31. Xian / Influence (Wooing)

		above  TUI  THE JOYOUS, LAKE
		below  KêN  KEEPING STILL, MOUNTAIN

The name of the hexagram means "universal," "general," and in a figurative 
sense "to influence," "to stimulate." The upper trigram is Tui, the Joyous; the 
lower is Kên, Keeping still. By its persistent, quiet influence, the lower, rigid 
trigram stimulates the upper, weak trigram, which responds to this 
stimulation cheerfully and joyously. Kên, the lower trigram, is the youngest 
son; the upper, Tui, is the youngest daughter. Thus the universal mutual 
attraction between the sexes is represented. In courtship, the masculine 
principle must seize the initiative and place itself below the feminine 
principle.
  Just as the first part of book 1 begins with the hexagrams of heaven and 
earth, the foundations of all that exists, the second part begins with the 
hexagrams of courtship and marriage, the foundations of all social 
relationships.

	THE JUDGMENT

	Influence. Success.
	Perseverance furthers.
	To take a maiden to wife brings good fortune.

The weak element is above, the strong below; hence their powers attract each 
other, so that they unite. This brings about success, for all success depends on 
the effect of mutual attraction. By keeping still within while experiencing joy 
without, one can prevent the joy from going to excess and hold it within 
proper bounds. This is the meaning of the added admonition, "Perseverance 
furthers," for it is perseverance that makes the difference between seduction 
and courtship; in the latter the strong man takes a position inferior to that of 
the weak girl and shows consideration for her. This attraction between 
affinities is a general law of nature. Heaven and earth attract each other and 
thus all creatures come into being. Through such attraction the sage 
influences men's hearts, and thus the world attains peace. From the 
attractions they exert we can learn the nature of all beings in heaven and on 
earth.

	THE IMAGE

	A lake on the mountain:
	The image of influence.
	Thus the superior man encourages people to approach him
	By his readiness to receive them.

A mountain with a lake on its summit is stimulated by the moisture from 
the lake. It has this advantage because its summit does not jut out as a peak 
but is sunken. The image counsels that the mind should be kept humble and 
free, so that it may remain receptive to good advice. People soon give up 
counseling a man who thinks that he knows everything better than anyone 
else.

	THE LINES

	Six at the beginning means:
	The influence shows itself in the big toe.

A movement, before it is actually carried out, shows itself first in the toes. 
The idea of an influence is already present, but is not immediately apparent to 
others. As long as the intention has no visible effect, it is of no importance to 
the outside world and leads neither to good nor to evil.

	Six in the second place means:
	The influence shows itself in the calves of the legs.
	Misfortune.
	Tarrying brings good fortune.

In movement, the calf of the leg follows the foot; by itself it can neither go 
forward nor stand still. Since the movement is not self-governed, it bodes ill. 
One should wait quietly until one is impelled to action by a real influence. 
Then one remains uninjured.

	Nine in the third place means:
	The influence shows itself in the thighs.
	Holds to that which follows it.
	To continue is humiliating.
	
Every mood of the heart influences us to movement. What the heart desires, 
the thighs run after without a moment's hesitation; they hold to the heart, 
which they follow. In the life of man, however, acting on the spur of every 
caprice is wrong and if continued leads to humiliation. Three considerations 
suggest themselves here. First, a man should not run precipitately after all the 
persons whom he would like to influence, but must be able to hold back 
under certain circumstances. As little should he yield immediately to every 
whim of those in whose service he stands. Finally, where the moods of his 
own heart are concerned, he should never ignore the possibility of inhibition, 
for this is the basis of human freedom.

	° Nine in the fourth place means:
	Perseverance brings good fortune.
	Remorse disappears.
	If a man is agitated in mind,
	And his thoughts go hither and thither,
	Only those friends 
	On whom he fixes his conscious thoughts
	Will follow.

Here the place of the heart is reached. The impulse that springs from this 
source is the most important of all. It is of particular concern that this 
influence be constant and good; then, in spite of the danger arising from the 
great susceptibility of the human heart, there will be no cause for remorse. 
When the quiet power of a man's own character is at work, the effects 
produced are right. All those who are receptive to the vibrations of such a 
spirit will then be influenced. Influence over others should not express itself 
as a conscious and willed effort to manipulate them. Through practicing such 
conscious incitement, one becomes wrought up and is exhausted by the 
eternal stress and strain. Moreover, the effects produced are then limited to 
those on whom one's thoughts are consciously fixed.

	° Nine in the fifth place means:
	The influence shows itself in the back of the neck.
	No remorse.

The back of the neck is the most rigid part of the body. When the influence 
shows itself there, the will remains firm and the influence does not lead to 
confusion. Hence remorse does not enter into consideration here. What 
takes place in the depths of one's being, in the unconscious mind. It is true 
that if we cannot be influenced ourselves, we cannot influence the outside 
world.

	Six at the top means:
	The influence shows itself in the jaws, cheeks, and tongue.

The most superficial way of trying to influence others is through talk that has 
nothing real behind it. The influence produced by such mere tongue wagging 
must necessarily remain insignificant. Hence no indication is added 
regarding good or bad fortune.
index



	32. Heng / Duration

		above  CHEN  THE AROUSING, THUNDER
		below  SUN  THE GENTLE, WIND

The strong trigram Chên is above, the weak trigram Sun below. This 
hexagram is the inverse of the preceding one. In the latter we have influence, 
here we have union as an enduring condition. The two images are thunder 
and wind, which are likewise constantly paired phenomena. The lower 
trigram indicates gentleness within; the upper, movement without.
  In the sphere of social relationships, the hexagram represents the institution 
of marriage as the enduring union of the sexes. During courtship the young 
man subordinates himself to the girl, but in marriage, which is represented by 
the coming together of the eldest son and the eldest daughter, the husband is 
the directing and moving force outside, while the wife, inside, is gentle and 
submissive.

	THE JUDGMENT

	DURATION. Success. No blame.
	Perseverance furthers.
	It furthers one to have somewhere to go.

Duration is a state whose movement is not worn down by hindrances. It is 
not a state of rest, for mere standstill is regression. Duration is rather the self-
contained and therefore self-renewing movement of an organized, firmly 
integrated whole, taking place in accordance with immutable laws and 
beginning anew at every ending. The end is reached by an inward 
movement, by inhalation, systole, contraction, and this movement turns into 
a new beginning, in which the movement is directed outward, in exhalation, 
diastole, expansion.
  Heavenly bodies exemplify duration. They move in their fixed orbits, and 
because of this their light-giving power endures. The seasons of the year 
follow a fixed law of change and transformation, hence can produce effects 
that endure.
  So likewise the dedicated man embodies an enduring meaning in his way 
of life, and thereby the world is formed. In that which gives things their 
duration, we can come to understand the nature of all beings in heaven and 
on earth.

	THE IMAGE

	Thunder and wind: the image of DURATION.
	Thus the superior man stands firm 
	And does not change has direction.

Thunder rolls, and the wind blows; both are examples of extreme mobility 
and so are seemingly the very opposite of duration, but the laws governing 
their appearance and subsidence, their coming and going, endure. In the same 
way the independence of the superior man is not based on rigidity and 
immobility of character. He always keeps abreast of the time and changes 
with it. What endures is the unswerving directive, the inner law of his 
being, which determines all his actions.

	THE LINES

	Six at the beginning means:
	Seeking duration too hastily brings misfortune persistently.
	Nothing that would further.

Whatever endures can be created only gradually by long-continued work and 
careful reflection. In the same sense Lao-tse says: "If we wish to compress 
something, we must first let it fully expand." He who demands too much at 
once is acting precipitately, and because he attempts too much, he ends by 
succeeding in nothing.

	° Nine in the second place means:
	Remorse disappears.
	 
The situation is abnormal. A man's force of character is greater than the 
available material power. Thus he might be afraid of allowing himself to 
attempt something beyond his strength. However, since it is the time of 
DURATION, it is possible for him to control his inner strength and so to 
avoid excess. Cause for remorse then disappears.

	Nine in the third place means:
	He who does not give duration to his character
	Meets with disgrace.
	Persistent humiliation.

If a man remains at the mercy of moods of hope or fear aroused by the outer 
world, he loses his inner consistency of character. Such inconsistency 
invariably leads to distressing experiences. These humiliations often come 
from an unforeseen quarter. Such experiences are not merely effects 
produced by the external world, but logical consequences evoked by his own 
nature.

	Nine in the fourth place means:
	No game in the field.

If we are in pursuit of game and want to get a shot at a quarry, we must set 
about it in the right way. A man who persists in stalking game in a place 
where there is none may wait forever without finding any. Persistence in 
search is not enough. What is not sought in the right way is not found.

	Six in the fifth place means:
	Giving duration to one's character through perseverance.
	This is good fortune for a woman, misfortune for a man.

A woman should follow a man her whole life long, but a man should at all 
times hold to what is his duty at the given moment. Should he persistently 
seek to conform to the woman, it would be a mistake for him. Accordingly it 
is altogether right for a woman to hold conservatively to tradition, but a  man 
must always be flexible and adaptable and allow himself to be guided solely by 
what his duty requires of him at the moment.

	Six at the top means:
	Restlessness as an enduring condition brings misfortune.

There are people who live in a state of perpetual hurry without ever attaining
inner composure. Restlessness not only prevents all thoroughness but actually
becomes a danger if it is dominant in places of authority.
index



	33. Dun / Retreat

		above  CH'IEN  THE CREATIVE, HEAVEN
		below  KêN  KEEPING STILL, MOUNTAIN

The power of the dark is ascending. The light retreats to security, so that the 
dark cannot encroach upon it. This retreat is a matter not of man's will but of 
natural law. Therefore in this case withdrawal is proper; it is the correct way 
to behave in order not to exhaust one's forces.
  In the calendar this hexagram is linked with the sixth month (July-August), 
in which the forces of winter are already showing their influence.

	THE JUDGMENT

	RETREAT. Success.
	In what is small, perseverance furthers.

Conditions are such that the hostile forces favored by the time are advancing. 
In this case retreat is the right course, and it is not to be confused with flight. 
Flight means saving oneself under any circumstances, whereas retreat is a 
sign of strength. We must be careful not to miss the right moment while we 
are in full possession of power and position. Then we shall be able to 
interpret the signs of the time before it is too late and to prepare for 
provisional retreat instead of being drawn into a desperate life-and-death 
struggle. Thus we do not simple abandon the field to the opponent; we make 
it difficult for him to advance by showing perseverance in single acts of 
resistance. In this way we prepare, while retreating, for the counter-
movement. Understanding the laws of a constructive retreat of this sort is 
not easy. The meaning that lies hidden in such a time is important.

	THE IMAGE

	Mountain under heaven: the image of RETREAT.
	Thus the superior man keeps the inferior man at a distance,
	Not angrily but with reserve.

The mountain rises up under heaven, but owing to its nature it finally comes 
to a stop. Heaven on the other hand retreats upward before it into the 
distance and remains out of reach. This symbolizes the behavior of the 
superior man toward a climbing inferior; he retreats into his own thoughts as 
the inferior man comes forward. He does not hate him, for hatred is a form 
of subjective involvement by which we are bound to the hated object. The 
superior man shows strength (heaven) in that he brings the inferior man to a 
standstill (mountain) by his dignified reserve.

	THE LINES

	°Six at the beginning means:
	At the tail in retreat. This is dangerous.
	One must not wish to undertake anything.

Since the hexagram is the picture of something that is retreating, the lowest 
line represents the tail and the top line the head. In a retreat it is 
advantageous to be at the front. Here one is at the back, in immediate contact 
with the pursuing enemy. This is dangerous, and under such circumstances 
it is not advisable to undertake anything. Keeping still is the easiest way of 
escaping from the threatening danger.

	Six in the second place means:
	he holds him fast with yellow oxhide.
	No one can tear him loose.

Yellow is the color of the middle. It indicates that which is correct and in line 
with duty. Oxhide is strong and not to be torn.
  While the superior men retreat and the inferior press after them, the 
inferior man represented here holds on so firmly and tightly to the superior 
man that the latter cannot shake him off. And because he is in quest of what 
is right an so strong in purpose, he reaches his goal. Thus the line confirms 
what is said in the Judgment: "In what is small" --here equivalent to "in the 
inferior man" -- "perseverance furthers."

	Nine in the third place means:
	A halted retreat 
	Is nerve-wracking and dangerous.
	To retain people as men- and maidservants
	Brings good fortune.

When it is time to retreat it is both unpleasant and dangerous to be held back, 
because then one no longer has freedom of action. In such a case the only 
expedient is to take into one's service, so to speak, those who refuse to let one 
go, so that one may at least keep one's initiative and not fall helplessly under 
their domination. But even with this expedient the situation is far from 
satisfactory--for what can one hope to accomplish with such servants?

	Nine in the fourth place means:
	Voluntary retreat brings good fortune to the superior man
	And downfall to the inferior man.

In retreating the superior man is intent on taking his departure willingly and 
in all friendliness. He easily adjusts his mind to retreat, because in retreating 
he does not have to do violence to his convictions. The only one who suffers 
is the inferior man from whom he retreats, who will degenerate when 
deprived of the guidance of the superior man.

	° Nine in the fifth place means:
	Friendly retreat. Perseverance brings good fortune.

It is the business of the superior man to recognize in time that the moment 
for retreat has come. If the right moment is chosen, the retreat can be carried 
out within the forms of perfect friendliness, without the necessity of 
disagreeable discussions. Yet, for all the observance of amenities, absolute 
firmness of decision is necessary if one is not to be led astray by irrelevant 
considerations.

	Nine at the top means:
	Cheerful retreat. Everything serves to further.

The situation is unequivocal. Inner detachment has become an established 
fact, and we are at liberty to depart. When one sees the way ahead thus 
clearly, free of all doubt, a cheerful mood sets in, and one chooses what is 
right without further thought. Such a clear path ahead always leads to the 
good.
index



	34. Dazhuang / The Power of the Great
	
		above  CHêN  THE AROUSING, THUNDER
		above  CH'IEN  THE CREATIVE, HEAVEN

The great lines, that is, the light, strong lines, are powerful. Four light lines 
have entered the hexagram from below and are about to ascend higher. The 
upper trigram is Chên, the Arousing; the lower is ch'ien, the Creative. 
Ch'ien is strong, Chên produces movement. The union of movement and 
strength gives the meaning of THE POWER OF THE GREAT. The hexagram 
is linked with the second month (March-April).

	THE JUDGMENT

	THE POWER OF THE GREAT. Perseverance furthers.

The hexagram points to a time when inner worth mounts with great force 
and comes to power. But its strength has already passed beyond the median 
line, hence there is danger that one may rely entirely on one's own power 
and forget to ask what is right. There is danger too that, being intent on 
movement, we may not wait for the right time. Therefore the added 
statement that perseverance furthers. For that is truly great power which does 
not degenerate into mere force but remains inwardly united with the 
fundamental principles of right and of justice. When we understand this 
point--namely, that greatness and justice must be indissolubly united--we 
understand the true meaning of all that happens in heaven and on earth.

