I-Ching
Current
Changing
Transformed
Current
38 - K`uei / Opposition
Above: LI THE CLINGING, FLAME
Below: TUI THE JOYOUS, LAKE
This hexagram is composed of the trigram Li above, i.e., flame, which burns upward, and Tui below, i.e., the lake, which seeps downward. These two movements are in direct contrast. Furthermore, Li is the second daughter and Tui the youngest daughter, and although they live in the same house they belong to different men, hence their wills are not the same but are divergently directed.
When people live in opposition and estrangement they cannot carry out a great undertaking in common, as their points of view diverge too widely. In such circumstances one should above all not proceed brusquely, for that would only increase the existing opposition. Instead, one should limit oneself to producing gradual effects in small matters. Here success can still be expected, because the situation is such that the opposition does not preclude all agreements.
In general, opposition appears as an obstruction, but when it represents polarity within a comprehensive whole, it has also its useful and important functions. The oppositions of heaven and earth, spirit and nature, man and woman, when reconciled, bring about the creation and reproduction of life. In the world of visible things, the principle of opposites makes possible the differentiation by categories through which order is brought into the world.
The two elements, fire and water, never mingle but even when in contact retain their own natures. So too, the cultured man is never led into baseness or vulgarity through intercourse or community of interests with persons of any other sort, regardless of all commingling, he will always preserve his individuality.
Above: LI THE CLINGING, FLAME
Below: TUI THE JOYOUS, LAKE
This hexagram is composed of the trigram Li above, i.e., flame, which burns upward, and Tui below, i.e., the lake, which seeps downward. These two movements are in direct contrast. Furthermore, Li is the second daughter and Tui the youngest daughter, and although they live in the same house they belong to different men, hence their wills are not the same but are divergently directed.
The Judgement
OPPOSITION. In small matters, good fortune.When people live in opposition and estrangement they cannot carry out a great undertaking in common, as their points of view diverge too widely. In such circumstances one should above all not proceed brusquely, for that would only increase the existing opposition. Instead, one should limit oneself to producing gradual effects in small matters. Here success can still be expected, because the situation is such that the opposition does not preclude all agreements.
In general, opposition appears as an obstruction, but when it represents polarity within a comprehensive whole, it has also its useful and important functions. The oppositions of heaven and earth, spirit and nature, man and woman, when reconciled, bring about the creation and reproduction of life. In the world of visible things, the principle of opposites makes possible the differentiation by categories through which order is brought into the world.
The Image
Above, fire. Below, The lake: The image of OPPOSITION. Thus, amid all fellowship, the superior man retains his individuality.The two elements, fire and water, never mingle but even when in contact retain their own natures. So too, the cultured man is never led into baseness or vulgarity through intercourse or community of interests with persons of any other sort, regardless of all commingling, he will always preserve his individuality.
Changing
Nine in the second place means:
At the dissolution He hurries to that which supports him. Remorse disappears.
When an individual discovers within himself the beginnings of alienation from others, of misanthropy and ill humor, he must set about dissolving these obstructions. He must rouse himself inwardly, hasten to that which supports him. Such support is never found in hatred, but always in a moderate and just judgment of men, linked with good will. If he regains this unobstructed outlook on humanity, while at the same time all saturnine ill humor is dissolved, all occasion for remorse disappears.
At the dissolution He hurries to that which supports him. Remorse disappears.
When an individual discovers within himself the beginnings of alienation from others, of misanthropy and ill humor, he must set about dissolving these obstructions. He must rouse himself inwardly, hasten to that which supports him. Such support is never found in hatred, but always in a moderate and just judgment of men, linked with good will. If he regains this unobstructed outlook on humanity, while at the same time all saturnine ill humor is dissolved, all occasion for remorse disappears.
Six in the third place means:
He dissolves his self. No remorse.
Under certain circumstances, a man`s work may become so difficult that he can no longer think of himself. He must set aside all personal desires and disperse whatever the self gathers about it to serve as a barrier against others. Only on the basis of a great renunciation can he obtain the strength for great achievements. By setting his goal in a great task outside himself, he can attain this standpoint.
He dissolves his self. No remorse.
Under certain circumstances, a man`s work may become so difficult that he can no longer think of himself. He must set aside all personal desires and disperse whatever the self gathers about it to serve as a barrier against others. Only on the basis of a great renunciation can he obtain the strength for great achievements. By setting his goal in a great task outside himself, he can attain this standpoint.
Nine at the top means:
He dissolves his blood. Departing, keeping at a distance, going out, Is without blame.
The idea of the dissolving of a man`s blood means the dispersion of that which might lead to bloodshed and wounds received in the avoidance of danger. But here the thought is not that a man avoids difficulties for himself alone, but rather that he rescues his kin–helps them to get away before danger comes, or to keep at a distance from an existing danger, or to find a way out of a danger that is already upon them. In this way he does what is right.
