I-Ching
Current
Changing
Transformed
Current
19 - Lin / Approach
Above: K`UN THE RECEPTIVE, EARTH
Below: TUI THE JOYOUS, LAKE
The Chinese word lin has a range of meanings that is not exhausted by any single word of another language. The ancient explanations in the Book of Changes give as its first meaning, "becoming great". What becomes great are the two strong lines growing into the hexagram from below, the light-giving power expands with them. The meaning is then further extended to include the concept of approach, especially the approach of what is strong and highly placed in relation to what is lower. Finally, the meaning includes the attitude of condescension of a man in high position toward the people, and in general the setting to work on affairs. This hexagram is linked with the twelfth month (January-February), when after the winter solstice, the light power begins to ascend again.
The hexagram as a whole points to a time of joyous, hopeful progress. Spring is approaching. Joy and forbearance bring high and low nearer together. Success is certain, but we must work with determination and perseverance to make full use of the propitiousness of the time. Additionaly, spring does not last forever. In the eighth month the aspects are reversed. Then only two strong, light lines are left, and these do not advance but are in retreat (see next hexagram). We must take heed of this change in good time. If we meet evil before it becomes reality, before it has even begun to stir, we can master it.
The earth borders upon the lake from above. This symbolizes the approach and consideration of the man of higher position to those beneath him. The two parts of the image indicate what his attitude toward these people will be. Just as the lake is inexhaustible in depth, so the sage is inexhaustible in his readiness to teach mankind, and just as the earth is boundlessly wide, sustaining and caring for all creatures on it, so the sage sustains and cares for all people and excludes no part of humanity.
Above: K`UN THE RECEPTIVE, EARTH
Below: TUI THE JOYOUS, LAKE
The Chinese word lin has a range of meanings that is not exhausted by any single word of another language. The ancient explanations in the Book of Changes give as its first meaning, "becoming great". What becomes great are the two strong lines growing into the hexagram from below, the light-giving power expands with them. The meaning is then further extended to include the concept of approach, especially the approach of what is strong and highly placed in relation to what is lower. Finally, the meaning includes the attitude of condescension of a man in high position toward the people, and in general the setting to work on affairs. This hexagram is linked with the twelfth month (January-February), when after the winter solstice, the light power begins to ascend again.
The Judgement
APPROACH has supreme success. Perseverance furthers. When the eighth month comes, there will be misfortune.The hexagram as a whole points to a time of joyous, hopeful progress. Spring is approaching. Joy and forbearance bring high and low nearer together. Success is certain, but we must work with determination and perseverance to make full use of the propitiousness of the time. Additionaly, spring does not last forever. In the eighth month the aspects are reversed. Then only two strong, light lines are left, and these do not advance but are in retreat (see next hexagram). We must take heed of this change in good time. If we meet evil before it becomes reality, before it has even begun to stir, we can master it.
The Image
The earth above the lake: The image of APPROACH. Thus, the superior man is inexhaustible in his will to teach, and is without limits in his tolerance and protection of the people.The earth borders upon the lake from above. This symbolizes the approach and consideration of the man of higher position to those beneath him. The two parts of the image indicate what his attitude toward these people will be. Just as the lake is inexhaustible in depth, so the sage is inexhaustible in his readiness to teach mankind, and just as the earth is boundlessly wide, sustaining and caring for all creatures on it, so the sage sustains and cares for all people and excludes no part of humanity.
Changing
Six at the beginning means:
He brings help with the strength of a horse. Good fortune.
It is important that disunion should be overcome at the outset, before it has become complete, so that the clouds should be dispersed before they have brought storm and rain. At such times when hidden divergences in temper make themselves felt and lead to mutual misunderstandings we must take quick and vigorous action to dissolve the misunderstandings and mutual distrust.
He brings help with the strength of a horse. Good fortune.
It is important that disunion should be overcome at the outset, before it has become complete, so that the clouds should be dispersed before they have brought storm and rain. At such times when hidden divergences in temper make themselves felt and lead to mutual misunderstandings we must take quick and vigorous action to dissolve the misunderstandings and mutual distrust.
Nine in the second place means:
At the dissolution He hurries to that which supports him. Remorse disappears.
When an individual discovers within himself the beginnings of alienation from others, of misanthropy and ill humor, he must set about dissolving these obstructions. He must rouse himself inwardly, hasten to that which supports him. Such support is never found in hatred, but always in a moderate and just judgment of men, linked with good will. If he regains this unobstructed outlook on humanity, while at the same time all saturnine ill humor is dissolved, all occasion for remorse disappears.
At the dissolution He hurries to that which supports him. Remorse disappears.
When an individual discovers within himself the beginnings of alienation from others, of misanthropy and ill humor, he must set about dissolving these obstructions. He must rouse himself inwardly, hasten to that which supports him. Such support is never found in hatred, but always in a moderate and just judgment of men, linked with good will. If he regains this unobstructed outlook on humanity, while at the same time all saturnine ill humor is dissolved, all occasion for remorse disappears.
