I-Ching
Current
Changing
Transformed
Current
29 - K`an / The Abysmal (Water)
Above: K`AN THE ABYSMAL, WATER
Below: K`AN THE ABYSMAL, WATER
This hexagram consists of a doubling of the trigram K`an. It is one of the eight hexagrams in which doubling occurs. The trigram K`an means a plunging in. A yang line has plunged in between two yin lines and is closed in by them like water in a ravine. The trigram K`an is also the middle son. The Receptive has obtained the middle line of the Creative, and thus K`an develops. As an image it represents water, the water that comes from above and is in motion on earth in streams and rivers, giving rise to all life on earth.
In mans world K`an represents the heart, the soul locked up within the body, the principle of light inclosed in the dark, that is to say, reason. The name of the hexagram, because the trigram is doubled, has the additional meaning, "repetition of danger". Thus, the hexagram is intended to designate an objective situation to which one must become accustomed, not a subjective attitude. For danger due to a subjective attitude means either foolhardiness or guile. Also, a ravine is used to symbolize danger, as it is a situation in which a man is in the same pass as the water in a ravine, and, like the water, he can escape if he behaves correctly.
Through repetition of danger we grow accustomed to it. Water sets the example for the right conduct under such circumstances. It flows on and on, and merely fills up all the places through which it flows, it does not shrink from any dangerous spot nor from any plunge, and nothing can make it lose its own essential nature. It remains true to itself under all conditions. Thus, likewise, if one is sincere when confronted with difficulties, the heart can penetrate the meaning of the situation. Once we have gained inner mastery of a problem, it will come about naturally that the action we take will succeed. In danger all that counts really is carrying out all that has to be done with thoroughness and going forward, in order not to perish through tarrying in the danger.
Properly used, danger can have an important meaning as a protective measure. Thus, heaven has its perilous height protecting it against every attempt at invasion, and earth has its mountains and bodies of water, separating countries by their dangers. Thus also, rulers make use of danger to protect themselves against attacks from without and against turmoil within.
Water reaches its goal by flowing continually. It fills up every depression before it flows on. The superior man follows its example; he is concerned that goodness should be an established attribute of character rather than an accidental and isolated occurrence. So likewise in teaching others, everything depends on consistency, for it is only through repetition that the pupil makes the material his own.
Above: K`AN THE ABYSMAL, WATER
Below: K`AN THE ABYSMAL, WATER
This hexagram consists of a doubling of the trigram K`an. It is one of the eight hexagrams in which doubling occurs. The trigram K`an means a plunging in. A yang line has plunged in between two yin lines and is closed in by them like water in a ravine. The trigram K`an is also the middle son. The Receptive has obtained the middle line of the Creative, and thus K`an develops. As an image it represents water, the water that comes from above and is in motion on earth in streams and rivers, giving rise to all life on earth.
In mans world K`an represents the heart, the soul locked up within the body, the principle of light inclosed in the dark, that is to say, reason. The name of the hexagram, because the trigram is doubled, has the additional meaning, "repetition of danger". Thus, the hexagram is intended to designate an objective situation to which one must become accustomed, not a subjective attitude. For danger due to a subjective attitude means either foolhardiness or guile. Also, a ravine is used to symbolize danger, as it is a situation in which a man is in the same pass as the water in a ravine, and, like the water, he can escape if he behaves correctly.
The Judgement
The Abysmal repeated. If you are sincere, you have success in your heart, and whatever you do succeeds.Through repetition of danger we grow accustomed to it. Water sets the example for the right conduct under such circumstances. It flows on and on, and merely fills up all the places through which it flows, it does not shrink from any dangerous spot nor from any plunge, and nothing can make it lose its own essential nature. It remains true to itself under all conditions. Thus, likewise, if one is sincere when confronted with difficulties, the heart can penetrate the meaning of the situation. Once we have gained inner mastery of a problem, it will come about naturally that the action we take will succeed. In danger all that counts really is carrying out all that has to be done with thoroughness and going forward, in order not to perish through tarrying in the danger.
Properly used, danger can have an important meaning as a protective measure. Thus, heaven has its perilous height protecting it against every attempt at invasion, and earth has its mountains and bodies of water, separating countries by their dangers. Thus also, rulers make use of danger to protect themselves against attacks from without and against turmoil within.
The Image
Water flows on uninterruptedly and reaches its goal: The image of the Abysmal repeated. Thus, the superior man walks in lasting virtue and carries on the business of teaching.Water reaches its goal by flowing continually. It fills up every depression before it flows on. The superior man follows its example; he is concerned that goodness should be an established attribute of character rather than an accidental and isolated occurrence. So likewise in teaching others, everything depends on consistency, for it is only through repetition that the pupil makes the material his own.
Changing
Nine in the second place means:
Perseverance brings good fortune.
The premise here is that the gates to success are beginning to open. Resistance gives way and we forge ahead. This is the point at which, only too easily, we become the prey of exuberant self-confidence. This is why the oracle says that perseverance (i.e., perseverance in inner equilibrium, without excessive use of power) brings good fortune.
Perseverance brings good fortune.
The premise here is that the gates to success are beginning to open. Resistance gives way and we forge ahead. This is the point at which, only too easily, we become the prey of exuberant self-confidence. This is why the oracle says that perseverance (i.e., perseverance in inner equilibrium, without excessive use of power) brings good fortune.
