I-Ching
Current
Changing
Transformed
Current
60 - Chieh / Limitation
Above: K`AN THE ABYSMAL, WATER
Below: TUI THE JOYOUS, LAKE
A lake occupies a limited space. When more water comes into it, it overflows. Therefore, limits must be set for the water. The image shows water below and water above, with the firmament between them as a limit. The Chinese word for limitation really denotes the joints that divide a bamboo stalk. In relation to ordinary life it means the thrift that sets fixed limits upon expenditures. In relation to the moral sphere it means the fixed limits that the superior man sets upon his actions, specifically, the limits of loyalty and disinterestedness.
Limitations are troublesome, but they are effective. If we live economically in normal times, we are prepared for times of want. To be sparing saves us from humiliation. Limitations are also indispensable in the regulation of world conditions. In nature there are fixed limits for summer and winter, day and night, and these limits give the year its meaning. In the same way, economy, by setting fixed limits upon expenditures, acts to preserve property and prevent injury to the people. But in limitation we must observe due measure. If a man should seek to impose galling limitations upon his own nature, it would be injurious. And if he should go too far in imposing limitations on others, they would rebel. Therefore, it is necessary to set limits even upon limitation.
A lake is something limited. Water is inexhaustible. A lake can contain only a definite amount of the infinite quantity of water, and this is its peculiarity. In human life too, the individual achieves significance through discrimination and the setting of limits. Therefore, what concerns us here is the problem of clearly defining these discriminations, which are, so to speak, the backbone of morality. Unlimited possibilities are not suited to man, and if they existed, his life would only dissolve in the boundless. To become strong, a man`s life needs the limitations ordained by duty and voluntarily accepted. The individual attains significance as a free spirit only by surrounding himself with these limitations and by determining for himself what his duty is.
Above: K`AN THE ABYSMAL, WATER
Below: TUI THE JOYOUS, LAKE
A lake occupies a limited space. When more water comes into it, it overflows. Therefore, limits must be set for the water. The image shows water below and water above, with the firmament between them as a limit. The Chinese word for limitation really denotes the joints that divide a bamboo stalk. In relation to ordinary life it means the thrift that sets fixed limits upon expenditures. In relation to the moral sphere it means the fixed limits that the superior man sets upon his actions, specifically, the limits of loyalty and disinterestedness.
The Judgement
LIMITATION. Success. Galling limitation must not be persevered in.Limitations are troublesome, but they are effective. If we live economically in normal times, we are prepared for times of want. To be sparing saves us from humiliation. Limitations are also indispensable in the regulation of world conditions. In nature there are fixed limits for summer and winter, day and night, and these limits give the year its meaning. In the same way, economy, by setting fixed limits upon expenditures, acts to preserve property and prevent injury to the people. But in limitation we must observe due measure. If a man should seek to impose galling limitations upon his own nature, it would be injurious. And if he should go too far in imposing limitations on others, they would rebel. Therefore, it is necessary to set limits even upon limitation.
The Image
Water over lake: the image of LIMITATION. Thus, the superior man creates number and measure, and examines the nature of virtue and correct conduct.A lake is something limited. Water is inexhaustible. A lake can contain only a definite amount of the infinite quantity of water, and this is its peculiarity. In human life too, the individual achieves significance through discrimination and the setting of limits. Therefore, what concerns us here is the problem of clearly defining these discriminations, which are, so to speak, the backbone of morality. Unlimited possibilities are not suited to man, and if they existed, his life would only dissolve in the boundless. To become strong, a man`s life needs the limitations ordained by duty and voluntarily accepted. The individual attains significance as a free spirit only by surrounding himself with these limitations and by determining for himself what his duty is.
Changing
Six in the third place means:
If one clings to the strong man, one loses the little boy. Through following one finds what one seeks. It furthers one to remain persevering.
When the right connection with distinguished people has been found, a certain loss naturally ensues. A man must part company with the inferior and superficial, but in his heart he will feel satisfied, because he seeks and needs for the development of his personality. The important thing is to remain firm. He must know what he wants and not be led astray by momentary inclinations.
