Tui, the joyous, lake is over
Cheng, the arousing, thunder.
The trigram Tui, the Joyous, whose attribute is gladness, is above; Cheng, the Arousing, which has the attribute of movement, is below. Joy in movement induces following. The Joyous is the youngest daughter, while the Arousing is the eldest son. An older man defers to a young girl and shows her consideration. By this he moves her to follow him.
FOLLOWING has supreme success.
Perseverance furthers. No blame.
In order to obtain a following one must first know how to adapt oneself. If a man would rule he must first learn to serve, for only in this way does he secure from those below him the joyous assent that's necessary if they are to follow him. If he has to obtain a following by force or cunning, by conspiracy or by creating faction, he invariably arouses resistance, which obstructs willing adherence. But even joyous movement can lead to evil consequences, hence the added stipulation, "Perseverance furthers" - that is, consistency in doing right - together with "No blame." Just as we shouldn't ask others to follow us unless this condition is fulfilled, so it's only under this condition that we can in turn follow others without coming to harm.
The thought of obtaining a following through adaptation to the demands of the time is a great and significant idea; this is why the appended judgment is so favorable.
Thunder in the middle of the lake:
The image of FOLLOWING.
Thus the superior man at nightfall
Goes indoors for rest and recuperation.
In the autumn electricity withdraws into the earth again and rests. Here it's the thunder in the middle of the lake that serves as the image - thunder in its winter rest, not thunder in motion. The idea of following in the sense of adaptation to the demands of the time grows out of this image. Thunder in the middle of the lake indicates times of darkness and rest. Similarly, a superior man, after being tirelessly active all day, allows himself rest and recuperation at night. No situation can become favorable till one is able to adapt to it and doesn't wear himself out with mistaken resistance.
Nine at the beginning [yang at bottom] means:
The standard is changing.
Perseverance brings good fortune.
To go out of the door in company
Produces deeds.
There are exceptional conditions in which the relation between leader and followers changes. It's implicit in the idea of following and adaptation that if one wants to lead others, one must remain accessible and responsive to the views of those under him. At the same time, however, he must have firm principles, so that he doesn't vacillate where there's only a question of current opinion. Once we're ready to listen to the opinions of others, we must not associate exclusively with people who share our views or with members of our own party; instead, we must go out and mingle freely with all sorts of people, friends or foes. That's the only way to achieve something.
Six in the second place means:
If one clings to the little boy,
One loses the strong man.
In friendships and close relationships an individual must make a careful choice. He surrounds himself either with good or with bad company; he can't have both at once. If he throws himself away on unworthy friends he loses connection with people of intellectual power who could further him in the good.
Six in the third place means:
If one clings to the strong man,
One loses the little boy.
Through following one finds what one seeks.
It furthers one to remain persevering.
When the right connection with distinguished people has been found, a certain loss naturally ensues. A man must part company with the inferior and superficial. But in his heart he will feel satisfied, because he seeks and needs for the development of his personality. The important thing is to remain firm. He must know what he wants and not be led astray by momentary inclinations.
Nine in the fourth place means:
Following creates success.
Perseverance brings misfortune.
To go one's way with sincerity brings clarity.
How could there be blame in this?
It often happens, when a man exerts a certain amount of influence, that he obtains a following by condescension toward inferiors. But the people who attach themselves to him are not honest in their intentions. They seek personal advantage and try to make themselves indispensable through flattery and subservience. If one becomes accustomed to such satellites and can't do without them, it brings misfortune. Only when a man is completely free from his ego, and intent, by conviction, on what's right and essential, does he acquire the clarity that enables him to see through such people, and become free of blame.
Nine in the fifth place means:
Sincere in the good. Good fortune.
Every man must have something he follows - something that serves him as a lodestar. He who follows with conviction the beautiful and the good may feel himself strengthened by this saying.
Six at the top means:
He meets with firm allegiance
And is still further bound.
The king introduces him
To the Western Mountain.
This refers to a man, an exalted sage, who has already put the turmoil of the world behind him. But a follower appears who understands him and isn't to be put off. So the sage comes back into the world and aids the other in his work. Thus there develops an eternal tie between the two.
