I-Ching
Current
Changing
Transformed
Current
32 - Hêng / Duration
Above: CHEN THE AROUSING, THUNDER
Below: SUN THE GENTLE, WIND
The strong trigram Chên is above, the weak trigram Sun below. This hexagram is the inverse of the preceding one. In the latter we have influence, here we have union as an enduring condition. The two images are thunder and wind, which are likewise constantly paired phenomena. The lower trigram indicates gentleness within, and the upper, movement without.
In the sphere of social relationships, the hexagram represents the institution of marriage as the enduring union of the sexes. During courtship the young man subordinates himself to the girl, but in marriage, which is represented by the coming together of the eldest son and the eldest daughter, the husband is the directing and moving force outside, while the wife, inside, is gentle and submissive.
Duration is a state whose movement is not worn down by hindrances. It is not a state of rest, for mere standstill is regression. Duration is rather the self-contained and therefore self-renewing movement of an organized, firmly integrated whole, taking place in accordance with immutable laws and beginning anew at every ending. The end is reached by an inward movement, by inhalation, contraction, and this movement turns into a new beginning, in which the movement is directed outward, in exhalation, expansion.
Heavenly bodies exemplify duration. They move in their fixed orbits, and because of this, their light-giving power endures. The seasons of the year follow a fixed law of change and transformation, hence they can produce effects that endure.
So likewise, the dedicated man embodies an enduring meaning in his way of life, and thereby the world is formed. In that which gives things their duration, we can come to understand the nature of all beings in heaven and on earth.
Thunder rolls, and the wind blows. Both are examples of extreme mobility, and so are seemingly the very opposite of duration, but the laws governing their appearance and subsidence, their coming and going, endure. In the same way the independence of the superior man is not based on rigidity and immobility of character. He always keeps abreast of the time and changes with it. What endures is the unswerving directive, the inner law of his being, which determines all his actions.
Above: CHEN THE AROUSING, THUNDER
Below: SUN THE GENTLE, WIND
The strong trigram Chên is above, the weak trigram Sun below. This hexagram is the inverse of the preceding one. In the latter we have influence, here we have union as an enduring condition. The two images are thunder and wind, which are likewise constantly paired phenomena. The lower trigram indicates gentleness within, and the upper, movement without.
In the sphere of social relationships, the hexagram represents the institution of marriage as the enduring union of the sexes. During courtship the young man subordinates himself to the girl, but in marriage, which is represented by the coming together of the eldest son and the eldest daughter, the husband is the directing and moving force outside, while the wife, inside, is gentle and submissive.
The Judgement
DURATION. Success. No blame. Perseverance furthers. It furthers one to have somewhere to go.Duration is a state whose movement is not worn down by hindrances. It is not a state of rest, for mere standstill is regression. Duration is rather the self-contained and therefore self-renewing movement of an organized, firmly integrated whole, taking place in accordance with immutable laws and beginning anew at every ending. The end is reached by an inward movement, by inhalation, contraction, and this movement turns into a new beginning, in which the movement is directed outward, in exhalation, expansion.
Heavenly bodies exemplify duration. They move in their fixed orbits, and because of this, their light-giving power endures. The seasons of the year follow a fixed law of change and transformation, hence they can produce effects that endure.
So likewise, the dedicated man embodies an enduring meaning in his way of life, and thereby the world is formed. In that which gives things their duration, we can come to understand the nature of all beings in heaven and on earth.
The Image
Thunder and wind: the image of DURATION. Thus, the superior man stands firm, and does not change his direction.Thunder rolls, and the wind blows. Both are examples of extreme mobility, and so are seemingly the very opposite of duration, but the laws governing their appearance and subsidence, their coming and going, endure. In the same way the independence of the superior man is not based on rigidity and immobility of character. He always keeps abreast of the time and changes with it. What endures is the unswerving directive, the inner law of his being, which determines all his actions.
Changing
Six at the beginning means:
To make a fool develop, it furthers one to apply discipline, but the fetters should be removed, as to go on in this way brings humiliation.
Law is the beginning of education. Youth in its inexperience is inclined at first to take everything carelessly and playfully. It must be shown the seriousness of life. A certain measure of taking oneself in hand, brought about by strict discipline, is a good thing. He who plays with life never amounts to anything. However, discipline should not degenerate into drill. Continuous drill has a humiliating effect and cripples a persons powers.
To make a fool develop, it furthers one to apply discipline, but the fetters should be removed, as to go on in this way brings humiliation.
Law is the beginning of education. Youth in its inexperience is inclined at first to take everything carelessly and playfully. It must be shown the seriousness of life. A certain measure of taking oneself in hand, brought about by strict discipline, is a good thing. He who plays with life never amounts to anything. However, discipline should not degenerate into drill. Continuous drill has a humiliating effect and cripples a persons powers.
Six in the third place means:
Take not a maiden who, when she sees a man of bronze, loses possession of herself. Nothing furthers.
A weak, inexperienced man, struggling to rise, easily loses his own individuality when he slavishly imitates a strong personality of higher station. He is like a girl throwing herself away when she meets a strong man. Such a servile approach should not be encouraged, because it is bad both for the youth and the teacher. A girl owes it to her dignity to wait until she is wooed. In both cases it is undignified to offer oneself, and no good comes of accepting such an offer.
Take not a maiden who, when she sees a man of bronze, loses possession of herself. Nothing furthers.
