I-Ching
Current
Changing
Transformed
Current
53 - Chien / Development (Gradual Progress)
Above: SUN THE GENTLE, WIND, WOOD
Below: KÊN KEEPING STILL, MOUNTAIN
This hexagram is made up of Sun (wood, penetration) above and without, and Kên (mountain, stillness) below and within. A tree on a mountain develops slowly according to the law of its being and consequently stands firmly rooted. This gives the idea of a development that proceeds gradually, step by step. The attributes of the trigrams also point to this. Within is tranquillity, which guards against precipitate actions, and without is penetration, which makes development and progress possible.
The development of events that leads to a girl following a man to his home proceeds slowly. The various formalities must be disposed of before the marriage takes place. This principle of gradual development can be applied to other situations as well, and it is always applicable where it is a matter of correct relationships based on co-operation, as for instance in the appointment of an official. The development must be allowed to take its proper course. Hasty action would not be wise. This is also true, finally, of any effort to exert influence on others, for here too, the essential factor is a correct way of development through cultivation of ones own personality. No influence such as that exerted by agitators has a lasting effect. Within the personality too, development must follow the same course if lasting results are to be achieved. Gentleness that is adaptable, but at the same time penetrating, is the outer form that should proceed from inner calm. The very gradualness of the development makes it necessary to have perseverance, for perseverance alone prevents slow progress from dwindling to nothing.
The tree on the mountain is visible from afar, and its development influences the landscape of the entire region. It does not shoot up like a swamp plant, but its growth proceeds gradually. Thus also, the work of influencing people can be only gradual. No sudden influence or awakening is of lasting effect. Progress must be quite gradual, and in order to obtain such progress in public opinion and in the mores of the people, it is necessary for the personality to acquire influence and weight. This comes about through careful and constant work on ones own moral development.
Above: SUN THE GENTLE, WIND, WOOD
Below: KÊN KEEPING STILL, MOUNTAIN
This hexagram is made up of Sun (wood, penetration) above and without, and Kên (mountain, stillness) below and within. A tree on a mountain develops slowly according to the law of its being and consequently stands firmly rooted. This gives the idea of a development that proceeds gradually, step by step. The attributes of the trigrams also point to this. Within is tranquillity, which guards against precipitate actions, and without is penetration, which makes development and progress possible.
The Judgement
DEVELOPMENT. The maiden is given in marriage. Good fortune. Perseverance furthers.The development of events that leads to a girl following a man to his home proceeds slowly. The various formalities must be disposed of before the marriage takes place. This principle of gradual development can be applied to other situations as well, and it is always applicable where it is a matter of correct relationships based on co-operation, as for instance in the appointment of an official. The development must be allowed to take its proper course. Hasty action would not be wise. This is also true, finally, of any effort to exert influence on others, for here too, the essential factor is a correct way of development through cultivation of ones own personality. No influence such as that exerted by agitators has a lasting effect. Within the personality too, development must follow the same course if lasting results are to be achieved. Gentleness that is adaptable, but at the same time penetrating, is the outer form that should proceed from inner calm. The very gradualness of the development makes it necessary to have perseverance, for perseverance alone prevents slow progress from dwindling to nothing.
The Image
On the mountain, a tree: The image of DEVELOPMENT. Thus, the superior man abides in dignity and virtue, in order to improve the public mores.The tree on the mountain is visible from afar, and its development influences the landscape of the entire region. It does not shoot up like a swamp plant, but its growth proceeds gradually. Thus also, the work of influencing people can be only gradual. No sudden influence or awakening is of lasting effect. Progress must be quite gradual, and in order to obtain such progress in public opinion and in the mores of the people, it is necessary for the personality to acquire influence and weight. This comes about through careful and constant work on ones own moral development.
Changing
Six at the beginning means:
The bird meets with misfortune through flying.
A bird ought to remain in the nest until it is fledged. If it tries to fly before this, it invites misfortune. Extraordinary measures should be resorted to only when all else fails. At first, we ought to put up with traditional ways as long as possible; otherwise we exhaust ourselves and our energy and still achieve nothing.
The bird meets with misfortune through flying.
