly sequence. The superior must first remove  stagnation by stirring up public opinion, as the wind stirs up everything, and  must strengthen and tranquilize the character of the people, as the mountain  gives tranquillity and nourishment to all that grows in its vicinity.

THE LINES

Six in the beginning means:     Setting right what has been spoiled by the father.   If there is a son,   No blame rests upon the departed father.      Danger. In the end good fortune.

Rigid adherence to tradition has resulted in decay. But the decay has not yet  penetrated deeply and so can still be easily remedied. It is as if a son were  compensated for the decay his father allowed to creep in. Then no blame  attaches to the father. However, one must not overlook the danger or take  the matter too lightly. Only if one is conscious of the danger connected with  every reform will everything go well in the end.

Nine in the second place means:    Setting right what has been spoiled by the mother.     One must not be too persevering.    This refers to mistakes that as a result of weakness have brought about decay- hence the symbol, “what has been spoiled by the mother. ” In setting things  right in such a case, a certain gentle consideration is called for. In order not to  wound, one should not attempt to proceed too drastically.       Nine in the third place means: Setting right what has been spoiled by the father.    There will be a little remorse. No great blame.

This describes a man who proceeds a little too energetically in righting the  mistakes of the past. Now and then, as a result, minor discourse and  annoyances will surely develop. But too much energy is better than too little.  Therefore, although he may at times have slight cause for regret, he remains  free of any serious blame.

Six in the fourth place means: Tolerating what has been spoiled by the father. In continuing one sees humiliation.    This shows the situation of someone too weak to take measures against decay  that has its roots in the past and is just beginning to manifest itself. It is  allowed to run its course. If this continues, humiliation will result.

° Six in the fifth place means:   Setting right what has been spoiled by the father.     One meets with praise.

An individual is confronted with corruption originating from neglect in  former times. He lacks the power to ward it off alone, but with able helpers  he can at least bring about a thorough reform, if he cannot create a new  beginning, and this also is praiseworthy.

Nine at the top means:   He does not serve kings and princes,   Sets himself higher goals.      Not every man has an obligation to mingle in the affairs of the world. There  are some who are developed to such a degree that they are justified in letting  the world go its own way and refusing to enter public life with a view to  reforming it. But this does not imply a right to remain idle or to sit back and  merely criticize. Such withdrawal is justified only when we strive to realize  in ourselves the higher aims of mankind. For although the sage remains  distant from the turmoil of daily life, he creates incomparable human values  for the future.

above  TUI  THE JOYOUS, LAKE       below  CHêN  THE AROUSING, THUNDER

The trigram Tui, the Joyous, whose attribute is gladness, is above; Chên, the  Arousing, which has the attribute of movement, is below. Joy in movement  induces following. The Joyous is the youngest daughter, while the Arousing  is the eldest son. An older man defers to a young girl and shows her  consideration. By this he moves her to follow him.

THE JUDGMENT

FOLLOWING has supreme success. Perseverance furthers. No blame.

In order to obtain a following one must first know how to adapt oneself. If a  man would rule he must first learn to serve, for only in this way does he  secure from those below him the joyous assent that is necessary if they are to  follow him. If he has to obtain a following by force or cunning, by conspiracy  or by creating faction, he invariably arouses resistance, which obstructs  willing adherence. But even joyous movement can lead to evil  consequences, hence the added stipulation, “Perseverance furthers” –that is,  consistency in doing right– together with “No blame.” Just as we should not  ask others to follow us unless this condition is fulfilled, so it is only under  this condition that we can in turn follow others without coming to harm.    The thought of obtaining a following through adaptation to the demands of  the time is a great and significant idea; this is why the appended judgment is  so favorable.

THE IMAGE

Thunder in the middle of the lake:     The image of FOLLOWING. Thus the superior man at nightfall Goes indoors for rest and recuperation.

In the autumn electricity withdraws into the earth again and rests. Here it is  the thunder in the middle of the lake that serves as the image–thunder in its  winter rest, not thunder in motion. The idea of following in the sense of  adaptation to the demands of the time grows out of this image. Thunder in  the middle of the lake indicates times of darkness and rest. Similarly, a  superior man, after being tirelessly active all day, allows himself rest and  recuperation at night. No situation can become favorable until one is able to  adapt to it and does not wear himself out with mistaken resistance.

THE LINES

°Nine at the beginning means: The standard is changing. Perseverance brings good fortune.     To go out of the door in company   Produces deeds.

