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• STANDSTILL. Evil people do not further
• The perseverance of the superior man.
• The great departs; the small approaches.

Commentary on the Decision

• “Evil people of the time of STANDSTILL do not further the perseverance of the superior man. The great departs; the small approaches.”
• Thus heaven and earth do not unite, and all beings fail to achieve union.
• Upper and lower do not unite, and in the world, states go down to ruin.
• The shadowy is within, the light without; weakness is within, firmness without; the inferior is within, the superior without. The way of the inferior is waxing, the way of the superior is waning.

Point for point, these conditions are the opposite of those in the preceding hexagram. Although we are dealing with cosmic conditions, the cause is nevertheless to be sought in the wrong course taken by man. It is man who spoils conditions—aside, naturally, from the regular phenomena of decline occurring in the normal course of life as well as of the year. When heaven and earth are disunited, life in nature stagnates. When those above and those below are disunited, political and social life stagnate. Within, at the center, there should be light; instead, the dark is there, and light is pushed to the outside. Man is inwardly weak and outwardly hard; inferior men are at the center of government, and the superior men are forced to the periphery. All this indicates that the way of the inferior man is on the increase, while that of the superior man is in decrease—just as the dark lines enter the hexagram from below and press upward, and the strong lines withdraw upward.

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In Chun the nine at the beginning and the nine in the fifth place are the rulers. These two are the only yang lines in the hexagram. The nine at the beginning is below and means the helper who can quiet the people. The nine in the fifth place is above; it can appoint the helper for the task of quieting the people.

The Sequence of the Hexagrams¹

After heaven and earth have come into existence, individual beings develop. It is these individual beings that fill the space between heaven and earth. Hence there follows the hexagram of DIFFICULTY AT THE BEGINNING. Difficulty at the beginning is the same as filling up.

Chun does not really mean filling up. What is meant is the difficulty that arises when heaven and earth, the light and the shadowy principle, have united for the first time, and all beings are begotten and brought to birth. This produces a chaos that fills up everything, hence the idea of filling up is associated with the hexagram Chun.

Miscellaneous Notes

Chun is visible but has not yet lost its dwelling.

The grass has already pushed its tips out of the earth, that is, it is visible but still within the earth, its original dwelling place. The upper nuclear trigram, mountain, indicates visibility; the lower, earth, means dwelling.

• DIFFICULTY AT THE BEGINNING works supreme success,
• Furthering through perseverance.
• Nothing should be undertaken.
• It furthers one to appoint helpers.

Commentary on the Decision

• DIFFICULTY AT THE BEGINNING: the firm and the yielding unite for the first time, and the birth is difficult.

The lower primary trigram is Chên, the eldest son, who comes into being when the light power and the dark power first draw together. This indicates the first union. K’an, the upper primary trigram, means difficulty, danger. This indicates the difficulty of the birth.

• Movement in the midst of danger brings great success and perseverance.

The lower trigram, Chên, is movement; the upper, K’an, is danger. Hence we have movement in the midst of danger. By movement one gets out of the danger. This explains the words of the text: “Supreme success, furthering through perseverance.”

• The movement of thunder and rain fills the atmosphere. If chaos and darkness prevail while heaven is creating, it is fitting to appoint helpers, without being oneself thereby lulled to rest.

This too describes the filling up of the atmosphere with the difficulties that prevail up to the point when a thunderstorm breaks. The final effect, however, is presaged in the fact that the two images are not instanced in the sequence [predicated by the structure of the hexagram] of K’an (clouds) above and Chên (thunder) below; instead, thunder is mentioned first and then the clouds, dissolved, are spoken of as rain.

Just as in a storm, thunder and darkening clouds precede release, so in the affairs of men a chaotic time precedes a period of order. At such a time a ruler entrusted with bringing order out of chaos needs efficient helpers. At first, however, the situation remains serious and difficult, and he must not try to rely wholly on others. This saying is suggested by the two rulers of the hexagram. The nine at the beginning indicates the efficient helper who should be appointed in such dangerous times; the nine in the fifth place means that there are still difficulties that preclude yielding to inaction. Because of the precarious conditions, the nine in the fifth place must still await the proper solution and may not yet rest.

• Clouds and thunder:
• The image of DIFFICULTY AT THE BEGINNING.
• Thus the superior man
• Brings order out of confusion.

While in the Commentary on the Decision the sequence is that of thunder and rain, to indicate the end condition brought about by the movement, here clouds and thunder are named in the sequence they follow in the structure of the hexagram. This specifies the condition before the rain, which symbolizes danger (K’an). To overcome it, we must separate and combine, as happens when a thunderstorm breaks—first clouds above and thunder below, then thunder above and rain below.

The hexagram as a whole has the character of difficulty at the beginning, and the individual lines represent different single situations at the time of this difficulty. As regards the position of the lines in relation to one another, neither their intrinsic character nor their positions in the hexagram as a whole are to be taken into account; the objective position in each case is all that matters. For instance, taking the hexagram as a whole, the nine in the fifth place and the nine at the beginning are the rulers, the former being the overlord who gives office to the latter as his vassal. But taken individually, the nine at the beginning is to be regarded not as a helper of the nine in the fifth place, but only as a rival—by virtue of its extrinsic position, deflecting the six in the second place, which has a relationship of correspondence with the nine in the fifth place. This rule for evaluating the individual lines is to be borne in mind throughout.

Another idea obtaining throughout the book is that each hexagram signifies a time situation. But the application of the hexagrams depends upon men. Here for example the time of DIFFICULTY AT THE BEGINNING is indicated. The application will vary according to whether it is a ruler, an official, or a private person who is in this time situation. The fundamental lines of direction are of course the same, but they must always be fitted to the individual case.

A survey of the individual lines shows two possible courses at the time of DIFFICULTY AT THE BEGINNING. In the case of some of the lines it is the individual’s own activity, in the case of others it is external events that must overcome the difficulty at the beginning, and where these means of overcoming it fail, misfortune results. The strong places, the first, third, and fifth, represent hindrance due to one’s own activity. The nine at the beginning and the nine in the fifth place are strong, hence the advice appropriate to these places is given: the nine at the beginning needs patience, stability, and helpers; the nine in the fifth place must learn to work gradually, step by step. On the other hand, the six in the third place lacks a directive, and therefore no success is augured for it.

The weak places, the second, fourth, and sixth, must fall back on outside help—“If only something would come along and take care of me!” The six in the second place and the six in the fourth place sooner or later find this help, like a girl who finds a suitor to rescue her. The six at the top, on the other hand, is too far outside and remains isolated, so that the difficulty at the beginning is not overcome. In this case it is advisable to make a complete break and to begin a new situation.

The nine in the second place and the six in the fifth are the rulers. The nine in the second place has a firm and central character, and the six in the fifth corresponds with it. The nine in the second place is in a low position; it is the teacher, capable of teaching others. The six in the fifth place is in a high position; it is able to honor the teacher and thus to teach men through him.

The Sequence

When, after difficulties at the beginning, things have just been born, they are always wrapped at birth in obtuseness. Hence there follows the hexagram of YOUTHFUL FOLLY. For youthful folly means youthful obtuseness. This is the state of things in their youth.

Miscellaneous Notes

YOUTHFUL FOLLY means confusion and subsequent enlightenment.

In early life the various qualities and aptitudes are as yet undifferentiated and undeveloped. Through education everything is differentiated, and clarity takes the place of obtuseness. Obtuseness is symbolized by the inner trigram, abyss, and clarity by the outer trigram, mountain.

• YOUTHFUL FOLLY has success.
• It is not I who seek the young fool;
• The young fool seeks me.
• At the first oracle I inform him.
• If he asks two or three times, it is importunity.
• If he importunes, I give him no information.
• Perseverance furthers.

Commentary on the Decision

• YOUTHFUL FOLLY shows danger at the foot of a mountain. Danger and standstill: this is folly.
• The image of the hexagram, a mountain with a watery abyss in front of it, as well as the attributes of the two primary trigrams, indicating a danger before which one pauses, suggests the idea of folly.
• “Fotiy has success.” One who succeeds hits upon the right time for his undertaking.
• “It is not I who seek the young fool; the young fool seeks me.” The two positions correspond.
• “At the first oracle I answer,” because the position is firm and central.
• “If someone asks two or three times, it is importunity. If he importunes, I give no answer.” To importune is folly.
• To strengthen what is right in a fool is a holy task.

The ruler of the hexagram is the strong second line. It is in the middle of the lower trigram, therefore in a central position. Since the line is strong and central, it meets with success by acting at the right time. It represents a sage in a lowly position, qualified to counsel wisely a youthful and inexperienced ruler. The youthful ruler is represented by the weak fifth line, which stands in the relationship of correspondence to the strong second line. The fifth line, which is weak in a superior place, and the second line, which is strong in an inferior place, together express the fact that the strong teacher does not seek out the young fool; rather, the latter approaches the teacher as one asking a favor. This is the correct relationship in education.

Because the second line is strong and central, it can answer the questions of the fifth, keeping within definite bounds of moderation. But if these bounds are overstepped with importunate questions, the teacher in turn becomes disagreeable toward the pupil by refusing to answer.

The saying in the text, “Perseverance furthers,” is amplified by the final comment, “To strengthen what is right in a fool is a holy task.”

In addition to the second line, the strong line at the top is also occupied with driving out youthful folly, while the remaining four lines represent youthful fools of various kinds. The second line, which is in a central position, represents gentleness, while the strong top line stands for severity.

• A spring wells up at the foot of the mountain:
• The image of YOUTH.
• Thus the superior man fosters his character
• By thoroughness in all that he does.

The spring at the foot of the mountain is still small and in its youth. The superior man derives his course of action from the images of the two trigrams. In his nature he is thoroughgoing, and clear as a mountain spring. Hence he achieves a calmness in the face of danger that emulates the great calmness of a mountain on the edge of an abyss.

The ruler of the hexagram is the nine in the fifth place. All transactions require patient waiting, and it is particularly essential for a ruler that his plans should be brought to fruition through continuous influence. The remark in the Commentary on the Decision—“Occupies the places of heaven and is central and correct in its behavior”—refers to the nine in the fifth place.

The Sequence

When things are still small, one must not leave them without nourishment. Hence there follows the hexagram Hsü. Hsü means the way to eating and drinking.

The connection between the two meanings of the hexagram—nourishment and waiting—lies in the fact that we must wait to be nourished. Nourishment depends on heaven and the rain. It does not lie within the power of man.

Miscellaneous Notes

WAITING means not advancing.

• WAITING. If you are sincere,
• You have light and success.
• Perseverance brings good fortune.
• It furthers one to cross the great water.

Commentary on the Decision

• WAITING means holding back. Danger lies ahead. Being firm and strong, one does not fall into it. The meaning is that one does not become perplexed or bewildered.

The lower trigram is Ch’ien, whose attribute is strength. The upper trigram is K’an, the abyss, danger; but since we feel secure in our own strength and do not act overhastily, we avoid perplexity.

• “If you are sincere, you have light and success. Perseverance brings good fortune.” For the ruling line occupies the place of heaven and is central and correct in its behavior.
• “It furthers one to cross the great water.” Through progress the work is accomplished.

The fifth line, the ruler of the hexagram, has the sincerity of water, of which it is the symbol (K’an is a watercourse between high banks). This line corresponds in its special quality with the meaning of the trigram Ch’ien, the Creative, heaven. In that it is a firm line in an uneven (i.e., yang) place, its place and character correspond, hence it is correct. Moreover, it is in the middle of the upper primary trigram and therefore central. All of these are relationships of the ruler of the hexagram that point to success. Waiting does not mean giving up an undertaking, however. To defer is not to abandon. Therefore the work is accomplished.