The allegory is chosen from the annals of the Chou dynasty. The rulers of this dynasty 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.
Ken: keeping still, mountain is over
Sun, the gentle, wind.
The Chinese character ku represents a bowl in whose contents worms are breeding. This means decay. It's come about because the gentle indifference in the lower trigram has come together with the rigid inertia of the upper, and the result is stagnation. Since this implies guilt, the conditions embody a demand for removal of the cause. Hence the meaning of the hexagram isn't simply "what has been spoiled" but "work on what has been spoiled".
WORK ON WHAT HAS BEEN SPOILED
Has supreme success.
It furthers one to cross the great water.
Before the starting point, three days.
After the starting point, three days.
What has been spoiled through man's fault can be made good again through man's work. It isn't immutable fate, as in the time of STANDSTILL, that has caused the state of corruption, but rather the abuse of human freedom. Work toward improving conditions promises well, because it accords the possibilities of the time. We must not recoil from work and danger- 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's necessary to be cautious during the time before the start. Then we must see to it that the new way is safely entered on, so that a relapse may be avoided; therefore we must pay attention to the time after the start. Decisiveness and energy must take the place of inertia and indifference that have led to decay, in order that the ending may be followed by a new beginning.
The wind blows slow on the mountain:
The image of DECAY.
Thus the superior man stirs up the people
And strengthens their spirit.
When the wind blows slow on the mountain, it's thrown back and spoils the vegetation. This contains a challenge to improvement. It's the same with debasing attitudes and fashions; they corrupt human society. His methods likewise must be derived from the two trigrams, but in such a way that their effects unfold in orderly sequence. The superior must first remove stagnation by stirring up public opinion, as the wind stirs up everything, and must strengthen and tranquillize the character of the people, as the mountain gives tranquility and nourishment to all that grows in its vicinity.
Six in the beginning means:
Setting right what has been spoiled by the father.
If there's a son,
No blame rests on the departed father.
Danger. In the end good fortune.
Rigid adherence to tradition has resulted in decay. But the decay has not yet penetrated deeply and so can still be easily remedied. It's as if a son were compensated for the decay his father allowed to creep in. Then no blame attaches to the father. However, one must not overlook the danger or take the matter too lightly. Only if one is conscious of the danger connected with every reform will everything go well in the end.
Nine in the second place means:
Setting right what has been spoiled by the mother.
One must not be too persevering.
This refers to mistakes that as a result of weakness have brought about decay- hence the symbol, "what has been spoiled by the mother. " In setting things right in such a case, a certain gentle consideration is called for. In order not to wound, one shouldn't attempt to proceed too drastically.
Nine in the third place means:
Setting right what has been spoiled by the father.
There will be little remorse. No great blame.
This describes a man who proceeds a little too energetically in righting the mistakes of the past. Now and then, as a result, minor discourse and annoyances will surely develop. But too much energy is better than too little. Therefore, although he may at times have slight cause for regret, he remains free of any serious blame.
Six in the fourth place means:
Tolerating what has been spoiled by the father.
In continuing one sees humiliation.
This shows the situation of someone too weak to take measures against decay that has its roots in the past and is just beginning to manifest itself. It's allowed to run its course. If this continues, humiliation will result.
Six in the fifth place means:
Setting right what has been spoiled by the father.
One meets with praise.
An individual is confronted with corruption originating from neglect in former times. He lacks the power to ward it off alone, but with able helpers he can at least bring about a thorough reform, if he can't create a new beginning, and this also is praiseworthy.
Nine at the top means:
He doesn't serve kings and princes,
Sets himself higher goals.
Not every man has an obligation to mingle in the affairs of the world. There are some who are developed to such a degree that they are justified in letting the world go its own way and refusing to enter public life with a view to reforming it. But this doesn't imply a right to remain idle or to sit back and merely 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.
Kun, the receptive, earth is over
Tui, the joyous, lake.
