index.html

﻿<html>
	<head>
		<script>
var iching = {
  "posts" : [ {
    "text" : "<pre>above  CH'IEN\nTHE CREATIVE, HEAVEN<br/>below  CH'IEN\nTHE CREATIVE, HEAVEN<br/>\n\nThe first hexagram is made up of six unbroken lines. These unbroken lines \nstand for the primal power, which is light-giving, active, strong, and of the \nspirit. The hexagram is consistently strong in character, and since it is \nwithout weakness, its essence is power or energy. Its image is heaven. Its \nenergy is represented as unrestricted by any fixed conditions in space and is \ntherefore conceived of as motion. Time is regarded as the basis of this \nmotion. Thus the hexagram includes also the power of time and the power \nof persisting in time, that is, duration.\n\n  The power represented by the hexagram is to be interpreted in a dual sense \nin terms of its action on the universe and of its action on the world of men. \nIn relation to the universe, the hexagram expresses the strong, creative action \nof the Deity. In relation to the human world, it denotes the creative action of \nthe holy man or sage, of the ruler or leader of men, who through his power \nawakens and develops their higher nature.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE CREATIVE works sublime success,\n\tFurthering through perseverance.\n\nAccording to the original meaning, the attributes [sublimity, potentiality of \nsuccess, power to further, perseverance] are paired. When an individual \ndraws this oracle, it means that success will come to him from the primal \ndepths of the universe and that everything depends upon his seeking his \nhappiness and that of others in one way only, that is, by perseverance in what \nis right.\n\n  The specific meanings of the four attributes became the subject of \nspeculation at an early date. The Chinese word here rendered by \"sublime\" \nmeans literally \"head,\" \"origin,\" \"great.\" This is why Confucius says in \nexplaining it: \"Great indeed is the generating power of the Creative; all beings \nowe their beginning to it. This power permeates all heaven.\" For this \nattribute inheres in the other three as well.\n\n  The beginning of all things lies still in the beyond in the form of ideas that \nhave yet to become real. But the Creative furthermore has power to lend \nform to these archetypes of ideas. This is indicated in the word success, and \nthe process is represented by an image from nature: \"The clouds pass and the \nrain does its work, and all individual beings flow into their forms.\"\n\n  Applies to the human world, these attributes show the great man the way to \nnotable success: \"Because he sees with great clarity and cause and effects, he \ncompletes the six steps at the right time and mounts toward heaven on them \nat the right time, as though on sic dragons.\" The six steps are the six different \npositions given in the hexagram, which are represented later by the dragon \nsymbol. Here it is shown that the way to success lies in apprehending and \ngiving actuality to the way of the universe [Tao], which, as a law running \nthrough end and beginning, brings about all phenomena in time. Thus each \nstep attained forthwith becomes a preparation for the next. Time is no longer \na hindrance but the means of making actual what is potential.\n\n  The act of creation having found expression in the two attributes sublimity \nand success, the work of conservation is shown to be a continuous \nactualization and differentiation of form. This is expressed in the two terms \n\"furthering\" (literally, \"creating that which accords with the nature of a \ngiven being\") and \"persevering\" (literally, \"correct and firm\"). \"The course of \nthe Creative alters and shapes beings until each attains its true, specific \nnature, then it keeps them in conformity with the Great Harmony. Thus \ndoes it show itself to further through perseverance.\"\n\n  In relation to the human sphere, this shows how the great man brings peace \nand security to the world through his activity in creating order: \"He towers \nhigh above the multitude of beings, and all lands are united in peace.\"\n\n  Another line of speculation goes still further in separating the words \n\"sublime,\" \"success,\" \"furthering,\" \"perseverance,\" and parallels them with \nthe four cardinal virtues in humanity. To sublimity, which, as the \nfundamental principle, embraces all the other attributes, it links love. To the \nattribute success are linked the morals, which regulate and organize \nexpressions of love and thereby make them successful. The attribute \nfurthering is correlated with justice, which creates the conditions in which \neach receives that which accords with his being, that which is due him and \nwhich constitutes his happiness. The attribute perseverance is correlated \nwith wisdom, which discerns the immutable laws of all that happens and can \ntherefore bring about enduring conditions. These speculations, already \nbroached in the commentary called Wên Yen , later formed the bridge \nconnecting the philosophy of the \"five stages (elements) of change,\" as laid \ndown in the Book of History (Shu Ching) with the philosophy of the Book of \nChanges, which is based solely on the polarity of positive and negative \nprinciples. In the course of time this combination of the two systems of \nthought opened the way for an increasingly intricate number symbolism.\n\n\n\tTHE IMAGE\n\n\n \tThe movement of heaven is full of power. \n\tThus the superior man makes himself strong and \n\tuntiring.\n\nSince there is only one heaven, the doubling of the trigram Ch'ien, of which \nheaven is the image, indicates the movement of heaven. One complete \nrevolution of heaven makes a day, and the repetition of the trigram means \nthat each day is followed by another. This creates the idea of time. Since it is \nthe same heaven moving with untiring power, there is also created the idea \nof duration both in and beyond time, a movement that never stops nor \nslackens, just as one day follows another in an unending course. This \nduration in time is the image of the power inherent in the Creative. \n  With this image as a model, the sage learns how best to develop himself so \nthat his influence may endure. He must make himself strong in every way, \nby consciously casting out all that is inferior and degrading. Thus he attains \nthat tirelessness which depends upon consciously limiting the fields of his \nactivity.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tHidden dragon. Do not act.\n\nIn China the dragon has a meaning altogether different from that given it in \nthe Western world. The dragon is a symbol of the electrically charged, \ndynamic, arousing force that manifests itself in the thunderstorm. In winter \nthis energy withdraws into the earth; in the early summer it becomes active \nagain, appearing in the sky as thunder and lightning. As a result the creative \nforces on earth begin to stir again.\n\n  Here this creative force is still hidden beneath the earth and therefore has \nno effect. In terms of human affairs, this symbolizes a great man who is still \nunrecognized. Nonetheless he remains true to himself. He does not allow \nhimself to be influenced by outward success or failure, but confident in his \nstrength, he bides his time. Hence it is wise for the man who consults the \noracle and draws this line to wait in the calm strength of patience. The time \nwill fulfill itself.  One need not fear least strong will should not prevail; the \nmain thing is not to expend one's powers prematurely in an attempt to obtain \nby force something for which the time is not yet ripe.\n\n\n\tNine in the second place means:\n\tDragon appearing in the field.\n\tIt furthers one to see the great man.\n\nHere the effects of the light-giving power begin to manifest themselves. In \nterms of human affairs, this means that the great man makes his appearance \nin his chosen field of activity. As yet he has no commanding position but is \nstill with his peers. However, what distinguishes him form the others is his \nseriousness of purpose, his unqualified reliability, and the influence he exerts \non his environment with out conscious effort. Such a man is destined to \ngain great influence and to set the world in order. Therefore it is favorable to \nsee him.\n\n\n\tNine in the third place means:\n\tAll day long the superior man is creatively active.\n\tAt nightfall his mind is still beset with cares.\n\tDanger. No blame.\n\nA sphere of influence opens up for the great man. His fame begins to spread. \nThe masses flock to him. His inner power is adequate to the increased outer \nactivity. There are all sorts of things to be done, and when others are at rest in \nthe evening, plans and anxieties press in upon him. But danger lurks here at \nthe place of transition from lowliness to the heights. Many a great man has \nbeen ruined because the masses flocked to him and swept him into their \ncourse. Ambition has destroyed his integrity. However, true greatness is not \nimpaired by temptations. He who remains in touch with the time that is \ndawning, and with its demands is prudent enough to avoid all pitfalls, and \nremains blameless.\n\n\n\tNine in the fourth place means:\n\tWavering flight over the depths.\n\tNo blame.\n\nA place of transition has been reached, and free choice can enter in. A \ntwofold possibility is presented to the great man: he can soar to the heights \nand play an important part in the world, or he can withdraw into solitude \nand develop himself. He can go the way of the hero or that of the holy sage \nwho seeks seclusion. There is no general law of his being. If the individual \nacts consistently and is true to himself, he will find the way that is appropriate \nfor him. This way is right for him and without blame.\n\n\n\tNine in the fifth place means:\n\tFlying dragon in the heavens.\n\tIt furthers one to see the great man.\n\nHere the great man has attained the sphere of the heavenly beings. His \ninfluence spreads and becomes visible throughout the whole world. \nEveryone who sees him may count himself blessed. Confucius says about this \nline:\n\nThings that accord in tone vibrate together. Things that have affinity in their \ninmost natures seek one another. Water flows to what is wet, fire turns to \nwhat is dry. Clouds (the breath of heaven) follow the dragon, wind (the breath \nof earth) follows the tiger. Thus the sage arises, and all creatures follow him \nwith their eyes. What is born of heaven feels related to what is above. What \nis born of earth feels related to what is below. Each follows its kind.\n\n\n\tNine at the top means:\n\tArrogant dragon will have cause to repent.\n\nWhen a man seeks to climb so high that he loses touch with the rest of \nmankind, he becomes isolated, and this necessarily leads to failure. This line \nwarns against titanic aspirations that exceed one's power. A precipitous fall \nwould follow. \n\n\tWhen all the lines are nines, it means:\n\n\n\tThere appears a flight of dragons without heads.\n\n \n\tGood fortune.\n\nWhen all the lines are nines, it means that the whole hexagram is in motion \nand changes into the hexagram K'un, THE RECEPTIVE, whose character is \ndevotion. The strength of the Creative and the mildness of the Receptive \nunite. Strength is indicated by the flight of dragons, mildness by the fact that \ntheir heads are hidden. This means that mildness in action joined to strength \nof decision brings good fortune.\n<br/><br/></pre>",
    "title" : "<pre>  1. Ch'ien / The Creative<br/></pre>"
  }, {
    "text" : "<pre>above  K'UN\nTHE RECEPTIVE, EARTH<br/>below  K'UN\nTHE RECEPTIVE, EARTH<br/>\n\n   \nThis hexagram is made up of broken lines only. The broken lines represents \nthe dark, yielding, receptive primal power of yin. The attribute of the \nhexagram is devotion; its image is the earth.  It is the perfect complement of \nTHE CREATIVEthe complement, not the opposite, for the Receptive does \nnot combat the Creative but completes it . It represents nature in contrast to \nspirit, earth in contrast to heaven, space as against time, the female-maternal \nas against the male-paternal. However, as applied to human affairs, the \nprinciple of this complementary relationship is found not only in the relation \nbetween man and woman, but also in that between prince and minister and \nbetween father and son. Indeed, even in the individual this duality appears \nin the coexistence of the spiritual world and the world of the senses.\n\n  But strictly speaking there is no real dualism here, because there is a clearly \ndefined hierarchic relationship between the two principles. In itself of course \nthe Receptive is just as important as the Creative, but the attribute of \ndevotion defines the place occupied by this primal power in relation to the \nCreative. For the Receptive must be activated and led by the Creative; then it \nis productive of good. Only when it abandons this position and tries to stand \nas an equal side by side with the Creative, does it become evil.  The result \nthen is opposition to and struggle against the Creative, which is productive of \nevil to both.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE RECEPTIVE brings about sublime success,\n\tFurthering through the perseverance of a mare.\n\tIf the superior man undertakes something and tries to lead,\n\tHe goes astray;\n\tBut if he follows, he finds guidance.\n\tIt is favorable to find friends in the west and south,\n\tTo forego friends in the east and north.\n\tQuiet perseverance brings good fortune.\n\nThe four fundamental aspects of the Creative\"sublime success, furthering \nthrough perseverance\"are also attributed to the Receptive.  Here, however, \nthe perseverance is more closely defined: it is that of a mare. The Receptive \nconnotes spatial reality in contrast to the spiritual potentiality of the Creative. \nThe potential becomes real and the spiritual becomes spatial through a \nspecifically qualifying definition. Thus the qualification, \"of a mare,\" is here \nadded to the idea of perseverance. The horse belongs to earth just as the \ndragon belongs to heaven. Its tireless roaming over the plains is taken as a \nsymbol of the vast expanse of the earth. This is the symbol chosen because \nthe mare combines the strength and swiftness of the horse with the \ngentleness and devotion of the cow.\n\n  Only because nature in its myriad forms corresponds with the myriad \nimpulses of the Creative can it make these impulses real. Nature's richness \nlies in its power to nourish all living things; its greatness lies in its power to \ngive then beauty and splendor. Thus it prospers all that lives. IT is the \nCreative that begets things, but they are brought to birth by the Receptive. \nApplied to human affairs, therefore, what the hexagram indicated is action in \nconformity with the situation. The person in questions not in an \nindependent position, but is acting as an assistant. This means that he must \nachieve something. It is not his task to try to leadthat would only make him \nlose the way-but to let himself be led. If he knows how to meet fate with an \nattitude of acceptance, he is sure to find the right guidance. The superior man \nlets himself be guided; he does not go ahead blindly, but learns from the \nsituation what is demanded of him and then follows this intimation from \nfate.\n\n  Since there is something to be accomplished, we need friends and helpers in \nthe hour of toil and effort, once the ideas to be realized are firmly set. The \ntime of toil and effort is indicated by the west and south, for west and south \nsymbolize the place where the Receptive works for the Creative, as nature \ndoes in summer and autumn. If in that situation one does not mobilize all \none's powers, the work to be accomplished will not be done. Hence to find \nfriends there means to find guidance. But in addition to the time of toil and \neffort, there is also a time of planning, and for this we need this solitude. The \neast symbolized the place where a man receives orders from his master, and \nthe north the place where he reports on what he has done. At that time he \nmust be alone and objective. In this sacred hour he must do without \ncompanions. So that the purity of the moment may not be spoiled by fictional \nhates and favoritism.\n\n\n\tTHE IMAGE\n\n\n\tThe earth's condition is receptive devotion.\n\tThus the superior man who has breadth of character\n\tCarries the outer world.\n\nJust as there is only one heaven, so too there is only one earth. In the \nhexagram of heaven the doubling of the trigram implies duration in time, \nbut in the hexagram of earth the doubling connotes the solidity and extension \nin space by virtue of which the earth is able to carry and preserve all things \nthat live and move upon it. The earth in its devotion carries all things, good \nand evil,, without exception. In the same way the superior man gives to his \ncharacter breadth, purity, and sustaining power, so that he is able both to \nsupport and to bear with people and things.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tWhen there is hoarfrost underfoot,\n\tSolid ice is not far off.\n\nJust as the light-giving power represents life, so the dark power, the shadowy, \nrepresents death. When the first hoarfrost comes in the autumn, the power \nof darkness and cold is just at its beginning. After these first warnings, signs \nof death will gradually multiply, until, in obedience to immutable laws, stark \nwinter with its ice is here.\n\n  In life it is the same. After certain scarcely noticeable signs of decay have \nappeared, they go on increasing until final dissolution comes. But in life \nprecautions can be taken by heeding the first signs of decay and checking them \nin time.\n\n\n\n\t°Six in the second place means:\n\tStraight, square, great.\n\tWithout purpose,\n\tYet nothing remains unfurthered.\n\nThe symbol of heaven is the circle, and that of earth is the square. Thus \nsquareness is a primary quality of the earth. On the other hand, movement \nin a straight line, as well as magnitude, is a primary quality of the Creative. \nBut all square things have their origin in a straight line and into turn form \nsolid bodies. In mathematics, when we discriminate between lines, planes \nand solids, we find that rectangular planes result from straight lines, and \ncubic magnitudes from rectangular planes. The Receptive accommodates \nitself to the qualities of the Creative and makes them its own. Thus a square \ndevelops out of a straight line and a cube out of a square. This is compliance \nwith the laws of the Creative; nothing is taken away, nothing added. \nTherefore the Receptive has no need of a special purpose of its own, nor of \nany effort' yet everything turns out as it should.\n\n  Nature creates all beings without erring: this is its foursquareness. It \ntolerates all creatures equally: this is its greatness. Therefore it attains what is \nright for all without artifice or special intentions. Man achieves the height of \nwisdom when all that he does is as self-evident as what nature does.\n\n\n\tSix in the third place means:\n\tHidden lines.\n\tOne is able to remain persevering.\n\tIf by chance you are in the service of a king,\n\tSeek not works, but bring to completion.\n\nIf a man is free of vanity he is able to conceal his abilities and keep them from \nattracting attention too soon; thus he can mature undisturbed.  If conditions \ndemand it, he can also enter public life, but that too he does with restraint. \nThe wise man gladly leaves fame to others. He does not seek to have credited \nto himself things that stand accomplished, but hopes to release active forces; \nthat is, he completes his works in such a manner that they may bear fruit for \nthe future.\n\n\n\tSix in the fourth place means:\n\tA tied-up sack. No blame, no praise.\n\nThe dark element opens when it moves and closes when at rest. The strictest \nreticence is indicated here. The time is dangerous , because any degree of \nprominence leads either to the enmity of irresistible antagonists if one \nchallenges them or to misconceived recognition if one is complaisant. \nTherefore a man ought to maintain reserve, be it in solitude or in the turmoil \nof the world, for there too he can hide himself so well that no one knows \nhim.\n\n\n\tSix in the fifth place means:\n\tA yellow lower garment brings supreme good fortune.\n\nYellow is the color of the earth and of the middle; it is the symbol of that \nwhich is reliable and genuine. The lower garment is inconspicuously \ndecoratedthe symbol of aristocratic reserve. When anyone is called upon to \nwork in a prominent but not independent position, true success depends on \nthe utmost discretion. A man's genuineness and refinement should not \nreveal themselves directly; they should express themselves only indirectly as \nan effect from within.\n\n\n\tSix at the top means:\n\tDragons fight in the meadow.\n\tTheir blood is black and yellow.\n\nIn the top place the dark element should yield to the light. If it attempts to \nmaintain a position to which it is not entitled and to rule instead of serving, \nit draws down upon itself the anger of the strong. A struggle ensues in which \nit is overthrown, with injury, however, to both sides. The dragon, symbol of \nheaven, comes to fight the false dragon that symbolized the inflation of the \nearth principle. Midnight blue is the color of heaven; yellow is the color of \nearth. Therefore, when black and yellow blood flow, it is a sign that in this \nunnatural contest both primal powers suffer injury.\n\n\t\n\tWhen all the lines are sixes, it means:\n\tLasting perseverance furthers.\n\nWhen nothing but sixes appears, the hexagram of THE RECEPTIVE changes \ninto the hexagram of THE CREATIVE. By holding fast to what is right, it \ngains the power of enduring. There is indeed no advance, but neither is there \nretrogression.\n<br/><br/></pre>",
    "title" : "<pre>  2. K'un / The Receptive<br/></pre>"
  }, {
    "text" : "<pre>above  K'AN\nTHE ABYSMAL, WATER<br/>below  CHêN\nTHE AROUSING, THUNDER<br/>\n\nThe name of the hexagram, Chun, really connotes a blade of grass pushing \nagainst an obstacle as it sprouts out of the earthhence the meaning, \n\"difficulty at the beginning.\" The hexagram indicates the way in which \nheaven and earth bring forth individual beings. It is their first meeting, \nwhich is beset with difficulties. The lower trigram Chên is the Arousing; its \nmotion is upward and its image is thunder. The upper trigram K'an stands \nfor the Abysmal, the dangerous. Its motion is downward and its image is \nrain. The situation points to teeming, chaotic profusion; thunder and rain fill \nthe air. But the chaos clears up. While the Abysmal sinks, the upward \nmovement eventually passes beyond the danger. A thunderstorm brings \nrelease from tension, and all things breathe freely again.\n\n\n\tTHE JUDGMENT\n\n\n\tDIFFICULTY AT THE BEGINNING works supreme success,\n\tFurthering through perseverance.\n\tNothing should be undertaken.\n\tIt furthers one to appoint helpers.\n\nTimes of growth are beset with difficulties. They resemble a first birth. But \nthese difficulties arise from the very profusion of all that is struggling to \nattain form . Everything is in motion: therefore if one perseveres there is a \nprospect of great success, in spite of the existing danger. When it is a man's \nfate to undertake such new beginnings, everything is still unformed, dark. \nHence he must hold back, because any premature move might bring disaster. \nLikewise, it is very important not to remain alone; in order to overcome the \nchaos he needs helpers. This is not to say, however, that he himself should \nlook on passively at what is happening. He must lend his hand and \nparticipate with inspiration and guidance.\n\n\n\tTHE IMAGE\n\n\n\tClouds and thunder:\n\tThe image of DIFFICULTY AT THE BEGINNING.\n\tThus the superior man\n\tBrings order out of confusion.\n\nClouds and thunder are represented by definite decorative lines; this means \nthat in the chaos of difficulty at the beginning, order is already implicit. So \ntoo the superior man has to arrange and organize the inchoate profusion of \nsuch times of beginning, just as one sorts out silk threads from a knotted \ntangle and binds them into skeins. In order to find one's place in the infinity \nof being, one must be able both to separate and to unite.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tHesitation and hindrance.\n\tIt furthers one to remain persevering.\n\tIt furthers one to appoint helpers.\n\nIf a person encounters a hindrance at the beginning of an enterprise, he must \nnot try to force advance but must pause and take thought. However, nothing \nshould put him off his course; he must persevere and constantly keep the \ngoal in sight. It is important to seek out the right assistants, but he can find \nthem only if he avoids arrogance and associated with his fellows in a spirit of \nhumility. Only then will he attract those with whose help he can combat the \ndifficulties.\n\n\n\tSix in the second place means:\n\tDifficulties pile up.\n\tHorse and wagon part.\n\tHe is not a robber;\n\tHe wants to woo when the time comes.\n\tThe maiden is chaste,\n\tShe does not pledge herself.\n\tTen yearsthen she pledges herself.\n\nWe find ourselves beset by difficulties and hindrances. Suddenly there is a \nturn of affairs, as if someone were coming up with a horse and wagon and \nunhitching them. This event comes so unexpectedly that we assume the \nnewcomer to be a robber. Gradually it becomes clear that he has no evil \nintentions but seeks to be friendly and to offer help. But this offer is not to be \naccepted, because it does not come from the right quarter. We must wait until \nthe time is fulfilled; ten years is a fulfilled cycle of time. Then normal \nconditions return of themselves, and we can join forces with the friend \nintended for us.\n\n  Using the image of a betrothed girl who remains true to her lover in face of \ngrave conflicts, the hexagram gives counsel for a special situation. When in \ntimes of difficulty a hindrance is encountered and unexpected relief is offered \nfrom a source unrelated to us, we must be careful and not take upon \nourselves any obligations entailed by such help; otherwise our freedom of \ndecision is impaired. If we bide our time, things will quiet down again, and \nwe shall attain what we have hoped for.\n\n\n\tSix in the third place means:\n\tWhoever hunts deer without the forester\n\tOnly loses his way in the forest.\n\tThe superior man understands the signs of the time\n\tAnd prefers to desist.\n\tTo go on brings humiliation.\n\nIf a man tries to hunt in a strange forest and has no guide, he loses his way. \nWhen he finds himself in difficulties he must not try to steal out of them \nunthinkingly and without guidance. Fate cannot be duped; premature effort, \nwithout the necessary guidance, ends in failure and disgrace.  Therefore the \nsuperior man, discerning the seeds of coming events, prefers to renounce a \nwish rather than to provoke failure and humiliation by trying to force its \nfulfillment.\n\n\t\t\n\tSix in the fourth place means:\n\tHorse and wagon part.\n\tStrive for union.\n\tTo go brings good fortune.\n\tEverything acts to further.\n\nWe are in a situation in which it is our duty to act, but we lack sufficient \npower. However, an opportunity to make connections offers itself. It must be \nseized. Neither false pride nor false reserve should deter us. Bringing oneself \nto take the first step, even when it involves a certain degree of self-\nabnegation, is a sign of inner clarity. To accept help in a difficult situation is \nnot a disgrace. If the right helper is found, all goes well.\n\n\n\tNine in the fifth place means:\n\tDifficulties in blessing.\n\tA little perseverance brings good fortune.\n\tGreat perseverance brings misfortune.\n\nAn individual is in a position in which he cannot so express his good \nintentions that they will actually take shape and be understood. Other people \ninterpose and distort everything he does. He should then be cautious and \nproceed step by step. He must not try to force the consummation of a great \nundertaking, because success is possible only when general confidence already \nprevails. It is only through faithful and conscientious work, unobtrusively \ncarried on, that the situation gradually clears up and the hindrance \ndisappears.\n\n\n\tSix at the top means:\n\tHorse and wagon part.\n\tBloody tears flow.\n\nThe difficulties at the beginning are too great for some persons. They get \nstuck and never find their way out; they fold their hands and give up the \nstruggle. Such resignation is the saddest of all things. Therefore Confucius \nsays of this line: \"Bloody tears flow: one should not persist in this.\"\n<br/><br/></pre>",
    "title" : "<pre>  3. Chun / Difficulty at the Beginning<br/></pre>"
  }, {
    "text" : "<pre>above  KêN\nKEEPING STILL, MOUNTAIN <br/>below  K'AN\nTHE ABYSMAL, WATER<br/>\n\nIn this hexagram we are reminded of youth and folly in two different ways. \nThe image of the upper trigram, Kên, is the mountain, that of the lower, \nK'an, is water; the spring rising at the foot of the mountain is the image of \ninexperienced youth. Keeping still is the attribute of the upper trigram; that of \nthe lower is the abyss, danger. Stopping in perplexity on the brink of a \ndangerous abyss is a symbol of the folly of youth. However, the two trigrams \nalso show the way of overcoming the follies of youth. Water is something \nthat of necessity flows on. When the spring gushes forth, it does not know at \nfirst where it will go. But its steady flow fills up the deep place blocking its \nprogress, and success is attained.\n\n\n\tTHE JUDGMENT\n\n\n\tYOUTHFUL FOLLY has success.\n\tIt is not I who seek the young fool;\n\tThe young fool seeks me.\n\tAt the first oracle I inform him. \n\tIf he asks two or three times, it is importunity.\n\tIf he importunes, I give him no information.\n\tPerseverance furthers.\n\nIn the time of youth, folly is not an evil. One may succeed in spite of it, \nprovided one finds an experienced teacher and has the right attitude toward \nhim. This means, first of all, that the youth himself must be conscious of his \nlack of experience and must seek out the teacher. Without this modesty and \nthis interest there is no guarantee that he has the necessary receptivity, which \nshould express itself in respectful acceptance of the teacher. This is the reason \nwhy the teacher must wait to be sought out instead of offering himself. Only \nthus can the instruction take place at the right time and in the right way.\n\n  A teacher's answer to the question of a pupil ought to be clear and definite \nlike that expected from an oracle; thereupon it ought to be accepted as a key \nfor resolution of doubts and a basis for decision. If mistrustful or \nunintelligent questioning is kept up, it serves only to annoy the teacher. He \ndoes well to ignore it in silence, just as the oracle gives one answer only and \nrefuses to be tempted by questions implying doubt.\n\n  Given addition a perseverance that never slackens until the points are \nmastered one by one, real success is sure to follow. Thus the hexagram \ncounsels the teacher as well as the pupil.\n\n\n\tTHE IMAGE\n\n\n\tA spring wells up at the foot of the mountain:\n\tThe image of YOUTH.\n\tThus the superior man fosters his character\n\tBy thoroughness in all that he does.\n\nA spring succeeds in flowing on and escapes stagnation by filling up all the \nhollow places in its path. In the same way character is developed by \nthoroughness that skips nothing but, like water, gradually and steadily fills up \nall gaps and so flows onward.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tTo make a fool develop\n\tIt furthers one to apply discipline.\n\tThe fetters should be removed.\n\tTo go on in this way bring humiliation.\n\nLaw is the beginning of education. Youth in its inexperience is inclined at first \nto take everything carelessly and playfully.  It must be shown the seriousness \nof life. A certain measure of taking oneself in hand, brought about by strict \ndiscipline, is a good thing. He who plays with life never amounts to \nanything. However, discipline should not degenerate into drill. Continuous \ndrill has a humiliating effect and cripples a man's powers.\n\n\n\tNine in the second place means:\n\tTo bear with fools in kindliness brings good fortune.\n\tTo know how to take women\n\tBrings good fortune.\n\tThe son is capable of taking charge of the household.\n\nThese lines picture a man who has no external power, but who has enough \nstrength of mind to bear his burden of responsibility. He has the inner \nsuperiority and that enable him to tolerate with kindliness the shortcomings \nof human folly. The same attitude is owed to women as the weaker sex. One \nmust understand them and give them recognition in a spirit of chivalrous \nconsideration. Only this combination of inner strength with outer reserve \nenables one to take on the responsibility of directing a larger social body with \nreal success.\n\n\n\tSix in the third place means:\n\tTake not a maiden who. When she sees a man of bronze,\n\tLoses possession of herself.\n\tNothing furthers.\n\nA weak, inexperienced man, struggling to rise, easily loses his own \nindividuality when he slavishly imitates a strong personality of higher \nstation. He is like a girl throwing herself away when she meets a strong man. \nSuch a servile approach should not be encouraged, because it is bad both for \nthe youth and the teacher. A girl owes it to her dignity to wait until she is \nwooed. In both cases it is undignified to offer oneself, and no good comes of \naccepting such an offer.\n\n\n\tSix in the fourth place means:\n\tEntangled folly bring humiliation.\n\n\t\nFor youthful folly it is the most hopeless thing to entangle itself in empty \nimaginings. The more obstinately it clings to such unreal fantasies, the more \ncertainly will humiliation overtake it.\n Often the teacher, when confronted with such entangled folly, has no other \ncourse but to leave the fool to himself for a time, not sparing him the \nhumiliation that results. This is frequently the only means of rescue.\n\n\n\tSix in the fifth place means:\n\tChildlike folly brings good fortune. \n\nAn inexperienced person who seeks instruction in a childlike and \nunassuming way is on the right path, for the man devoid of arrogance who \nsubordinated himself to his teacher will certainly be helped.\n\n\n\tNine at the top means:\n\tIn punishing folly\n\tIt does not further one\n\tTo commit transgressions.\n\tThe only thing that furthers \n\tIs to prevent transgressions.\n\nSometimes an incorrigible fool must be punished. He who will not heed will \nbe made to feel. This punishment is quite different from a preliminary \nshaking up. But the penalty should not be imposed in anger; it must be \nrestricted to an objective guarding against unjustified excesses. Punishment \nis never an end in itself but serves merely to restore order.\n\n  This applies not only in regard to education but also in regard to the \nmeasures taken by a government against a populace guilty of transgressions. \nGovernmental interference should always be merely preventive and should \nhave as its sole aim the establishment of public security and peace. \n<br/><br/></pre>",
    "title" : "<pre>  4. Mêng / Youthful Folly<br/></pre>"
  }, {
    "text" : "<pre>above  K'AN\nTHE ABYSMAL, WATER<br/>below  CH'IEN\nTHE CREATIVE, HEAVEN<br/>\n\nAll beings have need of nourishment from above. But the gift of food comes \nin its own time, and for this one must wait. This hexagram shows the clouds \nin the heavens, giving rain to refresh all that grows and to provide mankind \nwith food and drink. The rain will come in its own time. We cannot make it \ncome; we have to wait for it. The idea of waiting is further suggested by the \nattributes of the two trigramsstrength within, danger in from. Strength in \nthe face of danger does not plunge ahead but bides its time, whereas weakness \nin the face of danger grows agitated and has not the patience to wait.\n\n\n\tTHE JUDGMENT\n\n\n\tWAITING. If you are sincere, \n\tYou have light and success.\n\tPerseverance brings good fortune.\n\tIt furthers one to cross the great water.\n\nWaiting is not mere empty hoping. It has the inner certainty of reaching the \ngoal. Such certainty alone gives that light which leads to success. This leads \nto the perseverance that brings good fortune and bestows power to cross the \ngreat water. One is faced with a danger that has to be overcome. Weakness \nand impatience can do nothing. Only a strong man can stand up to his fate, \nfor his inner security enables him to endure to the end. This strength shows \nitself in uncompromising truthfulness [with himself]. It is only when we \nhave the courage to face things exactly as they are, without any sort of self-\ndeception or illusion, that a light will develop out of events, by which the \npath to success may be recognized. This recognition must be followed by \nresolute and persevering action. For only the man who goes to meet his fate \nresolutely is equipped to deal with it adequately. Then he will be able to cross \nthe great waterthat is to say, he will be capable of making the necessary \ndecision and of surmounting the danger.\n\n\n\tTHE IMAGE\n\n\n\tClouds rise up to heaven:\n\tThe image of WAITING.\n\tThus the superior man eats and drinks,\n\tIs joyous and of good cheer. \n\nWhen clouds rise in the sky, it is a sign that it will rain. There is nothing to \ndo but to wait until after the rain falls. It is the same in life when destiny is at \nwork. We should not worry and seek to shape the future by interfering in \nthings before the time is ripe. We should quietly fortify the body with food \nand drink and the mind with gladness and good cheer. Fate comes when it \nwill, and thus we are ready.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tWaiting in the meadow.\n\tIT furthers one to abide in what endures.\n\tNo blame.\n\nThe danger is not yet close. One is still waiting on the open plain. \nConditions are still simple, yet there is a feeling of something impending. \nOne must continue to lead a regular life as long as possible. Only in this way \ndoes one guard against a premature waste of strength, keep free of blame and \nerror that would become a source of weakness later on.\n\n\n\tNine in the second place means:\n\tWaiting on the sand.\n\tThere is some gossip.\n\tThe end brings good fortune.\n\nThe danger gradually comes closer. Sand is near the bank of the river, and \nthe water means danger. Disagreements crop up. General unrest can easily \ndevelop in such times, and we lay the blame on one another. He who stays \ncalm will succeed in making things go well in the end. Slander will be \nsilenced if we do not gratify it with injured retorts.\n\n\n\tNine in the third place means:\n\tWaiting in the mud\n\tBrings about the arrival of the enemy.\n\nMud is no place for waiting, since it is already being washed by the water of \nthe stream. Instead of having gathered strength to cross the stream at one try, \none has made a premature start that has got him no farther than the muddy \nbank. Such an unfavorable position invites enemies from without, who \nnaturally take advantage of it. Caution and a sense of the seriousness of the \nsituation are all that can keep one from injury.\n\n\n\tSix in the fourth place means:\n\tWaiting in blood.\n\tGet out of the pit.\n\nThe situation is extremely dangerous. IT is of utmost gravity nowa matter \nof life and death. Bloodshed seems imminent. There is no going forward or \nbackward; we are cut off as if in a pit. Now we must simply stand fast and let \nfate take its course. This composure, which keeps us from aggravating the \ntrouble by anything we might do, is the only way of getting out of the \ndangerous pit.\n\n\n\tNine in the fifth place means:\n\tWaiting at meat and drink.\n\tPerseverance brings good fortune.\n\nEven in the midst of danger there come intervals of peace when things go \nrelatively well. If we possess enough inner strength, we shall take advantage \nof these intervals to fortify ourselves for renewed struggle. We must know \nhow to enjoy the moment without being deflected from the goal, for \nperseverance is needed to remain victorious.\n\n  This is true in public life as well; it is not possible to achieve everything all \nat once. The height of wisdom is to allow people enough recreation to \nquicken pleasure in their work until the task is completed. Herein lies the \nsecret of the whole hexagram. It differs from Chin OBSTRUCTION (39), in \nthe fact that in this instance, while waiting, we are sure of our cause and \ntherefore do not lose the serenity born of inner cheerfulness.\n\n\n\tSix at the top means:\n\tOne falls into the pit.\n\tThree uninvited guests arrive.\n\tHonor them, and in the end there will be good fortune.\n\n\t\nThe waiting is over; the danger can no longer be averted.  One falls into the \npit and must yield to the inevitable. Everything seems to have been in vain. \nBut precisely in this extremity things take an unforeseen turn.  Without a \nmove on one's own part, there is outside intervention. At first one cannot be \nsure of its meaning: is it rescue or is it destruction? A person in this \nsituation must keep his mind alert and not withdraw into himself with a \nsulky gesture of refusal, but must greet the new turn with respect. Thus he \nultimately escapes the danger, and all goes well. Even happy turns of fortune \noften come in a form that at first seems strange to us.\n<br/><br/></pre>",
    "title" : "<pre>  5. Hsü / Waiting (Nourishment)<br/></pre>"
  }, {
