I-Ching
Current
Changing
Transformed
Current
02 - K`un / The Receptive
Above: K`UN THE RECEPTIVE, EARTH
Below: K`UN THE RECEPTIVE, EARTH
This hexagram is made up of broken lines only. The broken lines represents the dark, yielding, receptive primal power of yin. The attribute of the hexagram is devotion; its image is the earth. It is the perfect complement of THE CREATIVE–the complement, not the opposite, for the Receptive does not combat the Creative but completes it. It represents nature in contrast to spirit, earth in contrast to heaven, space as against time, the female-maternal as against the male-paternal. However, as applied to human affairs, the principle of this complementary relationship is found not only in the relation between man and woman, but also in that between prince and minister and between father and son. Indeed, even in the individual this duality appears in the coexistence of the spiritual world and the world of the senses. But strictly speaking there is no real dualism here, because there is a clearly defined hierarchic relationship between the two principles. In itself of course the Receptive is just as important as the Creative, but the attribute of devotion defines the place occupied by this primal power in relation to the Creative. For the Receptive must be activated and led by the Creative; then it is productive of good. Only when it abandons this position and tries to stand as an equal side by side with the Creative, does it become evil. The result then is opposition to and struggle against the Creative, which is productive of evil to both.
Furthering through the perseverance of a mare.
If the superior man undertakes something and tries to lead, he goes astray. If he follows, he finds guidance.
It is favorable to find friends in the west and south, and to forego friends in the east and north.
Quiet perseverance brings good fortune.
The four fundamental aspects of the Creative – "sublime success, furthering through perseverance " are also attributed to the Receptive. Here however, the perseverance is more closely defined: it is that of a mare. The Receptive connotes spatial reality in contrast to the spiritual potentiality of the Creative. The potential becomes real and the spiritual becomes spatial through a specifically qualifying definition. Thus, the qualification, "of a mare" is here added to the idea of perseverance. The horse belongs to earth just as the dragon belongs to heaven. Its tireless roaming over the plains is taken as a symbol of the vast expanse of the earth. This is the symbol chosen because the mare combines the strength and swiftness of the horse with the gentleness and devotion of the cow.
Only because nature in its myriad forms corresponds with the myriad impulses of the Creative can it make these impulses real. Natures richness lies in its power to nourish all living things; its greatness lies in its power to give then beauty and splendor. Thus, it brings prosperity to all that live. It is the Creative that begets things, but they are brought to birth by the Receptive. Applied to human affairs, therefore, what the hexagram indicates is action in conformity with the situation. The person in questions is not in an independent position, but is acting as an assistant. This means that they must achieve something. It is not their task to try to lead, as that would only make him lose the way, but to let himself be led. If he knows how to meet fate with an attitude of acceptance, he is sure to find the right guidance. The superior man lets himself be guided. He does not go ahead blindly, but learns from the situation what is demanded of him and then follows this intimation from fate.
Since there is something to be accomplished, we need friends and helpers in the hour of toil and effort, once the ideas to be realized are firmly set. The time of toil and effort is indicated by the west and south, for west and south symbolize the place where the Receptive works for the Creative, as nature does in summer and autumn. If in that situation one does not mobilize all ones powers, the work to be accomplished will not be done. Hence, to find friends there means to find guidance. In addition to the time of toil and effort, there is also a time of planning, and for this we need this solitude. The east symbolized the place where a man receives orders from his master, and the north the place where he reports on what he has done. At that time he must be alone and objective. In this sacred hour he must do without companions, so that the purity of the moment may not be spoiled by fictional hates and favoritism.
Thus, the superior man who has breadth of character carries the outer world.
Just as there is only one heaven, so too there is only one earth. In the hexagram of heaven the doubling of the trigram implies duration in time, but in the hexagram of earth the doubling connotes the solidity and extension in space by virtue of which the earth is able to carry and preserve all things that live and move upon it. The earth in its devotion carries all things good and evil without exception. In the same way the superior man gives to his character breadth, purity, and sustaining power, so that he is able both to support and to bear with people and things.