The Chinese word lin has a range of meanings that's not exhausted by any single word of another language. The ancient explanations in the Yi Jing give as its first meaning, "becoming great." What becomes great are the two strong lines growing into the hexagram from below; the light-giving power expands with them. The meaning is then further extended to include the concept of approach, especially the approach of what's lower. Finally the meaning includes the attitude of condescension of a man in high position toward the people, and in general the setting to work on affairs. This hexagram is linked with the twelfth month (January-February), when after the winter solstice, the light power begins to ascend again.
APPROACH has supreme success.
Perseverance furthers.
When the eighth month comes,
There will be misfortune.
(Word by word for Zhi Yu Ba Yue You Xiong: To arrive in the eighth month [would be] unfortunate) ~ Bradford
The hexagram as a whole points to a time of joyous, hopeful progress. Spring is approaching. Joy and forbearance bring high and low nearer together. Success is certain. But we must work with determination and perseverance to make full use of the propitiousness of the time. And on thing more: spring doesn't last forever. In the eighth month the aspects are reversed. Then only two strong, light lines are left; these don't advance but are in retreat (see next hexagram). We must take heed of this change in good time. If we meet evil before it becomes reality- before it has even begun to stir-we can master it.
The earth above the lake:
The image of APPROACH.
Thus the superior man is inexhaustible
In his will to teach,
And without limits
In his tolerance and protection of the people.
The earth borders on the lake from above. This 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.
Nine at the beginning [yang at bottom] 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's well to join this upward trend, but we must not let ourselves be carried away by the current of the time; we must adhere perseveringly to what's right. This bring good fortune.
Nine in the second place means:
Joint approach.
Good fortune.
Everything furthers.
When the stimulus to approach comes from a high place, and when a man has the inner strength and consistency that need no admonition, good fortune will ensue. Nor need the future cause any concern. He's well aware that everything earthly is transitory, and that a descent follows on every rise, but need not be confused by this universal law of fate. Everything serves to further. Therefore he will travel the paths of life swiftly, honestly, and valiantly.
Six in the third place means:
Comfortable approach.
Nothing that would further.
If one is induced to grieve over it,
One becomes free of blame.
Things are going well for a man: he achieves power and influence. But in this lies the danger that he may relax, and confident of his position, allow the easygoing, careless mood to show itself in his dealings with other people. This would inevitably be harmful. But there's possibility of a change of mood. If he regrets his mistaken attitude and feels the responsibility of an influential position, he frees himself of faults.
Six in the fourth place means:
Complete approach.
No blame.
While the three lower lines indicate rise to power and influence, the three upper lines show the attitude of persons in higher position toward those of lower rank for whom they procure influence. Here is shown the open-minded approach of a person of high rank to a man of ability whom he draws into 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.
Sun the gentle, wind is over
the receptive, earth.
A slight variation of tonal stress gives the Chinese name for this hexagram a double meaning. It means both contemplating and being seen, in the sense of being an example. These ideas are suggested by the fact that the hexagram can be understood as picturing a type of tower characteristic of ancient China.
A tower of this kind commanded a wide view of the country; at the same time, when situated on a mountain, it became a landmark that could be seen for miles around. Thus the hexagram shows a ruler who contemplates the law of heaven above him and the ways of the people below, and who, by means of good government, sets a lofty example to the masses.
This hexagram is linked with the eight month (September- October). The light-giving power retreats and the dark power is again on the increase. However, this aspect isn't material in the interpretation of the hexagram as a whole.
CONTEMPLATION. The ablution has been made,
But not yet the offering.
Full of trust they look up to him.
The sacrificial ritual in China began with an ablution and a libation by which the Deity was invoked, after which the sacrifice was offered. The moment of time between these two ceremonies is the most sacred of all, the moment of deepest inner concentration. If piety is sincere and expressive of real faith, the contemplation of it has a transforming awe- inspiring effect on those who witness it.
