Tui, the joyous, lake is over
Li, the clinging, fire.
The Chinese character for this hexagram means in its original sense an animal's pelt, which is changed in the course of the year by molting. From this word is carried over to apply to the "molting" in political life, the great revolutions connected with changes of governments.
The two trigrams making up the hexagram are the same two that appear in Kuei, OPPOSITION (38), that is, the two younger daughters, Li and Tui. But while there the elder of the two daughters is above, and what results is essentially only an opposition of tendencies, here the younger daughter is above. The influences are in actual conflict, and the forces combat each other like fire and water (lake), each trying to destroy the other. Hence the idea of revolution.
REVOLUTION. On your own day
You are believed.
Supreme success,
furthering through perseverance.
Remorse disappears.
Political revolutions are extremely grave matters. They should be undertaken only under stress of direst necessity, when there's no other way out. Not everyone is called to this task, but only the man who has the confidence of the people, and even he only when the time is ripe. He must then proceed in the right way, so that he gladdens the people and, by enlightening them, prevents excesses. Furthermore, he must be quite free of selfish aims and must really relieve the need of the people. Only then does he have nothing to regret.
Times change, and with them their demands. Thus the seasons change in the course of the year. In the world cycle also there are spring and autumn in the life of peoples and nations, and these call for social transformations.
Fire in the lake: the image of REVOLUTION.
Thus the superior man
Sets the calendar in order
And makes the seasons clear.
Fire below and the lake above combat and destroy each other. So too in the course of the year a combat takes place between the forces of light and the forces of darkness, eventuating in the revolution of the seasons, and man is able to adjust himself in advance to the demands of the different times.
Nine at the beginning [yang at bottom] means:
Wrapped in the hide of a yellow cow.
Changes ought to be undertaken only when there's nothing else to be done. Therefore at first the utmost restraint is necessary. One must becomes firm in one's mind, control oneself-yellow is the color of the means, and the cow is the symbol of docility-and refrain from doing anything for the time being, because any premature offensive will bring evil results.
Six in the second place means:
When one's own day comes, one may create revolution.
Starting brings good fortune. No blame.
When we have tried in every other way to bring about reforms, but without success, revolution becomes necessary. But such a thoroughgoing upheaval must be carefully prepared. There must be available a man who has the requisite abilities and who possesses public confidence. To such a man we may well turn. This brings good fortune and isn't a mistake. The first thing to be considered is our inner attitude toward the new condition that will inevitably come. We have to go out to meet it, as it were. Only in this way can it be prepared for.
Nine in the third place means:
Starting brings misfortune.
Perseverance brings danger.
When talk of revolution has gone the rounds three times,
One may commit himself,
And men will believe him.
When change is necessary, there are two mistakes to be avoided. One lies in excessive haste and ruthlessness, which bring disaster. The other lies in excessive hesitation and conservatism, which are also dangerous. Not every demand for change in the existing order should be heeded. On the other hand, repeated and well-founded complaints shouldn't fail of a hearing. When talk of change has come to one's ears three times, and has been pondered well, he may believe and acquiesce in it. Then he will meet with belief and will accomplish something.
Nine in the fourth place means:
Remorse disappears. Men believe him.
Changing the form of government brings good fortune.
Radical changes require adequate authority. A man must have inner strength as well as influential position. What he does must correspond with a higher truth and must not spring from arbitrary or petty motives; then it brings great good fortune. If a revolution isn't founded on such inner truth, the results are bad, and it has no success. For in the end men will support only those undertakings which they feel instinctively to be just.
Nine in the fifth place means:
The great man changes like a tiger.
Even before he questions the oracle
He's believed.
A tiger-skin, with its highly visible black stripes on a yellow ground, shows its distinct pattern from afar. It's the same with a revolution brought about by a great man: large, clear guiding lines become visible, understandable to everyone. Therefore he need not first consult the oracle, for he wins the spontaneous support of the people.
Six at the top means:
The superior man changes like a panther.
The inferior man molts in the face.
Starting brings misfortune.
To remain persevering brings good fortune.
After the large and fundamental problems are settled, certain minor reforms, and elaborations of these, are necessary. These detailed reforms may be likened to the equally distinct but relatively small marks of the panther's coat. As a consequence, a change also takes place among the inferior people. In conformity with the new order, they likewise "molt." This molting, it's true, doesn't go very deep, but that's not to be expected. We must be satisfied with the attainable. If we should go too far and try to achieve too much, it would lead to unrest and misfortune. For the object of a great revolution is the attainment of clarified, secure conditions ensuring a general stabilization on the basis of what's possible at the moment.
