The I Ching or Book of Changes (126 page)
“He breaks his right arm”: in the end, one must not try to do anything.
Here the darkening is at its height. The nuclear trigram Sun is joined with the nuclear trigram Tui, lake, which limits the inherent possibility of accomplishing great things. Tui means to break. The right arm is denoted by the weak six at the top, which, in accordance with the relations in this hexagram, is not to be taken into account as an aid to the strong nine in the third place. If one refrains from action, recognizing that it is impossible, one remains blameless.
The word
p
’
ei
, rendered as “underbrush,” means also a
body of water, and the word
mo
, rendered as “small stars,” means also foam, drizzle. However, the interpretation given above seems to suit the context better.
Nine in the fourth place:
a
) The curtain is of such fullness
That the polestars can be seen at noon.
He meets his ruler, who is of like kind.
Good fortune.
b
) “The curtain is of such fullness”: the place is not the appropriate one.
“The polestars can be seen at noon.” He is dark and not light-giving.
“He meets his ruler, who is of like kind. Good fortune.” This means action.
The first sentence here is the same as in the case of the six in the second place; the latter is the beginning and the present line the ending of the nuclear trigram Sun, wood. The place is not appropriate, because this is a hard line in a yielding place. The line is no longer in the trigram Li, hence no longer light-giving by nature. Light is below. However, movement enables it to meet the first line, which is of like kind, i.e., likewise strong. Thus light comes through action (the first line is light, because it is in the trigram Li), and with it good fortune.
Six in the fifth place:
a
) Lines are coming,
Blessing and fame draw near.
Good fortune.
b
) The good fortune of the six in the fifth place comes from the fact that it bestows blessing.
This line is related to the six in the second place. In the latter case the expression is “going,” here it is “coming.” The lines are the light, clear force just approaching by reason of the trigram Li, light—whose central line is the six in the second place—and thus making possible blessing and fame.
Six at the top:
a
) His house is in a state of abundance.
He screens off his family.
He peers through the gate
And no longer perceives anyone.
For three years he sees nothing.
Misfortune.
b
) “His house is in a state of abundance.” He flutters about at the border of heaven.
“He peers through the gate and no longer perceives anyone.” He screens himself off.
The weak line at the high point of movement goes too far. Thus it seems to rise continually higher, but precisely through this it loses its hold increasingly and moves ever farther from the light—all the more so as it is itself darkening the nine in the third place. Hence the six at the top falls into a hopelessly isolated state, for which it has only itself to blame.
The ruler of the hexagram is the six in the fifth place. Therefore it is said in the Commentary on the Decision, “The yielding attains the middle outside,” and also, “Keeping still and adhering to clarity.” The fifth line is in the outer trigram; this symbolizes the wanderer in foreign parts. It is in the middle place as ruler of the trigram Li; this symbolizes attainment of the mean and adherence to clarity.
The Sequence
Whatever greatness may exhaust itself upon, this much is certain: it loses its home. Hence there follows the hexagram of THE WANDERER.
Miscellaneous Notes
He who has few friends: this is THE WANDERER.
This hexagram is so organized that the two primary trigrams tend to pull apart. Li, flame, goes upward, Kên, the mountain, presses downward; their union is only temporary. Kên (mountain) is a hostel, Li (fire) is the wanderer who does not tarry there long but must push on. This hexagram is the inverse of the preceding one.
THE JUDGMENT
THE WANDERER. Success through smallness.
Perseverance brings good fortune
To the wanderer.
Commentary on the Decision
“THE WANDERER. Success through smallness”: the yielding attains the middle outside and submits to the firm.
Keeping still and adhering to clarity; hence success in small things.
“Perseverance brings good fortune to the wanderer.” The meaning of the time of THE WANDERER is truly great.
The ruler of the hexagram is the six in the fifth place. It is yielding, hence it represents reserve and unpretentiousness. It is in the middle, hence it cannot be humiliated, though it is outside, in a strange land. It submits to the strong lines above and below, hence does not provoke misfortune. The lower trigram Kên indicates keeping still, inner reserve, while the upper trigram Li indicates clinging to outside things. A wanderer in a foreign country cannot easily find his proper place, hence it is a great thing to grasp the meaning of the time.
THE IMAGE
Fire on the mountain:
The image of THE WANDERER.
Thus the superior man
Is clear-minded and cautious
In imposing penalties,
And protracts no lawsuits.
Usually, it is a question of criminal cases when clarity and movement come together (hexagrams
21
, BITING THROUGH, and
55
, ABUNDANCE). Here also we have clarity, in the upper trigram; the calm of the mountain signifies caution in imposing penalties. Dispatch in the settlement of criminal cases is moreover indicated in the mutual relationship of the trigrams. Fire does not linger on the mountain, but passes on rapidly.
THE LINES
Six at the beginning:
a
) If the wanderer busies himself with trivial things,
He draws down misfortune upon himself.
b
) “If the wanderer busies himself with trivial things”: thereby his will is spent, and this is a misfortune.
This is a weak line at the very bottom of the trigram Kên, hence the suggestion of unworthy, trivial things. Kên denotes standing still. The line is far away from the trigram Li, clarity, hence it has no breadth of vision and consumes its will power on trivialities. For this reason its connection with the nine in the third place has not an enlightening but a harmful effect—just as throughout the hexagram, fire is regarded chiefly as a consuming, injurious force.
Six in the second place:
a
) The wanderer comes to an inn.
He has his property with him.
He wins the steadfastness
1
of a young servant.
b
) “He wins the steadfastness of a young servant.” This is not a mistake in the end.
This line is yielding and central, in the middle of the trigram Kên, which means door and hut; hence the image of an inn. The nuclear trigram Sun means market and gain; hence, “He has his property with him.” The young servant is the six at the beginning.
Nine in the third place:
a
) The wanderer’s inn burns down.
He loses the steadfastness of his young servant.
Danger.
b
) “The wanderer’s inn burns down.” This is a loss for him personally.
If he deals like a stranger with his subordinate, it is only right that he should lose him.
The line is too hard, since it is hard in a strong place. Hence it does not show devotion to its superior, therefore the latter does not help it, and its dwelling burns down. Owing to its hardness, it is unfriendly toward its subordinates and so loses their loyal affection, which naturally means danger. The line is at the top of the trigram Kên, meaning hut, and Li, fire, is immediately above it, hence the idea of the hut burning down. The servant is the six at the beginning.
Nine in the fourth place:
a
) The wanderer rests in a shelter.
He obtains his property and an ax.
My heart is not glad.
b
) “The wanderer rests in a shelter.” He has not yet obtained his place.
“He obtains his property and an ax.” But he is not yet glad at heart.
The shelter is only temporary, because the line is outside the trigram Kên. It rests only briefly, because it has not yet reached
its true place (the line is strong, the place is weak). Although it has property, it also needs an ax for defense (Li means weapons, and the nuclear trigram Tui means both metal and injury). Hence it is not yet glad at heart.