Thus also in nature a holy seriousness is to be seen in the fact that natural occurrences are uniformly subject to law. Contemplation of the divine meaning underlying the workings of the universe gives to the man who's called on to influence others the means of producing like effects. This requires that power of inner concentration which religious contemplation develops in great men strong in faith. It enables them to apprehend the mysterious and divine laws of life, and by means of profoundest inner concentration they give expression to these laws in their own persons. Thus a hidden spiritual power emanates from them, influencing and dominating others without their being aware of how it happens.
The 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 can't be deceived; on the other, he will impress the people so profoundly, by his mere existence and by the impact of his personality, that they will be swayed by him as the grass by the wind.
Six at the beginning [yin at bottom] 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, but his influence isn't understood by the common people. This matters little in the case of the masses, for they benefit by the actions of the ruling sage whether they understand them or not. But for a superior man it's a disgrace. He must not content himself with a shallow, thoughtless view of prevailing forces; he must contemplate them as a connected whole and try to understand them.
Six in the second place means:
Contemplation through the crack of the door.
Furthering for the perseverance of a woman.
Through the crack of the door one has a limited outlook; one looks outward from within. Contemplation is subjectively limited. One tends to relate everything to oneself and can't put oneself in another's place and understand his motives. This is appropriate for a good housewife. It's not necessary for her to be conversant with the affairs of the world. But for a man who must take active part in public life, such a narrow, egotistic way of contemplating things is of course harmful.
Six in the third place means:
Contemplation of my life
Decides the choice
Between advance and retreat.
This is the place of transition. We no longer look outward to receive pictures that are more or less limited and confused, but direct out contemplation on ourselves in order to find a guideline for our decisions. This self-contemplation means the overcoming of naive egotism in the person who sees everything solely form his own standpoint. He begins to reflect and in this way acquires objectivity. However, self-knowledge doesn't mean preoccupation with one's own thoughts; rather, it means concern about the effects one creates. It's only the effects our lives produce that give us the right to judge whether what we have done means progress or regression.
Six in the fourth place means:
Contemplation of the light of the kingdom.
It furthers one to exert influence as the guest of a king.
This describes a man who understands the secrets by which a kingdom can be made to flourish. Such a man must be given an authoritative position, in which he can exert influence. He should be, so to speak, a guest- that is, he should be honored and act independently, and shouldn't 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's 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.
Li, the clinging, fire is over
Cheng, the arousing, thunder.
This hexagram represents an open mouth (cf. hexagram 27) with an obstruction (in the fourth place) between the teeth. As a result the lips can't meet. To bring them together one must bite energetically through the obstacle. Since the hexagram is made up of the trigrams for thunder and for lightning, it indicates how obstacles are forcibly removed in nature. Energetic biting through overcomes the obstacle that prevents joining of the lips; the storm with its thunder and lightning overcomes the disturbing tension in nature. Recourse to law and penalties overcomes the disturbances of harmonious social life caused by criminals and slanderers. The theme of this hexagram is a criminal lawsuit, in contradistinction to that of Sung, CONFLICT (6), which refers to civil suits.
BITING THROUGH has success.
It's 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 can't be established, the obstruction is due to a tale-bearer and traitor who's interfering and blocking the way. To prevent permanent injury, vigorous measures must be taken at once. Deliberate obstruction of this sort doesn't vanish of its own accord. Judgment and punishment are required to deter or obviate it.
However, it's important to proceed in the right way. The hexagram combines Li, clarity, and Cheng, excitement. Li is yielding, Cheng is hard. Unqualified hardness and excitement would be too violent in meting out punishment; unqualified clarity and gentleness would be too weak. The two together create the just measure. It's of moment that the man who makes the decisions (represented by the fifth line) is gentle by nature, while he commands respect by his conduct in his position.
Thunder and lightning:
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 clearly differentiated, according to the nature of the crimes. This is symbolized by the clarity of lightning. 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 lack of clarity in the penal codes and slackness in executing them. The only way to strengthen the law is to make it clear and to make penalties certain and swift.
Nine at the beginning [yang at bottom] means:
His feet are fastened in the stocks,
So that his toes disappear.
No blame.