• Clouds rise up to heaven:
• The image of WAITING.
• Thus the superior man eats and drinks,
• Is joyous and of good cheer.

In the heavens, water takes the form of clouds. Once the clouds rise, it will not be long before rain falls. While frequently the second portion of the Image separates the attributes of the two trigrams, in order to show how a given situation can be overcome, we have in this instance an explanation of how to accept and adapt to the situation. Even as rain rises to the heavens, it is preparing to fall—whereby all life is nourished and refreshed. The superior man acts in accordance with this, and so masters the second meaning of the hexagram, for Hsü signifies nourishment as well as waiting. Further, the two nuclear trigrams—Li, clarity, and Tui, pleasure, joyousness—also play a part.

The situation revealed in WAITING is one in which a strong, firm nature is faced with danger. What is required of the individual here is restraint. He must await the proper time; he must be yielding and remain calm. If he does not weigh the time conditions sufficiently and presses forward, ruthless, angry, and restless, he will certainly meet defeat. The nine at the beginning is still far from danger; hence if one holds to lasting things, one can avoid mistakes. The nine in the second place is approaching closer to danger, but it too can ultimately attain good fortune by yielding and by keeping to the middle way. The nine in the third place is actually under threat of danger, therefore it is said: “Seriousness and caution prevent defeat.” The six in the fourth place has been overtaken by danger, but because it is yielding and peaceful, it gets out of the pit again. The six at the top is at the peak point of danger, but through deference it too finally attains good fortune. Thus during a time of waiting, self-control and deference are the means of avoiding harm. The significance of the time of danger is great.

The ruler of the hexagram is the nine in the fifth place. All the other lines represent persons quarreling, and the nine in the fifth place stands for the person who overhears the quarrel. This is what is referred to by the following sentence from the Commentary on the Decision: “ ‘It furthers one to see the great man’: thus his central and correct position is honored.”

The Sequence

Over meat and drink, there is certain to be conflict. Hence there follows the hexagram of CONFLICT.

Miscellaneous Notes

CONFLICT means not to love.

• CONFLICT. You are sincere
• And are being obstructed.
• A cautious halt halfway brings good fortune.
• Going through to the end brings misfortune.
• It furthers one to see the great man.
• It does not further one to cross the great water.

Commentary on the Decision

• CONFLICT: strength is above, danger below. Danger and strength produce conflict.
• “The contender is sincere and is being obstructed.” The firm comes and attains the middle.
• “Going through to the end brings misfortune.” A conflict must not be allowed to become permanent.
• “It furthers one to see the great man”: thus his central and correct position is honored.
• “It does not further one to cross the great water,” for this would lead one into the abyss.

The name of the hexagram of CONFLICT is derived from the attributes of the two trigrams Ch’ien, strength, and K’an, danger. When strength is above and cunning below, conflict is sure to arise. Similarly, a person who is inwardly cunning and outwardly strong inclines to conflict with others.

The contender, the second line, is sincere and feels himself obstructed. He is in the inner trigram, and therefore it is said, “He comes.” Because the line is strong and occupies the center, it suggests sincerity, for it makes the middle “sound.” It is obstructed because it is inclosed between the two yin lines. The great man is the central and correct line in the fifth place. The judge who must render the decision abides outside the dangerous situation. He can render a just decision only by remaining impartial. The abyss into which one would fall by crossing the great water is indicated by the trigram K’an, danger. Crossing of the great water is suggested by the fact that the nuclear trigram Sun, wood, is over the lower primary trigram K’an, water.

Structurally, this hexagram is the inverse of the preceding one: hence we have conflict here, forbearance there. Although the time meaning of the hexagram is that of conflict, it nevertheless teaches at every turn that conflict should be avoided.

• Heaven and water go their opposite ways:
• The image of CONFLICT.
• Thus in all his transactions the superior man
• Carefully considers the beginning.

The movement of the upper trigram, heaven, goes upward, that of the lower, water, goes downward; thus the two draw farther and farther apart, and create conflict. To avoid conflict, all transactions (nuclear trigram Sun, work, undertaking) must be well considered at the beginning (K’an means being concerned, and the nuclear trigram Li means clarity; Ch’ien is the beginning of all things).

The nine in the fifth place is the judge, the other lines the contenders, but only the strong lines really contend. The weak lines in the first and the third place hold back. The strong lines in the second and the fourth place are inclined by nature to contend, but cannot quarrel with the judge in the fifth place, and the weak lines below them offer no resistance. Therefore they too withdraw from the conflict in good time. Only the strong top line carries the conflict through to the end and, being in the relationship of correspondence to the weak line in the third place, it triumphs and receives a distinction. Yet the line is analogous to the top line—the “arrogant dragon”—of the hexagram Ch’ien. It will have cause to rue the matter. What is won by force is wrested away by force.

The rulers of the hexagram are the nine in the second place and the six in the fifth. The former, positioned below, is the strong man, while the latter, being above, has capacity to employ the strong man.

The Sequence

When there is conflict, the masses are sure to rise up. Hence there follows the hexagram of THE ARMY. Army means mass.

Miscellaneous Notes

THE ARMY means mourning.

• THE ARMY. The army needs perseverance
• And a strong man.
• Good fortune without blame.

Commentary on the Decision

• THE ARMY means the masses. Perseverance means discipline.
• The man who can effect discipline through the masses may attain mastery of the world.
• The strong one is central and finds response.

• One does a dangerous thing but finds devotion. The man who thus leads¹ the world is followed by the people.
• Good fortune. How could this be a mistake?

This hexagram consists of a mass of yielding lines in the midst of which, in a central although subordinate place, is a single strong line. As a general, not as a ruler, it holds the others under control. From this arises the idea of the mass (the many yielding lines) and of the army—a disciplined multitude. The firm line in the second place finds support, because of correspondence, in the yielding line in the fifth place, the place of the ruler. The danger of the action is indicated by the lower trigram, K’an, and devotion by the upper, K’un.

• In the middle of the earth is water:
• The image of THE ARMY.
• Thus the superior man increases his masses
• By generosity toward the people.

Owing to the compulsory military service customary in antiquity, the supply of soldiers available from the populace was as plentiful as water underground. Hence fostering the people ensured an efficient army.

Great expanse is the attribute of the earth, which also represents the masses. Water stands for serviceability; everything flows toward water.

The ruler is the nine in the fifth place, for the hexagram is so organized that it contains only one yang line, which occupies the place of honor and holds together with all the yin lines above and below it.

The Sequence

Among the masses there is surely a reason for uniting. Hence there follows the hexagram of HOLDING TOGETHER. Holding together means uniting.

Miscellaneous Notes

HOLDING TOGETHER is something joyous.

• HOLDING TOGETHER brings good fortune.
• Inquire of the oracle once again
• Whether you possess sublimity, constancy, and perseverance;
• Then there is no blame.
• Those who are uncertain gradually join.
• Whoever comes too late
• Meets with misfortune.

Commentary on the Decision

• “HOLDING TOGETHER brings good fortune.” Holding together means mutual help. Those below are devoted and obedient.

This hexagram is the inverse of the preceding one. In the latter the general, the nine in the second place, is the center, while here the center is the nine in the fifth place, the strong, central, and correct prince. All the other lines are yielding, hence the relationship of mutual supplementation and assistance. The yielding lines are the subordinates who obey. Thus the name of the hexagram is explained through its structure.

• “Inquire of the oracle once again whether you possess sublimity, constancy, and perseverance. Then there is no blame,” because of the firmness and central position.
• “Those who are uncertain gradually join.” Above and below are in correspondence.
• “Whoever comes too late meets with misfortune.” His way is at an end.

The line to which everything relates is the prince in the fifth place. All the yielding lines below correspond with it. These five lmes mutually hold together; thereby they attain power, and it is a joyous matter. The only one that stays apart and does not enter into the general union is the six at the top; it insists on going its own way, which leads to nothing.

The hexagram Pi, HOLDING TOGETHER, like the hexagram Ts’ui, GATHERING TOGETHER (45), has the trigram K’un below, but instead of Tui, the lake, here there is K’an, water, above. There is very little difference in meaning between the two hexagrams. “Sublimity, constancy, and perseverance” apply here to the whole hexagram, while in Ts’ui they apply only to the nine in the fifth place.

In the hexagram Mêng, YOUTHFUL FOLLY, there is a reference to “the first oracle,” and the commentary relates it to the firm central line. There K’an, meaning wisdom, darkness, oracle, is below, and the firm line appears in the first trigram. Here it is said: “Inquire of the oracle once again.” The explanation in the commentary points likewise to the firm central line. But here K’an is above, hence the firm line appears in the second, that is, the upper trigram.

• On the earth is water:
• The image of HOLDING TOGETHER.
• Thus the kings of antiquity
• Bestowed the different states as fiefs
• And cultivated friendly relations
• With the feudal lords.

The water on the earth holds together with it. From this fact a double lesson is deduced. As water penetrates and gives moisture to the earth, so should fiefs be distributed from above; and as waters flow together on the earth, so should the organization of society show union.

The six in the fourth place is the constituting ruler of the hexagram, and the nine in the fifth place its governing ruler.¹ The six in the fourth place, as the only yin line, restrains the yang lines. The Commentary on the Decision refers to this as follows: “The yielding obtains the decisive place, and those above and those below correspond with it.” The nine in the fifth place accords in attitude with the six in the fourth place, thus to perfect the restraint; hence it is said in the Commentary on the Decision: “The strong is central and its will is done.”

The Sequence

Through holding together, restraint is certain to come about. Hence there follows THE TAMING POWER OF THE SMALL.

Miscellaneous Notes

THE TAMING POWER OF THE SMALL is slight.

This refers to the fact that “the small” here occupies the place of the official. Compare the hexagram Ta Yu, POSSESSION IN GREAT MEASURE (14), in which the small and yielding element is in the ruler’s place.

• THE TAMING POWER OF THE SMALL
• Has success.
• Dense clouds, no rain from our western region.

Commentary on the Decision

• THE TAMING POWER OF THE SMALL. The yielding obtains the decisive place, and those above and those below correspond with it: this is called THE TAMING POWER OF THE SMALL.
• Strong and gentle: the strong is central and its will is done, therefore “success.”
• “Dense clouds, no rain”: the movement goes still further.
• “From our western region”: the influence has not yet set in.

The small, yielding line in the place of the minister holds the decisive place. The firm lines above and below all correspond with it. This structure explains the name of the hexagram. Success is due to the character of the two trigrams, inner strength coupled with outer gentleness. This is the way to achievement. Moreover, the ruler is central and his will is done. The upper trigram Sun, wind, has enough strength to condense the mists rising up from the lower trigram Ch’ien, and so to form clouds, but its strength does not suffice to cause rain. “Western region” is suggested by the original position of Sun, in the west (in the arrangement of the trigrams called the Sequence of Earlier Heaven²; in the Sequence of Later Heaven, Tui, the lake, has the position in the west). When Tui stands over Ch’ien, we have the hexagram of BREAK‑THROUGH (43); in the latter case the water vapor is already condensed and will descend easily. In the present hexagram Tui appears over Ch’ien only as a nuclear trigram, not yet separated from it. In China, the rain clouds always come from the east, from the direction of the sea, not from the west.

• The wind drives across heaven:
• The image of THE TAMING POWER OF THE SMALL.
• Thus the superior man
• Refines the outward aspect of his nature.

The wind penetrates everywhere; this means refinement. The lower trigram is heaven; this means the essence of character. The upper nuclear trigram is Li, form. This refinement of outer form, as contrasted with the carrying out of fundamental principles, is “the small.”