Above: K`UN THE RECEPTIVE, EARTH
Below: K`UN THE RECEPTIVE, EARTH
This hexagram is made up of broken lines only. The broken lines represents the dark, yielding, receptive primal power of yin. The attribute of the hexagram is devotion; its image is the earth. It is the perfect complement of THE CREATIVE–the complement, not the opposite, for the Receptive does not combat the Creative but completes it. It represents nature in contrast to spirit, earth in contrast to heaven, space as against time, the female-maternal as against the male-paternal. However, as applied to human affairs, the principle of this complementary relationship is found not only in the relation between man and woman, but also in that between prince and minister and between father and son. Indeed, even in the individual this duality appears in the coexistence of the spiritual world and the world of the senses. But strictly speaking there is no real dualism here, because there is a clearly defined hierarchic relationship between the two principles. In itself of course the Receptive is just as important as the Creative, but the attribute of devotion defines the place occupied by this primal power in relation to the Creative. For the Receptive must be activated and led by the Creative; then it is productive of good. Only when it abandons this position and tries to stand as an equal side by side with the Creative, does it become evil. The result then is opposition to and struggle against the Creative, which is productive of evil to both.
The Judgement
THE RECEPTIVE brings about sublime success.Furthering through the perseverance of a mare.
If the superior man undertakes something and tries to lead, he goes astray. If he follows, he finds guidance.
It is favorable to find friends in the west and south, and to forego friends in the east and north.
Quiet perseverance brings good fortune.
The four fundamental aspects of the Creative – "sublime success, furthering through perseverance " are also attributed to the Receptive. Here however, the perseverance is more closely defined: it is that of a mare. The Receptive connotes spatial reality in contrast to the spiritual potentiality of the Creative. The potential becomes real and the spiritual becomes spatial through a specifically qualifying definition. Thus, the qualification, "of a mare" is here added to the idea of perseverance. The horse belongs to earth just as the dragon belongs to heaven. Its tireless roaming over the plains is taken as a symbol of the vast expanse of the earth. This is the symbol chosen because the mare combines the strength and swiftness of the horse with the gentleness and devotion of the cow.
Only because nature in its myriad forms corresponds with the myriad impulses of the Creative can it make these impulses real. Natures richness lies in its power to nourish all living things; its greatness lies in its power to give then beauty and splendor. Thus, it brings prosperity to all that live. It is the Creative that begets things, but they are brought to birth by the Receptive. Applied to human affairs, therefore, what the hexagram indicates is action in conformity with the situation. The person in questions is not in an independent position, but is acting as an assistant. This means that they must achieve something. It is not their task to try to lead, as that would only make him lose the way, but to let himself be led. If he knows how to meet fate with an attitude of acceptance, he is sure to find the right guidance. The superior man lets himself be guided. He does not go ahead blindly, but learns from the situation what is demanded of him and then follows this intimation from fate.
Since there is something to be accomplished, we need friends and helpers in the hour of toil and effort, once the ideas to be realized are firmly set. The time of toil and effort is indicated by the west and south, for west and south symbolize the place where the Receptive works for the Creative, as nature does in summer and autumn. If in that situation one does not mobilize all ones powers, the work to be accomplished will not be done. Hence, to find friends there means to find guidance. In addition to the time of toil and effort, there is also a time of planning, and for this we need this solitude. The east symbolized the place where a man receives orders from his master, and the north the place where he reports on what he has done. At that time he must be alone and objective. In this sacred hour he must do without companions, so that the purity of the moment may not be spoiled by fictional hates and favoritism.
The Image
The earths condition is receptive devotion.Thus, the superior man who has breadth of character carries the outer world.
Just as there is only one heaven, so too there is only one earth. In the hexagram of heaven the doubling of the trigram implies duration in time, but in the hexagram of earth the doubling connotes the solidity and extension in space by virtue of which the earth is able to carry and preserve all things that live and move upon it. The earth in its devotion carries all things good and evil without exception. In the same way the superior man gives to his character breadth, purity, and sustaining power, so that he is able both to support and to bear with people and things.