Li, the clinging, fire is over
Sun the gentle, wind, wood.
The six lines construct the image of Ting, THE CAULDRON; at the bottom are the legs, over them the belly, then come the ears (handles), and at the top the carrying rings. At the same time, the image suggests the idea of nourishment. The ting, cast of bronze, was the vessel that held the cooked viands in the temple of the ancestors and at banquets. The heads of the family served the food from the ting into the bowls of the guests.
THE WELL (48) likewise has the secondary meaning of giving nourishment, but rather more in relation to the people. The ting, as a utensil pertaining to a refined civilization, suggests the fostering and nourishing of able men, which redounded to the benefit of the state.
This hexagram and THE WELL are the only two in the Yi Jing that represent concrete, men-made objects. Yet here too the thought has its abstract connotation.
Sun, below, is wood and wind; Li, above, is flame. Thus together they stand for the flame kindled by wood and wind, which likewise suggests the idea of preparing food.
THE CAULDRON. Supreme good fortune.
Success.
While THE WELL relates to the social foundation of our life, and this foundation is likened to the water that serves to nourish growing wood, the present hexagram refers to the cultural superstructure of society. Here it's the wood that serves as nourishment for the flame, the spirit. All that's visible must grow beyond itself, extend into the realm of the invisible. Thereby it receives its true consecration and clarity and takes firm root in the cosmic order.
Here we see civilization as it reaches its culmination in religion. The ting serves in offering sacrifice to God. The highest earthly values must be sacrificed to the divine. But the truly divine doesn't manifest itself apart from man. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility; this brings inner enlightenment and true understanding of the world, and this leads to great good fortune and success.
Fire over wood:
The image of THE CAULDRON.
Thus the superior man consolidates his fate
By making his position correct.
The fate of fire depends on wood; as long as there's wood below, the fire burns above. It's the same in human life; there's in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing. These words contain hints about fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga.
Six at the beginning [yin at bottom] means:
A ting with legs upturned.
Furthers removal of stagnating stuff.
One takes a concubine for the sake of her son.
No blame.
If a ting is turned upside down before being used, no harm is done—on the contrary, this clears it of refuse. A concubine's position is lowly, but because she has a son she comes to be honored.
These two metaphors express the idea that in a highly developed civilization, such as that indicated by this hexagram, every person of good will can in some way or other succeed. No matter how lowly he may be, provided he's ready to purify himself, he's accepted. He attains a station in which he can prove himself fruitful in accomplishment, and as a result he gains recognition.
Nine in the second place means:
There's food in the ting.
My comrades are envious,
But they can't harm me.
Good fortune.
In a period of advanced culture, it's of the greatest importance that one should achieve something significant. If a man concentrates on such real undertakings, he may indeed experience envy and disfavor, but that's not dangerous. The more he limits himself to his actual achievements, the less harm the envious inflict on him.
Nine in the third place means:
The handle of the ting is altered.
One is impeded in his way of life.
The fat of the pheasant isn't eaten.
Once rain falls, remorse is spent.
Good fortune comes in the end.
The handle is the means for lifting up the ting. If the handle is altered, the ting can't be lifted up and used, and, sad to say, the delicious food in it, such as pheasant fat, can't be eaten by anyone.
This describes a man who, in a highly evolved civilization, finds himself in a place where no one notices or recognizes him. This is a severe block to his effectiveness. All of his good qualities and gifts of mind thus needlessly go to waste. But if he will only see to it that he's possessed of something truly spiritual, the time is bound to come, sooner or later, when the difficulties will be resolved and all will go well. The fall of rain symbolizes here, as in other instances, release of tension.
Nine in the fourth place means:
The legs of the ting are broken.
The prince's meal is spilled
And his person is soiled.
Misfortune.
A man has a difficult and responsible task to which he's not adequate. Moreover, he doesn't devote himself to it with all his strength but goes about with inferior people; therefore the execution of the work fails. In this way he also incurs personal opprobrium.
Kongfu (Confucius) says about this line:
"Weak character coupled with honored place, meager knowledge with large plans, limited powers with heavy responsibility, will seldom escape disaster."
Six in the fifth place means:
The ting has yellow handles, golden carrying rings.
Perseverance furthers.
Here we have, in a ruling position, a man who's approachable and modest in nature. As a result of this attitude he succeeds in finding strong and able helpers who complement and aid him in his work. Having achieved this attitude, which requires constant self-abnegation, it's important for him to hold to it and not to let himself be led astray.
Nine at the top means:
The ting has rings of jade.
Great good fortune.
Nothing that wouldn't act to further.
In the preceding line the carrying rings are described as golden, to denote their strength; here they are said to be of jade. Jade is notable for its combination of hardness with soft luster. This counsel, in relation to the man who's open to it, works greatly to his advantage. Here the counsel is described in relation to the sage who imparts it. In imparting it, he will be mild and pure, like precious jade. Thus the work finds favor in the eyes of the Deity, who dispenses great good fortune, and becomes pleasing to men, wherefore all goes well.
Cheng the arousing, thunder is over
Cheng the arousing, thunder.
The hexagram Cheng represents the eldest son, who seizes rule with energy and power. A yang line develops below two yin lines and presses upward forcibly. This movement is so violent that it arouses terror. It's symbolized by thunder, which bursts forth from the earth and by its shock causes fear and trembling.
SHOCK brings success.
Shock comes - oh, oh!
Laughing words - ha, ha!
The shock terrifies for a hundred miles,
And he doesn't let fall the sacrificial spoon and chalice.
The shock that comes from the manifestation of God within the depths of the earth makes man afraid, but this fear of God is good, for joy and merriment can follow on it.
When a man has learned within his heart what fear and trembling mean, he's safeguarded against any terror produced by outside influences. Let the thunder roll and spread terror a hundred miles around: he remains so composed and reverent in spirit that the sacrificial rite isn't interrupted. This is the spirit that must animate leaders and rulers of men-a profound inner seriousness from which all terrors glance off harmlessly.
Thunder repeated: the image of SHOCK.
Thus in fear and trembling
The superior man sets his life in order
And examines himself.
The shock of continuing thunder brings fear and trembling. The superior man is always filled with reverence at the manifestation of God; he sets his life in order and searches his heart, lest it harbor any secret opposition to the will of God. Thus reverence is the foundation of true culture.
Nine at the beginning [yang at bottom] means:
Shock comes - oh, oh!
Then follow laughing words - ha, ha!
Good fortune.
The fear and trembling engendered by shock come to an individual at first in such a way that he sees himself placed at a disadvantage as against others. But this is only transitory. When the ordeal is over, he experiences relief, and thus the very terror he had to endure at the outset brings good fortune in the long run.
Six in the second place means:
Shock comes bringing danger.
A hundred thousand times
You lose your treasures
And must climb the nine hills.
Do not go in pursuit of them.
After seven days you will get them back again.
This pictures a situation in which a shock endangers a man and he suffers great losses. Resistance would be contrary to the movement of the time and for this reason unsuccessful. Therefore he must simply retreat to heights inaccessible to the threatening forces of danger. He must accept his loss of property without worrying too much about it. When the time of shock and upheaval that has robbed him of his possessions has passed, he will get them back again without going in pursuit of them.
Six in the third place means:
Shock comes and makes one distraught.
If shock spurs to action
One remains free of misfortune.
There are three kinds of shock-the shock of heaven, which is thunder, the shock of fate, and, finally, the shock of the heart. The present hexagram refers less to inner shock than to the shock of fate. In such times of shock, presence of mind is all too easily lost: the individual overlooks all opportunities for action and mutely lets fate take its course. But if he allows the shocks of fate to induce movement within his mind, he will overcome these external blows with little effort.
Nine in the fourth place means:
Shock is mired.
Movement within the mind depends for its success partly on circumstances. If there's neither a resistance that might be vigorously combated, nor yet a yielding that permits of victory-if, instead, everything is tough and inert like mire-movement is crippled.
Six in the fifth place means:
Shock goes hither and thither.
Danger.
However, nothing at all is lost.
Yet there are things to be done.
This is a case not of a single shock but of repeated shocks with no breathing space between. Nonetheless, the shock causes no loss, because one takes care to stay in the center of movement and in this way to be spared the fate of being helplessly tossed hither and thither.
Six at the top means:
Shock brings ruin and terrified gazing around.
Going ahead brings misfortune.
If it has not yet touched one's own body
But has reached one's neighbor first,
There's no blame.
One's comrades have something to talk about.
When inner shock is at its height, it robs a man of reflection and clarity of vision. In such a state of shock it's of course impossible to act with presence of mind. Then the right thing is to keep still till composure and clarity are restored. But this a man can do only when he himself isn't yet infected by the agitation, although its disastrous effects are already visible in those around him. If he withdraws from the affair in time, he remains free of mistakes and injury. But his comrades, who no longer heed any warning, will in their excitement certainly be displeased with him. However, he must not take this into account.