Nine at the top means:
He dissolves his blood. Departing, keeping at a distance, going out, Is without blame.
The idea of the dissolving of a man`s blood means the dispersion of that which might lead to bloodshed and wounds received in the avoidance of danger. But here the thought is not that a man avoids difficulties for himself alone, but rather that he rescues his kin–helps them to get away before danger comes, or to keep at a distance from an existing danger, or to find a way out of a danger that is already upon them. In this way he does what is right.
He dissolves his blood. Departing, keeping at a distance, going out, Is without blame.
The idea of the dissolving of a man`s blood means the dispersion of that which might lead to bloodshed and wounds received in the avoidance of danger. But here the thought is not that a man avoids difficulties for himself alone, but rather that he rescues his kin–helps them to get away before danger comes, or to keep at a distance from an existing danger, or to find a way out of a danger that is already upon them. In this way he does what is right.
Transformed
59 - Huan / Dispersion (Dissolution)
Above: SUN THE GENTLE, WIND
Below: K`AN THE ABYSMAL, WATER
Wind blowing over water disperses it, dissolving it into foam and mist. This suggests that when a man`s vital energy is dammed up within him (indicated as a danger by the attribute of the lower trigram), gentleness serves to break up and dissolve the blockage.
The text of this hexagram resembles that of Ts`ui, GATHERING TOGETHER (45). In the latter, the subject is the bringing together of elements that have been separated, as water collects in lakes upon the earth. Here the subject is the dispersing and dissolving of divisive egotism. DISPERSION shows the way, so to speak, that leads to gathering together. This explains the similarity of the two texts. Religious forces are needed to overcome the egotism that divides men. The common celebration of the great sacrificial feasts and sacred rites, which gave expression simultaneously to the interrelation and social articulation of family and state, was the means of employed by the great rulers to unite men. The sacred music and the splendor of the ceremonies aroused a strong tide of emotion that was shared by all hearts in unison, and that awakened a consciousness of the common origin of all creatures. In this way disunity was overcome and rigidity dissolved. A further means to the same end is co-operation in great general undertakings that set a high goal for the will of the people; in the common concentration on this goal, all barriers dissolve, just as, when a boat is crossing a great stream, all hands must unite in a joint task. But only a man who is himself free of all selfish ulterior considerations, and who perseveres in justice and steadfastness, is capable of so dissolving the hardness of egotism.
In the autumn and winter, water begins to freeze into ice. When the warm breezes of spring come, the rigidity is dissolved, and the elements that have been dispersed in ice floes are reunited. It is the same with the minds of the people. Through hardness and selfishness the heart grows rigid, and this rigidity leads to separation from all others. Egotism and cupidity isolate men. Therefore, the hearts of men must be seized by a devout emotion. They must be shaken by a religious awe in face of eternity, and stirred with an intuition of the creator of all living beings, and united through the strong feeling of fellowship experienced in the ritual of divine worship.
Above: SUN THE GENTLE, WIND
Below: K`AN THE ABYSMAL, WATER
Wind blowing over water disperses it, dissolving it into foam and mist. This suggests that when a man`s vital energy is dammed up within him (indicated as a danger by the attribute of the lower trigram), gentleness serves to break up and dissolve the blockage.
The Judgement
DISPERSION. Success. The king approaches his temple. It furthers one to cross the great water. Perseverance furthers.The text of this hexagram resembles that of Ts`ui, GATHERING TOGETHER (45). In the latter, the subject is the bringing together of elements that have been separated, as water collects in lakes upon the earth. Here the subject is the dispersing and dissolving of divisive egotism. DISPERSION shows the way, so to speak, that leads to gathering together. This explains the similarity of the two texts. Religious forces are needed to overcome the egotism that divides men. The common celebration of the great sacrificial feasts and sacred rites, which gave expression simultaneously to the interrelation and social articulation of family and state, was the means of employed by the great rulers to unite men. The sacred music and the splendor of the ceremonies aroused a strong tide of emotion that was shared by all hearts in unison, and that awakened a consciousness of the common origin of all creatures. In this way disunity was overcome and rigidity dissolved. A further means to the same end is co-operation in great general undertakings that set a high goal for the will of the people; in the common concentration on this goal, all barriers dissolve, just as, when a boat is crossing a great stream, all hands must unite in a joint task. But only a man who is himself free of all selfish ulterior considerations, and who perseveres in justice and steadfastness, is capable of so dissolving the hardness of egotism.
The Image
The wind drives over the water: The image of DISPERSION. Thus, the kings of old sacrificed to the gods, and built temples.In the autumn and winter, water begins to freeze into ice. When the warm breezes of spring come, the rigidity is dissolved, and the elements that have been dispersed in ice floes are reunited. It is the same with the minds of the people. Through hardness and selfishness the heart grows rigid, and this rigidity leads to separation from all others. Egotism and cupidity isolate men. Therefore, the hearts of men must be seized by a devout emotion. They must be shaken by a religious awe in face of eternity, and stirred with an intuition of the creator of all living beings, and united through the strong feeling of fellowship experienced in the ritual of divine worship.