I-Ching
Current
Changing
Transformed
Current
15 - Ch`ien / Modesty
Above: K`UN THE RECEPTIVE, EARTH
Below: KÊN KEEPING STILL, MOUNTAIN
This hexagram is made up of the trigrams Kên, Keeping Still, mountain, and K`un. The mountain is the youngest son of the Creative, the representative of heaven and earth. It dispenses the blessings of heaven, the clouds and rain that gather round its summit, and thereafter shines forth radiant with heavenly light. This shows what modesty is and how it functions in great and strong men. K`un, the earth, stands above. Lowliness is a quality of the earth: this is the very reason why it appears in this hexagram as exalted, by being placed above the mountain. This shows how modesty functions in lowly, simple people: they are lifted up by it.
It is the law of heaven to make fullness empty and to make full what is modest. When the sun is at its zenith, it must, according to the law of heaven, turn toward its setting, and at its nadir it rises toward a new dawn. In obedience to the same law, the moon when it is full begins to wane, and when empty of light it waxes again. This heavenly law works itself out in the fates of men also. It is the law of earth to alter the full and to contribute to the modest. High mountains are worn down by the waters, and the valleys are filled up. It is the law of fate to undermine what is full and to prosper the modest, and men also hate fullness and love the modest. The destinies of men are subject to immutable laws that must fulfill themselves. Man has it in his power to shape his fate, according as his behavior exposes him to the influence of benevolent or of destructive forces. When a man holds a high position and is nevertheless modest, he shines with the light of wisdom. If he is in a lowly position and is modest, he cannot be passed by. In this way the superior man can carry out his work to the end without boasting of what he has achieved.
The wealth of the earth in which a mountain is hidden is not visible to the eye, because the depths are offset by the height of the mountain. Thus high and low competent each other and the result is the plain. Here an effect that it took a long time to achieve, but that in the end seems easy of accomplishment and self-evident, is used as the image of modesty. The superior man does the same thing when he establishes order in the world, he equalizes the extremes that are the source of social discontent and thereby creates just and equable conditions.
Above: K`UN THE RECEPTIVE, EARTH
Below: KÊN KEEPING STILL, MOUNTAIN
This hexagram is made up of the trigrams Kên, Keeping Still, mountain, and K`un. The mountain is the youngest son of the Creative, the representative of heaven and earth. It dispenses the blessings of heaven, the clouds and rain that gather round its summit, and thereafter shines forth radiant with heavenly light. This shows what modesty is and how it functions in great and strong men. K`un, the earth, stands above. Lowliness is a quality of the earth: this is the very reason why it appears in this hexagram as exalted, by being placed above the mountain. This shows how modesty functions in lowly, simple people: they are lifted up by it.
The Judgement
MODESTY creates success. The superior man carries things through.It is the law of heaven to make fullness empty and to make full what is modest. When the sun is at its zenith, it must, according to the law of heaven, turn toward its setting, and at its nadir it rises toward a new dawn. In obedience to the same law, the moon when it is full begins to wane, and when empty of light it waxes again. This heavenly law works itself out in the fates of men also. It is the law of earth to alter the full and to contribute to the modest. High mountains are worn down by the waters, and the valleys are filled up. It is the law of fate to undermine what is full and to prosper the modest, and men also hate fullness and love the modest. The destinies of men are subject to immutable laws that must fulfill themselves. Man has it in his power to shape his fate, according as his behavior exposes him to the influence of benevolent or of destructive forces. When a man holds a high position and is nevertheless modest, he shines with the light of wisdom. If he is in a lowly position and is modest, he cannot be passed by. In this way the superior man can carry out his work to the end without boasting of what he has achieved.
The Image
Within the earth, a mountain: The image of MODESTY. Thus the superior man reduces that which is too much, and augments that which is too little. He weighs things and makes them equal.The wealth of the earth in which a mountain is hidden is not visible to the eye, because the depths are offset by the height of the mountain. Thus high and low competent each other and the result is the plain. Here an effect that it took a long time to achieve, but that in the end seems easy of accomplishment and self-evident, is used as the image of modesty. The superior man does the same thing when he establishes order in the world, he equalizes the extremes that are the source of social discontent and thereby creates just and equable conditions.
Changing
Nine in the third place means:
The inferior man works through power, the superior man does not act thus. To continue is dangerous. A goat butts against a hedge, and gets its horns entangled.
Making a boast of power leads to entanglements, just as a goat entangles its horns when it butts against a hedge. Whereas an inferior man revels in power when he comes into possession of it, the superior man never makes this mistake. He is conscious at all times of the danger of pushing ahead regardless of circumstances, and therefore renounces in good time the empty display of force.
