umult 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 tsui gathering together above to eat the joyous lake located on the receptive earth this hexagram is related in form and meaning to pie holding together faith 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 that bring about the gather together whereas in the former case one strong line 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 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 breakthrough 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 armed 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 the 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 size nothing that would further throwing 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 he only means of dealing with such people is to gain their confidence through steadfastness and intensified unswerving devotion to duty in this way secret mistrust will gradually be overcome and there will be no occasion for regret six at the top means lamenting and sighing floods of tears no blame it may happen that an individual would like to ally himself with another but his good intentions are misunderstood then he becomes sad and laments but this is the right course for it may cause the other person to come to his senses so that the alliance that has been sought and so painfully missed is after all achieved index 46 sheng pushing upward above kion the receptive earth below sun the gentle wind wood the lower trigram sun represents wood and the upper kion means the earth linked with this is the idea that wooden 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 to 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 born along by the propitiousness of the time he advances he must go to see authoritative people but he must set to work for activity brings good fortune the image within the earth would 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 wouldn't the earth grows upward without haste and without rest plus to the superior man is devoted in character and never pauses in his progress the lines six at the beginning means brings great good fortune this situation at the beginning of ascent just as would draw 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 in this much 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 and hesitatingly 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 xiechi good fortune no blame mount xiechi is in the western china the homeland of king wen who's son the duke of chu added the words to the individual lines the pronouncement takes us back to a time when the chu dynasty was coming into power at that time king wen introduced his illustrious helpers to the god of his native mountain and they received their places in the halls of the ancestors by the side of the ruler this indicates a stage in which pushing upward attains its goal when 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 that 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 over leaping nothing leads to the goal six at the top means pushing upward in darkness it furthers one to be unremittingly persevering he who pushes upward blindly deludes himself he knows only advance not retreat but this means exhaustion in such a case it 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 kyan oppression above to eat a joyous lake below k and the abysmal water the lake is above water below the lake is empty dried up the upper trigram belongs to the principle of darkness the lower to the principle of light plus 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 they fall 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 good 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 bear 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 bear 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 picture is a state of inner oppression externally all is well one has meat and drink but one is exhausted by the common places 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 patients 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 the 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 there is need he begins in a hesitant and measured way then he encounters obstructions powerful and wealthy acquaintances draw him into their circle he has to do as they do and 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 he finds no help among the people whose duty it would be to aid in the work of rescue 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 a resolute 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 shing the well above can the abysmal water the low sun the gentle win 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 and 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 man 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 and 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 the image of the well the image of the well the image of the well the image of 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 can 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 anymore 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 worthwhile nine in the third place means the well is clean 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 sewn 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 for all no one is forbidden to take water from it no matter how many come all find what they need for the well is dependable it has a spring and never runs dry therefore it 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 co-revolution above tui the joyous lake below lie 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 multings 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 kui opposition 38 that is the two younger daughters lion tui but while they're the elder of the two daughters is above and what results is essentially only in opposition of tendencies here the younger daughter is above the influences are an actual conflict and the forces combat each other like fire and water each trying to destroy the other hence the idea of revolution the judgment revolution on their own day you are believed supreme success furthering to 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 prevent successes 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 in 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 height 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 heated 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 in 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 tiger skin 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 of the top means the superior man changes like a panther the inferior man molds 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 like lies malt 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 ting the cauldron above light the clinging fire below sun the gentle wind would the six lines construct the image of ting the cauldron at the bottom are the legs over them the belly then come the ears 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 cook vines 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 to the thought has its abstract connotation sun below is wood and wind lie 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 cauldron supreme good fortune success while the well relates to the social foundation of our life and this foundation is likened to the water that serves to nourish growing wood the present hexagram refers to the cultural superstructure of society here it 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 cauldron 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 a 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 enable helpers who compliment and aid him in his work having achieved this attitude which requires constant self-admigration 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 council in relation to the man who is open to it works greatly tea as advantage here the council is described in relation to the sage who imparts it in imparting it he will be mild and pure like precious jade plus the work finds favor in the eyes of the deity who dispenses great good fortune and becomes pleasing to men where for all goes well index 51 Chen the arousing above see handy arousing thunder below see handy arousing thunder the hexagram Chen represents the eldest son who sees his rule with energy and power a young line develops below two in 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 in 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 that the thunder roll and spread terror a hundred miles around he remains so composed and reverent in spirit that the sacrificial right 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 surges 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 the 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 in danger is 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 and accessible 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 hearts 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 merely 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 combatted nor yet a yielding that permits a victory if instead everything is tough and inert like mire movement is crippled six in the fifth place means shock goes hither and hither 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 hither 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 once 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 can keeping still mountain above can keeping still mountain the low can 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 compliment possibly the words of the text and body 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 this courtyard and does not see 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 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 mountain 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 continue 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 a resolutely six in the 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 slept 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 enforce 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 jaw 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 in judicious speech easily leads to situations that subsequently give much cause for regret however if a man is reserved in speech his words take ever more definite form and every occasion for regret vanishes nine at the top means noble hearted keeping still good fortune this marks the consummation of the effort to attain tranquility one is at rest not merely in a small circumscribed way in regard to matters of detail but one has also a general resignation in regard to life as a whole and this confers peace and good fortune in relation to every individual matter index 53 chin developments above sun the gentle wind would the low can keeping still mountain this hexagram is made up of sun above i without and can below i within a tree on a mountain develop 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 his tranquility which guards against precipitate actions and without his 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 cooperation 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 to 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 to 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 intercom 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 morse 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 plan its growth proceeds gradually plus 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 morse 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 and 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 of 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 Huey May the marrying maiden above see Henry arousing thunder below Tui the joyous lake above we have Chen 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 age scene influence 31 describes the attraction that a young couple have for each other hang duration 32 portrays the permanent relationships of marriage Chen 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 plus 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 the fixed order of rank among the court ladies who were subordinated to the queen as our 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 this 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 