I-Ching
Current
Changing
Transformed
Current
01 - Ch`ien / The Creative
Above: CH`IEN THE CREATIVE, HEAVEN
Below: CH`IEN THE CREATIVE, HEAVEN
The first hexagram is made up of six unbroken lines. These unbroken lines stand for the primal power, which is light-giving, active, strong, and of the spirit. The hexagram is consistently strong in character, and since it is without weakness, its essence is power or energy. Its image is heaven. Its energy is represented as unrestricted by any fixed conditions in space and is therefore conceived of as motion. Time is regarded as the basis of this motion. Thus, the hexagram includes also the power of time and the power of persisting in time, that is, duration. The power represented by the hexagram is to be interpreted in a dual sense in terms of its action on the universe and of its action on the world of men. In relation to the universe, the hexagram expresses the strong, creative action of the Deity. In relation to the human world, it denotes the creative action of the holy man or sage, of the ruler or leader of men, who through his power awakens and develops their higher nature.
Furthering through perseverance.
According to the original meaning, the attributes of subtlety, potentiality of success, power to further, and perseverance are joined. When an individual draws this oracle, it means that success will come to him from the primal depths of the universe and that everything depends upon his seeking his happiness and that of others in one way only, that is, by perseverance in what is right.
The specific meanings of the four attributes became the subject of speculation at an early date. The Chinese word here rendered by "sublime" means literally "head", "origin", and "great". This is why Confucius says in explaining it: "Great indeed is the generating power of the Creative; all beings owe their beginning to it. This power permeates all heaven, for this attribute inheres in the other three as well.
The beginning of all things lies still in the beyond in the form of ideas that have yet to become real. The Creative furthermore has power to lend form to these archetypes of ideas. This is indicated in the word success, and the process is represented by an image from nature: "The clouds pass and the rain does its work, and all individual beings flow into their forms."
Applied to the human world, these attributes show the great man the way to notable success: "Because he sees with great clarity and cause and effects, he completes the six steps at the right time and mounts toward heaven on them at the right time, as though on six dragons." The six steps are the six different positions given in the hexagram, which are represented later by the dragon symbol. Here it is shown that the way to success lies in apprehending and giving actuality to the way of the universe "Tao", which, as a law running through end and beginning, brings about all phenomena in time. Thus, each step attained forthwith becomes a preparation for the next. Time is no longer a hindrance but the means of making actual what is potential.
The act of creation having found expression in the two attributes sublimity and success, the work of conservation is shown to be a continuous actualization and differentiation of form. This is expressed in the two terms "furthering" (literally, "creating that which accords with the nature of a given being") and "persevering" (literally, "correct and firm"). "The course of the Creative alters and shapes beings until each attains its true, specific nature, then it keeps them in conformity with the Great Harmony. Thus does it show itself to further through perseverance."
In relation to the human sphere, this shows how the great man brings peace and security to the world through his activity in creating order: "He towers high above the multitude of beings, and all lands are united in peace."
Another line of speculation goes still further in separating the words "sublime", "success", "furthering", "perseverance", and parallels them with the four cardinal virtues in humanity. To sublimity, which, as the fundamental principle, embraces all the other attributes, it links love. To the attribute success are linked the morals, which regulate and organize expressions of love and thereby make them successful. The attribute furthering is correlated with justice, which creates the conditions in which each receives that which accords with his being, that which is due him and which constitutes his happiness. The attribute perseverance is correlated with wisdom, which discerns the immutable laws of all that happens and can therefore bring about enduring conditions. These speculations, already broached in the commentary called Wên Yen , later formed the bridge connecting the philosophy of the "five stages (elements) of change", as laid down in the Book of History (Shu Ching) with the philosophy of the Book of Changes, which is based solely on the polarity of positive and negative principles. In the course of time this combination of the two systems of thought opened the way for an increasingly intricate number symbolism.
Thus, the superior man makes himself strong and untiring.
Since there is only one heaven, the doubling of the trigram Ch`ien, of which heaven is the image, indicates the movement of heaven. One complete revolution of heaven makes a day, and the repetition of the trigram means that each day is followed by another. This creates the idea of time. Since it is the same heaven moving with untiring power, there is also created the idea of duration both in and beyond time, a movement that never stops nor slackens, just as one day follows another in an unending course. This duration in time is the image of the power inherent in the Creative. With this image as a model, the sage learns how best to develop himself so that his influence may endure. He must make himself strong in every way, by consciously casting out all that is inferior and degrading. Thus, he attains that tirelessness which depends upon consciously limiting the fields of his activity.
