Ken, keeping still, mountain is over
Tui the joyous, lake.
This hexagram represents a decrease of the lower trigram in favor of the upper, because the third line, originally strong, has moved up to the top, and the top line, originally weak, has replaced it. What's below is decreased to the benefit of what's above. This is out-and-out decrease. If the foundations of a building are decreased in strength and the upper walls are strengthened, the whole structure loses its stability. Likewise, a decrease in the prosperity of the people in favor of the government is out-and-out decrease. And the entire theme of the hexagram is directed to showing how this shift of wealth can take place without causing the sources of wealth can take place without causing the sources of wealth in the nation and its lower classes to fail.
DECREASE combined with sincerity
Brings about supreme good fortune
Without blame.
One may be persevering in this.
It furthers one to undertake something.
How is this to be carried out?
One may use two small bowls for the sacrifice.
Decrease doesn't under all circumstances mean something bad. Increase and decrease come in their own time. What matters here's to understand the time and not to try to cover up poverty with empty pretence. If a time of scanty resources brings out an inner truth, one must not feel ashamed of simplicity. For simplicity is then the very thing needed to provide inner strength for further undertakings. Indeed, there need by no concern if the outward beauty of the civilization, even the elaboration of religious forms, should have to suffer because of simplicity. One must draw on the strength of the inner attitude to compensate for what's lacking in externals; then the power of the content makes up for the simplicity of form. There's no need of presenting false appearances to God. Even with slender means, the sentiment of the heart can be expressed.
At the foot of the mountain, the lake:
The image of DECREASE.
Thus the superior man controls his anger
And restrains his instincts.
The lake at the foot of the mountain evaporates. In this way it decreases to the benefit of the mountain, which is enriched by its moisture. The mountain stands as the symbol of stubborn strength that can harden into anger. The lake is the symbol of unchecked gaiety that can develop into passionate drives at the expense of the life forces. Therefore decrease is necessary; anger must be decreased by keeping still, the instincts must be curbed by restriction. By this decrease of the lower powers of the psyche, the higher aspects of the soul are enriched.
Nine at the beginning [yang at bottom] means:
Going quickly when one's tasks are finished
Is without blame.
But one must reflect on how much one may decrease others.
It's unselfish and good when a man, after completing his own urgent tasks, uses his strength in the service of others, and without bragging or making much of it, helps quickly where help is needed. But the man in a superior position who's thus aided must weigh carefully how much he can accept without doing the helpful servant or friend real harm. Only where such delicacy of feeling exists can one give oneself unconditionally and without hesitation.
Nine in the second place means:
Perseverance furthers.
To undertake something brings misfortune.
Without decreasing oneself,
One is able to bring increase to others.
A high-minded self-awareness and a consistent seriousness with no forfeit of dignity are necessary if a man wants to be of service to others. He who throws himself away in order to do the bidding of a superior diminishes his own position without thereby giving lasting benefit to the other. This is wrong. To render true service of lasting value to another, one must serve him without relinquishing oneself.
Six in the third place means:
When three people journey together,
Their number decreases by one.
When one man journeys alone,
He finds a companion.
When there are three people together, jealousy arises. One of them will have to go. A very close bond is possible only between two people. But when one man is lonely, he's certain to find a companion who complements him.
Six in the fourth place means:
If a man decreases his faults,
It makes the other hasten to come and rejoice.
No blame.
A man's faults often prevent even well-disposed people from coming closer to him. His faults are sometimes reinforced by the environment in which he lives. But if in humility he can bring himself to the point of giving them up, he frees his well-disposed friends from an inner pressure and causes them to approach the more quickly, and there's mutual joy.
Six in the fifth place means:
Someone does indeed increase him.
Ten pairs of tortoises can't oppose it.
Supreme good fortune.
If someone is marked out by fate for good fortune, it comes without fail. All oracles-as for instance those that are read from the shells of tortoises-are bound to concur in giving him favorable signs. He need fear nothing, because his luck is ordained from on high.
Nine at the top means:
If one is increased without depriving others,
There's no blame.
Perseverance brings good fortune.
It furthers one to undertake something.
One obtains servants
But no longer has a separate home.
There are people who dispense blessings to the whole world. Every increase in power that comes to them benefits the whole of mankind and therefore doesn't bring decrease to others. Through perseverance and zealous work a man wins success and finds helpers as they are needed. But what he accomplishes isn't a limited private advantage; it's a public good and available to everyone.
Sun the gentle, wind is over
Cheng the arousing, thunder.
The idea of increase is expressed in the fact that the strong lowest line of the upper trigram has sunk down and taken its place under the lower trigram. This conception also expresses the fundamental idea on which the Yi Jing is based. To rule truly is to serve.
