I-Ching
Current
Changing
Transformed
Current
29 - K`an / The Abysmal (Water)
Above: K`AN THE ABYSMAL, WATER
Below: K`AN THE ABYSMAL, WATER
This hexagram consists of a doubling of the trigram K`an. It is one of the eight hexagrams in which doubling occurs. The trigram K`an means a plunging in. A yang line has plunged in between two yin lines and is closed in by them like water in a ravine. The trigram K`an is also the middle son. The Receptive has obtained the middle line of the Creative, and thus K`an develops. As an image it represents water, the water that comes from above and is in motion on earth in streams and rivers, giving rise to all life on earth.
In mans world K`an represents the heart, the soul locked up within the body, the principle of light inclosed in the dark, that is to say, reason. The name of the hexagram, because the trigram is doubled, has the additional meaning, "repetition of danger". Thus, the hexagram is intended to designate an objective situation to which one must become accustomed, not a subjective attitude. For danger due to a subjective attitude means either foolhardiness or guile. Also, a ravine is used to symbolize danger, as it is a situation in which a man is in the same pass as the water in a ravine, and, like the water, he can escape if he behaves correctly.
Through repetition of danger we grow accustomed to it. Water sets the example for the right conduct under such circumstances. It flows on and on, and merely fills up all the places through which it flows, it does not shrink from any dangerous spot nor from any plunge, and nothing can make it lose its own essential nature. It remains true to itself under all conditions. Thus, likewise, if one is sincere when confronted with difficulties, the heart can penetrate the meaning of the situation. Once we have gained inner mastery of a problem, it will come about naturally that the action we take will succeed. In danger all that counts really is carrying out all that has to be done with thoroughness and going forward, in order not to perish through tarrying in the danger.
Properly used, danger can have an important meaning as a protective measure. Thus, heaven has its perilous height protecting it against every attempt at invasion, and earth has its mountains and bodies of water, separating countries by their dangers. Thus also, rulers make use of danger to protect themselves against attacks from without and against turmoil within.
Water reaches its goal by flowing continually. It fills up every depression before it flows on. The superior man follows its example; he is concerned that goodness should be an established attribute of character rather than an accidental and isolated occurrence. So likewise in teaching others, everything depends on consistency, for it is only through repetition that the pupil makes the material his own.
Above: K`AN THE ABYSMAL, WATER
Below: K`AN THE ABYSMAL, WATER
This hexagram consists of a doubling of the trigram K`an. It is one of the eight hexagrams in which doubling occurs. The trigram K`an means a plunging in. A yang line has plunged in between two yin lines and is closed in by them like water in a ravine. The trigram K`an is also the middle son. The Receptive has obtained the middle line of the Creative, and thus K`an develops. As an image it represents water, the water that comes from above and is in motion on earth in streams and rivers, giving rise to all life on earth.
In mans world K`an represents the heart, the soul locked up within the body, the principle of light inclosed in the dark, that is to say, reason. The name of the hexagram, because the trigram is doubled, has the additional meaning, "repetition of danger". Thus, the hexagram is intended to designate an objective situation to which one must become accustomed, not a subjective attitude. For danger due to a subjective attitude means either foolhardiness or guile. Also, a ravine is used to symbolize danger, as it is a situation in which a man is in the same pass as the water in a ravine, and, like the water, he can escape if he behaves correctly.
The Judgement
The Abysmal repeated. If you are sincere, you have success in your heart, and whatever you do succeeds.Through repetition of danger we grow accustomed to it. Water sets the example for the right conduct under such circumstances. It flows on and on, and merely fills up all the places through which it flows, it does not shrink from any dangerous spot nor from any plunge, and nothing can make it lose its own essential nature. It remains true to itself under all conditions. Thus, likewise, if one is sincere when confronted with difficulties, the heart can penetrate the meaning of the situation. Once we have gained inner mastery of a problem, it will come about naturally that the action we take will succeed. In danger all that counts really is carrying out all that has to be done with thoroughness and going forward, in order not to perish through tarrying in the danger.
Properly used, danger can have an important meaning as a protective measure. Thus, heaven has its perilous height protecting it against every attempt at invasion, and earth has its mountains and bodies of water, separating countries by their dangers. Thus also, rulers make use of danger to protect themselves against attacks from without and against turmoil within.
The Image
Water flows on uninterruptedly and reaches its goal: The image of the Abysmal repeated. Thus, the superior man walks in lasting virtue and carries on the business of teaching.Water reaches its goal by flowing continually. It fills up every depression before it flows on. The superior man follows its example; he is concerned that goodness should be an established attribute of character rather than an accidental and isolated occurrence. So likewise in teaching others, everything depends on consistency, for it is only through repetition that the pupil makes the material his own.
Changing
Nine at the beginning means:
Going quickly when ones tasks are finished is without blame, but one must reflect on how much one may decrease others.
It is unselfish and good when a man, after completing his own urgent tasks, uses his strength in the service of others, and without bragging or making much of it, helps quickly where help is needed. But the man in a superior position who is thus aided must weigh carefully how much he can accept without doing the helpful servant or friend real harm. Only where such delicacy of feeling exists can one give oneself unconditionally and without hesitation.
Going quickly when ones tasks are finished is without blame, but one must reflect on how much one may decrease others.
It is unselfish and good when a man, after completing his own urgent tasks, uses his strength in the service of others, and without bragging or making much of it, helps quickly where help is needed. But the man in a superior position who is thus aided must weigh carefully how much he can accept without doing the helpful servant or friend real harm. Only where such delicacy of feeling exists can one give oneself unconditionally and without hesitation.
