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 at the beginning means:
It must be checked with a brake of bronze. Perseverance brings good fortune. If one lets it take its course, one experiences misfortune. Even a lean pig has it in him to rage around.
If an inferior element has wormed its way in, it must be energetically checked at once. By consistently checking it, bad effects can be avoided. If it is allowed to take its course, misfortune is bound to result. The insignificance of that which creeps in should not be a temptation to underrate it. A pig that is still young and lean cannot rage around much, but after it has eaten its fill and become strong, its true nature comes out if it has not previously been curbed.
It must be checked with a brake of bronze. Perseverance brings good fortune. If one lets it take its course, one experiences misfortune. Even a lean pig has it in him to rage around.
If an inferior element has wormed its way in, it must be energetically checked at once. By consistently checking it, bad effects can be avoided. If it is allowed to take its course, misfortune is bound to result. The insignificance of that which creeps in should not be a temptation to underrate it. A pig that is still young and lean cannot rage around much, but after it has eaten its fill and become strong, its true nature comes out if it has not previously been curbed.
Nine in the third place means:
There is no skin on his thighs, and walking comes hard. If one is mindful of the danger, no great mistake is made.
There is a temptation to fall in with the evil element offering itself which is a very dangerous situation. Fortunately, circumstances prevent this. One would like to do it, but cannot. This leads to painful indecision in behavior, but if we gain clear insight into the danger of the situation, we shall at least avoid more serious mistakes.
There is no skin on his thighs, and walking comes hard. If one is mindful of the danger, no great mistake is made.
There is a temptation to fall in with the evil element offering itself which is a very dangerous situation. Fortunately, circumstances prevent this. One would like to do it, but cannot. This leads to painful indecision in behavior, but if we gain clear insight into the danger of the situation, we shall at least avoid more serious mistakes.
Nine in the fourth place means:
No fish in the tank. This leads to misfortune.
Insignificant people must be tolerated in order to keep them well-disposed. Then, we can make use of them if we should need them. If we become alienated from them and do not meet them halfway, they turn their backs on us and are not at our disposal when we need them, but this is our own fault.
No fish in the tank. This leads to misfortune.
Insignificant people must be tolerated in order to keep them well-disposed. Then, we can make use of them if we should need them. If we become alienated from them and do not meet them halfway, they turn their backs on us and are not at our disposal when we need them, but this is our own fault.
Nine at the top means:
He comes to meet with his horns. Humiliation. No blame.
When a man has withdrawn from the world, its tumult often becomes unbearable to him. There are many people who in a noble pride hold themselves aloof from all that is low and rebuff it brusquely wherever it comes to meet them. Such persons are reproached for being proud and distant, but since active duties no longer hold them to the world, this does not greatly matter. They know how to bear the dislike of the masses with composure.
He comes to meet with his horns. Humiliation. No blame.
When a man has withdrawn from the world, its tumult often becomes unbearable to him. There are many people who in a noble pride hold themselves aloof from all that is low and rebuff it brusquely wherever it comes to meet them. Such persons are reproached for being proud and distant, but since active duties no longer hold them to the world, this does not greatly matter. They know how to bear the dislike of the masses with composure.
Transformed
44 - Kou / Coming to Meet
Above: CH`IEN THE CREATIVE, HEAVEN
Below: SUN THE GENTLE, WIND
This hexagram indicates a situation in which the principle of darkness, after having been eliminated, furtively and unexpectedly intrudes again from within and below. Of its own accord the female principle comes to meet the male. It is an unfavorable and dangerous situation, and we must understand and promptly prevent the possible consequences. The hexagram is linked with the fifth month (June-July), because at the summer solstice the principle of darkness gradually becomes ascendant again.
The rise of the inferior element is pictured here in the image of a bold girl who lightly surrenders herself and thus seizes power. This would not be possible if the strong and light-giving element had not in turn come halfway. The inferior thing seems so harmless and inviting that a man delights in it, as it looks so small and weak that he imagines he may dally with it and come to no harm. The inferior man rises only because the superior man does not regard him as dangerous and so lends him power. If he were resisted from the first, he could never gain influence. The time of COMING TO MEET is important in still another way. Although as a general rule the weak should not come to meet the strong, there are times when this has great significance. When heaven and earth come to meet each other, all creatures prosper. When a prince and his official come to meet each other, the world is put in order. It is necessary for elements predestined to be joined and mutually dependent to come to meet one another halfway, but the coming together must be free of dishonest ulterior motives, otherwise harm will result.
The situation here resembles that in hexagram 20, Kuan, CONTEMPLATION (VIEW). In the latter the wind blows over the earth, here it blows under heaven. In both cases it goes everywhere. There the wind is on the earth and symbolizes the ruler taking note of the conditions in his kingdom, and here the wind blows from above and symbolizes the influence exercised by the ruler through his commands. Heaven is far from the things of earth, but it sets them in motion by means of the wind. The ruler is far form his people, but he sets them in motion by means of his commands and decrees.
Above: CH`IEN THE CREATIVE, HEAVEN
Below: SUN THE GENTLE, WIND
This hexagram indicates a situation in which the principle of darkness, after having been eliminated, furtively and unexpectedly intrudes again from within and below. Of its own accord the female principle comes to meet the male. It is an unfavorable and dangerous situation, and we must understand and promptly prevent the possible consequences. The hexagram is linked with the fifth month (June-July), because at the summer solstice the principle of darkness gradually becomes ascendant again.
The Judgement
COMING TO MEET. The maiden is powerful. One should not marry such a maiden.The rise of the inferior element is pictured here in the image of a bold girl who lightly surrenders herself and thus seizes power. This would not be possible if the strong and light-giving element had not in turn come halfway. The inferior thing seems so harmless and inviting that a man delights in it, as it looks so small and weak that he imagines he may dally with it and come to no harm. The inferior man rises only because the superior man does not regard him as dangerous and so lends him power. If he were resisted from the first, he could never gain influence. The time of COMING TO MEET is important in still another way. Although as a general rule the weak should not come to meet the strong, there are times when this has great significance. When heaven and earth come to meet each other, all creatures prosper. When a prince and his official come to meet each other, the world is put in order. It is necessary for elements predestined to be joined and mutually dependent to come to meet one another halfway, but the coming together must be free of dishonest ulterior motives, otherwise harm will result.
The Image
Under heaven, wind: The image of COMING TO MEET. Thus does the Prince act when disseminating his commands, and proclaiming them to the four quarters of heaven.The situation here resembles that in hexagram 20, Kuan, CONTEMPLATION (VIEW). In the latter the wind blows over the earth, here it blows under heaven. In both cases it goes everywhere. There the wind is on the earth and symbolizes the ruler taking note of the conditions in his kingdom, and here the wind blows from above and symbolizes the influence exercised by the ruler through his commands. Heaven is far from the things of earth, but it sets them in motion by means of the wind. The ruler is far form his people, but he sets them in motion by means of his commands and decrees.