The constituting ruler of the hexagram is the six in the third place; the nine in the fifth place is the governing ruler. The six in the third place, as the only yielding line among the numerous firm ones, enters their midst with fear and trembling. Therefore the hexagram bears the name TREADING. Whoever holds an honored place must especially be constantly mindful of danger and fear. Because of this the judgment on the nine in the fifth place couples the idea of danger with perseverance. The Commentary on the Decision says of this line: “Strong, central, and correct, he treads into the place of the ruler and remains without blame.”

The Sequence

When beings are subjected to restraint the mores arise; hence there follows the hexagram of CONDUCT.

Miscellaneous Notes

That which treads does not stay.

Appended Judgments¹

TREADING shows the basis of character. It is harmonious and attains its goal. It brings about harmonious conduct.

This hexagram is the inverse of the preceding one. The movement of the two primary trigrams is upward, hence the idea that the one strides behind the other. The youngest daughter walks behind the father.

• TREADING. Treading upon the tail of the tiger.
• It does not bite the man. Success.

Commentary on the Decision

• TREADING: the yielding treads upon the firm. Joyous, and in the relationship of correspondence to the Creative; hence, “Treading upon the tail of the tiger. It does not bite the man. Success.”
• Strong, central, and correct, he treads into the place of the ruler and remains without blame: his light shines bright.

The yielding that treads upon the firm is the lower trigram Tui, which follows the trigram Ch’ien. Thus the forms of the two trigrams explain the name of the hexagram.

Joyousness is the attribute of Tui, the lower trigram, which moves in the same direction as the Creative, the strong; hence the image of treading upon the tail of the tiger (Tui stands in the west, which is symbolized by the tiger). The tiger’s tail is mentioned because the weak line in Tui comes behind the three lines of Ch’ien. In addition, it is to be noted that the yielding line in the lower trigram stands over the two firm lines.

The comment “strong, central, and correct” refers to the ruler of the hexagram, the central line of the upper trigram, Ch’ien; this line occupies a place in the sphere of heaven, hence the place of the ruler. Light is the primary characteristic of the trigram Ch’ien; furthermore, the nuclear trigram Li, whose attribute is light, is contained in the hexagram.

• Heaven above, the lake below:
• The image of TREADING.
• Thus the superior man discriminates between high and low,
• And thereby fortifies the thinking of the people.

Heaven represents what is highest, the lake represents what is lowest; these differences in elevation provide a rule for conduct and mores. Thus the superior man creates in society the differences in rank that correspond with differences in natural endowment, and in this way fortifies the thinking of the people, who are reassured when these differences accord with nature.

This hexagram means conduct, with the secondary meaning of good manners. In practice, good manners depend on modesty and possession of a gracious ease. The hexagram consists of the Joyous below, related to the Creative, the strong, above. Thus the subordinate is cautious in the service of his superior.

Strange to note, although the hexagram as a whole, owing to the character of its two trigrams, contains the idea that the tiger on whose tail the man treads does not harm him, the line that evokes this idea, the six in the third place, is the very line whose individual fate it is to be bitten by the tiger. The reason is that on the one hand, when the hexagram is considered as a whole, the lower trigram as a unit is taken as joyous and obedient; on the other, however, in the judgment on the individual line, the latter is evaluated according to its unfavorable position, which bodes ill for it. Very often in the Book of Changes one can note such a difference between the judgment pertaining to the hexagram as a whole and that pertaining to an individual line.

The rulers of the hexagram are the nine in the second place and the six in the fifth. The meaning of the hexagram is that what is above and what is below are united and of one will. The nine in the second place fulfills completely the duties of the official in relation to the ruler, and the six in the fifth place fulfills completely the duties of the ruler in relation to his subordinates. The two lines are the constituting as well as the governing rulers.

The Sequence

Good conduct, then contentment; thus calm prevails. Hence there follows the hexagram of PEACE. Peace means union, interrelation.

The Chinese word t’ai is not easy to translate. It means contentment, rest, peace, in the positive sense of unobstructed, complete union, bringing about a time of flowering and greatness. The movement of the lower trigram Ch’ien tends upward, that of the upper trigram K’un tends downward, and thus they approach each other. This hexagram is correlated with the first month (February-March).

Miscellaneous Notes

The hexagrams of STANDSTILL and PEACE stand in natural opposition to each other.

• PEACE. The small departs,
• The great approaches.
• The great approaches.

Commentary on the Decision

• PEACE. “The small departs, the great approaches. Good fortune. Success.”
• In this way heaven and earth unite, and all beings come into union.
• Upper and lower unite, and they are of one will.
• The light principle is within, the shadowy without; strength is within and devotion without; the superior man is within, the inferior without.
• The way of the superior man is waxing; the way of the inferior man is waning.

Taken as a whole and as one of the “calendar” hexagrams, this hexagram is interpreted with the idea that the strong lines entering from below are mounting, while the weak lines above are withdrawing from the hexagram. Therefore, “The small departs, the great approaches.”

The movement of the two trigrams toward each other gives rise to another interpretation. The lower, ascending trigram is Ch’ien, heaven. The upper, sinking trigram is K’un, the earth. Thus the two primary powers unite, and all things enter upon union and development. This corresponds with the state of things at the beginning of the year.

In terms of the human world, with special reference to two lines—the six in the fifth place representing the prince, and the nine in the second place representing the official—the result is unity between high and low, their wills being directed to a common goal. The positions of the two trigrams—within (below) and without (above)—lead to still another reflection. The yang power is within, the yin power without. This points to a difference in rank between the ruling yang power at the center and the dependent yin power at the periphery; this is further emphasized by the respective attributes of the trigrams, strength and devotion. These relative positions are likewise favorable for both elements.

In relation to the political field, another consideration arises from the difference in value between the superior persons symbolized by the light lines and the inferior persons symbolized by the dark lines. Good men are at the center of power and influence; inferior people are on the outside, subject to the influence of the good. This likewise works for the good of the whole.

The movement of the hexagram as a whole produces finally a victorious ascendancy of the principles of the good man and a withdrawal and defeat of the principles of inferior men.

None of this occurs arbitrarily; it is born of the time. It is the season of spring, both in the year and in history, that is represented by this hexagram.

• Heaven and earth unite: the image of PEACE.
• Thus the ruler
• Divides and completes the course of heaven and earth;
• He furthers and regulates the gifts of heaven and earth,
• And so aids the people.

Human activity must help nature in times of flowering. Nature must be kept within limits, as the earth limits the activities of heaven, in order to regulate excess. On the other hand, nature must be furthered, as heaven furthers the gifts of the earth, in order to make up for deficiencies. In this way the blessings of nature benefit the people. The Chinese word for “aid” means literally “being at the left and the right,” which in turn derives from the fact that the movement of yang is thought of as being toward the right and that of yin toward the left.

The rulers of the hexagram are the six in the second place and the nine in the fifth. During standstill, those above are out of union with those below. The saying associated with the six in the second place is: “Standstill brings success.” The line refers to a person who takes refuge in his virtue in order to avoid difficulties. The saying associated with the nine in the fifth place is: “Standstill is giving way.” This line refers to someone who transforms standstill into peace. However, the six in the second place is the ruler having the constituting function in the hexagram, while the nine in the fifth place is the ruler that governs it.

The Sequence

Things cannot remain forever united; hence there follows the hexagram of STANDSTILL.

This hexagram is the inverse of the preceding one. Therefore the movements of the trigrams diverge. The trigram Ch’ien above withdraws always farther upward, and K’un below sinks farther and farther down. The two nuclear trigrams, Sun, gentleness, and Kên, Keeping Still, also characterize the hexagram. These trigrams form the hexagram Ku, WORK ON WHAT HAS BEEN SPOILED (18), and in the latter too have the meaning of standstill. The hexagram P’i is linked with the seventh month (August-September).

Miscellaneous Notes

The hexagrams of STANDSTILL and PEACE are opposed in their natures.

• STANDSTILL. Evil people do not further
• The perseverance of the superior man.
• The great departs; the small approaches.

Commentary on the Decision

• “Evil people of the time of STANDSTILL do not further the perseverance of the superior man. The great departs; the small approaches.”
• Thus heaven and earth do not unite, and all beings fail to achieve union.
• Upper and lower do not unite, and in the world, states go down to ruin.
• The shadowy is within, the light without; weakness is within, firmness without; the inferior is within, the superior without. The way of the inferior is waxing, the way of the superior is waning.

Point for point, these conditions are the opposite of those in the preceding hexagram. Although we are dealing with cosmic conditions, the cause is nevertheless to be sought in the wrong course taken by man. It is man who spoils conditions—aside, naturally, from the regular phenomena of decline occurring in the normal course of life as well as of the year. When heaven and earth are disunited, life in nature stagnates. When those above and those below are disunited, political and social life stagnate. Within, at the center, there should be light; instead, the dark is there, and light is pushed to the outside. Man is inwardly weak and outwardly hard; inferior men are at the center of government, and the superior men are forced to the periphery. All this indicates that the way of the inferior man is on the increase, while that of the superior man is in decrease—just as the dark lines enter the hexagram from below and press upward, and the strong lines withdraw upward.

• Heaven and earth do not unite:
• The image of STANDSTILL.
• Thus the superior man falls back upon his inner worth
• In order to escape the difficulties.
• He does not permit himself to be honored with revenue.

The way to overcome the difficulties of the time of STANDSTILL is indicated in the attributes of the two primary trigrams. K’un means frugality, retrenchment. The three strong lines of the outer trigram Ch’ien, which withdraw, symbolize escape from all the difficulties that arise from the pressing forward of the inferior men. This withdrawal also implies rejection of material rewards. While in the preceding hexagram the gifts of heaven and earth are administered by the superior man, here he stands completely aloof.

The rulers of the hexagram are the six in the second and the nine in the fifth place. The six in the second place, as the only yin line, is able to maintain fellowship with all the yang lines, and the nine in the fifth place corresponds with it. Therefore the Commentary on the Decision says: “The yielding finds its place, finds the middle, and the Creative corresponds with it.”

The Sequence

Things cannot be at a standstill forever. Hence there follows the hexagram of FELLOWSHIP WITH MEN.

Miscellaneous Notes

Fellowship with men finds love.

The movement of both primary trigrams is upward, hence parallel. In the same way the two nuclear trigrams, Ch’ien and Sun, which together form the hexagram of COMING To MEET (44), indicate fellowship. The lower primary trigram is Li, the sun, fire. Ch’ien, heaven, becomes especially brilliant because fire is given to it.

• FELLOWSHIP WITH MEN in the open.
• Success.
• It furthers one to cross the great water.
• The perseverance of the superior man furthers.

Commentary on the Decision

• FELLOWSHIP WITH MEN. The yielding finds its place, finds the middle, and the Creative corresponds with it: this means fellowship with men.
• FELLOWSHIP WITH MEN means: “Fellowship with men in the open. Success. It furthers one to cross the great water.”
• The Creative acts. Order and clarity, in combination with strength; central, correct, and in the relationship of correspondence: this is the correctness of the superior man. Only the superior man is able to unite the wills of all under heaven.

The second line is the yielding element that finds its place in the middle and with which the Creative corresponds. It is to be taken as the representative of the trigram K’un, which has established itself in the second place of Ch’ien. Therefore this line accords with the nature of the earth and of the official.

The phrase “fellowship with men in the open” is also represented by this line, which stands in the place of the field (cf. the nine in the second place in hexagram 1, THE CREATIVE). The fellowship here is brought about by the official (not by the ruler), by virtue of his character, not by virtue of the authority of his position. The kind of character capable of bringing this about is delineated in the attributes of the two primary trigrams. Order and clarity are attributes of Li, and strength characterizes Ch’ien. First knowledge, then strength—this is the road to culture.