Nine in the second place means:
Perseverance furthers. To undertake something brings misfortune. Without decreasing oneself, one is able to bring increase to others.
A high-minded self-awareness and a consistent seriousness with no forfeit of dignity are necessary if a man wants to be of service to others. He who throw himself away in order to do the bidding of a superior diminishes his own position without thereby giving lasting benefit to the other. This is wrong. To render true service of lasting value to another, one must serve him without relinquishing oneself.
Perseverance furthers. To undertake something brings misfortune. Without decreasing oneself, one is able to bring increase to others.
A high-minded self-awareness and a consistent seriousness with no forfeit of dignity are necessary if a man wants to be of service to others. He who throw himself away in order to do the bidding of a superior diminishes his own position without thereby giving lasting benefit to the other. This is wrong. To render true service of lasting value to another, one must serve him without relinquishing oneself.
Nine at the top means:
If one is increased without depriving others, there is no blame. Perseverance brings good fortune. It furthers one to undertake something. One obtains servants, but no longer has a separate home.
There are people who dispense blessings to the whole world. Every increase in power that comes to them benefits the whole of mankind and therefore does not bring decrease to others. Through perseverance and zealous work a man wins success and finds helpers as they are needed. But what he accomplishes is not a limited private advantage, but becomes a public good and available to everyone.
If one is increased without depriving others, there is no blame. Perseverance brings good fortune. It furthers one to undertake something. One obtains servants, but no longer has a separate home.
There are people who dispense blessings to the whole world. Every increase in power that comes to them benefits the whole of mankind and therefore does not bring decrease to others. Through perseverance and zealous work a man wins success and finds helpers as they are needed. But what he accomplishes is not a limited private advantage, but becomes a public good and available to everyone.
Transformed
41 - Sun / Decrease
Above: KÊN KEEPING STILL, MOUNTAIN
Below: TUI THE JOYOUS, LAKE
This hexagram represents a decrease of the lower trigram in favor of the upper, because the third line, originally strong, has moved up to the top, and the top line, originally weak, has replaced it. What is below is decreased to the benefit of what is above. This is out-and-out decrease. If the foundations of a building are decreased in strength and the upper walls are strengthened, the whole structure loses its stability. Likewise, a decrease in the prosperity of the people in favor of the government is out-and-out decrease. The entire theme of the hexagram is directed to showing how this shift of wealth can take place without causing the sources of wealth in the nation and its lower classes to fail.
Decrease does not under all circumstances mean something bad. Increase and decrease come in their own time. What matters here is to understand the time and not to try to cover up poverty with empty pretense. If a time of scanty resources brings out an inner truth, one must not feel ashamed of simplicity. For simplicity is then the very thing needed to provide inner strength for further undertakings. Indeed, there need be no concern if the outward beauty of the civilization, even the elaboration of religious forms, should have to suffer because of simplicity. One must draw on the strength of the inner attitude to compensate for what is lacking in externals, and then the power of the content makes up for the simplicity of form. There is no need for presenting false appearances to God. Even with slender means, the sentiment of the heart can be expressed.
The lake at the foot of the mountain evaporates. In this way it decreases to the benefit of the mountain, which is enriched by its moisture. The mountain stands as the symbol of stubborn strength that can harden into anger. The lake is the symbol of unchecked gaiety that can develop into obsession at the expense of life forces. Therefore, decrease is necessary. Anger must be decreased by keeping still, the instincts must be curbed by restriction. By this decrease of the lower powers of the psyche, the higher aspects of the soul are enriched.
Above: KÊN KEEPING STILL, MOUNTAIN
Below: TUI THE JOYOUS, LAKE
This hexagram represents a decrease of the lower trigram in favor of the upper, because the third line, originally strong, has moved up to the top, and the top line, originally weak, has replaced it. What is below is decreased to the benefit of what is above. This is out-and-out decrease. If the foundations of a building are decreased in strength and the upper walls are strengthened, the whole structure loses its stability. Likewise, a decrease in the prosperity of the people in favor of the government is out-and-out decrease. The entire theme of the hexagram is directed to showing how this shift of wealth can take place without causing the sources of wealth in the nation and its lower classes to fail.
The Judgement
DECREASE combined with sincerity, brings about supreme good fortune without blame. One may be persevering in this. It furthers one to undertake something. How is this to be carried out? One may use two small bowls for the sacrifice.Decrease does not under all circumstances mean something bad. Increase and decrease come in their own time. What matters here is to understand the time and not to try to cover up poverty with empty pretense. If a time of scanty resources brings out an inner truth, one must not feel ashamed of simplicity. For simplicity is then the very thing needed to provide inner strength for further undertakings. Indeed, there need be no concern if the outward beauty of the civilization, even the elaboration of religious forms, should have to suffer because of simplicity. One must draw on the strength of the inner attitude to compensate for what is lacking in externals, and then the power of the content makes up for the simplicity of form. There is no need for presenting false appearances to God. Even with slender means, the sentiment of the heart can be expressed.
The Image
At the foot of the mountain, the lake: The image of DECREASE. Thus, the superior man controls his anger and restrains his instincts.The lake at the foot of the mountain evaporates. In this way it decreases to the benefit of the mountain, which is enriched by its moisture. The mountain stands as the symbol of stubborn strength that can harden into anger. The lake is the symbol of unchecked gaiety that can develop into obsession at the expense of life forces. Therefore, decrease is necessary. Anger must be decreased by keeping still, the instincts must be curbed by restriction. By this decrease of the lower powers of the psyche, the higher aspects of the soul are enriched.