I-Ching
Current
Changing
Transformed
Current
10 - Lü / Treading (Conduct)
Above: CH`IEN THE CREATIVE, HEAVEN
Below: TUI THE JOYOUS, LAKE
The name of the hexagram means on the one hand the right way of conducting oneself. Heaven, the father, is above, and the lake, the youngest daughter, is below. This shows the difference between high and low, upon which composure, correct social conduct, depends. On the other hand the word for the name of the hexagram, TREADING, means literally treading upon something. The small and cheerful (Tui) treads upon the large and strong (Ch`ien). The direction of movement of the two primary trigrams is upward. The fact that the strong treads on the weak is not mentioned in the Book of Changes, because it is taken for granted. For the weak to take a stand against the strong is not dangerous here, because it happened in good humor (Tui) and without presumption, so that the strong man is not irritated but takes it all with good humor.
The situation is really difficult. That which is strongest and that which is weakest are close together. The weak follows behind the strong and worries it. The strong, however, acquiesces and does not hurt the weak, because the contact is in good humor and harmless.
In terms of a human situation, one is handling wild, intractable people. In such a case ones purpose will be achieved if one behaves with decorum. Pleasant manners succeed even with irritable people.
Heaven and the lake show a difference of elevation that inheres in the natures of the two, hence no envy arises. Among mankind also there are necessarily differences of elevation; it is impossible to bring about universal equality. But it is important that differences in social rank should not be arbitrary and unjust, for if this occurs, envy and class struggle are the inevitable consequences. If, on the other hand, external differences in rank correspond with differences in inner worth, and if inner worth forms the criterion of external rank, people acquiesce and order reigns in society.
Above: CH`IEN THE CREATIVE, HEAVEN
Below: TUI THE JOYOUS, LAKE
The name of the hexagram means on the one hand the right way of conducting oneself. Heaven, the father, is above, and the lake, the youngest daughter, is below. This shows the difference between high and low, upon which composure, correct social conduct, depends. On the other hand the word for the name of the hexagram, TREADING, means literally treading upon something. The small and cheerful (Tui) treads upon the large and strong (Ch`ien). The direction of movement of the two primary trigrams is upward. The fact that the strong treads on the weak is not mentioned in the Book of Changes, because it is taken for granted. For the weak to take a stand against the strong is not dangerous here, because it happened in good humor (Tui) and without presumption, so that the strong man is not irritated but takes it all with good humor.
The Judgement
TREADING. Treading upon the tail of the tiger. It does not bite the man. Success.The situation is really difficult. That which is strongest and that which is weakest are close together. The weak follows behind the strong and worries it. The strong, however, acquiesces and does not hurt the weak, because the contact is in good humor and harmless.
In terms of a human situation, one is handling wild, intractable people. In such a case ones purpose will be achieved if one behaves with decorum. Pleasant manners succeed even with irritable people.
The Image
Heaven above, the lake below: The image of TREADING. Thus, the superior man discriminates between high and low, and thereby fortifies the thinking of the people.Heaven and the lake show a difference of elevation that inheres in the natures of the two, hence no envy arises. Among mankind also there are necessarily differences of elevation; it is impossible to bring about universal equality. But it is important that differences in social rank should not be arbitrary and unjust, for if this occurs, envy and class struggle are the inevitable consequences. If, on the other hand, external differences in rank correspond with differences in inner worth, and if inner worth forms the criterion of external rank, people acquiesce and order reigns in society.
Changing
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.