I-Ching
Current
Changing
Transformed
Current
44 - Kou / Coming to Meet
Above: CH`IEN THE CREATIVE, HEAVEN
Below: SUN THE GENTLE, WIND
This hexagram indicates a situation in which the principle of darkness, after having been eliminated, furtively and unexpectedly intrudes again from within and below. Of its own accord the female principle comes to meet the male. It is an unfavorable and dangerous situation, and we must understand and promptly prevent the possible consequences. The hexagram is linked with the fifth month (June-July), because at the summer solstice the principle of darkness gradually becomes ascendant again.
The rise of the inferior element is pictured here in the image of a bold girl who lightly surrenders herself and thus seizes power. This would not be possible if the strong and light-giving element had not in turn come halfway. The inferior thing seems so harmless and inviting that a man delights in it, as it looks so small and weak that he imagines he may dally with it and come to no harm. The inferior man rises only because the superior man does not regard him as dangerous and so lends him power. If he were resisted from the first, he could never gain influence. The time of COMING TO MEET is important in still another way. Although as a general rule the weak should not come to meet the strong, there are times when this has great significance. When heaven and earth come to meet each other, all creatures prosper. When a prince and his official come to meet each other, the world is put in order. It is necessary for elements predestined to be joined and mutually dependent to come to meet one another halfway, but the coming together must be free of dishonest ulterior motives, otherwise harm will result.
The situation here resembles that in hexagram 20, Kuan, CONTEMPLATION (VIEW). In the latter the wind blows over the earth, here it blows under heaven. In both cases it goes everywhere. There the wind is on the earth and symbolizes the ruler taking note of the conditions in his kingdom, and here the wind blows from above and symbolizes the influence exercised by the ruler through his commands. Heaven is far from the things of earth, but it sets them in motion by means of the wind. The ruler is far form his people, but he sets them in motion by means of his commands and decrees.
Above: CH`IEN THE CREATIVE, HEAVEN
Below: SUN THE GENTLE, WIND
This hexagram indicates a situation in which the principle of darkness, after having been eliminated, furtively and unexpectedly intrudes again from within and below. Of its own accord the female principle comes to meet the male. It is an unfavorable and dangerous situation, and we must understand and promptly prevent the possible consequences. The hexagram is linked with the fifth month (June-July), because at the summer solstice the principle of darkness gradually becomes ascendant again.
The Judgement
COMING TO MEET. The maiden is powerful. One should not marry such a maiden.The rise of the inferior element is pictured here in the image of a bold girl who lightly surrenders herself and thus seizes power. This would not be possible if the strong and light-giving element had not in turn come halfway. The inferior thing seems so harmless and inviting that a man delights in it, as it looks so small and weak that he imagines he may dally with it and come to no harm. The inferior man rises only because the superior man does not regard him as dangerous and so lends him power. If he were resisted from the first, he could never gain influence. The time of COMING TO MEET is important in still another way. Although as a general rule the weak should not come to meet the strong, there are times when this has great significance. When heaven and earth come to meet each other, all creatures prosper. When a prince and his official come to meet each other, the world is put in order. It is necessary for elements predestined to be joined and mutually dependent to come to meet one another halfway, but the coming together must be free of dishonest ulterior motives, otherwise harm will result.
The Image
Under heaven, wind: The image of COMING TO MEET. Thus does the Prince act when disseminating his commands, and proclaiming them to the four quarters of heaven.The situation here resembles that in hexagram 20, Kuan, CONTEMPLATION (VIEW). In the latter the wind blows over the earth, here it blows under heaven. In both cases it goes everywhere. There the wind is on the earth and symbolizes the ruler taking note of the conditions in his kingdom, and here the wind blows from above and symbolizes the influence exercised by the ruler through his commands. Heaven is far from the things of earth, but it sets them in motion by means of the wind. The ruler is far form his people, but he sets them in motion by means of his commands and decrees.
Changing
Nine in the second place means:
There is food in the ting. My comrades are envious, but they cannot harm me. Good fortune.
In a period of advanced culture, it is of the greatest importance that one should achieve something significant. If a man concentrates on such real undertakings, he may indeed experience envy and disfavor, but that is not dangerous. The more he limits himself to his actual achievements, the less harm the envious inflict on him.