	THE IMAGE

	Thunder in heaven above:
	The image of THE POWER OF THE GREAT.
	Thus the superior man does not tread upon paths
	That do not accord with established order.

Thunder--electrical energy--mounts upward in the spring. The direction of 
this movement is in harmony with that of the movement of heaven. It is 
therefore a movement in accord with heaven, producing great power. 
However, true greatness depends on being in harmony with what is right. 
Therefore in times of great power the superior man avoids doing anything 
that is not in harmony with the established order.

	THE LINES

	Nine at the beginning means:
	Power in the toes.
	Continuing brings misfortune.
	This is certainly true.

The toes are in the lowest place and are ready to advance. So likewise great 
power in lowly station is inclined to effect advance by force. This, if carried 
further, would certainly lead to misfortune, and therefore by way of advice a 
warning is added.

	Nine in the second place means:
	Perseverance brings good fortune.

The premise here is that the gates to success are beginning to open. 
Resistance gives way and we forge ahead. This is the point at which, only too 
easily, we become the prey of exuberant self-confidence. This is why the 
oracle says that perseverance (i.e., perseverance in inner equilibrium, without 
excessive use of power) brings good fortune.

	Nine in the third place means:
	The inferior man works through power.
	The superior man does not act thus.
	To continue is dangerous.
	A goat butts against a hedge
	And gets its horns entangled.

Making a boast of power leads to entanglements, just as a goat entangles its 
horns when it butts against a hedge. Whereas an inferior man revels in 
power when he comes into possession of it, the superior man never makes 
this mistake. He is conscious at all times of the danger of pushing ahead 
regardless of circumstances, and therefore renounces in good time the empty 
display of force.

	° Nine in the fourth place means:
	Perseverance brings good fortune.
	Remorse disappears.
	The hedge opens; there is no entanglement.
	Power depends upon the axle of a big cart.

If a man goes on quietly and perseveringly working at the removal of 
resistances, success comes in the end. The obstructions give way and all 
occasion for remorse arising from excessive use of power disappears.

Such a man's power does not show externally, yet it can move heavy loads, 
like a big cart whose real strength lies in its axle. The less that power is 
applied outwardly, the greater its effect.

	Six in the fifth place means:
	Loses the goat with ease.
	No remorse.

The goat is noted for hardness outwardly and weakness within. Now the 
situation is such that everything is easy; there is no more resistance. One can 
give up a belligerent, stubborn way of acting and will not have to regret it.

	Six at the top means:
	A goat butts against a hedge.
	It cannot go backward, it cannot go forward.
	Nothing serves to further.
	If one notes the difficulty, this brings good fortune.

If we venture too far we come to a deadlock, unable either to advance or to 
retreat and whatever we do merely serves to complicate thing further. Such 
obstinacy leads to insuperable difficulties. But if, realizing the situation, we 
compose ourselves and decide not to continue, everything will right itself in 
time.
index



	35. Jin / Progress

		above  LI  THE CLINGING, FIRE
		below  K'UN  THE RECEPTIVE, EARTH

The hexagram represents the sun rising over the earth. It is therefore the 
symbol of rapid, easy progress, which at the same time means ever widening 
expansion and clarity.

	THE JUDGMENT

	PROGRESS. The powerful prince
	Is honored with horses in large numbers.
	In a single day he is granted audience three times.

As an example of progress, this pictures a time when a powerful feudal lord 
rallies the other lords around the sovereign and pledges fealty and peace. The 
sovereign rewards him richly and invites him to a closer intimacy.

  A twofold idea is set forth here. The actual effect of the progress emanates 
from a man who is in a dependent position and whom the others regard as 
their equal and are therefore willing to follow. This leader has enough clarity 
of vision not to abuse his great influence but to use it rather for the benefit of 
his ruler. His ruler in turn is free of all jealousy, showers presents on the 
great man, and invites him continually to his court. An enlightened ruler 
and an obedient servant--this is the condition on which great progress 
depends.

	THE IMAGE

	The sun rises over the earth:
	The image of PROGRESS.
	Thus the superior man himself
	Brightens his bright virtue.

The light of the sun rises over the earth is by nature clear. The higher the sun 
rises, the more it emerges from the dark mists, spreading the pristine purity 
of its rays over an ever widening area. The real nature of man is likewise 
originally good, but it becomes clouded by contact with earthly things and 
therefore needs purification before it can shine forth in its native clarity.

	THE LINES

	Six at the beginning means:
	Progressing, but turned back.
	Perseverance brings good fortune.
	If one meets with no confidence, one should remain calm.
	No mistake.

At a time when all elements are pressing for progress, we are still uncertain 
whether in the course of advance we may not meet with a rebuff. Then the 
thing to do is simply continue in what is right; in the end this will bring good 
fortune. It may be that we meet with no confidence. In this case we ought not 
to try to win confidence regardless of the situation, but should remain calm 
and cheerful and refuse to be roused to anger. Thus we remain free of 
mistakes.

	Six in the second place means:
	Progressing, but in sorrow.
	Perseverance brings good fortune.
	Then one obtains great happiness from one's ancestress.

Progress is halted; an individual is kept from getting in touch with the man 
in authority with whom he has a connection. When this happens, he must 
remain persevering, although he is grieved; then with a maternal gentleness 
the man in question will bestow great happiness upon him. This happiness 
comes to him-and is well deserved-because in this case mutual attraction does 
not rest on selfish or partisan motives but on firm and correct principles.

	Six in the third place means:
	All are in accord. Remorse disappears.

A man strives onward, in association with others whose backing encourages 
him. This dispels any cause for regret over the fact that he does not have 
enough independence to triumph unaided over every hostile turn of fate.

	Nine in the fourth place means:
	Progress like a hamster.
	Perseverance brings danger.

In times of progress it is easy for strong men in the wrong places to amass 
great possessions. But such conduct shuns the light. And since times of 
progress are inevitably brought to the light, perseverance in such action 
always leads to danger.

	° Six in the fifth place means:
	Remorse disappears.
	Take not gain and loss to heart.
	Undertakings bring good fortune.
	Everything serves to further.

The situation described here is that of one who, finding himself in an 
influential position in a time of progress, remains gentle and reserved. He 
might reproach himself for lack of energy in making the most of the 
propitiousness of the time and obtaining all possible advantage. However, 
this regret passes away. He must not take either loss or gain to heart; they are 
minor considerations. What matters much more is the fact that in this way 
he has assured himself of opportunities for successful and beneficent 
influence. 
	
	Nine at the top means:
	Making progress with the horns is permissible
	Only for the purpose of punishing one's own city.
	To be conscious of danger brings good fortune.
	No blame. 
	Perseverance brings humiliation.

Making progress with lowered horns-i.e., acting on the offensive-is 
permissible, in times like those referred to here, only in dealing with the 
mistakes of one's own people. Even then we must bear in mind that 
proceeding on the offensive may always be dangerous. In this way we avoid 
the mistakes that otherwise threaten, and succeed in what we set out to do. 
On the other hand, perseverance in such over energetic behavior, especially 
toward persons with whom there is no close connection, will lead to 
humiliation.
index



	36. Mingyi / Darkening of the light
		
		above  K'UN  THE RECEPTIVE, EARTH
		below  LI  THE CLINGING, FIRE

Here the sun has sunk under the earth and is therefore darkened. The name 
of the hexagram means literally "wounding of the bright"; hence the 
individual lines contain frequent references to wounding. The situation is 
the exact opposite of that in the foregoing hexagram. In the latter a wise man 
at the head of affairs has able helpers, and in company with them makes 
progress; here a man of dark nature is in a position of authority and brings 
harm to the wise and able man.

	THE JUDGMENT

	DARKENING OF THE LIGHT. In adversity
	It furthers one to be persevering.

	
One must not unresistingly let himself be swept along by unfavorable 
circumstances, nor permit his steadfastness to be shaken. He can avoid this by 
maintaining his inner light, while remaining outwardly yielding and 
tractable. With this attitude he can overcome even the greatest adversities.
  In some situations indeed a man must hide his light, in order to make his 
will prevail inspite of difficulties in his immediate environment. 
Perseverance must dwell in inmost consciousness and should not be 
discernible from without. Only thus is a man able to maintain his will in the 
face of difficulties.

	THE IMAGE
	
	The light has sunk into the earth:
	The image of DARKENING OF THE LIGHT.
	Thus does the superior man live with the great mass:
	He veils his light, yet still shines.

In a time of darkness it is essential to be cautious and reserved. One should 
not needlessly awaken overwhelming enmity by inconsiderate behavior. In 
such times one ought not to fall in with the practices of others; neither 
should one drag them censoriously into the light.  In social intercourse one 
should not try to be all-knowing. One should let many things pass, without 
being duped.

	THE LINES

	Nine at the beginning means:
	Darkening of the light during flight.
	He lowers his wings.
	The superior man does not eat for three days
	On his wanderings.
	But he has somewhere to go.
	The host has occasion to gossip about him.

With grandiose resolve a man endeavors to soar above all obstacles, but thus 
encounters a hostile fate. He retreats and evades the issue. The time is 
difficult. Without rest, he must hurry along, with no permanent abiding 
place. If he does not want to make compromises within himself, but insists 
on remaining true to his principles, he suffers deprivation. Never the less he 
has a fixed goal to strive for even though the people with whom he lives do 
not understand him and speak ill of him.

	° Six in the second place means:
	Darkening of the light injures him in the left thigh.
	He gives aid with the strength of a horse.
	Good fortune.

Here the Lord of Light is in a subordinate place and is wounded by the Lord of 
Darkness. But the injury is not fatal; it is only a hindrance. Rescue is still 
possible. The wounded man gives no thought to himself; he thinks only of 
saving the others who are also in danger. Therefore he tries with all his 
strength to save all that can be saved. There is good fortune in thus acting 
according to duty.

	Nine in the third place means:
	Darkening of the light during the hunt in the south.
	Their great leader is captured.
	One must not expect perseverance too soon.

It seems as if chance were at work. While the strong, loyal man is striving 
eagerly and in good faith to create order, he meets the ringleader of the 
disorder, as if by accident, and seizes him. Thus victory is achieved. But in 
abolishing abuses one must not be too hasty.  This would turn out badly 
because the abuses have been in existence so long.

	Six in the fourth place means:
	He penetrates the left side of the belly.
	One gets at the very heart of the darkening of the light.

We find ourselves close to the commander of darkness and so discover his 
mot secret thoughts. In this way we realize that there is no longer any hope of 
improvement, and thus we are enabled to leave the scene of disaster before 
the storm breaks.

	° Six in the fifth place means:
	Darkening of the light as with Prince Chi.
	Perseverance furthers.

Prince Chi lived at the court of the evil tyrant Chou Hsin, who, although not 
mentioned by name, furnished the historical example on which this whole 
situation is based. Prince Chi was a relative of the tyrant and could not 
withdraw from the court; therefore he concealed his true sentiments and 
feigned insanity. Although he was held a slave, he did not allow external 
misery to deflect him from his convictions.
  This provides a teaching for those who cannot leave their posts in times of 
darkness. In order to escape danger, they need invincible perseverance of 
spirit and redoubled caution in their dealings with the world.

	Six at the top means:
	Not light but darkness.
	First he climbed up to heaven,
	Then plunged into the depths of the earth.

Here the climax of the darkening is reached. The dark power at first held so 
high a place that it could wound all who were on the side of good and of the 
light. But in the end it perishes of its own darkness, for evil must itself fall at 
the very moment when it has wholly overcome the good, and thus 
consumed the energy to which it owed its duration. 
index



	37. Jiaren / The Family [The Clan]

		above  SUN  THE GENTLE, WIND
		below  LI  THE CLINGING, FIRE

The hexagram represents the laws obtaining within the family. The strong 
line at the top represents the father, the lowest the son. The strong line in the 
fifth place represents the husband, the yielding second line the wife. On the 
other hand, the two strong lines in the fifth and the third place represent two 
brothers, and the two weak lines correlated with them in the fourth and the 
second place stand for their respective wives. Thus all the connections and 
relationships within the family find their appropriate expression. Each 
individual line has the character according with its place. The fact that a 
strong line occupies the sixth place-where a weak line might be expected-
indicates very clearly the strong leadership that must come from the head of 
the family. The line is to be considered here not in its quality as the sixth but 
in its quality as the top line. THE FAMILY shows the laws operative within 
the household that, transferred to outside life, keep the state and the world in 
order. The influence that goes out from within the family is represented by 
the symbol of the wind created by fire.

	THE JUDGMENT

	THE FAMILY. The perseverance of the woman furthers.

The foundation of the family is the relationship between husband and wife. 
The tie that hold the family together lies in the loyalty and perseverance of 
the wife. The tie that holds the family together lies in the loyalty and 
perseverance of the wife. Her place is within (second line), while that of the 
husband is without (fifth line). It is in accord with the great laws of nature 
that husband and wife take their proper places. Within the family a strong 
authority is needed; this is represented by the parents. If the father is really a 
father and the son a son, if the elder brother fulfills his position, and the 
younger fulfills his, if the husband is really a husband and the wife a wife, 
then the family is in order. When the family is in order, all the social 
relationships of mankind will be in order.
  Three of the five social relationships are to be found within the family-that 
between father and son, which is the relation of love, that between the 
husband and wife, which is the relation of chaste conduct, and that between 
elder and younger brother, which is the relation of correctness. The loving 
reverence of the son is then carried over to the prince in the form of 
faithfulness to duty; the affection and correctness of behavior existing 
between the two brothers are extended to a friend in the form of loyalty, and 
to a person of superior rank in the form of deference. The family is society in 
the embryo; it is the native soil on which performance of moral duty is made 
early through natural affection, so that within a small circle a basis of moral 
practice is created, and this is later widened to include human relationships 
in general.

	THE IMAGE

	Wind comes forth from fire:
	The image of THE FAMILY.
 	Thus the superior man has substance in his words
	And duration in his way of life.

Heat creates energy: this is signified by the wind stirred up by the fire and 
issuing forth form it. This represents influence working from within 
outward. The same thing is needed in the regulation of the family. Here too 
the influence on others must proceed form one's own person. In order to be 
capable of producing such an influence, one's words must have power, and 
this they can have only if they are based on something real, just as flame 
depends on its fuel Words have influence only when they are pertinent and 
clearly related to definite circumstances. General discourses and admonitions 
have no effect whatsoever. Furthermore, the words must be supported by 
one's entire conduct, just as the wind is made effective by am impression on 
others that they can adapt and conform to it. If words and conduct are not in 
accord and consistent, they will have no effect.

	THE LINES

	Nine at the beginning means:
	Firm seclusion within the family.
	Remorse disappears.