Above: CH`IEN THE CREATIVE, HEAVEN
Below: CH`IEN THE CREATIVE, HEAVEN
The first hexagram is made up of six unbroken lines. These unbroken lines stand for the primal power, which is light-giving, active, strong, and of the spirit. The hexagram is consistently strong in character, and since it is without weakness, its essence is power or energy. Its image is heaven. Its energy is represented as unrestricted by any fixed conditions in space and is therefore conceived of as motion. Time is regarded as the basis of this motion. Thus, the hexagram includes also the power of time and the power of persisting in time, that is, duration. The power represented by the hexagram is to be interpreted in a dual sense in terms of its action on the universe and of its action on the world of men. In relation to the universe, the hexagram expresses the strong, creative action of the Deity. In relation to the human world, it denotes the creative action of the holy man or sage, of the ruler or leader of men, who through his power awakens and develops their higher nature.
The Judgement
THE CREATIVE works sublime success.Furthering through perseverance.
According to the original meaning, the attributes of subtlety, potentiality of success, power to further, and perseverance are joined. When an individual draws this oracle, it means that success will come to him from the primal depths of the universe and that everything depends upon his seeking his happiness and that of others in one way only, that is, by perseverance in what is right.
The specific meanings of the four attributes became the subject of speculation at an early date. The Chinese word here rendered by "sublime" means literally "head", "origin", and "great". This is why Confucius says in explaining it: "Great indeed is the generating power of the Creative; all beings owe their beginning to it. This power permeates all heaven, for this attribute inheres in the other three as well.
The beginning of all things lies still in the beyond in the form of ideas that have yet to become real. The Creative furthermore has power to lend form to these archetypes of ideas. This is indicated in the word success, and the process is represented by an image from nature: "The clouds pass and the rain does its work, and all individual beings flow into their forms."
Applied to the human world, these attributes show the great man the way to notable success: "Because he sees with great clarity and cause and effects, he completes the six steps at the right time and mounts toward heaven on them at the right time, as though on six dragons." The six steps are the six different positions given in the hexagram, which are represented later by the dragon symbol. Here it is shown that the way to success lies in apprehending and giving actuality to the way of the universe "Tao", which, as a law running through end and beginning, brings about all phenomena in time. Thus, each step attained forthwith becomes a preparation for the next. Time is no longer a hindrance but the means of making actual what is potential.
The act of creation having found expression in the two attributes sublimity and success, the work of conservation is shown to be a continuous actualization and differentiation of form. This is expressed in the two terms "furthering" (literally, "creating that which accords with the nature of a given being") and "persevering" (literally, "correct and firm"). "The course of the Creative alters and shapes beings until each attains its true, specific nature, then it keeps them in conformity with the Great Harmony. Thus does it show itself to further through perseverance."
In relation to the human sphere, this shows how the great man brings peace and security to the world through his activity in creating order: "He towers high above the multitude of beings, and all lands are united in peace."
Another line of speculation goes still further in separating the words "sublime", "success", "furthering", "perseverance", and parallels them with the four cardinal virtues in humanity. To sublimity, which, as the fundamental principle, embraces all the other attributes, it links love. To the attribute success are linked the morals, which regulate and organize expressions of love and thereby make them successful. The attribute furthering is correlated with justice, which creates the conditions in which each receives that which accords with his being, that which is due him and which constitutes his happiness. The attribute perseverance is correlated with wisdom, which discerns the immutable laws of all that happens and can therefore bring about enduring conditions. These speculations, already broached in the commentary called Wên Yen , later formed the bridge connecting the philosophy of the "five stages (elements) of change", as laid down in the Book of History (Shu Ching) with the philosophy of the Book of Changes, which is based solely on the polarity of positive and negative principles. In the course of time this combination of the two systems of thought opened the way for an increasingly intricate number symbolism.
The Image
The movement of heaven is full of power.Thus, the superior man makes himself strong and untiring.
Since there is only one heaven, the doubling of the trigram Ch`ien, of which heaven is the image, indicates the movement of heaven. One complete revolution of heaven makes a day, and the repetition of the trigram means that each day is followed by another. This creates the idea of time. Since it is the same heaven moving with untiring power, there is also created the idea of duration both in and beyond time, a movement that never stops nor slackens, just as one day follows another in an unending course. This duration in time is the image of the power inherent in the Creative. With this image as a model, the sage learns how best to develop himself so that his influence may endure. He must make himself strong in every way, by consciously casting out all that is inferior and degrading. Thus, he attains that tirelessness which depends upon consciously limiting the fields of his activity.
Changing
Six at the beginning means:
Seeking duration too hastily brings misfortune persistently. Nothing that would further.
Whatever endures can be created only gradually by long-continued work and careful reflection. In the same sense Lao-tse says: "If we wish to compress something, we must first let it fully expand". He who demands too much at once is acting precipitously, and because he attempts too much, he ends by succeeding in nothing.
Seeking duration too hastily brings misfortune persistently. Nothing that would further.
Whatever endures can be created only gradually by long-continued work and careful reflection. In the same sense Lao-tse says: "If we wish to compress something, we must first let it fully expand". He who demands too much at once is acting precipitously, and because he attempts too much, he ends by succeeding in nothing.
