I-Ching
Current
Changing
Transformed
Current
02 - K`un / The Receptive
Above: K`UN THE RECEPTIVE, EARTH
Below: K`UN THE RECEPTIVE, EARTH
This hexagram is made up of broken lines only. The broken lines represents the dark, yielding, receptive primal power of yin. The attribute of the hexagram is devotion; its image is the earth. It is the perfect complement of THE CREATIVE–the complement, not the opposite, for the Receptive does not combat the Creative but completes it. It represents nature in contrast to spirit, earth in contrast to heaven, space as against time, the female-maternal as against the male-paternal. However, as applied to human affairs, the principle of this complementary relationship is found not only in the relation between man and woman, but also in that between prince and minister and between father and son. Indeed, even in the individual this duality appears in the coexistence of the spiritual world and the world of the senses. But strictly speaking there is no real dualism here, because there is a clearly defined hierarchic relationship between the two principles. In itself of course the Receptive is just as important as the Creative, but the attribute of devotion defines the place occupied by this primal power in relation to the Creative. For the Receptive must be activated and led by the Creative; then it is productive of good. Only when it abandons this position and tries to stand as an equal side by side with the Creative, does it become evil. The result then is opposition to and struggle against the Creative, which is productive of evil to both.
Furthering through the perseverance of a mare.
If the superior man undertakes something and tries to lead, he goes astray. If he follows, he finds guidance.
It is favorable to find friends in the west and south, and to forego friends in the east and north.
Quiet perseverance brings good fortune.
The four fundamental aspects of the Creative – "sublime success, furthering through perseverance " are also attributed to the Receptive. Here however, the perseverance is more closely defined: it is that of a mare. The Receptive connotes spatial reality in contrast to the spiritual potentiality of the Creative. The potential becomes real and the spiritual becomes spatial through a specifically qualifying definition. Thus, the qualification, "of a mare" is here added to the idea of perseverance. The horse belongs to earth just as the dragon belongs to heaven. Its tireless roaming over the plains is taken as a symbol of the vast expanse of the earth. This is the symbol chosen because the mare combines the strength and swiftness of the horse with the gentleness and devotion of the cow.
Only because nature in its myriad forms corresponds with the myriad impulses of the Creative can it make these impulses real. Natures richness lies in its power to nourish all living things; its greatness lies in its power to give then beauty and splendor. Thus, it brings prosperity to all that live. It is the Creative that begets things, but they are brought to birth by the Receptive. Applied to human affairs, therefore, what the hexagram indicates is action in conformity with the situation. The person in questions is not in an independent position, but is acting as an assistant. This means that they must achieve something. It is not their task to try to lead, as that would only make him lose the way, but to let himself be led. If he knows how to meet fate with an attitude of acceptance, he is sure to find the right guidance. The superior man lets himself be guided. He does not go ahead blindly, but learns from the situation what is demanded of him and then follows this intimation from fate.
Since there is something to be accomplished, we need friends and helpers in the hour of toil and effort, once the ideas to be realized are firmly set. The time of toil and effort is indicated by the west and south, for west and south symbolize the place where the Receptive works for the Creative, as nature does in summer and autumn. If in that situation one does not mobilize all ones powers, the work to be accomplished will not be done. Hence, to find friends there means to find guidance. In addition to the time of toil and effort, there is also a time of planning, and for this we need this solitude. The east symbolized the place where a man receives orders from his master, and the north the place where he reports on what he has done. At that time he must be alone and objective. In this sacred hour he must do without companions, so that the purity of the moment may not be spoiled by fictional hates and favoritism.
Thus, the superior man who has breadth of character carries the outer world.
Just as there is only one heaven, so too there is only one earth. In the hexagram of heaven the doubling of the trigram implies duration in time, but in the hexagram of earth the doubling connotes the solidity and extension in space by virtue of which the earth is able to carry and preserve all things that live and move upon it. The earth in its devotion carries all things good and evil without exception. In the same way the superior man gives to his character breadth, purity, and sustaining power, so that he is able both to support and to bear with people and things.
Above: K`UN THE RECEPTIVE, EARTH
Below: K`UN THE RECEPTIVE, EARTH
This hexagram is made up of broken lines only. The broken lines represents the dark, yielding, receptive primal power of yin. The attribute of the hexagram is devotion; its image is the earth. It is the perfect complement of THE CREATIVE–the complement, not the opposite, for the Receptive does not combat the Creative but completes it. It represents nature in contrast to spirit, earth in contrast to heaven, space as against time, the female-maternal as against the male-paternal. However, as applied to human affairs, the principle of this complementary relationship is found not only in the relation between man and woman, but also in that between prince and minister and between father and son. Indeed, even in the individual this duality appears in the coexistence of the spiritual world and the world of the senses. But strictly speaking there is no real dualism here, because there is a clearly defined hierarchic relationship between the two principles. In itself of course the Receptive is just as important as the Creative, but the attribute of devotion defines the place occupied by this primal power in relation to the Creative. For the Receptive must be activated and led by the Creative; then it is productive of good. Only when it abandons this position and tries to stand as an equal side by side with the Creative, does it become evil. The result then is opposition to and struggle against the Creative, which is productive of evil to both.