    "text" : "<pre>above  CH'IEN\nTHE CREATIVE, HEAVEN<br/>below  K'AN\nTHE ABYSMAL, WATER<br/>\n\nThe upper trigram, whose image is heaven, has an upward movement; the \nlower trigram, water, in accordance with its nature tends downward. Thus the \ntwo halves move away from each other, giving rise to the idea of conflict.\n\n  The attribute of the Creative is strength, that of the Abysmal is danger, guile. \nWhere cunning has force before it, there is conflict.\n\n  A third indication of conflict, in terms of character, is presented by the \ncombination of deep cunning within and fixed determination outwardly. A \nperson of this character will certainly be quarrelsome.\n\n\n\tTHE JUDGMENT\n\n\n\tCONFLICT. You are sincere\n\tAnd are being obstructed.\n\tA cautious halt halfway brings good fortune.\n\tGoing through to the end brings misfortune.\n\tIt furthers one to see the great man.\n\tIt does not further one to cross the great water.\n\nConflict develops when one feels himself to be in the right and runs into \nopposition. If one is not convinced of being in the right, opposition leads to \ncraftiness or high-handed encroachment but not to open conflict.\n\n  If a man is entangled in a conflict, his only salvation lies in being so clear-\nheaded and inwardly strong that he is always ready to come to terms by \nmeeting the opponent halfway. To carry one the conflict to the bitter end has \nevil effects even when one is the right, because the enmity is then \nperpetuated. It is important to see the great man, that is, an impartial man \nwhose authority is great enough to terminate the conflict amicably or assure a \njust decision. In times of strife, crossing the great water is to be avoided, that \nis, dangerous enterprises are not to be begun, because in order to be successful \nthey require concerted unity of focus. Conflict within weakens the power to \nconquer danger without.\n\n\n\tTHE IMAGE\n\n\n\tHeaven and water go their opposite ways:\n\tThe image of CONFLICT.\n\tThus in all his transactions the superior man\n\tCarefully considers the beginning.\n\nThe image indicates that the causes of conflict are latent in the opposing \ntendencies of the two trig rams. Once these opposing tendencies appear, \nconflict is inevitable. To avoid it, therefore, everything must be taken \ncarefully into consideration in the very beginning. If rights and duties are \nexactly defined, or if, in a group, the spiritual trends of the individuals \nharmonize, the cause of conflict is removed in advance.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tIf one does not perpetuate the affair,\n\tThere is a little gossip.\n\tIn the end, good fortune comes.\n\nWhile a conflict is in the incipient stage, the best thing To do is to drop the \nissue. Especially when the adversary is stronger, it is not advisable to risk \npushing the conflict to a decision. It may come to a slight dispute, but in the \nend all goes well.\n\n\n\tNine in the second place means:\n\tOne cannot engage in conflict;\n\tOne returns home, gives way.\n\tThe people of his town,\n\tThree hundred households, \n\tRemain free of guilt.\n\nIn a struggle with an enemy of superior strength, retreat is no disgrace. \nTimely withdrawal prevents bad consequences. If, out of a false sense of \nhonor, a man allowed himself to be tempted into an unequal conflict, he \nwould be drawing down disaster upon himself. In such a case a wise and \nconciliatory attitude benefits the whole community, which will then not be \ndrawn into the conflict.\n\n\t\n\tSix in the third place means:\n\tTo nourish oneself on ancient virtue induces perseverance.\n\tDanger. In the end, good fortune comes.\n\tIf by chance you are in the service of a king,\n\tSeek not works.\n\nThis is a warning of the danger that goes with an expansive disposition. Only \nthat which has been honestly acquired through merit remains a permanent \npossession. It can happen that such a possession may be contested, but since it \nis really one's own, one cannot be robbed of it. Whatever a man possesses \nthrough the strength of his own nature cannot be lost. If one enters the \nservice of a superior, one can avoid conflict only by not seeking works for the \nsake of prestige. It is enough if the work is done: let the honor go to the \nother.\n\n\n\tNine in the fourth place means:\n\tOne cannot engage in conflict.\n\tOne turns back and submits to fate,\n\tChanges one's attitude, \n\tAnd finds peace in perseverance.\n\tGood fortune.\n\nThis refers to a person whose inner attitude at first lacks peace. He does not \nfeel content with his situation and would like to improve it through conflict. \nIn contrast tot the situation of the nine in the second place, he is dealing with \na weaker opponent and might therefore succeed. But he cannot carry on the \nfight, because, since right is not on his side, he cannot justify the conflict to \nhis conscience. Therefore he turns back and accepts his fate. He changes his \nmind and finds lasting peace in being at one with eternal law. This brings \ngood fortune.\n\n\n\tNine in the fifth place means:\n\tTo contend before him\n\tBrings supreme good fortune.\n\nThis refers to an arbiter in a conflict who is powerful and just, and strong \nenough to lend weight to the right side. A dispute can be turned over to him \nwith confidence. If one is in the right, one attains great good fortune.\n\n\t\n\tNine at the top means:\n\tEven if by chance a leather belt is bestowed on one,'\n\tBy the end of a morning\n\tIt will have been snatched away three times.\n\nHere we have someone who has carried a conflict to the bitter end and has \ntriumphed. He is granted a decoration, but his happiness does not last.  He is \nattacked again and again, and the result is conflict without end.\n<br/><br/></pre>",
    "title" : "<pre>  6. Sung / Conflict<br/></pre>"
  }, {
    "text" : "<pre>above  K'UN\nTHE RECEPTIVE, EARTH<br/>below  K'AN\nTHE ABYSMAL, WATER<br/>\n\nThis hexagram is made up of the trigrams K'an, water, and K'un, earth, and \nthus it symbolizes the ground water stored up in the earth. In the same way \nmilitary strength is stored up in the mass of the peopleinvisible in times of \npeace but always ready for use as a source of power. The attributes of the two \ntrig rams are danger inside and obedience must prevail outside.\n\n  Of the individual lines, the one that controls the hexagram is the strong \nnine in the second place, to which the other lines, all yielding, are \nsubordinate. This line indicates a commander, because it stands in the \nmiddle of one of the two trigrams. But since it is in the lower rather than the \nupper trigram, it represents not the ruler but the efficient general, who \nmaintains obedience in the army by his authority.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE ARMY. The army needs perseverance\n\tAnd a strong man.\n\tGood fortune without blame.\n\nAn army is a mass that needs organization in order to become a fighting force.  \nWithout strict discipline nothing can be accomplished, but this discipline \nmust not be achieved by force. It requires a strong man who captures the \nhearts of the people and awakens their enthusiasm. In order that he may \ndevelop his abilities he needs the complete confidence of his ruler, who must \nentrust him with full responsibility as long as the war lasts. But war is always \na dangerous thing and brings with it destruction and devastation. Therefore \nit should not be resorted to rashly but, like a poisonous drug, should be used \nas a last recourse.\n\n\n\tTHE IMAGE\n\n\n\tIn the middle of the earth is water:\n\tThe image of THE ARMY.\n\tThus the superior man increases his masses\n\tBy generosity toward the people.\n\nGround water is invisibly present within the earth. In the same way the \nmilitary power of a people is invisibly present in the masses. When danger \nthreatens, every peasant becomes present in the masses. When danger \nthreatens, every peasant becomes a soldier; when the war ends, he goes back \nto his plow. He who is generous toward the people wins their love, and a \npeople living under a mild rule becomes strong and powerful. Only a people \neconomically strong can be important in military power. Such power must \ntherefore be cultivated by improving the economic condition of the people \nand by humane government. Only when there is this invisible bond between \ngovernment and people, so that the people are sheltered by their \ngovernment as ground water is sheltered by the earth, is it possible to wage a \nvictorious war.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tAn army must set forth in proper order.\n\tIf the order is not good, misfortune threatens.\n\nAt the beginning of a military enterprise, order is imperative. A just and \nvalid cause must exist, and the obedience and coordination of the troops must \nbe well organized, otherwise the result is inevitably failure.\n\n\n\tNine in the second place means:\n\tIn the midst of the army.\n\tGood fortune. No blame.\n\tThe king bestows a triple decoration.\n\nThe leader should be in the midst of his army, in touch with it, sharing good \nand bad with the masses he leads. This alone makes him equal to the heavy \ndemands made upon him. He needs also the recognition of the ruler. The \ndecorations he receives are justified, because there is no question of personal \npreferment here: the whole army, whose center he is, is honored in his \nperson. \n\n\tSix in the third place means:\n\tPerchance the army carries corpses in the wagon.\n\tMisfortune.\n\nHere we have a choice of two explanations. One points to defeat because \nsomeone other than the chosen leader interferes with the command; the \nother is similar in its general meaning, but the expression, \"carries corpses in \nthe wagon,\" is interpreted differently. At burials and at sacrifices to the dead it \nwas customary in China for the deceased to whom the sacrifice was made to \nbe represented by a boy of the family, who sat in the dead man's place and was \nhonored as his representative. On the basis of this custom the text is \ninterpreted as meaning that a \"corpse boy\" is sitting in the wagon, or, in \nother words, that authority is not being exercised by the proper leaders but has \nbeen usurped by others. Perhaps the whole difficulty clears up if it is inferred \nthat there has been an error in copying. The character fan, meaning \"all,\" may \nhave been misread as shih, which means \"corpse.\" Allowing for this error, \nthe meaning would be that if the multitude assumes leadership of the army \n(rides in the wagon), misfortune will ensue.\n\n\n\tSix in the fourth place means:\n\tThe army retreats. No blame.\n\nIn the face of a superior enemy, with whom it would be hopeless to engage in \nbattle, an orderly retreat is the only correct procedure, because it will save the \narmy from defeat and disintegration. It is by no means a sign of courage or \nstrength to insist upon engaging in a hopeless struggle regardless of \ncircumstances.\n\n\n\tSix in the fifth place means:\n\tThere is game in the field.\n\tIt furthers one to catch it.\n\tWithout blame.\n\tLet the eldest lead the army.\n\tThe younger transports corpses;\n\tThen perseverance brings misfortune.\n\nGame is in the fieldit has left its usual haunts in the forest and is \ndevastating the fields. This points to an enemy invasion. Energetic combat \nand punishment are here thoroughly justified, but they must not degenerate \ninto a wild melee in which everyone fends for himself. Despite the greatest \ndegree of perseverance and bravery, this would lead to misfortune. The army \nmust be directed by an experienced leader. It is a matter of waging war, not of \npermitting the mob to slaughter all who fall into their hands; if they do, \ndefeat will be the result, and despite all perseverance there is danger of \nmisfortune.\n\n\n\tSix at the top means:\n\tThe great prince issues commands,\n\tFounds states, vests families with fiefs.\n\tInferior people should not be employed.\n\nThe war has ended successfully, victory is won, and the king divided estates \nand fiefs among his faithful vassals. But it is important that inferior people \nshould not come into power. If they have helped, let them be paid off with \nmoney, but they should not be awarded lands or the privileges of rulers, lest \npower be abused.\n<br/><br/></pre>",
    "title" : "<pre>  7. Shih / The Army<br/></pre>"
  }, {
    "text" : "<pre>above  K'AN\nTHE ABYSMAL, WATER<br/>below  K'UN\nTHE RECEPTIVE, EARTH<br/>\n\nThe waters on the surface of the earth flow together wherever they can, as for \nexample in the ocean, where all the rivers come together. Symbolically this \nconnotes holding together and the laws that regulate it. The same idea is \nsuggested by the fact that all the lines of the hexagram except the fifth, the \nplace of the ruler, are yielding. The yielding lines hold together because they \nare influenced by a man of strong will in the leading position, a man who is \ntheir center of union. Moreover, this strong and guiding personality in turn \nholds together with the others, finding in them the complement of his own \nnature.\n\n\n\tTHE JUDGMENT\n\n\n\tHOLDING TOGETHER brings good fortune.\n\tInquire of the oracle once again\n\tWhether you possess sublimity, constancy, and perseverance;\n\tThen there is no blame.\n\tThose who are uncertain gradually join.\n\tWhoever come too late\n\tMeets with misfortune.\n\nWhat is required is that we unite with others, in order that all may \ncomplement and aid one another through holding together. But such \nholding together calls for a central figure around whom other persons may \nunite. To become a center of influence holding people together is a grave \nmatter and fraught with great responsibility. It requires greatness of spirit, \nconsistency, and strength. Therefore let him who wishes to gather others \nabout him ask himself whether he is equal to the undertaking, for anyone \nattempting the task without a real calling for it only makes confusion worse \nthan if no union at all had taken place.\n\n  But when there is a real rallying point, those who at first are hesitant or \nuncertain gradually come in of their own accord. Late-comers must suffer the \nconsequences, for in holding together the question of the right time is also \nimportant. Relationships are formed and firmly established according to \ndefinite inner laws. Common experiences strengthen these ties, and he who \ncomes too late to share in these basic experiences must suffer for it if, as a \nstraggler, he finds the door locked.\n\n  If a man has recognized the necessity for union and does not feel strong \nenough to function as the center, it is his duty to become a member of some \nother organic fellowship.\n\n\n\tTHE IMAGE\n\n\n\tOn the earth is water:\n\tThe image of HOLDING TOGETHER.\n\tThus the kings of antiquity\n\tBestowed the different states as fiefs\n\tAnd cultivated friendly relations\n\tWith the feudal lords.\n\nWater fills up all the empty places on the earth and clings fast to it. The social \norganization of ancient China was based on this principle of the holding \ntogether of dependents and rulers. Water flows to unite with water, because \nall parts of it are subject to the same laws. So too should human society hold \ntogether through a community of interests that allows each individual to feel \nhimself a member of a whole. The central power of a social organization \nmust see to it that every member finds that his true interest lies in holding \ntogether with it, as was the case in the paternal relationship between king and \nvassals in ancient China.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tHold to him in truth and loyalty;\n\tThis is without blame.\n\tTruth, like a full earthen bowl\"\n\tThus in the end\n\tGood fortune comes from without.\n\nFundamental sincerity is the only proper basis for forming relationships. \nThis attitude, symbolized by a full earthen bowl, in which the content is \neverything and the empty form nothing, shows itself not in clever words but \nthrough the strength of what lies within the speaker. This strength is so great \nthat it has power to attract good fortune to itself from without.\n\n\n \tSix in the second place means:\n\tHold to him inwardly.\n\tPerseverance brings good fortune.\n\n\t\nIf a person responds perseveringly and in the right way to the behests from \nabove that summon him to action, his relations with others are intrinsic and \nhe does not lose himself. But if a man seeks association with others as if he \nwere an obsequious office hunter, he throws himself away. He does not \nfollow the path of the superior man, who never loses his dignity.\n\n\n\tSix in the third place means:\n\tYou hold together with the wrong people.\n\nWe are often among people who do not belong to our own sphere. In that \ncase we must beware of being drawn into false intimacy through force of \nhabit. Needless to say, this would have evil consequences. Maintaining \nsociability without intimacy is the only right attitude toward people, because \notherwise we should not be free to enter into relationship with people of our \nown kind later on.\n\n\n\tSix in the fourth place means:\n\tHold to him outwardly also.\n\tPerseverance brings good fortune.\n\nHere the relations with a man who is the center of union are well established. \nThen we may, and indeed we should, show our attachment openly. But we \nmust remain constant and not allow ourselves to be led astray.\n\n\n\tNine in the fifth place means:\n\tManifestation of holding together.\n\tIn the hunt the king uses beaters on three sides only\n\tAnd forgoes game that runs off in front.\n\tThe citizens need no warning.\n\tGood fortune.\n\n\t\nIn the royal hunts of ancient China it was customary to drive up the game \nfrom three sides, but on the fourth the animals had a chance to run off. If \nthey failed to do this they had to pass through a gate behind which the king \nstood ready to shoot. Only animals that entered here were shot; those that \nran off in front were permitted to escape. This custom accorded with a kingly \nattitude; the royal hunter did not wish to turn the chase into a slaughter, but \nheld that the kill should consist only of those animals which had so to speak \nvoluntarily exposed themselves. \n  There is depicted here a ruler, or influential man, to whom people are \nattracted. Those who come to him he accepts, those who do not come are \nallowed to go their own way. He invited none, flatters noneall come of \ntheir own free will. In this way there develops a voluntary dependence \namong those who hold him. They do not have to be constantly on their \nguard but may express their opinions openly. Police measures are not \nnecessary, and they cleave to their ruler of their own volition. The same \nprinciple of freedom is valid for life in general. We should not woo favor \nfrom people. If a man cultivates within himself the purity and the strength \nthat are necessary for one who is the center of a fellowship, those who are \nmeant for him come of their own accord.\n\n\t\n\tSix at the top means:\n\tHe finds no head for holding together.\n\tMisfortune.\n\n\t\nThe head is the beginning. If the beginning is not right, there is no hope of a \nright ending. If we have missed the right moment for union and go on \nhesitating to give complete and full devotion, we shall regret the error when \nit is too late.\n<br/><br/></pre>",
    "title" : "<pre>  8. Pi / Holding Together [union]<br/></pre>"
  }, {
    "text" : "<pre>above  SUN\nTHE GENTLE, WIND<br/>below  CH'IEN\nTHE CREATIVE, HEAVEN<br/>\n\nThis hexagram means the force of the smallthe power of the shadowythat \nrestrains, tames, impedes. A weak line in the fourth place, that of the \nminister, holds the five strong lines in check. In the Image it is the wind \nblowing across the sky. The wind restrains the clouds, the rising breath of the \nCreative, and makes them grow dense, but as yet is not strong enough to turn \nthem to rain. The hexagram presents a configuration of circumstances in \nwhich a strong element is temporarily held in leash by a weak element. It is \nonly through gentleness that this can have a successful outcome.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE TAMING POWER OF THE SMALL\n\tHas success.\n\tDense clouds, no rain from our western region.\n\nThis image refers to the state of affairs in China at the time when King Wên, \nwho came originally from the west, was in the east at the court of the reigning \ntyrant Chou Hsin. The moment for action on a large scale had not yet \narrived. King Wên could only keep the tyrant somewhat in check by friendly \npersuasion. Hence the image of many clouds, promising moisture and \nblessing to the land, although as yet no rain falls. The situation is not \nunfavorable; there is a prospect of ultimate success, but there are still obstacles \nin the way, and we can merely take preparatory measures. Only through the \nsmall means of friendly persuasion can we exert any influence. The time has \nnot yet come for sweeping measures. However, we may be able, to a limited \nextent, to act as a restraining and subduing influence. To carry out our \npurpose we need firm determination within and gentleness and adaptability \nin external relations.\n\n\n\tTHE IMAGE\t\n\t\n\tThe wind drives across heaven:\n\tThe image of THE TAMING POWER OF THE SMALL.\n\n \tThus the superior man\n\tRefines the outward aspect of his nature.\n\nThe wind can indeed drive the clouds together in the sky; yet, being nothing \nbut air, without solid body, it does not produce great or lasting effects. So also \nan individual, in times when he can produce no great effect in the outer \nworld, can do nothing except refine the expression of his nature in small \nways.\n\n\n\t\tTHE LINES\t\n\t\n\tNine at the beginning means:\n\tReturn to the way.\n\tHow could there be blame in this?\n\tGood fortune.\n\nIt lies in the nature of a strong man to press forward. In so doing he \nencounters obstructions. Therefore he returns to the way suited to his \nsituation, where he is free to advance or to retreat. In the nature of things \nthis will bring good fortune, for it is wise and reasonable not to try to obtain \nanything by force.\n\n\n\tNine in the second place means:\n\tHe allows himself to be drawn into returning.\n\tGood fortune.\n\nOne would like to press forward, but before going farther one sees from the \nexample of others like oneself that this way is blocked. In such a case, if the \neffort to push forward is not in harmony with the time, a reasonable and \nresolute man will not expose himself to a personal rebuff, but will retreat \nwith others of like mind. This brings good fortune, because he does not \nneedlessly jeopardize himself.\n\n\n\tNine in the third place means:\n\tThe spokes burst out of the wagon wheels.\n\tMan and wife roll their eyes.\n\n\t\nHere an attempt is made to press forward forcibly, in the consciousness that \nthe obstructing power is slight. But since, under the circumstances, power \nactually lies with the weak, this sudden offensive is doomed to failure. \nExternal conditions hinder the advance, just as loss of the wheel spokes stops \nthe progress of a wagon. We do not yet heed this hint form fate, hence there \nare annoying arguments like those of a married couple. Naturally this is not \na favorable state of thing, for though the situation may enable the weaker side \nto hold its ground, the difficulties are too numerous to permit of a happy \nresult. In consequence even the strong man cannot so use his power as to \nexert the right influence on those around him. He experiences a rebuff where \nhe expected an easy victory, and he thus compromises his dignity.\n\n\n\t°Six in the fourth place means:\n\tIf you are sincere, blood vanishes and fear gives way.\n\tNo blame.\n\n\t\nIf one is in the difficult and responsible position of counselor to a powerful \nman, on should restrain him in such a way that the threat of actual bloodshed \nmay arise. Nonetheless, the power of disinterested truth is greater than all \ntheses obstacles. It carries such weight that the end is achieved, and all danger \nof bloodshed and all fear disappear.\n\n\n\t°Nine in the fifth place means:\n\tIf you are sincere and loyally attached, \n\tYou are rich in your neighbor.\n\nLoyalty leads to firm ties because it means that each partner complements the \nother. In the weaker person loyalty consists in devotion, in the stronger it \nconsists in trustworthiness. This relation of mutual reinforcement leads to a \ntrue wealth that is all the more apparent because it is not selfishly hoarded \nbut is shared with friends. Pleasure shared is pleasure doubled.\n\n\t\n\tNine at the top means:\n\tThe rain comes, there is rest.\n\tThis is due to the lasting effect of character.\n\tPerseverance brings the woman into danger.\n\tThe moon is nearly full.\n\tIf the superior man persists,\n\tMisfortune comes.\n\nSuccess is at hand. The wind has driven up the rain. A fixed standpoint has \nbeen reach. This has come about through the cumulation of small effects \nproduced by reverence for a superior character. But a success thus secured bit \nby bit calls for great caution. It would be a dangerous illusion for anyone to \nthink he could presume upon it. The female principle, the weak element \nthat has won the victory, should never persist in vaunting itthat would lead \nto danger. The dark power in the moon is strongest when the moon is \nalmost full. When it is full and directly opposite the sun, its waning is \ninevitable. Under such circumstances one must be content with what has \nbeen achieved. To advance any further, before the appropriate time has \ncome, would lead to misfortune.\n<br/><br/></pre>",
    "title" : "<pre>  9. Hsiao Ch'u / The Taming Power of the Small<br/></pre>"
  }, {
    "text" : "<pre>above  CH'IEN\nTHE CREATIVE, HEAVEN<br/>below  TUI\nTHE JOYOUS, LAKE<br/>\n\nThe name of the hexagram means on the one hand the right way of \nconducting oneself. Heaven, the father, is above, and the lake, the youngest \ndaughter, is below. This shows the difference between high and low, upon \nwhich composure correct social conduct, depends. On the other hand the \nword for the name of the hexagram, TREADING, means literally treading \nupon something. The small and cheerful [Tui] treads upon the large and \nstrong [Ch'ien]. The direction of movement of the two primary trigrams is \nupward. The fact that the strong treads on the weak is not mentioned in the \nBook of Changes, because it is taken for granted. For the weak to take a stand \nagainst the strong is not dangerous here, because it happened in good humor \n[Tui] and without presumption, so that the strong man is not irritated but \ntakes it all in good part.\n\n\n\tTHE JUDGMENT\n\n\n\tTREADING. Treading upon the tail of the tiger.\n\tIt does not bite the man. Success.\n\nThe situation is really difficult. That which is strongest and that which is \nweakest are close together. The weak follows behind the strong and worries \nit. The strong, however, acquiesces and does not hurt the weak, because the \ncontact is in good humor and harmless.\n\n  In terms of a human situation, one is handling wild, intractable people. In \nsuch a case one's purpose will be achieved if one behaves with decorum. \nPleasant manners succeed even with irritable people.\n\n\n\tTHE IMAGE\n\n\n\tHeaven above, the lake below:\n\tThe image of TREADING.\n\tThus the superior man discriminates between high and low,\n\tAnd thereby fortifies the thinking of the people.\n\nHeaven and the lake show a difference of elevation that inheres in the \nnatures of the two, hence no envy arises. Among mankind also there are \nnecessarily differences of elevation; it is impossible to bring about universal \nequality. But it is important that differences in social rank should not be \narbitrary and unjust, for if this occurs, envy and class struggle are the \ninevitable consequences. If, on the other hand, external differences in rank \ncorrespond with differences in inner worth, and if inner worth forms the \ncriterion of external rank, people acquiesce and order reigns in society.\n\n\n\t\tTHE LINES\n\n\t\n\tNine at the beginning means:\n\tSimple conduct. Progress without blame.\n\nThe situation is one in which we are still not bound by any obligations of \nsocial intercourse. If our conduct is simple, we remain free of them We can \nquietly follow our predilections as long as we are content and make not \ndemands on people.\n\n  The meaning of the hexagram is not standstill but progress. A man finds \nhimself in an altogether inferior position at the start. However, he has the \ninner strength that guarantees progress. If he can be content with simplicity, \nhe can make progress without blame. When a man is dissatisfied with \nmodest circumstances, he is restless and ambitious and tries to advance, not \nfor the sake of accomplishing anything worth while, but merely in order to \nescape from lowliness and poverty by dint of his conduct. Once his purpose is \nachieved, he is certain to become arrogant and luxury-loving. Therefore \nblame attaches to his progress. On the other hand, a man who is good at his \nwork is content to behave simply. He wishes to make progress in order to \naccomplish something. When he attains his goal, he does something worth \nwhile, an all is well.\n\n\n\tNine in the second place means:\n\tTreading a smooth, level course.\n\tThe perseverance of a dark man\n\tBrings good fortune.\n\nThe situation of a lonely sage is indicated here. He remains withdrawn from \nthe bustle of life, seeks nothing, asks nothing of anyone, and travels through \nlife unassailed, on a level road. Since he is content and does not challenge \nfate, he remains free of entanglements.\n\n\n\t°Six in the third place means:\n\tA one-eyed man is able to see,\n\tA lame man is able to tread.\n\tHe treads on the tail of the tiger.\n\tThe tiger bites the man.\n\tMisfortune.\n\tThus does a warrior act on behalf of his great prince.\n\nA one-eyed man can indeed see, but not enough for clear vision. A lame \nman can indeed treat, but not enough to make progress. If in spite of such \ndefects a man considers himself strong and consequently exposes himself to \ndanger, he is inviting disaster, for he is undertaking something beyond his \nstrength. This reckless way of plunging ahead, regardless of the adequacy of \none's powers, can be justified only in the case of a warrior battling for his \nprince.\n\n\n\tNine in the fourth place means:\n\tHe treads on the tail of the tiger.\n\tCaution and circumspection\n\tLead ultimately to good fortune.\n\nThis text refers to a dangerous enterprise. The inner power to carry it through \nis there, but this inner power is combined with hesitating caution in one's \nexternal attitude. This line contrasts with the preceding line, which is weak \nwithin but outwardly presses forward. Here one is sure of ultimate success, \nwhich consists in achieving one's purpose, that is, in overcoming danger by \ngoing forward.\n\n\n\tNine in the fifth place means:\n\tResolute conduct.\n\tPerseverance with awareness of danger.\n\nThis refers to the ruler of the hexagram as a whole. One sees that one has to \nbe resolute in conduct. But at the same time one must remain conscious of \nthe danger connected with such resoluteness, especially if it is to be \npersevered in. Only awareness of the danger makes success possible.\n\n\n\tNine at the top means:\n\tLook to your conduct and weigh the favorable signs.\n\tWhen everything is fulfilled, supreme good fortune comes.\n\nThe work is ended. If we want to know whether good fortune will follow, we \nmust look back upon our conduct and its consequences. If the effects are good, \nthen good fortune is certain. No one knows himself. It is only by the \nconsequences of his actions, by the fruit of his labors, that a man can judge \nwhat he is to expect.\n<br/><br/></pre>",
    "title" : "<pre>  10. Lü / Treading [conduct]<br/></pre>"
  }, {
    "text" : "<pre>above  K'UN\nTHE RECEPTIVE, EARTH<br/>below  CH'IEN\nTHE CREATIVE, HEAVEN<br/>\n\nThe Receptive, which moves downward, stands above; the Creative, which \nmoves upward, is below. Hence their influences meet and are in harmony, \nso that all living things bloom and prosper. This hexagram belongs to the \nfirst month (February-March), at which time the forces of nature prepare the \nnew spring. \n\n\tTHE JUDGMENT\n\n\n\tPEACE. The small departs,\n\tThe great approaches.\n\tGood fortune. Success.\n\nThis hexagram denotes a time in nature when heaven seems to be on earth. \nHeaven has placed itself beneath the earth, and so their powers unite in deep \nharmony. Then peace and blessing descend upon all living things.\n\n  In the world of man it is a time of social harmony; those in high places \nshow favor to the lowly, and the lowly and inferior is an end to all feuds. \n  In side, at the center, in the key position, is the light principle; the dark \nprinciple is outside. Thus the light has a powerful influence, while the dark \nis submissive. In this way each receives its due. When the good elements of \nsociety occupy a central position and are in control, the evil elements come \nunder their influence and change for the better. When the spirit of heaven \nrules in man, his animal nature also comes under its influence and takes its \nappropriate place. \n  The individual lines enter the hexagram from below and leave it again at \nthe top. Here the small, weak, and evil elements are about to take their \ndeparture, while the great, strong, and good elements are moving up. This \nbrings good fortune and success.\n\n\n\tTHE IMAGE\n\n\n\tHeaven and earth unite: the image of PEACE.\n\tThus the ruler\n\tDivides and completes the course of heaven and earth,\n\tAnd so aids the people.\n\nHeaven and earth are in contact and combine their influences, producing a \ntime of universal flowering and prosperity. This stream of energy must be \nregulated by the ruler of men. It is done by a process of division. Thus men \ndivide the uniform flow of time into the seasons, according to the succession \nof natural phenomena, and mark off infinite space by the points of the \ncompass. In this way nature in its overwhelming profusion of phenomena is \nbounded and controlled. One the other hand, nature must be furthered in \nher productiveness. This is done by adjusting the products to the right time \nand the right place, which increases the natural yield.  This controlling and \nfurthering activity of man in his relation to nature is the work on nature that \nrewards him.\n\n\n\t\tTHE LINES\n\n \n\tNine at the beginning means:\n\tWhen ribbon grass is pulled up, the sod comes with it.\n\tEach according to his kind.\n\tUndertakings bring good fortune.\n\nIn times of prosperity every able man called to fill an office draws like minded \npeople along with him, just as in pulling up ribbon grass one always pulls up \na bunch of it, because the stalks are connected by their roots. In such times, \nwhen it is possible to extend influence widely, the mind of an able man is set \nupon going out into life and accomplishing something.\n\n\n\tNine in the second place means:\n\tBearing with the uncultured in gentleness,\n\tFording the river with resolution,\n\tNot neglecting what is distant,\n\tNot regarding one's companions:\n\tThus one may manage to walk in the middle.\n\nIn times of prosperity it is important and above all to possess enough \ngreatness of soul to bear with imperfect people. For in the hands of a great \nmaster no material is unproductive; he can find use for everything. But this \ngenerosity is by no means laxity or weakness. It is during times of prosperity \nespecially that we must always be ready to risk even dangerous undertakings, \nsuch as the crossing of a river, if they are necessary. So too we must not \nneglect what is distant but must attend scrupulously to everything. \nFactionalism and the dominance of cliques are especially to be avoided. Even \nif people of like mind come forward together, they ought not to form a faction \nby holding together for mutual advantage; instead, each man should do is \nduty. Theses are four ways in which one can overcome the hidden danger of \na gradual slackening that always lurks in any time of peace. And that is how \none finds the middle way for action.\n\n\n\tNine in the third place means:\n\tNo plain not followed by a slope.\n\tNo going not followed by a return.\n\tHe who remains persevering in danger\n\tIs without blame.\n\tDo not complain about this truth;\n\tEnjoy the good fortune you still possess.\n\n\t\t\nEverything on earth is subject to change. Prosperity is followed by decline: \nthis is the eternal law on earth. Evil can indeed be held in check but not \npermanently abolished. It always returns. This conviction might induct \nmelancholy, but it should not; it ought only to keep us from falling into \nillusion when good fortune comes to us. If we continue mindful of the \ndanger, we remain persevering and make no mistakes. As long as a man's \ninner nature remains stronger and richer than anything offered by external \nfortune, as long as he remains inwardly superior to fate, fortune will not \ndesert him.\n\n\n\tSix in the fourth place means:\n\tHe flutters down, not boasting of his wealth,\n\tTogether with his neighbor,\n\tGuileless and sincere.\n\nIn times of mutual confidence, people of high rank come in close contact with \nthe lowly quite simply and without boasting of their wealth. This is not due \nto the force of circumstances but corresponds with their inmost sentiment. \nThe approach is made quite spontaneously, because it is based on inner \nconviction.\n\n\n\tSix in the fifth place means:\n\tThe sovereign I\n\tGives his daughter in marriage.\n\tAnd supreme good fortune.\n\nThe sovereign I is T'ang the Completer. By his decree the imperial princesses, \nalthough higher in rank than their husbands, had to obey them like all other \nwives. Here too we are shown a truly modest union of high and low that \nbrings happiness and blessings.\n\n\n\tSix at the top means:\n\tThe wall falls back into the moat.\n\tUse no army now.\n\tMake your commands known within your own town.\n\tPerseverance brings humiliation.\n\nThe change alluded to in the middle of the hexagram has begun to take place. \nThe wall of the town sinks back into the moat from which it was dug. The \nhour of doom is at hand. When matters have come to this pass, we should \nsubmit to fate and not try to stave it off by violent resistance. The one \nrecourse left us is to hold our own within our intimate circle. Should we \npersevere in trying to resist the evil in the usual way, our collapse would only \nbe more complete, and humiliation would be the result.\n<br/><br/></pre>",
    "title" : "<pre>  11. T'ai / Peace<br/></pre>"
  }, {
    "text" : "<pre>above  CH'IEN\nTHE CREATIVE, HEAVEN<br/>below  K'UN\nTHE RECEPTIVE, EARTH<br/>\n\nThis hexagram is the opposite of the preceding one. Heaven is above, \ndrawing farther and farther away, while the earth below sinks farther into the \ndepths. The creative powers are not in relation. It is a time of standstill and \ndecline. This hexagram is linked with the seventh month (August-\nSeptember), when the year has passed its zenith and autumnal decay is setting \nin. \n\n\tTHE JUDGMENT\n\n\n\tSTANDSTILL. Evil people do not further\n\tThe perseverance of the superior man.\n\tThe great departs; the small approaches.\n\nHeaven and earth are out of communion and all things are benumbed. What \nis above has no relation to what is below, and on earth confusion and \ndisorder prevail. The dark power is within, the light power is without. \nWeakness is within, harshness without. Within are the inferior, and \nwithout are the superior. The way of inferior people is in ascent; the way of \nsuperior people is on the decline. But the superior people do not allow \nthemselves to be turned from their principles. If the possibility of exerting \ninfluence is closed to them, they nevertheless remain faithful to their \nprinciples and withdraw into seclusion.\n\n\n\tTHE IMAGE\n\n\t\n\tHeaven and earth do not unite:\n\tThe image of STANDSTILL.\n\tThus the superior man falls back upon his inner worth \n\tIn order to escape the difficulties.\n\tHe does not permit himself to be honored with revenue.\n\nWhen, owing to the influence of inferior men, mutual mistrust prevails in \npublic life, fruitful activity is rendered impossible, because the fundaments \nare wrong. Therefore the superior man knows what he must do under such \ncircumstances; he does not allow himself to be tempted by dazzling offers to \ntake part in public activities. This would only expose him to danger, since he \ncannot assent to the meanness of the others. He therefore hides his worth \nand withdraws into seclusion.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tWhen ribbon grass is pulled up, the sod comes with it.\n\tEach according to his kind.\n\tPerseverance brings good fortune and success.\n\nThe text is almost the same as that of the first line of the preceding hexagram, \nbut with a contrary meaning. In the latter a man is drawing another along \nwith him on the road to an official career; here a man is drawing another \nwith him into retirement from public life. This is why the text says here, \n\"Perseverance brings good fortune and success,\" and not \"Undertakings bring \ngood fortune.\" If it becomes impossible to make our influence count, it is \nonly by retirement that we spare ourselves humiliation. Success in a higher \nsense can be ours, because we know how to safeguard the value of our \npersonalities.\n\n\n\n\t°Six in the second place means:\n\tThey bear and endure;\n\tThis means good fortune for inferior people.\n\tThe standstill serves to help the great man to attain success.\n\nInferior people are ready to flatter their superiors in a servile way. They \nwould also endure the superior man if he would put an end to their \nconfusion. This is fortunate for them. But the great man calmly bears the \nconsequences of the standstill. He does not mingle with the crowd of the \ninferior; that is not his place. By his willingness to suffer personally he \ninsures the success of his fundamental principles.\n\n\t\t\n\tSix in the third place means:\n\tThey bear shame.\n\nInferior people who have risen to power illegitimately do not feel equal to the \nresponsibility they have taken upon themselves. In their hearts they begin to \nbe ashamed, although at first they do not show it outwardly. This marks a \nturn for the better. \n\t\n\tNine in the fourth place means:\n\tHe who acts at the command of the highest \n\tRemains without blame.\n\tThose of like mind partake of the blessing.\n\nThe time of standstill is nearing the point of change into its opposite. \nWhoever wishes to restore order must feel himself called to the task and \nhave the necessary authority. A man who sets himself up as capable of \ncreating order according to his own judgment could make mistakes and end \nin failure. But the man who is truly called to the task is favored by the \nconditions of the time, and all those of like mind will share in his blessing. \n\n\tNine in the fifth place means:\n\tStandstill is giving way.\n\tGood fortune for the great man.\n\t\"What if it should fail, what if it should fail?\"\n\tIn this way he ties it to a cluster of mulberry shoots.\n\nThe time undergoes a change. The right man, able to restore order, has \narrived. Hence \"good fortune.\" But such periods of transition are the very \ntimes in which we must fear and tremble. Success is assured only through \ngreatest caution, which asks always, \"What if it should fail?\" When a \nmulberry bush is cut down, a number of unusually strong shoots sprout from \nthe roots. Hence the image of tying something to a cluster of mulberry shoots \nis used to symbolize the way of making success certain. Confucius says about \nthis line:\n\nDanger arises when a man feels secure in his position. Destruction threatens \nwhen a man seeks to preserve his worldly estate. Confusion develops when a \nman has put everything in order. Therefore the superior man does not forget \ndanger in his security, not ruin when he is well established, nor confusion \nwhen his affairs are in order. In this way he gains personal safety and is able \nto protect the empire.\n\n\n\tNine at the top means:\n\tThe standstill comes to an end.\n\tFirst standstill, then good fortune.\n\nThe standstill does not last forever. However, it does not cease of its own \naccord; the right man is needed to end it. This is the difference between a \nstate of peace and a state of stagnation. Continuous effort is necessary to \nmaintain peace: left to itself it would change into stagnation and \ndisintegration. The time of disintegration, however, does not change back \nautomatically to a condition of peace and prosperity; effort must be put forth \nin order to end it. This shows the creative attitude that man must take if the \nworld is to be put in order.\n<br/><br/></pre>",
    "title" : "<pre>  12. P'i / Standstill [Stagnation]<br/></pre>"
  }, {
