I-Ching
Current
Changing
Transformed
Current
30 - Li / The Clinging, Fire
Above: LI THE CLINGING, FIRE
Below: LI THE CLINGING, FIRE
This hexagram is another double sign. The trigram Li means "to cling to something, to be conditioned, or to depend or rest on something", and also "brightness". A dark line clings to two light lines, one above and one below, creating the image of an empty space between two strong lines, whereby the two strong lines are made bright. The trigram represents the middle daughter. The Creative has incorporated the central line of the Receptive, and thus Li develops. As an image, it is fire. Fire has no definite form but clings to the burning object and thus is bright. As water pours down from heaven, so fire flames up from the earth. While K`an means the soul shut within the body, Li stands for nature in its radiance.
What is dark clings to what is light and so enhances its brightness. A luminous thing giving out light must have within itself something that perseveres, otherwise it will in time burn itself out. Everything that gives light is dependent on something to which it clings, in order that it may continue to shine.
Thus, the sun and moon cling to heaven, and grain, grass, and trees cling to the earth. So too, the twofold clarity of the dedicated man clings to what is right and thereby can shape the world. Human life on earth is conditioned and unfree, and when man recognizes this limitation and makes himself dependent upon the harmonious and beneficent forces of the cosmos, he achieves success. The cow is the symbol of extreme docility. By cultivating in himself an attitude of compliance and voluntary dependence, man acquires clarity without sharpness and finds his place in the world.
Each of the two trigrams represents the sun in the course of a day. The two together represent the repeated movement of the sun, the function of light with respect to time. The great man continues the work of nature in the human world. Through the clarity of his nature he causes the light to spread farther and farther and to penetrate the nature of man ever more deeply.
Above: LI THE CLINGING, FIRE
Below: LI THE CLINGING, FIRE
This hexagram is another double sign. The trigram Li means "to cling to something, to be conditioned, or to depend or rest on something", and also "brightness". A dark line clings to two light lines, one above and one below, creating the image of an empty space between two strong lines, whereby the two strong lines are made bright. The trigram represents the middle daughter. The Creative has incorporated the central line of the Receptive, and thus Li develops. As an image, it is fire. Fire has no definite form but clings to the burning object and thus is bright. As water pours down from heaven, so fire flames up from the earth. While K`an means the soul shut within the body, Li stands for nature in its radiance.
The Judgement
THE CLINGING. Perseverance furthers. It brings success. Care of the cow brings good fortune.What is dark clings to what is light and so enhances its brightness. A luminous thing giving out light must have within itself something that perseveres, otherwise it will in time burn itself out. Everything that gives light is dependent on something to which it clings, in order that it may continue to shine.
Thus, the sun and moon cling to heaven, and grain, grass, and trees cling to the earth. So too, the twofold clarity of the dedicated man clings to what is right and thereby can shape the world. Human life on earth is conditioned and unfree, and when man recognizes this limitation and makes himself dependent upon the harmonious and beneficent forces of the cosmos, he achieves success. The cow is the symbol of extreme docility. By cultivating in himself an attitude of compliance and voluntary dependence, man acquires clarity without sharpness and finds his place in the world.
The Image
That which is bright rises twice: The image of FIRE. Thus the great man, by perpetuating this brightness, illumines the four quarters of the world.Each of the two trigrams represents the sun in the course of a day. The two together represent the repeated movement of the sun, the function of light with respect to time. The great man continues the work of nature in the human world. Through the clarity of his nature he causes the light to spread farther and farther and to penetrate the nature of man ever more deeply.
Changing
Six at the beginning means:
Going leads to obstructions, coming meets with praise.
When one encounters an obstruction, the important thing is to reflect on how best to deal with it. When threatened with danger, one should not strive blindly to go ahead, for this only leads to complications. The correct thing is, on the contrary, to retreat for the time being, not in order to give up the struggle but to await the right moment for action.
Going leads to obstructions, coming meets with praise.
When one encounters an obstruction, the important thing is to reflect on how best to deal with it. When threatened with danger, one should not strive blindly to go ahead, for this only leads to complications. The correct thing is, on the contrary, to retreat for the time being, not in order to give up the struggle but to await the right moment for action.
Six in the second place means:
The Kings servant is beset by obstruction upon obstruction, but it is not his own fault.
Ordinarily it is best to go around an obstacle and try to overcome it along the lines of least resistance. But there is one instance in which a man must go out to meet the trouble, even though difficulty piles upon difficulty, and this is when the path of duty leads directly to it. In other words, when he cannot act of his own volition but is duty bound to go and seek out danger in the service of a higher cause. Then, he may do it without compunction, because it is not through any fault of his that he is putting himself in this difficult situation.
The Kings servant is beset by obstruction upon obstruction, but it is not his own fault.