Changing
Six in the second place means:
When ones own day comes, one may create revolution. Starting brings good fortune. No blame.
When we have tried in every other way to bring about reforms, but without success, revolution becomes necessary. Such a thorough upheaval must be carefully prepared. There must be available a man who has the requisite abilities and who possesses public confidence. To such a man we may well turn. This brings good fortune and is not a mistake. The first thing to be considered is our inner attitude toward the new condition that will inevitably come. We have to go out to meet it, as it were. Only in this way can it be prepared for.
When ones own day comes, one may create revolution. Starting brings good fortune. No blame.
When we have tried in every other way to bring about reforms, but without success, revolution becomes necessary. Such a thorough upheaval must be carefully prepared. There must be available a man who has the requisite abilities and who possesses public confidence. To such a man we may well turn. This brings good fortune and is not a mistake. The first thing to be considered is our inner attitude toward the new condition that will inevitably come. We have to go out to meet it, as it were. Only in this way can it be prepared for.
Nine in the third place means:
Starting brings misfortune. Perseverance brings danger. When talk of revolution has gone the rounds three times, one may commit himself, and men will believe him.
When change is necessary, there are two mistakes to be avoided. One lies in excessive haste and ruthlessness, which bring disaster. The other lies in excessive hesitation and conservatism, which are also dangerous. Not every demand for change in the existing order should be heeded. On the other hand, repeated and well-founded complaints should not fail to be heard. When talk of change has come to ones ears three times, and has been pondered well, he may believe and acquiesce to it. Then, he will meet with belief and will accomplish something.
Starting brings misfortune. Perseverance brings danger. When talk of revolution has gone the rounds three times, one may commit himself, and men will believe him.
When change is necessary, there are two mistakes to be avoided. One lies in excessive haste and ruthlessness, which bring disaster. The other lies in excessive hesitation and conservatism, which are also dangerous. Not every demand for change in the existing order should be heeded. On the other hand, repeated and well-founded complaints should not fail to be heard. When talk of change has come to ones ears three times, and has been pondered well, he may believe and acquiesce to it. Then, he will meet with belief and will accomplish something.
Nine in the fourth place means:
Remorse disappears. Men believe him. Changing the form of government brings good fortune.
Radical changes require adequate authority. A man must have inner strength as well as influential position. What he does must correspond with a higher truth and must not spring from arbitrary or petty motives. Only then it does it bring great good fortune. If a revolution is not founded on such inner truth, the results are bad, and it has no success. For in the end, men will support only those undertakings which they feel instinctively to be just.
Remorse disappears. Men believe him. Changing the form of government brings good fortune.
Radical changes require adequate authority. A man must have inner strength as well as influential position. What he does must correspond with a higher truth and must not spring from arbitrary or petty motives. Only then it does it bring great good fortune. If a revolution is not founded on such inner truth, the results are bad, and it has no success. For in the end, men will support only those undertakings which they feel instinctively to be just.
Six at the top means:
The superior man changes like a panther. The inferior man molts in the face. Starting brings misfortune. To remain persevering brings good fortune.
After the large and fundamental problems are settled, certain minor reforms, and elaborations of these, are necessary. These detailed reforms may be likened to the equally distinct but relatively small marks of the panthers coat. As a consequence, a change also takes place among the inferior people. In conformity with the new order, they likewise "molt". This molting, it is true, does not go very deep, but that is not to be expected. We must be satisfied with the attainable. If we should go too far and try to achieve too much, it would lead to unrest and misfortune, for the object of a great revolution is the attainment of clarified, secure conditions ensuring a general stabilization on the basis of what is possible at the moment.
The superior man changes like a panther. The inferior man molts in the face. Starting brings misfortune. To remain persevering brings good fortune.