Ken keeping still, mountain is over
Ken keeping still, mountain.
The image of this hexagram is the mountain, the youngest son of heaven and earth. The male principle is at the top because it strives upward by nature; the female principle is below, since the direction of its movement has come to its normal end.
In its application to man, the hexagram turns on the problem of achieving a quiet heart. It's very difficult to bring quiet to the heart. While Buddhism strives for rest through an ebbing away of all movement in nirvana, the Yi Jing holds that rest is merely a state of polarity that always posits movement as its complement. Possibly the words of the text embody directions for the practice of yoga.
KEEPING STILL. Keeping his back still
So that he no longer feels his body.
He goes into his courtyard
And doesn't see his people.
No blame.
True quiet means keeping still when the time has come to keep still, and going forward when the time has come to go forward. In this way rest and movement are in agreement with the demands of the time, and thus there's light in life.
The hexagram signifies the end and the beginning of all movement. The back is named because in the back are located all the nerve fibers that mediate movement. If the movement of these spinal nerves is brought to a standstill, the ego, with its restlessness, disappears as it were. When a man has thus become calm, he may turn to the outside world. He no longer sees in it the struggle and tumult of individual beings, and therefore he has that true peace of mind which is needed for understanding the great laws of the universe and for acting in harmony with them. Whoever acts from these deep levels makes no mistakes.
Mountains standing close together:
The image of KEEPING STILL.
Thus the superior man
Does not permit his thoughts
To go beyond his situation.
The heart thinks constantly. This can't be changed, but the movements of the heart - that is, a man's thoughts - should restrict themselves to the immediate situation. All thinking that goes beyond this only makes the heart sore.
Six at the beginning [yin at bottom] means:
Keeping his toes still.
No blame.
Continued perseverance furthers.
Keeping the toes still means halting before one has even begun to move. The beginning is the time of few mistakes. At that time one is still in harmony with primal innocence. Not yet influenced by obscuring interests and desires, one sees things intuitively as they really are. A man who halts at the beginning, so long as he has not yet abandoned the truth, finds the right way. But persisting firmness is needed to keep one from drifting irresolutely.
Six in the second place means:
Keeping his calves still.
He can't rescue him whom he follows.
His heart isn't glad.
The leg can't move independently; it depends on the movement of the body. If a leg is suddenly stopped while the whole body is in vigorous motion, the continuing body movement will make one fall.
The same is true of a man who serves a master stronger than himself. He's swept along, and even though he may himself halt on the path of wrongdoing, he can no longer check the other in his powerful movement. Where the master presses forward, the servant, no matter how good his intentions, can't save him.
Nine in the third place means:
Keeping his hips still.
Making his sacrum stiff.
Dangerous. The heart suffocates.
This refers to enforced quiet. The restless heart is to be subdued by forcible means. But fire when it's smothered changes into acrid smoke that suffocates as it spreads.
Therefore, in exercises in meditation and concentration, one ought not to try to force results. Rather, calmness must develop naturally out of a state of inner composure. If one tries to induce calmness by means of artificial rigidity, meditation will lead to very unwholesome results.
Six in the fourth place means:
Keeping his trunk still.
No blame.
As has been pointed out above in the comment on the Judgment, keeping the back at rest means forgetting the ego. This is the highest stage of rest. Here this stage has not yet been reached: the individual in this instance, though able to keep the ego, with its thoughts and impulses, in a state of rest, isn't yet quite liberated from its dominance. Nonetheless, keeping the heart at rest is an important function, leading in the end to the complete elimination of egotistic drives. Even though at this point one doesn't yet remain free from all the dangers of doubt and unrest, this frame of mind isn't a mistake, as it leads ultimately to that other, higher level.
Six in the fifth place means:
Keeping his jaws still.
The words have order.
Remorse disappears.
A man in a dangerous situation, especially when he's not adequate to it, is inclined to be very free with talk and presumptuous jokes. But injudicious speech easily leads to situations that subsequently give much cause for regret. However, if a man is reserved in speech, his words take ever more definite form, and every occasion for regret vanishes.
Nine at the top means:
Noble-hearted keeping still.
Good fortune.
This marks the consummation of the effort to attain tranquility. One is at rest, not merely in a small, circumscribed way in regard to matters of detail, but one has also a general resignation in regard to life as a whole, and this confers peace and good fortune in relation to every individual matter.
Sun the gentle, wind, wood is over
Ken, keeping still, mountain.
