I-Ching
Current
Changing
Transformed
Current
04 - Mêng / Youthful Folly
Above: KÊN KEEPING STILL, MOUNTAIN
Below: K`AN THE ABYSMAL, WATER
In this hexagram we are reminded of youth and folly in two different ways. The image of the upper trigram, Kên, is the mountain, that of the lower, K`an, is water, like the spring rising at the foot of the mountain is the image of inexperienced youth. Keeping still is the attribute of the upper trigram, and that of the lower is the abyss or danger. Stopping in perplexity on the brink of a dangerous abyss is a symbol of the folly of youth. However, the two trigrams also show the way of overcoming the follies of youth. Water is something that of necessity flows on. When the spring gushes forth, it does not know at first where it will go, but its steady flow fills up the deep place blocking its progress, and success is attained.
If he importunes, I give him no information. Perseverance furthers.
In the time of youth, folly is not an evil. One may succeed in spite of it, provided one finds an experienced teacher and has the right attitude toward him. This means, first of all, that the youth himself must be conscious of his lack of experience and must seek out the teacher. Without this modesty and this interest there is no guarantee that he has the necessary receptivity, which should express itself in respectful acceptance of the teacher. This is the reason why the teacher must wait to be sought out instead of offering himself. Only thus can the instruction take place at the right time and in the right way.
A teachers answer to the question of a pupil ought to be clear and definite like that expected from an oracle, thereupon it ought to be accepted as a key for resolution of doubts and a basis for decision. If mistrustful or unintelligent questioning is kept up, it serves only to annoy the teacher. He does well to ignore it in silence, just as the oracle gives one answer only and refuses to be tempted by questions implying doubt.
Given addition a perseverance that never slackens until the points are mastered one by one, real success is sure to follow. Thus, the hexagram counsels the teacher as well as the pupil.
Thus the superior man fosters his character by thoroughness in all that he does.
A spring succeeds in flowing on and escapes stagnation by filling up all the hollow places in its path. In the same way character is developed by thoroughness that skips nothing but, like water, gradually and steadily fills up all gaps and so flows onward.
Above: KÊN KEEPING STILL, MOUNTAIN
Below: K`AN THE ABYSMAL, WATER
In this hexagram we are reminded of youth and folly in two different ways. The image of the upper trigram, Kên, is the mountain, that of the lower, K`an, is water, like the spring rising at the foot of the mountain is the image of inexperienced youth. Keeping still is the attribute of the upper trigram, and that of the lower is the abyss or danger. Stopping in perplexity on the brink of a dangerous abyss is a symbol of the folly of youth. However, the two trigrams also show the way of overcoming the follies of youth. Water is something that of necessity flows on. When the spring gushes forth, it does not know at first where it will go, but its steady flow fills up the deep place blocking its progress, and success is attained.
The Judgement
YOUTHFUL FOLLY has success. It is not I who seek the young fool, rather 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.
In the time of youth, folly is not an evil. One may succeed in spite of it, provided one finds an experienced teacher and has the right attitude toward him. This means, first of all, that the youth himself must be conscious of his lack of experience and must seek out the teacher. Without this modesty and this interest there is no guarantee that he has the necessary receptivity, which should express itself in respectful acceptance of the teacher. This is the reason why the teacher must wait to be sought out instead of offering himself. Only thus can the instruction take place at the right time and in the right way.
A teachers answer to the question of a pupil ought to be clear and definite like that expected from an oracle, thereupon it ought to be accepted as a key for resolution of doubts and a basis for decision. If mistrustful or unintelligent questioning is kept up, it serves only to annoy the teacher. He does well to ignore it in silence, just as the oracle gives one answer only and refuses to be tempted by questions implying doubt.
Given addition a perseverance that never slackens until the points are mastered one by one, real success is sure to follow. Thus, the hexagram counsels the teacher as well as the pupil.
The Image
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.
A spring succeeds in flowing on and escapes stagnation by filling up all the hollow places in its path. In the same way character is developed by thoroughness that skips nothing but, like water, gradually and steadily fills up all gaps and so flows onward.
Changing
Nine at the beginning means:
The marrying maiden as a concubine. A lame man who is able to tread. Undertakings bring good fortune.
The princes of ancient China maintained a fixed order of rank among the court ladies, who were subordinated to the queen as are younger sisters to the eldest. Frequently they came from the family of the queen, who herself led them to her husband. The meaning is that a girl entering a family with the consent of the wife will not rank outwardly as the equal of the latter but will withdraw modestly into the background. However, if she understands how to fit herself into the pattern of things, her position will be entirely satisfactory, and she will feel sheltered in the love of the husband to whom she bears children. The same meaning is brought out in the relationships between officials. A man may enjoy the personal friendship of a prince and be taken into his confidence. Outwardly this man must keep tactfully in the background behind the official ministers of state, but, although he is hampered by this status, as if he were lame, he can nevertheless accomplish something through the kindliness of his nature.
The marrying maiden as a concubine. A lame man who is able to tread. Undertakings bring good fortune.
The princes of ancient China maintained a fixed order of rank among the court ladies, who were subordinated to the queen as are younger sisters to the eldest. Frequently they came from the family of the queen, who herself led them to her husband. The meaning is that a girl entering a family with the consent of the wife will not rank outwardly as the equal of the latter but will withdraw modestly into the background. However, if she understands how to fit herself into the pattern of things, her position will be entirely satisfactory, and she will feel sheltered in the love of the husband to whom she bears children. The same meaning is brought out in the relationships between officials. A man may enjoy the personal friendship of a prince and be taken into his confidence. Outwardly this man must keep tactfully in the background behind the official ministers of state, but, although he is hampered by this status, as if he were lame, he can nevertheless accomplish something through the kindliness of his nature.