The family must form a well-defined unit within which each member knows 
his place. From the beginning each child must be accustomed to firmly 
established rules of order, before ever its will is directed to other things. If we 
begin too late to enforce order, when the will of the child has already been 
overindulged, the whims and passions, grown stronger with the years, offer 
resistance and give cause for remorse. If we insist on order from the outset, 
occasions for remorse may arise-in general social life these are unavoidable-
but the remorse always disappears again, and everything rights itself. For 
there is nothing easily avoided and more difficult to carry through than 
"breaking a child's will."

	° Six in the second place means:
	She should not follow her whims.
	She must attend within to the food.
	Perseverance brings good fortune.

The wife must always be guided by the will of the master of the house, be he 
father, husband, or grown son. There, without having to look for them, she 
has great and important duties.  She must attend to the nourishment of her 
family and to the food for the sacrifice. IN this way she becomes the center of 
the social and religious life of the family, and her perseverance in this 
position brings good fortune to the whole house. 
  In relation to general conditions, the counsel here is to seek nothing by 
means of force, but quietly to confine oneself to the duties at hand.

	Nine in the third place means:
	When tempers flare up in the family,
	Too great severity brings remorse.
	Good fortune nonetheless.
	When woman and chile dally and laugh
	It leads in the end to humiliation.

In the family the proper mean between severity and indulgence ought to 
prevail. Too great severity toward one's own flesh and blood leads to 
remorse. The wise thing is to build strong dikes within which complete 
freedom of movement is allowed each individual. But in doubtful instances 
too great severity, despite occasional mistakes, is preferable, because it 
preserves discipline in the family, whereas too great weakness leads to 
disgrace.

	Six in the fourth place means:
	She is the treasure of the house.
	Great good fortune.

It is upon the woman of the house that the well-being of the family depends. 
Well-being prevails when expenditures and income are soundly balanced. 
This leads to great good fortune. In the sphere of public life, this line refers to 
the faithful steward whose measures further the general welfare.

	° Nine in the fifth place means:
	As a king he approaches his family.
	Fear not.
	Good fortune.

A king is the symbol of a fatherly man who is richly endowed in mind. He 
does nothing to make himself feared; on the contrary, the whole family can 
trust him, because love governs their intercourse. His character of itself 
exercises the right influence.

	Nine at the top means:
	His work commands respect.'
	In the end good fortune comes.

In the last analysis, order within the family depends on the character of the 
master of the house. If he cultivates his personality so that it works 
impressively through the force of inner truth, all goes well with the family. 
In a ruling position one must of his own accord assume responsibility.
index



	38. Kui / Opposition

		above  LI  THE CLINGING, FLAME
		below  TUI  THE JOYOUS, LAKE

This hexagram is composed of the trigram Li above, i.e., flame, which burns 
upward, and Tui below, i.e., the lake, which seeps downward. These two 
movements are indirect contrast. Furthermore, LI is the second daughter and 
Tui the youngest daughter, and although they live in the same house they 
belong to different men; hence their wills are not the same but are 
divergently directed.

	THE JUDGMENT

	OPPOSITION. In small matters, good fortune.

When people live in opposition and estrangement they cannot carry out a 
great undertaking in common; their points of view diverge too widely. In 
such circumstances one should above all not proceed brusquely, for that 
would only increase the existing opposition; instead, one should limit oneself 
to producing gradual effects in small matters. Here success can still be 
expected, because the situation is such that the opposition does not preclude 
all agreement.
  In general, opposition appears as an obstruction, but when it represents 
polarity within a comprehensive whole, it has also its useful and important 
functions. The oppositions of heaven and earth, spirit and nature, man and 
woman, when reconciled, bring about the creation and reproduction of life. 
In the world of visible things, the principle of opposites makes possible the 
differentiation by categories through which order is brought into the world.

	THE IMAGE.
	
	Above, fire; below. The lake.
	The image of OPPOSITION.
	Thus amid all fellowship 
	The superior man retains his individuality.

The two elements, fire and water, never mingle but even when in contact 
retain their own natures. So the sutured man is never led into baseness or 
vulgarity through intercourse or community of interests with persons of 
another sort; regardless of all commingling, he will always preserve his 
individuality.

	THE LINES

	Nine at the beginning means:
	Remorse disappears.
	If you lose your horse, do not run after it;
	It will come back of its own accord.
	When you see evil people,
	Guard yourself against mistakes.

Even in times when oppositions prevail, mistakes can be avoided, so that 
remorse disappears. When opposition begins to manifest itself, a man must 
not try to bring about unity by force, for by so doing he would only achieve 
the contrary, just as a horse goes farther and farther away if one runs after it. 
It it is one's won horse, one can safely let it go; it will come back of its own 
accord. So too when someone who belongs with us is momentarily estranged 
because of a misunderstanding, he will return of his own accord if we leave 
matters to him. One the other hand, it is well to be cautious when evil men 
who do not belong with us force themselves upon us, again as the result of a 
misunderstanding. Here the important thing is to avoid mistakes. We must 
not try to shake off these evil men by force; this would give rise to real 
hostility. We must simply endure them. They will eventually withdraw of 
their own accord.

	° Nine in the second place means:
	One meets his lord in a narrow street.
	No blame.

As a result of misunderstandings, it has become impossible for people who by 
nature belong together to meet in the correct way. This being so, an accidental 
meeting under informal circumstances may serve the purpose, provided 
there is an inner affinity between them.

	Six in the third place means:
	One sees the wagon dragged back,
	The oxen halted,
	A man's hair and nose cut off.
	Not a good beginning, but a good end.

Often it seems tot a man as though everything were conspiring against him. 
He sees himself checked and hindered in his progress, insulted and 
dishonored. However, he must not let himself be misled; despite this 
opposition, he must cleave to the man with whom he knows he belongs. 
Thus, notwithstanding the bad beginning, the matter will end well.

	Nine in the fourth place means:
	Isolated through opposition,
	One meets a like-minded man
	With whom one can associate in good faith.
	Despite the danger, no blame.

If a man finds himself in a company of people from whom he is separated by 
an inner opposition, he becomes isolated. But if in such a situation a man 
meets someone who fundamentally by the very law of his being, is kin to 
him, and whom he can trust completely, he overcomes all the dangers of 
isolation. His will achieves its aim, and he becomes free of faults.

	° Six in the fifth place means:
	Remorse disappears.
	The companion bits his way through the wrappings.
	If one goes to him,
	How could it be a mistake?

Coming upon a sincere man, one fails to recognize him at first because of the 
general estrangement. However, he bites his way through the wrappings that 
are causing the separation. When such a companion thus reveals himself in 
his true character, it is one's duty to go to meet him and to work with him.

	Nine at the top means:
	Isolated through opposition,
	One sees one's companion as a pig covered with dirt,
	As a wagon full of devils.
	First one draws a bow against him,
	then one lays the bow aside.
	He is not a robber; he will woo at the right time.
	As one goes, rain falls; then good fortune comes.

Here the isolation is due to misunderstanding; it is brought about not by 
outer circumstances but by inner conditions. A man misjudges his best 
friends, taking them to be as unclean as a dirty pig in and as dangerous as a 
wagon full of devils. He adopts an attitude of defense. But in the end, 
realizing his mistake, he lays aside the bow, perceiving that the other is 
approaching with the best intentions for the purpose of close union. Thus the 
tension is relieved. The union resolves the tension, just as falling rain 
relieves the sultriness preceding a thunderstorm. All goes well, for just when 
opposition reaches its climax it changes over to its antithesis.
index



	39. Jian / Obstruction

		above  K'AN  THE ABYSMAL, WATER
		below  KêN  KEEPING STILL, MOUNTAIN

The hexagram pictures a dangerous abyss lying before us and a steep, 
inaccessible mountain rising behind us. We are surrounded by obstacles; at 
the same time, since the mountain has the attribute of keeping still, there is 
implicit a hint as to how we can extricate ourselves. The hexagram represents 
obstructions that appear in the course of time but that can and should be 
overcome. Therefore all the instruction given is directed to overcoming 
them.

	THE JUDGMENT

	OBSTRUCTION. The southwest furthers.
	The northeast does not further.
	It furthers one to see the great man.
	Perseverance brings good fortune.

The southwest is the region of retreat, the northeast that of advance. Here an 
individual is confronted by obstacles that cannot be overcome directly. In 
such a situation it is wise to pause in view of the danger and to retreat. 
However, this is merely a preparation for overcoming the obstructions. One 
must join forces with friends of like mind and put himself under the 
leadership of a man equal to the situation: then one will succeed in 
removing the obstacles. This requires the will to persevere just when one 
apparently must do something that leads away from his goal. This 
unswerving inner purpose brings good fortune in the end. An obstruction 
that lasts only for a time is useful for self-development. This is the value of 
adversity. 
	
	THE IMAGE

	Water on the mountain:
	The image of OBSTRUCTION.
	Thus the superior man turns his attention to himself
	And molds his character.

Difficulties and obstructions throw a man back upon himself. While the 
inferior man seeks to put the blame on other persons, bewailing his fate, the 
superior man seeks the error within himself, and through this introspection 
the external obstacle becomes for him an occasion for inner enrichment and 
education.

	THE LINES

	Six at the beginning means:
	Going leads to obstructions,
	Coming meets with praise.

When one encounters an obstruction, the important thing is to reflect on 
how best to deal with it. When threatened with danger, one should not strive 
blindly to go ahead, for this only leads to complications. The correct thing is, 
on the contrary, to retreat for the time being, not in order to give up the 
struggle but to await the right moment for action.

	Six in the second place means:
	The King's servant is beset by obstruction upon obstruction,
	But it is not his own fault.

Ordinarily it is best to go around an obstacle and try to overcome it along the 
line of least resistance. But there is one instance in which a man must go out 
to meet the trouble, even though difficulty piles upon difficulty: this is when 
the path of duty leads directly to it-in other words, when he cannot act of his 
own volition but is duty bound to go and seek out danger in the service of a 
higher cause. Then he may do it without compunction, because it is not 
through any fault of his that he is putting himself in this difficult situation.

	Nine in the third place means:
	Going leads to obstructions;
	Hence he comes back.

While the preceding line shows the official compelled by duty to follow the 
way of danger, this line shows the man who must act as father of a family or 
as head of his kin. If he were to plunge recklessly in to danger, it would be a 
useless act, because those entrusted to his care cannot get along by themselves. 
But if he withdraws and turns back to his own, they welcome him with great 
joy.

	Six in the fourth place means:
	Going leads to obstructions,
	Coming leads to union.

This too describes a situation that cannot be managed single-handed. In such 
a case the direct way is not the shortest. If a person were to forge ahead on his 
own strength and without the necessary preparations, he would not find the 
support he needs and would realize too late that he has been mistaken in his 
calculations, inasmuch as the conditions on which he hoped he could rely 
would prove to be inadequate. In this case it is better, therefore, to hold back 
for the time being and to gather together trustworthy companions who can be 
counted upon for help in overcoming the obstructions.

	° Nine in the fifth place means:
	In the midst of the greatest obstructions,
	Friends come.

Here we see a man who is called to help in an emergency. He should not seek 
to evade the obstructions, no matter how dangerously they pile up before 
him. But because he is really called to the task, the power of his spirit is strong 
enough to attract helpers whom he can effectively organize, so that through 
the well-directed co-operation of all participants the obstruction is overcome.

	Six at the top means:
	Going leads to obstructions,
	Coming leads to great good fortune.
	It furthers one to see the great man.

This refers to a man who has already left the world and its tumult behind 
him. When the time of obstructions arrives, it might seem that the simplest 
thing for him to do would be to turn his back upon the world and take refuge 
in the beyond. But this road is barred to him. He must not seek his own 
salvation and abandon the world to its adversity. Duty calls him back once 
more into the turmoil of life. Precisely because of his experience and inner 
freedom, he is able to create something both great and complete that brings 
good fortune. And it is favorable to see the great man in alliance with whom 
one can achieve the work of rescue.
index



	40. Xie / Deliverance

		above  CHêN  THE AROUSING, THUNDER
		below  K'AN  THE ABYSMAL, WATER

Here the movement goes out of the sphere of danger. The obstacle has been 
removed, the difficulties are being resolved. Deliverance is not yet achieved; 
it is just in its beginning, and the hexagram represents its various stages.

	THE JUDGMENT

	DELIVERANCE. The southwest furthers.
	If there is no longer anything where one has to go,
	Return brings good fortune.
	If there is still something where one has to go,
	Hastening brings good fortune.

This refers to a time in which tensions and complications begin to be eased. 
At such times we ought to make our way back to ordinary conditions as soon 
as possible; this is the meaning of "the southwest." These periods of sudden 
change have great importance. Just as rain relieves atmospheric tension, 
making all the buds burst open, so a time of deliverance from burdensome 
pressure has a liberating and stimulating effect on life.  One thing is 
important, however: in such times we must not overdo our triumph. The 
point is not to push on farther than is necessary. Returning to the regular 
order of life as soon as deliverance is achieved brings good fortune. If there 
are any residual matters that ought to be attended to, it should be done as 
quickly as possible, so that a clean sweep is made and no retardations occur.

	THE IMAGE

	Thunder and rain set in:
	The image of DELIVERANCE.
	Thus the superior man pardons mistakes 
	And forgives misdeeds.

A thunderstorm has the effect of clearing the air; the superior man produces 
a similar effect when dealing with mistakes and sins of men that induce a 
condition of tension. Through clarity he brings deliverance. However, when 
failings come to light, he does not dwell on them; he simply passes over 
mistakes, the unintentional transgressions, just as thunder dies away. He 
forgives misdeeds, the intentional transgressions, just as water washes 
everything clean.

	THE LINES

	Six at the beginning means:
	Without blame.

In keeping with the situation, few words are needed. The hindrance is past, 
deliverance has come. One recuperates in peace and keeps still. This is the 
right thing to do in times when difficulties have been overcome.

	° Nine in the second place means:
	One kills three foxes in the field
	And receives a yellow arrow.
	Perseverance brings good fortune.

The image is taken from the hunt. The hunter catches three cunning foxes 
and receives a yellow arrow as a reward. The obstacles in public life are the 
designing foxes who try to influence the ruler through flattery. They must be 
removed before there can be any deliverance. But the struggle must not be 
carried on with the wrong weapons. The yellow color points to measure and 
mean in proceeding against the enemy; the arrow signifies the straight course. 
If one devotes himself wholeheartedly to the task of deliverance, he develops 
so much inner strength from his rectitude that it acts as a weapon against all 
that is false and low.

	Six in the third place means:
	If a man carries a burden on his back
	And nonetheless rides in a carriage,
	He thereby encourages robbers to draw near.
	Perseverance leads to humiliation.