A sacrifice of the higher element that produces an increase of the lower is called an out-and-out increase: it indicates the spirit that alone has power to help the world.
INCREASE. It furthers one
To undertake something.
It furthers one to cross the great water.
Sacrifice on the part of those above for the increase of those below fills the people with a sense of joy and gratitude that's extremely valuable for the flowering of the commonwealth. When people are thus devoted to their leaders, undertakings are possible, and even difficult and dangerous enterprises will succeed. Therefore in such times of progress and successful development it's necessary to work and make the best use of time. This time resembles that of the marriage of heaven and earth, when the earth partakes of the creative power of heaven, forming and bringing forth living beings. The time of INCREASE doesn't endure, therefore it must be utilized while it lasts.
Wind and thunder: the image of INCREASE.
Thus the superior man:
If he sees good, he imitates it;
If he has faults, he rids himself of them.
While observing how thunder and wind increase and strengthen each other, a man can note the way to self-increase and self-improvement. When he discovers good in others, he should imitate it and thus make everything on earth his own. If he perceives something bad in himself, let him rid himself of it. In this way he becomes free of evil. This ethical change represents the most important increase of personality.
Nine at the beginning [yang at bottom] means:
It furthers one to accomplish great deeds.
Supreme good fortune. No blame.
If great help comes to a man from on high, this increased strength must be used to achieve something great for which he might otherwise never have found energy, or readiness to take responsibility. Great good fortune is produced by selflessness, and in bringing about great good fortune, he remains free of reproach.
Six in the second place means:
Someone does indeed increase him;
Ten pairs of tortoises can't oppose it.
Constant perseverance brings good fortune.
The king presents him before God.
Good fortune.
A man brings about real increase by producing in himself the conditions for it, that it, through receptivity to and love of the good. Thus the thing for which he strives comes of itself, with the inevitability of natural law. Where increase is thus in harmony with the highest laws of the universe, it can't be prevented by any constellation of accidents. But everything depends on his not letting unexpected good fortune make him heedless; he must make it his own through inner strength an steadfastness. Then he acquires meaning before God and man, and can accomplish something for the good of the world.
Six in the third place means:
One is enriched through unfortunate events.
No blame, if you're sincere
And walk in the middle,
And report with a seal to the prince.
A time of blessing and enrichment has such powerful effects that even events ordinarily unfortunate must turn out to the advantage of those affected by them. These persons become free of error, and by acting in harmony with truth they gain such inner authority that they exert influence as if sanctioned by the letter and seal.
Six in the fourth place means:
If you walk in the middle
And report the prince,
He will follow.
It furthers one to be used
In the removal of the capital.
It's important that there should be men who mediate between leaders and followers. These should be disinterested people, especially in times of increase, since the benefit is to spread from the leader to the people. Nothing of this benefit should be held back in a selfish way; it should really reach those for whom it's intended. This sort of intermediary, who also exercises a good influence on the leader, is especially important in times when it's a matter of great undertakings, decisive for the future and requiring the inner assent of all concerned.
Nine in the fifth place means:
If in truth you have a kind heart, ask not.
Supreme good fortune.
Truly, kindness will be recognized as your virtue.
True kindness doesn't count on nor ask about merit and gratitude but acts from inner necessity. And such a truly kind heart finds itself rewarded in being recognized, and thus the beneficent influence will spread unhindered.
Nine at the top means:
He brings increase to no one.
Indeed, someone even strikes him.
He doesn't keep his heart constantly steady.
Misfortune.
The meaning here is that through renunciation those in high place should bring increase to those below. By neglecting this duty and helping no one, they in turn lose the furthering influence of others and soon find themselves alone. In this way they invite attacks. An attitude not permanently in harmony with the demands of the time will necessarily bring misfortune with it. Kongfu Confucius says about this line:
The superior man sets his person at rest before he moves; he composes his mind before he speaks; he makes his relations firm before he asks for something. By attending to these three matters, the superior man gains complete security. But if a man is brusque in his movements, others won't co-operate. If he's agitated in his word, they awaken no echo in others. If he asks for something without having fist established relations, it won't be given to him. If no one is with him, those who would harm him draw near.
Tui, the joyous, lake is over
Chien, the creative, heaven.
This hexagram signifies on the one hand a break-through after a long accumulation of tension, as a swollen river breaks through its dikes, or in the manner of a cloudburst. On the other hand, applied to human conditions, it refers to the time when inferior people gradually begin to disappear. Their influence is on the wane; as a result of resolute action, a change in conditions occurs, a break-through. The hexagram is linked with the third month [April-May].
BREAK-THROUGH. One must resolutely make the matter known
At the court of the king.