The Judgement
THE RECEPTIVE brings about sublime success.Furthering through the perseverance of a mare.
If the superior man undertakes something and tries to lead, he goes astray. If he follows, he finds guidance.
It is favorable to find friends in the west and south, and to forego friends in the east and north.
Quiet perseverance brings good fortune.
The four fundamental aspects of the Creative – "sublime success, furthering through perseverance " are also attributed to the Receptive. Here however, the perseverance is more closely defined: it is that of a mare. The Receptive connotes spatial reality in contrast to the spiritual potentiality of the Creative. The potential becomes real and the spiritual becomes spatial through a specifically qualifying definition. Thus, the qualification, "of a mare" is here added to the idea of perseverance. The horse belongs to earth just as the dragon belongs to heaven. Its tireless roaming over the plains is taken as a symbol of the vast expanse of the earth. This is the symbol chosen because the mare combines the strength and swiftness of the horse with the gentleness and devotion of the cow.
Only because nature in its myriad forms corresponds with the myriad impulses of the Creative can it make these impulses real. Natures richness lies in its power to nourish all living things; its greatness lies in its power to give then beauty and splendor. Thus, it brings prosperity to all that live. It is the Creative that begets things, but they are brought to birth by the Receptive. Applied to human affairs, therefore, what the hexagram indicates is action in conformity with the situation. The person in questions is not in an independent position, but is acting as an assistant. This means that they must achieve something. It is not their task to try to lead, as that would only make him lose the way, but to let himself be led. If he knows how to meet fate with an attitude of acceptance, he is sure to find the right guidance. The superior man lets himself be guided. He does not go ahead blindly, but learns from the situation what is demanded of him and then follows this intimation from fate.
Since there is something to be accomplished, we need friends and helpers in the hour of toil and effort, once the ideas to be realized are firmly set. The time of toil and effort is indicated by the west and south, for west and south symbolize the place where the Receptive works for the Creative, as nature does in summer and autumn. If in that situation one does not mobilize all ones powers, the work to be accomplished will not be done. Hence, to find friends there means to find guidance. In addition to the time of toil and effort, there is also a time of planning, and for this we need this solitude. The east symbolized the place where a man receives orders from his master, and the north the place where he reports on what he has done. At that time he must be alone and objective. In this sacred hour he must do without companions, so that the purity of the moment may not be spoiled by fictional hates and favoritism.
The Image
The earths condition is receptive devotion.Thus, the superior man who has breadth of character carries the outer world.
Just as there is only one heaven, so too there is only one earth. In the hexagram of heaven the doubling of the trigram implies duration in time, but in the hexagram of earth the doubling connotes the solidity and extension in space by virtue of which the earth is able to carry and preserve all things that live and move upon it. The earth in its devotion carries all things good and evil without exception. In the same way the superior man gives to his character breadth, purity, and sustaining power, so that he is able both to support and to bear with people and things.
Changing
Six in the beginning means:
Setting right what has been spoiled by the father. If there is a son who is worthy, mo blame rests upon the departed father. Danger. In the end good fortune.
Rigid adherence to tradition has resulted in decay. But the decay has not yet penetrated deeply and so can still be easily remedied. It is as if a son were compensating for the decay his father allowed to creep in. Then no blame attaches to the father. However, one must not overlook the danger or take the matter too lightly. Only if one is conscious of the danger connected with every reform will everything go well in the end.
Setting right what has been spoiled by the father. If there is a son who is worthy, mo blame rests upon the departed father. Danger. In the end good fortune.
Rigid adherence to tradition has resulted in decay. But the decay has not yet penetrated deeply and so can still be easily remedied. It is as if a son were compensating for the decay his father allowed to creep in. Then no blame attaches to the father. However, one must not overlook the danger or take the matter too lightly. Only if one is conscious of the danger connected with every reform will everything go well in the end.
Six in the fourth place means:
Tolerating what has been spoiled by the father. In continuing, one sees humiliation.
This shows the situation of someone too weak to take measures against decay that has its roots in the past and is just beginning to manifest itself. It is allowed to run its course. If this continues, humiliation will result.