The superior man, even when placed where he serves, fills this position correctly and unselfishly and finds the support he needs in his ruler, the representative of the heavenly principle. The will of men under heaven is represented by Li (which means enlightened will) beneath Ch’ien, heaven.

Crossing of the great water is indicated by the nuclear trigram Sun, which means wood and gives rise to the idea of a ship.

• Heaven together with fire:
• The image of FELLOWSHIP WITH MEN.
• Thus the superior man organizes the clans
• And makes distinctions between things.

Fire has the same nature as heaven, to which it flames up. It is strengthened in this trend by the nuclear trigram Sun, wind. The wind, which blows everywhere, also suggests union and fellowship. The same thought is expressed by the sun in the sky, which shines upon all things equally.

Yet there is one thing in this fellowship that the superior man must not overlook. He must not degrade himself. Hence the necessity of organization and differentiation, which is suggested by the attribute of order in the lower trigram Li.

This hexagram embodies the ideal of the universal brotherhood of man, which, however, is not yet attained. Its demand thus points beyond all of the situations of fellowship shown in the hexagram—none of these is wholly satisfactory. None of the individual lines attains the ideal. All seek fellowship on the basis of narrower relationships. For this reason, none of them attains the great success that the hexagram as a whole envisions.

The ruler of the hexagram is the six in the fifth place. This line is empty and central, occupies an honored place, and is capable of possessing all the yang lines. Therefore it is said in the Commentary on the Decision: “The yielding receives the honored place in the great middle, and upper and lower correspond with it.”

The Sequence

Through FELLOWSHIP WITH MEN things are sure to fall to one’s lot. Hence there follows the hexagram of POSSESSION IN GREAT MEASURE.

Miscellaneous Notes

POSSESSION IN GREAT MEASURE indicates the mass.

The two primary trigrams, Ch’ien and Li, are both ascending, and so are the nuclear trigrams, Ch’ien and Tui. All these circumstances are extremely favorable. This hexagram is the inverse of the preceding one. It is more favorable than FELLOWSHIP WITH MEN, because here the ruler is at the same time in the place of authority, the fifth place.

• POSSESSION IN GREAT MEASURE.
• Supreme success.

Commentary on the Decision

• POSSESSION IN GREAT MEASURE: the yielding receives the honored place in the great middle, and upper and lower correspond with it. This is called POSSESSION IN GREAT MEASURE.
• His character is firm and strong, ordered and clear; it finds correspondence in heaven and moves with the time; hence the words, “Supreme success.”

The yielding element that receives the honored position is the six in the fifth place. As contrasted with the six in the second place in the preceding hexagram, this line occupies the “great” middle; from this vantage, possession of the five strong lines can be organized much better. The official can indeed unite people, but only the prince can possess them. In the preceding hexagram the strong lines stand only in indirect relationship to the prince; here they are directly related. Thus the structure of the hexagram gives rise to the name.

The words of the Judgment are interpreted on the basis of the attributes and structure of the hexagram. Within dwell the firmness and power of Ch’ien; to the outside, the clear and ordered form of Li appears. The six in the fifth place, the ruler to whom everything conforms, modestly conforms on his part with the nine in the second place and finds correspondence there in the center of heaven. Ch’ien, being doubled (lower primary trigram and lower nuclear trigram), indicates the flow of time. The successful execution of measures demands that firm decision dwell within the mind, while the method of execution must be ordered and clear.

• Fire in heaven above:
• The image of POSSESSION IN GREAT MEASURE.
• Thus the superior man curbs evil and furthers good,
• And thereby obeys the benevolent will of heaven.

The sun in heaven, which shines upon everything, is the image of possession in great measure. Suppression of evil is indicated by the trigram Ch’ien, the trigram that metes out judgment, and that fights the evil in living beings. Furthering of the good is indicated by the trigram Li, which clarifies and orders everything. Both are the decree of benevolent heaven (Ch’ien), to which the superior man devotes himself obediently (Li means devotion).

The ruler of the hexagram is the nine in the third place. It is the only light line in the hexagram; it is in its proper place and stands in the lower trigram. This is the symbol of modesty, therefore the judgment on this line is the same as that on the hexagram as a whole. The commentary often attributes misfortune to third lines, but this one is very favorable.

The Sequence

He who possesses something great must not make it too full; hence there follows the hexagram of MODESTY.

Miscellaneous Notes

Things are easy for the modest person.

The movement of both primary trigrams is downward, but the sinking tendency of the upper trigram is stronger than that of the lower, and in this way the connection between the two remains assured. The lower nuclear trigram sinks, while the upper rises.

Appended Judgments

MODESTY shows the handle of character. MODESTY gives honor and shines forth. MODESTY serves to regulate the mores.

Good character has modesty for a handle; by means of it good character can be grasped and made one’s own. Modesty is ready to honor others, and in so doing shows itself at its best. Modesty is the attitude of mind that underlies sincere observance of the mores.

• MODESTY creates success.
• The superior man carries things through.

Commentary on the Decision

• MODESTY creates success, for it is the way of heaven to shed its influence downward and to create light and radiance. It is the way of the earth to be lowly and to go upward.
• It is the way of heaven to make empty what is full and to give increase to what is modest. It is the way of the earth to change the full and to augment the modest. Spirits and gods bring harm to what is full and prosper what is modest. It is the way of men to hate fullness and to love the modest.
• Modesty that is honored spreads radiance. Modesty that is lowly cannot be ignored. This is the end attained by the superior man.

Here the structure of the hexagram is used to explain the saying that modesty creates success. The nine in the third place is the representative of the yang force, which has sunk down. It brings light and radiance, attributes of the trigram Kên, the mountain. The upper trigram K?’un shows the earth as having moved upward (the nuclear trigram Chên has a rising movement). The law governing the abasing of the proud and the elevation of the modest is set forth in four ways: (1) in heaven: when the sun reaches the zenith, it begins to decline; when the moon is full, it wanes; when dark, it begins to wax; (2) on earth: high mountains become valleys, valleys become hills; water turns toward the heights and wears them down; water turns toward depth and fills it up (the lower nuclear trigram is K’an, water); (3) in the effect of the forces of fate: powerful families draw down destruction upon themselves, modest ones become great; (4) among men: arrogance brings dislike in its train, modesty wins love.

The ultimate cause is never the outside world, which moreover reacts according to fixed laws, but rather man himself. For according to his conduct he draws upon himself good or evil influences. The way to expansion leads through contraction.

• Within the earth, a mountain:
• The image of MODESTY.
• Thus the superior man reduces that which is too much,
• And augments that which is too little.
• He weighs things and makes them equal.

To bring about the conditions set forth by the hexagram, the superior man moves in harmony with the increasing and decreasing movements of the nuclear trigrams. Where the lowly stands (K’un, earth) he ascends (Chên) and augments what is too little. Conversely, where the lofty stands (Kên, mountain) he descends (K’an). Thus he equalizes things.

The ruler of the hexagram is the nine in the fourth place. It is the only light line, and stands in the place of the minister. This gives the hexagram the meaning of enthusiasm. Therefore it is said in the Commentary on the Decision: “The firm finds correspondence, and its will is done.”

The Sequence

When one possesses something great and is modest, there is sure to be enthusiasm. Hence there follows the hexagram of ENTHUSIASM.

Miscellaneous Notes

ENTHUSIASM leads to inertia.

Appended Judgments

The heroes of old introduced double gates and night watchmen with clappers, in order to deal with robbers. They probably took this from the hexagram of ENTHUSIASM.

Yü means preparation as well as enthusiasm. The upper trigram is movement (Chên), and also the sound of thunder: this suggests the image of the night watchman making his rounds with a clapper and encountering danger (nuclear trigram K’an). The lower nuclear trigram Kên means a closed door.

The two trigrams move in opposite directions. Thunder moves upward, the earth sinks down. Nevertheless, since the upper nuclear trigram K’an indicates downward movement, while the lower, Kên, is motionless, there is a certain coherence of structure. However, the hexagram is not as favorable in outlook as the preceding one, of which it is the inverse.

• ENTHUSIASM. It furthers one to install helpers
• And to set armies marching.

Commentary on the Decision

• ENTHUSIASM. The firm finds correspondence, and its will is done. Devotion to movement: this is ENTHUSIASM.
• Because ENTHUSIASM shows devotion to movement, heaven and earth are at its side. How much the more then is it possible to install helpers and set armies marching!
• Heaven and earth move with devotion, therefore sun and moon do not swerve from their courses, and the four seasons do not err.
• The holy man moves with devotion; therefore fines and punishments become just, and the people obey. Great indeed is the meaning of the time of ENTHUSIASM.

The trigram K’un means mass, hence army. Chên, the upper trigram, is the eldest son, the leader of the masses, hence the idea of the installment of helpers (feudal lords) and of the marching of armies. The commander of the army, whose will awakens enthusiasm and spurs to movement those devoted to him, is the nine in the fourth place, the ruler of the hexagram. The secret of all natural and human law is movement that meets with devotion.

• Thunder comes resounding out of the earth:
• The image of ENTHUSIASM.
• Thus the ancient kings made music
• In order to honor merit,
• And offered it with splendor
• To the Supreme Deity,
• Inviting their ancestors to be present.

Chên is the sound of the thunder that accompanies the movements of reawakening life. This sound is the prototype of music. Furthermore, Chên is the trigram in which God comes forth, hence the idea of the Supreme Deity. The nuclear trigram Ken is a door, and the nuclear trigram K’an means something deeply mysterious; this leads to the idea of the temple of the ancestors.

The rulers of the hexagram are the nine at the beginning and the nine in the fifth place. The reason why the hexagram means following is that the strong man brings himself to accept subordination to that which is weak. The first and the fifth line are both strong and stand under weak lines, hence they are the rulers of the hexagram.

The Sequence

Where there is enthusiasm, there is certain to be following. Hence there follows the hexagram of FOLLOWING.

Miscellaneous Notes

FOLLOWING tolerates no old prejudices.

Appended Judgments

The heroes of old tamed the ox and yoked the horse. Thus heavy loads could be transported and distant regions reached, for the benefit of the world. They probably took this from the hexagram of FOLLOWING.

This hexagram consists of movement below and joyousness above: it shows the Arousing (Chên) under the Joyous (Tui), suggesting rest, the more so since the nuclear trigrams Sun, the Gentle, and Kên, Keeping Still, likewise point to this idea. Thus the domestication of the ox and the horse is to be explained as a means to labor saving. Success derives from the inner structure of the hexagram. Transportation of heavy loads is suggested by the lower nuclear trigram Kên, mountain; the ox that carries these loads is analogous to the earth (the mountain belongs to the earth). Reaching distant regions is suggested by the upper nuclear trigram Sun, wind, which reaches everywhere. The traveling cart is drawn by the horse, which, like heaven, is characterized by movement (the wind belongs to heaven).

Tui is the youngest daughter, Chên the eldest son. In the hexagram as a whole, as well as in the case of the two rulers, the strong element places itself under the weak in order to obtain a following. In their movement the two trigrams have the same upward trend.

• FOLLOWING has supreme success.
• Perseverance furthers. No blame.

Commentary on the Decision

• FOLLOWING. The firm comes and places itself under the yielding.
• Movement and joyousness: FOLLOWING.
• Great success and perseverance without blame: thus one is followed by the whole world.
• Great indeed is the meaning of the time of FOLLOWING.

First, the name of the hexagram is explained on the basis of its structure and attributes. The firm element that comes—that is, moves from above downward and places itself under the yielding—consists on the one hand of Chên, which places itself under Tui, and on the other of the two rulers of the hexagram, in the first and the fifth place, both of which place themselves under yielding lines.

