I-Ching
Current
Changing
Transformed
Current
27 - Yi / Corners of the Mouth (Providing Nourishment)
Above: KÊN KEEPING STILL, MOUNTAIN
Below: CHÊN THE AROUSING, THUNDER
This hexagram is a picture of an open mouth; above and below are the firm lines of the lips, and between them the opening. Starting with the mouth, through which we take food for nourishment, the thought leads to nourishment itself. Nourishment of oneself, specifically of the body, is represented in the three lower lines, while the three upper lines represent nourishment and care of others, in a higher, spiritual sense.
In bestowing care and nourishment, it is important that the right people should be taken care of and that we should attend to our own nourishment in the right way. If we wish to know what anyone is like, we have only to observe on whom he bestows his care and what sides of his own nature he cultivates and nourishes. Nature nourishes all creatures. The great man fosters and takes care of superior men, in order to take care of all men through them. Mencius says about this: "If we wish to know whether anyone is superior or not, we need only observe what part of his being he regards as especially important". The body has superior and inferior, important and unimportant parts. We must not injure important parts for the sake of the unimportant, nor must we injure the superior parts for the sake of the inferior. He who cultivates the inferior parts of his nature is an inferior man. He who cultivates the superior parts of his nature is a superior man.
"God comes forth in the sign of the Arousing": When in the spring the life forces stir again, all things come into being anew. It is said, "He brings to perfection in the sign of Keeping Still", and thus in the early spring, when the seeds fall to earth, all things are made ready. This is an image of providing nourishment through movement and tranquillity. The superior man takes it as a pattern for the nourishment and cultivation of his character. Words are a movement going from within outward. Eating and drinking are movements from without inward. Both kinds of movement can be modified by tranquillity. For tranquillity keeps the words that come out of the mouth from exceeding proper measure, and keeps the food that goes into the mouth from exceeding its proper measure. Thus, character is cultivated.
Above: KÊN KEEPING STILL, MOUNTAIN
Below: CHÊN THE AROUSING, THUNDER
This hexagram is a picture of an open mouth; above and below are the firm lines of the lips, and between them the opening. Starting with the mouth, through which we take food for nourishment, the thought leads to nourishment itself. Nourishment of oneself, specifically of the body, is represented in the three lower lines, while the three upper lines represent nourishment and care of others, in a higher, spiritual sense.
The Judgement
THE CORNERS OF THE MOUTH. Perseverance brings good fortune. Pay heed to the providing of nourishment, and to what a man seeks to fill his own mouth with.In bestowing care and nourishment, it is important that the right people should be taken care of and that we should attend to our own nourishment in the right way. If we wish to know what anyone is like, we have only to observe on whom he bestows his care and what sides of his own nature he cultivates and nourishes. Nature nourishes all creatures. The great man fosters and takes care of superior men, in order to take care of all men through them. Mencius says about this: "If we wish to know whether anyone is superior or not, we need only observe what part of his being he regards as especially important". The body has superior and inferior, important and unimportant parts. We must not injure important parts for the sake of the unimportant, nor must we injure the superior parts for the sake of the inferior. He who cultivates the inferior parts of his nature is an inferior man. He who cultivates the superior parts of his nature is a superior man.
The Image
At the foot of the mountain, thunder: The image of PROVIDING NOURISHMENT. Thus, the superior man is careful of his words, and temperate in eating and drinking."God comes forth in the sign of the Arousing": When in the spring the life forces stir again, all things come into being anew. It is said, "He brings to perfection in the sign of Keeping Still", and thus in the early spring, when the seeds fall to earth, all things are made ready. This is an image of providing nourishment through movement and tranquillity. The superior man takes it as a pattern for the nourishment and cultivation of his character. Words are a movement going from within outward. Eating and drinking are movements from without inward. Both kinds of movement can be modified by tranquillity. For tranquillity keeps the words that come out of the mouth from exceeding proper measure, and keeps the food that goes into the mouth from exceeding its proper measure. Thus, character is cultivated.
Changing
Nine at the beginning means:
When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Undertakings bring good fortune.
In times of prosperity every able man called to fill an office draws like minded people along with him, just as in pulling up ribbon grass one always pulls up a bunch of it, because the stalks are connected by their roots. In such times, when it is possible to extend influence widely, the mind of an able man is set upon going out into life and accomplishing something.
When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Undertakings bring good fortune.
In times of prosperity every able man called to fill an office draws like minded people along with him, just as in pulling up ribbon grass one always pulls up a bunch of it, because the stalks are connected by their roots. In such times, when it is possible to extend influence widely, the mind of an able man is set upon going out into life and accomplishing something.
Six in the fourth place means:
He flutters down, not boasting of his wealth, together with his neighbor, guileless and sincere.
In times of mutual confidence, people of high rank come in close contact with the lowly quite simply and without boasting of their wealth. This is not due to the force of circumstances but corresponds with their inmost sentiment. The approach is made quite spontaneously, because it is based on inner conviction.