    "text" : "<pre>above  CH'IEN\nTHE CREATIVE, HEAVEN<br/>below  LI\nTHE CLINGING, FLAME<br/>\n\nThe image of the upper trigram Ch'ien is heaven, and that of the lower, Li, is \nflame. It is the nature of fire to flame up to the heaven. This gives the idea of \nfellowship. IT is the second line that, by virtue of its central character, unites \nthe five strong lines around it. This hexagram forms a complement to Shih, \nTHE ARMY (7). In the latter, danger is within and obedience withoutthe \ncharacter of a warlike army, which, in order to hold together, needs one \nstrong man among the many who are weak. Here, clarity is within and \nstrength withoutthe character of a peaceful union of men, which, in order to \nhold together, needs one yielding nature among many firm persons.\n\n\n\tTHE JUDGMENT\n\n\n\tFELLOWSHIP WITH MEN in the open.\n\tSuccess.\n\tIt furthers one to cross the great water.\n\tThe perseverance of the superior man furthers.\n\nTrue fellowship among men must be based upon a concern that is universal. \nIt is not the private interests of the individual that create lasting fellowship \namong men, but rather the goals of humanity. That is why it is said that \nfellowship with men in the open succeeds. If unity of this kind prevails, \neven difficult and dangerous tasks, such as crossing the great water, can be \naccomplished. But in order to bring about this sort of fellowship, a \npersevering and enlightened leader is neededa man with clear, convincing, \nand inspiring aims and the strength to carry them out. (The inner trigram \nmeans clarity; the outer, strength.)\n\n\n\tTHE IMAGE\n\n\n\tHeaven together with fire:\n\tThe image of FELLOWSHIP WITH MEN.\n\tThus the superior man organizes the clans\n\tAnd makes distinctions between things.\n\nHeaven has the same direction of movement as fire, yet it is different from \nfire. Just as the luminaries in the sky serve for the systematic division and \narrangement of time, so human society and all things that really belong \ntogether must be organically arranged. Fellowship should not be a mere \nmingling of individuals or of thingsthat would be chaos, not fellowship. If \nfellowship is to lead to order, there must be organization within diversity.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tFellowship with men at the gate.\n\tNo blame.\n\nThe beginning of union among people should take place before the door. All \nare equally close to one another. No divergent aims have yet arisen, and one \nmakes not mistakes. The basic principles of any kind of union must be \nequally accessible to all concerned. Secret agreements bring misfortune.\n\n\n\tSix in the second place means:\n\tFellowship with men in the clan.\n\tHumiliation.\n\nThere is danger here of formation of a separate faction on the basis of \npersonal and egotistic interests. Such factions, which are exclusive and, \ninstead of welcoming all men, must condemn one group in order to unite the \nothers, originate from low motives and therefore lead in the course of time to \nhumiliation.\n\n\n\n\tNine in the third place means:\n\tHe hides weapons in the thicket;\n\tHe climbs the high hill in front of it.\n\tFor three years he does not rise up.\n\nHere fellowship has changed about to mistrust. Each man distrusts the other, \nplans a secret ambush, and seeks to spy on his fellow form afar. We are \ndealing with an obstinate opponent whom we cannot come at by this method. \nObstacles standing in the way of fellowship with others are shown here. One \nhas mental reservations for one's own part and seeks to take his opponent by \nsurprise. This very fact makes one mistrustful, suspecting the same wiles in \nhis opponent and trying to ferret them out. The result is that one departs \nfurther and further from true fellowship. The longer this goes on, the more \nalienated one becomes.\n\n\n\tNine in the fourth place means:\n\tHe climbs up on his wall; he cannot attack.\n\tGood fortune.\n\nHere the reconciliation that follows quarrel mover nearer. It is true that there \nare still dividing walls on which we stand confronting one another. But the \ndifficulties are too great. We get into straits, and this brings us to our senses. \nWe cannot fight, and therein lies our good fortune.\n\n\t\n\tNine in the fifth place means:\n\tMen bound in fellowship first weep and lament,\n\tBut afterward they laugh.\n\tAfter great struggles they succeed in meeting.\n\nTwo people are outwardly separated, but in their hearts they are united. They \nare kept apart by their positions in life. Many difficulties and obstructions \narise between them and cause them grief. But, remaining true to each other, \nthe allow nothing to separate them, and although it costs them a severe \nstruggle to overcome the obstacles, they will succeed. When they come \ntogether their sadness will change to joy. Confucius says of this:\n\nLife leads the thoughtful man on a path of many windings.\nNow the course is checked, now it runs straight again.\nHere winged thoughts may pour freely forth in words,\nThere the heavy burden of knowledge must be shut away in silence.\nBut when two people are at one in the inmost hearts,\nThey shatter even the strength of iron or of bronze.\nAnd when two people understand each other in their inmost hearts,\nTheir words are sweet and strong, like the fragrance of orchids.\n\n\n\tNine at the top means:\n\tFellowship with men in the meadow.\n\tNo remorse.\n\nThe warm attachment that springs from the heart is lacking here. We are by \nthis time actually outside of fellowship with others. However, we ally \nourselves with them. The fellowship does not include all, but only those \nwho happen to dwell near one another. The meadow is the pasture at the \nentrance to the town. At this stage, the ultimate goal of the union of \nmankind has not yet been attained, but we need not reproach ourselves. We \njoin the community without separate aims of our own. \n<br/><br/></pre>",
    "title" : "<pre>  13. T'ung Jên / Fellowship with Men<br/></pre>"
  }, {
    "text" : "<pre>above  LI\nTHE CLINGING, FLAME<br/>below  CH'IEN\nTHE CREATIVE, HEAVEN<br/>\n\nThe fire in heaven above shines far, and all things stand out in the light and \nbecome manifest. The weak fifth line occupies the place of honor and all the \nstrong lines are in accord with it.\nAll things come to the man who is modest and kind in a high position.\n\n\n\tTHE JUDGMENT\n\n\n\tPOSSESSION IN GREAT MEASURE.\n\tSupreme success.\n\nThe two trigrams indicate that strength and clarity unite. Possessions great \nmeasure is determined by fate and accords with the time. How is it possible \nthat the weak line has power to hold the strong lines fast and to possess \nthem? It is done by virtue of unselfish modesty. The time is favorablea \ntime of strength within, clarity and culture without. Power is expressing itself \nin graceful and controlled way. This brings supreme success and wealth.\n\n\n\tTHE IMAGE\n\n\n\tFire in heaven above:\n\tthe image of POSSESSION IN GREAT MEASURE.\n\tThus the superior man curbs evil and furthers good,\n\tAnd thereby obeys the benevolent will of heaven.\n\nThe sun in heaven above, shedding light over everything one earth, is the \nimage of possession on a grand scale. But a possession of this sort must be \nadministered properly. The sun brings both evil and good into the light of \nday. Man must combat and curb the evil, and must favor and promote the \ngood. Only in this way does he fulfill the benevolent will of God, who desires \nonly good and not evil.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tNo relationship with what is harmful;\n\tThere is no blame in this.\n\tIf one remains conscious of difficulty,\n\tOne remains without blame.\n\nGreat possession that is still in its beginnings and that has not yet been \nchallenged brings no blame, since there has been no opportunity to make \nmistakes. Yet there are many difficulties to be overcome. It is only by \nremaining conscious of theses difficulties that one can keep inwardly free of \npossible arrogance and wastefulness, and thus in principle overcome all cause \nfor blame.\n\n\n\tNine in the second place means:\n\tA big wagon for loading.\n\tOne may undertake something.\n\tNo blame.\n\nGreat possession consists not only in the quantity of goods at one's disposal, \nbut first and foremost, in their mobility and utility, for then they can be used \nin undertakings, and we remain free of embarrassment and mistakes. The big \nwagon, which will carry a heavy load and in which one can journey farm \nmeans that there are at hand able helpers who give their support t and are \nequal to their task. One can load great responsibility upon such persons, and \nthis is necessary in important undertakings.\n\n\n\tNine in the third place means:\n\tA prince offers it to the Son of Heaven.\n\tA petty man cannot do this.\n\nA magnanimous, liberal-minded man should not regard what he possesses as \nhis exclusive personal property , but should place it at the disposal of the ruler \nor of the people at large. In so doing, he takes the right attitude toward his \npossession, which as private property can never endure. A petty man is \nincapable of this. He is harmed by great possessions, because instead of \nsacrificing them, he would keep them for himself.\n\n\n\tNine in the fourth place means:\n\tHe makes a difference\n\tBetween himself and his neighbor.\n\tNo blame.\n\nThis characterizes the position of a man placed among rich and powerful \nneighbors. It is a dangerous position. He must look neither to the right nor \nto the left, and must shun envy and the temptation to vie with others. In this \nway he remains free of mistakes.\n\n\n\t°Six in the fifth place means:\n\tHe whose truth is accessible, yet dignified,\n\tHas good fortune.\n\nThe situation is very favorable. People are being won not by coercion but by \nunaffected sincerity, so that they are attached to us in sincerity and truth. \nHowever, benevolence alone is not sufficient at the time of POSSESSION IN \nGREAT MEASURE. For insolence might begin to spread. Insolence must be \nkept in bounds by dignity; then good fortune is assured.\n\n\n\tNine at the top means:\n\tHe is blessed by heaven.\n\tGood fortune.\n\tNothing that does not further.\n\nIn the fullness of possession and at the height of power, one remains modest \nand gives honor to the sage who stands outside the affairs of the world. By \nthis means one puts oneself under the beneficent influence descending form \nheaven, and all goes well. Confucius says of this line:\n\nTo bless means to help. Heaven helps the man who is devoted; men help the \nman who is true. He who walks in truth and is devoted in his thinking, and \nfurthermore reveres the worthy, is blessed by heaven. He has good fortune, \nand there is nothing that would not further.\n<br/><br/></pre>",
    "title" : "<pre>  14. Ta Yu / Possession in Great Measure<br/></pre>"
  }, {
    "text" : "<pre>above  K'UN\nTHE RECEPTIVE, EARTH<br/>below  KEN\nKEEPING STILL, MOUNTAIN<br/>\n\nThis hexagram is made up of the trigrams Kên, Keeping Still, mountain, and \nK'un. The mountain is the youngest son of the Creative, the representative \nof heaven and earth. It dispenses the blessings of heaven, the clouds and rain \nthat gather round its summit, and thereafter shines forth radiant with \nheavenly light. This shows what modesty is and how it functions in great \nand strong men. K'un, the earth, stands above. Lowliness is a quality of the \nearth: this is the very reason why it appears in this hexagram as exalted, by \nbeing placed above the mountain. This shows how modesty functions in \nlowly, simple people: they are lifted up by it.\n\n\n\tTHE JUDGMENT\n\n\n\tMODESTY creates success.\n\tThe superior man carries things through.\n\nIt is the law of heaven to make fullness empty and to make full what is \nmodest; when the sun is at its zenith, it must, according to the law of heaven, \nturn toward its setting, and at its nadir it rises toward a new dawn. In \nobedience to the same law, the moon when it is full begins to wane, and \nwhen empty of light it waxes again. This heavenly law works itself out in the \nfates of men also. It is the law of earth to alter the full and to contribute to the \nmodest. High mountains are worn down by the waters, and the valleys are \nfilled up. It is the law of fate to undermine what is full and to prosper the \nmodest. And men also hate fullness and love the modest.\n\n  The destinies of men are subject to immutable laws that must fulfill \nthemselves. But man has it in his power to shape his fate, according as his \nbehavior exposes him to the influence of benevolent or of destructive forces. \nWhen a man holds a high position and is nevertheless modest, he shines \nwith the light of wisdom; if he is in a lowly position and is modest, he cannot \nbe passed by. Thus the superior man can carry out his work to the end \nwithout boasting of what he has achieved.\n\n\n\tTHE IMAGE\n\n\n\tWithin the earth, a mountain:\n\tThe image of MODESTY.\n\tThus the superior man reduces that which is too much,\n\tAnd augments that which is too little.\n\tHe weighs things and makes them equal.\n\nThe wealth of the earth in which a mountain is hidden is not visible to the \neye, because the depths are offset by the height of the mountain. Thus high \nand low competent each other and the result is the plain. Here an effect that \nit took a long time to achieve, but that in the end seems easy of \naccomplishment and self-evident, is used as the image of modesty. The \nsuperior man does the same thing when he establishes order in the world; he \nequalizes the extremes that are the source of social discontent and thereby \ncreates just and equable conditions.\n\n\n\n\t\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tA superior man modest about his modesty\n\tMay cross the great water.\n\tGood fortune.\n\nA dangerous enterprise, such as the crossing of a great stream, is made much \nmore difficult if many claims and considerations have to be taken into \naccount. On the other hand, the task is easy if it is attended to quickly and \nsimply. Therefore the unassuming attitude of mind that goes with modesty \nfits a man to accomplish even difficult undertakings: he imposes no \ndemands or stipulations but settles matters easily and quickly. Where no \nclaims are put forward, no resistances arise.\n\n\n\tSix in the second place means:\n\tModesty that comes to expression. Perseverance brings good fortune.\n\n\"Out of the fullness of the heart the mouth speaketh.\" When a man's \nattitude of mind is so modest that this expresses itself in his outward \nbehavior, it is a source of good fortune to him. For the possibility of exerting \na lasting influence arises of itself and no one can interfere.\n\n\n\t°Nine in the third place means:\n\tA superior man of modesty and merit\n\tCarries things to conclusion.\n\tGood fortune.\n\nThis is the center of the hexagram, where its secret is disclosed. A \ndistinguished name is readily earned by great achievements. If a man allows \nhimself to be dazzled by fame, he will soon be criticized, and difficulties will \narise. If, on the contrary, he remains modest despite his merit, he makes \nhimself beloved and wins the support necessary for carrying his work \nthrough to the end.\n\n\n\tSix in the fourth place means:\n\tNothing that would not further modesty\n\tIn movement.\n\nEverything has its proper measure. Even modesty in behavior can be carried \ntoo far. Here, however, it is appropriate, because the place between a worthy \nhelper below and a kindly ruler above carries great responsibility. The \nconfidence of the man in superior place must not be abused nor the merits of \nthe man in inferior placed concealed. There are officials who indeed do not \nstrive for prominence; they hide behind the letter of ordinances, decline all \nresponsibility, accept pay without giving its equivalent in work, and bear \nempty titles. This is the opposite of what is meant here by modesty. In such a \nposition, modesty is shown by interest in one's work.\n\n\n\tSix in the fifth place means:\n\tNo boasting of wealth before one's neighbor. \n\tIt is favorable to attack with force.\n\tNothing that would not further.\n\nModesty is not to be confused with weak good nature that lets things take \ntheir own course. When a man holds a responsible position, he must at times \nresort to energetic measures. In doing so he must not try to make an \nimpression by boasting of his superiority but must make certain of the people \naround him. The measures taken should be purely objective and in no way \npersonally offensive. Thus modesty manifests itself even in severity.\n\n\n\tSix at the top means:\n\tModesty that comes to expression.\n\tIt is favorable to set armies marching\n\tTo chastise one's own city and one's country.\n\nA person who is really sincere in his modesty must make it show in reality. \nHe must proceed with great energy in this. When enmity arises nothing is \neasier than to lay the blame on another. A weak man takes offense perhaps, \nand draws back, feeling self-pity; he thinks that it is modesty that keeps him \nfrom defending himself. Genuine modesty sets one to creating order and \ninspires one to begin by disciplining one's own ego and one's immediate \ncircle. Only through having the courage to marshal one's armies against \noneself, will something forceful really be achieved.\n<br/><br/></pre>",
    "title" : "<pre>  15. Ch'ien / Modesty<br/></pre>"
  }, {
    "text" : "<pre>above  CHêN\nTHE AROUSING, THUNDER<br/>below  K'UN\nTHE RECEPTIVE, EARTH<br/>\n\nThe strong line in the fourth place, that of the leading official, meets with \nresponse and obedience from all the other lines, which are all weak. The \nattribute of the upper trigram, Chên, is movement; the attributes of K'un, the \nlower, are obedience and devotion. This begins a movement that meets with \ndevotion and therefore inspires enthusiasm, carrying all with it. Of great \nimportance, furthermore, is the law of movement along the line of least \nresistance, which in this hexagram is enunciated as the law for natural events \nand for human life.\n\n\n\tTHE JUDGMENT\n\n\n\tENTHUSIASM. It furthers one to install helpers\n\tAnd to set armies marching.\n\nThe time of ENTHUSIASM derives from the fact that there is at hand an \neminent man who is in sympathy with the spirit of the people and acts in \naccord with it. Hence he finds universal and willing obedience. To arouse \nenthusiasm it is necessary for a man to adjust himself and his ordinances to \nthe character of those whom he has to lead. The inviolability of natural laws \nrests on this principle of movement along the line of least resistance. Theses \nlaws are not forces external to things but represent the harmony of \nmovement immanent in them. That is why the celestial bodies do not \ndeviate from their orbits and why all events in nature occur with fixed \nregularity. It is the same with human society: only such laws are rooted in \npopular sentiment can be enforced, while laws violating this sentiment \nmerely arouse resentment.\n\n  Again, it is enthusiasm that enables us to install helpers for the completion \nof an undertaking without fear of secret opposition. It is enthusiasm too that \ncan unify mass movements, as in war, so that they achieve victory.\n\n\n\tTHE IMAGE\n\n\n\tThunder comes resounding out of the earth:\n\tThe image of ENTHUSIASM.\n\tThus the ancient kings made music \n\tIn order to honor merit,\n\tAnd offered it with splendor\n\tTo the Supreme Deity,\n\tInviting their ancestors to be present.\n\nWhen, at the beginning of summer, thunderelectrical energycomes \nrushing forth from the earth again, and the first thunderstorm refreshes \nnature, a prolonged state of tension is resolved. Joy and relief make \nthemselves felt. So too, music has power to ease tension within the heart and \nto loosen the grip of obscure emotions. The enthusiasm of the heart \nexpresses itself involuntarily in a burst of song, in dance and rhythmic \nmovement of the body. From immemorial times the inspiring effect of the \ninvisible sound that moves all hearts, and draws them together, has mystified \nmankind.\n\n  Rulers have made use of this natural taste for music; they elevated and \nregulated it. Music was looked upon as something serious and holy, designed \nto purify the feelings of men. It fell to music to glorify the virtues of heroes \nand thus to construct a bridge to the world of the unseen. In the temple men \ndrew near to God with music and pantomimes (out of this later the theater \ndeveloped). Religious feeling for the Creator of the world was united with \nthe most sacred of human feelings, that of reverence for the ancestors. The \nancestors were invited to these divine services as guests of the Ruler of \nHeaven and as representatives of humanity in the higher regions. This \nuniting of the human past with the Divinity in solemn moments of \nreligious inspiration established the bond between God and man. The ruler \nwho revered the Divinity in revering his ancestors became thereby the Son of \nHeaven, in whom the heavenly and the earthly world met in mystical \ncontact.\n\n  These ideas are the final summation of Chinese culture. Confucius has said \nof the great sacrifice at which these rites were performed: \"He who could \nwholly comprehend this sacrifice could rule the world as though it were \nspinning on his hand.\"\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tEnthusiasm that expresses itself\n\tBrings misfortune.\n\nA man in an inferior position has aristocratic connections about which he \nboasts enthusiastically. This arrogance inevitably invites misfortune.  \nEnthusiasm should never be an egotistic emotion; it is justified only when it \nis a general feeling that unites one with others.\n\n\n\tSix in the second place means:\n\tFirm as a rock. Not a whole day.\n\tPerseverance brings good fortune.\n\nThis describes a person who does not allow himself to be misled by any \nillusions. While others are letting themselves be dazzled by enthusiasm, he \nrecognizes with perfect clarity the first signs of the time. Thus he neither \nflatters those above nor neglects those beneath him; he is as firm as a rock. \nWhen the first sign of discord appears, he knows the right moment for \nwithdrawing and does not delay even for a day. Perseverance in such conduct \nwill bring good fortune. Confucius says about this line:\n\nTo know the seeds, that is divine indeed. In his association with those above \nhim, the superior man does not flatter. In his association with those beneath \nhim, he is not arrogant. For he knows the seeds. The seeds are the first \nimperceptible beginning of movement, the first trace of good fortune (or \nmisfortune) that shows itself. The superior man perceives the seeds and \nimmediately takes actin. He does not wait even a whole day. In the Book of \nChanges it is said: \"Firm as a rock. Not a whole day. Perseverance brings \ngood fortune.\"\n\tFirm as a rock, what need of a whole day?\n\tThe judgment can be known.\n\tThe superior man knows what is hidden and what is evident.\n\tHe knows weakness, he knows strength as well.\n\tHence the myriads look up to him.\n\n\n\tSix in the third place means:\n\tEnthusiasm that looks upward creates remorse.\n\tHesitation brings remorse.\n\nThis line is the opposite of the preceding one: the latter bespeaks self-reliance, \nwhile here there is enthusiastic looking up to a leader. If a man hesitates too \nlong, this also will bring remorse. The right moment for approach must be \nseized: only then will he do the right thing.\n\n\n\t°Nine in the fourth place means:\n\tThe source of enthusiasm.\n\tHe achieves great things.\n\tDoubt not.\n\tYou gather friends around you\n\tAs a hair clasp gathers the hair.\n\nThis describes a man who is able to awaken enthusiasm through his own \nsureness and freedom from hesitation. He attracts people because he has no \ndoubts and is wholly sincere. Owing to his confidence in them he wins their \nenthusiastic co-operation and attains success. Just as a clasp draws the hair \ntogether and hold it, so he draws man together by the support he gives them.\n\n\n\tSix in the fifth place means:\n\tPersistently ill, and still does not die.\n\nHere enthusiasm is obstructed. A man is under constant pressure, which \nprevents him from breathing freely. However, this pressure has its \nadvantageit prevents him from consuming his powers in empty \nenthusiasm. Thus constant pressure can actually serve to keep one alive.\n\n\n\tSix at the top means:\t\n\tDeluded enthusiasm.\n\tBut if after completion one changes, \n\tThere is no blame.\n\nIt is a bad thing for a man to let himself be deluded by enthusiasm. But if this \ndelusion has run its course, and he is still capable of changing, then he is \nfreed of error. A sober awakening from false enthusiasm is quite possible and \nvery favorable.\n<br/><br/></pre>",
    "title" : "<pre>  16. Yü / Enthusiasm<br/></pre>"
  }, {
    "text" : "<pre>above  TUI\nTHE JOYOUS, LAKE<br/>below  CHêN\nTHE AROUSING, THUNDER<br/>\n\nThe trigram Tui, the Joyous, whose attribute is gladness, is above; Chên, the \nArousing, which has the attribute of movement, is below. Joy in movement \ninduces following. The Joyous is the youngest daughter, while the Arousing \nis the eldest son. An older man defers to a young girl and shows her \nconsideration. By this he moves her to follow him.\n\n\n\tTHE JUDGMENT\n\n\n\tFOLLOWING has supreme success.\n\tPerseverance furthers. No blame.\n\nIn order to obtain a following one must first know how to adapt oneself. If a \nman would rule he must first learn to serve, for only in this way does he \nsecure from those below him the joyous assent that is necessary if they are to \nfollow him. If he has to obtain a following by force or cunning, by conspiracy \nor by creating faction, he invariably arouses resistance, which obstructs \nwilling adherence. But even joyous movement can lead to evil \nconsequences, hence the added stipulation, \"Perseverance furthers\" that is, \nconsistency in doing right together with \"No blame.\" Just as we should not \nask others to follow us unless this condition is fulfilled, so it is only under \nthis condition that we can in turn follow others without coming to harm. \n  The thought of obtaining a following through adaptation to the demands of \nthe time is a great and significant idea; this is why the appended judgment is \nso favorable.\n\n\n\tTHE IMAGE\n\n\n\tThunder in the middle of the lake:\n\tThe image of FOLLOWING.\n\tThus the superior man at nightfall\n\tGoes indoors for rest and recuperation.\n\nIn the autumn electricity withdraws into the earth again and rests. Here it is \nthe thunder in the middle of the lake that serves as the imagethunder in its \nwinter rest, not thunder in motion. The idea of following in the sense of \nadaptation to the demands of the time grows out of this image. Thunder in \nthe middle of the lake indicates times of darkness and rest. Similarly, a \nsuperior man, after being tirelessly active all day, allows himself rest and \nrecuperation at night. No situation can become favorable until one is able to \nadapt to it and does not wear himself out with mistaken resistance.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tThe standard is changing.\n\tPerseverance brings good fortune.\n\tTo go out of the door in company\n\tProduces deeds.\n\nThere are exceptional conditions in which the relation between leader and \nfollowers changes. It is implicit in the idea of following and adaptation that if \none wants to lead others, one must remain accessible and responsive to the \nviews of those under him. At the same time, however, he must have firm \nprinciples, so that he does not vacillate where there is only a question of \ncurrent opinion. Once we are ready to listen to the opinions of others, we \nmust not associate exclusively with people who share our views or with \nmembers of our own party; instead, we must go out and mingle freely with \nall sorts of people, friends or foes. That is the only way to achieve something.\n\n\n\tSix in the second place means:\n\tIf one clings to the little boy,\n\tOne loses the strong man.\n\nIn friendships and close relationships an individual must make a careful \nchoice. He surrounds himself either with good or with bad company; he \ncannot have both at once. If he throws himself away on unworthy friends he \nloses connection with people of intellectual power who could further him in \nthe good.\n\n\n\tSix in the third place means:\n\tIf one clings to the strong man,\n\tOne loses the little boy.\n\tThrough following one finds what one seeks.\n\tIt furthers one to remain persevering.\n\nWhen the right connection with distinguished people has been found, a \ncertain loss naturally ensues. A man must part company with the inferior \nand superficial. But in his heart he will feel satisfied, because he seeks and \nneeds for the development of his personality. The important thing is to \nremain firm. He must know what he wants and not be led astray by \nmomentary inclinations.\n\n\n\tNine in the fourth place means:\n\tFollowing creates success.\n\tPerseverance brings misfortune.\n\tTo go one's way with sincerity brings clarity.\n\tHow could there be blame in this?\n\nIt often happens, when a man exerts a certain amount of influence, that he \nobtains a following by condescension toward inferiors. But the people who \nattach themselves to him are not honest in their intentions. They seek \npersonal advantage and try to make themselves indispensable through \nflattery and subservience. If one becomes accustomed to such satellites and \ncannot do without them, it brings misfortune. Only when a man is \ncompletely free from his ego, and intent, by conviction, upon what is right \nand essential, does he acquire the clarity that enables him to see through such \npeople, and become free of blame.\n\n\n\t°Nine in the fifth place means:\n\tSincere in the good. Good fortune.\n\nEvery man must have something he followssomething that serves him as a \nlodestar. He who follows with conviction the beautiful and the good may feel \nhimself strengthened by this saying.\n\n\n\tSix at the top means:\n\tHe meets with firm allegiance\n\tAnd is still further bound.\n\tThe king introduces him\n\tTo the Western Mountain.\n\nThis refers to a man, an exalted sage, who has already put the turmoil of the \nworld behind him. But a follower appears who understands him and is not \nto be put off. So the sage comes back into the world and aids the other in his \nwork. Thus there develops an eternal tie between the two.\n\n  The allegory is chosen from the annals of the Chou dynasty. The rulers of \nthis dynasty honored men who had served them well by awarding them a \nplace in the royal family's temple of ancestors on the Western Mountain. In \nthis way they were regarded as sharing in the destiny of the ruling family. \n<br/><br/></pre>",
    "title" : "<pre>  17. Sui / Following<br/></pre>"
  }, {
    "text" : "<pre>above  Kên\nKEEPING STILL, MOUNTAIN<br/>below  Sun\nTHE GENTLE, WIND<br/>\n\nThe Chinese character ku represents a bowl in whose contents worms are \nbreeding. This means decay. IT is come about because the gentle indifference \nin the lower trigram has come together with the rigid inertia of the upper, \nand the result is stagnation. Since this implies guilt, the conditions embody a \ndemand for removal of the cause. Hence the meaning of the hexagram is not \nsimply \"what has been spoiled\" but \"work on what has been spoiled\".  \n\n\tTHE JUDGMENT\n\n\n\tWORK ON WHAT HAS BEEN SPOILED\n\tHas supreme success.\n\tIt furthers one to cross the great water.\n\tBefore the starting point, three days.\n\tAfter the starting point, three days.\n\nWhat has been spoiled through man's fault can be made good again through \nman's work. IT is not immutable fate, as in the time of STANDSTILL, that \nhas caused the state of corruption, but rather the abuse of human freedom. \nWork toward improving conditions promises well, because it accords the \npossibilities of the time. We must not recoil from work and danger-\nsymbolized by crossing of the great water-but must take hold energetically. \nSuccess depends, however, on proper deliberation. This is expressed by the \nlines, \"Before the starting point, three days. After the starting point, three \ndays.\" We must first know the cause of corruption before we can do away \nwith them; hence it is necessary to be cautious during the time before the \nstart. Then we must see to it that the new way is safely entered upon, so that \na relapse may be avoided; therefore we must pay attention to the time after \nthe start. Decisiveness and energy must take the place of inertia and \nindifference that have led to decay, in order that the ending may be followed \nby a new beginning. \n\n\tTHE IMAGE\n\n\n\tThe wind blows low on the mountain:\n\tThe image of DECAY.\n\tThus the superior man stirs up the people\n\tAnd strengthens their spirit.\n\nWhen the wind blow s slow on the mountain, it is thrown back and spoils \nthe vegetation. This contains a challenge to improvement. It is the same \nwith debasing attitudes and fashions; they corrupt human society. His \nmethods likewise must be derived from the two trigrams, but in such a way \nthat their effects unfold in orderly sequence. The superior must first remove \nstagnation by stirring up public opinion, as the wind stirs up everything, and \nmust strengthen and tranquilize the character of the people, as the mountain \ngives tranquillity and nourishment to all that grows in its vicinity. \n\n\t\tTHE LINES\n\n\n\tSix in the beginning means:\n\tSetting right what has been spoiled by the father.\n\tIf there is a son, \n\tNo blame rests upon the departed father. \n\tDanger. In the end good fortune.\n\nRigid adherence to tradition has resulted in decay. But the decay has not yet \npenetrated deeply and so can still be easily remedied. It is as if a son were \ncompensated for the decay his father allowed to creep in. Then no blame \nattaches to the father. However, one must not overlook the danger or take \nthe matter too lightly. Only if one is conscious of the danger connected with \nevery reform will everything go well in the end. \n\n\tNine in the second place means:\n\tSetting right what has been spoiled by the mother.\n\tOne must not be too persevering.\n\n\t\nThis refers to mistakes that as a result of weakness have brought about decay-\nhence the symbol, \"what has been spoiled by the mother. \" In setting things \nright in such a case, a certain gentle consideration is called for. In order not to \nwound, one should not attempt to proceed too drastically. \n\t\n\tNine in the third place means:\n\tSetting right what has been spoiled by the father.\n\tThere will be a little remorse. No great blame.\n\nThis describes a man who proceeds a little too energetically in righting the \nmistakes of the past. Now and then, as a result, minor discourse and \nannoyances will surely develop. But too much energy is better than too little. \nTherefore, although he may at times have slight cause for regret, he remains \nfree of any serious blame. \n\n\tSix in the fourth place means:\n\tTolerating what has been spoiled by the father.\n\tIn continuing one sees humiliation.\n\n\t\nThis shows the situation of someone too weak to take measures against decay \nthat has its roots in the past and is just beginning to manifest itself. It is \nallowed to run its course. If this continues, humiliation will result. \n\n\tSix in the fifth place means:\n\tSetting right what has been spoiled by the father.\n\tOne meets with praise.\n\nAn individual is confronted with corruption originating from neglect in \nformer times. He lacks the power to ward it off alone, but with able helpers \nhe can at least bring about a thorough reform, if he cannot create a new \nbeginning, and this also is praiseworthy.\n\n\n\tNine at the top means:\n\tHe does not serve kings and princes,\n\tSets himself higher goals.\n\n\t\nNot every man has an obligation to mingle in the affairs of the world. There \nare some who are developed to such a degree that they are justified in letting \nthe world go its own way and refusing to enter public life with a view to \nreforming it. But this does not imply a right to remain idle or to sit back and \nmerely criticize. Such withdrawal is justified only when we strive to realize \nin ourselves the higher aims of mankind. For although the sage remains \ndistant from the turmoil of daily life, he creates incomparable human values \nfor the future. \n<br/><br/></pre>",
    "title" : "<pre>  18. Ku / Work on what has been spoiled [ Decay ]<br/></pre>"
  }, {
    "text" : "<pre>above  K'UN\nTHE RECEPTIVE, EARTH<br/>below  TUI\nTHE JOYOUS, LAKE<br/>\n\nThe Chinese word lin has a range of meanings that is not exhausted by any \nsingle word of another language. The ancient explanations in the Book of \nChanges give as its first meaning, \"becoming great.\" What becomes great are \nthe two strong lines growing into the hexagram from below; the light-giving \npower expands with them. The meaning is then further extended to include \nthe concept of approach, especially the approach of what is lower. Finally the \nmeaning includes the attitude of condescension of a man in high position \ntoward the people, and in general the setting to work on affairs. This \nhexagram is linked with the twelfth month (January-February), when after \nthe winter solstice, the light power begins to ascend again.\n\n\t\n\tTHE JUDGMENT\n\n\n\tAPPROACH has supreme success.\n\tPerseverance furthers.\n\tWhen the eighth month comes,\n\tThere will be misfortune.\n\nThe hexagram as a whole points to a time of joyous, hopeful progress. Spring \nis approaching. Joy and forbearance bring high and low nearer together. \nSuccess is certain. But we must work with determination and perseverance \nto make full use of the propitiousness of the time. And on thing more: \nspring does not last forever. In the eighth month the aspects are reversed. \nThen only two strong, light lines are left; these do not advance but are in \nretreat (see next hexagram). We must take heed of this change in good time. \nIf we meet evil before it becomes reality-before it has even begun to stir-we \ncan master it.\n\n\n\tTHE IMAGE\n\n\n\tThe earth above the lake:\n\tThe image of APPROACH.\n\tThus the superior man is inexhaustible\n\tIn his will to teach,\n\tAnd without limits\n\tIn his tolerance and protection of the people.\n\nThe earth borders upon the lake from above. This symbolizes the approach \nand condescension of the man of higher position to those beneath him. The \ntwo parts of the image indicate what his attitude toward these people will be. \nJust as the lake is inexhaustible in depth, so the sage is inexhaustible in his \nreadiness to teach mankind, and just as the earth is boundlessly wide, \nsustaining and caring for all creatures on it, so the sage sustains and cares for \nall people and excludes no part of humanity.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tJoint approach.\n\tPerseverance brings good fortune.\n\nThe good begins to prevail and to find response in influential circles. This in \nturn is an incentive to men of ability. IT is well to join this upward trend, but \nwe must not let ourselves be carried away by the current of the time; we must \nadhere perseveringly to what is right. This bring good fortune.\n\n\n\tNine in the second place means:\n\tJoint approach.\n\tGood fortune.\n\tEverything furthers.\n\nWhen the stimulus to approach comes from a high place, and when a man \nhas the inner strength and consistency that need no admonition, good \nfortune will ensue. Nor need the future cause any concern. He is well aware \nthat everything earthly is transitory, and that a descent follows upon every \nrise, but need not be confused by this universal law of fate. Everything serves \nto further. Therefore he will travel the paths of life swiftly, honestly, and \nvaliantly.\n\n\n\tSix in the third place means:\n\tComfortable approach.\n\tNothing that would further.\n\tIf one is induced to grieve over it,\n\tOne becomes free of blame.\n\nThings are going well for a man: he achieves power and influence. But in \nthis lies the danger that he may relax, and confident of his position, allow the \neasygoing, careless mood to show itself in his dealings with other people. \nThis would inevitably be harmful. But there is possibility of a change of \nmood. If he regrets his mistaken attitude and feels the responsibility of an \ninfluential position, he frees himself of faults.\n\n\n\tSix in the fourth place means:\n\tComplete approach.\n\tNo blame.\n\n\t\nWhile the three lower lines indicate rise to power and influence, the three \nupper lines show the attitude of persons in higher position toward those of \nlower rank for whom they procure influence. Here is shown the open-\nminded approach of a person of high rank to a man of ability whom he draws \nin to his own circle, regardless of class prejudice. This is very favorable. \t \n\n\tSix in the fifth place means:\n\tWise approach.\n\tThis is right for a great prince.\n\tGood fortune.\n\nA prince, or anyone in a leading position, must have the wisdom to attract to \nhimself people of ability who are expert in directing affairs. His wisdom \nconsists both in selecting the right people and in allowing those chosen to \nhave a free hand without interference from him.  For only through such self-\nrestraint will he find the experts needed to satisfy all of his requirements.\n\n\n\tSix at the top means:\n\tGreat hearted approach.\n\tGood-hearted approach.\n\tGood fortune. No blame.\n\nA sage who has put the world behind him and who in spirit has already \nwithdrawn from life may, under certain circumstances, decide to return once \nmore to the here and now and to approach other men. This means great \ngood fortune for the men whom he teaches and helps. And for him this great \nhearted humbling of himself is blameless.\n<br/><br/></pre>",
    "title" : "<pre>  19. Lin / Approach<br/></pre>"
  }, {