There are exceptional conditions in which the relation between leader and  followers changes. It is implicit in the idea of following and adaptation that if  one wants to lead others, one must remain accessible and responsive to the  views of those under him. At the same time, however, he must have firm  principles, so that he does not vacillate where there is only a question of  current opinion. Once we are ready to listen to the opinions of others, we  must not associate exclusively with people who share our views or with  members of our own party; instead, we must go out and mingle freely with  all sorts of people, friends or foes. That is the only way to achieve something.

Six in the second place means: If one clings to the little boy,   One loses the strong man.

In friendships and close relationships an individual must make a careful  choice. He surrounds himself either with good or with bad company; he  cannot have both at once. If he throws himself away on unworthy friends he  loses connection with people of intellectual power who could further him in  the good.

Six in the third place means:   If one clings to the strong man,   One loses the little boy.     Through following one finds what one seeks.   It furthers one to remain persevering.

When the right connection with distinguished people has been found, a  certain loss naturally ensues. A man must part company with the inferior  and superficial. But in his heart he will feel satisfied, because he seeks and  needs for the development of his personality. The important thing is to  remain firm. He must know what he wants and not be led astray by  momentary inclinations.

Nine in the fourth place means:    Following creates success. Perseverance brings misfortune.   To go one’s way with sincerity brings clarity.   How could there be blame in this?

It often happens, when a man exerts a certain amount of influence, that he  obtains a following by condescension toward inferiors. But the people who  attach themselves to him are not honest in their intentions. They seek  personal advantage and try to make themselves indispensable through  flattery and subservience. If one becomes accustomed to such satellites and  cannot do without them, it brings misfortune. Only when a man is  completely free from his ego, and intent, by conviction, upon what is right  and essential, does he acquire the clarity that enables him to see through such  people, and become free of blame.

°Nine in the fifth place means:   Sincere in the good. Good fortune.

Every man must have something he follows–something that serves him as a  lodestar. He who follows with conviction the beautiful and the good may feel  himself strengthened by this saying.

Six at the top means:    He meets with firm allegiance   And is still further bound.     The king introduces him To the Western Mountain.

This refers to a man, an exalted sage, who has already put the turmoil of the  world behind him. But a follower appears who understands him and is not  to be put off. So the sage comes back into the world and aids the other in his  work. Thus there develops an eternal tie between the two.   The allegory is chosen from the annals of the Chou dynasty. The rulers of  this dynasty honored men who had served them well by awarding them a  place in the royal family’s temple of ancestors on the Western Mountain. In  this way they were regarded as sharing in the destiny of the ruling family.

above  CHêN  THE AROUSING, THUNDER        below  K’UN  THE RECEPTIVE, EARTH

The strong line in the fourth place, that of the leading official, meets with  response and obedience from all the other lines, which are all weak. The  attribute of the upper trigram, Chên, is movement; the attributes of K’un, the  lower, are obedience and devotion. This begins a movement that meets with  devotion and therefore inspires enthusiasm, carrying all with it. Of great  importance, furthermore, is the law of movement along the line of least  resistance, which in this hexagram is enunciated as the law for natural events  and for human life.

THE JUDGMENT

ENTHUSIASM. It furthers one to install helpers   And to set armies marching.

The time of ENTHUSIASM derives from the fact that there is at hand an  eminent man who is in sympathy with the spirit of the people and acts in  accord with it. Hence he finds universal and willing obedience. To arouse  enthusiasm it is necessary for a man to adjust himself and his ordinances to  the character of those whom he has to lead. The inviolability of natural laws  rests on this principle of movement along the line of least resistance. Theses  laws are not forces external to things but represent the harmony of  movement immanent in them. That is why the celestial bodies do not  deviate from their orbits and why all events in nature occur with fixed  regularity. It is the same with human society: only such laws are rooted in  popular sentiment can be enforced, while laws violating this sentiment  merely arouse resentment.   Again, it is enthusiasm that enables us to install helpers for the completion  of an undertaking without fear of secret opposition. It is enthusiasm too that  can unify mass movements, as in war, so that they achieve victory.

THE IMAGE

Thunder comes resounding out of the earth:    The image of ENTHUSIASM.    Thus the ancient kings made music     In order to honor merit,    And offered it with splendor    To the Supreme Deity,     Inviting their ancestors to be present.

