I-Ching
Current
Changing
Transformed
Current
08 - Pi / Holding Together (Union)
Above: K`AN THE ABYSMAL, WATER
Below: K`UN THE RECEPTIVE, EARTH
The waters on the surface of the earth flow together wherever they can, as for example in the ocean, where all the rivers come together. Symbolically this connotes holding together and the laws that regulate it. The same idea is suggested by the fact that all the lines of the hexagram except the fifth, the place of the ruler, are yielding. The yielding lines hold together because they are influenced by a man of strong will in the leading position, a man who is their center of union. Moreover, this strong and guiding personality in turn holds together with the others, finding in them the complement of his own nature.
What is required is that we unite with others, in order that all may complement and aid one another through holding together. Such holding together calls for a central figure around whom other persons may unite. To become a center of influence holding people together is a grave matter and fraught with great responsibility. It requires greatness of spirit, consistency, and strength. Therefore, let him who wishes to gather others about him ask himself whether he is equal to the undertaking, for anyone attempting the task without a real calling for it only makes confusion worse than if no union at all had taken place. When there is a real rallying point, those who at first are hesitant or uncertain gradually come in of their own accord. Late-comers must suffer the consequences, for in holding together the question of the right time is also important. Relationships are formed and firmly established according to definite inner laws. Common experiences strengthen these ties, and he who comes too late to share in these basic experiences must suffer for it if, as a straggler, he finds the door locked.
If a man has recognized the necessity for union and does not feel strong enough to function as the center, it is his duty to become a member of some other organic fellowship.
Thus the kings of antiquity bestowed the different states as fiefs and cultivated friendly relations with the feudal lords.
Water fills up all the empty places on the earth and clings fast to it. The social organization of ancient China was based on this principle of the holding together of dependents and rulers. Water flows to unite with water, because all parts of it are subject to the same laws. So too should human society hold together through a community of interests that allows each individual to feel himself a member of a whole. The central power of a social organization must see to it that every member finds that his true interest lies in holding together with it, as was the case in the paternal relationship between king and vassals in ancient China.
Above: K`AN THE ABYSMAL, WATER
Below: K`UN THE RECEPTIVE, EARTH
The waters on the surface of the earth flow together wherever they can, as for example in the ocean, where all the rivers come together. Symbolically this connotes holding together and the laws that regulate it. The same idea is suggested by the fact that all the lines of the hexagram except the fifth, the place of the ruler, are yielding. The yielding lines hold together because they are influenced by a man of strong will in the leading position, a man who is their center of union. Moreover, this strong and guiding personality in turn holds together with the others, finding in them the complement of his own nature.
The Judgement
HOLDING TOGETHER brings good fortune. Inquire of the oracle once again whether you possess sublimity, constancy, and perseverance; Then there is no blame. Those who are uncertain gradually join. Whoever comes too late meets with misfortune.What is required is that we unite with others, in order that all may complement and aid one another through holding together. Such holding together calls for a central figure around whom other persons may unite. To become a center of influence holding people together is a grave matter and fraught with great responsibility. It requires greatness of spirit, consistency, and strength. Therefore, let him who wishes to gather others about him ask himself whether he is equal to the undertaking, for anyone attempting the task without a real calling for it only makes confusion worse than if no union at all had taken place. When there is a real rallying point, those who at first are hesitant or uncertain gradually come in of their own accord. Late-comers must suffer the consequences, for in holding together the question of the right time is also important. Relationships are formed and firmly established according to definite inner laws. Common experiences strengthen these ties, and he who comes too late to share in these basic experiences must suffer for it if, as a straggler, he finds the door locked.
If a man has recognized the necessity for union and does not feel strong enough to function as the center, it is his duty to become a member of some other organic fellowship.
The Image
On the earth is water: The image of HOLDING TOGETHER.Thus the kings of antiquity bestowed the different states as fiefs and cultivated friendly relations with the feudal lords.