It must be announced truthfully. Danger.
It's necessary to notify one's own city.
It doesn't further to resort to arms.
It furthers one to undertake something.
Even if only one inferior man is occupying a ruling position in a city, he's able to oppress superior men. Even a single passion still lurking in the heart has power to obscure reason. Passion and reason can't exist side by side- therefore fight without quarter is necessary if the good is to prevail.
In a resolute struggle of the good against evil, there are, however, definite rules that must not be disregarded, if it's to succeed. First, resolution must be based on a union of strength and friendliness. Second, a compromise with evil isn't possible; evil must under all circumstances be openly discredited. Nor must our own passions and shortcomings be glossed over. Third, the struggle must not be carried on directly by force. If evil is branded, it thinks of weapons, and if we do it the favor of fighting against it blow for blow, we lose in the end because thus we ourselves get entangled in hatred and passion. Therefore it's important to begin at home, to be on guard in our own persons against the faults we have branded. In this way, finding no opponent, the sharp edges of the weapons of evil becomes dulled. For the same reasons we shouldn't combat our own faults directly. As long as we wrestle with them, they continue victorious. Finally, the best way to fight evil is to make energetic progress in the good.
The lake has risen up to heaven:
The image of BREAK-THROUGH.
Thus the superior man
Dispenses riches downward
And refrains from resting on his virtue.
When the water of a lake has risen up to heaven, there's reason to fear a cloudburst. Taking this as a warning, the superior man forestalls a violent collapse. If a man were to pile up riches for himself alone, without considering others, he would certainly experience a collapse. For all gathering is followed by dispersion. Therefore the superior man begins to distribute while he's accumulating. In the same way, in developing his character he takes care not to become hardened in obstinacy but to remain receptive to impressions by help of strict and continuous self-examination.
Nine at the beginning [yang at bottom] means:
Mighty in the forward-striding toes.
When one goes and isn't equal to the task,
One makes a mistake.
In times of resolute advance, the beginning is especially difficult. We feel inspired to press forward but resistance is still strong; therefore we ought to gauge our own strength and venture only so far as we can go with certainty of success. To plunge blindly ahead is wrong, because it's precisely at the beginning that an unexpected setback can have the most disastrous results.
Nine in the second place means:
A cry of alarm. Arms at evening and at night.
Fear nothing.
Readiness is everything. Resolution is indissolubly bound up with caution. If an individual is careful and keeps his wits about him, he need not become excited or alarmed. If he's watchful at all times, even before danger is present, he's armed when danger approaches and need not be afraid. The superior man is on his guard against what's not yet in sight and on the alert for what's not yet within hearing; therefore he dwells in the midst of difficulties as though they didn't exist. If a man develops his character, people submit to him of their own accord. If reason triumphs, the passions withdraw of themselves. To be circumspect and not to forget one's Armour is the right way to security.
Nine in the third place means:
To be powerful in the cheekbones
Brings misfortune.
The superior man is firmly resolved.
He walks alone and is caught in the rain.
He's bespattered,
And people murmur against him.
No blame.
Here we have a man in an ambiguous situation. While all others are engaged in a resolute fight against all that's inferior, he alone has a certain relationship with an inferior man. If he were to show strength outwardly and turn against this man before the time is ripe, he would only endanger the entire situation, because the inferior man would too quickly have recourse to countermeasures. The task of the superior man becomes extremely difficult here. He must be firmly resolved within himself and, while maintaining association with the inferior man, avoid any participation in his evilness. He will of course be misjudged. It will be thought that he belong to the party of the inferior man. He will be lonely because no one will understand him. His relations with the inferior man will sully him in the eyes of the multitude, and they will turn against him, grumbling. But he can endure this lack of appreciation and makes no mistake, because he remains true to himself.
Nine in the fourth place means:
There's no skin on his thighs,
And walking comes hard.
If a man were to let himself be led like a sheep,
Remorse would disappear.
But if these words are heard
They won't be believed.
Here a man is suffering from inner restlessness and can't abide in his place. He would like to push forward under any circumstances, but encounters insuperable obstacles. Thus his situation entails an inner conflict. This is due to the obstinacy with which he seeks to enforce his will. If he would desist from this obstinacy, everything would go well. But this advice, like so much other good counsel, will be ignored. For obstinacy makes a man unable to hear, for all that he has ears.
Nine in the fifth place means:
In dealing with weeds,
Firm resolution is necessary.
Walking in the middle
Remains free of blame.
Weeds always grow back again and are difficult to exterminate. So too the struggle against an inferior man in a high position demands firm resolution. One has certain relations with him, hence there's danger that one may give up the struggle as hopeless. But this must not be. One must go on resolutely and not allow himself to be deflected from his course. Only in this way does one remain free of blame.
Six at the top means:
No cry.
In the end misfortune comes.
Victory seems to have been achieved. There remains merely a remnant of the evil resolutely to be eradicated as the time demands. Everything looks easy. Just there, however, lies the danger. If we're not on guard, evil will succeed in escaping by means of concealment, and when it has eluded us new misfortunes will develop from the remaining seeds, for evil doesn't die easily. So too in dealing with the evil in one's own character, one must go to work with thoroughness. If out of carelessness anything were to be overlooked, new evil would arise from it.
Chien, the creative, heaven is over
Sun, the gentle, wind.
This hexagram indicates a situation in which the principle of darkness, after having been eliminated, furtively and unexpectedly obtrudes again from within and below. Of its own accord the female principle comes to meet the male. It's an unfavorable and dangerous situation, and we must understand and promptly prevent the possible consequences.
The hexagram is linked with the fifth month [June-July], because at the summer solstice the principle of darkness gradually becomes ascendant again.
COMING TO MEET. The maiden is powerful.
One shouldn't marry such a maiden.
The rise of the inferior element is pictured here in the image of a bold girl who lightly surrenders herself and thus seizes power. This wouldn't be possible if the strong and light-giving element hadn't in turn come halfway. The inferior thing seems so harmless and inviting that a man delights in it; it looks so small and weak that he imagines he may dally with it and come to no harm.
The inferior man rises only because the superior man doesn't regard him as dangerous and so lends him power. If he were resisted from the first, he could never gain influence.
The time of COMING TO MEET is important in still another way. Although as a general rule the weak shouldn't come to meet the strong, there are times when this has great significance. When heaven and earth come to meet each other, all creatures prosper; when a prince and his official come to meet each other, the world is put in order. It's necessary for elements predestined to be joined and mutually dependent to come to meet one another halfway. But the coming together must be free of dishonest ulterior motives, otherwise harm will result.
Under heaven, wind:
The image of COMING TO MEET.
Thus does the prince act when disseminating his commands
And proclaiming them to the four quarters of heaven.
The situation here resembles that in hexagram 20, Kuan, CONTEMPLATION ( VIEW). In the latter the wind blows over the earth, here it blows under heaven; in both cases it goes everywhere. There the wind is on the earth and symbolizes the ruler taking note of the conditions in his kingdom; here the wind blows from above and symbolizes the influence exercised by the ruler through his commands. Heaven is far from the things of earth, but it sets them in motion by means of the wind. The ruler is far from his people, but he sets them in motion by means of his commands and decrees.
Six at the beginning [yin at bottom] means:
It must be checked with a brake of bronze.
Perseverance brings good fortune.
If one lets it take its course, one experiences misfortune.
Even a lean pig has it in him to rage around.
If an inferior element has wormed its way in, it must be energetically checked at once. By consistently checking it, bad effects can be avoided. If it's allowed to take its course, misfortune is bound to result; the insignificance of that which creeps in shouldn't be a temptation to underrate it. A pig that's still young and lean can't rage around much, but after it has eaten its fill and become strong, its true nature comes out if it has not previously been curbed.
Nine in the second place means:
There's a fish in the tank. No blame.
Does not further guests.
The inferior element isn't overcome by violence but is kept under gentle control. Then nothing evil is to be feared. But care must be taken not to let it come in contact with those further away, because once free it would unfold its evil aspects unchecked.
Nine in the third place means:
There's no skin on his thighs,
And walking comes hard.
If one is mindful of the danger,
No great mistake is made.
There's a temptation to fall in with the evil element offering itself-a very dangerous situation. Fortunately circumstances prevent this; one would like to do it, but can't. This leads to painful indecision in behavior. But if we gain clear insight into the danger of the situation, we shall at least avoid more serious mistakes.
Nine in the fourth place means:
No fish in the tank.
This leads to misfortune.
Insignificant people must be tolerated in order to keep them well disposed. Then we can make use of them if we should need them. If we become alienated from them and don't meet them halfway, they turn their backs on us and are not at our disposal when we need them. But this is our own fault.
Nine in the fifth place means:
A melon covered with willow leaves.
Hidden lines.
Then it drops down to one from heaven.
The melon, like the fish, is a symbol of the principle of darkness. It's sweet but spoils easily and for this reason is protected with a cover of willow leaves. This is a situation in which a strong, superior, well-poised man tolerates and protects the inferiors in his charge. He has the firm lines of order an beauty within himself but he doesn't lay stress on them. He doesn't bother his subordinates with outward show or tiresome admonitions but leaves them quite free, putting his trust in the transforming power of a strong and upright personality. And behold! Fate is favorable. His inferiors respond to his influence and fall to his disposition like ripe fruit.