Chên has movement as its attribute, Tui has joyousness. Followers readily join a movement that is associated with joyousness. The explanation of the words of the text also gives expression to the fundamental principle that one must first of all follow in the right way, if one would be followed.

• Thunder in the middle of the lake:
• The image of FOLLOWING.
• Thus the superior man at nightfall
• Goes indoors for rest and recuperation.

The trigram Chên stands in the east, Tui in the west. The time between them is night. Similarly, the image designates the time of year—between the eighth and the second month—when thunder is at rest in the lake. This gives rise to the idea of following or being guided by the laws of nature.

Such resting steels one’s energy for fresh action. Turning inward is suggested by the upper nuclear trigram Sun, which means going into, and rest by the lower nuclear trigram Kên, which means keeping still.

The ruler of the hexagram is the six in the fifth place; for although all of the lines are occupied in compensating for what has been spoiled, it is only at the fifth line that the work is completed. Hence all of the other lines have warnings appended to them, and only of the fifth is it said: “One meets with praise.”

The Sequence

When one follows others with pleasure, there are certain to be undertakings. Hence there follows the hexagram of WORK ON WHAT HAS BEEN SPOILED. Work on what has been spoiled means undertakings.

Miscellaneous Notes

WORK ON WHAT HAS BEEN SPOILED. Afterward there is order.

The structure of the hexagram is not favorable. The heavy Kên is above; below is the gentle, listless Sun, the eldest daughter, who is occupied with the youngest son. But this stagnation is not permanent or unalterable. The nuclear trigrams show another trend. Chên comes forth from Tui; both tend upward in movement and undertake the work of improvement energetically and joyously. This hexagram is the inverse of the preceding one.

• WORK ON WHAT HAS BEEN SPOILED
• Has supreme success.
• It furthers one to cross the great water.
• Before the starting point, three days.
• After the starting point, three days.

Commentary on the Decision

• WORK ON WHAT HAS BEEN SPOILED. The firm is above and the yielding below; gentle and standing still—that which has been spoiled.
• “WORK ON WHAT HAS BEEN SPOILED has supreme success,” and order comes into the world.
• “It furthers one to cross the great water.” On going one will have things to do.
• “Before the starting point, three days. After the starting point, three days.” That a new beginning follows every ending, is the course of heaven.

The name of the hexagram is explained in its structure and in the attributes of the trigrams. The preceding hexagram is here reversed: the strong, upward-striving force is above, and the weak, sinking force is below. In this way the movements diverge, and relationships are lacking. The attributes of the two trigrams are inner weakness, gentle, irresolute drifting, and, on the outside, inaction. This leads to spoiling.

At the same time, however, something thus spoiled imposes the task of working on it, with expectation of success. Through work on what has been spoiled the world is set in order once more. But something must be undertaken. Crossing of the great water is suggested by the lower trigram, which means wood (hence boat) and wind (hence progress), and by the lower nuclear trigram Tui, lake.

The phrase “before the starting point,” rendered literally, means “before the sign Chia.” The trigram Chên, in the east, means spring and love, and the cyclic sign¹ Chia (with I) is next to it. Chia is the “starting point.” Before the three spring months, whose days taken together are called Chia (and I), lies winter; here the things of the past come to an end. After the spring months comes summer; from spring to summer is the new beginning. The words, “Before the sign Chia, three days. After the sign Chia, three days,” are thus explained by the words of the commentary: “That a new beginning follows every ending, is the course of heaven.” Since inner conditions are the theme of this hexagram, that is, work on what has been spoiled by the parents, love must prevail and extend over both the beginning and the end (cf. hexagram 57, Sun, THE GENTLE).

Figure 6

Another explanation is suggested by the order of the trigrams in the Inner-World Arrangement [fig. 6; cf. fig. 2, p. 269]. The starting point (Chia) is Chên. Going three trigrams back from this, we come to the trigram Ch’ien, the Creative; going three trigrams forward we come to K’un, the Receptive. Now Ch’ien and K’un are the father and mother, and the hexagram refers to work on what has been spoiled by these two.

• The wind blows low on the mountain:
• The image of DECAY.
• Thus the superior man stirs up the people
• And strengthens their spirit.

The wind blowing down the mountain causes decay. But the reverse movement shows work on what has been spoiled. First there is the wind under the influence of Chên, the Arousing, which stirs things up; then comes the mountain, joined with the lake, which joyously fosters the spirit of men and nourishes it.

The rulers of the hexagram are the nine at the beginning and the nine in the second place, of which the Commentary on the Decision says: “The firm penetrates and grows.”

The Sequence

When there are things to do, one can become great. Hence there follows the hexagram of APPROACH. Approach means becoming great.

Miscellaneous Notes

The meaning of the hexagrams of APPROACH and CONTEMPLATION is that they partly give and partly take.

The organization of this hexagram is altogether favorable. The two lines entering from below and pushing upward give the structure of the hexagram its character. Tui below moves upward, the upper trigram K’un sinks downward; thus the two movements come toward each other. The same thing takes place to an even greater extent as regards the nuclear trigrams. The lower, Chên, is thunder, which moves upward, while the upper, K’un, moves downward.

• APPROACH has supreme success.
• Perseverance furthers.
• When the eighth month comes,
• There will be misfortune.

Commentary on the Decision

• APPROACH. The firm penetrates and grows.
• Joyous and devoted. The firm is in the middle and finds correspondence. “Great success through correctness”: this is the course of heaven.
• “When the eighth month comes, there will be misfortune.” Recession is not slow in coming.

The name of the hexagram is explained through its structure. The firm element that penetrates and grows are the two yang lines. Joyousness and devotion are the attributes of the two trigrams. The firm element in the middle that finds correspondence is the nine in the second place. It is taken as the basis for the explanation of the words of the hexagram. The eighth month is suggested in the fact that the next hexagram, Kuan (CONTEMPLATION, VIEW), in which the retreat of the strong lines parallels their advance here, comes exactly eight months after this hexagram in the cycle of the year.

• The earth above the lake:
• The image of APPROACH.
• Thus the superior man is inexhaustible
• In his will to teach,
• And without limits
• In his tolerance and protection of the people.

The lake, which fructifies the earth with its inexhaustible moisture, suggests teaching, which fructifies man’s inner being. The earth means the masses, hence the upholding and protection of the people.

The rulers of the hexagram are the nine in the fifth place and the nine at the top. The sentence in the Commentary on the Decision, “A great view is above,” refers to these.

The Sequence

When things are great, one can contemplate them. Hence there follows the hexagram of CONTEMPLATION.

Miscellaneous Notes

The meaning of the hexagrams of APPROACH and CONTEMPLATION is that they partly give and partly take.

This hexagram is the inverse of the preceding one: above is a tree, under it the earth. The tree on the earth is something to be viewed. The upper nuclear trigram Kên, the mountain, gives the same idea, for it too towers up and is widely visible. The hexagram has a double meaning: it “partly gives,” i.e., provides a sublime view, and “partly takes,” i.e., contemplates, seeks to attain something by contemplation.

• CONTEMPLATION. The ablution has been made,
• But not yet the offering.
• Full of trust they look up to him.

Commentary on the Decision

• A great view is above. Devoted and gentle. Central and correct, he is something for the world to view.
• “Contemplation. The ablution has been made, but not yet the offering. Full of trust they look up to him.”
• Those below look toward him and are transformed. He affords them a view of the divine way of heaven, and the four seasons do not deviate from their rule. Thus the holy man uses the divine way to give instruction, and the whole world submits to him.

The great view above consists of the two lines in the fifth and the top place. The lower trigram K’un is devoted, the upper, Sun, is gentle. The nine in the fifth place, the ruler of the hexagram, is central and correct. The nuclear trigram Kên, mountain, appears twice in the make-up of the hexagram, the one trigram intermeshed with the other.

(Instead of ☶ there is ䷓)

Kên indicates gates and palaces; these bring to mind the temple of the ancestors, mysteriously locked. Kên is the hand, Sun means pure, hence washing of the hands. Kên means pausing, hence the uncompleted sacrifice. The rite of sacrifice is shown to the people and contemplated by them. The holy man knows the laws of heaven. He reveals them to the people, and his predictions come true. Just as the seasons of the year move under divine and immutable laws, so events do not deviate from the course he prophesies. Thus he uses his knowledge of the divine ways to teach the people, and the people trust him and look up to him.

• The wind blows over the earth:
• The image of CONTEMPLATION.
• Thus the kings of old visited the regions of the world,
• Contemplated the people,
• And gave them instruction.

The wind blows everywhere on earth and reveals all things. Thus the journeys of the kings of antiquity are symbolized by the trigram Sun, wind, and the regions of the world by the trigram K’un, earth. The contemplation is the taking and the instruction is the giving for which the hexagram stands.

The ruler of the hexagram is the six in the fifth place. The Commentary on the Decision says of it: “The yielding receives the place of honor and goes upward.”

The Sequence

When there is something that can be contemplated, there is something that creates union. Hence there follows the hexagram of BITING THROUGH. Biting through means union.

Miscellaneous Notes

BITING THROUGH means consuming.

Appended Judgments

When the sun stood at midday, the Divine Husbandman held a market. He caused the people of the earth to come together and collected the wares of the earth. They exchanged these with one another, then returned home, and each thing found its place. Probably he took this from the hexagram of BITING THROUGH.

The hexagram is here explained in the light of the meaning of the two trigrams Li and Chên. Li represents the sun high above, while Chên represents the turmoil of the market below. The inner structure of the hexagram is by no means as favorable as the outer form might lead one to conclude. It is true that clarity and movement are present, but between them, as opposing elements, there stand the nuclear trigrams K’an, danger, and Kên, Keeping Still—both formed by reason of the one fateful line in the fourth place.

• BITING THROUGH has success. It is favorable to let justice be administered.

Commentary on the Decision

• There is something between the corners of the mouth. This is called BITING THROUGH.
• “BITING THROUGH, and moreover, success.” For firm and yielding are distinct from each other.
• Movement and clarity. Thunder and lightning are united and form lines. The yielding receives the place of honor and goes upward.
• Although it is not in the appropriate place, it is favorable to let justice be administered.

The name of the hexagram is here explained on the basis of its structure. The top line and the lowest are the jaws. The nine in the fourth place stands between the two as an obstacle to be removed by biting through. This points to the necessity of using force. The firm yang lines and the yielding yin lines are clearly set apart one from the other, without falling asunder. This is the substance of the hexagram. In the same way, innocence and guilt are clearly distinguishable in the eyes of a just judge.

Movement is the attribute of Chên, clarity that of Li; both tend upward, thus uniting and forming clearly visible lines. The movements are separate, the coming together occurs in the heavens, whereupon the line of the lightning appears.¹

The ruler of the hexagram is yielding by nature, a quality desirable in legal proceedings, because it prevents cruelty. However, this yielding quality is compensated by the firmness of the place, hence does not turn into weakness.

• Thunder and lightning:
• The image of BITING THROUGH.
• Thus the kings of former times made firm the laws
• Through clearly defined penalties.

Thunder and lightning follow upon each other invariably. The phrase is “thunder and lightning,” not “lightning and thunder,” because the movement starts from below (however, the text according to Hsiang An Shih² on an old stone tablet reads, “Lightning and thunder”). The penal severity that serves to make men avoid transgressions should be as clearly defined as lightning. “Penalties” corresponds with the upper nuclear trigram K’an, danger. The strengthening of the laws, in order to intimidate the heedless, should ensue with the decisiveness of thunder. The laws are stable and stand rooted like a mountain (lower nuclear trigram Kên).

The rulers of the hexagram are the six in the second place and the nine at the top. The Commentary on the Decision refers to these when it says: “The yielding comes and gives form to the firm, the firm ascends and gives form to the yielding.”

