I-Ching
Current
Changing
Transformed
Current
18 - Ku / Work on What Has Been Spoiled (Decay)
Above: KÊN KEEPING STILL, MOUNTAIN
Below: SUN THE GENTLE, WIND
The Chinese character Ku represents a bowl in whose contents worms are breeding. This means decay. It is come about because the gentle indifference in the lower trigram has come together with the rigid inertia of the upper, and the result is stagnation. Since this implies guilt, the conditions embody a demand for removal of the cause. Hence, the meaning of the hexagram is not simply "what has been spoiled" but "work on what has been spoiled".
What has been spoiled through man`s fault can be made good again through man`s work. It is not immutable fate, as in the time of STANDSTILL, that has caused the state of corruption, but rather the abuse of human freedom. Work toward improving conditions promises well, because it accords the possibilities of the time. We must not recoil from work and danger, which are symbolized by "crossing of the great water", but must take hold energetically. Success depends, however, on proper deliberation. This is expressed by the lines, "Before the starting point, three days, after the starting point, three days". We must first know the causes of corruption before we can do away with them hence it is necessary to be cautious during the time before the start. Then we must see to it that the new way is safely entered upon, so that a relapse may be avoided. We must pay attention to the time after the start. Decisiveness and energy must take the place of the inertia and indifference that have led to decay, in order that the ending may be followed by a new beginning.
When the wind blows low on the mountain, it is thrown back and spoils the vegetation. This contains a challenge to improvement. It is the same with debasing attitudes and fashions as it can be said that they corrupt human society. To do away with this corruption, the superior man must regenerate society. His methods likewise must be derived from the two trigrams, but in such a way that their effects unfold in orderly sequence. The superior man must first remove stagnation by stirring up public opinion, as the wind stirs everything, and must then strengthen and tranquillize the character of the people, as the mountain gives tranquillity and nourishment to all that grows in its vicinity.
Above: KÊN KEEPING STILL, MOUNTAIN
Below: SUN THE GENTLE, WIND
The Chinese character Ku represents a bowl in whose contents worms are breeding. This means decay. It is come about because the gentle indifference in the lower trigram has come together with the rigid inertia of the upper, and the result is stagnation. Since this implies guilt, the conditions embody a demand for removal of the cause. Hence, the meaning of the hexagram is not simply "what has been spoiled" but "work on what has been spoiled".
The Judgement
WORK ON WHAT HAS BEEN SPOILED has supreme success. It furthers one to cross the great water. Before the starting point, three days, after the starting point, three days.What has been spoiled through man`s fault can be made good again through man`s work. It is not immutable fate, as in the time of STANDSTILL, that has caused the state of corruption, but rather the abuse of human freedom. Work toward improving conditions promises well, because it accords the possibilities of the time. We must not recoil from work and danger, which are symbolized by "crossing of the great water", but must take hold energetically. Success depends, however, on proper deliberation. This is expressed by the lines, "Before the starting point, three days, after the starting point, three days". We must first know the causes of corruption before we can do away with them hence it is necessary to be cautious during the time before the start. Then we must see to it that the new way is safely entered upon, so that a relapse may be avoided. We must pay attention to the time after the start. Decisiveness and energy must take the place of the inertia and indifference that have led to decay, in order that the ending may be followed by a new beginning.
The Image
The wind blows low on the mountain: The image of DECAY. Thus, the superior man stirs up the people and strengthens their spirit.When the wind blows low on the mountain, it is thrown back and spoils the vegetation. This contains a challenge to improvement. It is the same with debasing attitudes and fashions as it can be said that they corrupt human society. To do away with this corruption, the superior man must regenerate society. His methods likewise must be derived from the two trigrams, but in such a way that their effects unfold in orderly sequence. The superior man must first remove stagnation by stirring up public opinion, as the wind stirs everything, and must then strengthen and tranquillize the character of the people, as the mountain gives tranquillity and nourishment to all that grows in its vicinity.
Changing
Nine in the second place means:
At the dissolution He hurries to that which supports him. Remorse disappears.
When an individual discovers within himself the beginnings of alienation from others, of misanthropy and ill humor, he must set about dissolving these obstructions. He must rouse himself inwardly, hasten to that which supports him. Such support is never found in hatred, but always in a moderate and just judgment of men, linked with good will. If he regains this unobstructed outlook on humanity, while at the same time all saturnine ill humor is dissolved, all occasion for remorse disappears.
At the dissolution He hurries to that which supports him. Remorse disappears.
When an individual discovers within himself the beginnings of alienation from others, of misanthropy and ill humor, he must set about dissolving these obstructions. He must rouse himself inwardly, hasten to that which supports him. Such support is never found in hatred, but always in a moderate and just judgment of men, linked with good will. If he regains this unobstructed outlook on humanity, while at the same time all saturnine ill humor is dissolved, all occasion for remorse disappears.
Six in the fourth place means:
He dissolves his bond with his group. Supreme good fortune. Dispersion leads in turn to accumulation. This is something that ordinary men do not think of.