This hexagram is made up of Sun (wood, penetration) above, i.e., without, and Ken (mountain, stillness) below, i.e., within. A tree on a mountain develops slowly according to the law of its being and consequently stands firmly rooted. This gives the idea of a development that proceeds gradually, step by step. The attributes of the trigrams also point to this: within is tranquility, which guards against precipitate actions, and without is penetration, which makes development and progress possible.
DEVELOPMENT. The maiden
Is given in marriage.
Good fortune.
Perseverance furthers.
The development of events that leads to a girl's following a man to his home proceeds slowly. The various formalities must be disposed of before the marriage takes place. This principle of gradual development can be applied to other situations as well; it's always applicable where it's a matter of correct relationships of co-operation, as for instance in the appointment of an official. The development must be allowed to take its proper course. Hasty action wouldn't be wise. This is also true, finally, of any effort to exert influence on others, for here too the essential factor is a correct way of development through cultivation of one's own personality. No influence such as that exerted by agitators has a lasting effect.
Within the personality too, development must follow the same course if lasting results are to be achieved. Gentleness that's adaptable, but at the same time penetrating, is the outer form that should proceed from inner calm.
The very gradualness of the development makes it necessary to have perseverance, for perseverance alone prevents slow progress from dwindling to nothing.
On the mountain, a tree:
The image of DEVELOPMENT.
Thus the superior man abides in dignity and virtue,
In order to improve the mores.
The tree on the mountain is visible from afar, and its development influences the landscape of the entire region. It doesn't shoot up like a swamp plant; its growth proceeds gradually. Thus also the work of influencing people can be only gradual. No sudden influence or awakening is of lasting effect. Progress must be quite gradual, and in order to obtain such progress in public opinion and in the mores of the people, it's necessary for the personality to acquire influence and weight. This comes about through careful and constant work on one's own moral development.
Six at the beginning [yin at bottom] means:
The wild goose gradually draws near the shore.
The young son is in danger.
There's talk. No blame.
All the individual lines in this hexagram symbolize the gradual flight of the wild goose. The wild goose is the symbol of conjugal fidelity, because it's believed that this bird never takes another mate after the death of the first.
The initial line suggests the first resting place in the flight of water birds from the water to the heights. The shore is reached. The situation is that of a lonely young man who's just starting out to make his way in life. Since no one comes to help him, his first steps are slow and hesitant, and he's surrounded by danger. Naturally he's subjected to much criticism. But these very difficulties keep him from being too hasty, and his progress is successful.
Six in the second place means:
The wild goose gradually draws near the cliff.
Eating and drinking in peace and concord.
Good fortune.
The cliff is a safe place on shore. The development has gone a step further. The initial insecurity has been overcome, and a safe position in life has been found, giving one enough to live on. This first success, opening up a path to activity, brings a certain joyousness of mood, and one goes to meet the future reassured.
It's said of the wild goose that it calls to its comrades whenever it finds food; this is the symbol of peace and concord in good fortune. A man doesn't want to keep his good luck for himself only, but is ready to share it with others.
Nine in the third place means:
The wild goose gradually draws near the plateau.
The man goes forth and doesn't return.
The woman carries a child but doesn't bring it forth.
Misfortune.
It furthers one to fight off robbers.
The high plateau is dry and unsuitable for the wild goose. If it goes there, it has lost its way and gone too far. This is contrary to the law of development.
It's the same in human life. If we don't let things develop quietly but plunge of our own choice too rashly into a struggle, misfortune results. A man jeopardizes his own life, and his family perishes thereby. However, this isn't all necessary; it's only the result of transgressing the law of natural development. If one doesn't willfully provoke a conflict, but confines himself to vigorously maintaining his own position and to warding off unjustified attacks, all goes well.
Six in the fourth place means:
The wild goose goes gradually draws near the tree.
Perhaps it will find a flat branch. No blame.
A tree isn't a suitable place for a wild goose. But if it's clever, it will find a flat branch on which it can get a footing. A man's life too, in the course of its development, often brings him into inappropriate situations, in which he finds it difficult to hold his own without danger. Then it's important to be sensible and yielding. This enables him to discover a safe place in which life can go on, although he may be surrounded by danger.
Nine in the fifth place means:
The wild goose gradually draws near the summit.
For three years the woman has no child.
In the end nothing can hinder her.
Good fortune.