A weak, inexperienced man, struggling to rise, easily loses his own individuality when he slavishly imitates a strong personality of higher station. He is like a girl throwing herself away when she meets a strong man. Such a servile approach should not be encouraged, because it is bad both for the youth and the teacher. A girl owes it to her dignity to wait until she is wooed. In both cases it is undignified to offer oneself, and no good comes of accepting such an offer.
Six in the fourth place means:
Entangled folly bring humiliation.
For youthful folly it is the most hopeless thing to entangle itself in empty imaginings. The more obstinately it clings to such unreal fantasies, the more certainly will humiliation overtake it.
Often the teacher, when confronted with such entangled folly, has no other course but to leave the fool to himself for a time, not sparing him the humiliation that results. This is frequently the only means of rescue.
Entangled folly bring humiliation.
For youthful folly it is the most hopeless thing to entangle itself in empty imaginings. The more obstinately it clings to such unreal fantasies, the more certainly will humiliation overtake it.
Often the teacher, when confronted with such entangled folly, has no other course but to leave the fool to himself for a time, not sparing him the humiliation that results. This is frequently the only means of rescue.
Transformed
04 - Mêng / Youthful Folly
Above: KÊN KEEPING STILL, MOUNTAIN
Below: K`AN THE ABYSMAL, WATER
In this hexagram we are reminded of youth and folly in two different ways. The image of the upper trigram, Kên, is the mountain, that of the lower, K`an, is water, like the spring rising at the foot of the mountain is the image of inexperienced youth. Keeping still is the attribute of the upper trigram, and that of the lower is the abyss or danger. Stopping in perplexity on the brink of a dangerous abyss is a symbol of the folly of youth. However, the two trigrams also show the way of overcoming the follies of youth. Water is something that of necessity flows on. When the spring gushes forth, it does not know at first where it will go, but its steady flow fills up the deep place blocking its progress, and success is attained.
If he importunes, I give him no information. Perseverance furthers.
In the time of youth, folly is not an evil. One may succeed in spite of it, provided one finds an experienced teacher and has the right attitude toward him. This means, first of all, that the youth himself must be conscious of his lack of experience and must seek out the teacher. Without this modesty and this interest there is no guarantee that he has the necessary receptivity, which should express itself in respectful acceptance of the teacher. This is the reason why the teacher must wait to be sought out instead of offering himself. Only thus can the instruction take place at the right time and in the right way.
A teachers answer to the question of a pupil ought to be clear and definite like that expected from an oracle, thereupon it ought to be accepted as a key for resolution of doubts and a basis for decision. If mistrustful or unintelligent questioning is kept up, it serves only to annoy the teacher. He does well to ignore it in silence, just as the oracle gives one answer only and refuses to be tempted by questions implying doubt.
Given addition a perseverance that never slackens until the points are mastered one by one, real success is sure to follow. Thus, the hexagram counsels the teacher as well as the pupil.
Thus the superior man fosters his character by thoroughness in all that he does.
A spring succeeds in flowing on and escapes stagnation by filling up all the hollow places in its path. In the same way character is developed by thoroughness that skips nothing but, like water, gradually and steadily fills up all gaps and so flows onward.
Above: KÊN KEEPING STILL, MOUNTAIN
Below: K`AN THE ABYSMAL, WATER
In this hexagram we are reminded of youth and folly in two different ways. The image of the upper trigram, Kên, is the mountain, that of the lower, K`an, is water, like the spring rising at the foot of the mountain is the image of inexperienced youth. Keeping still is the attribute of the upper trigram, and that of the lower is the abyss or danger. Stopping in perplexity on the brink of a dangerous abyss is a symbol of the folly of youth. However, the two trigrams also show the way of overcoming the follies of youth. Water is something that of necessity flows on. When the spring gushes forth, it does not know at first where it will go, but its steady flow fills up the deep place blocking its progress, and success is attained.
The Judgement
YOUTHFUL FOLLY has success. It is not I who seek the young fool, rather the young fool seeks me. At the first oracle I inform him. If he asks two or three times, it is importunity.If he importunes, I give him no information. Perseverance furthers.
In the time of youth, folly is not an evil. One may succeed in spite of it, provided one finds an experienced teacher and has the right attitude toward him. This means, first of all, that the youth himself must be conscious of his lack of experience and must seek out the teacher. Without this modesty and this interest there is no guarantee that he has the necessary receptivity, which should express itself in respectful acceptance of the teacher. This is the reason why the teacher must wait to be sought out instead of offering himself. Only thus can the instruction take place at the right time and in the right way.
A teachers answer to the question of a pupil ought to be clear and definite like that expected from an oracle, thereupon it ought to be accepted as a key for resolution of doubts and a basis for decision. If mistrustful or unintelligent questioning is kept up, it serves only to annoy the teacher. He does well to ignore it in silence, just as the oracle gives one answer only and refuses to be tempted by questions implying doubt.
Given addition a perseverance that never slackens until the points are mastered one by one, real success is sure to follow. Thus, the hexagram counsels the teacher as well as the pupil.
The Image
A spring wells up at the foot of the mountain: The image of YOUTH.Thus the superior man fosters his character by thoroughness in all that he does.
A spring succeeds in flowing on and escapes stagnation by filling up all the hollow places in its path. In the same way character is developed by thoroughness that skips nothing but, like water, gradually and steadily fills up all gaps and so flows onward.