Ordinarily it is best to go around an obstacle and try to overcome it along the lines of least resistance. But there is one instance in which a man must go out to meet the trouble, even though difficulty piles upon difficulty, and this is when the path of duty leads directly to it. In other words, when he cannot act of his own volition but is duty bound to go and seek out danger in the service of a higher cause. Then, he may do it without compunction, because it is not through any fault of his that he is putting himself in this difficult situation.
Nine in the third place means:
Going leads to obstructions, thus he comes back.
While the preceding line shows the official compelled by duty to follow the way of danger, this line shows the man who must act as father of a family or as head of his kin. If he were to plunge recklessly in to danger, it would be a useless act, because those entrusted to his care cannot get along by themselves. But if he withdraws and turns back to his own, they welcome him with great joy.
Going leads to obstructions, thus he comes back.
While the preceding line shows the official compelled by duty to follow the way of danger, this line shows the man who must act as father of a family or as head of his kin. If he were to plunge recklessly in to danger, it would be a useless act, because those entrusted to his care cannot get along by themselves. But if he withdraws and turns back to his own, they welcome him with great joy.
Six at the top means:
Going leads to obstructions, coming leads to great good fortune. It furthers one to see the great man.
This refers to a man who has already left the world and its tumult behind him. When the time of obstructions arrives, it might seem that the simplest thing for him to do would be to turn his back upon the world and take refuge in the beyond. But this road is barred to him. He must not seek his own salvation and abandon the world to its adversity. Duty calls him back once more into the turmoil of life. Precisely because of his experience and inner freedom, he is able to create something both great and complete that brings good fortune. And additionally, it is favorable to see the great man in alliance with whom one can achieve the work of rescue.
Going leads to obstructions, coming leads to great good fortune. It furthers one to see the great man.
This refers to a man who has already left the world and its tumult behind him. When the time of obstructions arrives, it might seem that the simplest thing for him to do would be to turn his back upon the world and take refuge in the beyond. But this road is barred to him. He must not seek his own salvation and abandon the world to its adversity. Duty calls him back once more into the turmoil of life. Precisely because of his experience and inner freedom, he is able to create something both great and complete that brings good fortune. And additionally, it is favorable to see the great man in alliance with whom one can achieve the work of rescue.
Transformed
39 - Chien / Obstruction
Above: K`AN THE ABYSMAL, WATER
Below: KÊN KEEPING STILL, MOUNTAIN
The hexagram pictures a dangerous abyss lying before us and a steep, inaccessible mountain rising behind us. We are surrounded by obstacles, but at the same time, since the mountain has the attribute of keeping still, there is implicit a hint as to how we can extricate ourselves. The hexagram represents obstructions that appear in the course of time but that can and should be overcome. Therefore, all the instruction given is directed to overcoming them.
The southwest is the region of retreat, the northeast that of advance. Here an individual is confronted by obstacles that cannot be overcome directly. In such a situation it is wise to pause in view of the danger and to retreat. However, this is merely a preparation for overcoming the obstructions. One must join forces with friends of like mind and put himself under the leadership of a man equal to the situation. Then, one will succeed in removing the obstacles. This requires the will to persevere just when one apparently must do something that leads away from his goal. This unswerving inner purpose brings good fortune in the end. An obstruction that lasts only for a time is useful for self-development. This is the value of adversity.
Difficulties and obstructions throw a man back upon himself. While the inferior man seeks to put the blame on other persons, bewailing his fate, the superior man seeks the error within himself, and through this introspection the external obstacle becomes for him an occasion for inner enrichment and education.
Above: K`AN THE ABYSMAL, WATER
Below: KÊN KEEPING STILL, MOUNTAIN
The hexagram pictures a dangerous abyss lying before us and a steep, inaccessible mountain rising behind us. We are surrounded by obstacles, but at the same time, since the mountain has the attribute of keeping still, there is implicit a hint as to how we can extricate ourselves. The hexagram represents obstructions that appear in the course of time but that can and should be overcome. Therefore, all the instruction given is directed to overcoming them.
The Judgement
OBSTRUCTION. The southwest furthers. The northeast does not further. It furthers one to see the great man. Perseverance brings good fortune.The southwest is the region of retreat, the northeast that of advance. Here an individual is confronted by obstacles that cannot be overcome directly. In such a situation it is wise to pause in view of the danger and to retreat. However, this is merely a preparation for overcoming the obstructions. One must join forces with friends of like mind and put himself under the leadership of a man equal to the situation. Then, one will succeed in removing the obstacles. This requires the will to persevere just when one apparently must do something that leads away from his goal. This unswerving inner purpose brings good fortune in the end. An obstruction that lasts only for a time is useful for self-development. This is the value of adversity.
The Image
Water on the mountain: The image of OBSTRUCTION. Thus, the superior man turns his attention to himself, and molds his character.Difficulties and obstructions throw a man back upon himself. While the inferior man seeks to put the blame on other persons, bewailing his fate, the superior man seeks the error within himself, and through this introspection the external obstacle becomes for him an occasion for inner enrichment and education.