The summit is a high place. In a high position one easily becomes isolated. One is misjudged by the very person on whom one is dependent-the woman by her husband, the official by his superior. This is the work of deceitful persons who have wormed their way in. The result is that relationships remain sterile, and nothing is accomplished. But in the course of further development, such misunderstandings are cleared away, and reconciliation is achieved after all.
Nine at the top means:
The wild goose gradually draws near the clouds’ heights.
Its feathers can be used for the sacred dance.
Good fortune.
Here life comes to its end. A man's work stands completed. The path rises high toward heaven, like the flight of wild geese when they've left the earth far behind. There they fly, keeping to the order of their flight in strict formation. And if their feathers fall, they can serve as ornaments in the sacred dance pantomimes performed in the temples. Thus the life of a man who has perfected himself is a bright light for the people of earth, who look up to him as an example.
Cheng the arousing, thunder is over
Tui, the joyous, lake.
Above we have Cheng, the eldest son, and below, Tui, the youngest daughter. The man leads and the girl follows him in gladness. The picture is that of the entrance of the girl into her husband's house. In all, there are four hexagrams depicting the relationship between husband and wife. Hsien, INFLUENCE, (31), describes the attraction that a young couple have for each other; Heng, DURATION (32), portrays the permanent relationships of marriage; Chien, DEVELOPMENT (53), reflects the protracted, ceremonious procedures attending THE MARRYING MAIDEN, shows a young girl under the guidance of an older man who marries her.
THE MARRYING MAIDEN.
Undertakings bring misfortune.
Nothing that would further.
A girl who's taken into the family, but not as the chief wife, must behave with special caution and reserve. She must not take it on herself to supplant the mistress of the house, for that would mean disorder and lead to untenable relationships.
The same is true of all voluntary relationships between human beings. While legally regulated relationships based on personal inclination depend in the long run entirely on tactful reserve.
Affection as the essential principle of relatedness is of the greatest importance in all relationships in the world. For the union of heaven and earth is the origin of the whole of nature. Among human beings likewise, spontaneous affection is the all-inclusive principle of union.
Thunder over the lake:
The image of THE MARRYING MAIDEN.
Thus the superior man
Understands the transitory
In the light of the eternity of the end.
Thunder stirs the water of the lake, which follows it in shimmering waves. This symbolizes the girl who follows the man of her choice. But every relationship between individuals bears within it the danger that wrong turns may be taken, leading to endless misunderstandings and disagreements. Therefore it's necessary constantly to remain mindful of the end. If we permit ourselves to drift along, we come together and are parted again as the day may determine. If on the other hand a man fixes his mind on an end that endures, he will succeed in avoiding the reefs that confront the closer relationships of people.
Nine at the beginning [yang at bottom] means:
The marrying maiden as a concubine.
A lame man who's able to tread.
Undertakings bring good fortune.
The princess of ancient China maintained a fixed order of rank among the court ladies, who were subordinated to the queen as are younger sisters to the eldest. Frequently they came from the family of the queen, who herself led them to her husband.
The meaning is that a girl entering a family with the consent of the wife won't rank outwardly as the equal of the latter but will withdraw modestly into the background. However, if she understands how to fit herself into the pattern of things, her position will be entirely satisfactory, and she will feel sheltered in the love of the husband to whom she bears children.
The same meaning is brought out in the relationships between officials. A man may enjoy the personal friendship of a prince and be taken into his confidence. Outwardly this man must keep tactfully in the background behind the official ministers of state, but, although he's hampered by this status, as if he were lame, he can nevertheless accomplish something through the kindliness of his nature.
Nine in the second place means:
A one-eyed man who's able to see.
The perseverance of a solitary man furthers.
Here the situation is that of a girl married to a man who has disappointed her. Man and wife ought to work together like a pair of eyes. Here the girl is left behind in loneliness; the man of her choice either has become unfaithful or has died. But she doesn't lose the inner light of loyalty. Though the other eye is gone, she maintains her loyalty even in loneliness.
Six in the third place means:
The marrying maiden as a slave.
She marries as a concubine.
A girl who's in a lowly position and finds no husband may, in some circumstances, still win shelter as a concubine.
This pictures the situation of a person who longs too much for joys that can't be obtained in the usual way. He enters on a situation not altogether compatible with self-esteem. Neither judgment nor warning is added to this line; it merely lays bare the actual situation, so that everyone may draw a lesson from it.
Nine in the fourth place means:
The marrying maiden draws out the allotted time.
A late marriage comes in due course.
The girl is virtuous. She doesn't wish to throw herself away, and allows the customary time for marriage to slip by. However, there's no harm in this; she's rewarded for her purity and, even though belatedly, finds the husband intended for her.