If one clings to the strong man, one loses the little boy. Through following one finds what one seeks. It furthers one to remain persevering.
When the right connection with distinguished people has been found, a certain loss naturally ensues. A man must part company with the inferior and superficial, but in his heart he will feel satisfied, because he seeks and needs for the development of his personality. The important thing is to remain firm. He must know what he wants and not be led astray by momentary inclinations.
Nine in the fifth place means:
Sincere in the good. Good fortune.
Every man must have something he follows, something that serves him as a lodestar. He who follows with conviction the beautiful and the good may feel himself strengthened by this saying.
Sincere in the good. Good fortune.
Every man must have something he follows, something that serves him as a lodestar. He who follows with conviction the beautiful and the good may feel himself strengthened by this saying.
Transformed
17 - Sui / Following
Above: TUI THE JOYOUS, LAKE
Below: CHÊN THE AROUSING, THUNDER
The trigram Tui, the Joyous, whose attribute is gladness, is above. Chên, the Arousing, which has the attribute of movement, is below. Joy in movement induces following. The Joyous is symbolized by the youngest daughter, while the Arousing is the eldest son. An older man defers to a young girl and shows her consideration. By this he moves her to follow him.
In order to obtain a following one must first know how to adapt oneself. If a man would rule, he must first learn to serve, for only in this way does he secure from those below him the joyous assent that is necessary if they are to follow him. If he has to obtain a following by force or cunning, by conspiracy or by creating factions, he invariably arouses resistance, which obstructs willing adherence. But even joyous movement can lead to evil consequences, hence the added stipulation, "Perseverance furthers", that is, consistency in doing right, together with "No blame". Just as we should not ask others to follow us unless this condition is fulfilled, so it is only under this condition that we can in turn follow others without coming to harm.
The thought of obtaining a following through adaptation to the demands of the time is a great and significant idea, this is why the appended judgment is so favorable.
In the autumn, electricity withdraws into the earth again and rests. Here it is the thunder in the middle of the lake that serves as the image. Thunder in its winter rest, not thunder in motion. The idea of following in the sense of adaptation to the demands of the time grows out of this image. Thunder in the middle of the lake indicates times of darkness and rest. Similarly, a superior man, after being tirelessly active all day, allows himself rest and recuperation at night. No situation can become favorable until one is able to adapt to it and does not wear himself out with mistaken resistance.
Above: TUI THE JOYOUS, LAKE
Below: CHÊN THE AROUSING, THUNDER
The trigram Tui, the Joyous, whose attribute is gladness, is above. Chên, the Arousing, which has the attribute of movement, is below. Joy in movement induces following. The Joyous is symbolized by the youngest daughter, while the Arousing is the eldest son. An older man defers to a young girl and shows her consideration. By this he moves her to follow him.
The Judgement
FOLLOWING has supreme success. Perseverance furthers. No blame.In order to obtain a following one must first know how to adapt oneself. If a man would rule, he must first learn to serve, for only in this way does he secure from those below him the joyous assent that is necessary if they are to follow him. If he has to obtain a following by force or cunning, by conspiracy or by creating factions, he invariably arouses resistance, which obstructs willing adherence. But even joyous movement can lead to evil consequences, hence the added stipulation, "Perseverance furthers", that is, consistency in doing right, together with "No blame". Just as we should not ask others to follow us unless this condition is fulfilled, so it is only under this condition that we can in turn follow others without coming to harm.
The thought of obtaining a following through adaptation to the demands of the time is a great and significant idea, this is why the appended judgment is so favorable.
The Image
Thunder in the middle of the lake:The image of FOLLOWING. Thus, the superior man at nightfall, goes indoors for rest and recuperation.In the autumn, electricity withdraws into the earth again and rests. Here it is the thunder in the middle of the lake that serves as the image. Thunder in its winter rest, not thunder in motion. The idea of following in the sense of adaptation to the demands of the time grows out of this image. Thunder in the middle of the lake indicates times of darkness and rest. Similarly, a superior man, after being tirelessly active all day, allows himself rest and recuperation at night. No situation can become favorable until one is able to adapt to it and does not wear himself out with mistaken resistance.