I-Ching
Current
Changing
Transformed
Current
62 - Hsiao Kuo / Preponderance of the Small
Above: CHÊN THE AROUSING, THUNDER
Below: KÊN KEEPING STILL, MOUNTAIN
While in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28), the strong lines preponderate and are within, enclosed between weak lines at the top and bottom, the present hexagram has weak lines preponderating, though here again they are on the outside, the strong lines being within. This indeed is the basis of the exceptional situation indicated by the hexagram. When strong lines are outside, we have the hexagram I, PROVIDING NOURISHMENT (27), or Chung Fu, INNER TRUTH, (61), and neither represents an exceptional state. When strong elements within preponderate, they necessarily enforce their will. This creates struggle and exceptional conditions in general. In the present hexagram it is the weak element that perforce must mediate with the outside world. If a man occupies a position of authority for which he is by nature really inadequate, extraordinary prudence is necessary.
Exceptional modesty and conscientiousness are sure to be rewarded with success, however if a man is not to throw himself away, it is important that they should not become empty form and subservience, but be combined always with a correct dignity in personal behavior. We must understand the demands of the time in order to find the necessary offset for its deficiencies and damages. In any event we must not count on great success, since the requisite strength is lacking. In this lies the importance of the message that one should not strive after lofty things but hold to lowly things. The structure of the hexagram gives rise to the idea that this message is brought by a bird. In Ta Kuo, PREPONDERANCE OF THE GREAT (28), the four strong, heavy lines within, supported only by two weak lines without, give the image of a sagging ridgepole. Here the supporting weak lines are both outside and preponderant, and this gives the image of a soaring bird. A bird should not try to surpass itself and fly into the sun, but rather it should descend to the earth, where its nest is. In this way it gives the message conveyed by the hexagram.
Thunder on the mountain is different from thunder on the plain. In the mountains, thunder seems much nearer, but outside the mountains, it is less audible than the thunder of an ordinary storm. Thus, the superior man derives an imperative from this image: he must always fix his eyes more closely and more directly on duty than does the ordinary man, even though this might make his behavior seem petty to the outside world. He is exceptionally conscientious in his actions. In bereavement emotion means more to him than ceremoniousness. In all his personal expenditures he is extremely simple and unpretentious. In comparison with the man of the masses, all this makes him stand out as exceptional. The essential significance of his attitude lies in the fact that in external matters he is on the side of the lowly.
Above: CHÊN THE AROUSING, THUNDER
Below: KÊN KEEPING STILL, MOUNTAIN
While in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28), the strong lines preponderate and are within, enclosed between weak lines at the top and bottom, the present hexagram has weak lines preponderating, though here again they are on the outside, the strong lines being within. This indeed is the basis of the exceptional situation indicated by the hexagram. When strong lines are outside, we have the hexagram I, PROVIDING NOURISHMENT (27), or Chung Fu, INNER TRUTH, (61), and neither represents an exceptional state. When strong elements within preponderate, they necessarily enforce their will. This creates struggle and exceptional conditions in general. In the present hexagram it is the weak element that perforce must mediate with the outside world. If a man occupies a position of authority for which he is by nature really inadequate, extraordinary prudence is necessary.
The Judgement
PREPONDERANCE OF THE SMALL. Success. Perseverance furthers. Small things may be done, and great things should not be done. The flying bird brings the message: It is not well to strive upward, it is well to remain below. Great good fortune.Exceptional modesty and conscientiousness are sure to be rewarded with success, however if a man is not to throw himself away, it is important that they should not become empty form and subservience, but be combined always with a correct dignity in personal behavior. We must understand the demands of the time in order to find the necessary offset for its deficiencies and damages. In any event we must not count on great success, since the requisite strength is lacking. In this lies the importance of the message that one should not strive after lofty things but hold to lowly things. The structure of the hexagram gives rise to the idea that this message is brought by a bird. In Ta Kuo, PREPONDERANCE OF THE GREAT (28), the four strong, heavy lines within, supported only by two weak lines without, give the image of a sagging ridgepole. Here the supporting weak lines are both outside and preponderant, and this gives the image of a soaring bird. A bird should not try to surpass itself and fly into the sun, but rather it should descend to the earth, where its nest is. In this way it gives the message conveyed by the hexagram.
