I-Ching
Current
Changing
Transformed
Current
54 - Kuei Mei / The Marrying Maiden
Above: CHÊN THE AROUSING, THUNDER
Below: TUI THE JOYOUS, LAKE
Above we have Chên, the eldest son, and below, Tui, the youngest daughter. The man leads and the girl follows him in gladness. The picture is that of the entrance of the girl into her husbands house. In all, there are four hexagrams depicting the relationship between husband and wife. Hsien, INFLUENCE, (31), describes the attraction that a young couple have for each other. Hêng, DURATION (32), portrays the permanent relationships of marriage, Chien, DEVELOPMENT (53), reflects the protracted, ceremonious procedures attending the arrangement of a proper marriage. Finally, Kuei Mei, THE MARRYING MAIDEN, shows a young girl under the guidance of an older man who marries her.
A girl who is taken into the family, but not as the chief wife, must behave with special caution and reserve. She must not take it upon herself to supplant the mistress of the house, for that would mean disorder and lead to untenable relationships. The same is true of all voluntary relationships between human beings. While legally regulated relationships evince a fixed connection between duties and rights, relationships based on personal inclination depend in the long run entirely on tactful reserve. Affection as the essential principle of relatedness is of the greatest importance in all relationships in the world. For the union of heaven and earth is the origin of the whole of nature. Among human beings likewise, spontaneous affection is the all-inclusive principle of union.
Thunder stirs the water of the lake, which follows it in shimmering waves. This symbolizes the girl who follows the man of her choice. However, every relationship between individuals bears within it the danger that wrong turns may be taken, leading to endless misunderstandings and disagreements. Therefore, it is necessary constantly to remain mindful of the end. If we permit ourselves to drift along, we come together and are parted again as the day may determine. If on the other hand a man fixes his mind on an end that endures, he will succeed in avoiding the reefs that confront the closer relationships of people.
Above: CHÊN THE AROUSING, THUNDER
Below: TUI THE JOYOUS, LAKE
Above we have Chên, the eldest son, and below, Tui, the youngest daughter. The man leads and the girl follows him in gladness. The picture is that of the entrance of the girl into her husbands house. In all, there are four hexagrams depicting the relationship between husband and wife. Hsien, INFLUENCE, (31), describes the attraction that a young couple have for each other. Hêng, DURATION (32), portrays the permanent relationships of marriage, Chien, DEVELOPMENT (53), reflects the protracted, ceremonious procedures attending the arrangement of a proper marriage. Finally, Kuei Mei, THE MARRYING MAIDEN, shows a young girl under the guidance of an older man who marries her.
The Judgement
THE MARRYING MAIDEN. Undertakings bring misfortune. Nothing that would further.A girl who is taken into the family, but not as the chief wife, must behave with special caution and reserve. She must not take it upon herself to supplant the mistress of the house, for that would mean disorder and lead to untenable relationships. The same is true of all voluntary relationships between human beings. While legally regulated relationships evince a fixed connection between duties and rights, relationships based on personal inclination depend in the long run entirely on tactful reserve. Affection as the essential principle of relatedness is of the greatest importance in all relationships in the world. For the union of heaven and earth is the origin of the whole of nature. Among human beings likewise, spontaneous affection is the all-inclusive principle of union.
The Image
Thunder over the lake: The image of THE MARRYING MAIDEN. Thus, the superior man understands the transitory, in the light of the eternity of the end.Thunder stirs the water of the lake, which follows it in shimmering waves. This symbolizes the girl who follows the man of her choice. However, every relationship between individuals bears within it the danger that wrong turns may be taken, leading to endless misunderstandings and disagreements. Therefore, it is necessary constantly to remain mindful of the end. If we permit ourselves to drift along, we come together and are parted again as the day may determine. If on the other hand a man fixes his mind on an end that endures, he will succeed in avoiding the reefs that confront the closer relationships of people.
Changing
Six in the second place means:
When ones own day comes, one may create revolution. Starting brings good fortune. No blame.
When we have tried in every other way to bring about reforms, but without success, revolution becomes necessary. Such a thorough upheaval must be carefully prepared. There must be available a man who has the requisite abilities and who possesses public confidence. To such a man we may well turn. This brings good fortune and is not a mistake. The first thing to be considered is our inner attitude toward the new condition that will inevitably come. We have to go out to meet it, as it were. Only in this way can it be prepared for.
When ones own day comes, one may create revolution. Starting brings good fortune. No blame.
When we have tried in every other way to bring about reforms, but without success, revolution becomes necessary. Such a thorough upheaval must be carefully prepared. There must be available a man who has the requisite abilities and who possesses public confidence. To such a man we may well turn. This brings good fortune and is not a mistake. The first thing to be considered is our inner attitude toward the new condition that will inevitably come. We have to go out to meet it, as it were. Only in this way can it be prepared for.
Nine in the fourth place means:
Remorse disappears. Men believe him. Changing the form of government brings good fortune.