When we are working at a task that affects the general welfare, we must leave all private friendships out of account. Only by rising above party interests can we achieve something decisive. He who has the courage thus to forego what is near wins what is afar. But in order to comprehend this standpoint, one must have a wide view of the interrelationships of life, such as only unusual men attain.
He dissolves his bond with his group. Supreme good fortune. Dispersion leads in turn to accumulation. This is something that ordinary men do not think of.
When we are working at a task that affects the general welfare, we must leave all private friendships out of account. Only by rising above party interests can we achieve something decisive. He who has the courage thus to forego what is near wins what is afar. But in order to comprehend this standpoint, one must have a wide view of the interrelationships of life, such as only unusual men attain.
Transformed
59 - Huan / Dispersion (Dissolution)
Above: SUN THE GENTLE, WIND
Below: K`AN THE ABYSMAL, WATER
Wind blowing over water disperses it, dissolving it into foam and mist. This suggests that when a man`s vital energy is dammed up within him (indicated as a danger by the attribute of the lower trigram), gentleness serves to break up and dissolve the blockage.
The text of this hexagram resembles that of Ts`ui, GATHERING TOGETHER (45). In the latter, the subject is the bringing together of elements that have been separated, as water collects in lakes upon the earth. Here the subject is the dispersing and dissolving of divisive egotism. DISPERSION shows the way, so to speak, that leads to gathering together. This explains the similarity of the two texts. Religious forces are needed to overcome the egotism that divides men. The common celebration of the great sacrificial feasts and sacred rites, which gave expression simultaneously to the interrelation and social articulation of family and state, was the means of employed by the great rulers to unite men. The sacred music and the splendor of the ceremonies aroused a strong tide of emotion that was shared by all hearts in unison, and that awakened a consciousness of the common origin of all creatures. In this way disunity was overcome and rigidity dissolved. A further means to the same end is co-operation in great general undertakings that set a high goal for the will of the people; in the common concentration on this goal, all barriers dissolve, just as, when a boat is crossing a great stream, all hands must unite in a joint task. But only a man who is himself free of all selfish ulterior considerations, and who perseveres in justice and steadfastness, is capable of so dissolving the hardness of egotism.
In the autumn and winter, water begins to freeze into ice. When the warm breezes of spring come, the rigidity is dissolved, and the elements that have been dispersed in ice floes are reunited. It is the same with the minds of the people. Through hardness and selfishness the heart grows rigid, and this rigidity leads to separation from all others. Egotism and cupidity isolate men. Therefore, the hearts of men must be seized by a devout emotion. They must be shaken by a religious awe in face of eternity, and stirred with an intuition of the creator of all living beings, and united through the strong feeling of fellowship experienced in the ritual of divine worship.
Above: SUN THE GENTLE, WIND
Below: K`AN THE ABYSMAL, WATER
Wind blowing over water disperses it, dissolving it into foam and mist. This suggests that when a man`s vital energy is dammed up within him (indicated as a danger by the attribute of the lower trigram), gentleness serves to break up and dissolve the blockage.
The Judgement
DISPERSION. Success. The king approaches his temple. It furthers one to cross the great water. Perseverance furthers.The text of this hexagram resembles that of Ts`ui, GATHERING TOGETHER (45). In the latter, the subject is the bringing together of elements that have been separated, as water collects in lakes upon the earth. Here the subject is the dispersing and dissolving of divisive egotism. DISPERSION shows the way, so to speak, that leads to gathering together. This explains the similarity of the two texts. Religious forces are needed to overcome the egotism that divides men. The common celebration of the great sacrificial feasts and sacred rites, which gave expression simultaneously to the interrelation and social articulation of family and state, was the means of employed by the great rulers to unite men. The sacred music and the splendor of the ceremonies aroused a strong tide of emotion that was shared by all hearts in unison, and that awakened a consciousness of the common origin of all creatures. In this way disunity was overcome and rigidity dissolved. A further means to the same end is co-operation in great general undertakings that set a high goal for the will of the people; in the common concentration on this goal, all barriers dissolve, just as, when a boat is crossing a great stream, all hands must unite in a joint task. But only a man who is himself free of all selfish ulterior considerations, and who perseveres in justice and steadfastness, is capable of so dissolving the hardness of egotism.
The Image
The wind drives over the water: The image of DISPERSION. Thus, the kings of old sacrificed to the gods, and built temples.In the autumn and winter, water begins to freeze into ice. When the warm breezes of spring come, the rigidity is dissolved, and the elements that have been dispersed in ice floes are reunited. It is the same with the minds of the people. Through hardness and selfishness the heart grows rigid, and this rigidity leads to separation from all others. Egotism and cupidity isolate men. Therefore, the hearts of men must be seized by a devout emotion. They must be shaken by a religious awe in face of eternity, and stirred with an intuition of the creator of all living beings, and united through the strong feeling of fellowship experienced in the ritual of divine worship.