Water fills up all the empty places on the earth and clings fast to it. The social organization of ancient China was based on this principle of the holding together of dependents and rulers. Water flows to unite with water, because all parts of it are subject to the same laws. So too should human society hold together through a community of interests that allows each individual to feel himself a member of a whole. The central power of a social organization must see to it that every member finds that his true interest lies in holding together with it, as was the case in the paternal relationship between king and vassals in ancient China.
Changing
Nine at the beginning means:
Firm seclusion within the family. Remorse disappears.
The family must form a well-defined unit within which each member knows his place. From the beginning, each child must be accustomed to firmly established rules of order, before ever its will is directed to other things. If we begin too late to enforce order, when the will of the child has already been overindulged, the whims and passions, grown stronger with the years, offer resistance and give cause for remorse. If we insist on order from the outset, occasions for remorse may arise because in general social life these things are unavoidable, but the remorse always disappears again, and everything rights itself. There is nothing more easily avoided and more difficult to carry through than "breaking a childs will".
Firm seclusion within the family. Remorse disappears.
The family must form a well-defined unit within which each member knows his place. From the beginning, each child must be accustomed to firmly established rules of order, before ever its will is directed to other things. If we begin too late to enforce order, when the will of the child has already been overindulged, the whims and passions, grown stronger with the years, offer resistance and give cause for remorse. If we insist on order from the outset, occasions for remorse may arise because in general social life these things are unavoidable, but the remorse always disappears again, and everything rights itself. There is nothing more easily avoided and more difficult to carry through than "breaking a childs will".
Six in the fourth place means:
She is the treasure of the house. Great good fortune.
It is upon the woman of the house that the well-being of the family depends. Well-being prevails when expenditures and income are soundly balanced. This leads to great good fortune. In the sphere of public life, this line refers to the faithful steward whose measures further the general welfare.
She is the treasure of the house. Great good fortune.
It is upon the woman of the house that the well-being of the family depends. Well-being prevails when expenditures and income are soundly balanced. This leads to great good fortune. In the sphere of public life, this line refers to the faithful steward whose measures further the general welfare.
Nine at the top means:
His work commands respect. In the end good fortune comes.
In the last analysis, order within the family depends on the character of the master of the house. If he cultivates his personality so that it works impressively through the force of inner truth, all goes well with the family. In a ruling position, one must, of his own accord, assume responsibility.
His work commands respect. In the end good fortune comes.
In the last analysis, order within the family depends on the character of the master of the house. If he cultivates his personality so that it works impressively through the force of inner truth, all goes well with the family. In a ruling position, one must, of his own accord, assume responsibility.
Transformed
37 - Chia Jên / The Family (The Clan)
Above: SUN THE GENTLE, WIND
Below: LI THE CLINGING, FIRE
The hexagram represents the laws obtaining within the family. The strong line at the top represents the father, the lowest the son. The strong line in the fifth place represents the husband, the yielding second line the wife. On the other hand, the two strong lines in the fifth and the third place represent two brothers, and the two weak lines correlated with them in the fourth and the second place stand for their respective wives. Thus, all the connections and relationships within the family find their appropriate expression. Each individual line has the character corresponding with its place. The fact that a strong line occupies the sixth place, where a weak line might be expected, indicates very clearly the strong leadership that must come from the head of the family. The line is to be considered here not in its quality as the sixth but in its quality as the top line. THE FAMILY shows the laws operative within the household that, transferred to outside life, keep the state and the world in order. The influence that goes out from within the family is represented by the symbol of the wind created by fire.
The foundation of the family is the relationship between husband and wife. The tie that holds the family together lies in the loyalty and perseverance of the wife. Her place is within (second line), while that of the husband is without (fifth line). It is in accord with the great laws of nature that husband and wife take their proper places. Within the family a strong authority is needed, and this is represented by the parents. If the father is really a father and the son a son, if the elder brother fulfills his position, and the younger fulfills his, if the husband is really a husband and the wife a wife, then the family is in order. When the family is in order, all the social relationships of mankind will be in order.