This refers to a man who has come out of needy circumstances in to comfort 
and freedom from want. If now, in the manner of an upstart, he tries to take 
his ease in comfortable surroundings that do not suit his nature, he thereby 
attracts robbers. If he goes on thus he is sure to bring disgrace upon himself. 
Confucius says about this line:

Carrying a burden on the back is the business of common man; a carriage is 
the appurtenance of a man of rank. Now, when a common man uses the 
appurtenance of man of rank, robbers plot to take it away from him. If a man 
is insolent toward those above him and hard toward those below him, 
robbers plot to attack him. Carelessness in guarding things tempts thieves to 
steal. Sumptuous ornaments worn by a maiden are an enticement to rob her 
of her virtue.

	Nine in the fourth place means:
	Deliver yourself from your great toe.
	Then the companion comes,
	And him you can trust.

In times of standstill it will happen that inferior people attach themselves to a 
superior man, and through force of daily habit they may grow very close to 
him and become indispensable, just as the big toe is indispensable to the foot 
because it makes walking easier. But when the time of deliverance draws 
near, with its call to deeds, a man must free himself from such chance 
acquaintances with whim he has no inner connection. For otherwise the 
friends who share his views, on whom he could really rely and together with 
whom he could accomplish something, mistrust him and stay away.

	° Six in the fifth place means:
	If only the superior man can deliver himself,
	It brings good fortune.
	Thus he proves to inferior men that he is in earnest.

Times of deliverance demand inner resolve. Inferior people cannot be 
driven off by prohibitions or any external means. If one desires to be rid of 
them, he must first break completely with them in his own mind; they will 
see for themselves that he is in earnest and will withdraw.

	Six at the top means:
	The prince shoots at a hawk on a high wall.
	He kills it. Everything serves to further.

The hawk on a high wall is the symbol of a powerful inferior in a high 
position who is hindering the deliverance. He withstands the force of inner 
influences, because he is hardened in his wickedness. He must be forcibly 
removed, and this requires appropriate means. Confucius says about this 
line:

The hawk is the object of the hunt; bow and arrow are the tools and means. 
The marksman is man (who must make proper use of the means to his end). 
The superior man contains the means in his own person. He bides his time 
and then acts. Why then should not everything go well? He acts and is free. 
Therefore all he has to do is to go forth, and he takes his quarry. This is how a 
man fares who acts after he has made ready the means.
index



	41. Sun / Decrease

		above  KêN  KEEPING STILL, MOUNTAIN
		below  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 is below is decreased to 
the benefit of what is 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 loves 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.

	THE JUDGMENT

	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 does not under all circumstances mean something bad. Increase 
and decrease come in their own time. What matters here is to understand 
the time and not to try to cover up poverty with empty pretense. 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 is lacking in externals; then the 
power of the content makes up for the simplicity of form.  There is no need 
of presenting false appearances to God. Even with slender means, the 
sentiment of the heart can be expressed.

	THE IMAGE

	At the foot of the mountain, the lake:
	The image of DECREASE.
	Thus the superior man controls his anger
	And restrains his instincts.

The lake at the foot of the mountain evaporates. In this way it decreases to 
the benefit of the mountain, which is enriched by its moisture. The 
mountain stands as the symbol of stubborn strength that can harden into 
anger. The lake is the symbol of unchecked gaiety that can develop into 
passionate drives at the expense of the life forces. Therefore decrease is 
necessary; anger must be decreased by keeping still, the instincts must be 
curbed by restriction. By this decrease of the lower powers of the psyche, the 
higher aspects of the soul are enriched/

	THE LINES

	Nine at the beginning means:
	Going quickly when one's tasks are finished
	Is without blame.
	But one must reflect on how much one may decrease others.

It is unselfish and good when a man, after completing his own urgent tasks, 
uses his strength in the service of others, and without bragging or making 
much of it, helps quickly where help is needed. But the man in a superior 
position who is thus aided must weigh carefully how much he can accept 
without doing the helpful servant or friend real harm. Only where such 
delicacy of feeling exists can one give oneself unconditionally and without 
hesitation.

	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 throw 
himself away in order to do the bidding of a superior diminishes his own 
position without thereby giving lasting benefit to the other. This is wrong. 
To render true service of lasting value to another, one must serve him 
without relinquishing oneself.

	°Six in the third place means:
	When three people journey together,
	Their number increases 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. Avery close bond is possible only between two people. But when one 
man is lonely, he is certain to find a companion who complements him.

	Six in the fourth place means:
	If a man deceases 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 is mutual joy.

	° Six in the fifth place means:
	Someone does indeed increase him.
	Ten pairs of tortoises cannot 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 other,
	There is no blame.
	Perseverance brings good fortune.
	It furthers one to undertake something.
	One obtains servants
	But no longer has a separate home.

There are people who dispense blessings to the whole world. Every increase 
in power that comes to them benefits the whole of mankind and therefore 
does not bring decrease to others. Through perseverance and zealous work a 
man wins success and finds helpers as they are needed. But what he 
accomplishes is not a limited private advantage; it is a public good and 
available to everyone.
index



	42. Yi / Increase

		above  SUN  THE GENTLE, WIND
		below CHêN  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 Book of 
Changes 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.

	THE JUDGMENT
	
	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 is extremely valuable for the 
flowering of the commonwealth. When people are thus devoted to their 
leaders, undertakings are possible, and even difficult and dangerous 
enterprises will succeed. Therefore in such times of progress and successful 
development it is necessary to work and make the best use of time. This time 
resembles that of the marriage of heaven and earth, when the earth partakes 
of the creative power of heaven, forming and bringing forth living beings. 
The time of INCREASE does not endure, therefore it must be utilized while it 
lasts.

	THE IMAGE

	Wind and thunder: the image of INCREASE.
	Thus the superior man:
	If he sees good, he imitates it;
	If he has faults, he rids himself of them.

While observing how thunder and wind increase and strengthen each other, 
a man can not the way to self-increase and self-improvement. When he 
discovers good in others, he should imitate it and thus make everything on 
earth his own. If he perceives something bad in himself, let him rid himself 
of it. In this way he becomes free of evil. This ethical change represents the 
most important increase of personality.

	THE LINES

	Nine at the beginning 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 cannot 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 cannot 
be prevented by any constellation of accidents. But everything depends on his 
not letting unexpected good fortune make him heedless; he must make it his 
own through inner strength an steadfastness. Then he acquires meaning 
before God and man, and can accomplish something for the good of the 
world.

	Six in the third place means:
	One is enriched through unfortunate events.
	No blame, if you are sincere
	And walk in the middle,
	And report with a seal to the prince.

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 is important that there should be men who mediate between leaders and 
followers. These should be disinterested people, especially in times of 
increase, since the benefit is to spread from the leader to the people. Nothing 
of this benefit should be held back in a selfish way; it should really reach those 
for whom it is intended. This sort of intermediary, who also exercises a good 
influence on the leader, is especially important in times when it is a matter of 
great undertakings, decisive for the future and requiring the inner assent of 
all concerned.

	° 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 does not count upon 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 does not 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 furhtering 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. 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 will not 
cooperate. If he is agitated in his word, they awaken no echo in others. If he 
asks for something without having fist established relations, it will not be 
given to him. If no one is with him, those who would harm him draw near.
index



	43. Guai / Break-through (Resoluteness)

		above  TUI  THE JOYOUS, LAKE
		below  CH'IEN  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].

	THE JUDGMENT

	BREAK-THROUGH. One must resolutely make the matter known
	At the court of the king.
	It must be announced truthfully. Danger.
	It is necessary to notify one's own city.
	It does not further to resort to arms.
	It furthers one to undertake something.

Even if only one inferior man is occupying a ruling position in a city, he is 
able to oppress superior men. Even a single passion still lurking in the heart 
has power to obscure reason. Passion and reason cannot exist side by side-
therefore fight without quarter is necessary if the good is to prevail.
  In a resolute struggle of the good against evil, there are, however, definite 
rules that must not be disregarded, if it is to succeed. First, resolution must be 
based on a union of strength and friendliness. Second, a compromise with 
evil is not possible; evil must under all circumstances be openly discredited. 
Nor must our own passions and shortcomings be glossed over. Third, the 
struggle must not be carried on directly by force. If evil is branded, it thinks of 
weapons, and if we do it the 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 is important to begin at home, to be on guard in our own persons 
against the faults we have branded. In this way, finding no opponent, the 
sharp edges of the weapons of evil becomes dulled. For the same reasons we 
should not combat our own faults directly. As long as we wrestle with them, 
they continue victorious. Finally, the best way to fight evil is to make 
energetic progress in the good.

	THE IMAGE	

	The lake has risen up to heaven:
	The image of BREAK-THROUGH.
	Thus the superior man
	Dispenses riches downward
	And refrains from resting on his virtue.

When the water of a lake has risen up to heaven, there is reason to fear a 
cloudburst. Taking this as a warning, the superior man forestalls a violent 
collapse. If a man were to pile up riches for himself alone, without 
considering others, he would certainly experience a collapse. If a man were to 
pile up riches for himself alone, without considering others, he would 
certainly experience a collapse. For all gathering is followed by dispersion. 
Therefore the superior man begins to distribute while he is accumulating. In 
the same way, in developing his character he takes care not to become 
hardened in obstinacy but to remain receptive to impressions by help of strict 
and continuous self-examination.

	THE LINES

	Nine at the beginning means:
	Mighty in the forward-striding toes.
	When one goes and is not 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 is 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 is watchful at all times, even before danger is present, 
he is armed when danger approaches and need not be afraid. The superior 
man is on his guard against what is not yet in sight and on the alert for what 
is not yet within hearing; therefore he dwells in the midst of difficulties as 
thought hey did not exist. If a man develops his character, people submit to 
him of their own accord. If reason triumphs, the passions withdraw of 
themselves. To be circumspect and not to forget one's armor 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 is 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 is inferior, he alone has a certain 
relationship with an inferior man. If he were to show strength outwardly 
and turn against this man before the time is ripe, he would only endanger the 
entire situation, because the inferior man would too quickly have recourse to 
countermeasures. The task of the superior man becomes extremely difficult 
here. He must be firmly resolved within himself and, while maintaining 
association with the inferior man, avoid any participation in his evilness. He 
will of course be misjudged. It will be thought that he belong to the party of 
the inferior man. He will be lonely because no one will understand him. His 
relations with the inferior man will sully him in the eyes of the multitude, 
and they will turn against him, grumbling. But he can endure this lack of 
appreciation and makes no mistake, because he remains true to himself.

	Nine in the fourth place means:
	There is no skin on his thighs,
	And walking comes hard.
	If a man were to let himself be led like a sheep,
	Remorse would disappear.
	But if these words are heard
	They will not be believed.

Here a man is suffering from inner restlessness and cannot abide in his place. 
He would like to push forward under any circumstances, but encounters 
insuperable obstacles. Thus his situation entails an inner conflict. This is due 
to the obstinacy with which he seeks to enforce his will.  If he would desist 
from this obstinacy, everything would go well. But this advice, like so much 
other good counsel, will be ignored. For obstinacy makes a man unable to 
hear, for all that he has ears.

	° 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 is danger that one may give 
up the struggle as hopeless. But this must not be. One must go on resolutely 
and not allow himself to be deflected from him course. Only in this way does 
one remain free of blame.

	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 are not on guard, evil will 
succeed in escaping by means of concealment, and when it has eluded us new 
misfortunes will develop from the remaining seeds, for evil does not die 
easily. So too in dealing with the evil in own'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.
index



	44. Gou / Coming to Meet

		above  CH'IEN  THE CREATIVE, HEAVEN
		below  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 is 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. 

	THE JUDGMENT

	COMING TO MEET. The maiden is powerful.
	One should not 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 would not be 
possible if the strong and light-giving element had not in turn come halfway. 
The inferior thing seems so harmless and inviting that a man delights in it; it 
looks so small and weak that he imagines he may dally with it and come to 
no harm.
  The inferior man rises only because the superior man does not regard him 
as dangerous and so lends him power. If he were resisted from the fist, he 
could never gain influence.
  The time of COMING TO MEET is important in still another way. 
Although as a general rule the weak should not come to meet the strong, 
there are times when this has great significance. When heaven and earth 
come to meet each other, all creatures prosper; when a prince and his official 
come to meet each other, the world is put in order. It is necessary for 
elements predestined to be joined and mutually dependent to come to meet 
one another halfway. But the coming together must be free of dishonest 
ulterior motives, otherwise harm will result.

	THE IMAGE

	Under heaven, wind:
	The image of COMING TO MEET.
	Thus does the prince act when disseminating his commands
	And proclaiming them to the four quarters of heaven.

The 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 form his people, but 
he sets them in motion by means of his commands and decrees.

	THE LINES

	Six at the beginning 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 is allowed 
to take its course, misfortune is bound to result; the insignificance of that 
which creeps in should not be a temptation to underrate it. A pig that is still 
young and lean cannot rage around much, but after it has eaten its fill and 
become strong, its true nature comes out if it has not previously been curbed.

	° Nine in the second place means:
	There is a fish in the tank. No blame.
	Does not further guests.

The inferior element is not overcome by violence but is kept under gentle 
control. Then nothing evil is to be feared. But care must be taken not to let it 
come in contact with those further away, because once free it would unfold its 
evil aspects unchecked.

	Nine in the third place means: 
 	There is no skin on his thighs,
	And walking comes hard.
	If one is mindful of the danger,
	No great mistake is made.

There is a temptation to fall in with the evil element offering itself-a very 
dangerous situation. Fortunately circumstances prevent this; one would like 
to do it, but cannot. This leads to painful indecision in 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 do not meet them halfway, they turn their backs on 
us and are not at our disposal when we need them. But this is our own fault.

	° Nine in the fifth place means:
	A melon covered with willow leaves.
	Hidden lines.
	Then it drops down to one from heave.

The melon, like the fish, is a symbol of the principle of darkness. It is sweet 
but spoils easily and for this reason is protected with a cover of willow leaves. 
This is a situation in which a strong, superior, well-poised man tolerates and 
protects the inferiors in his charge.  He has the firm lines of order an beauty 
within himself but he does not lay stress upon them. He does not bother his 
subordinates with outward show or tiresome admonitions but leaves them 
quite free, putting his trust in the transforming power of a strong and upright 
personality. And behold! Fate is 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 is low and rebuff it brusquely wherever it 
comes to meet them. Such persons are reproached for being proud and 
distant, but since active duties no longer hold them to the world, this does 
not greatly matter. They know how to bear the dislike of the masses with 
composure.
index



	45.  Cui / Gathering Together [Massing]

		above  TUI  THE JOYOUS, LAKE
		below  K'UN  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 is two strong lines (the 
fourth and the fifth) that bring about the gather together, whereas in the 
former case one strong line (the fifth) stands in the midst of weak lines.

	THE JUDGMENT

	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 cannot 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 no need of great deeds in the time of GATHERING 
TOGETHER.

	THE IMAGE

	Over the earth, the lake:
	The image of GATHERING TOGETHER.
	Thus the superior man renews his weapons
	In order to meet the unforeseen.

If the water in the lake gathers until it rises above the earth, there is danger of 
a break-through. Precautions must be taken to prevent this. Similarly where 
men gather together in great numbers, strife is likely to arise; where 
possessions are collected, robbery is likely to occur. Thus in the time of 
GATHERING TOGETHER we must arm promptly to ward off the unexpected. 
Human woes usually come as a result of unexpected events against which we 
are not forearmed. If we are prepared, they can be prevented.

	THE LINES

	Six at the beginning means:
	If you are sincere, but not to the end,
	There will sometimes be confusion, sometimes gathering together.
	If you call out, 
	Then after one grasp of the hand you can laugh again.
	Regret not. Going is without blame.

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 is 
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 is not 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 is not striving for any special advantages for himself but is 
working unselfishly to bring about general unity, his work is crowned with 
success, and everything becomes as it should be.

	° 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 is only a good. It gives 
him a certain influence that can be altogether useful.. But of course there is 
also the possibility that many may gather around him not because of a feeling 
of confidence but merely because of his influential position. This is certainly 
to be regretted. The only means of dealing with such people is to gain their 
confidence through steadfastness an intensified, unswerving devotion to 
duty. In this way secret mistrust will gradually be overcome, and there will be 
no occasion for regret.

	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.
index



	46.  Sheng / Pushing Upward

		above K'UN  THE RECEPTIVE, EARTH
		below SUN  THE GENTLE, WIND, WOOD

The lower trigram, Sun, represents wood, and the upper, K'un, 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 is why this hexagram, although it is 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.

	THE JUDGMENT

	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.

	THE IMAGE

	Within the earth, wood grows:
	The image of PUSHING UPWARD.
	Thus the superior man of devoted character
	Heaps up small things
	In order to achieve something high and great.

Adapting itself to obstacles and bending around them, wood in the earth 
grows upward without haste and without rest. Thus too the superior man is 
devoted in character and never pauses in his progress.

	THE LINES

	Six at the beginning 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 is 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 is true that he does not fit in with his 
environment, inasmuch as he is too brusque and pays too little attention to 
form. But as he is upright in character, he meets with response, and his lack 
of outward form does no harm. Here uprightness is the outcome of sound 
qualities of character, whereas in the corresponding line of the preceding 
hexagram it is the result of innate humility.

	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 is a question how 
long such unobstructed success can last. But it is wise not to yield to such 
misgivings, because they only inhibit one's power. Instead, the point is to 
profit by the propitiousness of time.

	Six in the fourth place means:
	The king offers him Mount Ch'i.
	Good fortune. No blame.

Mount Ch'i is in the western China, the homeland of King Wên, 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 Wên 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 is important for him not to 
become intoxicated by success. Precisely when he experiences great success it 
is necessary to remain sober and not to try to skip any stages; he must go on 
slowly, step by step, as though hesitant. Only such calm, steady progress, 
overleaping 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 is important to be 
constantly mindful that one must be conscientious and consistent and must 
remain so. Only thus does one become free of blind impulse, which is always 
harmful.
index



	47. Kun / Oppression (Exhaustion)

		above  TUI  THE JOYOUS, LAKE
		below  K'AN  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.

	THE JUDGMENT

	OPPRESSION. Success. Perseverance.
	The great man brings about good fortune.
	No blame.
	When one has something to say,
	It is 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 is that stability which is stronger than fate. He who 
lets his spirit be broken by exhaustion certainly has no success. But if 
adversity only bends a man, it creates in him a power to react that is bound in 
time to manifest itself. No inferior man is capable of this. Only the great 
man brings about goof fortune and remains blameless. It is true that for the 
time being outward influence is denied him, because his words have no 
effect. Therefore in times of adversity it is important to be strong within and 
sparing of words.

	THE IMAGE

	There is 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 is fate. This symbolizes an adverse fate in human life. In 
such times there is nothing a man can do but acquiesce in his fate and remain 
true to himself. This concerns the deepest stratum of his being, for this alone 
is superior to all external fate.

	THE LINES

	Six at the beginning 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 is important above all things for him to be 
strong and to overcome the trouble inwardly. If he is weak, the trouble 
overwhelms him. Instead of proceeding on his way, he remains sitting under 
a bare tree and falls ever more deeply into gloom and melancholy. This 
makes the situation only more and more hopeless. Such an attitude comes 
from an inner delusion that he must by all means overcome.

	° 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 is important to 
meet these obstructions in the visible realm by offerings and prayer. To set 
forth without being prepared would be disastrous, though not morally wrong. 
Here a disagreeable situation must be overcome by patience of spirit.

	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 does not see his wife.
	Misfortune.

This shows a man who is restless and indecisive in times of adversity. At 
first he wants to push ahead, then he encounters obstructions that, it is true, 
mean oppression only when recklessly dealt with. He butts his head against a 
wall and in consequence feels himself oppressed by the wall. Then he leans 
on things that have in themselves no stability and that are merely a hazard 
for him who leans on them.  Thereupon he turns back irresolutely and 
retires into his house, only to find, as a fresh disappointment, that his wife is 
not there. 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 upon 
which one cannot lean, his life will certainly be endangered. For him who is 
in disgrace and danger, the hour of death draws near; how can he then still 
see his wife?


	Nine in the fourth place means:
	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 
their is need, he begins in a hesitant and measured way. Then he encounters 
obstructions. Powerful and wealthy acquaintances draw him into their circle; 
he has to do as they do and cannot withdraw from them. Hence he finds 
himself in great embarrassment. But the trouble is transitory. The original 
strength of his nature offsets the mistake he has made, and the goal is 
reached.

	° 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 an defeat). He 
finds no help among the people whose duty it would be to aid in the work of 
rescue (ministers wore purple knee bands). But little by little, things take a 
turn for the better. Until 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 is oppressed by creeping vines.
	He moves uncertainly and says, "Movement brings remorse."
	If one feels remorse over this and makes a start,
	Good fortune comes.

A man is oppressed by bonds that can easily be broken.  The distress is 
drawing to an end. But he is still irresolute; he is still influenced by the 
previous condition and fears that he may have cause for regret if he makes a 
move. But as soon as he grasps the situation, changes this mental attitude, 
and makes a firm decision, he masters the oppression.
index



	48. Jing / The Well

		above K'AN  THE ABYSMAL, WATER
		below 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 JUDGMENT

	THE WELL. The town may be changed,
	But the well cannot be changed.
	It neither decreases nor increases.
	They come and go and draw from the well.
	If one gets down almost to the water
	And the rope does not go all the way,
	Or the jug breaks, it brings misfortune.

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 cannot be changed. Life is also inexhaustible. It grows 
neither less not more; it exists for one and for all. The generations come and 
go, and all enjoy life in its inexhaustible abundance.
  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.

	THE IMAGE

	Water over wood: the image of THE WELL.
	Thus the superior man encourages the people at their work,
	And exhorts them to help one another.

The trigram Sun, wood, is below, and the trigram K'an, 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.

	THE LINES

	Six at the beginning means:
	One does not 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 is not being used. Thus the well is a place 
where only fish will stay, and whoever comes to it, comes only to catch fish. 
But the jug is broken, so that the fish cannot be kept in it.
  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 is like a purified well whose water is drinkable. 
But no use is made of him. This is the sorrow of those who know him. One 
wishes that the prince might learn about it; this would be good fortune for all 
concerned.

	Six in the fourth place means:
	The well is being lined. No blame.

True, if a well is being lined with sone, it cannot be used while the work is 
going on. But the work is not in vain; the result is that the water stays clear. 
In life also there are times when a man must put himself in order. During 
such a time he can do nothing for others, but his work is nonetheless 
valuable, because by enhancing his powers and abilities through inner 
development, he can accomplish all the more later on.

	° Nine in the fifth place means:
	In the well there is a clear, cold spring
	From which one can drink.

A well that is fed by a spring of living water is a good well. A man who has 
virtues like a well of this sort is born to be a leader and 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 is not brought up. 
So too with leaders of mankind: it is all-important that one should drink 
from the spring of their words and translate them into life.

	Six at the top means:
	One draws from the well
	Without hindrance.
	It is dependable.
	Supreme good fortune.

The well is there fore all. No one is forbidden to take water from it. No 
matter how many come, all find what they need, for the well is dependable. It 
has a spring and never runs dry. Therefore it is a great blessing to the whole 
land. The same is true of the really great man, whose inner wealth is 
inexhaustible; the more that people draw from him, the greater his wealth 
becomes.
index



	49. Ge / Revolution (Molting)

		above  TUI  THE JOYOUS, LAKE
		below  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 "moltings" 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 
K'uei, 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.

	THE JUDGMENT

	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 is 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.

	THE IMAGE

	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.

	THE LINES

	Nine at the beginning means:
	Wrapped in the hide of a yellow cow.

Changes ought to be undertaken only when there is 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 is not 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 should not 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 is not 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 is believed.

A tigerskin, with its highly visible black stripes on a yellow ground, shows its 
distinct pattern from afar. It is 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 is true, 
does not go very deep, but that is 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 is possible at the moment.
index


	
	50. Ding / The Caldron

		above  LI  THE CLINGING, FIRE
		below  SUN  THE GENTLE, WIND, WOOD

The six lines construct the image of Ting, THE CALDRON; 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 Book of Changes 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 JUDGMENT

	THE CALDRON. 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 is 
the wood that serves as nourishment for the flame, the spirit. All that is 
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 does not 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.

	THE IMAGE

	Fire over wood:
	The image of THE CALDRON.
	Thus the superior man consolidates his fate 
	By making his position correct.

The fate of fire depends on wood; as long as there is wood below, the fire 
burns above. It is the same in human life; there is 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.

	THE LINES

	Six at the beginning 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 is ready to purify himself, he is 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 is food in the ting.
	My comrades are envious,
	But they cannot harm me.
	Good fortune.

In a period of advanced culture, it is 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 is 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 is not 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 cannot be lifted up and used, and, sad to say, the delicious food in it, such 
as pheasant fat, cannot 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 is 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 is not adequate. 
Moreover, he does not 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.
  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 is 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 is 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 would not 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 is open to 
it, works greatly t 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. 
index



	51. Zhen / The Arousing (Shock, Thunder)

		above  CHêN  THE AROUSING, THUNDER
		below  CHêN  THE AROUSING, THUNDER

The hexagram Chên 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 is symbolized 
by thunder, which bursts forth from the earth and by its shock causes fear and 
trembling.

	THE JUDGMENT

	SHOCK brings success.
	Shock comes-oh, oh!
	Laughing words -ha, ha!
	The shock terrifies for a hundred miles,
	And he does not 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 upon it.
  When a man has learned within his heart what fear and trembling mean, 
he is 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 is not interrupted. 
This is the spirit that must animate leaders and rulers of men-a profound 
inner seriousness from which all terrors glance off harmlessly.

	THE IMAGE

	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.

	THE LINES

	° Nine at the beginning 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 is 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 is 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 is of course impossible to act with presence 
of mind. Then the right thing is to keep still until composure and clarity are 
restored. But this a man can do only when he himself is not 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.
index



	52. Gen / Keeping Still, Mountain

		above  KêN  KEEPING STILL, MOUNTAIN
		below  KêN  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 upon the problem of 
achieving a quiet heart. It is very difficult to bring quiet to the heart. While 
Buddhism strives for rest through an ebbing away of all movement in 
nirvana, the Book of Changes 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.

	THE JUDGMENT

	KEEPING STILL. Keeping his back still
	So that he no longer feels his body.
	He goes into his courtyard
	And does not 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 is 
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.

	THE IMAGE

	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 cannot 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.

	THE LINES

	Six at the beginning 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 e second place means:
	Keeping his calves still.
	He cannot rescue him whom he follows.
	His heart is not glad.

The leg cannot 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 is 
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, cannot 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 is 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, is not 
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 does not yet remain free from 
all the dangers of doubt and unrest, this frame of mind is not 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 is 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:
	Noblehearted keeping still.
	Good fortune.

This marks the consummation of the effort to attain tranquillity. 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.
index



	53. Lian / Development (Gradual Progress)

		above  SUN  THE GENTLE, WIND, WOOD
		below  KêN  KEEPING STILL, MOUNTAIN

This hexagram is made up of Sun (wood, penetration) above, i.e., without, 
and Kên (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 
tranquillity, which guards against precipitate actions, and without is 
penetration, which makes development and progress possible.

	THE JUDGMENT

	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 is always applicable where it is 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 
would not 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 is 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.

	THE IMAGE

	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 does not 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 is necessary for 
the personality to acquire influence and weight. This comes about through 
careful and constant work on one's own moral development.

	THE LINES

	Six at the beginning means:
	The wild goose gradually draws near the shore. 
	The young son is in danger.
	There is 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 is 
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 is 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 is 
surrounded by danger. Naturally he is 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 is 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 does 
not 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 does not return.
	The woman carries a child but does not 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 is the same in human life. If we do not 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 
is not all necessary; it is only the result of transgressing the law of natural 
development. If one does not 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 is not a suitable place for a wild goose. But if it is 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 is 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 have 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.
index



	54. Guimei / The Marrying Maiden

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

Above we have Chên, 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; Hêng, 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 JUDGMENT

	THE MARRYING MAIDEN.
	Undertakings bring misfortune.
	Nothing that would further.

A girl who is taken into the family, but not as the chief wife, must behave 
with special caution and reserve. She must not take it upon 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.

	THE IMAGE

	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 is 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.

	THE LINES

	Nine at the beginning means:
	The marrying maiden as a concubine.
	A lame man who is 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 
will not 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 is 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 is 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 does not lost the inner light of loyalty. Thought 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 is 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 
cannot be obtained in the usual way. He enters upon 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 does not wish to throw herself away, and allows the 
customary time for marriage to slip by. However, there is no harm in this; 
she is 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 is nearly full
	Brings good fortune.

The sovereign I is T'ang 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 does not 
wait for a suitor to woo his daughter but gives her in marriage when he sees 
fit. Therefore it is 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 is 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 is quite full, does not 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.
index


	
	55. Feng / Abundance [Fullness]

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

Chên 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 cannot be maintained permanently.

	THE JUDGMENT

	ABUNDANCE has success.
	The king attains abundance.
	Be not sad.
	Be like the sun at midday.

It is 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 is 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 is 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.

	THE IMAGE

	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 [Chên] without ensures a strict and precise carrying 
out of punishments.

	THE LINES

	Nine at the beginning means:
	When a man meets his destined ruler,
	They can be together ten days,
	And it is 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 will not 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 is as though his arm 
were broken, but he is 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 is 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 is 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 
is 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.
index



	56. Lu / The Wanderer

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

the mountain, Kên, 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. 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.

	THE IMAGE

	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 is bright light. However, the fire 
does not linger in one place, but travels on to new fuel. It is 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.

	THE LINES

	Six at the beginning means:
	If the wanderer busies himself with trivial things, 
	He draws down misfortune upon himself.

A wanderer should not 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 of a young servant.
	
