I-Ching
Current
Changing
Transformed
Current
48 - Ching / The Well
Above: K`AN THE ABYSMAL, WATER
Below: SUN THE GENTLE, WIND, WOOD
Wood is below, water above. The wood goes down into the earth to bring up water. The image derives from the pole-and-bucket well of ancient China. The wood represents not the buckets, which in ancient times were made of clay, but rather the wooden poles by which the water is hauled up from the well. The image also refers to the world of plants, which lift water out of the earth by means of their fibers. The well from which water is drawn conveys the further idea of an inexhaustible dispensing of nourishment.
In ancient China the capital cities were sometimes moved, partly for the sake of more favorable location, partly because of a change in dynasties. The style of architecture changed in the course of centuries, but the shape of the well has remained the same from ancient times to this day. Thus, the well is the symbol of that social structure which, evolved by mankind in meeting its most primitive needs, is independent of all political forms. Political structures change, as do nations, but the life of man with its needs remains eternally the same, which cannot be changed. Life is also inexhaustible. It grows neither less nor more, but exists for one and all. The generations come and go, and all enjoy life in its inexhaustible abundance. However, there are two prerequisites for a satisfactory political or social organization of mankind. We must go down to the very foundations of life, for any merely superficial ordering of life that leaves its deepest needs unsatisfied is as ineffectual as if no attempt at order had ever been made. Carelessness, by which the jug is broken, is also disastrous. If for instance the military defense of a state is carried to such excess that it provokes wars by which the power of the state is annihilated, this is a breaking of the jug. This hexagram applies also to the individual. Although men may differ in disposition and in education, the foundations of human nature are the same in everyone. Every human being can draw in the course of his education from the inexhaustible wellspring of the divine in man`s nature. But here likewise two dangers threaten: a man may fail in his education to penetrate to the real roots of humanity and remain fixed in convention. A partial education of this sort is as bad as none, or he may suddenly collapse and neglect his self-development completely.
The trigram Sun, wood, is below, and the trigram K`an, water, is above it. Wood sucks water upward. Just as wood as an organism imitates the action of the well, which benefits all parts of the plant, the superior man organizes human society, so that, as in a plant organism, its parts co-operate for the benefit of the whole.
Above: K`AN THE ABYSMAL, WATER
Below: SUN THE GENTLE, WIND, WOOD
Wood is below, water above. The wood goes down into the earth to bring up water. The image derives from the pole-and-bucket well of ancient China. The wood represents not the buckets, which in ancient times were made of clay, but rather the wooden poles by which the water is hauled up from the well. The image also refers to the world of plants, which lift water out of the earth by means of their fibers. The well from which water is drawn conveys the further idea of an inexhaustible dispensing of nourishment.
The Judgement
THE WELL. The town may be changed, but the well cannot be changed. It neither decreases nor increases. They come and go and draw from the well. If one gets down almost to the water, and the rope does not go all the way, or the jug breaks, it brings misfortune.In ancient China the capital cities were sometimes moved, partly for the sake of more favorable location, partly because of a change in dynasties. The style of architecture changed in the course of centuries, but the shape of the well has remained the same from ancient times to this day. Thus, the well is the symbol of that social structure which, evolved by mankind in meeting its most primitive needs, is independent of all political forms. Political structures change, as do nations, but the life of man with its needs remains eternally the same, which cannot be changed. Life is also inexhaustible. It grows neither less nor more, but exists for one and all. The generations come and go, and all enjoy life in its inexhaustible abundance. However, there are two prerequisites for a satisfactory political or social organization of mankind. We must go down to the very foundations of life, for any merely superficial ordering of life that leaves its deepest needs unsatisfied is as ineffectual as if no attempt at order had ever been made. Carelessness, by which the jug is broken, is also disastrous. If for instance the military defense of a state is carried to such excess that it provokes wars by which the power of the state is annihilated, this is a breaking of the jug. This hexagram applies also to the individual. Although men may differ in disposition and in education, the foundations of human nature are the same in everyone. Every human being can draw in the course of his education from the inexhaustible wellspring of the divine in man`s nature. But here likewise two dangers threaten: a man may fail in his education to penetrate to the real roots of humanity and remain fixed in convention. A partial education of this sort is as bad as none, or he may suddenly collapse and neglect his self-development completely.
The Image
Water over wood: the image of THE WELL. Thus, the superior man encourages the people at their work, and exhorts them to help one another.The trigram Sun, wood, is below, and the trigram K`an, water, is above it. Wood sucks water upward. Just as wood as an organism imitates the action of the well, which benefits all parts of the plant, the superior man organizes human society, so that, as in a plant organism, its parts co-operate for the benefit of the whole.
Changing
Nine in the second place means:
Perseverance brings good fortune.
The premise here is that the gates to success are beginning to open. Resistance gives way and we forge ahead. This is the point at which, only too easily, we become the prey of exuberant self-confidence. This is why the oracle says that perseverance (i.e., perseverance in inner equilibrium, without excessive use of power) brings good fortune.