When, at the beginning of summer, thunder–electrical energy–comes  rushing forth from the earth again, and the first thunderstorm refreshes  nature, a prolonged state of tension is resolved. Joy and relief make  themselves felt. So too, music has power to ease tension within the heart and  to loosen the grip of obscure emotions. The enthusiasm of the heart  expresses itself involuntarily in a burst of song, in dance and rhythmic  movement of the body. From immemorial times the inspiring effect of the  invisible sound that moves all hearts, and draws them together, has mystified  mankind.   Rulers have made use of this natural taste for music; they elevated and  regulated it. Music was looked upon as something serious and holy, designed  to purify the feelings of men. It fell to music to glorify the virtues of heroes  and thus to construct a bridge to the world of the unseen. In the temple men  drew near to God with music and pantomimes (out of this later the theater  developed). Religious feeling for the Creator of the world was united with  the most sacred of human feelings, that of reverence for the ancestors. The  ancestors were invited to these divine services as guests of the Ruler of  Heaven and as representatives of humanity in the higher regions. This  uniting of the human past with the Divinity in solemn moments of  religious inspiration established the bond between God and man. The ruler  who revered the Divinity in revering his ancestors became thereby the Son of  Heaven, in whom the heavenly and the earthly world met in mystical  contact.   These ideas are the final summation of Chinese culture. Confucius has said  of the great sacrifice at which these rites were performed: “He who could  wholly comprehend this sacrifice could rule the world as though it were  spinning on his hand.”

THE LINES

Six at the beginning means:     Enthusiasm that expresses itself   Brings misfortune.

A man in an inferior position has aristocratic connections about which he  boasts enthusiastically. This arrogance inevitably invites misfortune.   Enthusiasm should never be an egotistic emotion; it is justified only when it  is a general feeling that unites one with others.

Six in the second place means: Firm as a rock. Not a whole day.   Perseverance brings good fortune.

This describes a person who does not allow himself to be misled by any  illusions. While others are letting themselves be dazzled by enthusiasm, he  recognizes with perfect clarity the first signs of the time. Thus he neither  flatters those above nor neglects those beneath him; he is as firm as a rock.  When the first sign of discord appears, he knows the right moment for  withdrawing and does not delay even for a day. Perseverance in such conduct  will bring good fortune. Confucius says about this line:

To know the seeds, that is divine indeed. In his association with those above  him, the superior man does not flatter. In his association with those beneath  him, he is not arrogant. For he knows the seeds. The seeds are the first  imperceptible beginning of movement, the first trace of good fortune (or  misfortune) that shows itself. The superior man perceives the seeds and  immediately takes actin. He does not wait even a whole day. In the Book of  Changes it is said: “Firm as a rock. Not a whole day. Perseverance brings  good fortune.” Firm as a rock, what need of a whole day?   The judgment can be known. The superior man knows what is hidden and what is evident.     He knows weakness, he knows strength as well.    Hence the myriads look up to him.

Six in the third place means:   Enthusiasm that looks upward creates remorse.     Hesitation brings remorse.

This line is the opposite of the preceding one: the latter bespeaks self-reliance,  while here there is enthusiastic looking up to a leader. If a man hesitates too  long, this also will bring remorse. The right moment for approach must be  seized: only then will he do the right thing.

°Nine in the fourth place means: The source of enthusiasm.   He achieves great things.     Doubt not.    You gather friends around you   As a hair clasp gathers the hair.

This describes a man who is able to awaken enthusiasm through his own  sureness and freedom from hesitation. He attracts people because he has no  doubts and is wholly sincere. Owing to his confidence in them he wins their  enthusiastic co-operation and attains success. Just as a clasp draws the hair  together and hold it, so he draws man together by the support he gives them.

Six in the fifth place means:   Persistently ill, and still does not die.

Here enthusiasm is obstructed. A man is under constant pressure, which  prevents him from breathing freely. However, this pressure has its  advantage–it prevents him from consuming his powers in empty  enthusiasm. Thus constant pressure can actually serve to keep one alive.

Six at the top means:       Deluded enthusiasm. But if after completion one changes,      There is no blame.

It is a bad thing for a man to let himself be deluded by enthusiasm. But if this  delusion has run its course, and he is still capable of changing, then he is  freed of error. A sober awakening from false enthusiasm is quite possible and  very favorable.

above  K’UN  THE RECEPTIVE, EARTH      below  KEN  KEEPING STILL, MOUNTAIN

This hexagram is made up of the trigrams Kên, Keeping Still, mountain, and  K’un. The mountain is the youngest son of the Creative, the representative  of heaven and earth. It dispenses the blessings of heaven, the clouds and rain  that gather round its summit, and thereafter shines forth radiant with  heavenly light. This shows what modesty is and how it functions in great  and strong men. K’un, the earth, stands above. Lowliness is a quality of the  earth: this is the very reason why it appears in this hexagram as exalted, by  being placed above the mountain. This shows how modesty functions in  lowly, simple people: they are lifted up by it.