He dissolves his blood. Departing, keeping at a distance, going out, Is without blame.
The idea of the dissolving of a man`s blood means the dispersion of that which might lead to bloodshed and wounds received in the avoidance of danger. But here the thought is not that a man avoids difficulties for himself alone, but rather that he rescues his kin–helps them to get away before danger comes, or to keep at a distance from an existing danger, or to find a way out of a danger that is already upon them. In this way he does what is right.
Transformed
59 - Huan / Dispersion (Dissolution)
Above: SUN THE GENTLE, WIND
Below: K`AN THE ABYSMAL, WATER
Wind blowing over water disperses it, dissolving it into foam and mist. This suggests that when a man`s vital energy is dammed up within him (indicated as a danger by the attribute of the lower trigram), gentleness serves to break up and dissolve the blockage.
The text of this hexagram resembles that of Ts`ui, GATHERING TOGETHER (45). In the latter, the subject is the bringing together of elements that have been separated, as water collects in lakes upon the earth. Here the subject is the dispersing and dissolving of divisive egotism. DISPERSION shows the way, so to speak, that leads to gathering together. This explains the similarity of the two texts. Religious forces are needed to overcome the egotism that divides men. The common celebration of the great sacrificial feasts and sacred rites, which gave expression simultaneously to the interrelation and social articulation of family and state, was the means of employed by the great rulers to unite men. The sacred music and the splendor of the ceremonies aroused a strong tide of emotion that was shared by all hearts in unison, and that awakened a consciousness of the common origin of all creatures. In this way disunity was overcome and rigidity dissolved. A further means to the same end is co-operation in great general undertakings that set a high goal for the will of the people; in the common concentration on this goal, all barriers dissolve, just as, when a boat is crossing a great stream, all hands must unite in a joint task. But only a man who is himself free of all selfish ulterior considerations, and who perseveres in justice and steadfastness, is capable of so dissolving the hardness of egotism.
In the autumn and winter, water begins to freeze into ice. When the warm breezes of spring come, the rigidity is dissolved, and the elements that have been dispersed in ice floes are reunited. It is the same with the minds of the people. Through hardness and selfishness the heart grows rigid, and this rigidity leads to separation from all others. Egotism and cupidity isolate men. Therefore, the hearts of men must be seized by a devout emotion. They must be shaken by a religious awe in face of eternity, and stirred with an intuition of the creator of all living beings, and united through the strong feeling of fellowship experienced in the ritual of divine worship.
Above: SUN THE GENTLE, WIND
Below: K`AN THE ABYSMAL, WATER
Wind blowing over water disperses it, dissolving it into foam and mist. This suggests that when a man`s vital energy is dammed up within him (indicated as a danger by the attribute of the lower trigram), gentleness serves to break up and dissolve the blockage.
The Judgement
DISPERSION. Success. The king approaches his temple. It furthers one to cross the great water. Perseverance furthers.The text of this hexagram resembles that of Ts`ui, GATHERING TOGETHER (45). In the latter, the subject is the bringing together of elements that have been separated, as water collects in lakes upon the earth. Here the subject is the dispersing and dissolving of divisive egotism. DISPERSION shows the way, so to speak, that leads to gathering together. This explains the similarity of the two texts. Religious forces are needed to overcome the egotism that divides men. The common celebration of the great sacrificial feasts and sacred rites, which gave expression simultaneously to the interrelation and social articulation of family and state, was the means of employed by the great rulers to unite men. The sacred music and the splendor of the ceremonies aroused a strong tide of emotion that was shared by all hearts in unison, and that awakened a consciousness of the common origin of all creatures. In this way disunity was overcome and rigidity dissolved. A further means to the same end is co-operation in great general undertakings that set a high goal for the will of the people; in the common concentration on this goal, all barriers dissolve, just as, when a boat is crossing a great stream, all hands must unite in a joint task. But only a man who is himself free of all selfish ulterior considerations, and who perseveres in justice and steadfastness, is capable of so dissolving the hardness of egotism.
The Image
The wind drives over the water: The image of DISPERSION. Thus, the kings of old sacrificed to the gods, and built temples.In the autumn and winter, water begins to freeze into ice. When the warm breezes of spring come, the rigidity is dissolved, and the elements that have been dispersed in ice floes are reunited. It is the same with the minds of the people. Through hardness and selfishness the heart grows rigid, and this rigidity leads to separation from all others. Egotism and cupidity isolate men. Therefore, the hearts of men must be seized by a devout emotion. They must be shaken by a religious awe in face of eternity, and stirred with an intuition of the creator of all living beings, and united through the strong feeling of fellowship experienced in the ritual of divine worship.