I-Ching
Current
Changing
Transformed
Current
09 - Hsiao Ch`u / The Taming Power of the Small
Above: SUN THE GENTLE, WIND
Below: CH`IEN THE CREATIVE, HEAVEN
This hexagram means the force of the small, the power of the shadowy that restrains, tames, impedes. A weak line in the fourth place, that of the minister, holds the five strong lines in check. In the image it is the wind blowing across the sky. The wind restrains the clouds, the rising breath of the creative, and makes them grow dense, but as yet is not strong enough to turn them to rain. The hexagram presents a configuration of circumstances in which a strong element is temporarily held in leash by a weak element. It is only through gentleness that this can have a successful outcome.
This image refers to the state of affairs in China at the time when King Wên, who came originally from the west, was in the east at the court of the reigning tyrant Chou Hsin. The moment for action on a large scale had not yet arrived. King Wên could only keep the tyrant somewhat in check by friendly persuasion. Hence, the image of many clouds, promising moisture and blessing to the land, although as yet no rain falls. The situation is not unfavorable as there is a prospect of ultimate success, but there are still obstacles in the way, and we can merely take preparatory measures. Only through the small means of friendly persuasion can we exert any influence. The time has not yet come for sweeping measures, however, we may be able, to a limited extent, to act as a restraining and subduing influence. To carry out our purpose we need firm determination within, and gentleness and adaptability in external relations.
The wind can indeed drive the clouds together in the sky, yet, being nothing but air, without solid body, it does not produce great or lasting effects. So also an individual, in times when he can produce no great effect in the outer world, can do nothing except refine the expression of his nature in small ways.
Above: SUN THE GENTLE, WIND
Below: CH`IEN THE CREATIVE, HEAVEN
This hexagram means the force of the small, the power of the shadowy that restrains, tames, impedes. A weak line in the fourth place, that of the minister, holds the five strong lines in check. In the image it is the wind blowing across the sky. The wind restrains the clouds, the rising breath of the creative, and makes them grow dense, but as yet is not strong enough to turn them to rain. The hexagram presents a configuration of circumstances in which a strong element is temporarily held in leash by a weak element. It is only through gentleness that this can have a successful outcome.
The Judgement
THE TAMING POWER OF THE SMALL has success. Dense clouds, no rain from our western region.This image refers to the state of affairs in China at the time when King Wên, who came originally from the west, was in the east at the court of the reigning tyrant Chou Hsin. The moment for action on a large scale had not yet arrived. King Wên could only keep the tyrant somewhat in check by friendly persuasion. Hence, the image of many clouds, promising moisture and blessing to the land, although as yet no rain falls. The situation is not unfavorable as there is a prospect of ultimate success, but there are still obstacles in the way, and we can merely take preparatory measures. Only through the small means of friendly persuasion can we exert any influence. The time has not yet come for sweeping measures, however, we may be able, to a limited extent, to act as a restraining and subduing influence. To carry out our purpose we need firm determination within, and gentleness and adaptability in external relations.
The Image
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 can indeed drive the clouds together in the sky, yet, being nothing but air, without solid body, it does not produce great or lasting effects. So also an individual, in times when he can produce no great effect in the outer world, can do nothing except refine the expression of his nature in small ways.
Changing
Six at the beginning means:
An army must set forth in proper order. If the order is not good, misfortune threatens.
At the beginning of a military enterprise, order is imperative. A just and valid cause must exist, and the obedience and coordination of the troops must be well organized, otherwise the result is inevitably failure.
An army must set forth in proper order. If the order is not good, misfortune threatens.
At the beginning of a military enterprise, order is imperative. A just and valid cause must exist, and the obedience and coordination of the troops must be well organized, otherwise the result is inevitably failure.
Nine in the second place means:
In the midst of the army, good fortune, no blame. The king bestows a triple decoration.
The leader should be in the midst of his army, in touch with it, sharing good and bad with the masses he leads. This alone makes him equal to the heavy demands made upon him. He needs also the recognition of the ruler. The decorations he receives are justified, because there is no question of personal preferment here: the whole army, whose center he is, is honored in his person.
In the midst of the army, good fortune, no blame. The king bestows a triple decoration.
The leader should be in the midst of his army, in touch with it, sharing good and bad with the masses he leads. This alone makes him equal to the heavy demands made upon him. He needs also the recognition of the ruler. The decorations he receives are justified, because there is no question of personal preferment here: the whole army, whose center he is, is honored in his person.
Six in the fourth place means:
The army retreats. No blame.
In the face of a superior enemy, with whom it would be hopeless to engage in battle, an orderly retreat is the only correct procedure, because it will save the army from defeat and disintegration. It is by no means a sign of courage or strength to insist upon engaging in a hopeless struggle regardless of circumstances.
The army retreats. No blame.
In the face of a superior enemy, with whom it would be hopeless to engage in battle, an orderly retreat is the only correct procedure, because it will save the army from defeat and disintegration. It is by no means a sign of courage or strength to insist upon engaging in a hopeless struggle regardless of circumstances.
Six at the top means:
The great prince issues commands, founds states, and vests families with fiefs. Inferior people should not be employed.