Six in the fifth place means:
The sovereign I gave his daughter in marriage.
The embroidered garments of the princess
Were not as gorgeous
As those of the serving maid.
The moon that's nearly full
Brings good fortune.
The sovereign I is Tang the Completer. This ruler decreed that the imperial princesses should be subordinated to their husbands in the same manner as other women (cf. Hexagram 11, six in the fifth place). The emperor doesn't wait for a suitor to woo his daughter but gives her in marriage when he sees fit. Therefore it's in accord with custom for the girl's family to take the initiative here.
We see here a girl of aristocratic birth who marries a man of modest circumstances and understands how to adapt herself with grace to the new situation. She's free of all vanity of outer adornment, and forgetting her rank in her marriage, takes a place below that of her husband, just as the moon, before it's quite full, doesn't directly face the sun.
Six at the top means:
The woman holds the basket, but there are no fruits in it.
The man stabs the sheep, but no blood flows.
Nothing that acts to further.
At the sacrifice to the ancestors, the woman had to present harvest offerings in a basket, while the man slaughtered the sacrificial animal with his own hand. Here the ritual is only superficially fulfilled; the woman takes an empty basket and the man stabs a sheep slaughtered beforehand-solely to preserve the forms. This impious, irreverent attitude bodes no good for a marriage.
Cheng, the arousing, thunder is over
Li, the clinging, fire.
Cheng is movement; Li is flame, whose attribute is clarity. Clarity within, movement without-this produces greatness and abundance. The hexagram pictures a period of advanced civilization. However, the fact that development has reached a peak suggests that this extraordinary condition of abundance can't be maintained permanently.
ABUNDANCE has success.
The king attains abundance.
Be not sad.
Be like the sun at midday.
It's not given to every mortal to bring about a time of outstanding greatness and abundance. Only a born ruler of men is able to do it, because his will is directed to what's great. Such a time of abundance is usually brief. Therefore a sage might well feel sad in view of the decline that must follow. But such sadness foes not befit him. Only a man who's inwardly free of sorrow and care can lead in a time of abundance. He must be like the sun at midday, illuminating and gladdening everything under heaven.
Both thunder and lightning come:
The image of ABUNDANCE.
Thus the superior man decides lawsuits
and carries out punishments.
This hexagram has a certain connection with Shih Ho, BITING THROUGH (21), in which thunder and lightning similarly appear together, but in the reverse order. In BITING THROUGH, laws are laid down; here they are applied and enforced. Clarity [Li] within makes it possible to investigate the facts exactly, and shock [Cheng] without ensures a strict and precise carrying out of punishments.
Nine at the beginning [yang at bottom] means:
When a man meets his destined ruler,
They can be together ten days,
And it's not a mistake.
Going meets with recognition.
To bring about a time of abundance, a union of clarity with energetic movement is needed. Two individuals possessed of these two attributes are suited to each other, and even if they spend an entire cycle of time together during the period of abundance, it won't be too long, nor is it a mistake. Therefore one may go forth, in order to make one's influence felt; it will meet with recognition.
Six in the second place means:
The curtain is of such fullness
That the polestars can be seen at noon.
Through going one meets with mistrust and hate.
If one rouses him through truth,
Good fortune comes.
It often happens that plots and party intrigues, which have the darkening effect of an eclipse of the sun, come between a ruler intent on great achievement and the man who could effect great undertakings. Then, instead of the sun, we see the northern stars in the sky. The ruler is overshadowed by a party that has usurped power. If a man at such a time were to try to take energetic measures, he would encounter only mistrust and envy, which would prohibit all movement. The essential thing then is to hold inwardly to the power of truth, which in the end is so strong that it exerts an invisible influence on the ruler, so that all goes well.
Nine in the third place means:
The underbrush is of such abundance
That the small stars can be seen at noon.
He breaks his right arm. No blame.
The image is that of a progressive covering over of the sun. Here the eclipse reaches totality, therefore even the small stars can be seen at noon.
In the sphere of social relationships, this means that the prince is now so eclipsed that even the most insignificant persons can push themselves into the foreground. This makes it impossible for an able man, though he might be the right hand of the ruler, to undertake anything. It's as though his arm were broken, but he's not to blame for being thus hindered in action.
Nine in the fourth place means:
The curtain is of such fullness
That the polestars can be seen at noon.
He meets his ruler, who's of like kind.
Good fortune.