Nine in the second place means:
Remorse disappears.
The situation is abnormal. A man`s force of character is greater than the available material power. Thus, he might be afraid of allowing himself to attempt something beyond his strength. However, since it is the time of DURATION, it is possible for him to control his inner strength and so to avoid excess. Cause for remorse then disappears.
Remorse disappears.
The situation is abnormal. A man`s force of character is greater than the available material power. Thus, he might be afraid of allowing himself to attempt something beyond his strength. However, since it is the time of DURATION, it is possible for him to control his inner strength and so to avoid excess. Cause for remorse then disappears.
Six at the top means:
Restlessness as an enduring condition brings misfortune.
There are people who live in a state of perpetual hurry without ever attaining inner composure. Restlessness not only prevents all thoroughness but actually becomes a danger if it is dominant in places of authority.
Restlessness as an enduring condition brings misfortune.
There are people who live in a state of perpetual hurry without ever attaining inner composure. Restlessness not only prevents all thoroughness but actually becomes a danger if it is dominant in places of authority.
Transformed
32 - Hêng / Duration
Above: CHEN THE AROUSING, THUNDER
Below: SUN THE GENTLE, WIND
The strong trigram Chên is above, the weak trigram Sun below. This hexagram is the inverse of the preceding one. In the latter we have influence, here we have union as an enduring condition. The two images are thunder and wind, which are likewise constantly paired phenomena. The lower trigram indicates gentleness within, and the upper, movement without.
In the sphere of social relationships, the hexagram represents the institution of marriage as the enduring union of the sexes. During courtship the young man subordinates himself to the girl, but in marriage, which is represented by the coming together of the eldest son and the eldest daughter, the husband is the directing and moving force outside, while the wife, inside, is gentle and submissive.
Duration is a state whose movement is not worn down by hindrances. It is not a state of rest, for mere standstill is regression. Duration is rather the self-contained and therefore self-renewing movement of an organized, firmly integrated whole, taking place in accordance with immutable laws and beginning anew at every ending. The end is reached by an inward movement, by inhalation, contraction, and this movement turns into a new beginning, in which the movement is directed outward, in exhalation, expansion.
Heavenly bodies exemplify duration. They move in their fixed orbits, and because of this, their light-giving power endures. The seasons of the year follow a fixed law of change and transformation, hence they can produce effects that endure.
So likewise, the dedicated man embodies an enduring meaning in his way of life, and thereby the world is formed. In that which gives things their duration, we can come to understand the nature of all beings in heaven and on earth.
Thunder rolls, and the wind blows. Both are examples of extreme mobility, and so are seemingly the very opposite of duration, but the laws governing their appearance and subsidence, their coming and going, endure. In the same way the independence of the superior man is not based on rigidity and immobility of character. He always keeps abreast of the time and changes with it. What endures is the unswerving directive, the inner law of his being, which determines all his actions.
Above: CHEN THE AROUSING, THUNDER
Below: SUN THE GENTLE, WIND
The strong trigram Chên is above, the weak trigram Sun below. This hexagram is the inverse of the preceding one. In the latter we have influence, here we have union as an enduring condition. The two images are thunder and wind, which are likewise constantly paired phenomena. The lower trigram indicates gentleness within, and the upper, movement without.
In the sphere of social relationships, the hexagram represents the institution of marriage as the enduring union of the sexes. During courtship the young man subordinates himself to the girl, but in marriage, which is represented by the coming together of the eldest son and the eldest daughter, the husband is the directing and moving force outside, while the wife, inside, is gentle and submissive.
The Judgement
DURATION. Success. No blame. Perseverance furthers. It furthers one to have somewhere to go.Duration is a state whose movement is not worn down by hindrances. It is not a state of rest, for mere standstill is regression. Duration is rather the self-contained and therefore self-renewing movement of an organized, firmly integrated whole, taking place in accordance with immutable laws and beginning anew at every ending. The end is reached by an inward movement, by inhalation, contraction, and this movement turns into a new beginning, in which the movement is directed outward, in exhalation, expansion.
Heavenly bodies exemplify duration. They move in their fixed orbits, and because of this, their light-giving power endures. The seasons of the year follow a fixed law of change and transformation, hence they can produce effects that endure.
So likewise, the dedicated man embodies an enduring meaning in his way of life, and thereby the world is formed. In that which gives things their duration, we can come to understand the nature of all beings in heaven and on earth.
The Image
Thunder and wind: the image of DURATION. Thus, the superior man stands firm, and does not change his direction.Thunder rolls, and the wind blows. Both are examples of extreme mobility, and so are seemingly the very opposite of duration, but the laws governing their appearance and subsidence, their coming and going, endure. In the same way the independence of the superior man is not based on rigidity and immobility of character. He always keeps abreast of the time and changes with it. What endures is the unswerving directive, the inner law of his being, which determines all his actions.