If a sentence is imposed the first time a man attempts to do wrong, the penalty is a mild one. Only the toes are put in the stocks. This prevents him from sinning further and thus he becomes free of blame. It's a warning to halt in time on the path of evil.
Six in the second place means:
Bites through tender meat,
So that his nose disappears.
No blame.
It's easy to discriminate between right and wrong in this case; it's 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 in this way is put in a somewhat humiliating position. But since punishment was required by the time, he remains free of blame.
Nine in the fourth place means:
Bites on dried gristly meat.
Receives metal arrows.
It furthers one to be mindful of difficulties
And to be persevering.
Good fortune.
There are great obstacles to be overcome, powerful opponents are to be punished. Though this is arduous, the effort succeeds. But it 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's only by remaining conscious of the dangers growing out of the responsibility we have assumed that we can avoid making mistakes.
Nine at the top means:
His neck is fastened in the wooden cangue,
So that his ears disappear.
Misfortune.
In contrast to the first line, this line refers to a man who's incorrigible. His punishment is the wooden cangue, and his ears disappear under it—that is to say, he's deaf to warnings. This obstinacy leads to misfortune.
Ken keeping still, mountain is over
Li, the clinging, fire.
This hexagram shows a fire that breaks out of the secret depths of the earth and, blazing up, illuminates and beautifies the mountain, the heavenly heights. Grace-beauty of form-is necessary in any union if it's to be well ordered and pleasing rather than disordered and chaotic.
GRACE has success.
In small matters
It's favorable to undertake something.
Grace brings success. However, it's not the essential or fundamental thing; it's only the ornament and therefore be used sparingly and only in little things. In the lower trigram of fire a yielding line comes between two strong lines and makes them beautiful, but the strong lines are the essential content and the weak line is the beautifying form. In the upper trigram of the mountain, the strong line takes the lead, so that here again the strong element must be regarded as the decisive factor. In nature we see in the sky the strong light of the sun; the life of the world depends on it. But this strong, essential thing is changed and given pleasing variety by the moon and the stars. In human affairs, aesthetic form comes into being when traditions exist that, strong and abiding like mountains, are made pleasing by a lucid beauty. By contemplating the forms existing in the heavens we come to understand time and its changing demands. Through contemplation of the forms existing in human society it becomes possible to shape the world.
Fire at the foot of the mountain:
The image of GRACE.
Thus does the superior man proceed
When clearing up current affairs.
But he dare not decide controversial issues in this way.
The fire, whose light illuminates the mountain and makes it pleasing, doesn't shine far; in the same way, beautiful form suffices to brighten and to throw light on matters of lesser moment, but important questions can't be decided in this way. They require greater earnestness.
Nine at the beginning [yang at bottom] means:
He lends grace to his toes, leaves the carriage, and walks.
A beginner in subordinate place must take on 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 pretences.
Six in the second place means:
Lends grace to the beard on his chin.
The beard isn't an independent thing; it moves only with the chin. The image therefore means that form is to be considered only as a result and attribute of content. The beard is a superfluous ornament. To devote care to it for its own sake, without regard for the inner content of which it's an ornament, would bespeak a certain vanity.
Nine in the third place means:
Graceful and moist.
Constant perseverance brings good fortune.
This represents a very charming life situation. One is under the spell of grace and the mellow mood induced by wine. This grace can adorn, but it can also swamp us. Hence the warning not to sink into convivial indolence but to remain constant in perseverance. Good fortune depends on this.
Six in the fourth place means:
Grace or simplicity?
A white horse comes as if on wings.
He's not a robber,
He will woo at the right time.
An individual is in a situation in which doubts arise as to which is better-to pursue the grace of external brilliance, or to return to simplicity. The doubt itself implies the answer. Confirmation comes from the outside; it comes like a white winged horse. The white 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's not the material gifts that count, but sincerity of feeling, and so all goes well in the end.
Nine at the top means:
Simple grace. No blame.
Here at the highest stage of development all ornament is discarded. Form no longer conceals content but brings out its value to the full. Perfect grace consists not in exterior ornamentation of the substance, but in the simple fitness of its form.
