I-Ching
Current
Changing
Transformed
Current
62 - Hsiao Kuo / Preponderance of the Small
Above: CHÊN THE AROUSING, THUNDER
Below: KÊN KEEPING STILL, MOUNTAIN
While in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28), the strong lines preponderate and are within, enclosed between weak lines at the top and bottom, the present hexagram has weak lines preponderating, though here again they are on the outside, the strong lines being within. This indeed is the basis of the exceptional situation indicated by the hexagram. When strong lines are outside, we have the hexagram I, PROVIDING NOURISHMENT (27), or Chung Fu, INNER TRUTH, (61), and neither represents an exceptional state. When strong elements within preponderate, they necessarily enforce their will. This creates struggle and exceptional conditions in general. In the present hexagram it is the weak element that perforce must mediate with the outside world. If a man occupies a position of authority for which he is by nature really inadequate, extraordinary prudence is necessary.
Exceptional modesty and conscientiousness are sure to be rewarded with success, however if a man is not to throw himself away, it is important that they should not become empty form and subservience, but be combined always with a correct dignity in personal behavior. We must understand the demands of the time in order to find the necessary offset for its deficiencies and damages. In any event we must not count on great success, since the requisite strength is lacking. In this lies the importance of the message that one should not strive after lofty things but hold to lowly things. The structure of the hexagram gives rise to the idea that this message is brought by a bird. In Ta Kuo, PREPONDERANCE OF THE GREAT (28), the four strong, heavy lines within, supported only by two weak lines without, give the image of a sagging ridgepole. Here the supporting weak lines are both outside and preponderant, and this gives the image of a soaring bird. A bird should not try to surpass itself and fly into the sun, but rather it should descend to the earth, where its nest is. In this way it gives the message conveyed by the hexagram.
Thunder on the mountain is different from thunder on the plain. In the mountains, thunder seems much nearer, but outside the mountains, it is less audible than the thunder of an ordinary storm. Thus, the superior man derives an imperative from this image: he must always fix his eyes more closely and more directly on duty than does the ordinary man, even though this might make his behavior seem petty to the outside world. He is exceptionally conscientious in his actions. In bereavement emotion means more to him than ceremoniousness. In all his personal expenditures he is extremely simple and unpretentious. In comparison with the man of the masses, all this makes him stand out as exceptional. The essential significance of his attitude lies in the fact that in external matters he is on the side of the lowly.
Above: CHÊN THE AROUSING, THUNDER
Below: KÊN KEEPING STILL, MOUNTAIN
While in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28), the strong lines preponderate and are within, enclosed between weak lines at the top and bottom, the present hexagram has weak lines preponderating, though here again they are on the outside, the strong lines being within. This indeed is the basis of the exceptional situation indicated by the hexagram. When strong lines are outside, we have the hexagram I, PROVIDING NOURISHMENT (27), or Chung Fu, INNER TRUTH, (61), and neither represents an exceptional state. When strong elements within preponderate, they necessarily enforce their will. This creates struggle and exceptional conditions in general. In the present hexagram it is the weak element that perforce must mediate with the outside world. If a man occupies a position of authority for which he is by nature really inadequate, extraordinary prudence is necessary.
The Judgement
PREPONDERANCE OF THE SMALL. Success. Perseverance furthers. Small things may be done, and great things should not be done. The flying bird brings the message: It is not well to strive upward, it is well to remain below. Great good fortune.Exceptional modesty and conscientiousness are sure to be rewarded with success, however if a man is not to throw himself away, it is important that they should not become empty form and subservience, but be combined always with a correct dignity in personal behavior. We must understand the demands of the time in order to find the necessary offset for its deficiencies and damages. In any event we must not count on great success, since the requisite strength is lacking. In this lies the importance of the message that one should not strive after lofty things but hold to lowly things. The structure of the hexagram gives rise to the idea that this message is brought by a bird. In Ta Kuo, PREPONDERANCE OF THE GREAT (28), the four strong, heavy lines within, supported only by two weak lines without, give the image of a sagging ridgepole. Here the supporting weak lines are both outside and preponderant, and this gives the image of a soaring bird. A bird should not try to surpass itself and fly into the sun, but rather it should descend to the earth, where its nest is. In this way it gives the message conveyed by the hexagram.