Perseverance brings good fortune.
The premise here is that the gates to success are beginning to open. Resistance gives way and we forge ahead. This is the point at which, only too easily, we become the prey of exuberant self-confidence. This is why the oracle says that perseverance (i.e., perseverance in inner equilibrium, without excessive use of power) brings good fortune.
Nine in the third place means:
The inferior man works through power, the superior man does not act thus. To continue is dangerous. A goat butts against a hedge, and gets its horns entangled.
Making a boast of power leads to entanglements, just as a goat entangles its horns when it butts against a hedge. Whereas an inferior man revels in power when he comes into possession of it, the superior man never makes this mistake. He is conscious at all times of the danger of pushing ahead regardless of circumstances, and therefore renounces in good time the empty display of force.
The inferior man works through power, the superior man does not act thus. To continue is dangerous. A goat butts against a hedge, and gets its horns entangled.
Making a boast of power leads to entanglements, just as a goat entangles its horns when it butts against a hedge. Whereas an inferior man revels in power when he comes into possession of it, the superior man never makes this mistake. He is conscious at all times of the danger of pushing ahead regardless of circumstances, and therefore renounces in good time the empty display of force.
Six at the top means:
A goat butts against a hedge. It cannot go backward or forward. Nothing serves to further. If one notes the difficulty, this brings good fortune.
If we venture too far we come to a deadlock, unable either to advance or to retreat and whatever we do merely serves to complicate things further. Such obstinacy leads to insufferable difficulties. But if, realizing the situation, we compose ourselves and decide not to continue, everything will right itself in time.
A goat butts against a hedge. It cannot go backward or forward. Nothing serves to further. If one notes the difficulty, this brings good fortune.
If we venture too far we come to a deadlock, unable either to advance or to retreat and whatever we do merely serves to complicate things further. Such obstinacy leads to insufferable difficulties. But if, realizing the situation, we compose ourselves and decide not to continue, everything will right itself in time.
Transformed
34 - Ta Chuang / The Power of the Great
Above: CHÊN THE AROUSING, THUNDER
Below: CH`IEN THE CREATIVE, HEAVEN
The great lines, that is, the light, strong lines, are powerful. Four light lines have entered the hexagram from below and are about to ascend higher. The upper trigram is Chên, the Arousing; the lower is Ch`ien, the Creative. Ch`ien is strong, Chên produces movement. The union of movement and strength gives the meaning of THE POWER OF THE GREAT. The hexagram is linked with the second month (March-April).
The hexagram points to a time when inner worth mounts with great force and comes to power. But its strength has already passed beyond the median line, hence there is danger that one may rely entirely on ones own power and forget to ask what is right. There is danger too, that, being intent on movement, we may not wait for the right time, hence, the added statement that perseverance furthers. That is truly great power which does not degenerate into mere force but remains inwardly united with the fundamental principles of right and of justice. When we understand this point, namely, that greatness and justice must be indissolubly united, we understand the true meaning of all that happens in heaven and on earth.
Thunder as electrical energy mounts upward in the spring. The direction of this movement is in harmony with that of the movement of heaven. It is therefore a movement in accord with heaven, producing great power. However, true greatness depends on being in harmony with what is right. Therefore, in times of great power the superior man avoids doing anything that is not in harmony with the established order.
Above: CHÊN THE AROUSING, THUNDER
Below: CH`IEN THE CREATIVE, HEAVEN
The great lines, that is, the light, strong lines, are powerful. Four light lines have entered the hexagram from below and are about to ascend higher. The upper trigram is Chên, the Arousing; the lower is Ch`ien, the Creative. Ch`ien is strong, Chên produces movement. The union of movement and strength gives the meaning of THE POWER OF THE GREAT. The hexagram is linked with the second month (March-April).
The Judgement
THE POWER OF THE GREAT. Perseverance furthers.The hexagram points to a time when inner worth mounts with great force and comes to power. But its strength has already passed beyond the median line, hence there is danger that one may rely entirely on ones own power and forget to ask what is right. There is danger too, that, being intent on movement, we may not wait for the right time, hence, the added statement that perseverance furthers. That is truly great power which does not degenerate into mere force but remains inwardly united with the fundamental principles of right and of justice. When we understand this point, namely, that greatness and justice must be indissolubly united, we understand the true meaning of all that happens in heaven and on earth.
The Image
Thunder in heaven above: The image of THE POWER OF THE GREAT. Thus, the superior man does not tread upon paths that are not in accord with established order.Thunder as electrical energy mounts upward in the spring. The direction of this movement is in harmony with that of the movement of heaven. It is therefore a movement in accord with heaven, producing great power. However, true greatness depends on being in harmony with what is right. Therefore, in times of great power the superior man avoids doing anything that is not in harmony with the established order.