Nine in the third place means:
The inferior man works through power, the superior man does not act thus. To continue is dangerous. A goat butts against a hedge, and gets its horns entangled.
Making a boast of power leads to entanglements, just as a goat entangles its horns when it butts against a hedge. Whereas an inferior man revels in power when he comes into possession of it, the superior man never makes this mistake. He is conscious at all times of the danger of pushing ahead regardless of circumstances, and therefore renounces in good time the empty display of force.
The inferior man works through power, the superior man does not act thus. To continue is dangerous. A goat butts against a hedge, and gets its horns entangled.
Making a boast of power leads to entanglements, just as a goat entangles its horns when it butts against a hedge. Whereas an inferior man revels in power when he comes into possession of it, the superior man never makes this mistake. He is conscious at all times of the danger of pushing ahead regardless of circumstances, and therefore renounces in good time the empty display of force.
Nine in the fourth place means:
Perseverance brings good fortune. Remorse disappears. The hedge opens, there is no entanglement. Power depends upon the axle of a big cart.
If a man goes on quietly and perseveringly working at the removal of resistances, success comes in the end. The obstructions give way and all occasion for remorse arising from excessive use of power disappears.
Such a mans power does not show externally, yet it can move heavy loads, like a big cart whose real strength lies in its axle, the less that power is applied outwardly, the greater its effect.
Perseverance brings good fortune. Remorse disappears. The hedge opens, there is no entanglement. Power depends upon the axle of a big cart.
If a man goes on quietly and perseveringly working at the removal of resistances, success comes in the end. The obstructions give way and all occasion for remorse arising from excessive use of power disappears.
Such a mans power does not show externally, yet it can move heavy loads, like a big cart whose real strength lies in its axle, the less that power is applied outwardly, the greater its effect.
Six at the top means:
A goat butts against a hedge. It cannot go backward or forward. Nothing serves to further. If one notes the difficulty, this brings good fortune.
If we venture too far we come to a deadlock, unable either to advance or to retreat and whatever we do merely serves to complicate things further. Such obstinacy leads to insufferable difficulties. But if, realizing the situation, we compose ourselves and decide not to continue, everything will right itself in time.
A goat butts against a hedge. It cannot go backward or forward. Nothing serves to further. If one notes the difficulty, this brings good fortune.
If we venture too far we come to a deadlock, unable either to advance or to retreat and whatever we do merely serves to complicate things further. Such obstinacy leads to insufferable difficulties. But if, realizing the situation, we compose ourselves and decide not to continue, everything will right itself in time.
Transformed
34 - Ta Chuang / The Power of the Great
Above: CHÊN THE AROUSING, THUNDER
Below: CH`IEN THE CREATIVE, HEAVEN
The great lines, that is, the light, strong lines, are powerful. Four light lines have entered the hexagram from below and are about to ascend higher. The upper trigram is Chên, the Arousing; the lower is Ch`ien, the Creative. Ch`ien is strong, Chên produces movement. The union of movement and strength gives the meaning of THE POWER OF THE GREAT. The hexagram is linked with the second month (March-April).
The hexagram points to a time when inner worth mounts with great force and comes to power. But its strength has already passed beyond the median line, hence there is danger that one may rely entirely on ones own power and forget to ask what is right. There is danger too, that, being intent on movement, we may not wait for the right time, hence, the added statement that perseverance furthers. That is truly great power which does not degenerate into mere force but remains inwardly united with the fundamental principles of right and of justice. When we understand this point, namely, that greatness and justice must be indissolubly united, we understand the true meaning of all that happens in heaven and on earth.
Thunder as electrical energy mounts upward in the spring. The direction of this movement is in harmony with that of the movement of heaven. It is therefore a movement in accord with heaven, producing great power. However, true greatness depends on being in harmony with what is right. Therefore, in times of great power the superior man avoids doing anything that is not in harmony with the established order.
Above: CHÊN THE AROUSING, THUNDER
Below: CH`IEN THE CREATIVE, HEAVEN
The great lines, that is, the light, strong lines, are powerful. Four light lines have entered the hexagram from below and are about to ascend higher. The upper trigram is Chên, the Arousing; the lower is Ch`ien, the Creative. Ch`ien is strong, Chên produces movement. The union of movement and strength gives the meaning of THE POWER OF THE GREAT. The hexagram is linked with the second month (March-April).
The Judgement
THE POWER OF THE GREAT. Perseverance furthers.The hexagram points to a time when inner worth mounts with great force and comes to power. But its strength has already passed beyond the median line, hence there is danger that one may rely entirely on ones own power and forget to ask what is right. There is danger too, that, being intent on movement, we may not wait for the right time, hence, the added statement that perseverance furthers. That is truly great power which does not degenerate into mere force but remains inwardly united with the fundamental principles of right and of justice. When we understand this point, namely, that greatness and justice must be indissolubly united, we understand the true meaning of all that happens in heaven and on earth.
The Image
Thunder in heaven above: The image of THE POWER OF THE GREAT. Thus, the superior man does not tread upon paths that are not in accord with established order.Thunder as electrical energy mounts upward in the spring. The direction of this movement is in harmony with that of the movement of heaven. It is therefore a movement in accord with heaven, producing great power. However, true greatness depends on being in harmony with what is right. Therefore, in times of great power the superior man avoids doing anything that is not in harmony with the established order.