After the large and fundamental problems are settled, certain minor reforms, and elaborations of these, are necessary. These detailed reforms may be likened to the equally distinct but relatively small marks of the panthers coat. As a consequence, a change also takes place among the inferior people. In conformity with the new order, they likewise "molt". This molting, it is true, does not go very deep, but that is not to be expected. We must be satisfied with the attainable. If we should go too far and try to achieve too much, it would lead to unrest and misfortune, for the object of a great revolution is the attainment of clarified, secure conditions ensuring a general stabilization on the basis of what is possible at the moment.
Transformed
49 - Ko / Revolution (Molting)
Above: TUI THE JOYOUS, LAKE
Below: LI THE CLINGING, FIRE
The Chinese character for this hexagram means in its original sense an animals pelt, which is changed in the course of the year by molting. From this word is carried over to apply to the metaphorical moltings in political life, the great revolutions connected with changes of governments. The two trigrams making up the hexagram are the same two that appear in K`uei, OPPOSITION (38), that is, the two younger daughters, Li and Tui. But while there the elder of the two daughters is above, and what results is essentially only an opposition of tendencies, here the younger daughter is above. The influences are in actual conflict, and the forces combat each other like fire and water (lake), each trying to destroy the other. Hence, the idea of revolution.
Political revolutions are extremely grave matters. They should be undertaken only under stress of direst necessity, when there is no other way out. Not everyone is called to this task, but only the man who has the confidence of the people, and only when the time is ripe. He must then proceed in the right way, so that he gladdens the people and, by enlightening them, prevents excesses. Furthermore, he must be quite free of selfish aims and must really relieve the needs of the people. Only then does he have nothing to regret. Times change, and with them peoples demands. Thus, the seasons change in the course of the year. In the world cycle also there are spring and autumn in the life of peoples and nations, and these call for social transformations.
Fire below and the lake above combat and destroy each other. So too in the course of the year a combat takes place between the forces of light and the forces of darkness, culminating in the revolution of the seasons. Man masters these changes in nature by noting their regularity and marking off the passage of time accordingly. In this way order and clarity appear in the apparently chaotic changes of the seasons, and man is able to adjust himself in advance to the demands of the different times.
Above: TUI THE JOYOUS, LAKE
Below: LI THE CLINGING, FIRE
The Chinese character for this hexagram means in its original sense an animals pelt, which is changed in the course of the year by molting. From this word is carried over to apply to the metaphorical moltings in political life, the great revolutions connected with changes of governments. The two trigrams making up the hexagram are the same two that appear in K`uei, OPPOSITION (38), that is, the two younger daughters, Li and Tui. But while there the elder of the two daughters is above, and what results is essentially only an opposition of tendencies, here the younger daughter is above. The influences are in actual conflict, and the forces combat each other like fire and water (lake), each trying to destroy the other. Hence, the idea of revolution.
The Judgement
REVOLUTION. On your own day, you are believed. Supreme success in furthering through perseverance. Remorse disappears.Political revolutions are extremely grave matters. They should be undertaken only under stress of direst necessity, when there is no other way out. Not everyone is called to this task, but only the man who has the confidence of the people, and only when the time is ripe. He must then proceed in the right way, so that he gladdens the people and, by enlightening them, prevents excesses. Furthermore, he must be quite free of selfish aims and must really relieve the needs of the people. Only then does he have nothing to regret. Times change, and with them peoples demands. Thus, the seasons change in the course of the year. In the world cycle also there are spring and autumn in the life of peoples and nations, and these call for social transformations.
The Image
Fire in the lake: the image of REVOLUTION. Thus, the superior man sets the calendar in order, and makes the seasons clear.Fire below and the lake above combat and destroy each other. So too in the course of the year a combat takes place between the forces of light and the forces of darkness, culminating in the revolution of the seasons. Man masters these changes in nature by noting their regularity and marking off the passage of time accordingly. In this way order and clarity appear in the apparently chaotic changes of the seasons, and man is able to adjust himself in advance to the demands of the different times.