    "text" : "<pre>above  SUN\nTHE GENTLE, WIND<br/>below  K'UN\nTHE RECEPTIVE, EARTH<br/>\n\nA slight variation of tonal stress gives the Chinese name for this hexagram a \ndouble meaning.  It means both contemplating and being seen, in the sense \nof being an example. These ideas are suggested by the fact that the hexagram \ncan be understood as picturing a type of tower characteristic of ancient China.\n\nA tower of this kind commanded a wide view of the country; at the same \ntime, when situated on a mountain, it became a landmark that could be seen \nfor miles around. Thus the hexagram shows a ruler who contemplates the \nlaw of heaven above him and the ways of the people below, and who, by \nmeans of good government, sets a lofty example to the masses.\n\n  This hexagram is linked with the eight month (September-October). The \nlight-giving power retreats and the dark power is again on the increase. \nHowever, this aspect is not material in the interpretation of the hexagram as a \nwhole.\n\n\n\tTHE JUDGMENT\n\n\n\tCONTEMPLATION. The ablution has been made, \n\tBut not yet the offering.\n\tFull of trust they look up to him.\n\nThe sacrificial ritual in China began with an ablution and a libation by which \nthe Deity was invoked, after which the sacrifice was offered. The moment of \ntime between these two ceremonies is the most sacred of all, the moment of \ndeepest inner concentration. If piety is sincere and expressive of real faith, the \ncontemplation of it has a transforming awe-spiring effect on those who \nwitness it.\n\n  Thus also in nature a holy seriousness is to be seen in the fact that natural \noccurrences are uniformly subject to law. Contemplation of the divine \nmeaning underlying the workings of the universe gives to the man who is \ncalled upon to influence others the means of producing like effects. This \nrequires that power of inner concentration which religious contemplation \ndevelops in great men strong in faith. It enables them to apprehend the \nmysterious and divine laws of life, and by means of profoundest inner \nconcentration they give expression to these laws in their own persons. Thus \na hidden spiritual power emanates from them, influencing and dominating \nothers without their being aware of how it happens. \n\n\tTHE IMAGE\n\n\n\tThe wind blows over the earth:\n\tThe image of CONTEMPLATION.\n\tThus the kings of old visited the regions of the world,\n\tContemplated the people,\n\tAnd gave them instruction.\n\nWhen the wind blows over the earth it goes far and wide, and the grass must \nbend to its power. These two occurrences find confirmation in the hexagram. \nThe two images are used to symbolize a practice of the kings of old; in making \nregular journeys the ruler could, in the first place, survey his realm and make \ncertain that none of the existing usages of the people escaped notice; in the \nsecond, he could exert influence through which such customs as were \nunsuitable could be changed.\n\n  All of this points to the power possessed by a superior personality. On the \none hand, such a man will have a view of the real sentiments of the great \nmass of humanity and therefore cannot be deceived; on the other, he will \nimpress the people so profoundly, by his mere existence and by the impact of \nhis personality, that they will be swayed by him as the grass by the wind.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tBoy like contemplation.\n\tFor an inferior man, no blame.\n\tFor a superior man, humiliation.\n\nThis means contemplation from a distance, without comprehension. A man \nof influence is at hand, but his influence is not understood by the common \npeople. This matters little in the case of the masses, for they benefit by the \nactions of the ruling sage whether they understand them or not. But for a \nsuperior man it is a disgrace. He must not content himself with a shallow, \nthoughtless view of prevailing forces; he must contemplate them as a \nconnected whole and try to understand them.\n\n\n\tSix in the second place means:\n\tContemplation through the crack of the door.\n\tFurthering for the perseverance of a woman.\n\nThrough the crack of the door one has a limited outlook; one looks outward \nfrom within. Contemplation is subjectively limited. One tends to relate \neverything to oneself and cannot put oneself in another's place and \nunderstand his motives. This is appropriate for a good housewife. It is not \nnecessary for her to be conversant with the affairs of the world. But for a man \nwho must take active part in public life, such a narrow, egotistic way of \ncontemplating things is of course harmful.\n\n\n\tSix in the third place means:\n\tContemplation of my life \n\tDecides the choice\n\tBetween advance and retreat.\n\nThis is the place of transition. We no longer look outward to receive pictures \nthat are more or less limited and confused, but direct out contemplation upon \nourselves in order to find a guideline for our decisions. This self-\ncontemplation means the overcoming of naive egotism in the person who \nsees everything solely from his own standpoint. He begins to reflect and in \nthis way acquires objectivity. However, self-knowledge does not mean \npreoccupation with one's own thoughts; rather, it means concern about the \neffects one creates. It is only the effects our lives produce that give us the \nright to judge whether what we have done means progress or regression.\n\n\n\tSix in the fourth place means:\n\tContemplation of the light of the kingdom.\n\tIt furthers one to exert influence as the guest of a king.\n\nThis describes a man who understands the secrets by which a kingdom can be \nmade to flourish. Such a man must be given an authoritative position, in \nwhich he can exert influence. He should be, so to speak, a guest-that is, he \nshould be honored and act independently, and should not be used as a tool.\n\n\n\tNine in the fifth place means:\n\tContemplation of my life.\n\tThe superior man is without blame.\n\nA man in an authoritative position to whom others look up must always be ready for \nself-examination. The right sort of self-examination, however, consists not in idle \nbrooding over oneself but in examining the effects one produces. Only when these \neffects are good, and when one's influence on others is good, will the contemplation \nof one's own life bring the satisfaction of knowing oneself to be free of mistakes. \n\n\tNine at the top means:\n\tContemplation of his life.\n\tThe superior man is without blame.\n\nWhile the preceding line represents a man who contemplates himself, here \nin the highest place everything that is personal, related to the ego, is excluded. \nThe picture is that of a sage who stands outside the affairs of the world. \nLiberated from his ego, he contemplates the laws of life and so realizes that \nknowing how to become free of blame is the highest good.\n<br/><br/></pre>",
    "title" : "<pre>  20. Kuan / Contemplation (View)<br/></pre>"
  }, {
    "text" : "<pre>above  LI\nTHE CLINGING, FIRE<br/>below  CHêN\nTHE AROUSING, THUNDER<br/>\n\nThis hexagram represents an open mouth (cf. hexagram 27) with an \nobstruction (in the fourth place) between the teeth. As a result the lips cannot \nmeet. To bring them together one must bite energetically through the \nobstacle. Since the hexagram is made up of the trigrams for thunder and for \nlightning, it indicates how obstacles are forcibly removed in nature.  \nEnergetic biting through overcomes the obstacle that prevents joining of the \nlips; the storm with its thunder and lightning overcomes the disturbing \ntension in nature. Recourse to law and penalties overcomes the disturbances \nof harmonious social life caused by criminals and slanderers. The theme of \nthis hexagram is a criminal lawsuit, in contradistinction to that of Sung, \nCONFLICT (6), which refers to civil suits.\n\n\n\tTHE JUDGMENT\n\n\n\tBITING THROUGH has success.\n\tIt is favorable to let justice be administered.\n\nWhen an obstacle to union arises, energetic biting through brings success. \nThis is true in all situations. Whenever unity cannot be established, the \nobstruction is due to a talebearer and traitor who is interfering and blocking \nthe way. To prevent permanent injury, vigorous measures must be taken at \nonce. Deliberate obstruction of this sort does not vanish of its own accord. \nJudgment and punishment are required to deter or obviate it.\n\n  However, it is important to proceed in the right way. The hexagram \ncombines Li, clarity, and Chên, excitement. Li is yielding, Chên is hard. \nUnqualified hardness and excitement would be too violent in meting out \npunishment; unqualified clarity and gentleness would be too weak. The two \ntogether create the just measure. It is of moment that the man who makes \nthe decisions (represented by the fifth line) is gentle by nature, while he \ncommands respect by his conduct in his position.\n\n\n\tTHE IMAGE\n\n\n\tThunder and lighting:\n\tThe image of BITING THROUGH.\n\tThus the kings of former times made firm the laws\n\tThrough clearly defined penalties.\n\n\t\nPenalties are the individual applications of the law. The laws\nspecify the penalties. Clarity prevails when mild and severe\npenalties are differentiated, according to the nature of the crimes.\nThis is symbolized by the clarity of lighting. The law is strengthened\nby a just application of penalties. This is symbolized by the terror\nof thunder. This clarity and severity have the effect of instilling\nrespect; it is not that the penalties are ends in themselves.\nThe obstructions in the social life of man increase when there is a\nlack of clarity in the penal codes and slackness in executing them.\nThe only to strengthen the law is to make it clear and make penalties\ncertain and swift.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tHis feet are fastened in the stocks,\n\tSo that his toes disappear.\n\tNo blame.\n\nIf a sentence is imposed the first time a man attempts to do wrong, the \npenalty is a mild one.  Only the toes are put in the stocks.  This prevents him \nfrom sinning further and thus he becomes free of blame.  It is a warning to \nhalt in time on the path of evil.\n\n\n\tSix  in the second place means:\n\tBites through tender meat,\n\tSo that his nose disappears.\n\tNo blame.\n\nIt is easy to discriminate between right and wrong in this case;\nit is like biting through tender meat. But one encounters a\nhardened sinner, and, aroused by anger, one goes a little too\nfar. The disappearance of the nose in the course of the bite\nsignifies that indignation blots out finer sensibility. However,\nthere is no great harm in this, because the penalty as such is\njust.\n\n\t\n\tSix  in the third place means:\n\tBites on old dried meat \n\tAnd strikes on something poisonous.\n\tSlight humiliation.  No blame.\n\nPunishment is to be carried out by someone who lacks the power and \nauthority to do so.  Therefore the culprits do not submit.  The matter at issue \nis an old one-as symbolized by salted game-and in dealing with it difficulties \narise.  This old meat is spoiled: by taking up the problem the punisher arouses \npoisonous hatred against himself, and n this way is put in a somewhat \nhumiliating position.  But since punishment was required by the time, he \nremains free of blame.\n\n\t\n\tNine in the fourth place means:\n\tBites on dried gristly meat.\n\tReceives metal arrows.\n\tIt furthers one to be mindful of difficulties\n\tAnd to be persevering.\n\tGood fortune. \n\nThere are great obstacles to be overcome, powerful opponents are to be \npunished. Though this is arduous, the effort succeeds. But it is necessary to \nbe hard as metal and straight as an arrow to surmount the difficulties. If one \nknows these difficulties and remains persevering, he attains good fortune. \nThe difficult task is achieved in the end.\n\n\n\tSix in the fifth place means:\n\tBites on dried lean meat.\n\tReceives yellow gold.\n\tPerseveringly aware of danger.\n\tNo blame.\n\nThe case to be decided is indeed not easy but perfectly clear.  Since we \nnaturally incline to leniency, we must make every effort to be like yellow \ngold-that is, as true as gold and as impartial as yellow, the color of the middle \n[the mean]. It is only by remaining conscious of the dangers growing out of \nthe responsibility we have assumed that we can avoid making mistakes.\n\n\n\tNine at the top means:\n\tHis neck is fastened in the wooden cangue,\n\tSo that his ears disappear.\n\tMisfortune.\n\nIn contrast to the first line, this line refers to a man who is incorrigible. His \npunishment is the wooden cangue, and his ears disappear under it-that is to \nsay, he is deaf to warnings. This obstinacy leads to misfortune.\n<br/><br/></pre>",
    "title" : "<pre>  21.  Shih Ho / Biting Through<br/></pre>"
  }, {
    "text" : "<pre>above  KêN\nKEEPING STILL, MOUNTAIN<br/>below  LI\nTHE CLINGING, FIRE<br/>\n\nThis hexagram shows a fire that breaks out of the secret depths of the earth \nand, blazing up, illuminates and beautifies the mountain, the heavenly \nheights. Grace-beauty of form-is necessary in any union if it is to be well \nordered and pleasing rather than disordered and chaotic.\n\n\n\tTHE JUDGMENT\n\n\n\tGRACE has success.\n\tIn small matters\n\tIt is favorable to undertake something.\n\nGrace brings success. However, it is not the essential or fundamental thing; it \nis only the ornament and therefore be used sparingly and only in little things. \nIn the lower trigram of fire a yielding line comes between two strong lines \nand makes them beautiful, but the strong lines are the essential content and \nthe weak line is the beautifying form. In the upper trigram of the mountain, \nthe strong line takes the lead, so that here again the strong element must be \nregarded as the decisive factor. In nature we see in the sky the strong light of \nthe sun; the life of the world depends on it. But this strong, essential thing is \nchanged and given pleasing variety by the moon and the stars. In human \naffairs, aesthetic form comes into being when traditions exist that, strong and \nabiding like mountains, are made pleasing by a lucid beauty. By \ncontemplating the forms existing in the heavens we come to understand time \nand its changing demands. Through contemplation of the forms existing in \nhuman society it becomes possible to shape the world.\n\n\n\tTHE IMAGE\n\n\n\tFire at the foot of the mountain:\n\tThe image of GRACE.\n\tThus does the superior man proceed \n\tWhen clearing up current affairs.\n\tBut he dare not decide controversial issues in this way.\n\nThe fire, whose light illuminates the mountain and makes it pleasing, does \nnot shine far; in the same way, beautiful form suffices to brighten and to \nthrow light upon matters of lesser moment, but important questions cannot \nbe decided in this way. They require greater earnestness.\n\n\t\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tHe lends grace to his toes, leaves the carriage, and walks.\n\nA beginner in subordinate place must take upon himself the labor of \nadvancing. There might be an opportunity of surreptitiously easing the way-\nsymbolized by the carriage-but a self-contained man scorns help gained in a \ndubious fashion. He thinks it more graceful to go on foot than to drive in a \ncarriage under false pretenses.\n\n\n\tSix in the second place means:\n\tLends grace to the beard on his chin.\n\nThe beard is not an independent thing; it moves only with the chin. The \nimage therefore means that form is to be considered only as a result and \nattribute of content. The beard is a superfluous ornament. To devote care to it \nfor its own sake, without regard for the inner content of which it is an \nornament, would bespeak a certain vanity.\n\n\n\tNine in the third place means:\n\tGraceful and moist.\n\tConstant perseverance brings good fortune.\n\nThis represents a very charming life situation. One is under the spell of grace \nand the mellow mood induced by wine. This grace can adorn, but it can also \nswamp us. Hence the warning not to sink into convivial indolence but to \nremain constant in perseverance. Good fortune depends on this.\n\n\n\tSix in the fourth place means:\n\tGrace or simplicity?\n\tA white horse comes as if on wings.\n\tHe is not a robber,\n\tHe will woo at the right time.\n\nAn individual is in a situation in which doubts arise as to which is better-to \npursue the grace of external brilliance, or to return to simplicity. The doubt \nitself implies the answer. Confirmation comes from the outside; it comes like \na white winged horse. The white color indicates simplicity. At first it may be \ndisappointing to renounce the comforts that might have been obtained, yet \none finds peace of mind in a true relationship with the friend who courts \nhim. The winged horse is the symbol of the thoughts that transcend all limits \nof space and time.\n\n\n\tSix in the fifth place means:\n\tGrace in the hills and gardens.\n\tThe roll of silk is meager and small.\n\tHumiliation, but in the end good fortune.\n\nA man withdraws from contact with people of the lowlands, who seek \nnothing but magnificence and luxury, in to the solitude of the heights. There \nhe finds an individual to look up to, whom he would like to have as a friend. \nBut the gifts he has to offer are poor and few, so that he feels ashamed. \nHowever, it is not the material gifts that count, but sincerity of feeling, and so \nall goes well in the end.\n\n\n\tNine at the top means:\n\tSimple grace. No blame.\n\nHere at the highest stage of development all ornament is discarded. Form no \nlonger conceals content but brings out its value to the full. Perfect grace \nconsists not in exterior ornamentation of the substance, but in the simple \nfitness of its form.\n<br/><br/></pre>",
    "title" : "<pre>  22. Pi / Grace<br/></pre>"
  }, {
    "text" : "<pre>above  KêN\nKEEPING STILL, MOUNTAIN<br/>below  LI\nTHE CLINGING, FIRE<br/>\n\nThe dark lines are about to mount upward and overthrow the last firm, light \nline by exerting a disintegrating influence on it. The inferior, dark forces \novercome what is superior and strong, not by direct means, but by \nundermining it gradually and imperceptibly, so that it finally collapses.\n\n  The lines of the hexagram present the image of a house, the top line being \nthe roof, and because the roof is being shattered the house collapses. The \nhexagram belongs to the ninth month (October-November). The yin power \npushes up ever more powerfully and is about to supplant the yang power \naltogether.\n\n\n\tTHE JUDGMENT\n\n\n\tSPLITTING APART. IT does not further one \n\tTo go anywhere.\n\nThis pictures a time when inferior people are pushing forward and are about \nto crowd out the few remaining strong and superior men. Under these \ncircumstances, which are due to the time, it is not favorable for the superior \nman to undertake anything.\n\n  The right behavior in such adverse times is to be deduced from the images \nand their attributes. The lower trigram stands for the earth, whose attributes. \nThe lower trigram stands for the earth, whose attributes are docility and \ndevotion. The upper trigram stands for the mountain, whose attribute is \nstillness. This suggests that one should submit to the bad time and remain \nquiet. For it is a question not of man's doing but of time conditions, which, \naccording to the laws of heaven, show an alternation of increase and decrease, \nfullness and emptiness. It is impossible to counteract these conditions of the \ntime. Hence it is not cowardice but wisdom to submit and avoid action.\n\n\n\tTHE IMAGE\n\n\n\tThe mountain rests on the earth:\n\tThe image of SPLITTING APART.\n\tThus those above can ensure their position\n\tOnly by giving generously to those below.\n\nThe mountain rests on the earth. When it is steep and narrow, lacking a \nbroad base, it must topple over. Its position is strong only when it rises out of \nthe earth broad and great, not proud and steep. So likewise those who rule \nrest on the broad foundation of the people. They too should be generous and \nbenevolent, like the earth that carries all. Then they will make their position \nas secure as a mountain is in its tranquillity. \n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tThe leg of the bed is split.\n\tThose who persevere are destroyed.\n\tMisfortune.\n\nInferior people are on the rise and stealthily begin their destructive \nburrowing from below in order to undermine the place where the superior \nman rests. Those followers of the ruler who remain loyal are destroyed by \nslander and intrigue. The situation bodes disaster, yet there is nothing to do \nbut wait.\n\n\n\tSix in the second place means:\n\tThe bed is split at the edge.\n\tThose who persevere are destroyed.\n\tMisfortune.\n\nThe power of the inferior people is growing. The danger draws close to one's \nperson; already there are clear indication, and rest is disturbed. Moreover, in \nthis dangerous situation one is as yet without help or friendly advances from \nabove or below. Extreme caution is necessary in this isolation. One must \nadjust to the time and promptly avoid the danger. Stubborn perseverance in \nmaintaining one's standpoint would lead to downfall.\n\n\n\tSix in the third place means:\n\tHe splits with them. No blame.\n\nAn individual finds himself in an evil environment to which he is \ncommitted by external ties. But he has an inner relationship with a superior \nman, and through this he attains the stability to free himself from the way of \nthe inferior people around him. This brings him into opposition to them of \ncourse, but that is not wrong.\n\n\n\tSix in the fourth place means:\n\tThe bed is split up to the skin.\n\tMisfortune.\n\nHere the disaster affects not only the resting place but even the occupant. No \nwarning or other comment is added. Misfortune has reached its peak: it can \nno longer be warded off.\n\n\n\tSix in the fifth place means:\n\tA shoal of fishes. Favor comes through the court ladies.\n\tEverything acts to further.\n\nHere, in immediate proximity to the strong, light-giving principle at the top, \nthe nature of the dark force undergoes a change. It no longer opposes the \nstrong principle by means of intrigues but submits to its guidance. Indeed, as \nthe head of the other weak lines, it leads all of these to the strong line, just as \na princess leads her maids-in-waiting like a shoal of fishes to her husband and \nthus gains his favor. Inasmuch as the lower element thus voluntarily places \nitself under the higher, it attains happiness and the higher also receives its \ndue. Therefore all goes well.\n\n\n\tNine at the top means:\n\tThere is a large fruit still uneaten.\n\tThe superior man receives a carriage.\n\tThe house of the inferior man is split apart.\n\nHere the splitting apart reaches its end. When misfortune has spent itself, \nbetter times return. The seed of the good remains, and it is just when the \nfruit falls to the ground that food sprouts anew from its seed. The superior \nman again attains influence and effectiveness. He is supported by public \nopinion as if in a carriage. But the inferior man's wickedness is visited upon \nhimself. His house is split apart. A law of nature is at work here. Evil is not \ndestructive to the good alone but inevitably destroys itself as well. For evil, \nwhich lives solely by negation, cannot continue to exist on its own strength \nalone. The inferior man himself fares best when held under control by a \nsuperior man. \n<br/><br/></pre>",
    "title" : "<pre>  23. Po / Splitting Apart<br/></pre>"
  }, {
    "text" : "<pre>above  K'UN\nTHE RECEPTIVE, EARTH<br/>below  CHêN\nTHE AROUSING, THUNDER<br/>\n\nThe idea of a turning point arises from the fact that after the dark lines have \npushed all of the light lines upward and out of the hexagram, another light \nline enters the hexagram from below. The time of darkness is past. The \nwinter solstice brings the victory of light. This hexagram is linked with the \neleventh month, the month of the solstice (December-January).\n\n\n\tTHE JUDGMENT\n\n\n\tRETURN. Success.\n\tGoing out and coming in without error.\n\tFriends come without blame.\n\tTo and fro goes the way.\n\tOn the seventh day comes return.\n\tIt furthers one to have somewhere to go.\n\nAfter a time of decay comes the turning point. The powerful light that has \nbeen banished returns. There is movement, but it is not brought about by \nforce. The upper trigram K'un is characterized by devotion; thus the \nmovement is natural, arising spontaneously. For this reason the \ntransformation of the old becomes easy. The old is discarded and the new is \nintroduced. Both measures accord with the time; therefore no harm results. \nSocieties of people sharing the same views are formed. But since these \ngroups come together in full public knowledge and are in harmony with the \ntime, all selfish separatist tendencies are excluded, and no mistake is made. \nThe idea of RETURN is based on the course of nature. The movement is \ncyclic, and the course completes itself. Therefore it is not necessary to hasten \nanything artificially. Everything comes of itself at the appointed time. This is \nthe meaning of heaven and earth. \n  All movements are accomplished in six stages, and the seventh brings \nreturn. Thus the winter solstice, with which the decline of the year begins, \ncomes in the seventh month after the summer solstice; so too sunrise comes \nin the seventh double hour after sunset. Therefore seven is the number of \nthe young light, and it arises when six, the number of the great darkness, is \nincreased by one. In this way the state of rest gives place to movement.\n\n\n\tTHE IMAGE\n\n\n\tThunder within the earth:\n\tThe image of THE TURNING POINT.\t\n\tThus the kings of antiquity closed the passes \n\tAt the time of solstice.\n\tMerchants and strangers did not go about,\n\tAnd the ruler\n\tDid not travel through the provinces.\n\nThe winter solstice has always been celebrated in China as the resting time of \nthe yeara custom that survives in the time of rest observed at the new year. \nIn winter the life energy, symbolized by thunder, the Arousing, is still \nunderground. Movement is just at its beginning; therefore it must be \nstrengthened by rest so that it will not be dissipated by being used \nprematurely. This principle, i.e., of allowing energy that is renewing itself to \nbe reinforced by rest, applies to all similar situations. The return of health \nafter illness, the return of understanding after an estrangement: everything \nmust be treated tenderly and with care at the beginning, so that the return \nmay lead to a flowering.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tReturn from a short distance.\n\tNo need for remorse.\n\tGreat good fortune.\n\nSlight digressions from the good cannot be avoided, but one must turn back \nin time, before going too far. This is especially important in the development \nof character; every faintly evil thought must be put aside immediately, before \nit goes too far and takes root in the mind. Then there is no cause for remorse, \nand all goes well.\n\n\n\tSix in the second place means:\n\tQuiet return. Good fortune.\n\nReturn always calls for a decision and is an act of self-mastery. It is made \neasier if a man is in good company. If he can bring himself to put aside pride \nand follow the example of good men, good fortune results.\n\n\n\tSix in the third place means:\n\tRepeated return. Danger. No blame.\n\nThere are people of a certain inner instability who feel a constant urge to \nreverse themselves. There is danger in continually deserting the good \nbecause of uncontrolled desires, then turning back to it again because of a \nbetter resolution. However, since this does not lead to habituation in evil, a \ngeneral inclination to overcome the defect is not wholly excluded/\n\n\n\tSix in the fourth place means:\n\tWalking in the midst of others,\n\tOne returns alone.\n\nA man is in a society composed of inferior people, but is connected spiritually \nwith a strong and good friend, and this makes him turn back alone. \nAlthough nothing is said of reward and punishment, this return is certainly \nfavorable, for such a resolve to choose the good brings its own reward. \t\n\t\n\tSix in the fifth place means:\n\tNoblehearted return. No remorse.\n\nWhen the time for return has come, a man should not take shelter in trivial \nexcuses, but should look within and examine himself. And if he has done \nsomething wrong he should make a noblehearted resolve to confess his fault. \nNo one will regret having taken this road.\n\n\n\tSix at the top means:\n\tMissing the return. Misfortune.\n\tMisfortune from within and without.\n\tIf armies are set marching in this way,\n\tOne will in the end suffer a great defeat, \n\tDisastrous for the ruler of the country.\n\tFor ten years\n\tIt will not be possible to attack again.\n\nIf a man misses the right time for return, he meets with misfortune. The \nmisfortune has its inner cause in a wrong attitude toward the world. The \nmisfortune coming upon him for without results from this wrong attitude. \nWhat is pictured here is blind obstinacy and the judgment that is visited \nupon it.\n<br/><br/></pre>",
    "title" : "<pre>  24. Fu / Return (The Turning Point)<br/></pre>"
  }, {
    "text" : "<pre>above  CH'IEN\nTHE CREATIVE, HEAVEN<br/>below  CHêN\nTHE AROUSING, THUNDER<br/>\n\nCh'ien, heaven is above; Chên, movement, is below. The lower trigram \nChên is under the influence of the strong line it has received form above, \nfrom heaven. When, in accord with this, movement follows the law of \nheaven, man is innocent and without guile. His mind is natural and true, \nunshadowed by reflection or ulterior designs. For wherever conscious \npurpose is to be seen, there the truth and innocence of nature have been lost. \nNature that is not directed by the spirit is not true but degenerate nature. \nStarting out with the idea of the natural, the train of thought in part goes \nsomewhat further and thus the hexagram includes also the idea of the \nfundamental or unexpected.\n\n\n\tTHE JUDGMENT\n\n\n\tINNOCENCE. Supreme success.\n\tPerseverance furthers.\n\tIf someone is not as he should be,\n\tHe has misfortune,\n\tAnd it does not further him\n\tTo undertake anything.\n\nMan has received from heaven a nature innately good, to guide him in all his \nmovements. By devotion to this divine spirit within himself, he attains an \nunsullied innocence that leads him to do right with instinctive sureness and \nwithout any ulterior thought of reward and personal advantage. This \ninstinctive certainty brings about supreme success and 'furthers through \nperseverance\". However, not everything instinctive is nature in this higher \nsense of the word, but only that which is right and in accord with the will of \nheaven. Without this quality of rightness, an unreflecting, instinctive way of \nacting brings only misfortune. Confucius says about this: \"He who departs \nfrom innocence, what does he come to? Heaven's will and blessing do not go \nwith his deeds.\"\n\n\n\tTHE IMAGE\n\n\n\tUnder heaven thunder rolls:\n\tAll things attain the natural state of innocence.\n\tThus the kings of old,\n\tRich in virtue, and in harmony with the time,\n\tFostered and nourished all beings.\n\nIn springtime when thunder, life energy, begins to move again under the \nheavens, everything sprouts and grows, and all beings receive for the creative \nactivity of nature the childlike innocence of their original state. So it is with \nthe good rulers of mankind: drawing on the spiritual wealth at their \ncommand, they take care of all forms of life and all forms of culture and do \neverything to further them, and at the proper time.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tInnocent behavior brings good fortune.\n\nThe original impulses of the heart are always good, so that we may follow \nthem confidently, assured of good fortune and achievement of our aims.\n\n\n\tSix in the second place means:\n\tIf one does not count on the harvest while plowing,\n\tNor on the use of the ground while clearing it,\n\tIt furthers one to undertake something.\n\nWe should do every task for its own sake as time and place demand and not \nwith an eye to the result. Then each task turns out well, and anything we \nundertake succeeds.\n\n\n\tSix in the third place means:\n\tUndeserved misfortune.\n\tThe cow that was tethered by someone\n\tIs the wanderer's gain, the citizen's loss.\n\nSometimes undeserved misfortune befalls a man at the hands of another, as \nfor instance when someone passes by and takes a tethered cow along with \nhim. His gain is the owner's loss. In all transactions, no matter how \ninnocent, we must accommodate ourselves to the demands of the time, \notherwise unexpected misfortune overtakes us.\n\n\n\tNine in the fourth place means:\n\tHe who can be persevering \n\tRemains without blame.\n\n\t\nWe cannot lose what really belongs to us, even if we throw it away. \nTherefore we need have no anxiety. All that need concern us is that we \nshould remain true to our own natures and not listen to others.\n\n\n\tNine in the fifth place means:\n\tUse no medicine in an illness\n\tIncurred through no fault of your own.\n\tIt will pass of itself.\n\nAn unexpected evil may come accidentally from without. If it does not \noriginate in one's own nature or have a foothold there, one should not resort \nto external means to eradicate it, but should quietly let nature take its course. \nThen improvement will come of itself.\n\n\n\tNine at the top means:\n\tInnocent action brings misfortune.\n\tNothing furthers.\n\nWhen, in a given situation, the time is not ripe for further progress, the best \nthing to do is to wait quietly, without ulterior designs. If one acts \nthoughtlessly and tries to push ahead in opposition to fate, success will not be \nachieved.\n<br/><br/></pre>",
    "title" : "<pre>  25. Wu Wang / Innocence (The Unexpected)<br/></pre>"
  }, {
    "text" : "<pre>above  KêN\nKEEPING STILL, MOUNTAIN<br/>below  CH'IEN\nTHE CREATIVE, HEAVEN<br/>\n\nThe Creative is tamed by Kên, Keeping Still.  This produces great power, a \nsituation in contrast to that of the ninth hexagram, Hsiao Ch'u, THE \nTAMING POWER OF THE SMALL, in which the Creative is tamed by the \nGentle alone. There one weak line must tame five strong lines, but here four \nstrong lines are restrained by two weak lines; in addition to a minister, there \nis a prince, and the restraining power therefore is afar stronger.\n\n  The hexagram has a threefold meaning, expressing different aspects of the \nconcept \"Holding firm.\" Heaven within the mountain gives the idea of \nholding firm in the sense of holding together; the trigram Kên which holds \nthe trigram ch'ien still, gives the idea of holding firm in the sense of holding \nback; the third idea is that of holding firm in the sense of caring for and \nnourishing. This last is suggested by the fact that a strong line at the top, \nwhich is the ruler of the hexagram, is honored and tended as a sage. The third \nof these meanings also attaches specifically to this strong line at the top, \nwhich represents the sage.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE TAMING POWER OF THE GREAT.\n\tPerseverance furthers.\n\tNot eating at home brings good fortune.\n\tIt furthers one to cross the great water.\n\nTo hold firmly to great creative powers and store them up, as set forth in this \nhexagram, there is need of a strong, clear-headed man who is honored by the \nruler. The trigram Ch'ein points to strong creative power; Kên indicates \nfirmness and truth. Both point to light and clarity and to the daily renewal of \ncharacter. Only through such daily self-renewal can a man continue at the \nheight of his powers. Force of habit helps to keep order in quiet times; but in \nperiods when there is a great storing up of energy, everything depends on the \npower of the personality. However, since the worthy are honored, as in the \ncase of the strong personality entrusted with leadership by the ruler, it is an \nadvantage not to eat at home but rather to earn one's bread by entering upon \npublic office. Such a man is in harmony with heaven; therefore even great \nand difficult undertakings, such as crossing the great water, succeed.\n\n\n\tTHE IMAGE\n\n\n\tHeaven within the mountain:\n\tThe image of THE TAMING POWER OF THE GREAT.\n\tThus the superior man acquaints himself with many sayings of antiquity\n\tAnd many deeds of the past,\n\tIn order to strengthen his character thereby.\n\nHeaven within the mountain points to hidden treasures. In the words and \ndeeds of the past there lies hidden a treasure that men may use to strengthen \nand elevate their own characters. The way to study the past is not to confine \noneself to mere knowledge of history but, through application of this \nknowledge, to give actuality to the past.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tDanger is at hand. It furthers one to desist.\n\nA man wishes to make vigorous advance, but circumstances present an \nobstacle. He sees himself held back firmly. If he should attempt to fore an \nadvance, it would lead him into misfortune. Therefore it is better for him to \ncompose himself and to wait until an outlet is offered for release of his \nstored-up energies.\n\n\n\tNine in the second place means:\n\tThe axletrees are taken from the wagon.\n\nHere advance is checked just as in the third line of THE TAMING POWER OF \nTHE SMALL (9). However, in the later the restraining force is slight; thus a \nconflict arises between the propulsive and the restraining movement, as a \nresult of which the spokes fall out of the wagon wheels, while here the \nrestraining force is absolutely superior; hence no struggle takes place. One \nsubmits and removes the axletrees from the wagon -in other words, contents \nhimself with waiting. In this way energy accumulates for a vigorous advance \nlater on.\n\n\n\tNine in the third place means.\n\tA good horse that follows others.\n\tAwareness of danger,\n\tWith perseverance, furthers.\n\tPractice chariot driving and armed defense daily. \n\tIt furthers one to have somewhere to go.\n\nThe way opens; the hindrance has been cleared away. A man is in contact \nwith a strong will acting in the same direction as his own, and goes forward \nlike one good horse following another. But danger still threatens, and he \nmust remain aware of it, or he will be robbed of his firmness. Thus he must \nacquire skill on the one hand in what will take him forward, and on the other \nin what will protect him against unforeseen attacks. It is good in such a pass \nto have a goal toward which to strive.\n\n\n\tSix in the fourth place means:\n\tThe headboard of a young bull.\n\tGreat good fortune.\n\nThis line and the one following it are the two that tame the forward-pushing \nlower lines. Before a bull's horns grow out, a headboard is fastened to its \nforehead, so that later when the horns appear they cannot do harm. A good \nway to restrain wild force is to forestall it. By so doing one achieves an easy \nand great success.\n\n\n\tSix in the fifth place means:\n\tThe tusk of a gelded boar.\n\tGood fortune.\n\nHere the restraining of the impetuous forward drive is achieved in an \nindirect way. A boar's tusk is in itself dangerous, but if the boar's nature is \naltered, the tusk is no longer a menace. Thus also where men are concerned, \nwild force should not be combated directly; instead, its roots should be eradicated.\n\n\n\tNine at the top means:\n\tOne attains the way of heaven.\n\tSuccess.\n\nThe time of obstruction is past. The energy long dammed up by inhibition \nforces its way out and achieves great success. This refers to a man who is \nhonored by the ruler and whose principles now prevail and shape the world. \n<br/><br/></pre>",
    "title" : "<pre>  26. Ta Ch'u / The Taming Power of the Great<br/></pre>"
  }, {
    "text" : "<pre>above  KêN\nKEEPING STILL, MOUNTAIN<br/>below  CHêN\nTHE AROUSING, THUNDER<br/>\n\nThis hexagram is a picture of an open mouth; above and below are firm lines\nof the lips, and between them the opening. Starting with the mouth, through\nwhich we take food for nourishment, the thought leads to nourishment\nitself. Nourishment of oneself, specifically of the body, is represented in the\nthree lower lines, while the three upper lines represent nourishment and\ncare of others, in a higher, spiritual sense.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE CORNERS OF THE MOUTH.\n\t Perseverance brings good fortune.\n\tPay heed to the providing of nourishment\n\tAnd to what a man seeks\n\tTo fill his own mouth with.\n\nIn bestowing care and nourishment, it is important that the right people\nshould be taken care of and that we should attend to our own nourishment\nin the right way. If we wish to know what anyone is like, we have only to\nobserve on whom he bestows his care and what sides of his own nature he\ncultivates and nourishes. Nature nourishes all creatures. The great man\nfosters and takes care of superior men, in order to take care of all men\nthrough them. Mencius says about this:\n\nIf we wish to know whether anyone is superior or not, we need only observe\nwhat part of his being he regards as especially important. The body has\nsuperior and inferior, important and unimportant parts. We must not injure\nimportant parts for the sake of the unimportant, nor must we injure the\nsuperior parts for the sake of the inferior. He who cultivates the inferior parts\nof his nature is an inferior man. He who cultivates the superior parts of his\nnature is a superior man.\n\n\n\tTHE IMAGE\n\n\n\tAt the foot of the mountain, thunder:\n\tThe image of PROVIDING NOURISHMENT.\n\tThus the superior man is careful of his words\n\tAnd temperate in eating and drinking.\n\n\"God comes forth in the sign of the Arousing\":when in the spring the life\nforces stir again, all things comes into being anew.\"He brings to perfection in\nthe sign of Keeping Still\": thus in the early spring, when the seeds fall to\nearth, all things are made ready. This is an image of providing nourishment\nthrough movement and tranquillity.  The superior man takes it as a pattern\nfor the nourishment and cultivation of his character. Words are a movement\ngoing form within outward. Eating and drinking are movements from\nwithout inward. Both kinds of movement can be modified by tranquillity.\nFor tranquillity keeps the words that come out of the mouth from exceeding\nproper measure, and keeps the food that goes into the mouth from exceeding\nits proper measure. Thus character is cultivated.\n\n\n\tTHE LINES\n\n\n\tNine at the beginning means:\n\tYou let your magic tortoise go,\n\tAnd look at me with the corners of your mouth drooping.\n\tMisfortune.\n\nThe magic tortoise is a creature possessed of such supernatural powers that it\nlives on air and needs no earthly nourishment. The image means that a man\nfitted by nature and position to live freely and independently renounces this\nself-reliance and instead looks with envy and discontent at others who are\noutwardly in better circumstances. But such base envy only arouses derision\nand contempt in those others. This has bad results.\n\n\n\tSix in the second place means:\n\tTurning to the summit for nourishment,\n\tDeviating from the path\n\tTo seek nourishment from the hill.\n\tContinuing to do this brings misfortune.\n\nNormally a person either provides his own means of nourishment or is\nsupported in a proper way by those whose duty of privilege it is to provide for\nhim. If, owing to weakness of spirit, a man cannot support himself, a feeling \nof uneasiness comes over him; this is because in shirking the proper way of\nobtaining a living, he accepts support as a favor from those in higher place.\nThis is unworthy, for he is deviating from his true nature. Kept up\nindefinitely, this course leads to misfortune.\n\n\n\t Six in the third place means:\n\t Turning away from nourishment.\n\t Perseverance brings misfortune.\n\t Do not act thus for ten years.\n\t Nothing serves to further.\n\nHe who seeks nourishment that does not nourish reels from desire to\ngratification and in gratification craves desire. Mad pursuit of pleasure for the\nsatisfaction of the senses never brings one to the goal. One should never ,ten\nyears is a complete cycle of time, follow this path, for nothing good can come\nof it.\n\n\n\t Six in the fourth place means:\n\t Turning to the summit\n\t For provision of nourishment\n\t Brings good fortune.\n\t Spying about with sharp eyes\n\t Like a tiger with insatiable craving.\n\t No blame.\n\nIn contrast to the six in the second place, which refers to a man bent\nexclusively on his own advantage, this line refers to one occupying a high\nposition and striving to let his light sine forth. To do this he needs helpers,\nbecause he cannot attain his lofty aim alone. With the greed of a hungry tiger\nhe is on the lookout for the right people. Since he is not working for himself\nbut for the good of all, there is no wrong in such zeal.\n\n\n\t Six in the fifth place means:\n\t Turning away from the path.\n\t To remain persevering brings good fortune.\n\t One should not cross the great water.\n\nA man may be conscious of a deficiency in himself. He should be\nundertaking the nourishment of the people, but he has not the strength to do\nit. Thus he must turn from his accustomed path and beg counsel and help\nfrom a man who is spiritually his superior but undistinguished outwardly. If\nhe maintains this attitude of mind perseveringly, success and good fortune\nare his. But he must remain aware of his dependence. He must not put his\nown person forward nor attempt great labors, such as crossing the great water.\n\n\n\t Nine at the top means:\n\t The source of nourishment.\n\t Awareness of danger brings good fortune.\n\t It furthers one to cross the great water.\n\nThis describes a sage of the highest order, from whom emanate all influences\nthat provide nourishment for others. Such a position brings with it heavy\nresponsibility. If he remains conscious of this fact, he has good fortune and\nmay confidently undertake even great and difficult labors, such as crossing\nthe great water. These undertakings bring general happiness for him and for\nall others.\n<br/><br/></pre>",
    "title" : "<pre>  27. I / Corners of the Mouth (Providing Nourishment)</pre>"
  }, {