THE JUDGMENT

MODESTY creates success.    The superior man carries things through.

It is the law of heaven to make fullness empty and to make full what is  modest; when the sun is at its zenith, it must, according to the law of heaven,  turn toward its setting, and at its nadir it rises toward a new dawn. In  obedience to the same law, the moon when it is full begins to wane, and  when empty of light it waxes again. This heavenly law works itself out in the  fates of men also. It is the law of earth to alter the full and to contribute to the  modest. High mountains are worn down by the waters, and the valleys are  filled up. It is the law of fate to undermine what is full and to prosper the  modest. And men also hate fullness and love the modest.   The destinies of men are subject to immutable laws that must fulfill  themselves. But man has it in his power to shape his fate, according as his  behavior exposes him to the influence of benevolent or of destructive forces.  When a man holds a high position and is nevertheless modest, he shines  with the light of wisdom; if he is in a lowly position and is modest, he cannot  be passed by. Thus the superior man can carry out his work to the end  without boasting of what he has achieved.

THE IMAGE

Within the earth, a mountain:   The image of MODESTY.    Thus the superior man reduces that which is too much,   And augments that which is too little.    He weighs things and makes them equal.

The wealth of the earth in which a mountain is hidden is not visible to the  eye, because the depths are offset by the height of the mountain. Thus high  and low competent each other and the result is the plain. Here an effect that  it took a long time to achieve, but that in the end seems easy of  accomplishment and self-evident, is used as the image of modesty. The  superior man does the same thing when he establishes order in the world; he  equalizes the extremes that are the source of social discontent and thereby  creates just and equable conditions.

THE LINES

Six at the beginning means:     A superior man modest about his modesty   May cross the great water. Good fortune.

A dangerous enterprise, such as the crossing of a great stream, is made much  more difficult if many claims and considerations have to be taken into  account. On the other hand, the task is easy if it is attended to quickly and  simply. Therefore the unassuming attitude of mind that goes with modesty  fits a man to accomplish even difficult undertakings: he imposes no  demands or stipulations but settles matters easily and quickly. Where no  claims are put forward, no resistances arise.

Six in the second place means: Modesty that comes to expression. Perseverance brings good fortune.

“Out of the fullness of the heart the mouth speaketh.” When a man’s  attitude of mind is so modest that this expresses itself in his outward  behavior, it is a source of good fortune to him. For the possibility of exerting  a lasting influence arises of itself and no one can interfere.

°Nine in the third place means:   A superior man of modesty and merit    Carries things to conclusion.   Good fortune.

This is the center of the hexagram, where its secret is disclosed. A  distinguished name is readily earned by great achievements. If a man allows  himself to be dazzled by fame, he will soon be criticized, and difficulties will  arise. If, on the contrary, he remains modest despite his merit, he makes  himself beloved and wins the support necessary for carrying his work  through to the end.

Six in the fourth place means: Nothing that would not further modesty    In movement.

Everything has its proper measure. Even modesty in behavior can be carried  too far. Here, however, it is appropriate, because the place between a worthy  helper below and a kindly ruler above carries great responsibility. The  confidence of the man in superior place must not be abused nor the merits of  the man in inferior placed concealed. There are officials who indeed do not  strive for prominence; they hide behind the letter of ordinances, decline all  responsibility, accept pay without giving its equivalent in work, and bear  empty titles. This is the opposite of what is meant here by modesty. In such a  position, modesty is shown by interest in one’s work.

Six in the fifth place means:   No boasting of wealth before one’s neighbor.     It is favorable to attack with force.    Nothing that would not further.

Modesty is not to be confused with weak good nature that lets things take  their own course. When a man holds a responsible position, he must at times  resort to energetic measures. In doing so he must not try to make an  impression by boasting of his superiority but must make certain of the people  around him. The measures taken should be purely objective and in no way  personally offensive. Thus modesty manifests itself even in severity.

Six at the top means:    Modesty that comes to expression. It is favorable to set armies marching   To chastise one’s own city and one’s country.