The wanderer her described is modest and reserved. He does not lose touch 
with his inner being, hence he finds a resting place. In the outside world he 
does not 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 does not know how to behave properly. He meddles in 
affairs and controversies that do not 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 ax.
	My heart is not glad.

This describes a wanderer who knows how to limit his desires outwardly, 
though he is 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 is not secure. He must be always on guard, ready to defend 
himself with arms. Hence he is not at ease. He is 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 upon 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.

The picture of a bird whose nest burns up indicates loss of one's resting place. 
This misfortune may overtake the bird if it is heedless and imprudent when 
building its nest. It is the same with a wanderer. If he lets himself go, 
laughing and jesting, and forgets that he is a wanderer, he will later have 
cause to weep and lament. For if through carelessness a man loses his cow-
i.e., his modesty and adaptability-evil will result.
index



	57. Xun / The Gentle (The Penetrating, Wind)

		above  SUN  THE GENTLE, WIND, WOOD
		below  SUN  THE GENTLE, WIND, WOOD

Sun is one of the eight doubled trigrams. It is the eldest daughter and 
symbolizes wind or wood; it has for its attribute gentleness, which 
nonetheless penetrates like the wind or like growing wood with its roots.
  The dark principle, in itself rigid and immovable, is dissolved by the 
penetrating light principle, to which it subordinates itself in gentleness. In 
nature, it is the wind that disperses the gathered clouds, leaving the sky clear 
and serene. In human life it is penetrating clarity of judgment that thwarts 
all dark hidden motives. In the life of the community it is the powerful 
influence of a great personality that uncovers and breaks up those intrigues 
which shun the light of day.

	THE JUDGMENT

	THE GENTLE. Success through what is small.
	It furthers one to have somewhere to go.
	It furthers one to see the great man.

Penetration produces gradual and inconspicuous effects. It should be effected 
not by an act of violation but by influence that never lapses. Results of this 
kind are less striking to the eye than those won by surprise attack, but they are 
more enduring and more complete. If one would produce such effects, one 
must have a clearly defined goal, for only when the penetrating influence 
works always in the same direction can the object be attained. Small strength 
can achieve its purpose only by subordinating itself to an eminent man who 
is capable of creating order.

	THE IMAGE

	Winds following one upon the other:
	The image of THE GENTLY PENETRATING.
	Thus the superior man 
	Spreads his commands abroad
	And carries out his undertakings.

The penetrating quality of the wind depends upon its ceaselessness. This is 
what makes it so powerful; time is its instrument. In the same way the 
ruler's thought should penetrate the soul of the people. This too requires a 
lasting influence brought about by enlightenment and command. Only when 
the command has been assimilated by the people is action in accordance with 
it possible. Action without preparation of the ground only frightens and 
repels.

	THE LINES

	Six at the beginning means:
	In advancing and in retreating,
	The perseverance of a warrior furthers.

In born gentleness is often carried to the point of indecisiveness. One does 
not feel strong enough to advance resolutely. A thousand doubts crop up; one 
is, however, not minded to withdraw but drifts indecisively to and fro. In 
such a situation, a military decisiveness is the proper thing, so that one 
resolutely does what order demands. Resolute discipline is far better than 
irresolute license.

	Nine in the second place means:
	Penetration under the bed.
	Priests and magicians are used in great number.
	Good fortune. No blame.

At times one has to deal with hidden enemies, intangible influences that 
slink into dark corners and from this hiding affect people by suggestion. In 
instances like this, it is necessary to trace these things back to the most secret 
recesses, in order to determine the nature of the influences to be dealt with. 
This is the task of the priests; removing the influences is the task of the 
magicians. The very anonymity of such plotting requires an especially 
vigorous and indefatigable effort, but this is well worth while. For when such 
elusive influences are brought into the light and branded, they lose their 
power over people.

	Nine in the third place means:
	Repeated penetration. Humiliation.

Penetrating reflection must not be pushed too far, lest it cripple the power of 
decision. After a matter has been thoroughly pondered, it is essential to form 
a decision and to act. Repeated deliberation brings fresh doubts and scruples, 
and thereby humiliation, because one shows oneself unable to act.

	Six in the fourth place means:
	Remorse vanishes.
	During the hunt
	Three kinds of game are caught.

When a responsible position and accumulated experience lead one to 
combine innate modesty with energetic action, great success is assured. The 
three kinds of animals referred to served for offerings to the gods, for feasting 
guests, and for everyday consumption. When the catch answered all three 
purposes, the hunt was considered especially successful.

	° Nine in the fifth place means:
	Perseverance brings good fortune.
	Remorse vanishes.
	Nothing that does not further.
	No beginning, but an end.
	Before the change, three days.
	After the change, three days.
	Good fortune.

In the situation described in Ku, WORK ON WHAT HAS BEEN SPOILED 
(18), an entirely new point of departure must be set up, whereas here it is only 
a question of reforms. The beginning has not been good, but the moment has 
been reached when a new direction can be taken. Change and improvement 
are called for. Such steps must be undertaken with steadfastness, that is, with 
a firm and correct attitude of mind; then they will succeed, and remorse will 
disappear. But it must be remembered that such improvements require 
careful consideration. Before a change is made, it must be pondered over 
again and again. After the change is made, it is necessary to note carefully for 
some time after how the improvements bear the test of actuality. Such 
careful work is accompanied by good fortune.

	Nine at the top means:
	Penetration under the bed.
	He loses his property and his ax.
	Perseverance brings misfortune.

A man's understanding is sufficiently penetrating. He follows up injurious 
influences into the most secret corners. But he no longer has the strength to 
combat them decisively. In this case any attempt to penetrate into the 
personal domain of darkness would only bring harm.
index



	58. Dui / The Joyous, Lake

		above TUI  THE JOYOUS, LAKE
		below TUI  THE JOYOUS, LAKE

This hexagram, like sun, is one of the eight formed by doubling of a trigram. 
The trigram Tui denotes the youngest daughter; it is symbolized by the 
smiling lake, and its attribute is joyousness. Contrary to appearances, it is not 
the yielding quality of the top line that accounts for joy here. The attribute of 
the yielding or dark principle is not joy but melancholy. However, joy is 
indicated by the fact that there are two strong lines within, expressing 
themselves through the medium of gentleness.
  True joy, therefore, rests on firmness and strength within, manifesting itself 
outwardly as yielding and gentle.

	THE JUDGMENT

	THE JOYOUS. Success.
	Perseverance is favorable.

The joyous mood is infectious and therefore brings success. But joy must be 
based on steadfastness if it is not to degenerate into uncontrolled mirth. 
Truth and strength must dwell in the heart, while gentleness reveals itself in 
social intercourse. In this way one assumes the right attitude toward God and 
man and achieves something. Under certain conditions, intimidation 
without gentleness may achieve something momentarily, but not for all 
time. When, on the other hand, the hearts of men are won by friendliness, 
they are led to take all hardships upon themselves willingly, and if need be 
will not shun death itself, so great is the power of joy over men.

	THE IMAGE

	Lakes resting one on the other:
	The image of THE JOYOUS.
	Thus the superior man joins with his friends
	For discussion and practice.

A lake evaporates upward and thus gradually dries up; but when two lakes 
are joined they do not dry up so readily, for one replenishes the other. It is 
the same in the field of knowledge. Knowledge should be a refreshing and 
vitalizing force. It becomes so only through stimulating intercourse with 
congenial friends with whom one holds discussion and practices application 
of the truths of life. In this way learning becomes many-sided and takes on a 
cheerful lightness, whereas there is always something ponderous and one-
sided about the learning of the self-taught.

	THE LINES

	Nine at the beginning means:
	Contented joyousness. Good fortune.

A quiet, wordless, self-contained joy, desiring nothing from without and 
resting content with everything, remains free of all egotistic likes and dislikes. 
In this freedom lies good fortune, because it harbors the quiet security of a 
heart fortified within itself.

	° Nine in the second place means:
	Sincere joyousness. Good fortune.
	Remorse disappears.

We often find ourselves associating with inferior people in whose company 
we are tempted by pleasures that are inappropriate for the superior man. To 
participate in such pleasures would certainly bring remorse, for a superior 
man can find no real satisfaction in low pleasures. When, recognizing this, a 
man does not permit his will to swerve, so that he does not find such ways 
agreeable, not even dubious companions will venture to proffer any base 
pleasures, because he would not enjoy them. Thus every cause for regret is 
removed.

	Six in the third place means:
	Coming joyousness. Misfortune.

True joy must spring from within. But if one is empty within and wholly 
given over to the world, idle pleasures come streaming in from without. 
This is what many people welcome as diversion. Those who lack inner 
stability and therefore need amusement, will always find opportunity of 
indulgence. They attract external pleasures by the emptiness of their natures. 
Thus they lose themselves more and more, which of course has bad results.

	Nine in the fourth place means:
	Joyousness that is weighed is not at peace.
	After ridding himself of mistakes a man has joy.

Often a man finds himself weighing the choice between various kinds of 
pleasures, and so long as he has not decided which kind he will choose, the 
higher or the lower, he has no inner peace. Only when he clearly recognizes 
that passion brings suffering, can he make up his mind to turn away from the 
lower pleasures and to strive for the higher. Once this decision is sealed, he 
finds true joy and peace, and inner conflict is overcome.

	° Nine in the fifth place means:
	Sincerity toward disintegrating influences is dangerous.

Dangerous elements approach even the far best of men. If a man permits 
himself to have anything to do with them, their disintegrating influence acts 
slowly but surely, and inevitable brings dangers in its train. But if he 
recognizes the situation and can comprehend the danger, he knows how to 
protect himself and remains unharmed.

	Six at the top means:
	Seductive joyousness.

A vain nature invites diverting pleasures and must suffer accordingly (cf. the 
six in the third place). If a man is unstable within, the pleasures of the world 
that he does not shun have so powerful an influence that he is swept along by 
them. Here it is no longer a question of danger, of good fortune or 
misfortune. He has given up direction of his own life, and what becomes of 
him depends upon chance and external influences.
index



	59. Huan / Dispersion [Dissolution]

		above SUN  THE GENTLE, WIND
		below K'AN  THE ABYSMAL, WATER

Wind blowing over water disperses it, dissolving it into foam and mist. This 
suggests that when a man's vital energy is dammed up within him (indicated 
as a danger by the attribute of the lower trigram), gentleness serves to break 
up and dissolve the blockage.

	THE JUDGMENT

	DISPERSION. Success.
	The king approaches his temple.
	It furthers one to cross the great water.
	Perseverance furthers.

The text of this hexagram resembles that of Ts'ui, GATHERING TOGETHER 
(45). In the latter, the subject is the bringing together of elements that have 
been separated, as water collects in lakes upon the earth. Here the subject is 
the dispersing and dissolving of divisive egotism. DISPERSION shows the 
way, so to speak, that leads to gathering together. This explains the similarity 
of the two texts.
  Religious forces are needed to overcome the egotism that divides men. The 
common celebration of the great sacrificial feasts and sacred rites, which gave 
expression simultaneously to the interrelation and social articulation of the 
family and state, was the means of employed by the great ruler to unite men. 
The sacred music and the splendor of the ceremonies aroused a strong tide of 
emotion that was shared by all hearts in unison, and that awakened a 
consciousness of the common origin of all creatures. In this way disunity was 
overcome and rigidity dissolved. A further means to the same end is co-
operation in great general undertakings that set a high goal for the will of the 
people; in the common concentration on this goal, all barriers dissolve, just 
as, when a boat is crossing a great stream, all hands must unite in a joint task.
  But only a man who is himself free of all selfish ulterior considerations, and 
who perseveres in justice and steadfastness, is capable of so dissolving the 
hardness of egotism.

	THE IMAGE

	The wind drives over the water:
	The image of DISPERSION.
	Thus the kings of old sacrificed to the Lord
	And built temples.

In the autumn and winter, water begins to freeze into ice. When the warm 
breezes of spring come, the rigidity is dissolved, and the elements that have 
been dispersed in ice floes are reunited. It is the same with the minds of the 
people. Through hardness and selfishness the heart grows rigid, and this 
rigidity leads to separation from all others. Egotism and cupidity isolate men. 
Therefore the hearts of men must be seized by a devout emotion. They must 
be shaken by a religious awe in face of eternity-stirred with an intuition of the 
One Creator of all living beings, and united through the strong feeling of 
fellowship experienced in the ritual of divine worship.

	THE LINES

	Six at the beginning means:
	He brings help with the strength of a horse.
	Good fortune.

It is important that disunion should be overcome at the outset, before it has 
become complete-that the clouds should be dispersed before they have 
brought storm and rain. At such times when hidden divergences in temper 
make themselves felt and lead to mutual misunderstandings we must take 
quick and vigorous action to dissolve the misunderstandings and mutual 
distrust.

	Nine in the second place means:
	At the dissolution
	He hurries to that which supports him.
	Remorse disappears.

When an individual discovers within himself the beginnings of alienation 
from others, of misanthropy and ill humor, he must set about dissolving 
these obstructions. He must rouse himself inwardly, hasten to that which 
supports him. Such support is never found in hatred, but always in a 
moderate and just judgment of men, linked with good will. If he regains this 
unobstructed outlook on humanity, while at the same time all saturnine ill 
humor is dissolved, all occasion for remorse disappears.

	Six in the third place means:
	He dissolves his self. No remorse.

Under certain circumstances, a man's work may become so difficult that he 
can no longer think of himself. He must set aside all personal desires and 
disperse whatever the self gathers about it to serve as a barrier against others. 
Only on the basis of great renunciation can he obtain the strength for great 
achievements. By setting his goal in a great task outside himself, he can 
attain this standpoint.

	Six in the fourth place means:
	He dissolves his bond with his group.
	Supreme good fortune.
	Dispersion leads in turn to accumulation.
	This is something that ordinary men do not think of.

When we are working at a task that affects the general welfare, we must leave 
all private friendships out of account. Only by rising above party interests can 
we achieve something decisive. He who has the courage thus to forego what 
is near wins what is afar. But in order to comprehend this standpoint, one 
must have a wide view of the interrelationships of life, such as only unusual 
men attain.

	° Nine in the fifth place means:
	His loud cries are as dissolving as sweat.
	Dissolution! A king abides without blame.

In times of general dispersion and separation, a great idea provides a focal 
point for the organization of recovery. Just as an illness reaches its crisis in a 
dissolving sweat, so a great stimulating idea is a true salvation in times of 
general deadlock. It gives the people a rallying point-a man in a ruling 
position who can dispel misunderstandings.
	
	Nine at the top means:
	He dissolves his blood.
	Departing, keeping at a distance, going out,
	Is without blame.