Radical changes require adequate authority. A man must have inner strength as well as influential position. What he does must correspond with a higher truth and must not spring from arbitrary or petty motives. Only then it does it bring great good fortune. If a revolution is not founded on such inner truth, the results are bad, and it has no success. For in the end, men will support only those undertakings which they feel instinctively to be just.
Remorse disappears. Men believe him. Changing the form of government brings good fortune.
Radical changes require adequate authority. A man must have inner strength as well as influential position. What he does must correspond with a higher truth and must not spring from arbitrary or petty motives. Only then it does it bring great good fortune. If a revolution is not founded on such inner truth, the results are bad, and it has no success. For in the end, men will support only those undertakings which they feel instinctively to be just.
Nine in the fifth place means:
The great man changes like a tiger. Even before he questions the oracle, he is believed.
A tiger skin, with its highly visible black stripes on a yellow ground, shows its distinct pattern from afar. It is the same with a revolution brought about by a great man: large, clear guiding lines become visible, understandable to everyone. Therefore, he need not first consult the oracle, for he wins the spontaneous support of the people.
The great man changes like a tiger. Even before he questions the oracle, he is believed.
A tiger skin, with its highly visible black stripes on a yellow ground, shows its distinct pattern from afar. It is the same with a revolution brought about by a great man: large, clear guiding lines become visible, understandable to everyone. Therefore, he need not first consult the oracle, for he wins the spontaneous support of the people.
Transformed
49 - Ko / Revolution (Molting)
Above: TUI THE JOYOUS, LAKE
Below: LI THE CLINGING, FIRE
The Chinese character for this hexagram means in its original sense an animals pelt, which is changed in the course of the year by molting. From this word is carried over to apply to the metaphorical moltings in political life, the great revolutions connected with changes of governments. The two trigrams making up the hexagram are the same two that appear in K`uei, OPPOSITION (38), that is, the two younger daughters, Li and Tui. But while there the elder of the two daughters is above, and what results is essentially only an opposition of tendencies, here the younger daughter is above. The influences are in actual conflict, and the forces combat each other like fire and water (lake), each trying to destroy the other. Hence, the idea of revolution.
Political revolutions are extremely grave matters. They should be undertaken only under stress of direst necessity, when there is no other way out. Not everyone is called to this task, but only the man who has the confidence of the people, and only when the time is ripe. He must then proceed in the right way, so that he gladdens the people and, by enlightening them, prevents excesses. Furthermore, he must be quite free of selfish aims and must really relieve the needs of the people. Only then does he have nothing to regret. Times change, and with them peoples demands. Thus, the seasons change in the course of the year. In the world cycle also there are spring and autumn in the life of peoples and nations, and these call for social transformations.
Fire below and the lake above combat and destroy each other. So too in the course of the year a combat takes place between the forces of light and the forces of darkness, culminating in the revolution of the seasons. Man masters these changes in nature by noting their regularity and marking off the passage of time accordingly. In this way order and clarity appear in the apparently chaotic changes of the seasons, and man is able to adjust himself in advance to the demands of the different times.
Above: TUI THE JOYOUS, LAKE
Below: LI THE CLINGING, FIRE
The Chinese character for this hexagram means in its original sense an animals pelt, which is changed in the course of the year by molting. From this word is carried over to apply to the metaphorical moltings in political life, the great revolutions connected with changes of governments. The two trigrams making up the hexagram are the same two that appear in K`uei, OPPOSITION (38), that is, the two younger daughters, Li and Tui. But while there the elder of the two daughters is above, and what results is essentially only an opposition of tendencies, here the younger daughter is above. The influences are in actual conflict, and the forces combat each other like fire and water (lake), each trying to destroy the other. Hence, the idea of revolution.
The Judgement
REVOLUTION. On your own day, you are believed. Supreme success in furthering through perseverance. Remorse disappears.Political revolutions are extremely grave matters. They should be undertaken only under stress of direst necessity, when there is no other way out. Not everyone is called to this task, but only the man who has the confidence of the people, and only when the time is ripe. He must then proceed in the right way, so that he gladdens the people and, by enlightening them, prevents excesses. Furthermore, he must be quite free of selfish aims and must really relieve the needs of the people. Only then does he have nothing to regret. Times change, and with them peoples demands. Thus, the seasons change in the course of the year. In the world cycle also there are spring and autumn in the life of peoples and nations, and these call for social transformations.
The Image
Fire in the lake: the image of REVOLUTION. Thus, the superior man sets the calendar in order, and makes the seasons clear.Fire below and the lake above combat and destroy each other. So too in the course of the year a combat takes place between the forces of light and the forces of darkness, culminating in the revolution of the seasons. Man masters these changes in nature by noting their regularity and marking off the passage of time accordingly. In this way order and clarity appear in the apparently chaotic changes of the seasons, and man is able to adjust himself in advance to the demands of the different times.