I-Ching
Current
Changing
Transformed
Current
06 - Sung / Conflict
Above: CH`IEN THE CREATIVE, HEAVEN
Below: K`AN THE ABYSMAL, WATER
The upper trigram, whose image is heaven, has an upward movement. The lower trigram, water, in accordance with its nature tends downward. Thus, the two halves move away from each other, giving rise to the idea of conflict.
The attribute of the Creative is strength, that of the Abysmal is danger, and guile. Where cunning has force before it, there is conflict.
A third indication of conflict, in terms of character, is presented by the combination of deep cunning within and fixed determination outwardly. A person of this character will certainly be quarrelsome.
Conflict develops when one feels himself to be in the right and runs into opposition. If one is not convinced of being in the right, opposition leads to craftiness or high-handed encroachment but not to open conflict.
If a man is entangled in a conflict, his only salvation lies in being so clear-headed and inwardly strong that he is always ready to come to terms by meeting the opponent halfway. To carry on the conflict to the bitter end has evil effects even when one is in the right, because the enmity is then perpetuated. It is important to see the great man, that is, an impartial man whose authority is great enough to terminate the conflict amicably or assure a just decision. In times of strife, crossing the great water is to be avoided, that is, dangerous enterprises are not to be begun, because in order to be successful they require concerted unity of focus. Conflict within weakens the power to conquer danger without.
Thus, in all his transactions the superior man carefully considers the beginning.
The image indicates that the causes of conflict are latent in the opposing tendencies of the two trigrams. Once these opposing tendencies appear, conflict is inevitable. To avoid it, therefore, everything must be taken carefully into consideration in the very beginning. If rights and duties are exactly defined, or if, in a group, the spiritual trends of the individuals harmonize, the cause of conflict is removed in advance.
Above: CH`IEN THE CREATIVE, HEAVEN
Below: K`AN THE ABYSMAL, WATER
The upper trigram, whose image is heaven, has an upward movement. The lower trigram, water, in accordance with its nature tends downward. Thus, the two halves move away from each other, giving rise to the idea of conflict.
The attribute of the Creative is strength, that of the Abysmal is danger, and guile. Where cunning has force before it, there is conflict.
A third indication of conflict, in terms of character, is presented by the combination of deep cunning within and fixed determination outwardly. A person of this character will certainly be quarrelsome.
The Judgement
CONFLICT. You are sincere, and are being obstructed. A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water.Conflict develops when one feels himself to be in the right and runs into opposition. If one is not convinced of being in the right, opposition leads to craftiness or high-handed encroachment but not to open conflict.
If a man is entangled in a conflict, his only salvation lies in being so clear-headed and inwardly strong that he is always ready to come to terms by meeting the opponent halfway. To carry on the conflict to the bitter end has evil effects even when one is in the right, because the enmity is then perpetuated. It is important to see the great man, that is, an impartial man whose authority is great enough to terminate the conflict amicably or assure a just decision. In times of strife, crossing the great water is to be avoided, that is, dangerous enterprises are not to be begun, because in order to be successful they require concerted unity of focus. Conflict within weakens the power to conquer danger without.
The Image
Heaven and water go their opposite ways: The image of CONFLICT.Thus, in all his transactions the superior man carefully considers the beginning.
The image indicates that the causes of conflict are latent in the opposing tendencies of the two trigrams. Once these opposing tendencies appear, conflict is inevitable. To avoid it, therefore, everything must be taken carefully into consideration in the very beginning. If rights and duties are exactly defined, or if, in a group, the spiritual trends of the individuals harmonize, the cause of conflict is removed in advance.
Changing
Six in the second place means:
Bites through tender meat, so that his nose disappears. No blame.
It is easy to discriminate between right and wrong in this case, as it is like biting through tender meat. One encounters a hardened sinner, and, aroused by anger, goes a little too far with the punishment. The disappearance of the nose in the course of the bite signifies that indignation blots out finer sensibility. However, there is no great harm in this, because the penalty as such is just.
Bites through tender meat, so that his nose disappears. No blame.
It is easy to discriminate between right and wrong in this case, as it is like biting through tender meat. One encounters a hardened sinner, and, aroused by anger, goes a little too far with the punishment. The disappearance of the nose in the course of the bite signifies that indignation blots out finer sensibility. However, there is no great harm in this, because the penalty as such is just.
Six in the fifth place means:
Bites on dried lean meat. Receives yellow gold. Perseveringly aware of danger. No blame.
The case to be decided is indeed not easy, but perfectly clear. Since we naturally incline to leniency, we must make every effort to be like yellow gold, that is, as true as gold and as impartial as yellow, the color of the middle (the mean). It is only by remaining conscious of the dangers growing out of the responsibility we have assumed that we can avoid making mistakes.
Bites on dried lean meat. Receives yellow gold. Perseveringly aware of danger. No blame.
The case to be decided is indeed not easy, but perfectly clear. Since we naturally incline to leniency, we must make every effort to be like yellow gold, that is, as true as gold and as impartial as yellow, the color of the middle (the mean). It is only by remaining conscious of the dangers growing out of the responsibility we have assumed that we can avoid making mistakes.
Nine at the top means:
His neck is fastened in the wooden cangue so that his ears disappear. Misfortune.
In contrast to the first line, this line refers to a man who is incorrigible. His punishment is the wooden cangue, and his ears disappear under it. That is to say, he is deaf to warnings, and this obstinacy leads to misfortune.
His neck is fastened in the wooden cangue so that his ears disappear. Misfortune.
In contrast to the first line, this line refers to a man who is incorrigible. His punishment is the wooden cangue, and his ears disappear under it. That is to say, he is deaf to warnings, and this obstinacy leads to misfortune.
Transformed
21 - Shih Ho / Biting Through
Above: LI THE CLINGING, FIRE
Below: CHÊN THE AROUSING, THUNDER
This hexagram represents an open mouth (cf. hexagram 27) with an obstruction (in the fourth place) between the teeth. As a result the lips cannot meet. To bring them together one must bite energetically through the obstacle. Since this hexagram is made up of the trigrams for thunder and for lightning, it indicates how obstacles are forcibly removed in nature. Energetic biting through overcomes the obstacle that prevents the joining of the lips, and the storm with its thunder and lightning overcomes the disturbing tension in nature. Recourse to law and penalties overcomes the disturbances of harmonious social life caused by criminals and slanderers. The theme of this hexagram is a criminal lawsuit, in contradistinction to that of Sung, CONFLICT (6), which refers to civil suits.
When an obstacle to union arises, energetic biting through brings success. This is true in all situations. Whenever unity cannot be established, the obstruction is due to a tale-bearer or traitor who is interfering and blocking the way. To prevent permanent injury, vigorous measures must be taken at once. Deliberate obstruction of this sort does not vanish of its own accord. Judgment and punishment are required to deter or obviate it.
However, it is important to proceed in the right way. The hexagram combines Li, clarity, and Chên, excitement. Li is yielding, Chên is hard. Unqualified hardness and excitement would be too violent in meting out punishment, but unqualified clarity and gentleness would be too weak. The two together create the just measure. It is momentous that the man who makes the decisions (represented by the fifth line) is gentle by nature, while he commands respect by his conduct in his position.
Penalties are the individual applications of the law. The laws specify the penalties. Clarity prevails when mild and severe penalties are differentiated, according to the nature of the crimes. This is symbolized by the clarity of lightning. The law is strengthened by a just application of penalties. This is symbolized by the terror of thunder. This clarity and severity have the effect of instilling respect. The penalties are not ends in themselves. The obstructions in the social life of man increase when there is a lack of clarity in the penal codes and slackness in executing them. The only way to strengthen the law is to make it clear and make penalties certain and swift.
Above: LI THE CLINGING, FIRE
Below: CHÊN THE AROUSING, THUNDER
This hexagram represents an open mouth (cf. hexagram 27) with an obstruction (in the fourth place) between the teeth. As a result the lips cannot meet. To bring them together one must bite energetically through the obstacle. Since this hexagram is made up of the trigrams for thunder and for lightning, it indicates how obstacles are forcibly removed in nature. Energetic biting through overcomes the obstacle that prevents the joining of the lips, and the storm with its thunder and lightning overcomes the disturbing tension in nature. Recourse to law and penalties overcomes the disturbances of harmonious social life caused by criminals and slanderers. The theme of this hexagram is a criminal lawsuit, in contradistinction to that of Sung, CONFLICT (6), which refers to civil suits.
The Judgement
BITING THROUGH has success. It is favorable to let justice be administered.When an obstacle to union arises, energetic biting through brings success. This is true in all situations. Whenever unity cannot be established, the obstruction is due to a tale-bearer or traitor who is interfering and blocking the way. To prevent permanent injury, vigorous measures must be taken at once. Deliberate obstruction of this sort does not vanish of its own accord. Judgment and punishment are required to deter or obviate it.
However, it is important to proceed in the right way. The hexagram combines Li, clarity, and Chên, excitement. Li is yielding, Chên is hard. Unqualified hardness and excitement would be too violent in meting out punishment, but unqualified clarity and gentleness would be too weak. The two together create the just measure. It is momentous that the man who makes the decisions (represented by the fifth line) is gentle by nature, while he commands respect by his conduct in his position.
The Image
Thunder and lighting: The image of BITING THROUGH. Thus, the kings of former times made firm the laws through clearly defined penalties.Penalties are the individual applications of the law. The laws specify the penalties. Clarity prevails when mild and severe penalties are differentiated, according to the nature of the crimes. This is symbolized by the clarity of lightning. The law is strengthened by a just application of penalties. This is symbolized by the terror of thunder. This clarity and severity have the effect of instilling respect. The penalties are not ends in themselves. The obstructions in the social life of man increase when there is a lack of clarity in the penal codes and slackness in executing them. The only way to strengthen the law is to make it clear and make penalties certain and swift.