A person who is really sincere in his modesty must make it show in reality.  He must proceed with great energy in this. When enmity arises nothing is  easier than to lay the blame on another. A weak man takes offense perhaps,  and draws back, feeling self-pity; he thinks that it is modesty that keeps him  from defending himself. Genuine modesty sets one to creating order and  inspires one to begin by disciplining one’s own ego and one’s immediate  circle. Only through having the courage to marshal one’s armies against  oneself, will something forceful really be achieved.

above  LI  THE CLINGING, FLAME     below  CH’IEN  THE CREATIVE, HEAVEN

The fire in heaven above shines far, and all things stand out in the light and  become manifest. The weak fifth line occupies the place of honor and all the  strong lines are in accord with it. All things come to the man who is modest and kind in a high position.

THE JUDGMENT

POSSESSION IN GREAT MEASURE.    Supreme success.

The two trigrams indicate that strength and clarity unite. Possessions great  measure is determined by fate and accords with the time. How is it possible  that the weak line has power to hold the strong lines fast and to possess  them? It is done by virtue of unselfish modesty. The time is favorable–a  time of strength within, clarity and culture without. Power is expressing itself  in graceful and controlled way. This brings supreme success and wealth.

THE IMAGE

Fire in heaven above:    the image of POSSESSION IN GREAT MEASURE.     Thus the superior man curbs evil and furthers good,   And thereby obeys the benevolent will of heaven.

The sun in heaven above, shedding light over everything one earth, is the  image of possession on a grand scale. But a possession of this sort must be  administered properly. The sun brings both evil and good into the light of  day. Man must combat and curb the evil, and must favor and promote the  good. Only in this way does he fulfill the benevolent will of God, who desires  only good and not evil.

THE LINES

Nine at the beginning means:    No relationship with what is harmful; There is no blame in this. If one remains conscious of difficulty,   One remains without blame.

Great possession that is still in its beginnings and that has not yet been  challenged brings no blame, since there has been no opportunity to make  mistakes. Yet there are many difficulties to be overcome. It is only by  remaining conscious of theses difficulties that one can keep inwardly free of  possible arrogance and wastefulness, and thus in principle overcome all cause  for blame.

Nine in the second place means:    A big wagon for loading.    One may undertake something.     No blame.

Great possession consists not only in the quantity of goods at one’s disposal,  but first and foremost, in their mobility and utility, for then they can be used  in undertakings, and we remain free of embarrassment and mistakes. The big  wagon, which will carry a heavy load and in which one can journey farm  means that there are at hand able helpers who give their support t and are  equal to their task. One can load great responsibility upon such persons, and  this is necessary in important undertakings.

Nine in the third place means: A prince offers it to the Son of Heaven. A petty man cannot do this.

A magnanimous, liberal-minded man should not regard what he possesses as  his exclusive personal property , but should place it at the disposal of the ruler  or of the people at large. In so doing, he takes the right attitude toward his  possession, which as private property can never endure. A petty man is  incapable of this. He is harmed by great possessions, because instead of  sacrificing them, he would keep them for himself.

Nine in the fourth place means:    He makes a difference   Between himself and his neighbor.     No blame.

This characterizes the position of a man placed among rich and powerful  neighbors. It is a dangerous position. He must look neither to the right nor  to the left, and must shun envy and the temptation to vie with others. In this  way he remains free of mistakes.

°Six in the fifth place means:    He whose truth is accessible, yet dignified, Has good fortune.

The situation is very favorable. People are being won not by coercion but by  unaffected sincerity, so that they are attached to us in sincerity and truth.  However, benevolence alone is not sufficient at the time of POSSESSION IN  GREAT MEASURE. For insolence might begin to spread. Insolence must be  kept in bounds by dignity; then good fortune is assured.

Nine at the top means:   He is blessed by heaven.    Good fortune.     Nothing that does not further.

In the fullness of possession and at the height of power, one remains modest  and gives honor to the sage who stands outside the affairs of the world. By  this means one puts oneself under the beneficent influence descending form  heaven, and all goes well. Confucius says of this line:

To bless means to help. Heaven helps the man who is devoted; men help the  man who is true. He who walks in truth and is devoted in his thinking, and  furthermore reveres the worthy, is blessed by heaven. He has good fortune,  and there is nothing that would not further.

above  CH’IEN  THE CREATIVE, HEAVEN       below  LI  THE CLINGING, FLAME

The image of the upper trigram Ch’ien is heaven, and that of the lower, Li, is  flame. It is the nature of fire to flame up to the heaven. This gives the idea of  fellowship. IT is the second line that, by virtue of its central character, unites  the five strong lines around it. This hexagram forms a complement to Shih,  THE ARMY (7). In the latter, danger is within and obedience without–the  character of a warlike army, which, in order to hold together, needs one  strong man among the many who are weak. Here, clarity is within and  strength without–the character of a peaceful union of men, which, in order to  hold together, needs one yielding nature among many firm persons.