The idea of the dissolving of a man's blood means the dispersion of that 
which might lead to bloodshed and wounds, i.e., avoidance of danger. But 
here the thought is not that a man avoids difficulties for himself alone, but 
rather that he rescues his kin-helps them to get away before danger comes, or 
to keep at a distance from an existing danger, or to find a way out of a danger 
that is already upon them. In this way he does what is right.
index



	60. Jie / Limitation

		above K'AN  THE ABYSMAL, WATER
		below TUI  THE JOYOUS, LAKE

A lake occupies a limited space. When more water comes into it, it 
overflows. Therefore limits must be set for the water. The image shows 
water below and water above, with the firmament between them as a limit.
  The Chinese word for limitation really denotes the joints that divide a 
bamboo stalk. In relation to ordinary life it means the thrift that sets fixed 
limits upon expenditures. In relation to the moral sphere it means the fixed 
limits that the superior man sets upon his actions-the limits of loyalty and 
disinterestedness.

	THE JUDGMENT	

	LIMITATION. Success.
	Galling limitation must not be persevered in.

Limitations are troublesome, but they are effective. If we live economically 
in normal times, we are prepared for times of want. To be sparing saves us 
from humiliation. Limitations are also indispensable in the regulation of 
world conditions. In nature there are fixed limits for summer and winter, 
day and night, and these limits give the year its meaning. In the same way, 
economy, by setting fixed limits upon expenditures, acts to preserve property 
and prevent injury to the people.
  But in limitation we must observe due measure. If a man should seek to 
impose galling limitations upon his own nature, it would be injurious. And 
if he should go too far in imposing limitations on others, they would rebel. 
Therefore it is necessary to set limits even upon limitation.

	THE IMAGE

	Water over lake: the image of LIMITATION.
	Thus the superior man
	Creates number and measure,
	And examines the nature of virtue and correct conduct.

A lake is something limited. Water is inexhaustible. A lake can contain only 
a definite amount of the infinite quantity of water; this is its peculiarity. In 
human life too the individual achieves significance through discrimination 
and the setting of limits. Therefore what concerns us here is the problem of 
clearly defining these discriminations, which are, so to speak, the backbone of 
morality. Unlimited possibilities are not suited to man; if they existed, his life 
would only dissolve in the boundless. To become strong, a man's life needs 
the limitations ordained by duty and voluntarily accepted. The individual 
attains significance as a free spirit only by surrounding himself with these 
limitations and by determining for himself what his duty is.

	THE LINES

	Nine at the beginning means:
	Not going out of the door and the courtyard
	Is without blame.

Often a man who would like to undertake something finds himself 
confronted by insurmountable limitations. Then he must know where to 
stop. If he rightly understands this and does not go beyond the limits set for 
him, he accumulates an energy that enables him, when the proper time 
comes, to act with great force. Discretion is of prime importance in preparing 
the way for momentous things. Concerning this, Confucius says:

Where disorder develops, words are the first steps. If the prince is not discreet, 
he loses his servant. If the servant is not discreet he loses his life. If 
germinating things are not handled with discretion, the perfecting of them is 
impeded. Therefore the superior man is careful to maintain silence and does 
not go forth.

	Nine in the second place means:
	Not going out of the gate and the courtyard
	Brings misfortune.

When the time for action has come, the moment must be quickly seized. Just 
as water first collects in a lake without flowing out, yet is certain to find an 
outlet when the lake is full, so it is in the life of man. It is a good thing to 
hesitate so long as the time for action has not come, but no longer. Once the 
obstacles to action have been removed, anxious hesitation is a mistake that is 
bound to bring disaster, because one misses one's opportunity.

	Six in the third place means:
	He who knows limitation
	Will have cause to lament.
	No blame.

If an individual is bent only on pleasures and enjoyment, it is easy for him to 
lose his sense of the limits that are necessary. If he gives himself over to 
extravagance, he will have to suffer the consequences, with accompanying 
regret. He must not seek to lay the blame on others. Only when we realize 
that our mistakes are of our own making will such disagreeable experiences 
free us of errors.

	Six in the fourth place means:
	Contented limitation. Success.

Every limitation has its value, but a limitation that requires persistent effort 
entails a cost of too much energy. When, however, the limitation is a natural 
one (as for example, the limitation by which water flows only downhill), it 
necessarily leads to success, for then it means a saving of energy. The energy 
that otherwise would be consumed in a vain struggle with the object, is 
applied wholly to the benefit of the matter in hand, and success is assured.

	° Nine in the fifth place means:
	Sweet limitation brings good fortune.
	Going brings esteem.
	
The limitation must be carried out in the right way if it is to be effective. If we 
seek to impose restrictions on others only, while evading them ourselves, 
these restrictions will always be resented and will provoke resistance. If, 
however, a man in a leading position applies the limitation first to himself, 
demanding little from those associated with him, and with modest means 
manages to achieve something, good fortune is the result. Where such an 
example occurs, it meets with emulation, so that whatever is undertaken 
must succeed.

	Six at the top means:
	Galling limitation.
	Perseverance brings misfortune.
	Remorse disappears.

If one is too severe in setting up restrictions, people will not endure them. 
The more consistent such severity, the worse it is, for in the long run a 
reaction is unavoidable. In the same way, the tormented body will rebel 
against excessive asceticism. On the other hand, although ruthless severity is 
not to be applied persistently and systematically, there may be times when it si 
the only means of safeguarding against guilt and remorse. In such situations 
ruthlessness toward oneself is the only means of saving one's soul, which 
otherwise would succumb to irresolution and temptation.
index



	61. Zhongfu / Inner Truth

		above SUN  THE GENTLE, WIND
		below TUI  THE JOYOUS, LAKE

The wind blows over the lake and stirs the surface of the water. Thus visible 
effects of the invisible manifest themselves. The hexagram consists of firm 
lines above and below, while it is open in the center. This indicates a heart 
free of prejudices and therefore open to truth. On the other hand, each of the 
two trigrams has a firm line in the middle; this indicates the force of inner 
truth in the influences they present.
  The attributes of the two trigrams are: above, gentleness, forbearance 
toward inferiors; below, joyousness in obeying superiors. Such conditions 
create the basis of a mutual confidence that makes achievements possible.
  The character of fu ("truth") is actually the picture of a bird's foot over a 
fledgling. It suggests the idea of brooding. An egg is hollow. The light-giving 
power must work to quicken it from outside, but there must be a germ of life 
within, if life is to be awakened. Far-reaching speculations can be linked with 
these ideas.

	THE JUDGMENT

	INNER TRUTH. Pigs and fishes.
	Good fortune.
	It furthers one to cross the great water.
	Perseverance furthers.

Pigs and fishes are the least intelligent of all animals and therefore the most 
difficult to influence. The force of inner truth must grow great indeed before 
its influence can extend to such creatures. In dealing with persons as 
intractable and as difficult to influence as a pig or a fish, the whole secret of 
success depends on finding the right way of approach. One must first rid 
oneself of all prejudice and, so to speak, let the psyche of the other person act 
on one without restraint. Then one will establish contact with him, 
understand and gain power over him. When a door has thus been opened, 
the force of one's personality will influence him. If in this way one finds no 
obstacles insurmountable, one can undertake even the most dangerous 
things, such as crossing the great water, and succeed.
  But it is important to understand upon what the force inner truth depends. 
This force is not identical with simple intimacy or a secret bond. Close ties 
may exist also among thieves; it is true that such a bond acts as a force but, 
since it is not invincible, it does not bring good fortune. All association on 
the basis of common interests holds only up to a certain point. Where the 
community of interest ceases, the holding together ceases also, and the closest 
friendship often changes into hate. Only when the bond is based on what is 
right, on steadfastness, will it remain so firm that it triumphs over 
everything.

	THE IMAGE

	Wind over lake: the image of INNER TRUTH.
	Thus the superior man discusses criminal cases 
	In order to delay executions.

Wind stirs water by penetrating it. Thus the superior man, when obliged to 
judge the mistakes of men, tries to penetrate their minds with understanding, 
in order to gain a sympathetic appreciation of the circumstances. In ancient 
China, the entire administration of justice was guided by this principle. A 
deep understanding that knows how to pardon was considered the highest 
form of justice. This system was not without success, for its aim was to make 
so strong a moral impression that there was no reason to fear abuse of such 
mildness. For it sprang not from weakness but from a superior clarity.

	THE LINES

	Nine at the beginning means:
	Being prepared brings good fortune.
	If there are secret designs, it is disquieting.

The force of inner truth depends chiefly on inner stability and preparedness. 
From this state of mind springs the correct attitude toward the outer world. 
But if a man should try to cultivate secret relationships of a special sort, it 
would deprive him of his inner independence. The more reliance he places 
on the support of others, the more uneasy and anxious he will become as to 
whether these secret ties are really tenable. In this way inner peace and the 
force of inner truth are lost.

	Nine in the second place means:
	A crane calling in the shade.
	Its young answers it.
	I have a good goblet.
	I will share it with you.

This refers to the involuntary influence of a man's inner being upon persons 
of kindred spirit. The crane need not show itself on a high hill. It may be 
quite hidden when it sounds its call; yet its young will hear its not, will 
recognize it and give answer. Where there is a joyous mood, there a comrade 
will appear to share a glass of wine.
  This is the echo awakened in men through spiritual attraction. Whenever 
a feeling is voiced with truth and frankness, whenever a deed is the clear 
expression of sentiment, a mysterious and far-reaching influence is exerted. 
At first it acts on those who are inwardly receptive. But the circle grows larger 
and larger. The root of all influence lies in one's own inner being: given true 
and vigorous expression in word and deed, its effect is great. The effect is but 
the reflection of something that emanates from one's own heart. Any 
deliberate intention of an effect would only destroy the possibility of 
producing it. Confucius says about this line:

The superior man abides in his room. If his words are well spoken, he meets 
with assent at a distance of more than a thousand miles. How much more 
then from near by! If the superior man abides in his room and his words are 
not well spoken, he meets with contradiction at a distance of more than a 
thousand miles. How much more then from near by! Words go forth from 
one's own person and exert their influence on men. Deeds are born close at 
hand and become visible far away. Words and deeds are the hinge and 
bowspring of the superior man. As hinge and bowspring move, they bring 
honor or disgrace. Through words and deeds the superior man moves 
heaven and earth . Must one not, then, be cautious?

	Six in the third place means:
	He finds a comrade.
	Now he beats the drum, now he stops.
	Now he sobs, now he sings.

Here the source of a man's strength lies not in himself but in his relation to 
other people. No matter how close to them he may be, if his center of gravity 
depends on them, he is inevitably tossed to and fro between joy and sorrow. 
Rejoicing to high heaven, then sad unto death-this is the fate of those who 
depend upon an inner accord with other persons whom they love. Here we 
have only the statement of the law that this is so. Whether this condition is 
felt to be an affliction of the supreme happiness of love, is left to the 
subjective verdict of the person concerned.

	Six in the fourth place means:
	The moon nearly at the full.
	The team horse goes astray.
	No blame.

To intensify the power of inner truth, a man must always turn to his 
superior, from whom he can receive enlightenment as the moon receives 
light form the sun. However, this requires a certain humility, like that of the 
moon when it is not yet quite full. At the moment when the moon becomes 
full and stands directly opposite the sun, it begins to wane. Just as on the one 
hand we must be humble and reverent when face to face with the source of 
enlightenment, so likewise must we on the other renounce factionalism 
among men. Only be pursuing one's course like a horse that goes straight 
ahead without looking sidewise at its mate, can one retain the inner freedom 
that helps one onward.

	° Nine in the fifth place means:
	He possesses truth, which links together.
	No blame.

This describes the ruler who holds all elements together by the power of his 
personality. Only when the strength of his character is so ample that he can 
influence all who are subject to him, is he as he needs to be. The power of 
suggestion must emanate from the ruler. It will firmly knit together and 
unite all his adherents. Without this central force, all external unity is only 
deception and breaks down at the decisive moment.

	Nine at the top means:
	Cockcrow penetrating to heaven.
	Perseverance brings misfortune.

The cock is dependable. It crows at dawn. But it cannot itself fly to heaven. It 
just crows. A man may count on mere words to awaken faith. This may 
succeed now and then, but if persisted in, it will have bad consequences.
index



	62. Xaioguo / Preponderance of the Small

		above CHêN  THE AROUSING, THUNDER
		below KêN  KEEPING STILL, MOUNTAIN

While in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28), the 
strong lines preponderate and are within, inclosed between weak lines at the 
top and bottom, the present hexagram has weak lines preponderating, though 
here again they are on the outside, the strong lines being within. This indeed 
is the basis of the exceptional situation indicated by the hexagram. When 
strong lines are outside, we have the hexagram I, PROVIDING 
NOURISHMENT (27), or Chung Fu, INNER TRUTH, (61); neither represents 
and exceptional state. When strong elements within preponderate, they 
necessarily enforce their will. This creates struggle and exceptional conditions 
in general. But in the present hexagram it is the weak element that perforce 
must mediate with the outside world. If a man occupies a position of 
authority for which he is by nature really inadequate, extraordinary prudence 
is necessary.

	THE JUDGMENT

	PREPONDERANCE OF THE SMALL. Success.
	Perseverance furthers.
	Small things may be done; great things should not be done.
	The flying bird brings the message:
	It is not well to strive upward,
	It is well to remain below.
	Great good fortune.

Exceptional modesty and conscientiousness are sure to be rewarded with 
success; however, if a man is not to throw himself away, it is important that 
they should not become empty form and subservience but be combined 
always with a correct dignity in personal behavior. We must understand the 
demands of the time in order to find the necessary offset for its deficiencies 
and damages. In any event we must not count on great success, since the 
requisite strength is lacking. In this lies the importance of the message that 
one should not strive after lofty things but hold to lowly things.
  The structure of the hexagram gives rise to the idea that this message is 
brought by a bird. In Ta Kuo, PREPONDERANCE OF THE GREAT (28), the 
four strong, heavy lines within, supported only by two weak lines without, 
give the image of a sagging ridgepole. Here the supporting weak lines are 
both outside and preponderant; this gives the image of a soaring bird. But a 
bird should not try to surpass itself and fly into the sun; it should descend to 
the earth, where its nest is. In this way it gives the message conveyed by the 
hexagram.

	THE IMAGE
	
	Thunder on the mountain:
	The image of PREPONDERANCE OF THE SMALL.
	Thus in his conduct the superior man gives preponderance to reverence.
	In bereavement he gives preponderance to grief.
	In his expenditures he gives preponderance to thrift.

Thunder on the mountain is different from thunder on the plain. In the 
mountains, thunder seems much nearer; outside the mountains, it is less 
audible than the thunder of an ordinary storm. Thus the superior man 
derives an imperative from this image: he must always fix his eyes more 
closely and more directly on duty than does the ordinary man, even though 
this might make his behavior seem petty to the outside world. He is 
exceptionally conscientious in his actions. In bereavement emotion means 
more to him than ceremoniousness. In all his personal expenditures he is 
extremely simple and unpretentious. In comparison with the man of the 
masses, all this makes him stand out as exceptional. But the essential 
significance of his attitude lies in the fact that in external matters he is on the 
side of the lowly.