The war has ended successfully, victory is won, and the king has divided estates and fiefs among his faithful vassals. At this time it is important that inferior people should not come into power. If they have helped, let them be paid off with money, but they should not be awarded lands or the privileges of rulers, lest power be abused.
The great prince issues commands, founds states, and vests families with fiefs. Inferior people should not be employed.
The war has ended successfully, victory is won, and the king has divided estates and fiefs among his faithful vassals. At this time it is important that inferior people should not come into power. If they have helped, let them be paid off with money, but they should not be awarded lands or the privileges of rulers, lest power be abused.
Transformed
07 - Shih / The Army
Above: K`UN THE RECEPTIVE, EARTH
Below: K`AN THE ABYSMAL, WATER
This hexagram is made up of the trigrams K`an, water, and K`un, earth, and thus it symbolizes the ground water stored up in the earth. In the same way military strength is stored up in the mass of the people who are invisible in times of peace but always ready for use as a source of power. The attributes of the two trigrams are danger inside and obedience outside. This points to the nature of an army, which at the core is dangerous, while discipline and obedience must prevail outside.
Of the individual lines, the one that controls the hexagram is the strong nine in the second place, to which the other lines, all yielding, are subordinate. This line indicates a commander, because it stands in the middle of one of the two trigrams. But since it is in the lower rather than the upper trigram, it represents not the ruler but the efficient general, who maintains obedience in the army by his authority.
An army is a mass that needs organization in order to become a fighting force. Without strict discipline nothing can be accomplished, but this discipline must not be achieved by force. It requires a strong man who captures the hearts of the people and awakens their enthusiasm. In order that he may develop his abilities he needs the complete confidence of his ruler, who must entrust him with full responsibility as long as the war lasts. But war is always a dangerous thing and brings with it destruction and devastation. Therefore it should not be resorted to rashly but, like a poisonous drug, should be used as a last recourse.
The justifying cause of a war, and clear and intelligible war aims, ought to be explained to the people by an experienced leader. Unless there is a quite definite war aim to which the people can consciously pledge themselves, the unity and strength of conviction that lead to victory will not be forthcoming. The leader must also look to it that the passion of war and the delirium of victory do not give rise to unjust acts that will not meet with general approval. If justice and perseverance are the basis of action, all goes well.
Thus the superior man increases his masses by generosity toward the people.
Ground water is invisibly present within the earth. In the same way the military power of a people is invisibly present in the masses. When danger threatens, every peasant becomes a soldier; when the war ends, he goes back to his plow. He who is generous toward the people wins their love, and a people living under a mild rule becomes strong and powerful. Only a people economically strong can be important in military power. Such power must therefore be cultivated by improving the economic condition of the people and by humane government. Only when there is this invisible bond between government and people, so that the people are sheltered by their government as ground water is sheltered by the earth, is it possible to wage a victorious war.
Above: K`UN THE RECEPTIVE, EARTH
Below: K`AN THE ABYSMAL, WATER
This hexagram is made up of the trigrams K`an, water, and K`un, earth, and thus it symbolizes the ground water stored up in the earth. In the same way military strength is stored up in the mass of the people who are invisible in times of peace but always ready for use as a source of power. The attributes of the two trigrams are danger inside and obedience outside. This points to the nature of an army, which at the core is dangerous, while discipline and obedience must prevail outside.
Of the individual lines, the one that controls the hexagram is the strong nine in the second place, to which the other lines, all yielding, are subordinate. This line indicates a commander, because it stands in the middle of one of the two trigrams. But since it is in the lower rather than the upper trigram, it represents not the ruler but the efficient general, who maintains obedience in the army by his authority.
The Judgement
THE ARMY. The army needs perseverance, and a strong man. Good fortune without blame.An army is a mass that needs organization in order to become a fighting force. Without strict discipline nothing can be accomplished, but this discipline must not be achieved by force. It requires a strong man who captures the hearts of the people and awakens their enthusiasm. In order that he may develop his abilities he needs the complete confidence of his ruler, who must entrust him with full responsibility as long as the war lasts. But war is always a dangerous thing and brings with it destruction and devastation. Therefore it should not be resorted to rashly but, like a poisonous drug, should be used as a last recourse.
The justifying cause of a war, and clear and intelligible war aims, ought to be explained to the people by an experienced leader. Unless there is a quite definite war aim to which the people can consciously pledge themselves, the unity and strength of conviction that lead to victory will not be forthcoming. The leader must also look to it that the passion of war and the delirium of victory do not give rise to unjust acts that will not meet with general approval. If justice and perseverance are the basis of action, all goes well.
The Image
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.
Ground water is invisibly present within the earth. In the same way the military power of a people is invisibly present in the masses. When danger threatens, every peasant becomes a soldier; when the war ends, he goes back to his plow. He who is generous toward the people wins their love, and a people living under a mild rule becomes strong and powerful. Only a people economically strong can be important in military power. Such power must therefore be cultivated by improving the economic condition of the people and by humane government. Only when there is this invisible bond between government and people, so that the people are sheltered by their government as ground water is sheltered by the earth, is it possible to wage a victorious war.