The Image
Thunder on the mountain: The image of PREPONDERANCE OF THE SMALL. Thus, in his conduct the superior man gives preponderance to reverence. In bereavement, he gives preponderance to grief. In his expenditures he gives preponderance to thrift.Thunder on the mountain is different from thunder on the plain. In the mountains, thunder seems much nearer, but outside the mountains, it is less audible than the thunder of an ordinary storm. Thus, the superior man derives an imperative from this image: he must always fix his eyes more closely and more directly on duty than does the ordinary man, even though this might make his behavior seem petty to the outside world. He is exceptionally conscientious in his actions. In bereavement emotion means more to him than ceremoniousness. In all his personal expenditures he is extremely simple and unpretentious. In comparison with the man of the masses, all this makes him stand out as exceptional. The essential significance of his attitude lies in the fact that in external matters he is on the side of the lowly.
Changing
Six at the beginning means:
It must be checked with a brake of bronze. Perseverance brings good fortune. If one lets it take its course, one experiences misfortune. Even a lean pig has it in him to rage around.
If an inferior element has wormed its way in, it must be energetically checked at once. By consistently checking it, bad effects can be avoided. If it is allowed to take its course, misfortune is bound to result. The insignificance of that which creeps in should not be a temptation to underrate it. A pig that is still young and lean cannot rage around much, but after it has eaten its fill and become strong, its true nature comes out if it has not previously been curbed.
It must be checked with a brake of bronze. Perseverance brings good fortune. If one lets it take its course, one experiences misfortune. Even a lean pig has it in him to rage around.
If an inferior element has wormed its way in, it must be energetically checked at once. By consistently checking it, bad effects can be avoided. If it is allowed to take its course, misfortune is bound to result. The insignificance of that which creeps in should not be a temptation to underrate it. A pig that is still young and lean cannot rage around much, but after it has eaten its fill and become strong, its true nature comes out if it has not previously been curbed.
Nine in the second place means:
There is a fish in the tank. No blame.
The inferior element is not overcome by violence but is kept under gentle control. Then, nothing evil is to be feared. Care must be taken not to let the inferior element come in contact with those further away, because once free, it would unfold its evil aspects unchecked.
There is a fish in the tank. No blame.
The inferior element is not overcome by violence but is kept under gentle control. Then, nothing evil is to be feared. Care must be taken not to let the inferior element come in contact with those further away, because once free, it would unfold its evil aspects unchecked.
Nine in the fifth place means:
A melon covered with willow leaves. Hidden lines. Then, blessings drop down to one as if from heaven.
The melon, like the fish, is a symbol of the principle of darkness. It is sweet but spoils easily and for this reason is protected with a covering of willow leaves. This is a situation in which a strong, superior, well-poised man tolerates and protects the inferiors in his charge. He has the firm lines of order and beauty within himself but he does not lay stress upon them. He does not bother his subordinates with outward show or tiresome admonitions but leaves them quite free, putting his trust in the transforming power of a strong and upright personality. And behold! Fate is favorable. His inferiors respond to his influence and fall to his disposition like ripe fruit.
A melon covered with willow leaves. Hidden lines. Then, blessings drop down to one as if from heaven.
The melon, like the fish, is a symbol of the principle of darkness. It is sweet but spoils easily and for this reason is protected with a covering of willow leaves. This is a situation in which a strong, superior, well-poised man tolerates and protects the inferiors in his charge. He has the firm lines of order and beauty within himself but he does not lay stress upon them. He does not bother his subordinates with outward show or tiresome admonitions but leaves them quite free, putting his trust in the transforming power of a strong and upright personality. And behold! Fate is favorable. His inferiors respond to his influence and fall to his disposition like ripe fruit.
Transformed
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.