Nine at the top means:
He comes to meet with his horns.
Humiliation. No blame.
When a man has withdrawn from the world, its tumult often becomes unbearable to him. There are many people who in a noble pride hold themselves aloof from all that's low and rebuff it brusquely wherever it comes to meet them. Such persons are reproached for being proud and distant, but since active duties no longer hold them to the world, this doesn't greatly matter. They know how to bear the dislike of the masses with composure.
Tui, the joyous, lake is over
Kun the receptive, earth.
This hexagram is related in form and meaning to Pi, HOLDING TOGETHER (8). In the latter, water is over the earth; here a lake is over the earth. But since the lake is a place where water collects, the idea of gathering together is even more strongly expressed here than in the other hexagram. The same idea also arises from the fact that in the present case it's two strong lines (the fourth and the fifth) that bring about the gathering together, whereas in the former case one strong line (the fifth) stands in the midst of weak lines.
GATHERING TOGETHER. Success.
The king approaches his temple.
It furthers one to see the great man.
This brings success. Perseverance furthers.
To bring great offerings creates good fortune.
It furthers one to undertake something.
The gathering together of people in large communities is either a natural occurrence, as in the case of the family, or an artificial one, as in the case of the state. The family gathers about the father as its head. The perpetuation of this gathering in groups is achieved through the sacrifice to the ancestors, at which the whole clan is gathered together. Through the collective piety of the living members of the family, the ancestors become so integrated in the spiritual life of the family that it can't be dispersed or dissolved.
Where men are to be gathered together, religious forces are needed. But there must also be a human leader to serve as the center of the group. In order to be able to bring others together, this leader must first of all be collected within himself. Only collective moral force can unite the world. Such great times of unification will leave great achievements behind them. This is the significance of the great offerings that are made. In the secular sphere likewise there is need of great deeds in the time of GATHERING TOGETHER.
Over the earth, the lake:
The image of GATHERING TOGETHER.
Thus the superior man renews his weapons
In order to meet the unforeseen.
If the water in the lake gathers till it rises above the earth, there's danger of a break-through. Precautions must be taken to prevent this. Similarly where men gather together in great numbers, strife is likely to arise; where possessions are collected, robbery is likely to occur. Thus in the time of GATHERING TOGETHER we must arm promptly to ward off the unexpected. Human woes usually come as a result of unexpected events against which we're not forearmed. If we're prepared, they can be prevented.
Six at the beginning [yin at bottom] means:
If you're sincere, but not to the end,
There will sometimes be confusion, sometimes gathering together.
If you call out,
Then after one grasp of the hand you can laugh again.
Regret not. Going is without blame.
The situation is this: People desire to gather around a leader to whom they look up. But they are in a large group, by which they allow themselves to be influenced, so that they waver in their decision. Thus they lack a firm center around which to gather. But if expression is given to this need, and if they call for help, one grasp of the hand from the leader is enough to turn away all distress. Therefore they must not allow themselves to be led astray. It's undoubtedly right that they should attach themselves to this leader.
Six in the second place means:
Letting oneself be drawn
Brings good fortune and remains blameless.
If one is sincere,
It furthers one to bring even a small offering.
In the time of GATHERING TOGETHER, we should make no arbitrary choice of the way. There are secret forces at work, leading together those who belong together. We must yield to this attraction; then we make no mistakes. Where inner relationships exist, no great preparations and formalities are necessary. People understand one another forthwith, just as the Divinity graciously accepts a small offering if it comes from the heart.
Six in the third place means:
Gathering together amid sighs.
Nothing that would further.
Going is without blame.
Slight humiliation.
Often a man feels an urge to unite with others, but the individuals around him have already formed themselves into a group, so that he remains isolated. The whole situation proves untenable. Then he ought to choose the way of progress, resolutely allying himself with a man who stands nearer to the center of the group, and can help him to gain admission to the closed circle. This isn't a mistake, even though at first his position as an outsider is somewhat humiliating.
Nine in the fourth place means:
Great good fortune. No blame.
This describes a man who gathers people around him in the name of his ruler. Since he's not striving for any special advantages for himself but is working unselfishly to bring about general unity, his work is crowned with success, and everything becomes as it should be.
Nine in the fifth place means:
If in gathering together one has position,
This brings no blame.
If there are some who are not yet sincerely in the work,
Sublime and enduring perseverance is needed.
Then remorse disappears.
When people spontaneously gather around a man, it's only a good. It gives him a certain influence that can be altogether useful. But of course there's also the possibility that many may gather around him not because of a feeling of confidence but merely because of his influential position. This is certainly to be regretted. The only means of dealing with such people is to gain their confidence through steadfastness and intensified, unswerving devotion to duty. In this way secret mistrust will gradually be overcome, and there will be no occasion for regret.
