The I Ching or Book of Changes (44 page)
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 JUDGMENT
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—this cannot be changed. Life is also inexhaustible. It grows neither less nor more; it exists for one and for 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. However men may differ in disposition and in education, the foundations of human nature are the same in everyone. And 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.
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.
THE LINES
Six at the beginning means:
One does not drink the mud of the well.
No animals come to an old well.
If a man wanders around in swampy lowlands, his life is submerged in mud. Such a man loses all significance for mankind. He who throws himself away is no longer sought out by others. In the end no one troubles about him any more.
Nine in the second place means:
At the wellhole one shoots fishes.
The jug is broken and leaks.
The water itself is clear, but it is not being used. Thus the well is a place where only fish will stay, and whoever comes to it, comes only to catch fish. But the jug is broken, so that the fish cannot be kept in it.
This describes the situation of a person who possesses good qualities but neglects them. No one bothers about him. As a result he deteriorates in mind. He associates with inferior men and can no longer accomplish anything worthwhile.
Nine in the third place means:
The well is cleaned, but no one drinks from it.
This is my heart’s sorrow,
For one might draw from it.
If the king were clear-minded,
Good fortune might be enjoyed in common.
An able man is available. He is like a purified well whose water is drinkable. But no use is made of him. This is the sorrow of those who know him. One wishes that the prince might learn about it; this would be good fortune for all concerned.
Six in the fourth place means:
The well is being lined. No blame.
True, if a well is being lined with stone, it cannot be used while the work is going on. But the work is not in vain; the result is
that the water stays clear. In life also there are times when a man must put himself in order. During such a time he can do nothing for others, but his work is nonetheless valuable, because by enhancing his powers and abilities through inner development, he can accomplish all the more later on.
Nine in the fifth place means:
In the well there is a clear, cold spring
From which one can drink.
A well that is fed by a spring of living water is a good well. A man who has virtues like a well of this sort is born to be a leader and savior of men, for he has the water of life. Nevertheless, the character for “good fortune” is left out here. The all-important thing about a well is that its water be drawn. The best water is only a potentiality for refreshment as long as it is not brought up. So too with leaders of mankind: it is all-important that one should drink from the spring of their words and translate them into life.
Six at the top means:
One draws from the well
Without hindrance.
It is dependable.
Supreme good fortune.
The well is there for all. No one is forbidden to take water from it. No matter how many come, all find what they need, for the well is dependable. It has a spring and never runs dry. Therefore it is a great blessing to the whole land. The same is true of the really great man, whose inner wealth is inexhaustible; the more that people draw from him, the greater his wealth becomes.
The Chinese character for this hexagram means in its original sense an animal’s pelt, which is changed in the course of the year by molting. From this the word is carried over to apply to the “moltings” in political life, the great revolutions connected with changes of governments.
The two trigrams making up the hexagram are the same two that appear in K’uei, OPPOSITION (
38
), that is, the two younger daughters, Li and Tui. But while there the elder of the two daughters is above, and what results is essentially only an opposition of tendencies, here the younger daughter is above. The influences are in actual conflict, and the forces combat each other like fire and water (lake), each trying to destroy the other. Hence the idea of revolution.
THE JUDGMENT
REVOLUTION. On your own day
You are believed.
Supreme success,
Furthering through perseverance.
Remorse disappears.
Political revolutions are extremely grave matters. They should be undertaken only under stress of direst necessity, when there is no other way out. Not everyone is called to this task, but only the man who has the confidence of the people, and even he only when the time is ripe. He must then proceed in the
right way, so that he gladdens the people and, by enlightening them, prevents excesses. Furthermore, he must be quite free of selfish aims and must really relieve the need of the people. Only then does he have nothing to regret.
Times change, and with them their demands. Thus the seasons change in the course of the year. In the world cycle also there are spring and autumn in the life of peoples and nations, and these call for social transformations.
THE IMAGE
Fire in the lake: the image of
REVOLUTION.
Thus the superior man
Sets the calendar in order
And makes the seasons clear.
Fire below and the lake above combat and destroy each other. So too in the course of the year a combat takes place between the forces of light and the forces of darkness, eventuating in the revolution of the seasons. Man masters these changes in nature by noting their regularity and marking off the passage of time accordingly. In this way order and clarity appear in the apparently chaotic changes of the seasons, and man is able to adjust himself in advance to the demands of the different times.
THE LINES
Nine at the beginning means:
Wrapped in the hide of a yellow cow.
Changes ought to be undertaken only when there is nothing else to be done. Therefore at first the utmost restraint is necessary. One must become firm in one’s mind, control oneself—yellow is the color of the mean, and the cow is the symbol of docility—and refrain from doing anything for the time being, because any premature offensive will bring evil results.
Six in the second place means:
When one’s own day comes, one may create revolution.
Starting brings good fortune.