    "text" : "<pre>above  TUI\nTHE JOYOUS, LAKE<br/>below  SUN\nTHE GENTLE, WIND, WOOD<br/>\n\nThis hexagram consists of four strong lines inside and two weak lines outside. \nWhen the strong are outside and the weak inside, all is well and there is \nnothing out of balance, nothing extraordinary in the situation. Here, \nhowever, the opposite is the case. The hexagram represents a beam that is \nthick and heavy in the middle but too weak at the ends. This is a condition \nthat cannot last; it must be changed, must pass, or misfortune will result.\n\n\n\tTHE JUDGMENT\n\n\n\tPREPONDERANCE OF THE GREAT.\n\tThe ridgepole sags to the breaking point.\n\tIt furthers one to have somewhere to go.\n\tSuccess.\n\nThe weight of the great is excessive. The load is too heavy for the strength of \nthe supports. The ridgepole on which the whole roof rests, sags to the \nbreaking point, because its supporting ends are too weak for the load they \nbear. It is an exceptional time and situation; therefore extraordinary measures \nare demanded. It is necessary to find a way of transition as quickly as possible, \nand to take action. This promises success. For although the strong element is \nin excess, it is in the middle, that is, at the center of gravity, so that a \nrevolution is not to be feared. Nothing is to be achieved by forcible measures. \nThe problem must be solved by gently penetration to the meaning of the \nsituation (as is suggested by the attribute of the inner trigram, Sun); then the \nchange-over to other conditions will be successful. It demands real \nsuperiority; therefore the time when the great preponderates is a momentous \ntime.\n\n\n\tTHE IMAGE\n\n\n\tThe lake rises above the trees:\n\tThe image of PREPONDERANCE OF THE GREAT.\n\tThus the superior man, when he stands alone,\n\tIs unconcerned,\n\tAnd if he has to renounce the world,\n\tHe is undaunted.\n\nExtraordinary times when the great preponderates are like flood times when \nthe lake rises over the treetops. But such conditions are temporary. The two \ntrigrams indicate the attitude proper to such exceptional times: the symbol of \nthe trigram Sun is the tree, which stands firm even though it stands alone, \nand the attribute of Tui is joyousness, which remains undaunted even if it \nmust renounce the world.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tTo spread white rushes underneath.\n\tNo blame.\n\nWhen a man wishes to undertake an enterprise in extraordinary times, he \nmust be extraordinarily cautious, just as when setting a heavy thing down on \nthe floor, one takes care to put rushes under it, so that nothing will break. \nThis caution, though it may seem exaggerated, is not a mistake. Exceptional \nenterprises cannot succeed unless utmost caution is observed in their \nbeginnings and in the laying of their foundations.\n\n\n\tNine in the second place means:\n\tA dry poplar sprouts at the root.\n\tAn older man takes a young wife.\n\tEverything furthers.\n\nWood is near water; hence the image of an old poplar sprouting at the root. \nThis means an extraordinary situation arises when an older man marries a \nyoung girl who suits him. Despite the unusualness of the situation, all goes \nwell.\n\n  From the point of view of politics, the meaning is that in exceptional times \none does well to join with the lowly, for this affords a possibility of renewal.\n\n\t\n\tNine in the third place means:\n\tThe ridgepole sags to the breaking point.\n\tMisfortune.\n\n\t\nThis indicates a type of man who in times of preponderance of the great \ninsists on pushing ahead. He accepts no advice from others, and therefore \nthey in turn are not willing to lend him support. Because of this the burden \ngrows, until the structure of things bends or breaks. Plunging willfully ahead \nin times of danger only hastens the catastrophe.\n\n\n\tNine in the fourth place means:\n\tThe ridgepole is braced. Good fortune.\n\tIf there are ulterior motives, it is humiliating.\n\nThrough friendly relations with people of lower rank, a responsible man \nsucceeds in becoming master of the situation. But if, instead of working for \nthe rescue of the whole, he were to misuse his connections to obtain personal \npower and success, it would lead to humiliation.\n\n\n\tNine in the fifth place means:\n\tA withered poplar puts forth flowers.\n\tAn older woman takes a husband. \n\tNo blame. No praise.\n\nA withered poplar that flowers exhausts its energies thereby and only hastens \nits end. An older woman may marry once more, but no renewal takes place. \nEverything remains barren. Thus, though all the amenities are observed, the \nnet result is only the anomaly of the situation.\n\n  Applied to politics, the metaphor means that if in times of insecurity we \ngive up alliance with those below us and keep up only the relationships we \nhave with people of higher rank, an unstable situation is created.\n\n\n\tSix at the top means:\n\tOne must go through the water.\n\tIt goes over one's head.\n\tMisfortune. No blame.\n\nHere is a situation in which the unusual has reached a climax. One is \ncourageous and wishes to accomplish one's task, no matter what happens. \nThis leads into danger. The water rises over one's head. This is the \nmisfortune. But one incurs no blame in giving up one's life that the good \nand the right may prevail. There are things that are more important than \nlife. \n<br/><br/></pre>",
    "title" : "<pre>  28. Ta Kuo / Preponderance of the Great<br/></pre>"
  }, {
    "text" : "<pre>above  K'AN\nTHE ABYSMAL, WATER<br/>below  K'AN\nTHE ABYSMAL, WATER<br/>\n\nThis hexagram consists of a doubling of the trigram K'an. It is one of the \neight hexagrams in which doubling occurs. The trigram K'an means a \nplunging in. A yang line has plunged in between two yin lines and is closed \nin by them like water in a ravine. The trigram K'an is also the middle son. \nThe Receptive has obtained the middle line of the Creative, and thus K'an \ndevelops. As an image it represents water, the water that comes from above \nand is in motion on earth in streams and rivers, giving rise to all life on \nearth.\n\n  In man's world K'an represents the heart, the soul locked up within the \nbody, the principle of light inclosed in the darkthat is, reason. The name of \nthe hexagram, because the trigram is doubled, has the additional meaning, \n\"repetition of danger.\" Thus the hexagram is intended to designate an \nobjective situation to which one must become accustomed, not a subjective \nattitude. For danger due to a subjective attitude means either foolhardiness \nor guile. Hence too a ravine is used to symbolize danger; it is a situation in \nwhich a man is in the same pass as the water in a ravine, and, like the water, \nhe can escape if he behaves correctly.\n\n\n\tTHE JUDGMENT\n\n\n\tThe Abysmal repeated.\n\tIf you are sincere, you have success in your heart,\n\tAnd whatever you do succeeds.\n\nThrough repetition of danger we grow accustomed to it. Water sets the \nexample for the right conduct under such circumstances. It flows on and on, \nand merely fills up all the places through which it flows; it does not shrink \nfrom any dangerous spot nor from any plunge, and nothing can make it lose \nits own essential nature. It remains true to itself under all conditions. Thus \nlikewise, if one is sincere when confronted with difficulties, the heart can \npenetrate the meaning of the situation. And once we have gained inner \nmastery of a problem, it will come about naturally that the action we take will \nsucceed. In danger all that counts is really carrying out all that has to be done-\n-thoroughnessand going forward, in order not to perish through tarrying in \nthe danger.\n\n  Properly used, danger can have an important meaning as a protective \nmeasure. Thus heaven has its perilous height protecting it against every \nattempt at invasion, and earth has its mountains and bodies of water, \nseparating countries by their dangers. Thus also rulers make use of danger to \nprotect themselves against attacks from without and against turmoil within.\n\n\n\tTHE IMAGE\n\n\n\tWater flows on uninterruptedly and reaches its foal:\n\tThe image of the Abysmal repeated.\n\tThus the superior man walks in lasting virtue\n\tAnd carries on the business of teaching.\n\nWater reaches its goal by flowing continually. It fills up every depression \nbefore it flows on. The superior man follows its example; he is concerned \nthat goodness should be an established attribute of character rather than an \naccidental and isolated occurrence. So likewise in teaching others everything \ndepends on consistency, for it is only through repetition that the pupil makes \nthe material his own.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tRepetition of the Abysmal.\n\tIn the abyss one falls into a pit.\n\tMisfortune.\n\nBy growing used to what is dangerous, a man can easily allow it to become \npart of him. He is familiar with it and grows used to evil. With this he has \nlost the right way, and misfortune is the natural result.\n\n\n\tNine in the second place means:\n\tThe abyss is dangerous.\n\tOne should strive to attain small things only.\n\nWhen we are in danger we ought not to attempt to get out of it immediately, \nregardless of circumstances; at first we must content ourselves with not being \novercome by it. We must calmly weigh the conditions of the time and by \nsatisfied with small gains, because for the time being a great success cannot be \nattained. A spring flows only sparingly at first, and tarries for some time \nbefore it makes its way in to the open.\n\n\n\tSix in the third place means:\n\tForward and backward, abyss on abyss.\n\tIn danger like this, pause at first and wait,\n\tOtherwise you will fall into a pit in the abyss.\n\tDo not act this way.\n\nHere every step, forward or backward, leads into danger. Escape is out of the \nquestion. Therefore we must not be misled into action, as a result of which \nwe should only bog down deeper in the danger; disagreeable as it may be to \nremain in such a situation, we must wait until a way out shows itself.\n\n\n\tSix in the fourth place means:\n\tA jug of wine, a bowl of rice with it;\n\tEarthen vessels\n\tSimply handed in through the Window.\n\tThere is certainly no blame in this.\n\nIn times of danger ceremonious forms are dropped. What matters most is \nsincerity. Although as a rule it is customary for an official to present certain \nintroductory gifts and recommendations before he is appointed, here \neverything is simplified to the utmost. The gifts are insignificant, there is no \none to sponsor him, he introduces himself; yet all this need not be \nhumiliating if only there is the honest intention of mutual help in danger. \nStill another idea is suggested. The window is the place through which light \nenters the room. If in difficult times we want to enlighten someone, we must \nbegin with that which is in itself lucid and proceed quite simply from that \npoint on.\n\n\n\tNine in the fifth place means:\n\tThe abyss is not filled to overflowing,\n\tIt is filled only to the rim.\n\tNo blame.\n\nDanger comes because one is too ambitious. In order to flow out of a ravine, \nwater does not rise higher than the lowest point of the rim. So likewise a \nman when in danger has only to proceed along the line of least resistance; \nthus he reaches the goal. Great labors cannot be accomplished in such times; it \nis enough to get out of the danger.\n\n\n\tSix at the top means:\n\tBound with cords and ropes,\n\tShut in between thorn-hedged prison walls:\n\tFor three years one does not find the way.\n\tMisfortune.\n\nA man who in the extremity of danger has lost the right way and is \nirremediably entangled in his sins has no prospect of escape. He is like a \ncriminal who sits shackled behind thorn hedged prison walls.\n<br/><br/></pre>",
    "title" : "<pre>  29. K'an / The Abysmal (Water)<br/></pre>"
  }, {
    "text" : "<pre>above  LI\nTHE CLINGING, FIRE<br/>below  LI\nTHE CLINGING, FIRE<br/>\n\nThis hexagram is another double sign. The trigram Li means \"to cling to \nsomething,\" and also \"brightness.\" A dark line clings to two light lines, one \nabove and one belowthe image of an empty space between two strong lines, \nwhereby the two strong lines are made bright. The trigram represents the \nmiddle daughter. The Creative has incorporated the central line of the \nReceptive, and thus Li develops. As an image, it is fire. Fire has no definite \nform but clings to the burning object and thus is bright. As water pours down \nfrom heaven, so fire flames up from the earth. While K'an means the soul \nshut within the body, Li stands for nature in its radiance.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE CLINGING. Perseverance furthers.\n\tIt brings success.\n\tCare of the cow brings good fortune.\n\nWhat is dark clings to what is light and so enhances the brightness of the \nlatter. A luminous thing giving out light must have within itself something \nthat perseveres; otherwise it will in time burn itself out. Everything that gives \nlight is dependent on something to which it clings, in order that it may \ncontinue to shine.\n\n  Thus the sun and moon cling to heaven, and grain, grass, and trees cling to \nthe earth. So too the twofold clarity of the dedicated man clings to what is \nright and thereby can shape the world. Human life on earth is conditioned \nand unfree, and when man recognizes this limitation and makes himself \ndependent upon the harmonious and beneficent forces of the cosmos, he \nachieves success. The cow is the symbol of extreme docility. By cultivating in \nhimself an attitude of compliance and voluntary dependence, man acquires \nclarity without sharpness and finds his place in the world.\n\n\n\tTHE IMAGE\n\n\n\tThat which is bright rises twice:\n\tThe image of FIRE.\n\tThus the great man, by perpetuating this brightness,\n\tIllumines the four quarters of the world.\n\nEach of the two trigrams represents the sun in the course of a day. The two \ntogether represent the repeated movement of the sun, the function of light \nwith respect to time. The great man continues the work of nature in the \nhuman world. Through the clarity of his nature he causes the light to spread \nfarther and farther and to penetrate the nature of man ever more deeply. \n\t\t\n\t\tTHE LINES\n\n\t\n\tNine at the beginning means:\n\tThe footprints run crisscross.\n\tIf one is seriously intent, no blame.\n\nIt is early morning and work begins. The mind has been closed to the outside \nworld in sleep; now its connections with the world begin again. The traces of \none's impressions run crisscross. Activity and haste prevail. It is important \nthen to preserve inner composure and not to allow oneself to be swept along \nby the bustle of life. If one is serious and composed, he can acquire the clarity \nof mind needed for coming to terms with the innumerable impressions that \npour in. It is precisely at the beginning that serious concentration is \nimportant, because the beginning holds the seed of all that is to follow.\n\n\n\tSix in the second place means:\n\tYellow light. Supreme good fortune.\n\nMidday has come; the sun shines with a yellow light. Yellow is the color of \nmeasure and mean. Yellow light is therefore a symbol of the highest culture \nand art, whose consummate harmony consists in holding to the mean.\n\n\n\tNine in the third place means:\n\tIn the light of the setting sun,\n\tMen either beat the pot and sing\n\tOr loudly bewail the approach of old age.\n\tMisfortune.\n\nHere the end of the day has come. The light of the setting sun calls to mind \nthe fact that life is transitory and conditional. Caught in this external \nbondage, men are usually robbed of their inner freedom as well. The sense of \nthe transitoriness of life impels them to uninhibited revelry in order to enjoy \nlife while it lasts, or else they yield to melancholy and spoil the precious time \nby lamenting the approach of old age. Both attitudes are wrong. To the \nsuperior man it makes no difference whether death comes early or late. He \ncultivates himself, awaits his allotted time, and in this way secures his fate.\n\n\n\tNine in the fourth place means:\n\tIts coming is sudden;\n\tIt flames up, dies down, is thrown away.\n\nClarity of mind has the same relation to life that fire has to wood. Fire clings \nto wood, but also consumes it. Clarity of mind is rooted in life but can also \nconsume it. Everything depends upon how the clarity functions. Here the \nimage used is that of a meteor or a straw fire. A man who is excitable and \nrestless may rise quickly to prominence but produces no lasting effects. Thus \nmatters end badly when a man spends himself too rapidly and consumes \nhimself like a meteor.\n\n\n\tSix in the fifth place means:\n\tTears in floods, sighing and lamenting.\n\tGood fortune. \n\nHere the zenith of life has been reached. Were there no warning, one would \nat this point consume oneself like a flame. Instead, understanding the vanity \nof all things, one may put aside both hope and fear, and sigh and lament: if \none is intent on retaining his clarity of mind, good fortune will come from \nthis grief. For here we are dealing not with a passing mood, as in the nine in \nthe third place, but with a real change of heart.\t\n\n\tNine at the top means:\n\tThe king used him to march forth and chastise.\n\tThen it is best to kill the leaders\n\tAnd take captive the followers. No blame.\n\nIt is not the purpose of chastisement to impose punishment blindly but to \ncreate discipline. Evil must be cured at its roots. To eradicate evil in political \nlife, it is best to kill the ringleaders and spare the followers. In educating \noneself it is best to root out bad habits and tolerate those that are harmless. \nFor asceticism that is too strict, like sentences of undue severity, fails in its \npurpose.\n<br/><br/></pre>",
    "title" : "<pre>  30. Li / The Clinging, Fire<br/></pre>"
  }, {
    "text" : "<pre>above  TUI\nTHE JOYOUS, LAKE<br/>below  KêN\nKEEPING STILL, MOUNTAIN<br/>\n\nThe name of the hexagram means \"universal,\" \"general,\" and in a figurative \nsense \"to influence,\" \"to stimulate.\" The upper trigram is Tui, the Joyous; the \nlower is Kên, Keeping still. By its persistent, quiet influence, the lower, rigid \ntrigram stimulates the upper, weak trigram, which responds to this \nstimulation cheerfully and joyously. Kên, the lower trigram, is the youngest \nson; the upper, Tui, is the youngest daughter. Thus the universal mutual \nattraction between the sexes is represented. In courtship, the masculine \nprinciple must seize the initiative and place itself below the feminine \nprinciple.\n\n  Just as the first part of book 1 begins with the hexagrams of heaven and \nearth, the foundations of all that exists, the second part begins with the \nhexagrams of courtship and marriage, the foundations of all social \nrelationships.\n\n\n\tTHE JUDGMENT\n\n\n\tInfluence. Success.\n\tPerseverance furthers.\n\tTo take a maiden to wife brings good fortune.\n\nThe weak element is above, the strong below; hence their powers attract each \nother, so that they unite. This brings about success, for all success depends on \nthe effect of mutual attraction. By keeping still within while experiencing joy \nwithout, one can prevent the joy from going to excess and hold it within \nproper bounds. This is the meaning of the added admonition, \"Perseverance \nfurthers,\" for it is perseverance that makes the difference between seduction \nand courtship; in the latter the strong man takes a position inferior to that of \nthe weak girl and shows consideration for her. This attraction between \naffinities is a general law of nature. Heaven and earth attract each other and \nthus all creatures come into being. Through such attraction the sage \ninfluences men's hearts, and thus the world attains peace. From the \nattractions they exert we can learn the nature of all beings in heaven and on \nearth.\n\n\n\tTHE IMAGE\n\n\n\tA lake on the mountain:\n\tThe image of influence.\n\tThus the superior man encourages people to approach him\n\tBy his readiness to receive them.\n\nA mountain with a lake on its summit is stimulated by the moisture from \nthe lake. It has this advantage because its summit does not jut out as a peak \nbut is sunken. The image counsels that the mind should be kept humble and \nfree, so that it may remain receptive to good advice. People soon give up \ncounseling a man who thinks that he knows everything better than anyone \nelse.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tThe influence shows itself in the big toe.\n\nA movement, before it is actually carried out, shows itself first in the toes. \nThe idea of an influence is already present, but is not immediately apparent to \nothers. As long as the intention has no visible effect, it is of no importance to \nthe outside world and leads neither to good nor to evil.\n\n\n\tSix in the second place means:\n\tThe influence shows itself in the calves of the legs.\n\tMisfortune.\n\tTarrying brings good fortune.\n\nIn movement, the calf of the leg follows the foot; by itself it can neither go \nforward nor stand still. Since the movement is not self-governed, it bodes ill. \nOne should wait quietly until one is impelled to action by a real influence. \nThen one remains uninjured.\n\n\n\tNine in the third place means:\n\tThe influence shows itself in the thighs.\n\tHolds to that which follows it.\n\tTo continue is humiliating.\n\n\t\nEvery mood of the heart influences us to movement. What the heart desires, \nthe thighs run after without a moment's hesitation; they hold to the heart, \nwhich they follow. In the life of man, however, acting on the spur of every \ncaprice is wrong and if continued leads to humiliation. Three considerations \nsuggest themselves here. First, a man should not run precipitately after all the \npersons whom he would like to influence, but must be able to hold back \nunder certain circumstances. As little should he yield immediately to every \nwhim of those in whose service he stands. Finally, where the moods of his \nown heart are concerned, he should never ignore the possibility of inhibition, \nfor this is the basis of human freedom.\n\n\n\tNine in the fourth place means:\n\tPerseverance brings good fortune.\n\tRemorse disappears.\n\tIf a man is agitated in mind,\n\tAnd his thoughts go hither and thither,\n\tOnly those friends \n\tOn whom he fixes his conscious thoughts\n\tWill follow.\n\nHere the place of the heart is reached. The impulse that springs from this \nsource is the most important of all. It is of particular concern that this \ninfluence be constant and good; then, in spite of the danger arising from the \ngreat susceptibility of the human heart, there will be no cause for remorse. \nWhen the quiet power of a man's own character is at work, the effects \nproduced are right. All those who are receptive to the vibrations of such a \nspirit will then be influenced. Influence over others should not express itself \nas a conscious and willed effort to manipulate them. Through practicing such \nconscious incitement, one becomes wrought up and is exhausted by the \neternal stress and strain. Moreover, the effects produced are then limited to \nthose on whom one's thoughts are consciously fixed.\n\n\n\tNine in the fifth place means:\n\tThe influence shows itself in the back of the neck.\n\tNo remorse.\n\nThe back of the neck is the most rigid part of the body. When the influence \nshows itself there, the will remains firm and the influence does not lead to \nconfusion. Hence remorse does not enter into consideration here. What \ntakes place in the depths of one's being, in the unconscious mind. It is true \nthat if we cannot be influenced ourselves, we cannot influence the outside \nworld.\n\n\n\tSix at the top means:\n\tThe influence shows itself in the jaws, cheeks, and tongue.\n\nThe most superficial way of trying to influence others is through talk that has \nnothing real behind it. The influence produced by such mere tongue wagging \nmust necessarily remain insignificant. Hence no indication is added \nregarding good or bad fortune.\n<br/><br/></pre>",
    "title" : "<pre>  31. Hsien / Influence (Wooing)<br/></pre>"
  }, {
    "text" : "<pre>above  CHEN\nTHE AROUSING, THUNDER<br/>below  SUN\nTHE GENTLE, WIND<br/>\n\nThe strong trigram Chên is above, the weak trigram Sun below. This \nhexagram is the inverse of the preceding one. In the latter we have influence, \nhere we have union as an enduring condition. The two images are thunder \nand wind, which are likewise constantly paired phenomena. The lower \ntrigram indicates gentleness within; the upper, movement without.\n\n  In the sphere of social relationships, the hexagram represents the institution \nof marriage as the enduring union of the sexes. During courtship the young \nman subordinates himself to the girl, but in marriage, which is represented by \nthe coming together of the eldest son and the eldest daughter, the husband is \nthe directing and moving force outside, while the wife, inside, is gentle and \nsubmissive.\n\n\n\tTHE JUDGMENT\n\n\n\tDURATION. Success. No blame.\n\tPerseverance furthers.\n\tIt furthers one to have somewhere to go.\n\nDuration is a state whose movement is not worn down by hindrances. It is \nnot a state of rest, for mere standstill is regression. Duration is rather the self-\ncontained and therefore self-renewing movement of an organized, firmly \nintegrated whole, taking place in accordance with immutable laws and \nbeginning anew at every ending. The end is reached by an inward \nmovement, by inhalation, systole, contraction, and this movement turns into \na new beginning, in which the movement is directed outward, in exhalation, \ndiastole, expansion.\n\n  Heavenly bodies exemplify duration. They move in their fixed orbits, and \nbecause of this their light-giving power endures. The seasons of the year \nfollow a fixed law of change and transformation, hence can produce effects \nthat endure.\n\n  So likewise the dedicated man embodies an enduring meaning in his way \nof life, and thereby the world is formed. In that which gives things their \nduration, we can come to understand the nature of all beings in heaven and \non earth.\n\n\n\tTHE IMAGE\n\n\n\tThunder and wind: the image of DURATION.\n\tThus the superior man stands firm \n\tAnd does not change has direction.\n\nThunder rolls, and the wind blows; both are examples of extreme mobility \nand so are seemingly the very opposite of duration, but the laws governing \ntheir appearance and subsidence, their coming and going, endure. In the same \nway the independence of the superior man is not based on rigidity and \nimmobility of character. He always keeps abreast of the time and changes \nwith it. What endures is the unswerving directive, the inner law of his \nbeing, which determines all his actions.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tSeeking duration too hastily brings misfortune persistently.\n\tNothing that would further.\n\nWhatever endures can be created only gradually by long-continued work and \ncareful reflection. In the same sense Lao-tse says: \"If we wish to compress \nsomething, we must first let it fully expand.\" He who demands too much at \nonce is acting precipitately, and because he attempts too much, he ends by \nsucceeding in nothing.\n\n\n\tNine in the second place means:\n\tRemorse disappears.\n\n\t \nThe situation is abnormal. A man's force of character is greater than the \navailable material power. Thus he might be afraid of allowing himself to \nattempt something beyond his strength. However, since it is the time of \nDURATION, it is possible for him to control his inner strength and so to \navoid excess. Cause for remorse then disappears.\n\n\n\tNine in the third place means:\n\tHe who does not give duration to his character\n\tMeets with disgrace.\n\tPersistent humiliation.\n\nIf a man remains at the mercy of moods of hope or fear aroused by the outer \nworld, he loses his inner consistency of character. Such inconsistency \ninvariably leads to distressing experiences. These humiliations often come \nfrom an unforeseen quarter. Such experiences are not merely effects \nproduced by the external world, but logical consequences evoked by his own \nnature.\n\n\n\tNine in the fourth place means:\n\tNo game in the field.\n\nIf we are in pursuit of game and want to get a shot at a quarry, we must set \nabout it in the right way. A man who persists in stalking game in a place \nwhere there is none may wait forever without finding any. Persistence in \nsearch is not enough. What is not sought in the right way is not found.\n\n\n\tSix in the fifth place means:\n\tGiving duration to one's character through perseverance.\n\tThis is good fortune for a woman, misfortune for a man.\n\nA woman should follow a man her whole life long, but a man should at all \ntimes hold to what is his duty at the given moment. Should he persistently \nseek to conform to the woman, it would be a mistake for him. Accordingly it \nis altogether right for a woman to hold conservatively to tradition, but a  man \nmust always be flexible and adaptable and allow himself to be guided solely by \nwhat his duty requires of him at the moment.\n\n\n\tSix at the top means:\n\tRestlessness as an enduring condition brings misfortune.\n\nThere are people who live in a state of perpetual hurry without ever attaining\ninner composure. Restlessness not only prevents all thoroughness but actually\nbecomes a danger if it is dominant in places of authority.\n<br/><br/></pre>",
    "title" : "<pre>  32. Hêng / Duration<br/></pre>"
  }, {
    "text" : "<pre>above  CH'IEN\nTHE CREATIVE, HEAVEN<br/>below  KêN\nKEEPING STILL, MOUNTAIN<br/>\n\nThe power of the dark is ascending. The light retreats to security, so that the \ndark cannot encroach upon it. This retreat is a matter not of man's will but of \nnatural law. Therefore in this case withdrawal is proper; it is the correct way \nto behave in order not to exhaust one's forces.\n\n  In the calendar this hexagram is linked with the sixth month (July-August), \nin which the forces of winter are already showing their influence.\n\n\n\tTHE JUDGMENT\n\n\n\tRETREAT. Success.\n\tIn what is small, perseverance furthers.\n\nConditions are such that the hostile forces favored by the time are advancing. \nIn this case retreat is the right course, and it is not to be confused with flight. \nFlight means saving oneself under any circumstances, whereas retreat is a \nsign of strength. We must be careful not to miss the right moment while we \nare in full possession of power and position. Then we shall be able to \ninterpret the signs of the time before it is too late and to prepare for \nprovisional retreat instead of being drawn into a desperate life-and-death \nstruggle. Thus we do not simple abandon the field to the opponent; we make \nit difficult for him to advance by showing perseverance in single acts of \nresistance. In this way we prepare, while retreating, for the counter-\nmovement. Understanding the laws of a constructive retreat of this sort is \nnot easy. The meaning that lies hidden in such a time is important.\n\n\n\tTHE IMAGE\n\n\n\tMountain under heaven: the image of RETREAT.\n\tThus the superior man keeps the inferior man at a distance,\n\tNot angrily but with reserve.\n\nThe mountain rises up under heaven, but owing to its nature it finally comes \nto a stop. Heaven on the other hand retreats upward before it into the \ndistance and remains out of reach. This symbolizes the behavior of the \nsuperior man toward a climbing inferior; he retreats into his own thoughts as \nthe inferior man comes forward. He does not hate him, for hatred is a form \nof subjective involvement by which we are bound to the hated object. The \nsuperior man shows strength (heaven) in that he brings the inferior man to a \nstandstill (mountain) by his dignified reserve.\n\n\n\t\tTHE LINES\n\n\n\t°Six at the beginning means:\n\tAt the tail in retreat. This is dangerous.\n\tOne must not wish to undertake anything.\n\nSince the hexagram is the picture of something that is retreating, the lowest \nline represents the tail and the top line the head. In a retreat it is \nadvantageous to be at the front. Here one is at the back, in immediate contact \nwith the pursuing enemy. This is dangerous, and under such circumstances \nit is not advisable to undertake anything. Keeping still is the easiest way of \nescaping from the threatening danger.\n\n\n\tSix in the second place means:\n\the holds him fast with yellow oxhide.\n\tNo one can tear him loose.\n\nYellow is the color of the middle. It indicates that which is correct and in line \nwith duty. Oxhide is strong and not to be torn.\n\n  While the superior men retreat and the inferior press after them, the \ninferior man represented here holds on so firmly and tightly to the superior \nman that the latter cannot shake him off. And because he is in quest of what \nis right an so strong in purpose, he reaches his goal. Thus the line confirms \nwhat is said in the Judgment: \"In what is small\" here equivalent to \"in the \ninferior man\"  \"perseverance furthers.\"\n\n\n\tNine in the third place means:\n\tA halted retreat \n\tIs nerve-wracking and dangerous.\n\tTo retain people as men- and maidservants\n\tBrings good fortune.\n\nWhen it is time to retreat it is both unpleasant and dangerous to be held back, \nbecause then one no longer has freedom of action. In such a case the only \nexpedient is to take into one's service, so to speak, those who refuse to let one \ngo, so that one may at least keep one's initiative and not fall helplessly under \ntheir domination. But even with this expedient the situation is far from \nsatisfactoryfor what can one hope to accomplish with such servants?\n\n\n\tNine in the fourth place means:\n\tVoluntary retreat brings good fortune to the superior man\n\tAnd downfall to the inferior man.\n\nIn retreating the superior man is intent on taking his departure willingly and \nin all friendliness. He easily adjusts his mind to retreat, because in retreating \nhe does not have to do violence to his convictions. The only one who suffers \nis the inferior man from whom he retreats, who will degenerate when \ndeprived of the guidance of the superior man.\n\n\n\tNine in the fifth place means:\n\tFriendly retreat. Perseverance brings good fortune.\n\nIt is the business of the superior man to recognize in time that the moment \nfor retreat has come. If the right moment is chosen, the retreat can be carried \nout within the forms of perfect friendliness, without the necessity of \ndisagreeable discussions. Yet, for all the observance of amenities, absolute \nfirmness of decision is necessary if one is not to be led astray by irrelevant \nconsiderations.\n\n\n\tNine at the top means:\n\tCheerful retreat. Everything serves to further.\n\nThe situation is unequivocal. Inner detachment has become an established \nfact, and we are at liberty to depart. When one sees the way ahead thus \nclearly, free of all doubt, a cheerful mood sets in, and one chooses what is \nright without further thought. Such a clear path ahead always leads to the \ngood.\n<br/><br/></pre>",
    "title" : "<pre>  33. TUN / Retreat<br/></pre>"
  }, {
    "text" : "<pre>above  CHêN\nTHE AROUSING, THUNDER<br/>below  CH'IEN\nTHE CREATIVE, HEAVEN<br/>\n\nThe great lines, that is, the light, strong lines, are powerful. Four light lines \nhave entered the hexagram from below and are about to ascend higher. The \nupper trigram is Chên, the Arousing; the lower is ch'ien, the Creative. \nCh'ien is strong, Chên produces movement. The union of movement and \nstrength gives the meaning of THE POWER OF THE GREAT. The hexagram \nis linked with the second month (March-April).\n\n\n\tTHE JUDGMENT\n\n\n\tTHE POWER OF THE GREAT. Perseverance furthers.\n\nThe hexagram points to a time when inner worth mounts with great force \nand comes to power. But its strength has already passed beyond the median \nline, hence there is danger that one may rely entirely on one's own power \nand forget to ask what is right. There is danger too that, being intent on \nmovement, we may not wait for the right time. Therefore the added \nstatement that perseverance furthers. For that is truly great power which does \nnot degenerate into mere force but remains inwardly united with the \nfundamental principles of right and of justice. When we understand this \npointnamely, that greatness and justice must be indissolubly unitedwe \nunderstand the true meaning of all that happens in heaven and on earth.\n\n\n\tTHE IMAGE\n\n\n\tThunder in heaven above:\n\tThe image of THE POWER OF THE GREAT.\n\tThus the superior man does not tread upon paths\n\tThat do not accord with established order.\n\nThunderelectrical energymounts upward in the spring. The direction of \nthis movement is in harmony with that of the movement of heaven. It is \ntherefore a movement in accord with heaven, producing great power. \nHowever, true greatness depends on being in harmony with what is right. \nTherefore in times of great power the superior man avoids doing anything \nthat is not in harmony with the established order.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tPower in the toes.\n\tContinuing brings misfortune.\n\tThis is certainly true.\n\nThe toes are in the lowest place and are ready to advance. So likewise great \npower in lowly station is inclined to effect advance by force. This, if carried \nfurther, would certainly lead to misfortune, and therefore by way of advice a \nwarning is added.\n\n\n\tNine in the second place means:\n\tPerseverance brings good fortune.\n\nThe premise here is that the gates to success are beginning to open. \nResistance gives way and we forge ahead. This is the point at which, only too \neasily, we become the prey of exuberant self-confidence. This is why the \noracle says that perseverance (i.e., perseverance in inner equilibrium, without \nexcessive use of power) brings good fortune.\n\n\n\tNine in the third place means:\n\tThe inferior man works through power.\n\tThe superior man does not act thus.\n\tTo continue is dangerous.\n\tA goat butts against a hedge\n\tAnd gets its horns entangled.\n\nMaking a boast of power leads to entanglements, just as a goat entangles its \nhorns when it butts against a hedge. Whereas an inferior man revels in \npower when he comes into possession of it, the superior man never makes \nthis mistake. He is conscious at all times of the danger of pushing ahead \nregardless of circumstances, and therefore renounces in good time the empty \ndisplay of force.\n\n\n\tNine in the fourth place means:\n\tPerseverance brings good fortune.\n\tRemorse disappears.\n\tThe hedge opens; there is no entanglement.\n\tPower depends upon the axle of a big cart.\n\nIf a man goes on quietly and perseveringly working at the removal of \nresistances, success comes in the end. The obstructions give way and all \noccasion for remorse arising from excessive use of power disappears.\n\nSuch a man's power does not show externally, yet it can move heavy loads, \nlike a big cart whose real strength lies in its axle. The less that power is \napplied outwardly, the greater its effect.\n\n\n\tSix in the fifth place means:\n\tLoses the goat with ease.\n\tNo remorse.\n\nThe goat is noted for hardness outwardly and weakness within. Now the \nsituation is such that everything is easy; there is no more resistance. One can \ngive up a belligerent, stubborn way of acting and will not have to regret it.\n\n\n\tSix at the top means:\n\tA goat butts against a hedge.\n\tIt cannot go backward, it cannot go forward.\n\tNothing serves to further.\n\tIf one notes the difficulty, this brings good fortune.\n\nIf we venture too far we come to a deadlock, unable either to advance or to \nretreat and whatever we do merely serves to complicate thing further. Such \nobstinacy leads to insuperable difficulties. But if, realizing the situation, we \ncompose ourselves and decide not to continue, everything will right itself in \ntime.\n<br/><br/></pre>",
    "title" : "<pre>  34. Ta Chuang / The Power of the Great<br/></pre>"
  }, {
    "text" : "<pre>above  LI\nTHE CLINGING, FIRE<br/>below  K'UN\nTHE RECEPTIVE, EARTH<br/>\n\nThe hexagram represents the sun rising over the earth. It is therefore the \nsymbol of rapid, easy progress, which at the same time means ever widening \nexpansion and clarity.\n\n\n\tTHE JUDGMENT\n\n\n\tPROGRESS. The powerful prince\n\tIs honored with horses in large numbers.\n\tIn a single day he is granted audience three times.\n\nAs an example of progress, this pictures a time when a powerful feudal lord \nrallies the other lords around the sovereign and pledges fealty and peace. The \nsovereign rewards him richly and invites him to a closer intimacy.\n\n\n  A twofold idea is set forth here. The actual effect of the progress emanates \nfrom a man who is in a dependent position and whom the others regard as \ntheir equal and are therefore willing to follow. This leader has enough clarity \nof vision not to abuse his great influence but to use it rather for the benefit of \nhis ruler. His ruler in turn is free of all jealousy, showers presents on the \ngreat man, and invites him continually to his court. An enlightened ruler \nand an obedient servantthis is the condition on which great progress \ndepends.\n\n\n\tTHE IMAGE\n\n\n\tThe sun rises over the earth:\n\tThe image of PROGRESS.\n\tThus the superior man himself\n\tBrightens his bright virtue.\n\nThe light of the sun rises over the earth is by nature clear. The higher the sun \nrises, the more it emerges from the dark mists, spreading the pristine purity \nof its rays over an ever widening area. The real nature of man is likewise \noriginally good, but it becomes clouded by contact with earthly things and \ntherefore needs purification before it can shine forth in its native clarity.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tProgressing, but turned back.\n\tPerseverance brings good fortune.\n\tIf one meets with no confidence, one should remain calm.\n\tNo mistake.\n\nAt a time when all elements are pressing for progress, we are still uncertain \nwhether in the course of advance we may not meet with a rebuff. Then the \nthing to do is simply continue in what is right; in the end this will bring good \nfortune. It may be that we meet with no confidence. In this case we ought not \nto try to win confidence regardless of the situation, but should remain calm \nand cheerful and refuse to be roused to anger. Thus we remain free of \nmistakes.\n\n\n\tSix in the second place means:\n\tProgressing, but in sorrow.\n\tPerseverance brings good fortune.\n\tThen one obtains great happiness from one's ancestress.\n\nProgress is halted; an individual is kept from getting in touch with the man \nin authority with whom he has a connection. When this happens, he must \nremain persevering, although he is grieved; then with a maternal gentleness \nthe man in question will bestow great happiness upon him. This happiness \ncomes to him-and is well deserved-because in this case mutual attraction does \nnot rest on selfish or partisan motives but on firm and correct principles.\n\n\n\tSix in the third place means:\n\tAll are in accord. Remorse disappears.\n\nA man strives onward, in association with others whose backing encourages \nhim. This dispels any cause for regret over the fact that he does not have \nenough independence to triumph unaided over every hostile turn of fate.\n\n\n\tNine in the fourth place means:\n\tProgress like a hamster.\n\tPerseverance brings danger.\n\nIn times of progress it is easy for strong men in the wrong places to amass \ngreat possessions. But such conduct shuns the light. And since times of \nprogress are inevitably brought to the light, perseverance in such action \nalways leads to danger.\n\n\n\tSix in the fifth place means:\n\tRemorse disappears.\n\tTake not gain and loss to heart.\n\tUndertakings bring good fortune.\n\tEverything serves to further.\n\nThe situation described here is that of one who, finding himself in an \ninfluential position in a time of progress, remains gentle and reserved. He \nmight reproach himself for lack of energy in making the most of the \npropitiousness of the time and obtaining all possible advantage. However, \nthis regret passes away. He must not take either loss or gain to heart; they are \nminor considerations. What matters much more is the fact that in this way \nhe has assured himself of opportunities for successful and beneficent \ninfluence. \n\t\n\tNine at the top means:\n\tMaking progress with the horns is permissible\n\tOnly for the purpose of punishing one's own city.\n\tTo be conscious of danger brings good fortune.\n\tNo blame. \n\tPerseverance brings humiliation.\n\nMaking progress with lowered horns-i.e., acting on the offensive-is \npermissible, in times like those referred to here, only in dealing with the \nmistakes of one's own people. Even then we must bear in mind that \nproceeding on the offensive may always be dangerous. In this way we avoid \nthe mistakes that otherwise threaten, and succeed in what we set out to do. \nOn the other hand, perseverance in such over energetic behavior, especially \ntoward persons with whom there is no close connection, will lead to \nhumiliation.\n<br/><br/></pre>",