The Image
Thunder on the mountain: The image of PREPONDERANCE OF THE SMALL. Thus, in his conduct the superior man gives preponderance to reverence. In bereavement, he gives preponderance to grief. In his expenditures he gives preponderance to thrift.Thunder on the mountain is different from thunder on the plain. In the mountains, thunder seems much nearer, but outside the mountains, it is less audible than the thunder of an ordinary storm. Thus, the superior man derives an imperative from this image: he must always fix his eyes more closely and more directly on duty than does the ordinary man, even though this might make his behavior seem petty to the outside world. He is exceptionally conscientious in his actions. In bereavement emotion means more to him than ceremoniousness. In all his personal expenditures he is extremely simple and unpretentious. In comparison with the man of the masses, all this makes him stand out as exceptional. The essential significance of his attitude lies in the fact that in external matters he is on the side of the lowly.
Changing
Six at the beginning means:
If the wanderer busies himself with trivial things, he draws down misfortune upon himself.
A wanderer should not demean himself or busy himself with inferior things he meets with along the way. The humbler and more defenseless his outward position, the more should he preserve his inner dignity. For a stranger is mistaken if he hopes to find a friendly reception through lending himself to jokes and buffoonery. The result will be only contempt and insulting treatment.
If the wanderer busies himself with trivial things, he draws down misfortune upon himself.
A wanderer should not demean himself or busy himself with inferior things he meets with along the way. The humbler and more defenseless his outward position, the more should he preserve his inner dignity. For a stranger is mistaken if he hopes to find a friendly reception through lending himself to jokes and buffoonery. The result will be only contempt and insulting treatment.
Transformed
56 - Lü / The Wanderer
Above: LI THE CLINGING, FIRE
Below: KÊN KEEPING STILL, MOUNTAIN
The mountain, Kên, stands still. Above it fire, Li, flames up and does not tarry. Therefore, the two trigrams do not stay together. Strange lands and separation are the wanderers lot.
When a man is a wanderer and stranger, he should be not be gruff nor overbearing. He has no large circle of acquaintances, therefore he should not give himself airs. He must be cautious and reserved; in this way he protects himself from evil. If he is obliging toward others, he wins success. A wanderer has no fixed abode, and his home is the road. Therefore, he must take care to remain upright and steadfast, so that he sojourns only in the proper places, associating only with good people. Then he has good fortune and can go his way unmolested.
When grass on a mountain takes fire, there is bright light. However, the fire does not linger in one place, but travels on to new fuel. It is a phenomenon of short duration. This is what penalties and lawsuits should be like. They should be a quickly passing matter, and must not be dragged out indefinitely. Prisons ought to be places where people are lodged only temporarily, as guests are. They must not become dwelling places.
Above: LI THE CLINGING, FIRE
Below: KÊN KEEPING STILL, MOUNTAIN
The mountain, Kên, stands still. Above it fire, Li, flames up and does not tarry. Therefore, the two trigrams do not stay together. Strange lands and separation are the wanderers lot.
The Judgement
THE WANDERER. Success through smallness. Perseverence brings good fortune, to the wanderer.When a man is a wanderer and stranger, he should be not be gruff nor overbearing. He has no large circle of acquaintances, therefore he should not give himself airs. He must be cautious and reserved; in this way he protects himself from evil. If he is obliging toward others, he wins success. A wanderer has no fixed abode, and his home is the road. Therefore, he must take care to remain upright and steadfast, so that he sojourns only in the proper places, associating only with good people. Then he has good fortune and can go his way unmolested.
The Image
Fire on the mountain: The image of THE WANDERER. Thus, the superior man is clear-minded and cautious in imposing penalties, and protracts no lawsuits.When grass on a mountain takes fire, there is bright light. However, the fire does not linger in one place, but travels on to new fuel. It is a phenomenon of short duration. This is what penalties and lawsuits should be like. They should be a quickly passing matter, and must not be dragged out indefinitely. Prisons ought to be places where people are lodged only temporarily, as guests are. They must not become dwelling places.