THE JUDGMENT

FELLOWSHIP WITH MEN in the open.   Success.   It furthers one to cross the great water.     The perseverance of the superior man furthers.

True fellowship among men must be based upon a concern that is universal.  It is not the private interests of the individual that create lasting fellowship  among men, but rather the goals of humanity. That is why it is said that  fellowship with men in the open succeeds. If unity of this kind prevails,  even difficult and dangerous tasks, such as crossing the great water, can be  accomplished. But in order to bring about this sort of fellowship, a  persevering and enlightened leader is needed–a man with clear, convincing,  and inspiring aims and the strength to carry them out. (The inner trigram  means clarity; the outer, strength.)

THE IMAGE

Heaven together with fire: The image of FELLOWSHIP WITH MEN. Thus the superior man organizes the clans And makes distinctions between things.

Heaven has the same direction of movement as fire, yet it is different from  fire. Just as the luminaries in the sky serve for the systematic division and  arrangement of time, so human society and all things that really belong  together must be organically arranged. Fellowship should not be a mere  mingling of individuals or of things–that would be chaos, not fellowship. If  fellowship is to lead to order, there must be organization within diversity.

THE LINES

Nine at the beginning means:    Fellowship with men at the gate.   No blame.

The beginning of union among people should take place before the door. All  are equally close to one another. No divergent aims have yet arisen, and one  makes not mistakes. The basic principles of any kind of union must be  equally accessible to all concerned. Secret agreements bring misfortune.

° Six in the second place means: Fellowship with men in the clan.   Humiliation.

There is danger here of formation of a separate faction on the basis of  personal and egotistic interests. Such factions, which are exclusive and,  instead of welcoming all men, must condemn one group in order to unite the  others, originate from low motives and therefore lead in the course of time to  humiliation.

Nine in the third place means: He hides weapons in the thicket;   He climbs the high hill in front of it. For three years he does not rise up.

Here fellowship has changed about to mistrust. Each man distrusts the other,  plans a secret ambush, and seeks to spy on his fellow form afar. We are  dealing with an obstinate opponent whom we cannot come at by this method.  Obstacles standing in the way of fellowship with others are shown here. One  has mental reservations for one’s own part and seeks to take his opponent by  surprise. This very fact makes one mistrustful, suspecting the same wiles in  his opponent and trying to ferret them out. The result is that one departs  further and further from true fellowship. The longer this goes on, the more  alienated one becomes.

Nine in the fourth place means:    He climbs up on his wall; he cannot attack.   Good fortune.

Here the reconciliation that follows quarrel mover nearer. It is true that there  are still dividing walls on which we stand confronting one another. But the  difficulties are too great. We get into straits, and this brings us to our senses.  We cannot fight, and therein lies our good fortune.         ° Nine in the fifth place means: Men bound in fellowship first weep and lament,     But afterward they laugh.   After great struggles they succeed in meeting.

Two people are outwardly separated, but in their hearts they are united. They  are kept apart by their positions in life. Many difficulties and obstructions  arise between them and cause them grief. But, remaining true to each other,  the allow nothing to separate them, and although it costs them a severe  struggle to overcome the obstacles, they will succeed. When they come  together their sadness will change to joy. Confucius says of this:

Life leads the thoughtful man on a path of many windings. Now the course is checked, now it runs straight again. Here winged thoughts may pour freely forth in words, There the heavy burden of knowledge must be shut away in silence. But when two people are at one in the inmost hearts, They shatter even the strength of iron or of bronze. And when two people understand each other in their inmost hearts, Their words are sweet and strong, like the fragrance of orchids.

Nine at the top means:   Fellowship with men in the meadow.     No remorse.

The warm attachment that springs from the heart is lacking here. We are by  this time actually outside of fellowship with others. However, we ally  ourselves with them. The fellowship does not include all, but only those  who happen to dwell near one another. The meadow is the pasture at the  entrance to the town. At this stage, the ultimate goal of the union of  mankind has not yet been attained, but we need not reproach ourselves. We  join the community without separate aims of our own.