There is food in the ting. My comrades are envious, but they cannot harm me. Good fortune.
In a period of advanced culture, it is of the greatest importance that one should achieve something significant. If a man concentrates on such real undertakings, he may indeed experience envy and disfavor, but that is not dangerous. The more he limits himself to his actual achievements, the less harm the envious inflict on him.
Transformed
50 - Ting / The Caldron
Above: LI THE CLINGING, FIRE
Below: SUN THE GENTLE, WIND, WOOD
The six lines construct the image of Ting, THE CALDRON. At the bottom are the legs, over them the belly, then come the ears (handles), and at the top the carrying rings. At the same time, the image suggests the idea of nourishment. The ting, cast of bronze, was the vessel that held the cooked viands in the temple of the ancestors and at banquets. The heads of the family served the food from the ting into the bowls of the guests. THE WELL (48) likewise has the secondary meaning of giving nourishment, but rather more in relation to the people. The ting, as a utensil pertaining to a refined civilization, suggests the fostering and nourishing of able men, which redounded to the benefit of the state. This hexagram and THE WELL are the only two in the Book of Changes that represent concrete, man-made objects. Yet here too the thought has its abstract connotation. Sun, below, is wood and wind, and Li, above, is flame. Together they stand for the flame kindled by wood and wind, which likewise suggests the idea of preparing food.
While THE WELL relates to the social foundation of our life, and this foundation is likened to the water that serves to nourish growing wood, the present hexagram refers to the cultural superstructure of society. Here it is the wood that serves as nourishment for the flame, the spirit. All that is visible must grow beyond itself, extend into the realm of the invisible. Thereby it receives its true consecration and clarity and takes firm root in the cosmic order. Here we see civilization as it reaches its culmination in religion. The ting serves in offering sacrifice to God. The highest earthly values must be sacrificed to the divine, but the truly divine does not manifest itself apart from man. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility, and this brings inner enlightenment and true understanding of the world, which leads to great good fortune and success.
The fate of fire depends on wood. As long as there is wood below, the fire burns above. It is the same in human life. There is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing. These words contain hints about the fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga.
Above: LI THE CLINGING, FIRE
Below: SUN THE GENTLE, WIND, WOOD
The six lines construct the image of Ting, THE CALDRON. At the bottom are the legs, over them the belly, then come the ears (handles), and at the top the carrying rings. At the same time, the image suggests the idea of nourishment. The ting, cast of bronze, was the vessel that held the cooked viands in the temple of the ancestors and at banquets. The heads of the family served the food from the ting into the bowls of the guests. THE WELL (48) likewise has the secondary meaning of giving nourishment, but rather more in relation to the people. The ting, as a utensil pertaining to a refined civilization, suggests the fostering and nourishing of able men, which redounded to the benefit of the state. This hexagram and THE WELL are the only two in the Book of Changes that represent concrete, man-made objects. Yet here too the thought has its abstract connotation. Sun, below, is wood and wind, and Li, above, is flame. Together they stand for the flame kindled by wood and wind, which likewise suggests the idea of preparing food.
The Judgement
THE CALDRON. Supreme good fortune. Success.While THE WELL relates to the social foundation of our life, and this foundation is likened to the water that serves to nourish growing wood, the present hexagram refers to the cultural superstructure of society. Here it is the wood that serves as nourishment for the flame, the spirit. All that is visible must grow beyond itself, extend into the realm of the invisible. Thereby it receives its true consecration and clarity and takes firm root in the cosmic order. Here we see civilization as it reaches its culmination in religion. The ting serves in offering sacrifice to God. The highest earthly values must be sacrificed to the divine, but the truly divine does not manifest itself apart from man. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility, and this brings inner enlightenment and true understanding of the world, which leads to great good fortune and success.
The Image
Fire over wood: The image of THE CALDRON. Thus, the superior man consolidates his fate By making his position correct.The fate of fire depends on wood. As long as there is wood below, the fire burns above. It is the same in human life. There is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing. These words contain hints about the fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga.