I-Ching
Current
Changing
Transformed
Current
16 - Yü / Enthusiasm
Above: CHÊN THE AROUSING, THUNDER
Below: K`UN THE RECEPTIVE, EARTH
The strong line in the fourth place, that of the leading official, meets with response and obedience from all the other lines, which are all weak. The attribute of the upper trigram, Chên, is movement; the attributes of K`un, the lower, are obedience and devotion. This begins a movement that meets with devotion and therefore inspires enthusiasm, carrying all with it. Of great importance, furthermore, is the law of movement along the lines of least resistance, which in this hexagram is enunciated as the law for natural events and for human life.
The time of ENTHUSIASM derives from the fact that there is at hand an eminent man who is in sympathy with the spirit of the people and acts in accord with it. Hence, he finds universal and willing obedience. To arouse enthusiasm it is necessary for a man to adjust himself and his ordinances to the character of those whom he has to lead. The inviolability of natural laws rests on this principle of movement along the lines of least resistance. These laws are not forces external to things but represent the harmony of movement immanent in them. That is why the celestial bodies do not deviate from their orbits and why all events in nature occur with fixed regularity. It is the same with human society: only such laws are rooted in popular sentiment can be enforced, while laws violating this sentiment merely arouse resentment.
Again, it is enthusiasm that enables us to install helpers for the completion of an undertaking without fear of secret opposition. It is enthusiasm too, that can unify mass movements, as in war, so that they achieve victory.
When, at the beginning of summer, thunder and electrical energy comes rushing forth from the earth again, and the first thunderstorms refresh nature, a prolonged state of tension is resolved. Joy and relief make themselves felt. So too, music has power to ease tension within the heart and to loosen the grip of obscure emotions. The enthusiasm of the heart expresses itself involuntarily in a burst of song, in dance and rhythmic movement of the body. From immemorial times the inspiring effect of the invisible sound that moves all hearts, and draws them together, has mystified mankind.
Rulers have made use of this natural taste for music, and they elevated and regulated it. Music was looked upon as something serious and holy, designed to purify the feelings of men. It fell to music to glorify the virtues of heroes and thus to construct a bridge to the world of the unseen. In the temple men drew near to God with music and pantomimes (out of this later the theater developed). Religious feeling for the Creator of the world was united with the most sacred of human feelings, that of reverence for the ancestors. The ancestors were invited to these divine services as guests. of the Ruler of Heaven and as representatives of humanity in the higher regions. This uniting of the human past with the Divinity in solemn moments of religious inspiration established the bond between God and man. The ruler who revered the Divinity in revering his ancestors became thereby the Son of Heaven, in whom the heavenly and the earthly world met in mystical contact.
These ideas are the final summation of Chinese culture. Confucius has said of the great sacrifice at which these rites were performed: "He who could wholly comprehend this sacrifice could rule the world as though it were spinning on his hand.".
Above: CHÊN THE AROUSING, THUNDER
Below: K`UN THE RECEPTIVE, EARTH
The strong line in the fourth place, that of the leading official, meets with response and obedience from all the other lines, which are all weak. The attribute of the upper trigram, Chên, is movement; the attributes of K`un, the lower, are obedience and devotion. This begins a movement that meets with devotion and therefore inspires enthusiasm, carrying all with it. Of great importance, furthermore, is the law of movement along the lines of least resistance, which in this hexagram is enunciated as the law for natural events and for human life.
The Judgement
ENTHUSIASM. It furthers one to install helpers, and to set armies marching.The time of ENTHUSIASM derives from the fact that there is at hand an eminent man who is in sympathy with the spirit of the people and acts in accord with it. Hence, he finds universal and willing obedience. To arouse enthusiasm it is necessary for a man to adjust himself and his ordinances to the character of those whom he has to lead. The inviolability of natural laws rests on this principle of movement along the lines of least resistance. These laws are not forces external to things but represent the harmony of movement immanent in them. That is why the celestial bodies do not deviate from their orbits and why all events in nature occur with fixed regularity. It is the same with human society: only such laws are rooted in popular sentiment can be enforced, while laws violating this sentiment merely arouse resentment.
Again, it is enthusiasm that enables us to install helpers for the completion of an undertaking without fear of secret opposition. It is enthusiasm too, that can unify mass movements, as in war, so that they achieve victory.
The Image
Thunder comes resounding out of the earth: The image of ENTHUSIASM. Thus, the ancient kings made music in order to honor merit, and offered it with splendor to the Supreme Deity, and inviting their ancestors to be present.When, at the beginning of summer, thunder and electrical energy comes rushing forth from the earth again, and the first thunderstorms refresh nature, a prolonged state of tension is resolved. Joy and relief make themselves felt. So too, music has power to ease tension within the heart and to loosen the grip of obscure emotions. The enthusiasm of the heart expresses itself involuntarily in a burst of song, in dance and rhythmic movement of the body. From immemorial times the inspiring effect of the invisible sound that moves all hearts, and draws them together, has mystified mankind.
Rulers have made use of this natural taste for music, and they elevated and regulated it. Music was looked upon as something serious and holy, designed to purify the feelings of men. It fell to music to glorify the virtues of heroes and thus to construct a bridge to the world of the unseen. In the temple men drew near to God with music and pantomimes (out of this later the theater developed). Religious feeling for the Creator of the world was united with the most sacred of human feelings, that of reverence for the ancestors. The ancestors were invited to these divine services as guests. of the Ruler of Heaven and as representatives of humanity in the higher regions. This uniting of the human past with the Divinity in solemn moments of religious inspiration established the bond between God and man. The ruler who revered the Divinity in revering his ancestors became thereby the Son of Heaven, in whom the heavenly and the earthly world met in mystical contact.
These ideas are the final summation of Chinese culture. Confucius has said of the great sacrifice at which these rites were performed: "He who could wholly comprehend this sacrifice could rule the world as though it were spinning on his hand.".
Changing
Six in the second place means:
If one clings to the little boy, one loses the strong man.
In friendships and close relationships an individual must make a careful choice. He surrounds himself either with good or with bad company, as he cannot have both at once. If he throws himself away on unworthy friends he loses connection with people of intellectual power who could further him in the good.
If one clings to the little boy, one loses the strong man.
In friendships and close relationships an individual must make a careful choice. He surrounds himself either with good or with bad company, as he cannot have both at once. If he throws himself away on unworthy friends he loses connection with people of intellectual power who could further him in the good.
Six at the top means:
He meets with firm allegiance, and is still further bound. The king introduces him to the Western Mountain.
This refers to a man, an exalted sage, who has already put the turmoil of the world behind him. But a follower appears who understands him and is not to be put off, so the sage comes back into the world and aids the other in his work. Thus, there develops an eternal tie between the two.
The allegory is chosen from the annals of the Chou dynasty. The rulers of this dynasty honored men who had served them well by awarding them a place in the royal familys temple of ancestors on the Western Mountain. In this way they were regarded as sharing in the destiny of the ruling family.
He meets with firm allegiance, and is still further bound. The king introduces him to the Western Mountain.
This refers to a man, an exalted sage, who has already put the turmoil of the world behind him. But a follower appears who understands him and is not to be put off, so the sage comes back into the world and aids the other in his work. Thus, there develops an eternal tie between the two.
The allegory is chosen from the annals of the Chou dynasty. The rulers of this dynasty honored men who had served them well by awarding them a place in the royal familys temple of ancestors on the Western Mountain. In this way they were regarded as sharing in the destiny of the ruling family.
Transformed
17 - Sui / Following
Above: TUI THE JOYOUS, LAKE
Below: CHÊN THE AROUSING, THUNDER
The trigram Tui, the Joyous, whose attribute is gladness, is above. Chên, the Arousing, which has the attribute of movement, is below. Joy in movement induces following. The Joyous is symbolized by the youngest daughter, while the Arousing is the eldest son. An older man defers to a young girl and shows her consideration. By this he moves her to follow him.
In order to obtain a following one must first know how to adapt oneself. If a man would rule, he must first learn to serve, for only in this way does he secure from those below him the joyous assent that is necessary if they are to follow him. If he has to obtain a following by force or cunning, by conspiracy or by creating factions, he invariably arouses resistance, which obstructs willing adherence. But even joyous movement can lead to evil consequences, hence the added stipulation, "Perseverance furthers", that is, consistency in doing right, together with "No blame". Just as we should not ask others to follow us unless this condition is fulfilled, so it is only under this condition that we can in turn follow others without coming to harm.
The thought of obtaining a following through adaptation to the demands of the time is a great and significant idea, this is why the appended judgment is so favorable.
In the autumn, electricity withdraws into the earth again and rests. Here it is the thunder in the middle of the lake that serves as the image. Thunder in its winter rest, not thunder in motion. The idea of following in the sense of adaptation to the demands of the time grows out of this image. Thunder in the middle of the lake indicates times of darkness and rest. Similarly, a superior man, after being tirelessly active all day, allows himself rest and recuperation at night. No situation can become favorable until one is able to adapt to it and does not wear himself out with mistaken resistance.
Above: TUI THE JOYOUS, LAKE
Below: CHÊN THE AROUSING, THUNDER
The trigram Tui, the Joyous, whose attribute is gladness, is above. Chên, the Arousing, which has the attribute of movement, is below. Joy in movement induces following. The Joyous is symbolized by the youngest daughter, while the Arousing is the eldest son. An older man defers to a young girl and shows her consideration. By this he moves her to follow him.
The Judgement
FOLLOWING has supreme success. Perseverance furthers. No blame.In order to obtain a following one must first know how to adapt oneself. If a man would rule, he must first learn to serve, for only in this way does he secure from those below him the joyous assent that is necessary if they are to follow him. If he has to obtain a following by force or cunning, by conspiracy or by creating factions, he invariably arouses resistance, which obstructs willing adherence. But even joyous movement can lead to evil consequences, hence the added stipulation, "Perseverance furthers", that is, consistency in doing right, together with "No blame". Just as we should not ask others to follow us unless this condition is fulfilled, so it is only under this condition that we can in turn follow others without coming to harm.
The thought of obtaining a following through adaptation to the demands of the time is a great and significant idea, this is why the appended judgment is so favorable.
The Image
Thunder in the middle of the lake:The image of FOLLOWING. Thus, the superior man at nightfall, goes indoors for rest and recuperation.In the autumn, electricity withdraws into the earth again and rests. Here it is the thunder in the middle of the lake that serves as the image. Thunder in its winter rest, not thunder in motion. The idea of following in the sense of adaptation to the demands of the time grows out of this image. Thunder in the middle of the lake indicates times of darkness and rest. Similarly, a superior man, after being tirelessly active all day, allows himself rest and recuperation at night. No situation can become favorable until one is able to adapt to it and does not wear himself out with mistaken resistance.