The Sequence

Things should not unite abruptly and ruthlessly; hence there follows the hexagram of GRACE. Grace is the same as adornment.

Miscellaneous Notes

GRACE means being undyed.

The most perfect grace consists not in external ornamentation but in allowing the original material to stand forth, beautified by being given form. The upper trigram Kên, the mountain, is disposed to remain still; fire, Li, blazes up from below and illumines the mountain. This movement is strengthened by the nuclear trigram Chên, which likewise moves upward, while the resting weight of the mountain is activated to a falling movement by the lower nuclear trigram K’an. Thus the inner structure of the hexagram shows a harmonious equalization of movement, giving no excess of energies to the one side or the other. This hexagram is the inverse of the preceding one.

• GRACE has success.
• In small matters
• It is favorable to undertake something.

Commentary on the Decision

• “GRACE has success.” The yielding comes and gives form to the firm; therefore, “Success.” A detached firm line ascends and gives form to the yielding; therefore, “In small matters it is favorable to undertake something.” This is the form of heaven. Having form, clear and still: this is the form of men. If the form of heaven is contemplated, the changes of time can be discovered. If the forms of men are contemplated, one can shape the world.

The text of the commentary does not appear to be intact. There seems to be a sentence missing before, “This is the form of heaven.” Wang Pi¹ says: “The firm and the yielding unite alternately and construct forms: this is the form of heaven.” This was taken as the original text, now missing, but Mao Ch’i Ling² takes another view and sees in it only an explanation of the foregoing sentence. But something of the sort must in fact be presupposed.

The yielding element that comes is the six in the second place. It places itself between the two firm lines and gives them success, gives them form. The strong element that detaches itself is the nine at the top. It places itself at the head of the two upper yielding lines and gives them the possibility of attaining form. In each case, the yang principle is the content, the yin principle the form. In the first case it is the yin line that bestows form directly and therefore brings about success, whereas the ascending yang line, by lending content, only indirectly provides the material on which the otherwise empty form of the yin lines can work itself out. Hence the effect is that it is favorable for “the small” to undertake something.

The form of heaven is symbolized by the four trigrams constituting the hexagram. The lower primary trigram Li is the sun, the lower nuclear trigram K’an is the moon; the upper nuclear trigram Chên by its movement represents the Great Bear, and the upper primary trigram Kên by its stillness represents the constellations. If one observes the rotation of the Great Bear, one knows the course of the year; through contemplation of the course of the sun and the phases of the moon, one recognizes the time of day and the periods of the month.

The form of human life results from the clearly defined (Li) and firmly established (Kên) rules of conduct, within which love (light principle) and justice (dark principle) build up the combinations of content and form. Here too love is the content and justice the form.

• Fire at the foot of the mountain:
• The image of GRACE.
• Thus does the superior man proceed
• When clearing up current affairs.
• But he dare not decide controversial issues in this way.

This hexagram is the inverse of the preceding one. In the latter we find brightness and movement; these indicate a swift carrying out of penalties according to clearly understood laws. Here we have standstill (Kên) outside and clarity (Li) inside, and this means a theoretical, not a practical turn of mind. This attitude suffices for the application of the established rules of everyday affairs, but not for extraordinary things. One ruler of the hexagram is too weak, the other too far outside to be capable of taking hold of the situation.

The relationships of correspondence and holding together appear in this hexagram. The six in the fourth place and the nine at the beginning are in the relationship of correspondence; the nine at the beginning leaves the carriage and goes toward the six in the fourth place, which sees it approaching as a winged horse. The second line holds together with the third, so also the fifth with the top line. Thus all of the lines are related in one way or another, and in such a manner that it is always a reciprocal relationship between a firm and a yielding line that produces grace. Also to be noted is a tendency throughout the hexagram to counteract overemphasis of form by means of content.

The ruler of the hexagram is the nine at the top. Although the dark force splinters the light, the light principle cannot be wholly split apart; therefore it is the ruler of the hexagram.

The Sequence

When one goes too far in adornment, success exhausts itself. Hence there follows the hexagram of SPLITTING APART. Splitting apart means ruin.

Miscellaneous Notes

SPLITTING APART means decay.

The thought here, taken together with that in the next hexagram, shows the connection between decay and resurrection. Fruit must decay before new seed can develop.

The sinking tendency of the hexagram is very strong. Both nuclear trigrams as well as the lower primary trigram are K’un, whose movement is downward. In contrast with this the upper primary trigram Kên stands still, without motion. This leads to a loosening of the structure. The tendency of the five yin lines is to bring about the downfall of the yang line at the top, in that they sink down and thus take the ground from under it. Here too the fundamental trend of the Book of Changes is expressed: the light principle is represented as invincible because in its sinking it creates new life, as does a grain of wheat when it sinks into the earth.

• SPLITTING APART. It does not further one
• To go anywhere.

Commentary on the Decision

• SPLITTING APART means ruin. The yielding changes the firm.
• “It does not further one to go anywhere.” Inferior people increase.
• Devotion and keeping still result from contemplating the image. The superior man takes heed of the alternation of increase and decrease, fullness and emptiness; for it is the course of heaven.

The yielding element changes the strong by imperceptible gradual influence. The yin lines are about to increase. This gives us the attitude of the superior man in such times, an attitude that derives from the two trigrams. In accordance with the attribute of the trigram K’un, he is devoted; in accordance with that of Kên he is calm, which means that he undertakes nothing, because the time is not yet come. Thus he submits to the course of heaven, which alternates between decrease and increase, in that whatever is full decreases and whatever is empty increases.

• The mountain rests on the earth:
• The image of SPLITTING APART.
• Thus those above can ensure their position
• Only by giving generously to those below.

The broader the base of the mountain, the less is it liable to splitting apart. Here it is not so much the condition of splitting apart that is set forth as the condition that can prevent it. Hence also it is not the waning of the light principle and the waxing of the shadowy that are to be considered, but the solidity of the foundation. Through generous giving, such as lies in the nature of the earth (K’un), an assured calm, such as lies in the nature of the mountain (Kên), is attained.

The ruler of the hexagram is the nine at the beginning. This is the line referred to by the Commentary on the Decision in the statement, “The firm returns.”

The Sequence

Things cannot be destroyed once and for all. When what is above is completely split apart, it returns below. Hence there follows the hexagram of RETURN.

Miscellaneous Notes

RETURN means coming back.

Appended Judgments

RETURN is the stem of character. RETURN is small, yet different from external things. RETURN leads to self-knowledge.

The hexagram of RETURN, applied to character formation, contains various suggestions. The light principle returns: thus the hexagram counsels turning away from the confusion of external things, turning back to one’s inner light. There, in the depths of the soul, one sees the Divine, the One. It is indeed only germinal, no more than a beginning, a potentiality, but as such clearly to be distinguished from all objects. To know this One means to know oneself in relation to the cosmic forces. For this One is the ascending force of life in nature and in man.

This hexagram is the inverse of the preceding one, and the movement tends very strongly upward from below—from the trigram Chên—going through the sinking trigram K’un.

• RETURN. Success.
• Going out and coming in without error.
• Friends come without blame.
• To and fro goes the way.
• On the seventh day comes return.
• It furthers one to have somewhere to go.

Commentary on the Decision

• “RETURN has success.” The firm returns.
• Movement and action through devotion. Therefore, “Going out and coming in without error.”
• “Friends come without blame. To and fro goes the way. On the seventh day comes return.” This is the course of heaven.
• “It furthers one to have somewhere to go.” The firm is on the increase.
• In the hexagram of RETURN one sees the mind of heaven and earth.

This hexagram expresses the idea that the light force is the creative principle of heaven and earth. It is an eternal cyclic movement, from which life comes forth again just at the moment when it appears to have been completely vanquished. Through the re-entrance of the yang line into the hexagram below, movement develops (Chên, the lower trigram), and this movement acts through devotion (K’un, the upper trigram). Going out and coming in are without error. The yang force has indeed gone (cf. the foregoing hexagram, Po), but like a fruit falling to earth, it has not disappeared without a trace; it has left an effect behind. This effect shows itself in the re-entrance of the yang line. The friends who come are either the other yang lines about to enter the hexagram after this first line (according to Ch’êng Tzŭ), or the five yin lines, which meet the yang line cordially. The way of yang goes to and fro, up and down. After the light force begins to diminish in Kou, COMING To MEET (44), it returns again in the hexagram Fu, after seven changes.

“It furthers one to have somewhere to go,” that is, to undertake something. Both this sentence and the image of the friends occur in the text of the second hexagram, K’un, THE RECEPTIVE.

• Thunder within the earth:
• The image of THE TURNING POINT.
• Thus the kings of antiquity closed the passes
• At the time of solstice.
• Merchants and strangers did not go about,
• And the ruler
• Did not travel through the provinces.

The hexagram is associated with the month of the winter solstice. From this are drawn the conclusions resulting in the right behavior at the time when the returning yang force is still weak and must therefore be strengthened by rest.

Missing the return (six at the top) is the opposite of return from a short distance (nine at the beginning). The first line is not far off and comes back. Quiet return (six in the second place) and solitary return (six in the fourth place) resemble each other; both lines are related to the ruler of the hexagram. Repeated return (six in the third place) and noblehearted return (six in the fifth place) are opposites: in the one there is going back and forth, the other shows calm consistency.

The rulers of the hexagram are the nine at the beginning and the nine in the fifth place. The nine at the beginning is the first movement of the light principle as well as the first movement of the sincere heart of man. The nine in the fifth place symbolizes the essence of the Creative, as well as the tirelessness of the supremely sincere. Therefore it is said in the Commentary on the Decision: “The firm comes from without and becomes the ruler within.” This refers to the first line. And further: “The firm is in the middle and finds correspondence.” This refers to the fifth line.

The Sequence

By turning back one is freed of guilt. Hence there follows the hexagram of INNOCENCE.

Miscellaneous Notes

THE UNEXPECTED means misfortune from without.

Innocence frees itself of mistakes, so that no misfortune of internal origin can overtake it. When misfortune comes unexpectedly, it has an external origin, therefore it will pass again.

The hexagram has a very strong ascending tendency; both the upper and the lower trigram have an upward movement. This fact suggests movement in harmony with heaven, which is man’s true and original nature. The two nuclear trigrams, Kên, Keeping Still, mountain, and Sun, the Gentle, wind (tree), yield the idea of the functioning and development of the primal trends.

• INNOCENCE. Supreme success.
• Perseverance furthers.
• If someone is not as he should be,
• He has misfortune,
• And it does not further him
• To undertake anything.

Commentary on the Decision

• INNOCENCE. The firm comes from without and becomes the ruler within. Movement and strength. The firm is in the middle and finds correspondence.
• “Great success through correctness”: this is the will of heaven.
• “If someone is not as he should be, he has misfortune, and it does not further him to undertake anything.” When innocence is gone, where can one go? When the will of heaven does not protect one, can one do anything?

The firm element coming from without is the lowest line, a yang line. It comes from heaven (Ch’ien). The Receptive, in approaching the Creative for the first time, receives the first line of Ch’ien and gives birth to Chên, the eldest son. Applied to man, this means that he receives the primal divine spirit as his guide and master. The attribute of the lower trigram, Chên, is movement, that of the upper, Ch’ien, is strength. The firm line in a central position that finds correspondence is the upper ruler of the hexagram, the nine in the fifth place, and the six in the second place corresponds with it. This all leads to success, because it shows man in the proper relationship to the divine, without ulterior designs and in primal innocence. Thus man is in harmony with heavenly fate, the will of heaven, just as the lower trigram harmonizes in movement with the upper.