Six at the top means:
Lamenting and sighing, floods of tears.
No blame.
It may happen that an individual would like to ally himself with another, but his good intentions are misunderstood. Then he becomes sad and laments. But this is the right course. For it may cause the other person to come to his senses, so that the alliance that has been sought and so painfully missed is after all achieved.
Kun the receptive, earth is over
Sun, the gentle, wind, wood.
The lower trigram, Sun, represents wood, and the upper, Kun, means the earth. Linked with this is the idea that wood in the earth grows upward. In contrast to the meaning of Chin, PROGRESS (35), this pushing upward is associated with effort, just as a plant needs energy for pushing upward through the earth. That's why this hexagram, although it's connected with success, is associated with effort of the will. In PROGRESS the emphasis is on expansion; PUSHING UPWARD indicates rather a vertical ascent-direct rise from obscurity and lowliness to power and influence.
PUSHING UPWARD has supreme success.
One must see the great man.
Fear not.
Departure toward the south
brings good fortune.
The pushing upward of the good elements encounters no obstruction and is therefore accompanied by great success. The pushing upward is made possible not by violence but by modesty and adaptability. Since the individual is borne along by the propitiousness of the time, he advances. He must go to see authoritative people. He need not be afraid to do this, because success is assured. But he must set to work, for activity (this is the meaning of "the south") brings good fortune.
Within the earth, wood grows:
The image of PUSHING UPWARD.
Thus the superior man of devoted character
heaps up small things
in order to achieve something high and great.
Adapting itself to obstacles and bending around them, wood in the earth grows upward without haste and without rest. Thus too the superior man is devoted in character and never pauses in his progress.
Six at the beginning [yin at bottom] means:
Pushing upward that meets with confidence
brings great good fortune.
This situation at the beginning of ascent. Just as wood draws strength for its upward push from the root, which in itself is in the lowest place, so the power to rise comes from this low and obscure station. But there's a spiritual affinity with the rulers above, and this solidarity creates the confidence needed to accomplish something.
Nine in the second place means:
If one is sincere,
it furthers one to bring even a small offering.
No blame.
Here a strong man is presupposed. It's true that he doesn't fit in with his environment, inasmuch as he's too brusque and pays too little attention to form. But as he's upright in character, he meets with response, and his lack of outward form does no harm. Here uprightness is the outcome of sound qualities of character, whereas in the corresponding line of the preceding hexagram it's the result of innate humility.
Nine in the third place means:
One pushes upward into an empty city.
All obstructions that generally block progress fall away here. Things proceed with remarkable ease. Unhesitatingly one follows this road, in order to profit by one's success. Seen from without, everything seems to be in the best of order. However, no promise of good fortune is added. It's a question how long such unobstructed success can last. But it's wise not to yield to such misgivings, because they only inhibit one's power. Instead, the point is to profit by the propitiousness of time.
Six in the fourth place means:
The king offers him Mount Chi.
Good fortune. No blame.
Mount Chi is in the western China, the homeland of King Wen, whose son, the Duke of Chou, added the words to the individual lines. The pronouncement takes us back to a time when the Chou dynasty was coming into power. At that time King Wen introduced his illustrious helpers to the god of his native mountain, and they received their places in the halls of the ancestors by the side of the ruler. This indicates a stage in which pushing upward attains its goal. One acquires fame in the sight of gods and men, is received into the circle of those who foster the spiritual life of the nation, and thereby attains a significance that endures beyond time.
Six in the fifth place means:
Perseverance brings good fortune.
One pushes upward by steps.
When a man is advancing farther and farther, it's important for him not to become intoxicated by success. Precisely when he experiences great success it's necessary to remain sober and not to try to skip any stages; he must go on slowly, step by step, as though hesitant. Only such calm, steady progress, over-leaping nothing, leads to the goal.
Six at the top means:
Pushing upward in darkness.
It furthers one
to be unremittingly persevering.
He who pushes upward blindly deludes himself. He knows only advance, not retreat. But this means exhaustion. In such a case it's important to be constantly mindful that one must be conscientious and consistent and must remain so. Only thus does one become free of blind impulse, which is always harmful.
Tui, the joyous, lake is over
Kan the abysmal, water.
The lake is above, water below; the lake is empty, dried up. Exhaustion is expressed in yet another way: at the top, a dark line is holding down two light line; below, a light line is hemmed in between two dark ones. The upper trigram belongs to the principle of darkness, the lower to the principle of light. Thus everywhere superior men are oppressed and held in restraint by inferior men.