Six in the third place means:
The marrying maiden as a slave. She marries as a concubine.
A girl who is in a lowly position and finds no husband may, in some circumstances, still win shelter as a concubine. This pictures the situation of a person who longs too much for joys that cannot be obtained in the usual way. He enters upon a situation not altogether compatible with self-esteem. Neither judgment nor warning is added to this line. It merely lays bare the actual situation, so that everyone may draw a lesson from it.
The marrying maiden as a slave. She marries as a concubine.
A girl who is in a lowly position and finds no husband may, in some circumstances, still win shelter as a concubine. This pictures the situation of a person who longs too much for joys that cannot be obtained in the usual way. He enters upon a situation not altogether compatible with self-esteem. Neither judgment nor warning is added to this line. It merely lays bare the actual situation, so that everyone may draw a lesson from it.
Six at the top means:
The woman holds the basket, but there are no fruits in it. The man stabs the sheep, but no blood flows. Nothing that acts to further.
At the sacrifice to the ancestors, the woman had to present harvest offerings in a basket, while the man slaughtered the sacrificial animal with his own hand. Here the ritual is only superficially fulfilled. The woman takes an empty basket and the man stabs a sheep slaughtered beforehand solely to preserve the forms. This impious, irreverent attitude bodes no good for a marriage.
The woman holds the basket, but there are no fruits in it. The man stabs the sheep, but no blood flows. Nothing that acts to further.
At the sacrifice to the ancestors, the woman had to present harvest offerings in a basket, while the man slaughtered the sacrificial animal with his own hand. Here the ritual is only superficially fulfilled. The woman takes an empty basket and the man stabs a sheep slaughtered beforehand solely to preserve the forms. This impious, irreverent attitude bodes no good for a marriage.
Transformed
54 - Kuei Mei / The Marrying Maiden
Above: CHÊN THE AROUSING, THUNDER
Below: TUI THE JOYOUS, LAKE
Above we have Chên, the eldest son, and below, Tui, the youngest daughter. The man leads and the girl follows him in gladness. The picture is that of the entrance of the girl into her husbands house. In all, there are four hexagrams depicting the relationship between husband and wife. Hsien, INFLUENCE, (31), describes the attraction that a young couple have for each other. Hêng, DURATION (32), portrays the permanent relationships of marriage, Chien, DEVELOPMENT (53), reflects the protracted, ceremonious procedures attending the arrangement of a proper marriage. Finally, Kuei Mei, THE MARRYING MAIDEN, shows a young girl under the guidance of an older man who marries her.
A girl who is taken into the family, but not as the chief wife, must behave with special caution and reserve. She must not take it upon herself to supplant the mistress of the house, for that would mean disorder and lead to untenable relationships. The same is true of all voluntary relationships between human beings. While legally regulated relationships evince a fixed connection between duties and rights, relationships based on personal inclination depend in the long run entirely on tactful reserve. Affection as the essential principle of relatedness is of the greatest importance in all relationships in the world. For the union of heaven and earth is the origin of the whole of nature. Among human beings likewise, spontaneous affection is the all-inclusive principle of union.
Thunder stirs the water of the lake, which follows it in shimmering waves. This symbolizes the girl who follows the man of her choice. However, every relationship between individuals bears within it the danger that wrong turns may be taken, leading to endless misunderstandings and disagreements. Therefore, it is necessary constantly to remain mindful of the end. If we permit ourselves to drift along, we come together and are parted again as the day may determine. If on the other hand a man fixes his mind on an end that endures, he will succeed in avoiding the reefs that confront the closer relationships of people.
Above: CHÊN THE AROUSING, THUNDER
Below: TUI THE JOYOUS, LAKE
Above we have Chên, the eldest son, and below, Tui, the youngest daughter. The man leads and the girl follows him in gladness. The picture is that of the entrance of the girl into her husbands house. In all, there are four hexagrams depicting the relationship between husband and wife. Hsien, INFLUENCE, (31), describes the attraction that a young couple have for each other. Hêng, DURATION (32), portrays the permanent relationships of marriage, Chien, DEVELOPMENT (53), reflects the protracted, ceremonious procedures attending the arrangement of a proper marriage. Finally, Kuei Mei, THE MARRYING MAIDEN, shows a young girl under the guidance of an older man who marries her.
The Judgement
THE MARRYING MAIDEN. Undertakings bring misfortune. Nothing that would further.A girl who is taken into the family, but not as the chief wife, must behave with special caution and reserve. She must not take it upon herself to supplant the mistress of the house, for that would mean disorder and lead to untenable relationships. The same is true of all voluntary relationships between human beings. While legally regulated relationships evince a fixed connection between duties and rights, relationships based on personal inclination depend in the long run entirely on tactful reserve. Affection as the essential principle of relatedness is of the greatest importance in all relationships in the world. For the union of heaven and earth is the origin of the whole of nature. Among human beings likewise, spontaneous affection is the all-inclusive principle of union.
The Image
Thunder over the lake: The image of THE MARRYING MAIDEN. Thus, the superior man understands the transitory, in the light of the eternity of the end.Thunder stirs the water of the lake, which follows it in shimmering waves. This symbolizes the girl who follows the man of her choice. However, every relationship between individuals bears within it the danger that wrong turns may be taken, leading to endless misunderstandings and disagreements. Therefore, it is necessary constantly to remain mindful of the end. If we permit ourselves to drift along, we come together and are parted again as the day may determine. If on the other hand a man fixes his mind on an end that endures, he will succeed in avoiding the reefs that confront the closer relationships of people.