    "title" : "<pre>  35. Chin / Progress<br/></pre>"
  }, {
    "text" : "<pre>above  K'UN\nTHE RECEPTIVE, EARTH<br/>below  LI\nTHE CLINGING, FIRE<br/>\n\nHere the sun has sunk under the earth and is therefore darkened. The name \nof the hexagram means literally \"wounding of the bright\"; hence the \nindividual lines contain frequent references to wounding. The situation is \nthe exact opposite of that in the foregoing hexagram. In the latter a wise man \nat the head of affairs has able helpers, and in company with them makes \nprogress; here a man of dark nature is in a position of authority and brings \nharm to the wise and able man.\n\n\n\tTHE JUDGMENT\n\n\n\tDARKENING OF THE LIGHT. In adversity\n\tIt furthers one to be persevering.\n\n\n\t\nOne must not unresistingly let himself be swept along by unfavorable \ncircumstances, nor permit his steadfastness to be shaken. He can avoid this by \nmaintaining his inner light, while remaining outwardly yielding and \ntractable. With this attitude he can overcome even the greatest adversities.\n\n  In some situations indeed a man must hide his light, in order to make his \nwill prevail inspite of difficulties in his immediate environment. \nPerseverance must dwell in inmost consciousness and should not be \ndiscernible from without. Only thus is a man able to maintain his will in the \nface of difficulties.\n\n\n\tTHE IMAGE\n\n\t\n\tThe light has sunk into the earth:\n\tThe image of DARKENING OF THE LIGHT.\n\tThus does the superior man live with the great mass:\n\tHe veils his light, yet still shines.\n\nIn a time of darkness it is essential to be cautious and reserved. One should \nnot needlessly awaken overwhelming enmity by inconsiderate behavior. In \nsuch times one ought not to fall in with the practices of others; neither \nshould one drag them censoriously into the light.  In social intercourse one \nshould not try to be all-knowing. One should let many things pass, without \nbeing duped.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tDarkening of the light during flight.\n\tHe lowers his wings.\n\tThe superior man does not eat for three days\n\tOn his wanderings.\n\tBut he has somewhere to go.\n\tThe host has occasion to gossip about him.\n\nWith grandiose resolve a man endeavors to soar above all obstacles, but thus \nencounters a hostile fate. He retreats and evades the issue. The time is \ndifficult. Without rest, he must hurry along, with no permanent abiding \nplace. If he does not want to make compromises within himself, but insists \non remaining true to his principles, he suffers deprivation. Never the less he \nhas a fixed goal to strive for even though the people with whom he lives do \nnot understand him and speak ill of him.\n\n\n\tSix in the second place means:\n\tDarkening of the light injures him in the left thigh.\n\tHe gives aid with the strength of a horse.\n\tGood fortune.\n\nHere the Lord of Light is in a subordinate place and is wounded by the Lord of \nDarkness. But the injury is not fatal; it is only a hindrance. Rescue is still \npossible. The wounded man gives no thought to himself; he thinks only of \nsaving the others who are also in danger. Therefore he tries with all his \nstrength to save all that can be saved. There is good fortune in thus acting \naccording to duty.\n\n\n\tNine in the third place means:\n\tDarkening of the light during the hunt in the south.\n\tTheir great leader is captured.\n\tOne must not expect perseverance too soon.\n\nIt seems as if chance were at work. While the strong, loyal man is striving \neagerly and in good faith to create order, he meets the ringleader of the \ndisorder, as if by accident, and seizes him. Thus victory is achieved. But in \nabolishing abuses one must not be too hasty.  This would turn out badly \nbecause the abuses have been in existence so long.\n\n\n\tSix in the fourth place means:\n\tHe penetrates the left side of the belly.\n\tOne gets at the very heart of the darkening of the light.\n\nWe find ourselves close to the commander of darkness and so discover his \nmot secret thoughts. In this way we realize that there is no longer any hope of \nimprovement, and thus we are enabled to leave the scene of disaster before \nthe storm breaks.\n\n\n\tSix in the fifth place means:\n\tDarkening of the light as with Prince Chi.\n\tPerseverance furthers.\n\nPrince Chi lived at the court of the evil tyrant Chou Hsin, who, although not \nmentioned by name, furnished the historical example on which this whole \nsituation is based. Prince Chi was a relative of the tyrant and could not \nwithdraw from the court; therefore he concealed his true sentiments and \nfeigned insanity. Although he was held a slave, he did not allow external \nmisery to deflect him from his convictions.\n\n  This provides a teaching for those who cannot leave their posts in times of \ndarkness. In order to escape danger, they need invincible perseverance of \nspirit and redoubled caution in their dealings with the world.\n\n\n\tSix at the top means:\n\tNot light but darkness.\n\tFirst he climbed up to heaven,\n\tThen plunged into the depths of the earth.\n\nHere the climax of the darkening is reached. The dark power at first held so \nhigh a place that it could wound all who were on the side of good and of the \nlight. But in the end it perishes of its own darkness, for evil must itself fall at \nthe very moment when it has wholly overcome the good, and thus \nconsumed the energy to which it owed its duration. \n<br/><br/></pre>",
    "title" : "<pre>  36. Ming I / Darkening of the light<br/></pre>"
  }, {
    "text" : "<pre>above  SUN\nTHE GENTLE, WIND<br/>below  LI\nTHE CLINGING, FIRE<br/>\n\nThe hexagram represents the laws obtaining within the family. The strong \nline at the top represents the father, the lowest the son. The strong line in the \nfifth place represents the husband, the yielding second line the wife. On the \nother hand, the two strong lines in the fifth and the third place represent two \nbrothers, and the two weak lines correlated with them in the fourth and the \nsecond place stand for their respective wives. Thus all the connections and \nrelationships within the family find their appropriate expression. Each \nindividual line has the character according with its place. The fact that a \nstrong line occupies the sixth place-where a weak line might be expected-\nindicates very clearly the strong leadership that must come from the head of \nthe family. The line is to be considered here not in its quality as the sixth but \nin its quality as the top line. THE FAMILY shows the laws operative within \nthe household that, transferred to outside life, keep the state and the world in \norder. The influence that goes out from within the family is represented by \nthe symbol of the wind created by fire.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE FAMILY. The perseverance of the woman furthers.\n\nThe foundation of the family is the relationship between husband and wife. \nThe tie that hold the family together lies in the loyalty and perseverance of \nthe wife. The tie that holds the family together lies in the loyalty and \nperseverance of the wife. Her place is within (second line), while that of the \nhusband is without (fifth line). It is in accord with the great laws of nature \nthat husband and wife take their proper places. Within the family a strong \nauthority is needed; this is represented by the parents. If the father is really a \nfather and the son a son, if the elder brother fulfills his position, and the \nyounger fulfills his, if the husband is really a husband and the wife a wife, \nthen the family is in order. When the family is in order, all the social \nrelationships of mankind will be in order.\n\n  Three of the five social relationships are to be found within the family-that \nbetween father and son, which is the relation of love, that between the \nhusband and wife, which is the relation of chaste conduct, and that between \nelder and younger brother, which is the relation of correctness. The loving \nreverence of the son is then carried over to the prince in the form of \nfaithfulness to duty; the affection and correctness of behavior existing \nbetween the two brothers are extended to a friend in the form of loyalty, and \nto a person of superior rank in the form of deference. The family is society in \nthe embryo; it is the native soil on which performance of moral duty is made \nearly through natural affection, so that within a small circle a basis of moral \npractice is created, and this is later widened to include human relationships \nin general.\n\n\n\tTHE IMAGE\n\n\n\tWind comes forth from fire:\n\tThe image of THE FAMILY.\n\n \tThus the superior man has substance in his words\n\tAnd duration in his way of life.\n\nHeat creates energy: this is signified by the wind stirred up by the fire and \nissuing forth form it. This represents influence working from within \noutward. The same thing is needed in the regulation of the family. Here too \nthe influence on others must proceed form one's own person. In order to be \ncapable of producing such an influence, one's words must have power, and \nthis they can have only if they are based on something real, just as flame \ndepends on its fuel Words have influence only when they are pertinent and \nclearly related to definite circumstances. General discourses and admonitions \nhave no effect whatsoever. Furthermore, the words must be supported by \none's entire conduct, just as the wind is made effective by am impression on \nothers that they can adapt and conform to it. If words and conduct are not in \naccord and consistent, they will have no effect.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tFirm seclusion within the family.\n\tRemorse disappears.\n\nThe family must form a well-defined unit within which each member knows \nhis place. From the beginning each child must be accustomed to firmly \nestablished rules of order, before ever its will is directed to other things. If we \nbegin too late to enforce order, when the will of the child has already been \noverindulged, the whims and passions, grown stronger with the years, offer \nresistance and give cause for remorse. If we insist on order from the outset, \noccasions for remorse may arise-in general social life these are unavoidable-\nbut the remorse always disappears again, and everything rights itself. For \nthere is nothing easily avoided and more difficult to carry through than \n\"breaking a child's will.\"\n\n\n\tSix in the second place means:\n\tShe should not follow her whims.\n\tShe must attend within to the food.\n\tPerseverance brings good fortune.\n\nThe wife must always be guided by the will of the master of the house, be he \nfather, husband, or grown son. There, without having to look for them, she \nhas great and important duties.  She must attend to the nourishment of her \nfamily and to the food for the sacrifice. IN this way she becomes the center of \nthe social and religious life of the family, and her perseverance in this \nposition brings good fortune to the whole house. \n  In relation to general conditions, the counsel here is to seek nothing by \nmeans of force, but quietly to confine oneself to the duties at hand.\n\n\n\tNine in the third place means:\n\tWhen tempers flare up in the family,\n\tToo great severity brings remorse.\n\tGood fortune nonetheless.\n\tWhen woman and chile dally and laugh\n\tIt leads in the end to humiliation.\n\nIn the family the proper mean between severity and indulgence ought to \nprevail. Too great severity toward one's own flesh and blood leads to \nremorse. The wise thing is to build strong dikes within which complete \nfreedom of movement is allowed each individual. But in doubtful instances \ntoo great severity, despite occasional mistakes, is preferable, because it \npreserves discipline in the family, whereas too great weakness leads to \ndisgrace.\n\n\n\tSix in the fourth place means:\n\tShe is the treasure of the house.\n\tGreat good fortune.\n\nIt is upon the woman of the house that the well-being of the family depends. \nWell-being prevails when expenditures and income are soundly balanced. \nThis leads to great good fortune. In the sphere of public life, this line refers to \nthe faithful steward whose measures further the general welfare.\n\n\n\tNine in the fifth place means:\n\tAs a king he approaches his family.\n\tFear not.\n\tGood fortune.\n\nA king is the symbol of a fatherly man who is richly endowed in mind. He \ndoes nothing to make himself feared; on the contrary, the whole family can \ntrust him, because love governs their intercourse. His character of itself \nexercises the right influence.\n\n\n\tNine at the top means:\n\tHis work commands respect.'\n\tIn the end good fortune comes.\n\nIn the last analysis, order within the family depends on the character of the \nmaster of the house. If he cultivates his personality so that it works \nimpressively through the force of inner truth, all goes well with the family. \nIn a ruling position one must of his own accord assume responsibility.\n<br/><br/></pre>",
    "title" : "<pre>  37. Chia Jên / The Family [The Clan]<br/></pre>"
  }, {
    "text" : "<pre>above  LI\nTHE CLINGING, FLAME<br/>below  TUI\nTHE JOYOUS, LAKE<br/>\n\nThis hexagram is composed of the trigram Li above, i.e., flame, which burns \nupward, and Tui below, i.e., the lake, which seeps downward. These two \nmovements are indirect contrast. Furthermore, LI is the second daughter and \nTui the youngest daughter, and although they live in the same house they \nbelong to different men; hence their wills are not the same but are \ndivergently directed.\n\n\n\tTHE JUDGMENT\n\n\n\tOPPOSITION. In small matters, good fortune.\n\nWhen people live in opposition and estrangement they cannot carry out a \ngreat undertaking in common; their points of view diverge too widely. In \nsuch circumstances one should above all not proceed brusquely, for that \nwould only increase the existing opposition; instead, one should limit oneself \nto producing gradual effects in small matters. Here success can still be \nexpected, because the situation is such that the opposition does not preclude \nall agreement.\n\n  In general, opposition appears as an obstruction, but when it represents \npolarity within a comprehensive whole, it has also its useful and important \nfunctions. The oppositions of heaven and earth, spirit and nature, man and \nwoman, when reconciled, bring about the creation and reproduction of life. \nIn the world of visible things, the principle of opposites makes possible the \ndifferentiation by categories through which order is brought into the world.\n\n\n\tTHE IMAGE.\n\n\t\n\tAbove, fire; below. The lake.\n\tThe image of OPPOSITION.\n\tThus amid all fellowship \n\tThe superior man retains his individuality.\n\nThe two elements, fire and water, never mingle but even when in contact \nretain their own natures. So the sutured man is never led into baseness or \nvulgarity through intercourse or community of interests with persons of \nanother sort; regardless of all commingling, he will always preserve his \nindividuality.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tRemorse disappears.\n\tIf you lose your horse, do not run after it;\n\tIt will come back of its own accord.\n\tWhen you see evil people,\n\tGuard yourself against mistakes.\n\nEven in times when oppositions prevail, mistakes can be avoided, so that \nremorse disappears. When opposition begins to manifest itself, a man must \nnot try to bring about unity by force, for by so doing he would only achieve \nthe contrary, just as a horse goes farther and farther away if one runs after it. \nIt it is one's won horse, one can safely let it go; it will come back of its own \naccord. So too when someone who belongs with us is momentarily estranged \nbecause of a misunderstanding, he will return of his own accord if we leave \nmatters to him. One the other hand, it is well to be cautious when evil men \nwho do not belong with us force themselves upon us, again as the result of a \nmisunderstanding. Here the important thing is to avoid mistakes. We must \nnot try to shake off these evil men by force; this would give rise to real \nhostility. We must simply endure them. They will eventually withdraw of \ntheir own accord.\n\n\n\tNine in the second place means:\n\tOne meets his lord in a narrow street.\n\tNo blame.\n\nAs a result of misunderstandings, it has become impossible for people who by \nnature belong together to meet in the correct way. This being so, an accidental \nmeeting under informal circumstances may serve the purpose, provided \nthere is an inner affinity between them.\n\n\n\tSix in the third place means:\n\tOne sees the wagon dragged back,\n\tThe oxen halted,\n\tA man's hair and nose cut off.\n\tNot a good beginning, but a good end.\n\nOften it seems tot a man as though everything were conspiring against him. \nHe sees himself checked and hindered in his progress, insulted and \ndishonored. However, he must not let himself be misled; despite this \nopposition, he must cleave to the man with whom he knows he belongs. \nThus, notwithstanding the bad beginning, the matter will end well.\n\n\n\tNine in the fourth place means:\n\tIsolated through opposition,\n\tOne meets a like-minded man\n\tWith whom one can associate in good faith.\n\tDespite the danger, no blame.\n\nIf a man finds himself in a company of people from whom he is separated by \nan inner opposition, he becomes isolated. But if in such a situation a man \nmeets someone who fundamentally by the very law of his being, is kin to \nhim, and whom he can trust completely, he overcomes all the dangers of \nisolation. His will achieves its aim, and he becomes free of faults.\n\n\n\tSix in the fifth place means:\n\tRemorse disappears.\n\tThe companion bits his way through the wrappings.\n\tIf one goes to him,\n\tHow could it be a mistake?\n\nComing upon a sincere man, one fails to recognize him at first because of the \ngeneral estrangement. However, he bites his way through the wrappings that \nare causing the separation. When such a companion thus reveals himself in \nhis true character, it is one's duty to go to meet him and to work with him.\n\n\n\tNine at the top means:\n\tIsolated through opposition,\n\tOne sees one's companion as a pig covered with dirt,\n\tAs a wagon full of devils.\n\tFirst one draws a bow against him,\n\tthen one lays the bow aside.\n\tHe is not a robber; he will woo at the right time.\n\tAs one goes, rain falls; then good fortune comes.\n\nHere the isolation is due to misunderstanding; it is brought about not by \nouter circumstances but by inner conditions. A man misjudges his best \nfriends, taking them to be as unclean as a dirty pig in and as dangerous as a \nwagon full of devils. He adopts an attitude of defense. But in the end, \nrealizing his mistake, he lays aside the bow, perceiving that the other is \napproaching with the best intentions for the purpose of close union. Thus the \ntension is relieved. The union resolves the tension, just as falling rain \nrelieves the sultriness preceding a thunderstorm. All goes well, for just when \nopposition reaches its climax it changes over to its antithesis.\n<br/><br/></pre>",
    "title" : "<pre>  38. K'uei / Opposition<br/></pre>"
  }, {
    "text" : "<pre>above  K'AN\nTHE ABYSMAL, WATER<br/>below  KêN\nKEEPING STILL, MOUNTAIN<br/>\n\nThe hexagram pictures a dangerous abyss lying before us and a steep, \ninaccessible mountain rising behind us. We are surrounded by obstacles; at \nthe same time, since the mountain has the attribute of keeping still, there is \nimplicit a hint as to how we can extricate ourselves. The hexagram represents \nobstructions that appear in the course of time but that can and should be \novercome. Therefore all the instruction given is directed to overcoming \nthem.\n\n\n\tTHE JUDGMENT\n\n\n\tOBSTRUCTION. The southwest furthers.\n\tThe northeast does not further.\n\tIt furthers one to see the great man.\n\tPerseverance brings good fortune.\n\nThe southwest is the region of retreat, the northeast that of advance. Here an \nindividual is confronted by obstacles that cannot be overcome directly. In \nsuch a situation it is wise to pause in view of the danger and to retreat. \nHowever, this is merely a preparation for overcoming the obstructions. One \nmust join forces with friends of like mind and put himself under the \nleadership of a man equal to the situation: then one will succeed in \nremoving the obstacles. This requires the will to persevere just when one \napparently must do something that leads away from his goal. This \nunswerving inner purpose brings good fortune in the end. An obstruction \nthat lasts only for a time is useful for self-development. This is the value of \nadversity. \n\t\n\tTHE IMAGE\n\n\n\tWater on the mountain:\n\tThe image of OBSTRUCTION.\n\tThus the superior man turns his attention to himself\n\tAnd molds his character.\n\nDifficulties and obstructions throw a man back upon himself. While the \ninferior man seeks to put the blame on other persons, bewailing his fate, the \nsuperior man seeks the error within himself, and through this introspection \nthe external obstacle becomes for him an occasion for inner enrichment and \neducation.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tGoing leads to obstructions,\n\tComing meets with praise.\n\nWhen one encounters an obstruction, the important thing is to reflect on \nhow best to deal with it. When threatened with danger, one should not strive \nblindly to go ahead, for this only leads to complications. The correct thing is, \non the contrary, to retreat for the time being, not in order to give up the \nstruggle but to await the right moment for action.\n\n\n\tSix in the second place means:\n\tThe King's servant is beset by obstruction upon obstruction,\n\tBut it is not his own fault.\n\nOrdinarily it is best to go around an obstacle and try to overcome it along the \nline of least resistance. But there is one instance in which a man must go out \nto meet the trouble, even though difficulty piles upon difficulty: this is when \nthe path of duty leads directly to it-in other words, when he cannot act of his \nown volition but is duty bound to go and seek out danger in the service of a \nhigher cause. Then he may do it without compunction, because it is not \nthrough any fault of his that he is putting himself in this difficult situation.\n\n\n\tNine in the third place means:\n\tGoing leads to obstructions;\n\tHence he comes back.\n\nWhile the preceding line shows the official compelled by duty to follow the \nway of danger, this line shows the man who must act as father of a family or \nas head of his kin. If he were to plunge recklessly in to danger, it would be a \nuseless act, because those entrusted to his care cannot get along by themselves. \nBut if he withdraws and turns back to his own, they welcome him with great \njoy.\n\n\n\tSix in the fourth place means:\n\tGoing leads to obstructions,\n\tComing leads to union.\n\nThis too describes a situation that cannot be managed single-handed. In such \na case the direct way is not the shortest. If a person were to forge ahead on his \nown strength and without the necessary preparations, he would not find the \nsupport he needs and would realize too late that he has been mistaken in his \ncalculations, inasmuch as the conditions on which he hoped he could rely \nwould prove to be inadequate. In this case it is better, therefore, to hold back \nfor the time being and to gather together trustworthy companions who can be \ncounted upon for help in overcoming the obstructions.\n\n\n\tNine in the fifth place means:\n\tIn the midst of the greatest obstructions,\n\tFriends come.\n\nHere we see a man who is called to help in an emergency. He should not seek \nto evade the obstructions, no matter how dangerously they pile up before \nhim. But because he is really called to the task, the power of his spirit is strong \nenough to attract helpers whom he can effectively organize, so that through \nthe well-directed co-operation of all participants the obstruction is overcome.\n\n\n\tSix at the top means:\n\tGoing leads to obstructions,\n\tComing leads to great good fortune.\n\tIt furthers one to see the great man.\n\nThis refers to a man who has already left the world and its tumult behind \nhim. When the time of obstructions arrives, it might seem that the simplest \nthing for him to do would be to turn his back upon the world and take refuge \nin the beyond. But this road is barred to him. He must not seek his own \nsalvation and abandon the world to its adversity. Duty calls him back once \nmore into the turmoil of life. Precisely because of his experience and inner \nfreedom, he is able to create something both great and complete that brings \ngood fortune. And it is favorable to see the great man in alliance with whom \none can achieve the work of rescue.\n<br/><br/></pre>",
    "title" : "<pre>  39. Chien / Obstruction<br/></pre>"
  }, {
    "text" : "<pre>above  CHêN\nTHE AROUSING, THUNDER<br/>below  K'AN\nTHE ABYSMAL, WATER<br/>\n\nHere the movement goes out of the sphere of danger. The obstacle has been \nremoved, the difficulties are being resolved. Deliverance is not yet achieved; \nit is just in its beginning, and the hexagram represents its various stages.\n\n\n\tTHE JUDGMENT\n\n\n\tDELIVERANCE. The southwest furthers.\n\tIf there is no longer anything where one has to go,\n\tReturn brings good fortune.\n\tIf there is still something where one has to go,\n\tHastening brings good fortune.\n\nThis refers to a time in which tensions and complications begin to be eased. \nAt such times we ought to make our way back to ordinary conditions as soon \nas possible; this is the meaning of \"the southwest.\" These periods of sudden \nchange have great importance. Just as rain relieves atmospheric tension, \nmaking all the buds burst open, so a time of deliverance from burdensome \npressure has a liberating and stimulating effect on life.  One thing is \nimportant, however: in such times we must not overdo our triumph. The \npoint is not to push on farther than is necessary. Returning to the regular \norder of life as soon as deliverance is achieved brings good fortune. If there \nare any residual matters that ought to be attended to, it should be done as \nquickly as possible, so that a clean sweep is made and no retardations occur.\n\n\n\tTHE IMAGE\n\n\n\tThunder and rain set in:\n\tThe image of DELIVERANCE.\n\tThus the superior man pardons mistakes \n\tAnd forgives misdeeds.\n\nA thunderstorm has the effect of clearing the air; the superior man produces \na similar effect when dealing with mistakes and sins of men that induce a \ncondition of tension. Through clarity he brings deliverance. However, when \nfailings come to light, he does not dwell on them; he simply passes over \nmistakes, the unintentional transgressions, just as thunder dies away. He \nforgives misdeeds, the intentional transgressions, just as water washes \neverything clean.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tWithout blame.\n\nIn keeping with the situation, few words are needed. The hindrance is past, \ndeliverance has come. One recuperates in peace and keeps still. This is the \nright thing to do in times when difficulties have been overcome.\n\n\n\tNine in the second place means:\n\tOne kills three foxes in the field\n\tAnd receives a yellow arrow.\n\tPerseverance brings good fortune.\n\nThe image is taken from the hunt. The hunter catches three cunning foxes \nand receives a yellow arrow as a reward. The obstacles in public life are the \ndesigning foxes who try to influence the ruler through flattery. They must be \nremoved before there can be any deliverance. But the struggle must not be \ncarried on with the wrong weapons. The yellow color points to measure and \nmean in proceeding against the enemy; the arrow signifies the straight course. \nIf one devotes himself wholeheartedly to the task of deliverance, he develops \nso much inner strength from his rectitude that it acts as a weapon against all \nthat is false and low.\n\n\n\tSix in the third place means:\n\tIf a man carries a burden on his back\n\tAnd nonetheless rides in a carriage,\n\tHe thereby encourages robbers to draw near.\n\tPerseverance leads to humiliation.\n\nThis refers to a man who has come out of needy circumstances in to comfort \nand freedom from want. If now, in the manner of an upstart, he tries to take \nhis ease in comfortable surroundings that do not suit his nature, he thereby \nattracts robbers. If he goes on thus he is sure to bring disgrace upon himself. \nConfucius says about this line:\n\nCarrying a burden on the back is the business of common man; a carriage is \nthe appurtenance of a man of rank. Now, when a common man uses the \nappurtenance of man of rank, robbers plot to take it away from him. If a man \nis insolent toward those above him and hard toward those below him, \nrobbers plot to attack him. Carelessness in guarding things tempts thieves to \nsteal. Sumptuous ornaments worn by a maiden are an enticement to rob her \nof her virtue.\n\n\n\tNine in the fourth place means:\n\tDeliver yourself from your great toe.\n\tThen the companion comes,\n\tAnd him you can trust.\n\nIn times of standstill it will happen that inferior people attach themselves to a \nsuperior man, and through force of daily habit they may grow very close to \nhim and become indispensable, just as the big toe is indispensable to the foot \nbecause it makes walking easier. But when the time of deliverance draws \nnear, with its call to deeds, a man must free himself from such chance \nacquaintances with whim he has no inner connection. For otherwise the \nfriends who share his views, on whom he could really rely and together with \nwhom he could accomplish something, mistrust him and stay away.\n\n\n\tSix in the fifth place means:\n\tIf only the superior man can deliver himself,\n\tIt brings good fortune.\n\tThus he proves to inferior men that he is in earnest.\n\nTimes of deliverance demand inner resolve. Inferior people cannot be \ndriven off by prohibitions or any external means. If one desires to be rid of \nthem, he must first break completely with them in his own mind; they will \nsee for themselves that he is in earnest and will withdraw.\n\n\n\tSix at the top means:\n\tThe prince shoots at a hawk on a high wall.\n\tHe kills it. Everything serves to further.\n\nThe hawk on a high wall is the symbol of a powerful inferior in a high \nposition who is hindering the deliverance. He withstands the force of inner \ninfluences, because he is hardened in his wickedness. He must be forcibly \nremoved, and this requires appropriate means. Confucius says about this \nline:\n\nThe hawk is the object of the hunt; bow and arrow are the tools and means. \nThe marksman is man (who must make proper use of the means to his end). \nThe superior man contains the means in his own person. He bides his time \nand then acts. Why then should not everything go well? He acts and is free. \nTherefore all he has to do is to go forth, and he takes his quarry. This is how a \nman fares who acts after he has made ready the means.\n<br/><br/></pre>",
    "title" : "<pre>  40. Hsieh / Deliverance<br/></pre>"
  }, {
    "text" : "<pre>above  KêN\nKEEPING STILL, MOUNTAIN<br/>below  TUI\nTHE JOYOUS, LAKE<br/>\n\nThis hexagram represents a decrease of the lower trigram in favor of the \nupper, because the third line, originally strong, has moved up to the top, and \nthe top line, originally weak, has replaced it. What is below is decreased to \nthe benefit of what is above. This is out-and-out decrease. If the foundations \nof a building are decreased in strength and the upper walls are strengthened, \nthe whole structure loves its stability. Likewise, a decrease in the prosperity of \nthe people in favor of the government is out-and-out decrease. And the \nentire theme of the hexagram is directed to showing how this shift of wealth \ncan take place without causing the sources of wealth can take place without \ncausing the sources of wealth in the nation and its lower classes to fail.\n\n\n\tTHE JUDGMENT\n\n\n\tDECREASE combined with sincerity\n\tBrings about supreme good fortune\n\tWithout blame.\n\tOne may be persevering in this.\n\tIt furthers one to undertake something.\n\tHow is this to be carried out?\n\tOne may use two small bowls for the sacrifice.\n\nDecrease does not under all circumstances mean something bad. Increase \nand decrease come in their own time. What matters here is to understand \nthe time and not to try to cover up poverty with empty pretense. If a time of \nscanty resources brings out an inner truth, one must not feel ashamed of \nsimplicity. For simplicity is then the very thing needed to provide inner \nstrength for further undertakings. Indeed, there need by no concern if the \noutward beauty of the civilization, even the elaboration of religious forms, \nshould have to suffer because of simplicity. One must draw on the strength \nof the inner attitude to compensate for what is lacking in externals; then the \npower of the content makes up for the simplicity of form.  There is no need \nof presenting false appearances to God. Even with slender means, the \nsentiment of the heart can be expressed.\n\n\n\tTHE IMAGE\n\n\n\tAt the foot of the mountain, the lake:\n\tThe image of DECREASE.\n\tThus the superior man controls his anger\n\tAnd restrains his instincts.\n\nThe lake at the foot of the mountain evaporates. In this way it decreases to \nthe benefit of the mountain, which is enriched by its moisture. The \nmountain stands as the symbol of stubborn strength that can harden into \nanger. The lake is the symbol of unchecked gaiety that can develop into \npassionate drives at the expense of the life forces. Therefore decrease is \nnecessary; anger must be decreased by keeping still, the instincts must be \ncurbed by restriction. By this decrease of the lower powers of the psyche, the \nhigher aspects of the soul are enriched/\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tGoing quickly when one's tasks are finished\n\tIs without blame.\n\tBut one must reflect on how much one may decrease others.\n\nIt is unselfish and good when a man, after completing his own urgent tasks, \nuses his strength in the service of others, and without bragging or making \nmuch of it, helps quickly where help is needed. But the man in a superior \nposition who is thus aided must weigh carefully how much he can accept \nwithout doing the helpful servant or friend real harm. Only where such \ndelicacy of feeling exists can one give oneself unconditionally and without \nhesitation.\n\n\n\tNine in the second place means:\n\tPerseverance furthers.\n\tTo undertake something brings misfortune.\n\tWithout decreasing oneself,\n\tOne is able to bring increase to others.\n\nA high-minded self-awareness and a consistent seriousness with no forfeit of \ndignity are necessary if a man wants to be of service to others. He who throw \nhimself away in order to do the bidding of a superior diminishes his own \nposition without thereby giving lasting benefit to the other. This is wrong. \nTo render true service of lasting value to another, one must serve him \nwithout relinquishing oneself.\n\n\n\t°Six in the third place means:\n\tWhen three people journey together,\n\tTheir number increases by one.\n\tWhen one man journeys alone,\n\tHe finds a companion.\n\nWhen there are three people together, jealousy arises. One of them will have \nto go. Avery close bond is possible only between two people. But when one \nman is lonely, he is certain to find a companion who complements him.\n\n\n\tSix in the fourth place means:\n\tIf a man deceases his faults,\n\tIt makes the other hasten to come and rejoice.\n\tNo blame.\n\nA man's faults often prevent even well-disposed people from coming closer \nto him. His faults are sometimes reinforced by the environment in which he \nlives. But if in humility he can bring himself to the point of giving them up, \nhe frees his well-disposed friends from an inner pressure and causes them to \napproach the more quickly, and there is mutual joy.\n\n\n\tSix in the fifth place means:\n\tSomeone does indeed increase him.\n\tTen pairs of tortoises cannot oppose it.\n\tSupreme good fortune.\n\n\t\nIf someone is marked out by fate for good fortune, it comes without fail. All \noracles-as for instance those that are read from the shells of tortoises-are \nbound to concur in giving him favorable signs. He need fear nothing, \nbecause his luck is ordained from on high.\n\n\n\tNine at the top means:\n\tIf one is increased without depriving other,\n\tThere is no blame.\n\tPerseverance brings good fortune.\n\tIt furthers one to undertake something.\n\tOne obtains servants\n\tBut no longer has a separate home.\n\nThere are people who dispense blessings to the whole world. Every increase \nin power that comes to them benefits the whole of mankind and therefore \ndoes not bring decrease to others. Through perseverance and zealous work a \nman wins success and finds helpers as they are needed. But what he \naccomplishes is not a limited private advantage; it is a public good and \navailable to everyone.\n<br/><br/></pre>",
    "title" : "<pre>  41. Sun / Decrease<br/></pre>"
  }, {
    "text" : "<pre>above  SUN\nTHE GENTLE, WIND<br/>below CHêN\nTHE AROUSING, THUNDER<br/>\n\nThe idea of increase is expressed in the fact that the strong lowest line of the \nupper trigram has sunk down and taken its place under the lower trigram. \nThis conception also expresses the fundamental idea on which the Book of \nChanges is based. To rule truly is to serve.\n\n  A sacrifice of the higher element that produces an increase of the lower is \ncalled an out-and-out increase: it indicates the spirit that alone has power to \nhelp the world.\n\n\n\tTHE JUDGMENT\n\n\t\n\tINCREASE. It furthers one\n\tTo undertake something.\n\tIt furthers one to cross the great water.\n\nSacrifice on the part of those above for the increase of those below fills the \npeople with a sense of joy and gratitude that is extremely valuable for the \nflowering of the commonwealth. When people are thus devoted to their \nleaders, undertakings are possible, and even difficult and dangerous \nenterprises will succeed. Therefore in such times of progress and successful \ndevelopment it is necessary to work and make the best use of time. This time \nresembles that of the marriage of heaven and earth, when the earth partakes \nof the creative power of heaven, forming and bringing forth living beings. \nThe time of INCREASE does not endure, therefore it must be utilized while it \nlasts.\n\n\n\tTHE IMAGE\n\n\n\tWind and thunder: the image of INCREASE.\n\tThus the superior man:\n\tIf he sees good, he imitates it;\n\tIf he has faults, he rids himself of them.\n\nWhile observing how thunder and wind increase and strengthen each other, \na man can not the way to self-increase and self-improvement. When he \ndiscovers good in others, he should imitate it and thus make everything on \nearth his own. If he perceives something bad in himself, let him rid himself \nof it. In this way he becomes free of evil. This ethical change represents the \nmost important increase of personality.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tIt furthers one to accomplish great deeds.\n\tSupreme good fortune. No blame.\n\nIf great help comes to a man from on high, this increased strength must be \nused to achieve something great for which he might otherwise never have \nfound energy, or readiness to take responsibility. Great good fortune is \nproduced by selflessness, and in bringing about great good fortune, he \nremains free of reproach.\n\n\n\tSix in the second place means:\n\tSomeone does indeed increase him; \n\tTen pairs of tortoises cannot oppose it.\n\tConstant perseverance brings good fortune.\n\tThe king presents him before God.\n\tGood fortune.\n\nA man brings about real increase by producing in himself the conditions for \nit, that it, through receptivity to and love of the good. Thus the thing for \nwhich he strives comes of itself, with the inevitability of natural law. Where \nincrease is thus in harmony with the highest laws of the universe, it cannot \nbe prevented by any constellation of accidents. But everything depends on his \nnot letting unexpected good fortune make him heedless; he must make it his \nown through inner strength an steadfastness. Then he acquires meaning \nbefore God and man, and can accomplish something for the good of the \nworld.\n\n\n\tSix in the third place means:\n\tOne is enriched through unfortunate events.\n\tNo blame, if you are sincere\n\tAnd walk in the middle,\n\tAnd report with a seal to the prince.\n\nA time of blessing and enrichment has such powerful effects that even events \nordinarily unfortunate must turn out to the advantage of those affected by \nthem. These persons become free of error, and by acting in harmony with \ntruth they gain such inner authority that they exert influence as if sanctioned \nby the letter and seal.\n\n\n\tSix in the fourth place means:\n\tIf you walk in the middle \n\tAnd report the prince,\n\tHe will follow.\n\tIt furthers one to be used\n\tIn the removal of the capital.\n\nIt is important that there should be men who mediate between leaders and \nfollowers. These should be disinterested people, especially in times of \nincrease, since the benefit is to spread from the leader to the people. Nothing \nof this benefit should be held back in a selfish way; it should really reach those \nfor whom it is intended. This sort of intermediary, who also exercises a good \ninfluence on the leader, is especially important in times when it is a matter of \ngreat undertakings, decisive for the future and requiring the inner assent of \nall concerned.\n\n\n\tNine in the fifth place means:\n\tIf in truth you have a kind heart, ask not.\n\tSupreme good fortune.\n\tTruly, kindness will be recognized as your virtue. \n\nTrue kindness does not count upon nor ask about merit and gratitude but acts \nfrom inner necessity. And such a truly kind heart finds itself rewarded in \nbeing recognized, and thus the beneficent influence will spread unhindered.\n\n\n\tNine at the top means:\n\tHe brings increase to no one.\n\tIndeed, someone even strikes him.\n\tHe does not keep his heart constantly steady.\n\tMisfortune.\n\nThe meaning here is that through renunciation those in high place should \nbring increase to those below. By neglecting this duty and helping no one, \nthey in turn lose the furhtering influence of others and soon find themselves \nalone. In this way they invite attacks. An attitude not permanently in \nharmony with the demands of the time will necessarily bring misfortune \nwith it. Confucius says about this line:\n\n\t\t\nThe superior man sets his person at rest before he moves; he composes his \nmind before he speaks; he makes his relations firm before he asks for \nsomething. By attending to these three matters, the superior man gains \ncomplete security. But if a man is brusque in his movements, others will not \ncooperate. If he is agitated in his word, they awaken no echo in others. If he \nasks for something without having fist established relations, it will not be \ngiven to him. If no one is with him, those who would harm him draw near.\n<br/><br/></pre>",