A bird ought to remain in the nest until it is fledged. If it tries to fly before this, it invites misfortune. Extraordinary measures should be resorted to only when all else fails. At first, we ought to put up with traditional ways as long as possible; otherwise we exhaust ourselves and our energy and still achieve nothing.
Six in the second place means:
She passes by her ancestor, and meets her ancestress. He does not reach his prince and meets the official. No blame.
Two exceptional situations are instanced here. In the temple of ancestors, where alternation of generations prevails, the grandson stands on the same side as the grandfather. Hence, his closest relations are with the grandfather. The present line designates the grandson`s wife, who during the sacrifice passes by the ancestor and goes toward the ancestress. This unusual behavior is, however, an expression of her modesty. She ventures rather to approach the ancestress, for she feels related to her by their common sex. Hence, here deviation from the rule is not a mistake. Another image is that of the official who, in compliance with regulation, first seeks an audience with his prince. If he is not successful in this, he does not try to force anything but goes about conscientious fulfillment of his duty, taking his place among the other officials. This extraordinary restraint is likewise not a mistake in exceptional times. (The usual rule was that every official should first have an audience with the prince by whom he is appointed. Here the appointment is made by the minister.)
She passes by her ancestor, and meets her ancestress. He does not reach his prince and meets the official. No blame.
Two exceptional situations are instanced here. In the temple of ancestors, where alternation of generations prevails, the grandson stands on the same side as the grandfather. Hence, his closest relations are with the grandfather. The present line designates the grandson`s wife, who during the sacrifice passes by the ancestor and goes toward the ancestress. This unusual behavior is, however, an expression of her modesty. She ventures rather to approach the ancestress, for she feels related to her by their common sex. Hence, here deviation from the rule is not a mistake. Another image is that of the official who, in compliance with regulation, first seeks an audience with his prince. If he is not successful in this, he does not try to force anything but goes about conscientious fulfillment of his duty, taking his place among the other officials. This extraordinary restraint is likewise not a mistake in exceptional times. (The usual rule was that every official should first have an audience with the prince by whom he is appointed. Here the appointment is made by the minister.)
Nine in the third place means:
If one is not extremely careful, somebody may come up from behind and strike him. Misfortune.
At certain times extraordinary caution is absolutely necessary. However, it is just in such life situations that we find upright and strong personalities who, conscious of being in the right, disdain to hold themselves on guard, because they consider it petty. Instead, they go their way proud and unconcerned. But this self-confidence deludes them. There are dangers lurking for which they are unprepared. Yet such danger is not unavoidable, as one can escape it if he understands that the time demands that he pay especial attention to small and insignificant things.
If one is not extremely careful, somebody may come up from behind and strike him. Misfortune.
At certain times extraordinary caution is absolutely necessary. However, it is just in such life situations that we find upright and strong personalities who, conscious of being in the right, disdain to hold themselves on guard, because they consider it petty. Instead, they go their way proud and unconcerned. But this self-confidence deludes them. There are dangers lurking for which they are unprepared. Yet such danger is not unavoidable, as one can escape it if he understands that the time demands that he pay especial attention to small and insignificant things.
Transformed
62 - Hsiao Kuo / Preponderance of the Small
Above: CHÊN THE AROUSING, THUNDER
Below: KÊN KEEPING STILL, MOUNTAIN
While in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28), the strong lines preponderate and are within, enclosed between weak lines at the top and bottom, the present hexagram has weak lines preponderating, though here again they are on the outside, the strong lines being within. This indeed is the basis of the exceptional situation indicated by the hexagram. When strong lines are outside, we have the hexagram I, PROVIDING NOURISHMENT (27), or Chung Fu, INNER TRUTH, (61), and neither represents an exceptional state. When strong elements within preponderate, they necessarily enforce their will. This creates struggle and exceptional conditions in general. In the present hexagram it is the weak element that perforce must mediate with the outside world. If a man occupies a position of authority for which he is by nature really inadequate, extraordinary prudence is necessary.