But where the natural state is not this state of innocence, where desires and ideas are astir, misfortune follows of inner necessity. This hexagram differs from P’i, STANDSTILL, only in having a firm line at the beginning. If this should lose its firmness, the whole situation would change.¹

• Under heaven thunder rolls:
• All things attain the natural state of innocence.
• Thus the kings of old,
• Rich in virtue, and in harmony with the time,
• Fostered and nourished all beings.

“Under heaven thunder rolls: all things attain the natural state of innocence.” This image is explained by the saying in the Discussion of the Trigrams: “God comes forth in the sign of the Arousing.” This is the beginning of all life. Here we have the Creative above in association with movement. The upper nuclear trigram is wood, the lower is mountain.

“Rich in virtue” refers to the strength of the Creative. “The time” derives from the trigram Chên (east and spring)—the trigram in which life comes forth. Fostering and nourishing are indicated by the nuclear trigram Kên, mountain. The fact that this influence extends to everything is symbolized by the nuclear trigram Sun, meaning wind and universal penetration.

In this hexagram the six lines are all innocent, that is, naïve, without ulterior motives. The nine at the beginning is in its appropriate place and is the ruler of the trigram of movement; this indicates that the time has come to act. Hence action brings good fortune. The nine at the top is not in the right place and stands outermost in the trigram Ch’ien. The time to act has already passed. Hence action, even though innocent, brings misfortune. Everything depends on the time. The line at the beginning has good fortune, the second is favorable; this is due to the time. The third line bears an augury of misfortune, the fifth of illness, the top line of misfortune. All this does not happen by plan, but is likewise the result of the time conditions. It is possible for the first and second lines to advance. The time has come for them to move. The fourth should remain steadfast, the fifth should use no medicine, the top line has misfortune if it acts: all this indicates that for these lines the time has come to remain quiet.

The rulers of the hexagram are the six in the fifth place and the nine at the top. These are the lines referred to when it is said in the Commentary on the Decision: “The firm ascends and honors the worthy.”

The Sequence

When innocence is present, it is possible to tame. Hence there follows THE TAMING POWER OF THE GREAT.

Holding fast to heavenly virtue is the prerequisite for innocence. On the other hand, innocence is the indispensable condition for being able to hold fast to pristine heavenly virtue.

Miscellaneous Notes

THE TAMING POWER OF THE GREAT depends on the time.

The movements of the two trigrams are toward each other. The Creative below presses powerfully upward, and Keeping Still above holds it fast. The nuclear trigrams Chên and Tui also have a tendency to rise, the upper more so than the lower. These are the latent forces that are intensified by the holding fast. The two weak lines occupying the ruler’s and the minister’s place restrain the strong lines below, while showing recognition and liberality toward the strong line above. This hexagram is the inverse of the preceding one.

• THE TAMING POWER OF THE GREAT.
• Perseverance furthers.
• Not eating at home brings good fortune.
• It furthers one to cross the great water.

Commentary on the Decision

• THE TAMING POWER OF THE GREAT. Firmness and strength. Genuineness and truth. Brilliance and light. Daily he renews his virtue.
• The firm ascends and honors the worthy. He is able to keep strength still; this is great correctness,
• “Not eating at home brings good fortune,” for people of worth are nourished.
• “It furthers one to cross the great water,” because one finds correspondence in heaven.

The upper trigram Kên is firm, the lower, Ch’ien, is strong; the upper is genuine, the lower is true: the upper is brilliant, the lower light. Thus the two trigrams complement each other. Through keeping still (Kên), the powers of character (Ch’ien) are so strengthened that a daily renewal takes place. This refers to the effect of the personality. Here the first meaning of the hexagram is given—keeping still and collecting oneself.

The firm element that ascends is the nine at the top. It mounts above the six in the fifth place—the place of the ruler—and this ruler honors it in its ascent because it is worthy. The upper trigram Kên, Keeping Still, is able to hold fast the lower, Ch’ien, the strong. This explains the words of the Judgment: “Perseverance furthers.” Here we have the second meaning of the hexagram—holding fast and keeping still.

Not eating at home, that is, entering public service, brings good fortune, because the six in the fifth place represents a ruler who nourishes people of worth. This gives the third meaning—holding fast and nourishing.

“It furthers one to cross the great water.” This idea is suggested by the two nuclear trigrams—Cheên, which also means wood, over Tui, lake. This dangerous action is possible because the ruler of the hexagram, the six in the fifth place, is in the relationship of correspondence to the nine in the second place, the central line of the lower trigram, heaven (Ch’ien).

• Heaven within the mountain:
• The image of THE TAMING POWER OF THE GREAT.
• Thus the superior man acquaints himself with many sayings of antiquity
• And many deeds of the past,
• In order to strengthen his character thereby.

Heaven (Ch’ien) points to character, virtue. Strengthening is suggested by the mountain (Kên). The means to this strengthening of character are hidden in the nuclear trigrams: the lower, Tui, mouth, suggests words; the upper, Chên, movement, suggests deeds.

In this hexagram, the relationships between the yin and the yang lines are not those of correspondence and furtherance, but, in accordance with the character of the hexagram, those of obstruction. The lines of the lower trigram are obstructed, those of the upper trigram are the obstructors. Only the third and the top line, which, as two yang lines, are in harmony, are free of the idea of obstruction.

The persons represented by the first two lines are still eating at home and still obstructed in crossing the great water. The fourth and fifth lines operate by obstructing the two misbehaving lines—this is easy for the one, more difficult for the other. The third line advances, though with caution and under difficulties. The top line alone has a clear path ahead, and the obstacles disappear. It stands for the person of worth who can achieve great things and who is nourished.

The rulers of the hexagram are the six in the fifth place and the nine at the top. These are the lines referred to in the Commentary on the Decision: “He provides nourishment for men of worth and thus reaches the whole people.”

The Sequence

When things are held fast, there is provision of nourishment. Hence there follows the hexagram of THE CORNERS OF THE MOUTH. “The corners of the mouth” means the providing of nourishment.

Miscellaneous Notes

THE CORNERS OF THE MOUTH means providing nourishment for what is right.

The two primary trigrams are opposed in movement. Kên, the upper, stands still; Chên, the lower, moves upward. This suggests the jaws and teeth. The upper jaw is immobile, the lower moves; hence the designation of the hexagram as THE CORNERS OF THE MOUTH. In contrast to Hsü, WAITING (5), which also deals with provision of nourishment but emphasizes man’s dependence on nourishment, the theme of the hexagram I is rather the human role in the providing of nourishment. A secondary meaning is that of providing nourishment first for men of worth, in order that thereby the people also may be nourished. The two hexagrams therefore present provision of nourishment as a natural process (Hsü, WAITING) and as a social problem (I, THE CORNERS OF THE MOUTH). A similar contrast obtains between the two hexagrams denoting nourishment in itself—Ching, THE WELL (48), the water necessary for nourishment, and Ting, THE CALDRON (50), the food necessary for nourishment.

• THE CORNERS OF THE MOUTH.
• Perseverance brings good fortune.
• Pay heed to the providing of nourishment
• And to what a man seeks
• To fill his own mouth with.

Commentary on the Decision

• “THE CORNERS OF THE MOUTH. Perseverance brings good fortune.” If one provides nourishment for what is right, good fortune comes.
• “Pay heed to the providing of nourishment,” that is, pay heed to what a man provides nourishment for.
• “To what he seeks to fill his own mouth with,” that is, pay heed to what a man nourishes himself with.
• Heaven and earth provide nourishment for all beings. The holy man provides nourishment for men of worth and thus reaches the whole people. Truly great is the time of PROVIDING NOURISHMENT.

As an image the hexagram is conceived as a whole—as the image of an open mouth; consequently there is no need of explaining how it came to mean provision of nourishment. But it stresses the idea that as regards the manner of providing nourishment, everything depends on its being in harmony with what is right. In accord with the character of the two trigrams—movement and keeping still—there is no relation of correspondence between the relevant lines of the lower and the upper trigram. The lower trigram seeks nourishment for itself, the upper affords nourishment for others.

• At the foot of the mountain, thunder:
• The image of PROVIDING NOURISHMENT.
• Thus the superior man is careful of his words
• And temperate in eating and drinking.

Thunder is the trigram in which God comes forth; the mountain is the trigram in which all things are completed. This is the image of PROVIDING NOURISHMENT. From the hexagram as a whole, as representing an open mouth, are derived the movements of the mouth, speech and the taking in of food. This movement corresponds with the character of the trigram Chên. It must be moderated if it is to be correct. This is in correspondence with the character of the trigram Kên.

The rulers of the hexagram are the nine in the second place and the nine in the fourth. The nine in the second place is firm, central, and not too heavy. The nine in the fourth place is a beam that does not sag to the breaking point.

The Sequence

Without provision of nourishment one cannot move; hence there follows the hexagram of PREPONDERANCE OF THE GREAT.

Nourishing without putting to use finally evokes movement. Movement without end leads finally too far, to overweighting.

Miscellaneous Notes

PREPONDERANCE OF THE GREAT is the peak.

The peak refers to the image of the ridgepole mentioned in the Judgment. The hexagram shows great strength within. Both the nuclear trigrams are Ch’ien, whose attribute is strength. But underneath is the gentle Sun, penetrating indeed, but ethereal as well, while above is the joyous Tui, the lake. Thus the outer ends are not equal to the weight of the strong structure within; hence the great in preponderance. This hexagram is the opposite of the preceding one.

Appended Judgments

In ancient times the dead were buried by covering them thickly with brushwood and placing them in the open country, without burial mound or grove of trees. The period of mourning had no definite duration. The holy men of a later time introduced inner and outer coffins instead. They probably took this from the hexagram of PREPONDERANCE OF THE GREAT.

The hexagram represents wood that has penetrated below ground water; this gives the coffin image. Another explanation holds that the two yin lines (above and below) represent the earth and trees of the burial place, while the yang lines between indicate the coffin. When the dead are thus well cared for, they enter (Sun) the earth and are happy (Tui). This hexagram is the opposite of the preceding one in this further respect, that the former shows the provisions of nourishment for the living, and the present one shows the care provided for the dead.

• PREPONDERANCE OF THE GREAT.
• The ridgepole sags to the breaking point.
• It furthers one to have somewhere to go.
• Success.

Commentary on the Decision

• PREPONDERANCE OF THE GREAT. The great preponderates. The ridgepole sags to the breaking point because beginning and end are weak.
• The firm preponderates and is central. Gentle and joyous in action: then it furthers one to have somewhere to go, then one has success.
• Great indeed is the time of PREPONDERANCE OF THE GREAT.

The name is explained on the basis of the structure. The great, that is, the yang element, outnumbers with its four lines the two lines of the yin element. This by itself would not mean preponderance, but the great is within, although it belongs without. Similarly, the small preponderates (cf. hexagram 62) when weak lines are in the majority and without, for by their nature they belong within. As representing preponderance of the great, the hexagram suggests the image of a ridgepole, the top beam of a house, on which the whole roof rests. Since beginning and end are weak, there arises the danger of a too great inner weight and of consequent sagging to the breaking point.

Despite this extraordinary situation, action is important. If the weight were to remain where it is, misfortune would arise. By means of movement, however, one gets out of the abnormal condition, chiefly because the ruler in the lower trigram is central and strong. The attributes of the trigrams, joyousness and gentleness, also indicate the right behavior for successful action.

• The lake rises above the trees:
• The image of PREPONDERANCE OF THE GREAT.
• Thus the superior man, when he stands alone,
• Is unconcerned,
• And if he has to renounce the world,
• He is undaunted.

The ideas of standing alone and of renunciation of the world are derived from the situation indicated by the hexagram as a whole. Standing alone unconcerned is suggested by the symbol of Sun, the tree, and undauntedness by the attribute of Tui, joyousness.