	THE LINES

	Six at the beginning means:
	The bird meets with misfortune through flying.

A bird ought to remain in the nest until it is fledged. If it tries to fly before 
this, it invites misfortune. Extraordinary measures should be resorted to only 
when all else fails. At first we ought to put up with traditional ways as long 
as possible; otherwise we exhaust ourselves and our energy and still achieve 
nothing.

	° Six in the second place means:
	She passes by her ancestor
	And meets her ancestress.
	He does not reach his prince
	And meets the official.
	No blame.

Two exceptional situations are instanced here. In the temple of ancestors, 
where alternation of generations prevails, the grandson stands on the same 
side as the grandfather. Hence his closest relations are with the grandfather. 
The present line designates the grandson's wife, who during the sacrifice 
passes by the ancestor and goes toward the ancestress. This unusual behavior 
is, however, an expression of her modesty. She ventures rather to approach 
the ancestress, for she feels related to her by their common sex. Hence here 
deviation from the rule is not a mistake.
  Another image is that of the official who, in compliance with regulation, 
first seeks an audience with his prince. If he is not successful in this, he does 
not try to force anything but goes about conscientious fulfillment of his duty, 
taking his place among the other officials. This extraordinary restraint is 
likewise not a mistake in exceptional times. (The rule is that every official 
should first have an audience with the prince by whom he is appointed. Here 
the appointment is made by the minister.)

	Nine in the third place means:
	If one is not extremely careful,
	Somebody may come up from behind and strike him.
	Misfortune.

At certain times extraordinary caution is absolutely necessary. But it is just in 
such life situations that we find upright and strong personalities who, 
conscious of being in the right, disdain to hold themselves on guard, because 
they consider it petty. Instead, they go their way proud and unconcerned. But 
this self-confidence deludes them. There are dangers lurking for which they 
are unprepared. Yet such danger is not unavoidable; one can escape it if he 
understands that the time demands that he pay especial attention to small 
and insignificant thing.

	Nine in the fourth place means:
	No blame. He meets him without passing by.
	Going brings danger. One must be on guard.
	Do not act. Be constantly persevering.

Hardness of character is tempered by yielding position so that no mistakes are 
made. The situation here calls for extreme caution; one must make no 
attempt of one's own initiative to reach the desired end. And if one were to 
go on, endeavoring one must be on guard and not act but continue inwardly 
to persevere.

	° Six in the fifth place means:
	Dense clouds,
	No rain from our western territory.
	The prince shoots and hits him who is in the cave.

As a high place is pictured here, the image of a flying bird has become that of 
flying clouds. But dense as the clouds are, they race across the sky and give 
no rain. Similarly, in exceptional times there may be a born ruler who is 
qualified to set the world in order, but who cannot achieve anything or confer 
blessing on the people because he stands alone and has no helpers. Is such 
times a man must seek out helpers with whose aid he can carry out the task. 
But these helpers must be modestly sought out in the retirement to which 
they have withdrawn. It is not in the fame nor their great names but their 
genuine achievements that are important. Through such modesty the right 
man is found, and the exceptional task is carried out in spite of all difficulties.

	Six at the top means:
	He passes him by, not meeting him.
	The flying bird leaves him.
	Misfortune.
	This means bad luck and injury.

If one overshoots the goal, one cannot hit it. If a bird will not come to its nest 
but flies higher and higher, it eventually falls into the hunter's net. He who 
in times of extraordinary salience of small things does not know how to call a 
halt, but restlessly seeks to press on and on, draws upon himself misfortune 
at the hands of gods and men, because he deviates from the order of nature.
index



	63. Jiji / After Completion

		above  K'AN  THE ABYSMAL, WATER
		below  LI THE  CLINGING, FIRE

This hexagram is the evolution of T'ai PEACE (11). The transition from 
confusion to order is completed, and everything is in its proper place even in 
particulars. The strong lines are in the strong places, the weak lines in the 
weak places. This is a very favorable outlook, yet it gives reason for thought. 
For it is just when perfect equilibrium has been reached that any movement 
may cause order to revert to disorder. The one strong line that has moved to 
the top, thus effecting complete order in details, is followed by the other lines. 
Each moving according to its nature, and thus suddenly there arises again the 
hexagram P'i, STANDSTILL (12).
  Hence the present hexagram indicates the conditions of a time of climax, 
which necessitate the utmost caution.

	THE JUDGMENT

	AFTER COMPLETION. Success in small matters.
	Perseverance furthers.
	At the beginning good fortune.
	At the end disorder.

The transition from the old to the new time is already accomplished. In 
principle, everything stands systematized, and it si only in regard to details 
that success is still to be achieved. In respect to this, however, we must be 
careful to maintain the right attitude. Everything proceeds as if of its own 
accord, and this can all too easily tempt us to relax and let thing take their 
course without troubling over details. Such indifference is the root of all evil. 
Symptoms of decay are bound to be the result. Here we have the rule 
indicating the usual course of history. But this rule is not an inescapable law. 
He who understands it is in position to avoid its effects by dint of unremitting 
perseverance and caution.

	THE IMAGE

	Water over fire: the image of the condition 
	In AFTER COMPLETION.
	Thus the superior man 
	Takes thought of misfortune
	And arms himself against it in advance.

When water in a kettle hangs over fire, the two elements stand in relation 
and thus generate energy (cf. the production of steam). But the resulting 
tension demands caution. If the water boils over, the fire is extinguished an 
its energy is lost. If the heat is too great, the water evaporates into the air. 
These elements here brought in to relation and thus generating energy are by 
nature hostile to each other. Only the most extreme caution can prevent 
damage. In life too there are junctures when all forces are in balance and 
work in harmony, so that everything seems to be in the best of order. In such 
times only the sage recognizes the moments that bode danger and knows how 
to banish it by means of timely precautions.

	THE LINES

	Nine at the beginning means:
	He breaks his wheels.
	He gets his tail in the water.
	No blame.

In times following a great transition, everything is pressing forward, striving 
in the direction of development and progress. But this pressing forward at 
the beginning is not good; it overshoots the mark and leads with certainty to 
loss and collapse. Therefore a man of strong character does not allow himself 
to be infected by the general intoxication but checks his course in time. He 
may indeed not remain altogether untouched by the disastrous consequences 
of the general pressure, but he is hit only from behind like a fox that, having 
crossed the water, at the last minute gets its tail wet. He will not suffer any 
real harm, because his behavior has been correct.

	° Six in the second place means:
	The woman loses the curtain of her carriage.
	Do not run after it;
	On the seventh day you will get it.

When a woman drove out in her carriage, she had a curtain that hid her 
from the glances of the curious. It was regarded as a breach of propriety to 
drive on if this curtain was lost.  Applied to public life, this means that a man 
who wants to achieve something is not receiving that confidence of the 
authorities which he needs, so to speak, for his personal protection. 
Especially in times "after completion" it may happen that those who have 
come to power grow arrogant and conceited and no longer trouble 
themselves about fostering new talent.
  This as a rule results in office seeking. If a man's superiors withhold their 
trust from him, he will seek ways and means of getting it and of drawing 
attention to himself. We are warned against such an unworthy procedure: 
"Do not seek it." Do not throw yourself away on the world, but wait 
tranquilly and develop your personal worth by your own efforts. Times 
change. When the six stages of the hexagram have passed, the new era 
dawns. That which is a man's own cannot be permanently lost. It comes to 
him of its own accord. He need only be able to wait.

	Nine in the third place means:
	The Illustrious Ancestor
	Disciplines the Devil's Country.
	After three years he conquers it.
	Inferior people must not be employed.

"Illustrious Ancestor" is the dynastic title of the Emperor Wu Ting of the Yin 
dynasty. After putting his realm in order with a strong hand, he waged long 
colonial wars for the subjection of the Huns who occupied the northern 
borderland with constant threat of incursions.
  The situation described is as follows. After times of completion, when a 
new power has arisen and everything within the country has been set in 
order, a period of colonial expansion almost inevitably follows. Then as a 
rule long-drawn-out struggles must be reckoned with. For this reason, a 
correct colonial policy is especially important. The territory won at such bitter 
cost must not be regarded as an almshouse for people who in one way or 
another have hade themselves impossible at home, but who are thought to 
be quite good enough for the colonies. Such a policy ruins at the outset any 
chance of success. This holds true in small as well as large matters, because it 
is not only rising states that carry on a colonial policy; the urge to expand, 
with its accompanying dangers, is part and parcel of every ambitious 
undertaking.

	Six in the fourth place means:
	The finest clothes turn to rags.
	Be careful all day long.

In a time of flowering culture, an occasional convulsion is bound to occur, 
uncovering a hidden evil within society and at first causing a great sensation. 
But since the situation is favorable on the whole, such evils can easily be 
glossed over and concealed from the public. Then everything is forgotten and 
peace apparently reigns complacently once more. However, to the thoughtful 
man, such occurrences are grave omens that he does not neglect. This is the 
only way of averting evil consequences.

	Nine in the fifth place means:
	The neighbor in the east who slaughters an ox
	Does not attain as much real happiness
	As the neighbor in the west
	With his small offering.

Religious attitudes are likewise influenced by the spiritual atmosphere 
prevailing in times after completion. In divine worship the simple old forms 
are replaced by an ever more elaborate ritual and an ever greater outward 
display. But inner seriousness is lacking in this show of magnificence; 
human caprice takes the place of conscientious obedience to the divine will. 
However, while man sees what is before his eyes, God looks into the heart. 
Therefore a simple sacrifice offered with real piety holds a greater blessing 
than an impressive service without warmth.

	Six at the top means:
	He gets his head in the water. Danger.

Here in conclusion another warning is added. After crossing a stream, a 
man's head can get into the water only if he is so imprudent as to turn back. 
As long as he goes forward and does not look back, he escapes this danger. 
But there is a fascination in standing still and looking back on a peril 
overcome. However, such vain self-admiration brings misfortune. It leads 
only to danger, and unless one finally resolves to go forward without 
pausing, one falls a victim to this danger.
index



	64. Weiji / Before Completion

		above LI  THE CLINGING, FLAME
		below K'AN  THE ABYSMAL, WATER

This hexagram indicates a time when the transition from disorder to order is 
not yet completed. The change is indeed prepared for, since all the lines in 
the upper trigram are in relation to those in the lower. However, they are not 
yet in their places. While the preceding hexagram offers an analogy to 
autumn, which forms the transition from summer to winter, this hexagram 
presents a parallel to spring, which leads out of winter's stagnation into the 
fruitful time of summer. With this hopeful outlook the Book of Changes 
come to its close.

	THE JUDGMENT

	BEFORE COMPLETION. Success.
	But if the little fox, after nearly completing the crossing,
	Gets his tail in the water,
	There is nothing that would further.

The conditions are difficult. The task is great and full of responsibility. It is 
nothing less than that of leading the world out of confusion back to order. 
But it is a task that promises success, because there is a goal that can unite the 
forces now tending in different directions. At first, however, one must move 
warily, like an old fox walking over ice. The caution of a fox walking over ice 
is proverbial in China. His ears are constantly alert to the cracking of the ice, 
as he carefully and circumspectly searches out the safest spots. A young fox 
who as yet has not acquired this caution goes ahead boldly, and it may happen 
that he falls in and gets his tail wet when he is almost across the water. Then 
of course his effort has been all in vain. Accordingly, in times "before 
completion," deliberation and caution are the prerequisites of success.

	THE IMAGE
	
	Fire over water:
	The image of the condition before transition.
	Thus the superior man is careful
	In the differentiation of things,
	So that each finds its place.

When fire, which by nature flames upward, is above, and water, which flows 
downward, is below, their effects take opposite directions and remain 
unrelated. If we wish to achieve an effect, we must first investigate the 
nature of the forces in question and ascertain their proper place. If we can 
bring these forces to bear in the right place, they will have the desired effect 
and completion will be achieved. But in order to handle external forces 
properly, we must above all arrive at the correct standpoint ourselves, for 
only from this vantage can we work correctly.

	THE LINES

	Six at the beginning means:
	He gets his tail in the water.
	Humiliating.

In times of disorder there is a temptation to advance oneself as rapidly as 
possible in order to accomplish something tangible. But this enthusiasm 
leads only to failure and humiliation if the time for achievement has not yet 
arrived. In such time it is wise to spare ourselves the opprobrium of failure 
by holding back.

	Nine in the second place means:
	He brakes his wheels.
	Perseverance brings good fortune.

Here again the time to act has not yet come. But the patience needed is not 
that of idle waiting without thought of the morrow. Kept up indefinitely, 
this would not lead to any success. Instead, an individual must develop in 
himself the strength that will enable him to go forward. He must have a 
vehicle, as it were, to effect the crossing. But he must for the time being use 
the brakes. Patience in the highest sense means putting brakes on strength. 
Therefore he must not fall asleep and lose sight of the goal. If he remains 
strong and steadfast in his resolve, all goes well in the end.

	Six in the third place means:
	Before completion, attack brings misfortune.
	It furthers one to cross the great water.

The time of transition has arrived, but one lacks the strength to complete the 
transition. If one should attempt to force it, disaster would result, because 
collapse would then be unavoidable. What is to be done? A new situation 
must be created; one must engage the energies of able helpers and in this 
fellowship take the decisive step-cross the great water. Then completion will 
become possible.

	Nine in the fourth place means:
	Perseverance brings good fortune.
	Remorse disappears.
	Shock, thus to discipline the Devil's Country.
	For three years, great realms are rewarded.

Now it is the time of struggle. The transition must be completed. We must 
make ourselves strong in resolution; this brings good fortune. All 
misgivings that might arise in such grave times of struggle must be silenced. 
It is a question of a fierce battle to break and to discipline the Devil's 
Country, the forces of decadence. But the struggle also has its reward. Now is 
the time to lay the foundations of power and mastery for the future.

	° Six in the fifth place means:
	Perseverance brings good fortune.
	No remorse.
	The light of the superior man is true.
	Good fortune.

The victory has been won. The power of steadfastness has not been routed. 
Everything has gone well. All misgivings have been overcome. Success has 
justified the deed. The light of a superior personality shines forth anew and 
makes its influence felt among men who have faith in it and rally around it. 
The new time has arrived, and with it good fortune. And just as the sun 
shines forth in redoubled beauty after rain, or as a forest grows more freshly 
green from charred ruins after a fire, so the new era appears all the more 
glorious by contrast with the misery of the old.

	Nine at the top means:
	There is drinking of wine
	In genuine confidence. No blame.
	But if one wets his head,
	He loses it, in truth.

Before completion, at the dawning of the new time, friends foregather in an 
atmosphere of mutual trust, and the time of waiting is passed in conviviality. 
Since the new era is hard on the threshold, there is no blame in this. But one 
must be careful in all this to keep within proper bounds. If in his exuberance 
a man gets drunk, he forfeits the favorableness of the situation through his 
intemperance.
index