Ken, keeping still, mountain is over
Kun, the receptive, earth
The dark lines are about to mount upward and overthrow the last firm, light line by exerting a disintegrating influence on it. The inferior, dark forces overcome what's superior and strong, not by direct means, but by undermining it gradually and imperceptibly, so that it finally collapses.
The lines of the hexagram present the image of a house, the top line being the roof, and because the roof is being shattered the house collapses. The hexagram belongs to the ninth month (October- November). The yin power pushes up ever more powerfully and is about to supplant the yang power altogether.
SPLITTING APART. It doesn't further one
To go anywhere.
This pictures a time when inferior people are pushing forward and are about to crowd out the few remaining strong and superior men. Under these circumstances, which are due to the time, it's not favorable for the superior man to undertake anything.
The right behavior in such adverse times is to be deduced from the images and their attributes. The lower trigram stands for the earth, whose attributes are docility and devotion. The upper trigram stands for the mountain, whose attribute is stillness. This suggests that one should submit to the bad time and remain quiet. For it's a question not of man's doing but of time conditions, which, according to the laws of heaven, show an alternation of increase and decrease, fullness and emptiness. It's impossible to counteract these conditions of the time. Hence it's not cowardice but wisdom to submit and avoid action.
The mountain rests on the earth:
The image of SPLITTING APART.
Thus those above can ensure their position
Only by giving generously to those below.
The mountain rests on the earth. When it's steep and narrow, lacking a broad base, it must topple over. Its position is strong only when it rises out of the earth broad and great, not proud and steep. So likewise those who rule rest on the broad foundation of the people. They too should be generous and benevolent, like the earth that carries all. Then they will make their position as secure as a mountain is in its tranquility.
Six at the beginning [yin at bottom] means:
The leg of the bed is split.
Those who persevere are destroyed.
Misfortune.
Inferior people are on the rise and stealthily begin their destructive burrowing from below in order to undermine the place where the superior man rests. Those followers of the ruler who remain loyal are destroyed by slander and intrigue. The situation bodes disaster, yet there's nothing to do but wait.
Six in the second place means:
The bed is split at the edge.
Those who persevere are destroyed.
Misfortune.
The power of the inferior people is growing. The danger draws close to one's person; already there are clear indication, and rest is disturbed. Moreover, in this dangerous situation one is as yet without help or friendly advances from above or below. Extreme caution is necessary in this isolation. One must adjust to the time and promptly avoid the danger. Stubborn perseverance in maintaining one's standpoint would lead to downfall.
Six in the third place means:
He splits with them. No blame.
An individual finds himself in an evil environment to which he's committed by external ties. But he has an inner relationship with a superior man, and through this he attains the stability to free himself from the way of the inferior people around him. This brings him into opposition to them of course, but that's not wrong.
Six in the fourth place means:
The bed is split up to the skin.
Misfortune.
Here the disaster affects not only the resting place but even the occupant. No warning or other comment is added. Misfortune has reached its peak: it can no longer be warded off.
Six in the fifth place means:
A shoal of fishes. Favor comes through the court ladies.
Everything acts to further.
Here, in immediate proximity to the strong, light-giving principle at the top, the nature of the dark force undergoes a change. It no longer opposes the strong principle by means of intrigues but submits to its guidance. Indeed, as the head of the other weak lines, it leads all of these to the strong line, just as a princess leads her maids-in-waiting like a shoal of fishes to her husband and thus gains his favor. Inasmuch as the lower element thus voluntarily places itself under the higher, it attains happiness and the higher also receives its due. Therefore all goes well.
Nine at the top means:
There's a large fruit still uneaten.
The superior man receives a carriage.
The house of the inferior man is split apart.
Here the splitting apart reaches its end. When misfortune has spent itself, better times return. The seed of the good remains, and it's just when the fruit falls to the ground that food sprouts anew from its seed. The superior man again attains influence and effectiveness. He's supported by public opinion as if in a carriage. But the inferior man's wickedness is visited upon himself. His house is split apart. A law of nature is at work here. Evil isn't destructive to the good alone but inevitably destroys itself as well. For evil, which lives solely by negation, can't continue to exist on its own strength alone. The inferior man himself fares best when held under control by a superior man.