Three of the five social relationships are to be found within the family, that between father and son, which is the relation of love, that between the husband and wife, which is the relation of chaste conduct, and that between elder and younger brother, which is the relation of correctness. The loving reverence of the son is then carried over to the prince in the form of faithfulness to duty, and the affection and correctness of behavior existing between the two brothers is extended to a friend in the form of loyalty, and to a person of superior rank in the form of deference. The family is society in an embryonic form, as it is the native soil on which performance of moral duty is made easy through natural affection, so that within a small circle a basis of moral practice is created, and this is later widened to include human relationships in general.
Heat releases energy, and this is signified by the wind stirred up by the fire and issuing forth from it. This represents influence working from within, outward. The same thing is needed in the regulation of the family. Here too, the influence on others must proceed form ones own person. In order to be capable of producing such an influence, ones words must have power, and this they can have only if they are based on something real, just as flame depends on its fuel, words have influence only when they are pertinent and clearly related to definite circumstances. General discourses and admonitions have no effect whatsoever. Furthermore, the words must be supported by ones entire conduct, just as the wind is made effective by its duration. Only firm and consistent conduct will make such an impression on others that they can adapt and conform to it. If words and conduct are not in accord and not consistent, they will have no effect.
Above: SUN THE GENTLE, WIND
Below: LI THE CLINGING, FIRE
The hexagram represents the laws obtaining within the family. The strong line at the top represents the father, the lowest the son. The strong line in the fifth place represents the husband, the yielding second line the wife. On the other hand, the two strong lines in the fifth and the third place represent two brothers, and the two weak lines correlated with them in the fourth and the second place stand for their respective wives. Thus, all the connections and relationships within the family find their appropriate expression. Each individual line has the character corresponding with its place. The fact that a strong line occupies the sixth place, where a weak line might be expected, indicates very clearly the strong leadership that must come from the head of the family. The line is to be considered here not in its quality as the sixth but in its quality as the top line. THE FAMILY shows the laws operative within the household that, transferred to outside life, keep the state and the world in order. The influence that goes out from within the family is represented by the symbol of the wind created by fire.
The Judgement
THE FAMILY. The perseverance of the woman furthers.The foundation of the family is the relationship between husband and wife. The tie that holds the family together lies in the loyalty and perseverance of the wife. Her place is within (second line), while that of the husband is without (fifth line). It is in accord with the great laws of nature that husband and wife take their proper places. Within the family a strong authority is needed, and this is represented by the parents. If the father is really a father and the son a son, if the elder brother fulfills his position, and the younger fulfills his, if the husband is really a husband and the wife a wife, then the family is in order. When the family is in order, all the social relationships of mankind will be in order.
Three of the five social relationships are to be found within the family, that between father and son, which is the relation of love, that between the husband and wife, which is the relation of chaste conduct, and that between elder and younger brother, which is the relation of correctness. The loving reverence of the son is then carried over to the prince in the form of faithfulness to duty, and the affection and correctness of behavior existing between the two brothers is extended to a friend in the form of loyalty, and to a person of superior rank in the form of deference. The family is society in an embryonic form, as it is the native soil on which performance of moral duty is made easy through natural affection, so that within a small circle a basis of moral practice is created, and this is later widened to include human relationships in general.
The Image
Wind comes forth from fire: The image of THE FAMILY. Thus, the superior man has substance in his words and duration in his way of life.Heat releases energy, and this is signified by the wind stirred up by the fire and issuing forth from it. This represents influence working from within, outward. The same thing is needed in the regulation of the family. Here too, the influence on others must proceed form ones own person. In order to be capable of producing such an influence, ones words must have power, and this they can have only if they are based on something real, just as flame depends on its fuel, words have influence only when they are pertinent and clearly related to definite circumstances. General discourses and admonitions have no effect whatsoever. Furthermore, the words must be supported by ones entire conduct, just as the wind is made effective by its duration. Only firm and consistent conduct will make such an impression on others that they can adapt and conform to it. If words and conduct are not in accord and not consistent, they will have no effect.