Exceptional modesty and conscientiousness are sure to be rewarded with success, however if a man is not to throw himself away, it is important that they should not become empty form and subservience, but be combined always with a correct dignity in personal behavior. We must understand the demands of the time in order to find the necessary offset for its deficiencies and damages. In any event we must not count on great success, since the requisite strength is lacking. In this lies the importance of the message that one should not strive after lofty things but hold to lowly things. The structure of the hexagram gives rise to the idea that this message is brought by a bird. In Ta Kuo, PREPONDERANCE OF THE GREAT (28), the four strong, heavy lines within, supported only by two weak lines without, give the image of a sagging ridgepole. Here the supporting weak lines are both outside and preponderant, and this gives the image of a soaring bird. A bird should not try to surpass itself and fly into the sun, but rather it should descend to the earth, where its nest is. In this way it gives the message conveyed by the hexagram.
Thunder on the mountain is different from thunder on the plain. In the mountains, thunder seems much nearer, but outside the mountains, it is less audible than the thunder of an ordinary storm. Thus, the superior man derives an imperative from this image: he must always fix his eyes more closely and more directly on duty than does the ordinary man, even though this might make his behavior seem petty to the outside world. He is exceptionally conscientious in his actions. In bereavement emotion means more to him than ceremoniousness. In all his personal expenditures he is extremely simple and unpretentious. In comparison with the man of the masses, all this makes him stand out as exceptional. The essential significance of his attitude lies in the fact that in external matters he is on the side of the lowly.
Above: CHÊN THE AROUSING, THUNDER
Below: KÊN KEEPING STILL, MOUNTAIN
While in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28), the strong lines preponderate and are within, enclosed between weak lines at the top and bottom, the present hexagram has weak lines preponderating, though here again they are on the outside, the strong lines being within. This indeed is the basis of the exceptional situation indicated by the hexagram. When strong lines are outside, we have the hexagram I, PROVIDING NOURISHMENT (27), or Chung Fu, INNER TRUTH, (61), and neither represents an exceptional state. When strong elements within preponderate, they necessarily enforce their will. This creates struggle and exceptional conditions in general. In the present hexagram it is the weak element that perforce must mediate with the outside world. If a man occupies a position of authority for which he is by nature really inadequate, extraordinary prudence is necessary.
The Judgement
PREPONDERANCE OF THE SMALL. Success. Perseverance furthers. Small things may be done, and great things should not be done. The flying bird brings the message: It is not well to strive upward, it is well to remain below. Great good fortune.Exceptional modesty and conscientiousness are sure to be rewarded with success, however if a man is not to throw himself away, it is important that they should not become empty form and subservience, but be combined always with a correct dignity in personal behavior. We must understand the demands of the time in order to find the necessary offset for its deficiencies and damages. In any event we must not count on great success, since the requisite strength is lacking. In this lies the importance of the message that one should not strive after lofty things but hold to lowly things. The structure of the hexagram gives rise to the idea that this message is brought by a bird. In Ta Kuo, PREPONDERANCE OF THE GREAT (28), the four strong, heavy lines within, supported only by two weak lines without, give the image of a sagging ridgepole. Here the supporting weak lines are both outside and preponderant, and this gives the image of a soaring bird. A bird should not try to surpass itself and fly into the sun, but rather it should descend to the earth, where its nest is. In this way it gives the message conveyed by the hexagram.
The Image
Thunder on the mountain: The image of PREPONDERANCE OF THE SMALL. Thus, in his conduct the superior man gives preponderance to reverence. In bereavement, he gives preponderance to grief. In his expenditures he gives preponderance to thrift.Thunder on the mountain is different from thunder on the plain. In the mountains, thunder seems much nearer, but outside the mountains, it is less audible than the thunder of an ordinary storm. Thus, the superior man derives an imperative from this image: he must always fix his eyes more closely and more directly on duty than does the ordinary man, even though this might make his behavior seem petty to the outside world. He is exceptionally conscientious in his actions. In bereavement emotion means more to him than ceremoniousness. In all his personal expenditures he is extremely simple and unpretentious. In comparison with the man of the masses, all this makes him stand out as exceptional. The essential significance of his attitude lies in the fact that in external matters he is on the side of the lowly.