OPPRESSION. Success. Perseverance.
The great man brings about good fortune.
No blame.
When one has something to say,
it’s not believed.
Times of adversity are the reverse of times of success, but they can lead to success if they befall the right man. When a strong man meets with adversity, he remains cheerful despite all danger, and this cheerfulness is the source of later successes; it's that stability which is stronger than fate. He who lets his spirit be broken by exhaustion certainly has no success. But if adversity only bends a man, it creates in him a power to react that's bound in time to manifest itself. No inferior man is capable of this. Only the great man brings about good fortune and remains blameless. It's true that for the time being outward influence is denied him, because his words have no effect. Therefore in times of adversity it's important to be strong within and sparing of words.
There's not water in the lake:
The image of EXHAUSTION.
Thus the superior man stakes his life
on following his will.
When the water has flowed out below, the lake must dry up and become exhausted. That's fate. This symbolizes an adverse fate in human life. In such times there's nothing a man can do but acquiesce in his fate and remain true to himself. This concerns the deepest stratum of his being, for this alone is superior to all external fate.
Six at the beginning [yin at bottom] means:
One sits oppressed under a bare tree
and strays into a gloomy valley.
For three years one sees nothing.
When adversity befalls a man, it's important above all things for him to be strong and to overcome the trouble inwardly. If he's weak, the trouble overwhelms him. Instead of proceeding on his way, he remains sitting under a bare tree and falls ever more deeply into gloom and melancholy. This makes the situation only more and more hopeless. Such an attitude comes from an inner delusion that he must by all means overcome.
Nine in the second place means:
One is oppressed while at meat and drink.
The man with the scarlet knee bands is just coming.
It furthers one to offer sacrifice.
To set forth brings misfortune.
No blame.
This pictures a state of inner oppression. Externally, all is well, one has meat and drink. But one is exhausted by the commonplaces of life, and there seems to be no way of escape. Then help comes from a high place. A prince- in ancient China princes wore scarlet knee bands- is in search of able helpers. But there are still obstructions to be overcome. Therefore it's important to meet these obstructions in the invisible realm by offerings and prayer. To set forth without being prepared would be disastrous, though not morally wrong. Here a disagreeable situation must be overcome by patience of spirit.
Six in the third place means:
A man permits himself to be oppressed by stone,
and leans on thorns and thistles.
He enters the house and doesn't see his wife.
Misfortune.
This shows a man who's restless and indecisive in times of adversity. At first he wants to push ahead, then he encounters obstructions that, it's true, mean oppression only when recklessly dealt with. He butts his head against a wall and in consequence feels himself oppressed by the wall. Then he leans on things that have in themselves no stability and that are merely a hazard for him who leans on them. Thereupon he turns back irresolutely and retires into his house, only to find, as a fresh disappointment, that his wife isn't there. Kongfu (Kongfu (Confucius)) says about this line:
If a man permits himself to be oppressed by something that ought not to oppress him, his name will certainly be disgraced. If he leans on things on which one can't lean, his life will certainly be endangered. For him who's in disgrace and danger, the hour of death draws near; how can he then still see his wife?
Nine in the fourth place means:
He comes very quietly, oppressed in a golden carriage.
Humiliation, but the end is reached.
A well-to-do man sees the need of the lower classes and would like very much to be of help. But instead of proceeding with speed and energy where there is need, he begins in a hesitant and measured way. Then he encounters obstructions. Powerful and wealthy acquaintances draw him into their circle; he has to do as they do and can't withdraw from them. Hence he finds himself in great embarrassment. But the trouble is transitory. The original strength of his nature offsets the mistake he has made, and the goal is reached.
Nine in the fifth place means:
His nose and feet are cut off.
Oppression at the hands of the man with the purple knee bands.
Joy comes softly.
It furthers one to make offerings and libations.
An individual who has the good of mankind at heart is oppressed from above and below (this is the meaning of the cutting off of nose and feet ). He finds no help among the people whose duty it would be to aid in the work of rescue (ministers wore purple knee bands). But little by little, things take a turn for the better. Till that time, he should turn to God, firm in his inner composure, and pray and offer sacrifice for the general well-being.
Six at the top means:
He's oppressed by creeping vines.
He moves uncertainly and says,
"movement brings remorse."
If one feels remorse over this and makes a start,
good fortune comes.
A man is oppressed by bonds that can easily be broken. The distress is drawing to an end. But he's still irresolute; he's still influenced by the previous condition and fears that he may have cause for regret if he makes a move. But as soon as he grasps the situation, changes this mental attitude, and makes a firm decision, he masters the oppression.
Kan, the abysmal, water is over
Sun, the gentle, wind, wood.