The inferior man works through power, the superior man does not act thus. To continue is dangerous. A goat butts against a hedge, and gets its horns entangled.
Making a boast of power leads to entanglements, just as a goat entangles its horns when it butts against a hedge. Whereas an inferior man revels in power when he comes into possession of it, the superior man never makes this mistake. He is conscious at all times of the danger of pushing ahead regardless of circumstances, and therefore renounces in good time the empty display of force.
Six in the fifth place means:
Loses the goat with ease. No remorse.
The goat is noted for hardness outwardly and weakness within. Now the situation is such that everything is easy, and there is no more resistance. One can give up a belligerent, stubborn way of acting and will not have to regret it.
Loses the goat with ease. No remorse.
The goat is noted for hardness outwardly and weakness within. Now the situation is such that everything is easy, and there is no more resistance. One can give up a belligerent, stubborn way of acting and will not have to regret it.
Six at the top means:
A goat butts against a hedge. It cannot go backward or forward. Nothing serves to further. If one notes the difficulty, this brings good fortune.
If we venture too far we come to a deadlock, unable either to advance or to retreat and whatever we do merely serves to complicate things further. Such obstinacy leads to insufferable difficulties. But if, realizing the situation, we compose ourselves and decide not to continue, everything will right itself in time.
A goat butts against a hedge. It cannot go backward or forward. Nothing serves to further. If one notes the difficulty, this brings good fortune.
If we venture too far we come to a deadlock, unable either to advance or to retreat and whatever we do merely serves to complicate things further. Such obstinacy leads to insufferable difficulties. But if, realizing the situation, we compose ourselves and decide not to continue, everything will right itself in time.
Transformed
34 - Ta Chuang / The Power of the Great
Above: CHÊN THE AROUSING, THUNDER
Below: CH`IEN THE CREATIVE, HEAVEN
The great lines, that is, the light, strong lines, are powerful. Four light lines have entered the hexagram from below and are about to ascend higher. The upper trigram is Chên, the Arousing; the lower is Ch`ien, the Creative. Ch`ien is strong, Chên produces movement. The union of movement and strength gives the meaning of THE POWER OF THE GREAT. The hexagram is linked with the second month (March-April).
The hexagram points to a time when inner worth mounts with great force and comes to power. But its strength has already passed beyond the median line, hence there is danger that one may rely entirely on ones own power and forget to ask what is right. There is danger too, that, being intent on movement, we may not wait for the right time, hence, the added statement that perseverance furthers. That is truly great power which does not degenerate into mere force but remains inwardly united with the fundamental principles of right and of justice. When we understand this point, namely, that greatness and justice must be indissolubly united, we understand the true meaning of all that happens in heaven and on earth.
Thunder as electrical energy mounts upward in the spring. The direction of this movement is in harmony with that of the movement of heaven. It is therefore a movement in accord with heaven, producing great power. However, true greatness depends on being in harmony with what is right. Therefore, in times of great power the superior man avoids doing anything that is not in harmony with the established order.
Above: CHÊN THE AROUSING, THUNDER
Below: CH`IEN THE CREATIVE, HEAVEN
The great lines, that is, the light, strong lines, are powerful. Four light lines have entered the hexagram from below and are about to ascend higher. The upper trigram is Chên, the Arousing; the lower is Ch`ien, the Creative. Ch`ien is strong, Chên produces movement. The union of movement and strength gives the meaning of THE POWER OF THE GREAT. The hexagram is linked with the second month (March-April).
The Judgement
THE POWER OF THE GREAT. Perseverance furthers.The hexagram points to a time when inner worth mounts with great force and comes to power. But its strength has already passed beyond the median line, hence there is danger that one may rely entirely on ones own power and forget to ask what is right. There is danger too, that, being intent on movement, we may not wait for the right time, hence, the added statement that perseverance furthers. That is truly great power which does not degenerate into mere force but remains inwardly united with the fundamental principles of right and of justice. When we understand this point, namely, that greatness and justice must be indissolubly united, we understand the true meaning of all that happens in heaven and on earth.
The Image
Thunder in heaven above: The image of THE POWER OF THE GREAT. Thus, the superior man does not tread upon paths that are not in accord with established order.Thunder as electrical energy mounts upward in the spring. The direction of this movement is in harmony with that of the movement of heaven. It is therefore a movement in accord with heaven, producing great power. However, true greatness depends on being in harmony with what is right. Therefore, in times of great power the superior man avoids doing anything that is not in harmony with the established order.