Kun, the receptive, earth is over
Cheng, the arousing, thunder.
The idea of a turning point arises from the fact that after the dark lines have pushed all of the light lines upward and out of the hexagram, another light line enters the hexagram from below. The time of darkness is past. The winter solstice brings the victory of light. This hexagram is linked with the eleventh month, the month of the solstice (December- January).
RETURN. Success.
Going out and coming in without error.
Friends come without blame.
To and fro goes the way.
On the seventh day comes return.
It furthers one to have somewhere to go.
After a time of decay comes the turning point. The powerful light that has been banished returns. There's movement, but it's not brought about by force. The upper trigram Kun is characterized by devotion; thus the movement is natural, arising spontaneously. For this reason the transformation of the old becomes easy. The old is discarded and the new is introduced. Both measures accord with the time; therefore no harm results. Societies of people sharing the same views are formed. But since these groups come together in full public knowledge and are in harmony with the time, all selfish separatist tendencies are excluded, and no mistake is made. The idea of RETURN is based on the course of nature. The movement is cyclic, and the course completes itself. Therefore it's not necessary to hasten anything artificially. Everything comes of itself at the appointed time. This is the meaning of heaven and earth.
All movements are accomplished in six stages, and the seventh brings return. Thus the winter solstice, with which the decline of the year begins, comes in the seventh month after the summer solstice; so too sunrise comes in the seventh double hour after sunset. Therefore seven is the number of the young light, and it arises when six, the number of the great darkness, is increased by one. In this way the state of rest gives place to movement.
Thunder within the earth:
The image of THE TURNING POINT.
Thus the kings of antiquity closed the passes
At the time of solstice.
Merchants and strangers didn't go about,
And the ruler
Didn't travel through the provinces.
The winter solstice has always been celebrated in China as the resting time of the year - a custom that survives in the time of rest observed at the new year. In winter the life energy, symbolized by thunder, the Arousing, is still underground. Movement is just at its beginning; therefore it must be strengthened by rest so that it won't be dissipated by being used prematurely. This principle, i.e., of allowing energy that's renewing itself to be reinforced by rest, applies to all similar situations. The return of health after illness, the return of understanding after an estrangement: everything must be treated tenderly and with care at the beginning, so that the return may lead to a flowering.
Nine at the beginning [yang at bottom] means:
Return from a short distance.
No need for remorse.
Great good fortune.
Slight digressions from the good can't be avoided, but one must turn back in time, before going too far. This is especially important in the development of character; every faintly evil thought must be put aside immediately, before it goes too far and takes root in the mind. Then there's no cause for remorse, and all goes well.
Six in the second place means:
Quiet return. Good fortune.
Return always calls for a decision and is an act of self-mastery. It's made easier if a man is in good company. If he can bring himself to put aside pride and follow the example of good men, good fortune results.
Six in the third place means:
Repeated return. Danger. No blame.
There are people of a certain inner instability who feel a constant urge to reverse themselves. There's danger in continually deserting the good because of uncontrolled desires, then turning back to it again because of a better resolution. However, since this doesn't lead to habituation in evil, a general inclination to overcome the defect isn't wholly excluded.
Six in the fourth place means:
Walking in the midst of others,
One returns alone.
A man is in a society composed of inferior people, but is connected spiritually with a strong and good friend, and this makes him turn back alone. Although nothing is said of reward and punishment, this return is certainly favorable, for such a resolve to choose the good brings its own reward.
Six in the fifth place means:
Noble-hearted return. No remorse.
When the time for return has come, a man shouldn't take shelter in trivial excuses, but should look within and examine himself. And if he has done something wrong he should make a noble hearted resolve to confess his fault. No one will regret having taken this road.
Six at the top means:
Missing the return. Misfortune.
Misfortune from within and without.
If armies are set marching in this way,
One will in the end suffer a great defeat,
Disastrous for the ruler of the country.
For ten years
It won't be possible to attack again.