Wood is below, water above. The wood goes down into the earth to bring up water. The image derives from the pole-and-bucket well of ancient China. The wood represents not the buckets, which in ancient times were made of clay, but rather the wooden poles by which the water is hauled up from the well. The image also refers to the world of plants, which lift water out of the earth by means of their fibers.
The well from which water is drawn conveys the further idea of an inexhaustible dispensing of nourishment.
THE WELL. The town may be changed,
but the well can't be changed.
It neither decreases nor increases.
they come and go and draw from the well.
If one gets down almost to the water
and the rope doesn't go all the way,
or the jug breaks, it brings misfortune.
In ancient China the capital cities were sometimes moved, partly for the sake of more favorable location, partly because of a change in dynasties. The style of architecture changed in the course of centuries, but the shape of the well has remained the same from ancient times to this day. Thus the well is the symbol of that social structure which, evolved by mankind in meeting its most primitive needs, is independent of all political forms. Political structures change, as do nations, but the life of man with its needs remains eternally the same-this can't be changed. Life is also inexhaustible. It grows neither less nor more; it exists for one and for all. The generations come and go, and all enjoy life in its inexhaustible abundance.
However, there are two prerequisites for a satisfactory political or social organization of mankind. We must go down to the very foundations of life. For any merely superficial ordering of life that leaves its deepest needs unsatisfied is as ineffectual as if no attempt at order had ever been made. Carelessness-by which the jug is broken-is also disastrous. If for instance the military defense of a state is carried to such excess that it provokes wars by which the power of the state is annihilated, this is a breaking of the jug.
This hexagram applies also to the individual. However men may differ in disposition and in education, the foundations of human nature are the same in everyone. And every human being can draw in the course of his education from the inexhaustible wellspring of the divine in man's nature. But here likewise two dangers threaten: a man may fail in his education to penetrate to the real roots of humanity and remain fixed in convention-a partial education of this sort is as bad as none- or he may suddenly collapse and neglect his self-development.
Water over wood: the image of THE WELL.
Thus the superior man encourages the people at their work,
and exhorts them to help one another.
The trigram Sun, wood, is below, and the trigram Kan, water, is above it. Wood sucks water upward. Just as wood as an organism imitates the action of the well, which benefits all parts of the plant, the superior man organizes human society, so that, as in a plant organism, its parts co-operate for the benefit of the whole.
Six at the beginning [yin at bottom] means:
One doesn't drink the mud of the well.
No animals come to an old well.
If a man wanders around in swampy lowlands, his life is submerged in mud. Such a man loses all significance for mankind. He who throws himself away is no longer sought out by others. In the end no one troubles about him any more.
Nine in the second place means:
At the well hole one shoots fishes.
The jug is broken and leaks.
The water itself is clear, but it's not being used. Thus the well is a place where only fish will stay, and whoever comes to it, comes only to catch fish. But the jug is broken, so that the fish can't be kept in it.
This describes the situation of a person who possesses good qualities but neglects them. No one bothers about him. As a result he deteriorates in mind. He associates with inferior men and can no longer accomplish anything worth while.
Nine in the third place means:
The well is cleaned, but no one drinks from it.
This is my heart's sorrow,
for one might draw from it.
If the king were clear-minded,
good fortune might be enjoyed in common.
An able man is available. He's like a purified well whose water is drinkable. But no use is made of him. This is the sorrow of those who know him. One wishes that the prince might learn about it; this would be good fortune for all concerned.
Six in the fourth place means:
The well is being lined. No blame.
True, if a well is being lined with stone, it can't be used while the work is going on. But the work isn't in vain; the result is that the water stays clear. In life also there are times when a man must put himself in order. During such a time he can do nothing for others, but his work is nonetheless valuable, because by enhancing his powers and abilities through inner development, he can accomplish all the more later on.
Nine in the fifth place means:
In the well there's a clear, cold spring
from which one can drink.
A well that's fed by a spring of living water is a good well. A man who has virtues like a well of this sort is born to be a leader and savior of men, for he has the water of life. Nevertheless, the character for "good fortune" is left out here. The all-important thing about a well is that its water be drawn. The best water is only a potentiality for refreshment as long as it's brought up. So too with leaders of mankind: it's all-important that one should drink from the spring of their words and translate them into life.
Six at the top means:
One draws from the well
without hindrance.
It's dependable.
Supreme good fortune.The well is there for all. No one is forbidden to take water from it. No matter how many come, all find what they need, for the well is dependable. It has a spring and never runs dry. Therefore it's a great blessing to the whole land. The same is true of the really great man, whose inner wealth is inexhaustible; the more that people draw from him, the greater his wealth becomes.