The I Ching or Book of Changes (89 page)
To bring about the conditions set forth by the hexagram, the superior man moves in harmony with the increasing and decreasing movements of the nuclear trigrams. Where the lowly stands (K’un, earth) he ascends (Chên) and augments what is too little. Conversely, where the lofty stands (Kên, mountain) he descends (K’an). Thus he equalizes things.
THE LINES
Six at the beginning:
a
) A superior man modest about his modesty
May cross the great water.
Good fortune.
b
) “A superior man modest about his modesty” is lowly in order to guard himself well.
Twofold modesty is indicated by the doubly yielding character of the line (a yielding line in a yielding
1
place). Crossing of the great water is indicated by the lower nuclear trigram, K’an,
situated in front of [above] the first line. Here is that modesty in a lowly place which cannot be ignored.
Six in the second place:
a
) Modesty that comes to expression.
Perseverance brings good fortune.
b
) “Modesty that comes to expression. Perseverance brings good fortune.” He has it in the depths of his heart.
The ruler of the hexagram, who sets the tone, is the nine in the third place. The second line has a relationship of holding together with the ruler, therefore it responds to this tone, that is, expresses itself. The line is central, hence it has modesty at the center, in the heart.
Nine in the third place:
a
) A superior man of modesty and merit
Carries things to conclusion.
Good fortune.
b
) “A superior man of modesty and merit”: all the people obey him.
Kên, mountain, is the trigram in which end and beginning meet. This line is at the top of Kên, and from this comes the idea of effort leading to achievement. The three upper lines belong to the trigram K’un, which means the masses and devotion. The yang line in the third place is the third line of the trigram Ch’ien, the Creative, distinguished likewise by indefatigable effort. The Master said:
When a man does not boast of his efforts and does not count his merits a virtue, he is a man of great parts. It means that for all his merits he subordinates himself to others. Noble of nature, reverent in his conduct, the modest man is full of merit, and therefore he is able to maintain his position.
Six in the fourth place:
a
) Nothing that would not further modesty
In movement.
b
) “Nothing that would not further modesty in movement.” He does not overstep the rule.
This line is in a yielding place, at the very bottom of the trigram K’un, whose attribute is devotion; it mediates between the nine in the third place and the six in the fifth. It stands in the center of the nuclear trigram Chên, movement, hence the idea of movement (literally, “beckoning”).
Six in the fifth place:
a
) No boasting of wealth before one’s neighbor.
It is favorable to attack with force.
Nothing that would not further.
b
) “It is favorable to attack with force” in order to chastise the disobedient.
This line is central, in the place of honor, yet yielding. It combines all the virtues of the ruler. It is empty, hence not boastful of its wealth. It is in the center of the trigram K’un, signifying the masses, above the nuclear trigram K’an, danger—hence the idea of chastisement.
Six at the top:
a
) Modesty that comes to expression.
It is favorable to set armies marching
To chastise one’s own city and one’s country.
b
) “Modesty that comes to expression.” The purpose is not yet attained. One may set armies marching, in order to chastise one’s own city and one’s country.
This line stands in the relationship of correspondence to the ruler of the hexagram, the nine in the third place; hence, for reasons analogous to those obtaining in the case of the six in the second place, “modesty that comes to expression.” K’un, the upper primary trigram, and K’an, the lower nuclear trigram, together make up the hexagram Shih, THE ARMY. The trigram K’un also indicates the city, and the country. The purpose is not yet achieved because the line is very far away
from the nine in the third place toward which it strives; hence chastisement by means of armies, in order that the two may be united.
The ruler of the hexagram is the nine in the fourth place. It is the only light line, and stands in the place of the minister. This gives the hexagram the meaning of enthusiasm. Therefore it is said in the Commentary on the Decision: “The firm finds correspondence, and its will is done.”
The Sequence
When one possesses something great and is modest, there is sure to be enthusiasm. Hence there follows the hexagram of ENTHUSIASM.
Miscellaneous Notes
ENTHUSIASM leads to inertia.
Appended Judgments
The heroes of old introduced double gates and night watchmen with clappers, in order to deal with robbers. They probably took this from the hexagram of ENTHUSIASM.
Yü means preparation as well as enthusiasm. The upper trigram is movement (Chên), and also the sound of thunder: this suggests the image of the night watchman making his
rounds with a clapper and encountering danger (nuclear trigram K’an). The lower nuclear trigram Kên means a closed door.
The two trigrams move in opposite directions. Thunder moves upward, the earth sinks down. Nevertheless, since the upper nuclear trigram K’an indicates downward movement, while the lower, Kên, is motionless, there is a certain coherence of structure. However, the hexagram is not as favorable in outlook as the preceding one, of which it is the inverse.
THE JUDGMENT
ENTHUSIASM. It furthers one to install helpers
And to set armies marching.
Commentary on the Decision
ENTHUSIASM. The firm finds correspondence, and its will is done. Devotion to movement: this is ENTHUSIASM.
Because ENTHUSIASM shows devotion to movement, heaven and earth are at its side. How much the more then is it possible to install helpers and set armies marching!
Heaven and earth move with devotion; therefore sun and moon do not swerve from their courses, and the four seasons do not err.
The holy man moves with devotion; therefore fines and punishments become just, and the people obey. Great indeed is the meaning of the time of ENTHUSIASM.
The trigram K’un means mass, hence army. Chên, the upper trigram, is the eldest son, the leader of the masses, hence the idea of the installment of helpers (feudal lords) and of the marching of armies. The commander of the army, whose will awakens enthusiasm and spurs to movement those devoted to him, is the nine in the fourth place, the ruler of the hexagram. The secret of all natural and human law is movement that meets with devotion.
THE IMAGE
Thunder comes resounding out of the earth:
The image of ENTHUSIASM.
Thus the ancient kings made music
In order to honor merit,
And offered it with splendor
To the Supreme Deity,
Inviting their ancestors to be present.
Chên is the sound of the thunder that accompanies the movements of reawakening life. This sound is the prototype of music. Furthermore, Chên is the trigram in which God comes forth, hence the idea of the Supreme Deity. The nuclear trigram Kên is a door, and the nuclear trigram K’an means something deeply mysterious; this leads to the idea of the temple of the ancestors.
THE LINES
Six at the beginning:
a
) Enthusiasm that expresses itself
Brings misfortune.
b
) The six at the beginning expresses its enthusiasm; this leads to the misfortune of having the will obstructed.
This line is analogous to the six at the top in the preceding hexagram. Consequently the idea of self-expression appears here for the same reason as it does there, namely, because of the relationship of correspondence to the strong ruler of the hexagram. The line at the beginning is weak, incorrect, isolated, and instead of being cautious, expresses its enthusiasm. This is certain to lead to misfortune.
Six in the second place:
a
) Firm as a rock. Not a whole day.
Perseverance brings good fortune.
b
) “Not a whole day. Perseverance brings good fortune,” because it is central and correct.
This line is in the lowest place of the nuclear trigram Kên, mountain, hence the comparison with a rock. The movement of the line is directed downward rather than upward, hence its readiness to withdraw at any time. This comes from its prudence—indicated by its central and correct position—in the time of ENTHUSIASM.
Six in the third place:
a
) Enthusiasm that looks upward creates remorse.
Hesitation brings remorse.
b
) “Enthusiasm that looks upward creates remorse,” because the place is not the appropriate one.
This is a weak line in a strong place, and moreover in the place of transition. It is attracted by the strong line in the fourth place, toward which it looks up with enthusiasm, because the relationship is that of holding together with it. Thereby, however, it loses its independence, which is not a good thing.