Tolerating what has been spoiled by the father. In continuing, one sees humiliation.
This shows the situation of someone too weak to take measures against decay that has its roots in the past and is just beginning to manifest itself. It is allowed to run its course. If this continues, humiliation will result.
Six in the fifth place means:
In setting right what has been spoiled by the father, one meets with praise.
An individual is confronted with corruption originating from neglect in former times. He lacks the power to ward it off alone, but with able helpers he can at least bring about a thorough reform, if he cannot create a new beginning, and this also is praiseworthy.
In setting right what has been spoiled by the father, one meets with praise.
An individual is confronted with corruption originating from neglect in former times. He lacks the power to ward it off alone, but with able helpers he can at least bring about a thorough reform, if he cannot create a new beginning, and this also is praiseworthy.
Transformed
18 - Ku / Work on What Has Been Spoiled (Decay)
Above: KÊN KEEPING STILL, MOUNTAIN
Below: SUN THE GENTLE, WIND
The Chinese character Ku represents a bowl in whose contents worms are breeding. This means decay. It is come about because the gentle indifference in the lower trigram has come together with the rigid inertia of the upper, and the result is stagnation. Since this implies guilt, the conditions embody a demand for removal of the cause. Hence, the meaning of the hexagram is not simply "what has been spoiled" but "work on what has been spoiled".
What has been spoiled through man`s fault can be made good again through man`s work. It is not immutable fate, as in the time of STANDSTILL, that has caused the state of corruption, but rather the abuse of human freedom. Work toward improving conditions promises well, because it accords the possibilities of the time. We must not recoil from work and danger, which are symbolized by "crossing of the great water", but must take hold energetically. Success depends, however, on proper deliberation. This is expressed by the lines, "Before the starting point, three days, after the starting point, three days". We must first know the causes of corruption before we can do away with them hence it is necessary to be cautious during the time before the start. Then we must see to it that the new way is safely entered upon, so that a relapse may be avoided. We must pay attention to the time after the start. Decisiveness and energy must take the place of the inertia and indifference that have led to decay, in order that the ending may be followed by a new beginning.
When the wind blows low on the mountain, it is thrown back and spoils the vegetation. This contains a challenge to improvement. It is the same with debasing attitudes and fashions as it can be said that they corrupt human society. To do away with this corruption, the superior man must regenerate society. His methods likewise must be derived from the two trigrams, but in such a way that their effects unfold in orderly sequence. The superior man must first remove stagnation by stirring up public opinion, as the wind stirs everything, and must then strengthen and tranquillize the character of the people, as the mountain gives tranquillity and nourishment to all that grows in its vicinity.
Above: KÊN KEEPING STILL, MOUNTAIN
Below: SUN THE GENTLE, WIND
The Chinese character Ku represents a bowl in whose contents worms are breeding. This means decay. It is come about because the gentle indifference in the lower trigram has come together with the rigid inertia of the upper, and the result is stagnation. Since this implies guilt, the conditions embody a demand for removal of the cause. Hence, the meaning of the hexagram is not simply "what has been spoiled" but "work on what has been spoiled".
The Judgement
WORK ON WHAT HAS BEEN SPOILED has supreme success. It furthers one to cross the great water. Before the starting point, three days, after the starting point, three days.What has been spoiled through man`s fault can be made good again through man`s work. It is not immutable fate, as in the time of STANDSTILL, that has caused the state of corruption, but rather the abuse of human freedom. Work toward improving conditions promises well, because it accords the possibilities of the time. We must not recoil from work and danger, which are symbolized by "crossing of the great water", but must take hold energetically. Success depends, however, on proper deliberation. This is expressed by the lines, "Before the starting point, three days, after the starting point, three days". We must first know the causes of corruption before we can do away with them hence it is necessary to be cautious during the time before the start. Then we must see to it that the new way is safely entered upon, so that a relapse may be avoided. We must pay attention to the time after the start. Decisiveness and energy must take the place of the inertia and indifference that have led to decay, in order that the ending may be followed by a new beginning.
The Image
The wind blows low on the mountain: The image of DECAY. Thus, the superior man stirs up the people and strengthens their spirit.When the wind blows low on the mountain, it is thrown back and spoils the vegetation. This contains a challenge to improvement. It is the same with debasing attitudes and fashions as it can be said that they corrupt human society. To do away with this corruption, the superior man must regenerate society. His methods likewise must be derived from the two trigrams, but in such a way that their effects unfold in orderly sequence. The superior man must first remove stagnation by stirring up public opinion, as the wind stirs everything, and must then strengthen and tranquillize the character of the people, as the mountain gives tranquillity and nourishment to all that grows in its vicinity.