He flutters down, not boasting of his wealth, together with his neighbor, guileless and sincere.
In times of mutual confidence, people of high rank come in close contact with the lowly quite simply and without boasting of their wealth. This is not due to the force of circumstances but corresponds with their inmost sentiment. The approach is made quite spontaneously, because it is based on inner conviction.
Six in the fifth place means:
The sovereign gives his Daughter in marriage. This brings blessing and supreme good fortune.
The sovereign I is T`ang the Completer. By his decree the imperial princesses, although higher in rank than their husbands, had to obey them like all other wives. Here too we are shown a truly modest union of high and low that brings happiness and blessings.
The sovereign gives his Daughter in marriage. This brings blessing and supreme good fortune.
The sovereign I is T`ang the Completer. By his decree the imperial princesses, although higher in rank than their husbands, had to obey them like all other wives. Here too we are shown a truly modest union of high and low that brings happiness and blessings.
Transformed
11 - T`ai / Peace
Above: K`UN THE RECEPTIVE, EARTH
Below: CH`IEN THE CREATIVE, HEAVEN
The Receptive, which moves downward, stands above. the Creative, which moves upward, is below. Thus, their influences meet and are in harmony, so that all living things bloom and prosper. This hexagram belongs to the first month (February-March), at which time the forces of nature prepare the new spring.
This hexagram denotes a time in nature when heaven seems to be on earth. Heaven has placed itself beneath the earth, and so their powers unite in deep harmony. Then peace and blessing descend upon all living things.
In the world of man it is a time of social harmony. Those in high places show favor to the lowly, and the lowly and inferior in their turn are well disposed toward the highly placed. There is an end to all feuds.
Inside, at the center, in the key position, is the light principle, and the dark principle is outside. Thus, the light has a powerful influence, while the dark is submissive. In this way each receives its due. When the good elements of society occupy a central position and are in control, the evil elements come under their influence and change for the better. When the spirit of heaven rules in man, his animal nature also comes under its influence and takes its appropriate place.
The individual lines enter the hexagram from below and leave it again at the top. Here the small, weak, and evil elements are about to take their departure, while the great, strong, and good elements are moving up. This brings good fortune and success.
Heaven and earth are in contact and combine their influences, producing a time of universal flowering and prosperity. This stream of energy must be regulated by the ruler of men. It is done by a process of division. Thus, men divide the uniform flow of time into the seasons, according to the succession of natural phenomena, and mark off infinite space by the points of the compass. In this way nature in its overwhelming profusion of phenomena is bounded and controlled. On the other hand, nature must be furthered in her productiveness. This is done by adjusting the products to the right time and the right place, which increases the natural yield. This controlling and furthering activity of man in his relation to nature is the work on nature that rewards him.
Above: K`UN THE RECEPTIVE, EARTH
Below: CH`IEN THE CREATIVE, HEAVEN
The Receptive, which moves downward, stands above. the Creative, which moves upward, is below. Thus, their influences meet and are in harmony, so that all living things bloom and prosper. This hexagram belongs to the first month (February-March), at which time the forces of nature prepare the new spring.
The Judgement
PEACE. The small departs, the great approaches. Good fortune. Success.This hexagram denotes a time in nature when heaven seems to be on earth. Heaven has placed itself beneath the earth, and so their powers unite in deep harmony. Then peace and blessing descend upon all living things.
In the world of man it is a time of social harmony. Those in high places show favor to the lowly, and the lowly and inferior in their turn are well disposed toward the highly placed. There is an end to all feuds.
Inside, at the center, in the key position, is the light principle, and the dark principle is outside. Thus, the light has a powerful influence, while the dark is submissive. In this way each receives its due. When the good elements of society occupy a central position and are in control, the evil elements come under their influence and change for the better. When the spirit of heaven rules in man, his animal nature also comes under its influence and takes its appropriate place.
The individual lines enter the hexagram from below and leave it again at the top. Here the small, weak, and evil elements are about to take their departure, while the great, strong, and good elements are moving up. This brings good fortune and success.
The Image
Heaven and earth unite: the image of PEACE. Thus, the ruler divides and completes the course of heaven and earth. He furthers and regulates the gifts of heaven and earth, and so aids the people.Heaven and earth are in contact and combine their influences, producing a time of universal flowering and prosperity. This stream of energy must be regulated by the ruler of men. It is done by a process of division. Thus, men divide the uniform flow of time into the seasons, according to the succession of natural phenomena, and mark off infinite space by the points of the compass. In this way nature in its overwhelming profusion of phenomena is bounded and controlled. On the other hand, nature must be furthered in her productiveness. This is done by adjusting the products to the right time and the right place, which increases the natural yield. This controlling and furthering activity of man in his relation to nature is the work on nature that rewards him.