kindness 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 Tiang the completer this ruler decreed that the imperial princesses should be subordinated to their husbands in the same manner as other women's 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 slaughter beforehand solely to preserve the forms it's in peace the reverent attitude bodes no good for a marriage index 55 feng abundance above sea hen the arousing thunder below lie the clinging fire shen is movement lie 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 man 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 falls 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 shihou biding through 21 in which thunder and lightning similarly appear together but in the reverse order in biding through laws are laid down here they are applied and enforced clarity within makes it possible to investigate the facts exactly and shock 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 10 days and it is not a mistake throwing meats 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 pole stars 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 affect great undertakings then instead of the sun we see the northern stars in the sky the ruler is overshadowed by a party that has user 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 he underbrushes 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 pole stars 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 compliment must be found the necessary wisdom to compliment 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 complimented by energy while here energy is complimented 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 council of able men plus 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 this house which so alienates his family that in the end he finds himself completely isolated index 56 lu the wanderer above lie the clinging fire the low can keeping still mountain the mountain can stand still above it fire lie flames up and does not tarry therefore the two trigrams do not stay together strange lands and separation are the wanderers 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 describe 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 wanderers in 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 axe 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 statesmen 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 the 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 eye his modesty and adaptability evil will result index 57 sun the gentle above sun the gentle wind wood below sun the gentle wind wood sun is one of the eight double 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 affected not by an act of violation but by influence that never lapses results of this kind are less striking to the eye than those one 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 wins 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 rulers 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 his 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 inborn 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 a resolute 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 effect 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 worthwhile 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 banishes 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 refer to serve 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 banishes 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 coup 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 mine 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 of the top means penetration under the bed he loses his property and his axe 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 tui the joyous lake above tui the joyous lake the low tui the joyous lake his 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 to the medium of gentleness true joy therefore rests on firmness and strength within manifesting itself outwardly as yielding in 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 achieve 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 one by friendliness they are led to take all hardships upon themselves willingly and if nibi 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 lest the superior man joins with his friends for discussion in 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 interstability 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 his weight 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 an 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 of 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 healing dispersion above Sunday gentle wind the low kandhi abysmal water wind blowing over water disperses it dissolving it into foam and mist this suggests that when a man's vital energy is damned up within him 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 tsui 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 the 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 cooperation and 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 the 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 injustice 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 sacrifice 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 flows are reunited it is the same with the minds of the people to 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 and 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 this union 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 and 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 when Morse disappears when an individual discovers within himself the beginnings of alienation from others of misanthropy and no humor he must set about dissolving these obstructions he must browse 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 link with goodwill if he regains this unobstructed outlook on humanity while at the same time all saturday no humor is dissolved all occasion for remorse disappears six in the third place means he dissolves himself 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 forgo 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 man 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 of man in a ruling position who can dispel misunderstandings nine of 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 eye 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 she limitation above k and the abysmal water below to eat a 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 calling 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 calling 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 to 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 attained significance as a free spirit only by surrounding himself with these limitations and by determining for himself what his duty is the lines nine of the beginning means not going out of the door in 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 in the courtyard brings misfortune when the time for action has come the moment must be quickly seized just as water first collects in the 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 experience is 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 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 of the top means calling 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 see 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 a resolution and temptation index 61 chang fu inner truth above sun the gentle wind below to eat 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 and the influences they present the attributes of the two trigrams are above gentleness forbearance toward inferiors below joyousness and obeying superiors such conditions create the basis of a mutual confidence that makes achievements possible the character of fu 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 open 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 closed 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 interest 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 departed 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 goblets 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 and word indeed 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 a scent at a distance of more than a thousand miles how much more than from nearby 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 than from nearby 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 bow spring of the superior man as hinge and bow spring 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 hear 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 as 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 cockerel 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 each side will cure preponderance of the small above see handy arousing plunder the low can keeping still mountain while in the hexagram talk you'll preponderance of the great 28 the strong lines preponderate and are within enclosed 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 chang fu inner truth 61 neither represents an exceptional state when strong elements within preponder it 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 and 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 and 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 taqqil 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 plane 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 of 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 ancestors 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 ancestors this unusual behavior is however an expression of her modesty she ventures rather to approach the ancestors 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 a special 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 positions 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 if 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 to 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 chi chi after completion above k and the abysmal water the low light of clinging fire this hexagram is the evolution of ti piece 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 thoughts 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 affecting 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 stan still 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 system an eyes and it's the 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 and after completion plus the superior man takes thought of misfortune and arms himself against it in advance when water in the 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 and its energy is lost if the heat is too great the water evaporates into the air these elements here brought into 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 both 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 is 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 hunts 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 one at such bitter cost must not be regarded as an oms house for people who in one way or another have hate themselves impossible at home but who are thought to be quite good enough for the colonies such a policy ruins that the outset any chance of success this holds true and 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 the 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 apparel 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 Waikai before completion above light a clinging flame the low k and 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 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 it's 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 has 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 plus 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 breaks 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 moral 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 affect the crossing but he must for the time being used to breaks patience in the highest sense means putting breaks 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 into 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 a good fortune and just as the sun shines forth and 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 of 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 to his intemperance