As in the hexagrams I (42), Chung Fu (61), and Hsiao Kuo (62), the relationship of correspondence is not valid in this hexagram; instead, the upper and lower lines, reckoned from the middle, stand in contrast to one another. Thus the third and the fourth line both symbolize the ridgepole. But the third, a firm line in a firm place, is unlucky, and the ridgepole sags and breaks, while the fourth, a firm line in a yielding place, is lucky; the ridgepole is braced. The second and the fifth line are both old poplars. The second, a firm line in a yielding place, is lucky; it “sprouts at the root.” The fifth, a firm line in a firm place, is unlucky; it begins to blossom and consumes its last remnant of strength. The lowest line, which is yielding in a firm place, is lucky by dint of great caution; the top line, which is yielding in a yielding place, is unlucky by reason of courage and stubborn tenacity. All the lines standing in places opposed to their natures are lucky, because place and character complement each other. All the lines standing in places that accord with their natures are unlucky, for this creates overweighting.

The rulers of the hexagram are the two yang lines in the second and the fifth place. The fifth, however, is ruler in a more marked degree; it represents water, which flows on when it has filled up a given place.

The Sequence

Things cannot be permanently in an overweighted state. Hence there follows the hexagram of THE ABYSMAL. The Abysmal means a pit.

Miscellaneous Notes

THE ABYSMAL is directed downward.

Water moves from above downward; it comes from the earth, but here it is in the heavens, hence its tendency to return earthward.

This hexagram is one of the eight formed by doubling of a trigram. The trigram K’an contains the middle line of the Creative (in the Inner-World Arrangement this trigram has shifted to the north, the place occupied by the Receptive in the Primal Arrangement¹). Therefore this hexagram and the next following one, Li—which bears the same relation to the Receptive that K’an bears to the Creative—stand together at the end of Book I, which begins with THE CREATIVE and THE RECEPTIVE.

• The Abysmal repeated.
• If you are sincere, you have success in your heart,
• And whatever you do succeeds.

Commentary on the Decision

• The Abysmal repeated is twofold danger. Water flows on and nowhere piles up; it goes through dangerous places, never losing its dependability.
• “You have success in your heart,” for the firm form the middle.
• “Whatever you do succeeds’: advancing brings about achievements.
• The danger of heaven lies in the fact that one cannot climb it. The dangers of earth are the mountains and rivers, hills and heights. The kings and princes make use of danger to protect their realms.
• The effects of the time of danger are truly great.

The hexagram is explained in two ways. First, man finds himself in danger, like water in the depths of an abyss. The water shows him how to behave: it flows on without piling up anywhere, and even in dangerous places it does not lose its dependable character. In this way the danger is overcome. The trigram K’an further means the heart. In the heart the divine nature is locked within the natural inclinations and tendencies, and is thus in danger of being engulfed by desires and passions. Here likewise the way to overcome danger is to hold firmly to one’s innate disposition to good. This is indicated by the fact that the firm lines form each the middle in one of the trigrams. Hence action results in good. Second, danger serves as a protective measure—for heaven, earth, and the prince. But it is never an end in itself. Therefore it is said: “The effects of the time of danger are great.”

• Water flows on uninterruptedly and reaches its goal:
• The image of the Abysmal repeated.
• Thus the superior man walks in lasting virtue
• And carries on the business of teaching.

Water is constant in its flow; thus the superior man is constant in his virtue, like the firm line in the middle of the abyss. And just as water flows on and on, so he makes use of practice and repetition in the business of teaching.

The whole hexagram of THE ABYSMAL is based on the idea that the light lines are inclosed by the dark lines, and thus endangered. This idea of danger not only gives the hexagram its character, but also dominates the individual lines. It appears that the two strong lines (the second and the fifth) fare better than the others and have the prospect of getting out of danger, while the six at the beginning and the six in the third place fall into abyss after abyss, and the six at the top sees no way out for three years. Thus the danger threatening the dark lines is even greater. It often happens, however, that the idea of a given hexagram as a whole is differently expressed in some of the lines.

The rulers of the hexagram are the two yin lines in the second and the fifth place; of these, the line in the second place is ruler in a more marked degree, for fire is brightest when it first flames up.

The Sequence

In a pit there is certain to be something clinging within. Hence there follows the hexagram of THE CLINGING. The Clinging means resting on something.

Miscellaneous Notes

THE CLINGING is directed upward.

Appended Judgments

Fu Hsi made knotted cords and used them for nets and baskets in hunting and fishing. He probably took this from the hexagram of THE CLINGING.

This hexagram, divided within and closed without, is an image of the meshes of a net in which animals remain snared.¹ It is the opposite of the preceding hexagram, not only in structure but also in its entire meaning.

• THE CLINGING. Perseverance furthers.
• It brings success.
• Care of the cow brings good fortune.

Commentary on the Decision

• Clinging means resting on something. Sun and moon cling to heaven. Grain, plants, and trees cling to the soil.
• Doubled clarity, clinging to what is right, transforms the world and perfects it.
• The yielding clings to the middle and to what is right, hence it has success. Therefore it is said: “Care of the cow brings good fortune.”

Here the co-operation of the two world principles is shown. The light principle becomes visible only in that it clings to bodies. Sun and moon attain their brightness by clinging to heaven, from which issue the forces of the light principle. The plant world owes its life to the fact that it clings to the soil (the Chinese character here is t’u, not ti²), in which the forces of life express themselves. On the other hand, bodies are likewise needed, that the forces of light and of life may find expression in them.

It is the same in the life of man. In order that his psychic nature may be transfigured and attain influence on earth, it must cling to the forces of spiritual life.

The yielding element in Li is the central line of the Receptive, hence the image of the strong but docile cow.

• That which is bright rises twice:
• The image of FIRE.
• Thus the great man, by perpetuating this brightness,
• Illumines the four quarters of the world.

Fire flames upward, hence the phrase, “That which is bright rises.” Twice is implied by the doubling of the trigram. In relation to the spiritual realm, brightness means the innate light-imbued predispositions of man, which through their consistency illumine the world. The trigram Li stands in the south and represents the summer sun, which illumines all earthly things.

The nine in the fourth place is in the place of the heart. The heart holds mastery in influence, hence the fourth line is here a ruler of the hexagram. The nine in the fifth place is in the place of the back and therefore means keeping still in the midst of the influence. In the midst of movement, it is able to remain quiet and is therefore ruler of the hexagram to a still greater degree.

The Sequence

After there are heaven and earth, there are the individual things.

After individual things have come into being, there are the two sexes.

After there are male and female, there is the relationship between husband and wife.

After the relationship between husband and wife exists, there is the relationship between father and son.

After the relationship between father and son exists, there is the relationship between prince and servitor.

After the relationship between prince and servitor exists, there is the difference between superior and inferior.

After the difference between superior and inferior exists, the rules of propriety and of right can operate.

Miscellaneous Notes

INFLUENCE fulfills itself quickly.

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

Commentary on the Decision

• INFLUENCE means stimulation. The weak is above, the strong below. The forces of the two stimulate and respond to each other, so that they unite.

• Keeping Still and joyousness.¹ The masculine subordinates itself to the feminine. Hence it is said: “Success. Perseverance furthers. To take a maiden to wife brings good fortune.”
• Heaven and earth stimulate each other, and all things take shape and come into being. The holy man stimulates the hearts of men, and the world attains peace and rest. If we contemplate the outgoing stimulating influences, we can know the nature of heaven and earth and all beings.

Hsien differs from the character kan, “to stimulate,” in that the heart is not a constituent part of it, as it is of the latter. Hence it represents an influence that is unconscious and involuntary, not one that is conscious and willed. It is a matter of objective relationships of a general kind, not those of a subjective, individual character.

The “weak above” is the trigram Tui, the youngest daughter; its attribute is joyousness, its image is the lake. The “strong below” is Kên, the youngest son; its attribute is keeping still, its image is the mountain.

The explanation of the Judgment is based on the organization of the hexagram (the weak element above, the strong below), the attributes, and the symbols (the youngest son, the youngest daughter).

• A lake on the mountain:
• The image of INFLUENCE.
• Thus the superior man encourages people to approach him

• By his readiness to receive them.²

The mountain lake gives of its moisture to the mountain; the mountain collects clouds, which feed the lake. Thus their forces have a reciprocal influence. The relation of the two images shows how this influence comes about: it is only when a mountain is empty at its summit, that is, deepened into a hollow, that a lake can form. Thus the superior man receives people by virtue of emptiness. The superior man is compared to the mountain, the people to the lake. The relation is formed through the initiative of the mountain, the superior man.

The stimulation here shows itself step by step. The individual lines denote the respective parts of the body: the three lower lines are the legs, including toe, calf, and thigh; the three upper lines are the trunk, with the heart, the back of the neck, and the organs of speech.

DURATION means that which always is. What is in the middle abides always. In the hexagram the second and the fifth place are middle positions. But the six in the fifth place, although central, is weak, whereas the nine in the second place is central and strong as well. Hence the second line is the ruler of the hexagram.

While in the preceding hexagram the correspondence of the lines comes into account as more of a hindrance than a help, here the fact that all the lines correspond is proof of a firm inner organization of the hexagram that guarantees duration. The strong second line stands in the relationship of correspondence to the weak six in the fifth place.

The Sequence

The way of husband and wife must not be other than long-lasting. Hence there follows the hexagram of DURATION. Duration means long-lasting.

Miscellaneous Notes

DURATION means that which lasts long.

Appended Judgments

DURATION brings about firmness of character. DURATION shows manifold experiences without satiety. DURATION brings about unity of character.

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

Commentary on the Decision

• DURATION means that which lasts long. The strong is above, the weak below; thunder and wind work together.
• Gentle and in motion. The strong and the weak all correspond: this signifies duration.
• “Success. No blame. Perseverance furthers”: this means lasting perseverance in one’s course. The course of heaven and earth is enduring and long and never ends.
• “It furthers one to have somewhere to go.” This means that an end is always followed by a new beginning.
• Sun and moon have heaven and can therefore shine forever. The four seasons change and transform, and thus can forever bring to completion. The holy man remains forever in his course, and the world reshapes itself to completion. If we meditate on what gives duration to a thing, we can understand the nature of heaven and earth and of all beings.

The organization of the hexagram shows the strong Chên above and the weak Sun below; this is the enduring condition in the world. Here the eldest son and the eldest daughter are united in marriage, in contrast to the situation in the preceding hexagram, which represents entering into marriage.

The images show thunder, which is carried still farther by the power of wind, and wind, which is strengthened by the power of thunder. Their combined action imparts duration to both. The attribute of the trigram Sun is gentleness, that of Chên is movement. The outer movement, supported within by devotion, is likewise such that it is capable of duration.

Finally, the hexagram is given inner firmness by the correspondence between the individual lines. The six in the first place corresponds with the nine in the fourth; the nine in the second place with the six in the fifth; the nine in the third place with the six at the top.

All this serves to explain the name of the hexagram.

On the basis of the Judgment, the conditions necessary for duration are then set forth. They consist in perseverance in the right course, that is to say, continuity in change. This is the secret of the eternity of the universe.

Perseverance in a course leads to the goal, the end. However, since the course is cyclic, a new beginning is joined with every end. Movement and rest beget each other. This is the rhythm of all happening. The operation of this principle in specific instances, in relation to the macrocosm and the microcosm, is then pointed out.

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

Thunder is that which is mobile, wind is that which is penetrating—the most mobile of all things that have duration under the law of motion. Wood is an attribute of both Chên and Sun, hence the idea of standing firm. Sun is within and penetrates, Chên is without and moves; hence the idea of a fixed direction.