Here the darkness is already decreasing, therefore interrelated elements come together. Here too the complement must be found-the necessary wisdom to complement joy of action. Then everything will go well. The complementary factor postulated here's the reverse of the one in the first line. In the latter, wisdom is to be complemented by energy, while here energy is complemented by wisdom.
Six in the fifth place means:
Lines are coming,
Blessing and fame draw near.
Good fortune.
The ruler is modest and therefore open to the counsel of able men. Thus he's surrounded by men who suggest to him the lines of action. This brings blessing, fame, and good fortune to him and all the people.
Six at the top means:
His house is in a state of abundance.
He screens off his family.
He peers through the gate
And no longer perceives anyone.
For three years he sees nothing.
Misfortune.
This describes a man who because of his arrogance and obstinacy attains the opposite of what he strives for. He seeks abundance and splendor for his dwelling. He wishes at all odds to be master in his house, which so alienates his family that in the end he finds himself completely isolated.
Li, the clinging, fire is over
Ken keeping still, mountain.
THE MOUNTAIN, Ken, stands still; above it fire, Li, flames up and does not tarry. Therefore the two trigrams do not stay together. Strange lands and separation are the wanderer's lot.
The Wanderer. Success through smallness.
Perseverance brings good fortune to the wanderer.
WHEN A man is a wanderer and stranger, he should not be gruff nor overbearing. He has no large circle of acquaintances, therefore he should not give himself airs. He must be cautious and reserved; in this way he protects himself from evil. If he is obliging toward others, he wins success.
A wanderer has no fixed abode; his home is the road. Therefore he must take care to remain upright and steadfast, so that he sojourns only in the proper places, associating only with good people. Then he has good fortune and can go his way unmolested.
Fire on the mountain:
The image of THE WANDERER.
Thus the superior man is clear-minded and cautious in imposing penalties,
And protracts no lawsuits.
When grass on a mountain takes fire, there's bright light. However, the fire doesn't linger in one place, but travels on to new fuel. It's a phenomenon of short duration. This is what penalties and lawsuits should be like. They should be a quickly passing matter, and must not be dragged out indefinitely. Prisons ought to be places where people are lodged only temporarily, as guests are. They must not become dwelling places.
Six at the beginning [yin at bottom] means:
If the wanderer busies himself with trivial things,
He draws down misfortune on himself.
A wanderer shouldn't demean himself or busy himself with inferior things he meets with along the way. The humbler and more defenseless his outward position, the more should he preserve his inner dignity. For a stranger is mistaken if he hopes to find a friendly reception through lending himself to jokes and buffoonery. The result will be only contempt and insulting treatment.
Six in the second place means:
The wanderer comes to an inn.
He has his property with him.
He wins the steadfastness [lit: perseverance] of a young servant.
The wanderer here described is modest and reserved. He doesn't lose touch with his inner being, hence he finds a resting place. In the outside world he doesn't lose the liking of other people, hence all persons further him, so that he can acquire property. Moreover, he wins the allegiance of a faithful and trustworthy servant – a thing of inestimable value to a wanderer.
Nine in the third place means:
The wanderer's inn burns down.
He loses the steadfastness of his young servant.
Danger.
A truculent stranger doesn't know how to behave properly. He meddles in affairs and controversies that don't concern him; thus he loses his resting place. He treats his servant with aloofness and arrogance; thus he loses the man's loyalty. When a stranger in a strange land has no one left on whom he can rely, the situation becomes very dangerous.
Nine in the fourth place means:
The wanderer rests in a shelter.
He obtains his property and an axe.
My heart isn't glad.
This describes a wanderer who knows how to limit his desires outwardly, though he's inwardly strong and aspiring. Therefore he finds at least a place of shelter in which he can stay. He also succeeds in acquiring property, but even with this he's not secure. He must be always on guard, ready to defend himself with arms. Hence he's not at ease. He's persistently conscious of being a stranger in a strange land.
Six in the fifth place means:
He shoots a pheasant.
It drops with the first arrow.
In the end this brings both praise and office.
Traveling statesman were in the habit of introducing themselves to local princes with the gift of a pheasant, killing it at the first shot. Thus he finds friends who praise and recommend him, and in the end the prince accepts him and confers an office on him.
Circumstances often cause a man to seek a home in foreign parts. If he knows how to meet the situation and how to introduce himself in the right way, he may find a circle of friends and a sphere of activity even in a strange country.
Nine at the top means:
The bird's nest burns up.
The wanderer laughs at first,
Then must needs lament and weep.
Through carelessness he loses his cow.
Misfortune.