I-Ching
Current
Changing
Transformed
Current
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.
Changing
Six at the beginning means:
A ting with legs upturned, furthers the removal of stale rice. One takes a concubine for the sake of her son. No blame.
If a ting is turned upside down before being used, no harm is done. On the contrary, this clears it of refuse. A concubines position is lowly, but because she has a son she comes to be honored. These two metaphors express the idea that in a highly developed civilization, such as that indicated by this hexagram, every person of good will can in some way or other succeed. No matter how lowly he may be, provided he is ready to purify himself, he is accepted. He attains a station in which he can prove himself fruitful in accomplishment, and as a result he gains recognition.
A ting with legs upturned, furthers the removal of stale rice. One takes a concubine for the sake of her son. No blame.
If a ting is turned upside down before being used, no harm is done. On the contrary, this clears it of refuse. A concubines position is lowly, but because she has a son she comes to be honored. These two metaphors express the idea that in a highly developed civilization, such as that indicated by this hexagram, every person of good will can in some way or other succeed. No matter how lowly he may be, provided he is ready to purify himself, he is accepted. He attains a station in which he can prove himself fruitful in accomplishment, and as a result he gains recognition.
Nine at the top means:
The ting has rings of jade. Great good fortune. Nothing that would not act to further.
In the preceding line the carrying rings are described as golden, to denote their strength. Here they are said to be of jade. Jade is notable for its combination of hardness with soft luster. This counsel, in relation to the man who is open to it, works greatly to his advantage. Here the counsel is described in relation to the sage who imparts it. In imparting it, he will be mild and pure, like precious jade. Thus, the work finds favor in the eyes of the deity, who dispenses great good fortune, and becomes pleasing to men, wherefore all goes well.
The ting has rings of jade. Great good fortune. Nothing that would not act to further.
In the preceding line the carrying rings are described as golden, to denote their strength. Here they are said to be of jade. Jade is notable for its combination of hardness with soft luster. This counsel, in relation to the man who is open to it, works greatly to his advantage. Here the counsel is described in relation to the sage who imparts it. In imparting it, he will be mild and pure, like precious jade. Thus, the work finds favor in the eyes of the deity, who dispenses great good fortune, and becomes pleasing to men, wherefore all goes well.
Transformed
50 - Ting / The Caldron
Above: LI THE CLINGING, FIRE
Below: SUN THE GENTLE, WIND, WOOD
The six lines construct the image of Ting, THE CALDRON. At the bottom are the legs, over them the belly, then come the ears (handles), and at the top the carrying rings. At the same time, the image suggests the idea of nourishment. The ting, cast of bronze, was the vessel that held the cooked viands in the temple of the ancestors and at banquets. The heads of the family served the food from the ting into the bowls of the guests. THE WELL (48) likewise has the secondary meaning of giving nourishment, but rather more in relation to the people. The ting, as a utensil pertaining to a refined civilization, suggests the fostering and nourishing of able men, which redounded to the benefit of the state. This hexagram and THE WELL are the only two in the Book of Changes that represent concrete, man-made objects. Yet here too the thought has its abstract connotation. Sun, below, is wood and wind, and Li, above, is flame. Together they stand for the flame kindled by wood and wind, which likewise suggests the idea of preparing food.
While THE WELL relates to the social foundation of our life, and this foundation is likened to the water that serves to nourish growing wood, the present hexagram refers to the cultural superstructure of society. Here it is the wood that serves as nourishment for the flame, the spirit. All that is visible must grow beyond itself, extend into the realm of the invisible. Thereby it receives its true consecration and clarity and takes firm root in the cosmic order. Here we see civilization as it reaches its culmination in religion. The ting serves in offering sacrifice to God. The highest earthly values must be sacrificed to the divine, but the truly divine does not manifest itself apart from man. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility, and this brings inner enlightenment and true understanding of the world, which leads to great good fortune and success.
The fate of fire depends on wood. As long as there is wood below, the fire burns above. It is the same in human life. There is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing. These words contain hints about the fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga.
Above: LI THE CLINGING, FIRE
Below: SUN THE GENTLE, WIND, WOOD
The six lines construct the image of Ting, THE CALDRON. At the bottom are the legs, over them the belly, then come the ears (handles), and at the top the carrying rings. At the same time, the image suggests the idea of nourishment. The ting, cast of bronze, was the vessel that held the cooked viands in the temple of the ancestors and at banquets. The heads of the family served the food from the ting into the bowls of the guests. THE WELL (48) likewise has the secondary meaning of giving nourishment, but rather more in relation to the people. The ting, as a utensil pertaining to a refined civilization, suggests the fostering and nourishing of able men, which redounded to the benefit of the state. This hexagram and THE WELL are the only two in the Book of Changes that represent concrete, man-made objects. Yet here too the thought has its abstract connotation. Sun, below, is wood and wind, and Li, above, is flame. Together they stand for the flame kindled by wood and wind, which likewise suggests the idea of preparing food.
The Judgement
THE CALDRON. Supreme good fortune. Success.While THE WELL relates to the social foundation of our life, and this foundation is likened to the water that serves to nourish growing wood, the present hexagram refers to the cultural superstructure of society. Here it is the wood that serves as nourishment for the flame, the spirit. All that is visible must grow beyond itself, extend into the realm of the invisible. Thereby it receives its true consecration and clarity and takes firm root in the cosmic order. Here we see civilization as it reaches its culmination in religion. The ting serves in offering sacrifice to God. The highest earthly values must be sacrificed to the divine, but the truly divine does not manifest itself apart from man. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility, and this brings inner enlightenment and true understanding of the world, which leads to great good fortune and success.
The Image
Fire over wood: The image of THE CALDRON. Thus, the superior man consolidates his fate By making his position correct.The fate of fire depends on wood. As long as there is wood below, the fire burns above. It is the same in human life. There is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing. These words contain hints about the fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga.