I-Ching
Current
Changing
Transformed
Current
03 - Chun / Difficulty at the Beginning
Above: K`AN THE ABYSMAL, WATER
Below: CHÊN THE AROUSING, THUNDER
The name of the hexagram, Chun, really connotes a blade of grass pushing against an obstacle as it sprouts out of the earth–hence the meaning, "difficulty at the beginning". The hexagram indicates the way in which heaven and earth bring forth individual beings. It is their first meeting, which is beset with difficulties. The lower trigram Chên is the Arousing; its motion is upward and its image is thunder. The upper trigram K`an, stands for the abysmal, and the dangerous. Its motion is downward and its image is rain. The situation points to teeming, chaotic profusion; thunder and rain fill the air. But the chaos clears up. While the Abysmal sinks, the upward movement eventually passes beyond the danger. A thunderstorm brings release from tension, and all things breathe freely again.
Furthering through perseverance. Nothing should be undertaken. It furthers one to appoint helpers.
Times of growth are beset with difficulties. They resemble a first birth. But these difficulties arise from the very profusion of all that is struggling to attain form. Everything is in motion, therefore if one perseveres there is a prospect of great success, in spite of the existing danger. When it is a persons fate to undertake such new beginnings, everything is still unformed, dark. Hence, he must hold back, because any premature move might bring disaster. Likewise, it is very important not to remain alone because in order to overcome the chaos he needs helpers. This is not to say, however, that he himself should look on passively at what is happening. He must lend his hand and participate with inspiration and guidance.
Thus, the superior man brings order out of confusion.
Clouds and thunder are represented by definite decorative lines; this means that in the chaos of difficulty at the beginning, order is already implicit. So too, the superior man has to arrange and organize the inchoate profusion of such times of beginning, just as one sorts out silk threads from a knotted tangle and binds them into skeins. In order to find ones place in the infinity of being, one must be able both to separate and to unite.
Above: K`AN THE ABYSMAL, WATER
Below: CHÊN THE AROUSING, THUNDER
The name of the hexagram, Chun, really connotes a blade of grass pushing against an obstacle as it sprouts out of the earth–hence the meaning, "difficulty at the beginning". The hexagram indicates the way in which heaven and earth bring forth individual beings. It is their first meeting, which is beset with difficulties. The lower trigram Chên is the Arousing; its motion is upward and its image is thunder. The upper trigram K`an, stands for the abysmal, and the dangerous. Its motion is downward and its image is rain. The situation points to teeming, chaotic profusion; thunder and rain fill the air. But the chaos clears up. While the Abysmal sinks, the upward movement eventually passes beyond the danger. A thunderstorm brings release from tension, and all things breathe freely again.
The Judgement
DIFFICULTY AT THE BEGINNING works supreme success.Furthering through perseverance. Nothing should be undertaken. It furthers one to appoint helpers.
Times of growth are beset with difficulties. They resemble a first birth. But these difficulties arise from the very profusion of all that is struggling to attain form. Everything is in motion, therefore if one perseveres there is a prospect of great success, in spite of the existing danger. When it is a persons fate to undertake such new beginnings, everything is still unformed, dark. Hence, he must hold back, because any premature move might bring disaster. Likewise, it is very important not to remain alone because in order to overcome the chaos he needs helpers. This is not to say, however, that he himself should look on passively at what is happening. He must lend his hand and participate with inspiration and guidance.
The Image
Clouds and thunder: The image of DIFFICULTY AT THE BEGINNING.Thus, the superior man brings order out of confusion.
Clouds and thunder are represented by definite decorative lines; this means that in the chaos of difficulty at the beginning, order is already implicit. So too, the superior man has to arrange and organize the inchoate profusion of such times of beginning, just as one sorts out silk threads from a knotted tangle and binds them into skeins. In order to find ones place in the infinity of being, one must be able both to separate and to unite.
Changing
Six in the second place means:
Modesty that comes to expression. Perseverance brings good fortune.
"Out of the fullness of the heart the mouth speaketh". When a s attitude of mind is so modest that this expresses itself in his outward behavior, it is a source of good fortune to him. For the possibility of exerting a lasting influence arises of itself and no one can interfere.
Modesty that comes to expression. Perseverance brings good fortune.
"Out of the fullness of the heart the mouth speaketh". When a s attitude of mind is so modest that this expresses itself in his outward behavior, it is a source of good fortune to him. For the possibility of exerting a lasting influence arises of itself and no one can interfere.
Six in the fourth place means:
Nothing that would not further. Modesty in movement.
Everything has its proper measure. Even modesty in behavior can be carried too far. Here, however, it is appropriate, because the place between a worthy helper below and a kindly ruler above carries great responsibility. The confidence of the man in superior place must not be abused nor the merits of the man in inferior place concealed. There are officials who indeed do not strive for prominence; they hide behind the letter of ordinances, decline all responsibility, accept pay without giving its equivalent in work, and bear empty titles. This is the opposite of what is meant here by modesty. In such a position, modesty is shown by interest in ones work.
Nothing that would not further. Modesty in movement.
Everything has its proper measure. Even modesty in behavior can be carried too far. Here, however, it is appropriate, because the place between a worthy helper below and a kindly ruler above carries great responsibility. The confidence of the man in superior place must not be abused nor the merits of the man in inferior place concealed. There are officials who indeed do not strive for prominence; they hide behind the letter of ordinances, decline all responsibility, accept pay without giving its equivalent in work, and bear empty titles. This is the opposite of what is meant here by modesty. In such a position, modesty is shown by interest in ones work.
Six at the top means:
Modesty that comes to expression. It is favorable to set armies marching to chastise ones own city and ones country.
A person who is really sincere in his modesty must make it show in reality. He must proceed with great energy in this. When enmity arises nothing is easier than to lay the blame on another. A weak man takes offense perhaps, and draws back, feeling self-pity, he thinks that it is modesty that keeps him from defending himself. Genuine modesty sets one to creating order and inspires one to begin by disciplining ones own ego and ones immediate circle. Only through having the courage to marshal ones armies against oneself, will something forceful really be achieved.
Modesty that comes to expression. It is favorable to set armies marching to chastise ones own city and ones country.
A person who is really sincere in his modesty must make it show in reality. He must proceed with great energy in this. When enmity arises nothing is easier than to lay the blame on another. A weak man takes offense perhaps, and draws back, feeling self-pity, he thinks that it is modesty that keeps him from defending himself. Genuine modesty sets one to creating order and inspires one to begin by disciplining ones own ego and ones immediate circle. Only through having the courage to marshal ones armies against oneself, will something forceful really be achieved.
Transformed
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.