    "title" : "<pre>  42. I / Increase<br/></pre>"
  }, {
    "text" : "<pre>above  TUI\nTHE JOYOUS, LAKE<br/>below  CH'IEN\nTHE CREATIVE, HEAVEN<br/>\n\nThis hexagram signifies on the one hand a break-through after a long \naccumulation of tension, as a swollen river breaks through its dikes, or in the \nmanner of a cloudburst. On the other hand, applied to human conditions, it \nrefers to the time when inferior people gradually begin to disappear. Their \ninfluence is on the wane; as a result of resolute action, a change in conditions \noccurs, a break-through. The hexagram is linked with the third month \n[April-May].\n\n\n\tTHE JUDGMENT\n\n\n\tBREAK-THROUGH. One must resolutely make the matter known\n\tAt the court of the king.\n\tIt must be announced truthfully. Danger.\n\tIt is necessary to notify one's own city.\n\tIt does not further to resort to arms.\n\tIt furthers one to undertake something.\n\nEven if only one inferior man is occupying a ruling position in a city, he is \nable to oppress superior men. Even a single passion still lurking in the heart \nhas power to obscure reason. Passion and reason cannot exist side by side-\ntherefore fight without quarter is necessary if the good is to prevail.\n\n  In a resolute struggle of the good against evil, there are, however, definite \nrules that must not be disregarded, if it is to succeed. First, resolution must be \nbased on a union of strength and friendliness. Second, a compromise with \nevil is not possible; evil must under all circumstances be openly discredited. \nNor must our own passions and shortcomings be glossed over. Third, the \nstruggle must not be carried on directly by force. If evil is branded, it thinks of \nweapons, and if we do it the favor of fighting against it blow for blow, we lose \nin the end because thus we ourselves get entangled in hatred and passion. \nTherefore it is important to begin at home, to be on guard in our own persons \nagainst the faults we have branded. In this way, finding no opponent, the \nsharp edges of the weapons of evil becomes dulled. For the same reasons we \nshould not combat our own faults directly. As long as we wrestle with them, \nthey continue victorious. Finally, the best way to fight evil is to make \nenergetic progress in the good.\n\n\n\tTHE IMAGE\t\n\n\tThe lake has risen up to heaven:\n\tThe image of BREAK-THROUGH.\n\tThus the superior man\n\tDispenses riches downward\n\tAnd refrains from resting on his virtue.\n\nWhen the water of a lake has risen up to heaven, there is reason to fear a \ncloudburst. Taking this as a warning, the superior man forestalls a violent \ncollapse. If a man were to pile up riches for himself alone, without \nconsidering others, he would certainly experience a collapse. If a man were to \npile up riches for himself alone, without considering others, he would \ncertainly experience a collapse. For all gathering is followed by dispersion. \nTherefore the superior man begins to distribute while he is accumulating. In \nthe same way, in developing his character he takes care not to become \nhardened in obstinacy but to remain receptive to impressions by help of strict \nand continuous self-examination.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tMighty in the forward-striding toes.\n\tWhen one goes and is not equal to the task,\n\tOne makes a mistake.\n\nIn times of resolute advance, the beginning is especially difficult. We feel \ninspired to press forward but resistance is still strong; therefore we ought to \ngauge our own strength and venture only so far as we can go with certainty of \nsuccess. To plunge blindly ahead is wrong, because it is precisely at the \nbeginning that an unexpected setback can have the most disastrous results.\n\n\n\tNine in the second place means:\n\tA cry of alarm. Arms at evening and at night.\n\tFear nothing.\n\nReadiness is everything. Resolution is indissolubly bound up with caution. \nIf an individual is careful and keeps his wits about him, he need not become \nexcited or alarmed. If he is watchful at all times, even before danger is present, \nhe is armed when danger approaches and need not be afraid. The superior \nman is on his guard against what is not yet in sight and on the alert for what \nis not yet within hearing; therefore he dwells in the midst of difficulties as \nthought hey did not exist. If a man develops his character, people submit to \nhim of their own accord. If reason triumphs, the passions withdraw of \nthemselves. To be circumspect and not to forget one's armor is the right way \nto security.\n\n\n\tNine in the third place means:\n\tTo be powerful in the cheekbones \n\tBrings misfortune.\n\tThe superior man is firmly resolved.\n\tHe walks alone and is caught in the rain.\n\tHe is bespattered,\n\tAnd people murmur against him.\n\tNo blame.\n\nHere we have a man in an ambiguous situation. While all others are \nengaged in a resolute fight against all that is inferior, he alone has a certain \nrelationship with an inferior man. If he were to show strength outwardly \nand turn against this man before the time is ripe, he would only endanger the \nentire situation, because the inferior man would too quickly have recourse to \ncountermeasures. The task of the superior man becomes extremely difficult \nhere. He must be firmly resolved within himself and, while maintaining \nassociation with the inferior man, avoid any participation in his evilness. He \nwill of course be misjudged. It will be thought that he belong to the party of \nthe inferior man. He will be lonely because no one will understand him. His \nrelations with the inferior man will sully him in the eyes of the multitude, \nand they will turn against him, grumbling. But he can endure this lack of \nappreciation and makes no mistake, because he remains true to himself.\n\n\n\tNine in the fourth place means:\n\tThere is no skin on his thighs,\n\tAnd walking comes hard.\n\tIf a man were to let himself be led like a sheep,\n\tRemorse would disappear.\n\tBut if these words are heard\n\tThey will not be believed.\n\nHere a man is suffering from inner restlessness and cannot abide in his place. \nHe would like to push forward under any circumstances, but encounters \ninsuperable obstacles. Thus his situation entails an inner conflict. This is due \nto the obstinacy with which he seeks to enforce his will.  If he would desist \nfrom this obstinacy, everything would go well. But this advice, like so much \nother good counsel, will be ignored. For obstinacy makes a man unable to \nhear, for all that he has ears.\n\n\n\tNine in the fifth place means:\n\tIn dealing with weeds,\n\tFirm resolution is necessary.\n\tWalking in the middle\n\tRemains free of blame.\n\nWeeds always grow back again and are difficult to exterminate. So too the \nstruggle against an inferior man in a high position demands firm resolution. \nOne has certain relations with him, hence there is danger that one may give \nup the struggle as hopeless. But this must not be. One must go on resolutely \nand not allow himself to be deflected from him course. Only in this way does \none remain free of blame.\n\n\n\tSix at the top means:\n\tNo cry.\n\tIn the end misfortune comes.\n\nVictory seems to have been achieved. There remains merely a remnant of \nthe evil resolutely to be eradicated as the time demands. Everything looks \neasy. Just there, however, lies the danger. If we are not on guard, evil will \nsucceed in escaping by means of concealment, and when it has eluded us new \nmisfortunes will develop from the remaining seeds, for evil does not die \neasily. So too in dealing with the evil in own's own character, one must go to \nwork with thoroughness. If out of carelessness anything were to be \noverlooked, new evil would arise from it.\n<br/><br/></pre>",
    "title" : "<pre>  43. Kuai / Break-through (Resoluteness)<br/></pre>"
  }, {
    "text" : "<pre>above  CH'IEN\nTHE CREATIVE, HEAVEN<br/>below  SUN\nTHE GENTLE, WIND<br/>\n\nThis hexagram indicates a situation in which the principle of darkness, after \nhaving been eliminated, furtively and unexpectedly obtrudes again from \nwithin and below. Of its own accord the female principle comes to meet the \nmale. It is an unfavorable and dangerous situation, and we must understand \nand promptly prevent the possible consequences.\n\n  The hexagram is linked with the fifth month [June-July], because at the \nsummer solstice the principle of darkness gradually becomes ascendant again. \n\n\tTHE JUDGMENT\n\n\n\tCOMING TO MEET. The maiden is powerful.\n\tOne should not marry such a maiden.\n\nThe rise of the inferior element is pictured here in the image of a bold girl \nwho lightly surrenders herself and thus seizes power. This would not be \npossible if the strong and light-giving element had not in turn come halfway. \nThe inferior thing seems so harmless and inviting that a man delights in it; it \nlooks so small and weak that he imagines he may dally with it and come to \nno harm.\n\n  The inferior man rises only because the superior man does not regard him \nas dangerous and so lends him power. If he were resisted from the fist, he \ncould never gain influence.\n\n  The time of COMING TO MEET is important in still another way. \nAlthough as a general rule the weak should not come to meet the strong, \nthere are times when this has great significance. When heaven and earth \ncome to meet each other, all creatures prosper; when a prince and his official \ncome to meet each other, the world is put in order. It is necessary for \nelements predestined to be joined and mutually dependent to come to meet \none another halfway. But the coming together must be free of dishonest \nulterior motives, otherwise harm will result.\n\n\n\tTHE IMAGE\n\n\n\tUnder heaven, wind:\n\tThe image of COMING TO MEET.\n\tThus does the prince act when disseminating his commands\n\tAnd proclaiming them to the four quarters of heaven.\n\nThe situation here resembles that in hexagram 20, Kuan, CONTEMPLATION \n( VIEW). In the latter the wind blows over the earth, here it blows under \nheaven; in both cases it goes everywhere. There the wind is on the earth and \nsymbolizes the ruler taking note of the conditions in his kingdom; here the \nwind blows from above and symbolizes the influence exercised by the ruler \nthrough his commands. Heaven is far from the things of earth, but it sets \nthem in motion by means of the wind. The ruler is far form his people, but \nhe sets them in motion by means of his commands and decrees.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tIt must be checked with a brake of bronze.\n\tPerseverance brings good fortune.\n\tIf one lets it take its course, one experiences misfortune.\n\tEven a lean pig has it in him to rage around.\n\nIf an inferior element has wormed its way in, it must be energetically checked \nat once. By consistently checking it, bad effects can be avoided. If it is allowed \nto take its course, misfortune is bound to result; the insignificance of that \nwhich creeps in should not be a temptation to underrate it. A pig that is still \nyoung and lean cannot rage around much, but after it has eaten its fill and \nbecome strong, its true nature comes out if it has not previously been curbed.\n\n\n\tNine in the second place means:\n\tThere is a fish in the tank. No blame.\n\tDoes not further guests.\n\nThe inferior element is not overcome by violence but is kept under gentle \ncontrol. Then nothing evil is to be feared. But care must be taken not to let it \ncome in contact with those further away, because once free it would unfold its \nevil aspects unchecked.\n\n\n\tNine in the third place means: \n \tThere is no skin on his thighs,\n\tAnd walking comes hard.\n\tIf one is mindful of the danger,\n\tNo great mistake is made.\n\nThere is a temptation to fall in with the evil element offering itself-a very \ndangerous situation. Fortunately circumstances prevent this; one would like \nto do it, but cannot. This leads to painful indecision in behavior. But if we \ngain clear insight into the danger of the situation, we shall at least avoid more \nserious mistakes.\n\n\n\tNine in the fourth place means:\n\tNo fish in the tank.\n\tThis leads to misfortune.\n\nInsignificant people must be tolerated in order to keep them well disposed. \nThen we can make use of them if we should need them. If we become \nalienated from them and do not meet them halfway, they turn their backs on \nus and are not at our disposal when we need them. But this is our own fault.\n\n\n\tNine in the fifth place means:\n\tA melon covered with willow leaves.\n\tHidden lines.\n\tThen it drops down to one from heave.\n\nThe melon, like the fish, is a symbol of the principle of darkness. It is sweet \nbut spoils easily and for this reason is protected with a cover of willow leaves. \nThis is a situation in which a strong, superior, well-poised man tolerates and \nprotects the inferiors in his charge.  He has the firm lines of order an beauty \nwithin himself but he does not lay stress upon them. He does not bother his \nsubordinates with outward show or tiresome admonitions but leaves them \nquite free, putting his trust in the transforming power of a strong and upright \npersonality. And behold! Fate is favorable. His inferiors respond to his \ninfluence and fall to his disposition like ripe fruit.\n\n\n\tNine at the top means:\n\tHe comes to meet with his horns.\n\tHumiliation. No blame.\n\nWhen a man has withdrawn from the world, its tumult often becomes \nunbearable to him. There are many people who in a noble pride hold \nthemselves aloof from all that is low and rebuff it brusquely wherever it \ncomes to meet them. Such persons are reproached for being proud and \ndistant, but since active duties no longer hold them to the world, this does \nnot greatly matter. They know how to bear the dislike of the masses with \ncomposure.\n<br/><br/></pre>",
    "title" : "<pre>  44. Kou / Coming to Meet<br/></pre>"
  }, {
    "text" : "<pre>above  TUI\nTHE JOYOUS, LAKE<br/>below  K'UN\nTHE RECEPTIVE, EARTH<br/>\n\nThis hexagram is related in form and meaning to Pi, HOLDING TOGETHER (8). \nIn the latter, water is over the earth; here a lake is over the earth. But \nsince the lake is a place where water collects, the idea of gathering together is \neven more strongly expressed here than in the other hexagram. The same \nidea also arises from the fact that in the present case it is two strong lines (the \nfourth and the fifth) that bring about the gather together, whereas in the \nformer case one strong line (the fifth) stands in the midst of weak lines.\n\n\n\tTHE JUDGMENT\n\n\n\tGATHERING TOGETHER. Success.\n\tThe king approaches his temple.\n\tIt furthers one to see the great man.\n\tThis brings success. Perseverance furthers.\n\tTo bring great offerings creates good fortune.\n\tIt furthers one to undertake something.\n\nThe gathering together of people in large communities is either a natural \noccurrence, as in the case of the family, or an artificial one, as in the case of \nthe state. The family gathers about the father as its head. The perpetuation of \nthis gathering in groups is achieved through the sacrifice to the ancestors, at \nwhich the whole clan is gathered together. Through the collective piety of \nthe living members of the family, the ancestors become so integrated in the \nspiritual life of the family that it cannot be dispersed or dissolved.\n\n  Where men are to be gathered together, religious forces are needed. But \nthere must also be a human leader to serve as the center of the group. In \norder to be able to bring others together, this leader must first of all be \ncollected within himself. Only collective moral force can unite the world. \nSuch great times of unification will leave great achievements behind them. \nThis is the significance of the great offerings that are made. In the secular \nsphere likewise there is no need of great deeds in the time of GATHERING \nTOGETHER.\n\n\n\tTHE IMAGE\n\n\n\tOver the earth, the lake:\n\tThe image of GATHERING TOGETHER.\n\tThus the superior man renews his weapons\n\tIn order to meet the unforeseen.\n\nIf the water in the lake gathers until it rises above the earth, there is danger of \na break-through. Precautions must be taken to prevent this. Similarly where \nmen gather together in great numbers, strife is likely to arise; where \npossessions are collected, robbery is likely to occur. Thus in the time of \nGATHERING TOGETHER we must arm promptly to ward off the unexpected. \nHuman woes usually come as a result of unexpected events against which we \nare not forearmed. If we are prepared, they can be prevented.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tIf you are sincere, but not to the end,\n\tThere will sometimes be confusion, sometimes gathering together.\n\tIf you call out, \n\tThen after one grasp of the hand you can laugh again.\n\tRegret not. Going is without blame.\n\nThe situation is this:  People desire to gather around a leader to whom they \nlook up. But they are in a large group, by which they allow themselves to be \ninfluenced, so that they waver in their decision. Thus they lack a firm center \naround which to gather. But if expression is given to this need, and if they \ncall for help, one grasp of the hand from the leader is enough to turn away all \ndistress. Therefore they must not allow themselves to be led astray. It is \nundoubtedly right that they should attach themselves to this leader.\n\n\n\tSix in the second place means:\n\tLetting oneself be drawn\n\tBrings good fortune and remains blameless.\n\tIf one is sincere,\n\tIt furthers one to bring even a small offering.\n\nIn the time of GATHERING TOGETHER, we should make no arbitrary choice \nof the way. There are secret forces at work, leading together those who belong \ntogether. We must yield to this attraction; then we make no mistakes. \nWhere inner relationships exist, no great preparations and formalities are \nnecessary. People understand one another forthwith, just as the Divinity \ngraciously accepts a small offering if it comes from the heart.\n\n\n\tSix in the third place means:\n\tGathering together amid sighs.\n\tNothing that would further.\n\tGoing is without blame.\n\tSlight humiliation.\n\nOften a man feels an urge to unite with others, but the individuals around \nhim have already formed themselves into a group, so that he remains \nisolated. The whole situation proves untenable. Then he ought to choose \nthe way of progress, resolutely allying himself with a man who stands nearer \nto the center of the group, and can help him to gain admission to the closed \ncircle. This is not a mistake, even though at first his position as an outsider is \nsomewhat humiliating.\n\n\n\tNine in the fourth place means:\n\tGreat good fortune. No blame.\n\nThis describes a man who gathers people around him in the name of his \nruler. Since he is not striving for any special advantages for himself but is \nworking unselfishly to bring about general unity, his work is crowned with \nsuccess, and everything becomes as it should be.\n\n\n\tNine in the fifth place means:\n\tIf in gathering together one has position,\n\tThis brings no blame.\n\tIf there are some who are not yet sincerely in the work,\n\tSublime and enduring perseverance is needed.\n\tThen remorse disappears.\n\nWhen people spontaneously gather around a man, it is only a good. It gives \nhim a certain influence that can be altogether useful.. But of course there is \nalso the possibility that many may gather around him not because of a feeling \nof confidence but merely because of his influential position. This is certainly \nto be regretted. The only means of dealing with such people is to gain their \nconfidence through steadfastness an intensified, unswerving devotion to \nduty. In this way secret mistrust will gradually be overcome, and there will be \nno occasion for regret.\n\n\n\tSix at the top means:\n\tLamenting and sighing, floods of tears.\n\tNo blame.\n\nIt may happen that an individual would like to ally himself with another, but \nhis good intentions are misunderstood. Then he becomes sad and laments. \nBut this is the right course. For it may cause the other person to come to his \nsenses, so that the alliance that has been sought and so painfully missed is \nafter all achieved.\n<br/><br/></pre>",
    "title" : "<pre>  45.  Ts'ui / Gathering Together [Massing]<br/></pre>"
  }, {
    "text" : "<pre>above K'UN\nTHE RECEPTIVE, EARTH<br/>below SUN\nTHE GENTLE, WIND, WOOD<br/>\n\nThe lower trigram, Sun, represents wood, and the upper, K'un, means the \nearth. Linked with this is the idea that wood in the earth grows upward. In \ncontrast to the meaning of Chin, PROGRESS (35), this pushing upward is \nassociated with effort, just as a plant needs energy for pushing upward \nthrough the earth. That is why this hexagram, although it is connected with \nsuccess, is associated with effort of the will. In PROGRESS the emphasis is on \nexpansion; PUSHING UPWARD indicates rather a vertical ascent-direct rise \nfrom obscurity and lowliness to power and influence.\n\n\n\tTHE JUDGMENT\n\n\n\tPUSHING UPWARD has supreme success.\n\tOne must see the great man.\n\tFear not.\n\tDeparture toward the south\n\tBrings good fortune.\n\nThe pushing upward of the good elements encounters no obstruction and is \ntherefore accompanied by great success. The pushing upward is made \npossible not by violence but by modesty and adaptability. Since the individual \nis borne along by the propitiousness of the time, he advances.  He must go to \nsee authoritative people. He need not be afraid to do this, because success is \nassured. But he must set to work, for activity (this is the meaning of \"the \nsouth\") brings good fortune.\n\n\n\tTHE IMAGE\n\n\n\tWithin the earth, wood grows:\n\tThe image of PUSHING UPWARD.\n\tThus the superior man of devoted character\n\tHeaps up small things\n\tIn order to achieve something high and great.\n\nAdapting itself to obstacles and bending around them, wood in the earth \ngrows upward without haste and without rest. Thus too the superior man is \ndevoted in character and never pauses in his progress.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tPushing upward that meets with confidence\n\tBrings great good fortune.\n\nThis situation at the beginning of ascent. Just as wood draws strength for its \nupward push from the root, which in itself is in the lowest place, so the \npower to rise comes from this low and obscure station. But there is a spiritual \naffinity with the rulers above, and this solidarity creates the confidence \nneeded to accomplish something.\n\n\n\tNine in the second place means:\n\tIf one is sincere,\n\tIt furthers one to bring even a small offering.\n\tNo blame.\n\nHere a strong man is presupposed. It is true that he does not fit in with his \nenvironment, inasmuch as he is too brusque and pays too little attention to \nform. But as he is upright in character, he meets with response, and his lack \nof outward form does no harm. Here uprightness is the outcome of sound \nqualities of character, whereas in the corresponding line of the preceding \nhexagram it is the result of innate humility.\n\n\n\tNine in the third place means:\n\tOne pushes upward into an empty city.\n\n\t\nAll obstructions that generally block progress fall away here. Things proceed \nwith remarkable ease. Unhesitatingly one follows this road, in order to profit \nby one's success. Seen from without, everything seems to be in the best of \norder. However, no promise of good fortune is added.  It is a question how \nlong such unobstructed success can last. But it is wise not to yield to such \nmisgivings, because they only inhibit one's power. Instead, the point is to \nprofit by the propitiousness of time.\n\n\n\tSix in the fourth place means:\n\tThe king offers him Mount Ch'i.\n\tGood fortune. No blame.\n\nMount Ch'i is in the western China, the homeland of King Wên, whose son, \nthe Duke of Chou, added the words to the individual lines. The \npronouncement takes us back to a time when the Chou dynasty was coming \ninto power. At that time King Wên introduced his illustrious helpers to the \ngod of his native mountain, and they received their places in the halls of the \nancestors by the side of the ruler. This indicates a stage in which pushing \nupward attains its goal. One acquires fame in the sight of gods and men, is \nreceived into the circle of those who foster the spiritual life of the nation, and \nthereby attains a significance that endures beyond time.\n\n\n\tSix in the fifth place means:\n\tPerseverance brings good fortune.\n\tOne pushes upward by steps.\n\nWhen a man is advancing farther and farther, it is important for him not to \nbecome intoxicated by success. Precisely when he experiences great success it \nis necessary to remain sober and not to try to skip any stages; he must go on \nslowly, step by step, as though hesitant. Only such calm, steady progress, \noverleaping nothing, leads to the goal.\n\n\n\tSix at the top means:\n\tPushing upward in darkness.\n\tIt furthers one\n\tTo be unremittingly persevering.\n\nHe who pushes upward blindly deludes himself. He knows only advance, \nnot retreat. But this means exhaustion. In such a case it is important to be \nconstantly mindful that one must be conscientious and consistent and must \nremain so. Only thus does one become free of blind impulse, which is always \nharmful.\n<br/><br/></pre>",
    "title" : "<pre>  46.  Shêng / Pushing Upward<br/></pre>"
  }, {
    "text" : "<pre>above  TUI\nTHE JOYOUS, LAKE<br/>below  K'AN\nTHE ABYSMAL, WATER<br/>\n\nThe lake is above, water below; the lake is empty, dried up. Exhaustion is \nexpressed in yet another way: at the top, a dark line is holding down two light \nlines below, a light line is hemmed in between two dark ones. The upper \ntrigram belongs to the principle of darkness, the lower to the principle of \nlight. Thus everywhere superior men are oppressed and held in restraint by \ninferior men.\n\n\n\tTHE JUDGMENT\n\n\n\tOPPRESSION. Success. Perseverance.\n\tThe great man brings about good fortune.\n\tNo blame.\n\tWhen one has something to say,\n\tIt is not believed.\n\nTimes of adversity are the reverse of times of success, but they can lead to \nsuccess if they befall the right man. When a strong man meets with \nadversity, he remains cheerful despite all danger, and this cheerfulness is the \nsource of later successes; it is that stability which is stronger than fate. He who \nlets his spirit be broken by exhaustion certainly has no success. But if \nadversity only bends a man, it creates in him a power to react that is bound in \ntime to manifest itself. No inferior man is capable of this. Only the great \nman brings about good fortune and remains blameless. It is true that for the \ntime being outward influence is denied him, because his words have no \neffect. Therefore in times of adversity it is important to be strong within and \nsparing of words.\n\n\n\tTHE IMAGE\n\n\n\tThere is not water in the lake:\n\tThe image of EXHAUSTION.\n\tThus the superior man stakes his life\n\tOn following his will.\n\nWhen the water has flowed out below, the lake must dry up and become \nexhausted. That is fate. This symbolizes an adverse fate in human life. In \nsuch times there is nothing a man can do but acquiesce in his fate and remain \ntrue to himself. This concerns the deepest stratum of his being, for this alone \nis superior to all external fate.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tOne sits oppressed under a bare tree\n\tAnd strays into a gloomy valley.\n\tFor three years one sees nothing.\n\nWhen adversity befalls a man, it is important above all things for him to be \nstrong and to overcome the trouble inwardly. If he is weak, the trouble \noverwhelms him. Instead of proceeding on his way, he remains sitting under \na bare tree and falls ever more deeply into gloom and melancholy. This \nmakes the situation only more and more hopeless. Such an attitude comes \nfrom an inner delusion that he must by all means overcome.\n\n\n\tNine in the second place means:\n\tOne is oppressed while at meat and drink.\n\tThe man with the scarlet knee bands is just coming.\n\tIt furthers one to offer sacrifice.\n\tTo set forth brings misfortune.\n\tNo blame.\n\nThis pictures a state of inner oppression. Externally, all is well, one has meat \nand drink. But one is exhausted by the commonplaces of life, and there \nseems to be no way of escape. Then help comes from a high place. A prince-\nin ancient China princes wore scarlet knee bands- is in search of able helpers. \nBut there are still obstructions to be overcome. Therefore it is important to \nmeet these obstructions in the visible realm by offerings and prayer. To set \nforth without being prepared would be disastrous, though not morally wrong. \nHere a disagreeable situation must be overcome by patience of spirit.\n\n\n\tSix in the third place means:\n\tA man permits himself to be oppressed by stone,\n\tAnd leans on thorns and thistles.\n\tHe enters the house and does not see his wife.\n\tMisfortune.\n\nThis shows a man who is restless and indecisive in times of adversity. At \nfirst he wants to push ahead, then he encounters obstructions that, it is true, \nmean oppression only when recklessly dealt with. He butts his head against a \nwall and in consequence feels himself oppressed by the wall. Then he leans \non things that have in themselves no stability and that are merely a hazard \nfor him who leans on them.  Thereupon he turns back irresolutely and \nretires into his house, only to find, as a fresh disappointment, that his wife is \nnot there. Confucius says about this line: \n\nIf a man permits himself to be oppressed by something that ought not to \noppress him, his name will certainly be disgraced. If he leans on things upon \nwhich one cannot lean, his life will certainly be endangered. For him who is \nin disgrace and danger, the hour of death draws near; how can he then still \nsee his wife?\n\n\n\n\tNine in the fourth place means:\n\tHe comes very quietly, oppressed in a golden carriage.\n\tHumiliation, but the end is reached.\n\nA well-to-do man sees the need of the lower classes and would like very \nmuch to be of help. But instead of proceeding with speed and energy where \ntheir is need, he begins in a hesitant and measured way. Then he encounters \nobstructions. Powerful and wealthy acquaintances draw him into their circle; \nhe has to do as they do and cannot withdraw from them. Hence he finds \nhimself in great embarrassment. But the trouble is transitory. The original \nstrength of his nature offsets the mistake he has made, and the goal is \nreached.\n\n\n\tNine in the fifth place means:\n\tHis nose and feet are cut off.\n\tOppression at the hands of the man with the purple knee bands.\n\tJoy comes softly.\n\tIt furthers one to make offerings and libations.\n\nAn individual who has the good of mankind at heart is oppressed from \nabove and below (this is the meaning of the cutting off of nose an defeat). He \nfinds no help among the people whose duty it would be to aid in the work of \nrescue (ministers wore purple knee bands). But little by little, things take a \nturn for the better. Until that time, he should turn to God, firm in his inner \ncomposure, and pray and offer sacrifice for the general well-being.\n\n\n\tSix at the top means:\n\tHe is oppressed by creeping vines.\n\tHe moves uncertainly and says, \"Movement brings remorse.\"\n\tIf one feels remorse over this and makes a start,\n\tGood fortune comes.\n\nA man is oppressed by bonds that can easily be broken.  The distress is \ndrawing to an end. But he is still irresolute; he is still influenced by the \nprevious condition and fears that he may have cause for regret if he makes a \nmove. But as soon as he grasps the situation, changes this mental attitude, \nand makes a firm decision, he masters the oppression.\n<br/><br/></pre>",
    "title" : "<pre>  47. K'un / Oppression (Exhaustion)<br/></pre>"
  }, {
    "text" : "<pre>above K'AN\nTHE ABYSMAL, WATER<br/>below SUN\nTHE GENTLE, WIND, WOOD<br/>\n\nWood is below, water above. The wood goes down into the earth to bring up \nwater. The image derives from the pole-and-bucket well of ancient China. \nThe wood represents not the buckets, which in ancient times were made of \nclay, but rather the wooden poles by which the water is hauled up from the \nwell. The image also refers to the world of plants, which lift water out of the \nearth by means of their fibers.\n\n  The well from which water is drawn conveys the further idea of an \ninexhaustible dispensing of nourishment.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE WELL. The town may be changed,\n\tBut the well cannot be changed.\n\tIt neither decreases nor increases.\n\tThey come and go and draw from the well.\n\tIf one gets down almost to the water\n\tAnd the rope does not go all the way,\n\tOr the jug breaks, it brings misfortune.\n\nIn ancient China the capital cities were sometimes moved, partly for the sake \nof more favorable location, partly because of a change in dynasties. The style \nof architecture changed in the course of centuries, but the shape of the well \nhas remained the same from ancient times to this day. Thus the well is the \nsymbol of that social structure which, evolved by mankind in meeting its \nmost primitive needs, is independent of all political forms. Political \nstructures change, as do nations, but the life of man with its needs remains \neternally the same-this cannot be changed. Life is also inexhaustible. It grows \nneither less not more; it exists for one and for all. The generations come and \ngo, and all enjoy life in its inexhaustible abundance.\n\n  However, there are two prerequisites for a satisfactory political or social \norganization of mankind. We must go down to the very foundations of life. \nFor any merely superficial ordering of life that leaves its deepest needs \nunsatisfied is as ineffectual as if no attempt at order had ever been made. \nCarelessness-by which the jug is broken-is also disastrous. If for instance the \nmilitary defense of a state is carried to such excess that it provokes wars by \nwhich the power of the state is annihilated, this is a breaking of the jug.\n\n  This hexagram applies also to the individual. However men may differ in \ndisposition and in education, the foundations of human nature are the same \nin everyone. And every human being can draw in the course of his \neducation from the inexhaustible wellspring of the divine in man's nature. \nBut here likewise two dangers threaten: a man may fail in his education to \npenetrate to the real roots of humanity and remain fixed in convention-a \npartial education of this sort is as bad as none- or he may suddenly collapse \nand neglect his self-development.\n\n\n\tTHE IMAGE\n\n\n\tWater over wood: the image of THE WELL.\n\tThus the superior man encourages the people at their work,\n\tAnd exhorts them to help one another.\n\nThe trigram Sun, wood, is below, and the trigram K'an, water, is above it. \nWood sucks water upward. Just as wood as an organism imitates the action \nof the well, which benefits all parts of the plant, the superior man organizes \nhuman society, so that, as in a plant organism, its parts co-operate for the \nbenefit of the whole.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tOne does not drink the mud of the well.\n\tNo animals come to an old well.\n\nIf a man wanders around in swampy lowlands, his life is submerged in mud. \nSuch a man loses all significance for mankind. He who throws himself away \nis no longer sought out by others. In the end no one troubles about him any \nmore.\n\n\n\tNine in the second place means:\n\tAt the well hole one shoots fishes.\n\tThe jug is broken and leaks.\n\nThe water itself is clear, but it is not being used. Thus the well is a place \nwhere only fish will stay, and whoever comes to it, comes only to catch fish. \nBut the jug is broken, so that the fish cannot be kept in it.\n\n  This describes the situation of a person who possesses good qualities but \nneglects them. No one bothers about him. As a result he deteriorates in \nmind. He associates with inferior men and can no longer accomplish \nanything worth while.\n\n\n\tNine in the third place means:\n\tThe well is cleaned, but no one drinks from it.\n\tThis is my heart's sorrow,\n\tFor one might draw from it.\n\tIf the king were clear-minded,\n\tGood fortune might be enjoyed in common.\n\nAn able man is available. He is like a purified well whose water is drinkable. \nBut no use is made of him. This is the sorrow of those who know him. One \nwishes that the prince might learn about it; this would be good fortune for all \nconcerned.\n\n\n\tSix in the fourth place means:\n\tThe well is being lined. No blame.\n\nTrue, if a well is being lined with sone, it cannot be used while the work is \ngoing on. But the work is not in vain; the result is that the water stays clear. \nIn life also there are times when a man must put himself in order. During \nsuch a time he can do nothing for others, but his work is nonetheless \nvaluable, because by enhancing his powers and abilities through inner \ndevelopment, he can accomplish all the more later on.\n\n\n\tNine in the fifth place means:\n\tIn the well there is a clear, cold spring\n\tFrom which one can drink.\n\nA well that is fed by a spring of living water is a good well. A man who has \nvirtues like a well of this sort is born to be a leader and savior of men, for he \nhas the water of life. Nevertheless, the character for \"good fortune\" is left out \nhere. The all-important thing about a well is that its water be drawn. The \nbest water is only a potentiality for refreshment as long as it is not brought up. \nSo too with leaders of mankind: it is all-important that one should drink \nfrom the spring of their words and translate them into life.\n\n\n\tSix at the top means:\n\tOne draws from the well\n\tWithout hindrance.\n\tIt is dependable.\n\tSupreme good fortune.\n\nThe well is there fore all. No one is forbidden to take water from it. No \nmatter how many come, all find what they need, for the well is dependable. It \nhas a spring and never runs dry. Therefore it is a great blessing to the whole \nland. The same is true of the really great man, whose inner wealth is \ninexhaustible; the more that people draw from him, the greater his wealth \nbecomes.\n<br/><br/></pre>",
    "title" : "<pre>  48. Ching / The Well<br/></pre>"
  }, {
    "text" : "<pre>above  TUI\nTHE JOYOUS, LAKE<br/>below  LI\nTHE CLINGING, FIRE<br/>\n\nThe Chinese character for this hexagram means in its original sense an \nanimal's pelt, which is changed in the course of the year by molting. From \nthis word is carried over to apply to the \"moltings\" in political life, the great \nrevolutions connected with changes of governments.\n\n  The two trigrams making up the hexagram are the same two that appear in \nK'uei, OPPOSITION (38), that is, the two younger daughters, Li and Tui. But \nwhile there the elder of the two daughters is above, and what results is \nessentially only an opposition of tendencies, here the younger daughter is \nabove. The influences are in actual conflict, and the forces combat each other \nlike fire and water (lake), each trying to destroy the other. Hence the idea of \nrevolution.\n\n\n\tTHE JUDGMENT\n\n\n\tREVOLUTION. On your own day\n\tYou are believed.\n\tSupreme success,\n\tFurthering through perseverance.\n\tRemorse disappears.\n\nPolitical revolutions are extremely grave matters. They should be undertaken \nonly under stress of direst necessity, when there is no other way out. Not \neveryone is called to this task, but only the man who has the confidence of \nthe people, and even he only when the time is ripe. He must then proceed in \nthe right way, so that he gladdens the people and, by enlightening them, \nprevents excesses. Furthermore, he must be quite free of selfish aims and \nmust really relieve the need of the people. Only then does he have nothing to \nregret.\n\n  Times change, and with them their demands. Thus the seasons change in \nthe course of the year. In the world cycle also there are spring and autumn in \nthe life of peoples and nations, and these call for social transformations.\n\n\n\tTHE IMAGE\n\n\n\tFire in the lake: the image of REVOLUTION.\n\tThus the superior man\n\tSets the calendar in order\n\tAnd makes the seasons clear.\n\nFire below and the lake above combat and destroy each other. So too in the \ncourse of the year a combat takes place between the forces of light and the \nforces of darkness, eventuating in the revolution of the seasons, and man is \nable to adjust himself in advance to the demands of the different times.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tWrapped in the hide of a yellow cow.\n\nChanges ought to be undertaken only when there is nothing else to be done. \nTherefore at first the utmost restraint is necessary. One must becomes firm in \none's mind, control oneself-yellow is the color of the means, and the cow is \nthe symbol of docility-and refrain from doing anything for the time being, \nbecause any premature offensive will bring evil results.\n\n\n\tSix in the second place means:\n\tWhen one's own day comes, one may create revolution.\n\tStarting brings good fortune. No blame.\n\nWhen we have tried in every other way to bring about reforms, but without \nsuccess, revolution becomes necessary. But such a thoroughgoing upheaval \nmust be carefully prepared. There must be available a man who has the \nrequisite abilities and who possesses public confidence. To such a man we \nmay well turn. This brings good fortune and is not a mistake. The first thing \nto be considered is our inner attitude toward the new condition that will \ninevitably come. We have to go out to meet it, as it were. Only in this way \ncan it be prepared for.\n\n\n\tNine in the third place means:\n\tStarting brings misfortune.\n\tPerseverance brings danger.\n\tWhen talk of revolution has gone the rounds three times,\n\tOne may commit himself,\n\tAnd men will believe him.\n\nWhen change is necessary, there are two mistakes to be avoided. One lies in \nexcessive haste and ruthlessness, which bring disaster. The other lies in \nexcessive hesitation and conservatism, which are also dangerous. Not every \ndemand for change in the existing order should be heeded. On the other \nhand, repeated and well-founded complaints should not fail of a hearing. \nWhen talk of change has come to one's ears three times, and has been \npondered well, he may believe and acquiesce in it. Then he will meet with \nbelief and will accomplish something.\n\n\n\tNine in the fourth place means:\n\tRemorse disappears. Men believe him.\n\tChanging the form of government brings good fortune.\n\nRadical changes require adequate authority. A man must have inner strength \nas well as influential position. What he does must correspond with a higher \ntruth and must not spring from arbitrary or petty motives; then it brings great \ngood fortune. If a revolution is not founded on such inner truth, the results \nare bad, and it has no success. For in the end men will support only those \nundertakings which they feel instinctively to be just.\n\n\n\tNine in the fifth place means:\n\tThe great man changes like a tiger.\n\tEven before he questions the oracle\n\tHe is believed.\n\nA tigerskin, with its highly visible black stripes on a yellow ground, shows its \ndistinct pattern from afar. It is the same with a revolution brought about by a \ngreat man: large, clear guiding lines become visible, understandable to \neveryone. Therefore he need not first consult the oracle, for he wins the \nspontaneous support of the people.\n\n\n\tSix at the top means:\n\tThe superior man changes like a panther.\n\tThe inferior man molts in the face.\n\tStarting brings misfortune.\n\tTo remain persevering brings good fortune.\n\nAfter the large and fundamental problems are settled, certain minor reforms, \nand elaborations of these, are necessary. These detailed reforms may be \nlikened to the equally distinct but relatively small marks of the panther's coat. \nAs a consequence, a change also takes place among the inferior people. In \nconformity with the new order, they likewise \"molt.\" This molting, it is true, \ndoes not go very deep, but that is not to be expected. We must be satisfied \nwith the attainable. If we should go too far and try to achieve too much, it \nwould lead to unrest and misfortune. For the object of a great revolution is \nthe attainment of clarified, secure conditions ensuring a general stabilization \non the basis of what is possible at the moment.\n<br/><br/></pre>",
    "title" : "<pre>  49. Ko / Revolution (Molting)<br/></pre>"
  }, {
    "text" : "<pre>above  LI\nTHE CLINGING, FIRE<br/>below  SUN\nTHE GENTLE, WIND, WOOD<br/>\n\nThe six lines construct the image of Ting, THE CALDRON; at the bottom are \nthe legs, over them the belly, then come the ears (handles), and at the top the \ncarrying rings. At the same time, the image suggests the idea of nourishment. \nThe ting, cast of bronze, was the vessel that held the cooked viands in the \ntemple of the ancestors and at banquets. The heads of the family served the \nfood from the ting into the bowls of the guests.\n\n  THE WELL (48) likewise has the secondary meaning of giving nourishment, \nbut rather more in relation to the people. The ting, as a utensil pertaining to \na refined civilization, suggests the fostering and nourishing of able men, \nwhich redounded to the benefit of the state.\n\n  This hexagram and THE WELL are the only two in the Book of Changes that \nrepresent concrete, men-made objects. Yet here too the thought has its \nabstract connotation.\n\n  Sun, below, is wood and wind; Li, above, is flame. Thus together they stand \nfor the flame kindled by wood and wind, which likewise suggests the idea of \npreparing food.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE CALDRON. Supreme good fortune.\n\tSuccess.\n\nWhile THE WELL relates to the social foundation of our life, and this \nfoundation is likened to the water that serves to nourish growing wood, the \npresent hexagram refers to the cultural superstructure of society. Here it is \nthe wood that serves as nourishment for the flame, the spirit. All that is \nvisible must grow beyond itself, extend into the realm of the invisible. \nThereby it receives its true consecration and clarity and takes firm root in the \ncosmic order.\n\n  Here we see civilization as it reaches its culmination in religion. The ting \nserves in offering sacrifice to God. The highest earthly values must be \nsacrificed to the divine. But the truly divine does not manifest itself apart \nfrom man. The supreme revelation of God appears in prophets and holy \nmen. To venerate them is true veneration of God. The will of God, as \nrevealed through them, should be accepted in humility; this brings inner \nenlightenment and true understanding of the world, and this leads to great \ngood fortune and success.\n\n\n\tTHE IMAGE\n\n\n\tFire over wood:\n\tThe image of THE CALDRON.\n\tThus the superior man consolidates his fate \n\tBy making his position correct.\n\nThe fate of fire depends on wood; as long as there is wood below, the fire \nburns above. It is the same in human life; there is in man likewise a fate that \nlends power to his life. And if he succeeds in assigning the right place to life \nand to fate, thus bringing the two into harmony, he puts his fate on a firm \nfooting. These words contain hints about fostering of life as handed on by \noral tradition in the secret teachings of Chinese yoga.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tA ting with legs upturned.\n\tFurthers removal of stagnating stuff.\n\tOne takes a concubine for the sake of her son.\n\tNo blame.\n\nIf a ting is turned upside down before being used, no harm is done-on the \ncontrary, this clears it of refuse. A concubine's position is lowly, but because \nshe has a son she comes to be honored.\n\n  These two metaphors express the idea that in a highly developed \ncivilization, such as that indicated by this hexagram, every person of good \nwill can in some way or other succeed. No matter how lowly he may be, \nprovided he is ready to purify himself, he is accepted. He attains a station in \nwhich he can prove himself fruitful in accomplishment, and as a result he \ngains recognition.\n\n\n\tNine in the second place means:\n\tThere is food in the ting.\n\tMy comrades are envious,\n\tBut they cannot harm me.\n\tGood fortune.\n\nIn a period of advanced culture, it is of the greatest importance that one \nshould achieve something significant. If a man concentrates on such real \nundertakings, he may indeed experience envy and disfavor, but that is not \ndangerous. The more he limits himself to his actual achievements, the less \nharm the envious inflict on him.\n\n\n\tNine in the third place means:\n\tThe handle of the ting is altered.\n\tOne is impeded in his way of life.\n\tThe fat of the pheasant is not eaten.\n\tOnce rain falls, remorse is spent.\n\tGood fortune comes in the end.\n\nThe handle is the means for lifting up the ting. If the handle is altered, the \nting cannot be lifted up and used, and, sad to say, the delicious food in it, such \nas pheasant fat, cannot be eaten by anyone.\n\n  This describes a man who, in a highly evolved civilization, finds himself in \na place where no one notices or recognizes him. This is a severe block to his \neffectiveness. All of his good qualities and gifts of mind thus needlessly go to \nwaste. But if he will only see to it that he is possessed of something truly \nspiritual, the time is bound to come, sooner or later, when the difficulties will \nbe resolved and all will go well. The fall of rain symbolizes here, as in other \ninstances, release of tension.\n\n\n\tNine in the fourth place means:\n\tThe legs of the ting are broken.\n\tThe prince's meal is spilled\n\tAnd his person is soiled.\n\tMisfortune.\n\nA man has a difficult and responsible task to which he is not adequate. \nMoreover, he does not devote himself to it with all his strength but goes \nabout with inferior people; therefore the execution of the work fails. In this \nway he also incurs personal opprobrium.\n\n  Confucius says about this line:  \"Weak character coupled with honored \nplace, meager knowledge with large plans, limited powers with heavy \nresponsibility, will seldom escape disaster.\"\n\n\n\tSix in the fifth place means:\n\tThe ting has yellow handles, golden carrying rings.\n\tPerseverance furthers.\n\nHere we have, in a ruling position, a man who is approachable and modest in \nnature. As a result of this attitude he succeeds in finding strong and able \nhelpers who complement and aid him in his work. Having achieved this \nattitude, which requires constant self-abnegation, it is important for him to \nhold to it and not to let himself be led astray.\n\n\n\tNine at the top means:\n\tThe ting has rings of jade.\n\tGreat good fortune.\n\tNothing that would not act to further.\n\nIn the preceding line the carrying rings are described as golden, to denote their \nstrength; here they are said to be of jade. Jade is notable for its combination of \nhardness with soft luster. This counsel, in relation to the man who is open to \nit, works greatly to his advantage. Here the counsel is described in relation to \nthe sage who imparts it. In imparting it, he will be mild and pure, like \nprecious jade. Thus the work finds favor in the eyes of the Deity, who \ndispenses great good fortune, and becomes pleasing to men, wherefore all \ngoes well. \n<br/><br/></pre>",
    "title" : "<pre>  50. Ting / The Caldron<br/></pre>"
  }, {
    "text" : "<pre>above  CHêN\nTHE AROUSING, THUNDER<br/>below  CHêN\nTHE AROUSING, THUNDER<br/>\n\nThe hexagram Chên represents the eldest son, who seizes rule with energy \nand power. A yang line develops below two yin lines and presses upward \nforcibly. This movement is so violent that it arouses terror. It is symbolized \nby thunder, which bursts forth from the earth and by its shock causes fear and \ntrembling.\n\n\n\tTHE JUDGMENT\n\n\n\tSHOCK brings success.\n\tShock comes-oh, oh!\n\tLaughing words -ha, ha!\n\tThe shock terrifies for a hundred miles,\n\tAnd he does not let fall the sacrificial spoon and chalice.\n\nThe shock that comes from the manifestation of God within the depths of the \nearth makes man afraid, but this fear of God is good, for joy and merriment \ncan follow upon it.\n\n  When a man has learned within his heart what fear and trembling mean, \nhe is safeguarded against any terror produced by outside influences. Let the \nthunder roll and spread terror a hundred miles around: he remains so \ncomposed and reverent in spirit that the sacrificial rite is not interrupted. \nThis is the spirit that must animate leaders and rulers of men-a profound \ninner seriousness from which all terrors glance off harmlessly.\n\n\n\tTHE IMAGE\n\n\n\tThunder repeated: the image of SHOCK.\n\tThus in fear and trembling\n\tThe superior man sets his life in order\n\tAnd examines himself.\n\nThe shock of continuing thunder brings fear and trembling. The superior \nman is always filled with reverence at the manifestation of God; he sets his \nlife in order and searches his heart, lest it harbor any secret opposition to the \nwill of God. Thus reverence is the foundation of true culture.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tShock comes-oh, oh!\n\tThen follow laughing words-ha, ha!\n\tGood fortune.\n\nThe fear and trembling engendered by shock come to an individual at first in \nsuch a way that he sees himself placed at a disadvantage as against others. But \nthis is only transitory. When the ordeal is over, he experiences relief, and \nthus the very terror he had to endure at the outset brings good fortune in the \nlong run.\n\n\n\tSix in the second place means:\n\tShock comes bringing danger.\n\tA hundred thousand times\n\tYou lose your treasures\n\tAnd must climb the nine hills.\n\tDo not go in pursuit of them.\n\tAfter seven days you will get them back again.\n\nThis pictures a situation in which a shock endangers a man and he suffers \ngreat losses. Resistance would be contrary to the movement of the time and \nfor this reason unsuccessful. Therefore he must simply retreat to heights \ninaccessible to the threatening forces of danger. He must accept his loss of \nproperty without worrying too much about it. When the time of shock and \nupheaval that has robbed him of his possessions has passed, he will get them \nback again without going in pursuit of them.\n\n\n\tSix in the third place means:\n\tShock comes and makes one distraught.\n\tIf shock spurs to action\n\tOne remains free of misfortune.\n\n\t\nThere are three kinds of shock-the shock of heaven, which is thunder, the \nshock of fate, and, finally, the shock of the heart. The present hexagram refers \nless to inner shock than to the shock of fate. In such times of shock, presence \nof mind is all too easily lost: the individual overlooks all opportunities for \naction and mutely lets fate take its course. But if he allows the shocks of fate \nto induce movement within his mind, he will overcome these external blows \nwith little effort.\n\n\n\tNine in the fourth place means:\n\tShock is mired.\n\nMovement within the mind depends for its success partly on circumstances. \nIf there is neither a resistance that might be vigorously combated, nor yet a \nyielding that permits of victory-if, instead, everything is tough and inert like \nmire-movement is crippled.\n\n\n\tSix in the fifth place means:\n\tShock goes hither and thither.\n\tDanger.\n\tHowever, nothing at all is lost.\n\tYet there are things to be done.\n\nThis is a case not of a single shock but of repeated shocks with no breathing \nspace between. Nonetheless, the shock causes no loss, because one takes care \nto stay in the center of movement and in this way to be spared the fate of \nbeing helplessly tossed hither and thither.\n\n\n\tSix at the top means:\n\tShock brings ruin and terrified gazing around.\n\tGoing ahead brings misfortune.\n\tIf it has not yet touched one's own body\n\tBut has reached one's neighbor first,\n\tThere is no blame.\n\tOne's comrades have something to talk about.\n\nWhen inner shock is at its height, it robs a man of reflection and clarity of \nvision. In such a state of shock it is of course impossible to act with presence \nof mind. Then the right thing is to keep still until composure and clarity are \nrestored. But this a man can do only when he himself is not yet infected by \nthe agitation, although its disastrous effects are already visible in those \naround him. If he withdraws from the affair in time, he remains free of \nmistakes and injury. But his comrades, who no longer heed any warning, \nwill in their excitement certainly be displeased with him. However, he must \nnot take this into account.\n<br/><br/></pre>",
    "title" : "<pre>  51. Chên / The Arousing (Shock, Thunder)<br/></pre>"
  }, {
    "text" : "<pre>above  KêN\nKEEPING STILL, MOUNTAIN<br/>below  KêN\nKEEPING STILL, MOUNTAIN<br/>\n\nThe image of this hexagram is the mountain, the youngest son of heaven and \nearth. The male principle is at the top because it strives upward by nature; the \nfemale principle is below, since the direction of its movement has come to its \nnormal end.\n\n  In its application to man, the hexagram turns upon the problem of \nachieving a quiet heart. It is very difficult to bring quiet to the heart. While \nBuddhism strives for rest through an ebbing away of all movement in \nnirvana, the Book of Changes holds that rest is merely a state of polarity that \nalways posits movement as its complement. Possibly the words of the text \nembody directions for the practice of yoga.\n\n\n\tTHE JUDGMENT\n\n\n\tKEEPING STILL. Keeping his back still\n\tSo that he no longer feels his body.\n\tHe goes into his courtyard\n\tAnd does not see his people.\n\tNo blame.\n\nTrue quiet means keeping still when the time has come to keep still, and \ngoing forward when the time has come to go forward. In this way rest and \nmovement are in agreement with the demands of the time, and thus there is \nlight in life.\n\n  The hexagram signifies the end and the beginning of all movement. The \nback is named because in the back are located all the nerve fibers that mediate \nmovement. If the movement of these spinal nerves is brought to a standstill, \nthe ego, with its restlessness, disappears as it were. When a man has thus \nbecome calm, he may turn to the outside world. He no longer sees in it the \nstruggle and tumult of individual beings, and therefore he has that true peace \nof mind which is needed for understanding the great laws of the universe \nand for acting in harmony with them. Whoever acts from these deep levels \nmakes no mistakes.\n\n\n\tTHE IMAGE\n\n\n\tMountains standing close together:\n\tThe image of KEEPING STILL.\n\tThus the superior man\n\tDoes not permit his thoughts \n\tTo go beyond his situation.\n\nThe heart thinks constantly. This cannot be changed, but the movements of \nthe heart-that is, a man's thoughts-should restrict themselves to the \nimmediate situation. All thinking that goes beyond this only makes the heart \nsore.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tKeeping his toes still.\n\tNo blame.\n\tContinued perseverance furthers.\n\nKeeping the toes still means halting before one has even begun to move. The \nbeginning is the time of few mistakes. At that time one is still in harmony \nwith primal innocence. Not yet influenced by obscuring interests and desires, \none sees things intuitively as they really are. A man who halts at the \nbeginning, so long as he has not yet abandoned the truth, finds the right way. \nBut persisting firmness is needed to keep one from drifting irresolutely.\n\n\t\n\tSix in e second place means:\n\tKeeping his calves still.\n\tHe cannot rescue him whom he follows.\n\tHis heart is not glad.\n\nThe leg cannot move independently; it depends on the movement of the \nbody. If a leg is suddenly stopped while the whole body is in vigorous \nmotion, the continuing body movement will make one fall.\n\n  The same is true of a man who serves a master stronger than himself. He is \nswept along, and even though he may himself halt on the path of \nwrongdoing, he can no longer check the other in his powerful movement. \nWhere the master presses forward, the servant, no matter how good his \nintentions, cannot save him.\n\n\n\tNine in the third place means:\n\tKeeping his hips still.\n\tMaking his sacrum stiff.\n\tDangerous. The heart suffocates.\n\nThis refers to enforced quiet. The restless heart is to be subdued by forcible \nmeans. But fire when it is smothered changes into acrid smoke that \nsuffocates as it spreads.\n\n  Therefore, in exercises in meditation and concentration, one ought not to \ntry to force results. Rather, calmness must develop naturally out of a state of \ninner composure. If one tries to induce calmness by means of artificial \nrigidity, meditation will lead to very unwholesome results.\n\n\n\tSix in the fourth place means:\n\tKeeping his trunk still.\n\tNo blame.\n\nAs has been pointed out above in the comment on the Judgment, keeping the \nback at rest means forgetting the ego. This is the highest stage of rest. Here \nthis stage has not yet been reached: the individual in this instance, though \nable to keep the ego, with its thoughts and impulses, in a state of rest, is not \nyet quite liberated from its dominance. Nonetheless, keeping the heart at rest \nis an important function, leading in the end to the complete elimination of \negotistic drives. Even though at this point one does not yet remain free from \nall the dangers of doubt and unrest, this frame of mind is not a mistake, as it \nleads ultimately to that other, higher level.\n\n\n\tSix in the fifth place means:\n\tKeeping his jaws still.\n\tThe words have order.\n\tRemorse disappears.\n\nA man in a dangerous situation, especially when he is not adequate to it, is \ninclined to be very free with talk and presumptuous jokes. But injudicious \nspeech easily leads to situations that subsequently give much cause for regret. \nHowever, if a man is reserved in speech, his words take ever more definite \nform, and every occasion for regret vanishes.\n\n\n\tNine at the top means:\n\tNoblehearted keeping still.\n\tGood fortune.\n\nThis marks the consummation of the effort to attain tranquillity. One is at \nrest, not merely in a small, circumscribed way in regard to matters of detail, \nbut one has also a general resignation in regard to life as a whole, and this \nconfers peace and good fortune in relation to every individual matter.\n<br/><br/></pre>",
    "title" : "<pre>  52. Kên / Keeping Still, Mountain<br/></pre>"
  }, {
    "text" : "<pre>above  SUN\nTHE GENTLE, WIND, WOOD<br/>below  KêN\nKEEPING STILL, MOUNTAIN<br/>\n\nThis hexagram is made up of Sun (wood, penetration) above, i.e., without, \nand Kên (mountain, stillness) below, i.e., within. A tree on a mountain \ndevelops slowly according to the law of its being and consequently stands \nfirmly rooted. This gives the idea of a development that proceeds gradually, \nstep by step. The attributes of the trigrams also point to this: within is \ntranquillity, which guards against precipitate actions, and without is \npenetration, which makes development and progress possible.\n\n\n\tTHE JUDGMENT\n\n\n\tDEVELOPMENT. The maiden\n\tIs given in marriage.\n\tGood fortune.\n\tPerseverance furthers.\n\nThe development of events that leads to a girl's following a man to his home \nproceeds slowly. The various formalities must be disposed of before the \nmarriage takes place. This principle of gradual development can be applied to \nother situations as well; it is always applicable where it is a matter of correct \nrelationships of co-operation, as for instance in the appointment of an official. \nThe development must be allowed to take its proper course. Hasty action \nwould not be wise. This is also true, finally, of any effort to exert influence on \nothers, for here too the essential factor is a correct way of development \nthrough cultivation of one's own personality. No influence such as that \nexerted by agitators has a lasting effect.\n\n  Within the personality too, development must follow the same course if \nlasting results are to be achieved. Gentleness that is adaptable, but at the same \ntime penetrating, is the outer form that should proceed from inner calm.\n\n  The very gradualness of the development makes it necessary to have \nperseverance, for perseverance alone prevents slow progress from dwindling \nto nothing.\n\n\n\tTHE IMAGE\n\n\n\tOn the mountain, a tree:\n\tThe image of DEVELOPMENT.\n\tThus the superior man abides in dignity and virtue,\n\tIn order to improve the mores.\n\nThe tree on the mountain is visible from afar, and its development \ninfluences the landscape of the entire region. It does not shoot up like a \nswamp plant; its growth proceeds gradually. Thus also the work of \ninfluencing people can be only gradual. No sudden influence or awakening \nis of lasting effect. Progress must be quite gradual, and in order to obtain such \nprogress in public opinion and in the mores of the people, it is necessary for \nthe personality to acquire influence and weight. This comes about through \ncareful and constant work on one's own moral development.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tThe wild goose gradually draws near the shore. \n\tThe young son is in danger.\n\tThere is talk. No blame.\n\nAll the individual lines in this hexagram symbolize the gradual flight of the \nwild goose. The wild goose is the symbol of conjugal fidelity, because it is \nbelieved that this bird never takes another mate after the death of the first.\n\n  The initial line suggests the first resting place in the flight of water birds \nfrom the water to the heights. The shore is reached. The situation is that of a \nlonely young man who is just starting out to make his way in life. Since no \none comes to help him, his first steps are slow and hesitant, and he is \nsurrounded by danger. Naturally he is subjected to much criticism. But these \nvery difficulties keep him from being too hasty, and his progress is successful.\n\n\n\tSix in the second place means:\n\tThe wild goose gradually draws near the cliff.\n\tEating and drinking in peace and concord.\n\tGood fortune.\n\nThe cliff is a safe place on shore. The development has gone a step further. \nThe initial insecurity has been overcome, and a safe position in life has been \nfound, giving one enough to live on. This first success, opening up a path to \nactivity, brings a certain joyousness of mood, and one goes to meet the future \nreassured.\n\n  It is said of the wild goose that it calls to its comrades whenever it finds \nfood; this is the symbol of peace and concord in good fortune. A man does \nnot want to keep his good luck for himself only, but is ready to share it with \nothers.\n\n\n\tNine in the third place means:\n\tThe wild goose gradually draws near the plateau.\n\tThe man goes forth and does not return.\n\tThe woman carries a child but does not bring it forth.\n\tMisfortune. \n\tIt furthers one to fight off robbers.\n\nThe high plateau is dry and unsuitable for the wild goose. If it goes there, it \nhas lost its way and gone too far. This is contrary to the law of development.\n\n  It is the same in human life. If we do not let things develop quietly but \nplunge of our own choice too rashly into a struggle, misfortune results. A \nman jeopardizes his own life, and his family perishes thereby. However, this \nis not all necessary; it is only the result of transgressing the law of natural \ndevelopment. If one does not willfully provoke a conflict, but confines \nhimself to vigorously maintaining his own position and to warding off \nunjustified attacks, all goes well.\n\n\n\tSix in the fourth place means:\n\tThe wild goose goes gradually draws near the tree.\n\tPerhaps it will find a flat branch. No blame.\n\nA tree is not a suitable place for a wild goose. But if it is clever, it will find a \nflat branch on which it can get a footing. A man's life too, in the course of its \ndevelopment, often brings him into inappropriate situations, in which he \nfinds it difficult to hold his own without danger. Then it is important to be \nsensible and yielding. This enables him to discover a safe place in which life \ncan go on, although he may be surrounded by danger.\n\n\n\tNine in the fifth place means:\n\tThe wild goose gradually draws near the summit.\n\tFor three years the woman has no child.\n\tIn the end nothing can hinder her.\n\tGood fortune.\n\nThe summit is a high place. In a high position one easily becomes isolated. \nOne is misjudged by the very person on whom one is dependent-the woman \nby her husband, the official by his superior. This is the work of deceitful \npersons who have wormed their way in. The result is that relationships \nremain sterile, and nothing is accomplished. But in the course of further \ndevelopment, such misunderstandings are cleared away, and reconciliation is \nachieved after all.\n\n\n\tNine at the top means:\n\tThe wild goose gradually draws near the clouds heights.\n\tIts feathers can be used for the sacred dance.\n\tGood fortune.\n\nHere life comes to its end. A man's work stands completed. The path rises \nhigh toward heaven, like the flight of wild geese when they have left the \nearth far behind. There they fly, keeping to the order of their flight in strict \nformation. And if their feathers fall, they can serve as ornaments in the \nsacred dance pantomimes performed in the temples. Thus the life of a man \nwho has perfected himself is a bright light for the people of earth, who look \nup to him as an example.\n<br/><br/></pre>",
    "title" : "<pre>  53. Chien / Development (Gradual Progress)<br/></pre>"
  }, {
    "text" : "<pre>above  CHêN\nTHE AROUSING, THUNDER<br/>below  TUI\nTHE JOYOUS, LAKE<br/>\n\nAbove we have Chên, the eldest son, and below, Tui, the youngest daughter. \nThe man leads and the girl follows him in gladness. The picture is that of the \nentrance of the girl into her husband's house. In all, there are four \nhexagrams depicting the relationship between husband and wife. Hsien, \nINFLUENCE, (31), describes the attraction that a young couple have for each \nother; Hêng, DURATION (32), portrays the permanent relationships of \nmarriage; Chien, DEVELOPMENT (53), reflects the protracted, ceremonious \nprocedures attending THE MARRYING MAIDEN, shows a young girl under \nthe guidance of an older man who marries her.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE MARRYING MAIDEN.\n\tUndertakings bring misfortune.\n\tNothing that would further.\n\nA girl who is taken into the family, but not as the chief wife, must behave \nwith special caution and reserve. She must not take it upon herself to \nsupplant the mistress of the house, for that would mean disorder and lead to \nuntenable relationships.\n\n  The same is true of all voluntary relationships between human beings. \nWhile legally regulated relationships based on personal inclination depend in \nthe long run entirely on tactful reserve.\n\n  Affection as the essential principle of relatedness is of the greatest \nimportance in all relationships in the world. For the union of heaven and \nearth is the origin of the whole of nature. Among human beings likewise, \nspontaneous affection is the all-inclusive principle of union.\n\n\n\tTHE IMAGE\n\n\n\tThunder over the lake:\n\tThe image of THE MARRYING MAIDEN.\n\tThus the superior man\n\tUnderstands the transitory\n\tIn the light of the eternity of the end.\n\nThunder stirs the water of the lake, which follows it in shimmering waves. \nThis symbolizes the girl who follows the man of her choice. But every \nrelationship between individuals bears within it the danger that wrong turns \nmay be taken, leading to endless misunderstandings and disagreements. \nTherefore it is necessary constantly to remain mindful of the end. If we \npermit ourselves to drift along, we come together and are parted again as the \nday may determine. If on the other hand a man fixes his mind on an end that \nendures, he will succeed in avoiding the reefs that confront the closer \nrelationships of people.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tThe marrying maiden as a concubine.\n\tA lame man who is able to tread.\n\tUndertakings bring good fortune.\n\nThe princess of ancient China maintained a fixed order of rank among the \ncourt ladies, who were subordinated to the queen as are younger sisters to the \neldest. Frequently they came from the family of the queen, who herself led \nthem to her husband.\n\n  The meaning is that a girl entering a family with the consent of the wife \nwill not rank outwardly as the equal of the latter but will withdraw modestly \ninto the background. However, if she understands how to fit herself into the \npattern of things, her position will be entirely satisfactory, and she will feel \nsheltered in the love of the husband to whom she bears children.\n\n  The same meaning is brought out in the relationships between officials. A \nman may enjoy the personal friendship of a prince and be taken into his \nconfidence. Outwardly this man must keep tactfully in the background \nbehind the official ministers of state, but, although he is hampered by this \nstatus, as if he were lame, he can nevertheless accomplish something through \nthe kindliness of his nature.\n\n\n\tNine in the second place means:\n\tA one-eyed man who is able to see.\n\tThe perseverance of a solitary man furthers.\n\nHere the situation is that of a girl married to a man who has disappointed \nher. Man and wife ought to work together like a pair of eyes. Here the girl is \nleft behind in loneliness; the man of her choice either has become unfaithful \nor has died. But she does not lost the inner light of loyalty. Thought the \nother eye is gone, she maintains her loyalty even in loneliness.\n\n\n\tSix in the third place means:\n\tThe marrying maiden as a slave.\n\tShe marries as a concubine.\n\nA girl who is in a lowly position and finds no husband may, in some \ncircumstances, still win shelter as a concubine.\n\n  This pictures the situation of a person who longs too much for joys that \ncannot be obtained in the usual way. He enters upon a situation not \naltogether compatible with self-esteem. Neither judgment nor warning is \nadded to this line; it merely lays bare the actual situation, so that everyone \nmay draw a lesson from it.\n\n\n\tNine in the fourth place means:\n\tThe marrying maiden draws out the allotted time.\n\tA late marriage comes in due course.\n\nThe girl is virtuous. She does not wish to throw herself away, and allows the \ncustomary time for marriage to slip by. However, there is no harm in this; \nshe is rewarded for her purity and, even though belatedly, finds the husband \nintended for her.\t\n\n\n\tSix in the fifth place means:\n\tThe sovereign I gave his daughter in marriage.\n\tThe embroidered garments of the princess\n\tWere not as gorgeous\n\tAs those of the serving maid.\n\tThe moon that is nearly full\n\tBrings good fortune.\n\nThe sovereign I is T'ang the Completer. This ruler decreed that the imperial \nprincesses should be subordinated to their husbands in the same manner as \nother women (cf. Hexagram 11, six in the fifth place). The emperor does not \nwait for a suitor to woo his daughter but gives her in marriage when he sees \nfit. Therefore it is in accord with custom for the girl's family to take the \ninitiative here.\n\n  We see here a girl of aristocratic birth who marries a man of modest \ncircumstances and understands how to adapt herself with grace to the new \nsituation. She is free of all vanity of outer adornment, and forgetting her rank \nin her marriage, takes a place below that of her husband, just as the moon, \nbefore it is quite full, does not directly face the sun.\n\n\n\tSix at the top means:\n\tThe woman holds the basket, but there are no fruits in it.\n\tThe man stabs the sheep, but no blood flows.\n\tNothing that acts to further.\n\nAt the sacrifice to the ancestors, the woman had to present harvest offerings \nin a basket, while the man slaughtered the sacrificial animal with his own \nhand. Here the ritual is only superficially fulfilled; the woman takes an \nempty basket and the man stabs a sheep slaughtered beforehand-solely to \npreserve the forms. This impious, irreverent attitude bodes no good for a \nmarriage.\n<br/><br/></pre>",
    "title" : "<pre>  54. Kuei Mei / The Marrying Maiden<br/></pre>"
  }, {
    "text" : "<pre>above  CHêN\nTHE AROUSING, THUNDER<br/>below  LI\nTHE CLINGING, FIRE<br/>\n\nChên is movement; Li is flame, whose attribute is clarity. Clarity within, \nmovement without-this produces greatness and abundance. The hexagram \npictures a period of advanced civilization. However, the fact that \ndevelopment has reached a peak suggests that this extraordinary condition of \nabundance cannot be maintained permanently.\n\n\n\tTHE JUDGMENT\n\n\n\tABUNDANCE has success.\n\tThe king attains abundance.\n\tBe not sad.\n\tBe like the sun at midday.\n\nIt is not given to every mortal to bring about a time of outstanding greatness \nand abundance. Only a born ruler of men is able to do it, because his will is \ndirected to what is great. Such a time of abundance is usually brief. Therefore \na sage might well feel sad in view of the decline that must follow. But such \nsadness does not befit him. Only a man who is inwardly free of sorrow and \ncare can lead in a time of abundance. He must be like the sun at midday, \nilluminating and gladdening everything under heaven.\n\n\n\tTHE IMAGE\n\n\n\tBoth thunder and lightning come:\n\tThe image of ABUNDANCE.\n\tThus the superior man decides lawsuits\n\tAnd carries out punishments.\n\nThis hexagram has a certain connection with Shih Ho, BITING THROUGH \n(21), in which thunder and lightning similarly appear together, but in the \nreverse order. In BITING THROUGH, laws are laid down; here they are \napplied and enforced. Clarity [Li] within makes it possible to investigate the \nfacts exactly, and shock [Chên] without ensures a strict and precise carrying \nout of punishments.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tWhen a man meets his destined ruler,\n\tThey can be together ten days,\n\tAnd it is not a mistake.\n\tGoing meets with recognition.\n\nTo bring about a time of abundance, a union of clarity with energetic \nmovement is needed. Two individuals possessed of these two attributes are \nsuited to each other, and even if they spend an entire cycle of time together \nduring the period of abundance, it will not be too long, nor is it a mistake. \nTherefore one may go forth, in order to make one's influence felt; it will meet \nwith recognition.\n\n\n\tSix in the second place means:\n\tThe curtain is of such fullness\n\tThat the polestars can be seen at noon.\n\tThrough going one meets with mistrust and hate.\n\tIf one rouses him through truth,\n\tGood fortune comes.\n\nIt often happens that plots and party intrigues, which have the darkening \neffect of an eclipse of the sun, come between a ruler intent on great \nachievement and the man who could effect great undertakings. Then, \ninstead of the sun, we see the northern stars in the sky. The ruler is \novershadowed by a party that has usurped power. If a man at such a time \nwere to try to take energetic measures, he would encounter only mistrust and \nenvy, which would prohibit all movement. The essential thing then is to \nhold inwardly to the power of truth, which in the end is so strong that it \nexerts an invisible influence on the ruler, so that all goes well.\n\n\n\tNine in the third place means:\n\tThe underbrush is of such abundance\n\tThat the small stars can be seen at noon.\n\tHe breaks his right arm . No blame.\n\nThe image is that of a progressive covering over of the sun.  Here the eclipse \nreaches totality, therefore even the small stars can be seen at noon.\n\n  In the sphere of social relationships, this means that the prince is now so \neclipsed that even the most insignificant persons can push themselves into \nthe foreground. This makes it impossible for an able man, though he might \nbe the right hand of the ruler, to undertake anything. It is as though his arm \nwere broken, but he is not to blame for being thus hindered in action.\n\n\n\tNine in the fourth place means:\n\tThe curtain is of such fullness\n\tThat the polestars can be seen at noon.\n\tHe meets his ruler, who is of like kind.\n\tGood fortune.\n\nHere the darkness is already decreasing, therefore interrelated elements come \ntogether. Here too the complement must be found-the necessary wisdom to \ncomplement joy of action. Then everything will go well. The \ncomplementary factor postulated here is the reverse of the one in the first \nline. In the latter, wisdom is to be complemented by energy, while here \nenergy is complemented by wisdom.\n\n\n\tSix in the fifth place means:\n\tLines are coming,\n\tBlessing and fame draw near.\n\tGood fortune.\n\nThe ruler is modest and therefore open to the counsel of able men. Thus he \nis surrounded by men who suggest to him the lines of action. This brings \nblessing, fame, and good fortune to him and all the people.\n\n\n\tSix at the top means:\n\tHis house is in a state of abundance.\n\tHe screens off his family.\n\tHe peers through the gate\n\tAnd no longer perceives anyone.\n\tFor three years he sees nothing.\n\tMisfortune.\n\nThis describes a man who because of his arrogance and obstinacy attains the \nopposite of what he strives for. He seeks abundance and splendor for his \ndwelling. He wishes at all odds to be master in his house, which so alienates \nhis family that in the end he finds himself completely isolated.\n<br/><br/></pre>",
    "title" : "<pre>  55. Fêng / Abundance [Fullness]<br/></pre>"
  }, {
    "text" : "<pre>above  LI\nTHE CLINGING, FIRE<br/>below  KêN\nKEEPING STILL, MOUNTAIN<br/>\n\nThe mountain, Kên, stands still; above it fire, Li, flames up and does not tarry. \nTherefore the two trigrams do not stay together. Strange lands and separation \nare the wanderer's lot. When a man is a wanderer and stranger, he should \nnot be gruff nor overbearing. He has no large circle of acquaintances, \ntherefore he should not give himself airs. He must be cautious and reserved; \nin this way he protects himself from evil. If he is obliging toward others, he \nwins success.\n\n\n\tTHE JUDGMENT\n\n\n\tThe Wanderer. Success through smallness.\n\tPerseverence brings good fortune\n\tTo the wanderer.\n\n\n\n  A wanderer has no fixed abode; his home is the road. Therefore he must \ntake care to remain upright and steadfast, so that he sojourns only in the \nproper places, associating only with good people. Then he has good fortune \nand can go his way unmolested.\n\n\n\tTHE IMAGE\n\n\n\tFire on the mountain:\n\tThe image of THE WANDERER.\n\tThus the superior man\n\tIs clear-minded and cautious\n\tIn imposing penalties,\n\tAnd protracts no lawsuits.\n\nWhen grass on a mountain takes fire, there is bright light. However, the fire \ndoes not linger in one place, but travels on to new fuel. It is a phenomenon \nof short duration. This is what penalties and lawsuits should be like. They \nshould be a quickly passing matter, and must not be dragged out indefinitely. \nPrisons ought to be places where people are lodged only temporarily, as guests \nare. They must not become dwelling places.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tIf the wanderer busies himself with trivial things, \n\tHe draws down misfortune upon himself.\n\nA wanderer should not demean himself or busy himself with inferior things \nhe meets with along the way. The humbler and more defenseless his \noutward position, the more should he preserve his inner dignity. For a \nstranger is mistaken if he hopes to find a friendly reception through lending \nhimself to jokes and buffoonery. The result will be only contempt and \ninsulting treatment.\n\n\n\tSix in the second place means:\n\tThe wanderer comes to an inn.\n\tHe has his property with him.\n\tHe wins the steadfastness of a young servant.\n\n\t\nThe wanderer her described is modest and reserved. He does not lose touch \nwith his inner being, hence he finds a resting place. In the outside world he \ndoes not lose the liking of other people, hence all persons further him, so that \nhe can acquire property. Moreover, he wins the allegiance of a faithful and \ntrustworthy servant-a thing of inestimable value to a wanderer.\n\n\n\tNine in the third place means:\n\tThe wanderer's inn burns down.\n\tHe loses the steadfastness of his young servant.\n\tDanger.\n\nA truculent stranger does not know how to behave properly. He meddles in \naffairs and controversies that do not concern him; thus he loses his resting \nplace. He treats his servant with aloofness and arrogance; thus he loses the \nman's loyalty. When a stranger in a strange land has no one left on whom he \ncan rely, the situation becomes very dangerous.\n\n\n\tNine in the fourth place means:\n\tThe wanderer rests in a shelter.\n\tHe obtains his property and an ax.\n\tMy heart is not glad.\n\nThis describes a wanderer who knows how to limit his desires outwardly, \nthough he is inwardly strong and aspiring. Therefore he finds at least a place \nof shelter in which he can stay. He also succeeds in acquiring property, but \neven with this he is not secure. He must be always on guard, ready to defend \nhimself with arms. Hence he is not at ease. He is persistently conscious of \nbeing a stranger in a strange land.\n\n\n\tSix in the fifth place means:\n\tHe shoots a pheasant.\n\tIt drops with the first arrow.\n\tIn the end this brings both praise and office.\n\nTraveling statesman were in the habit of introducing themselves to local \nprinces with the gift of a pheasant, killing it at the first shot. Thus he finds \nfriends who praise and recommend him, and in the end the prince accepts \nhim and confers an office upon him.\n\n  Circumstances often cause a man to seek a home in foreign parts. If he \nknows how to meet the situation and how to introduce himself in the right \nway, he may find a circle of friends and a sphere of activity even in a strange \ncountry.\n\n\n\tNine at the top means:\n\tThe bird's nest burns up.\n\tThe wanderer laughs at first,\n\tThen must needs lament and weep.\n\tThrough carelessness he loses his cow.\n\tMisfortune.\n\nThe picture of a bird whose nest burns up indicates loss of one's resting place. \nThis misfortune may overtake the bird if it is heedless and imprudent when \nbuilding its nest. It is the same with a wanderer. If he lets himself go, \nlaughing and jesting, and forgets that he is a wanderer, he will later have \ncause to weep and lament. For if through carelessness a man loses his cow-\ni.e., his modesty and adaptability-evil will result.\n<br/><br/></pre>",
    "title" : "<pre>  56. Lü / The Wanderer<br/></pre>"
  }, {
    "text" : "<pre>above  SUN\nTHE GENTLE, WIND, WOOD<br/>below  SUN\nTHE GENTLE, WIND, WOOD<br/>\n\nSun is one of the eight doubled trigrams. It is the eldest daughter and \nsymbolizes wind or wood; it has for its attribute gentleness, which \nnonetheless penetrates like the wind or like growing wood with its roots.\n\n  The dark principle, in itself rigid and immovable, is dissolved by the \npenetrating light principle, to which it subordinates itself in gentleness. In \nnature, it is the wind that disperses the gathered clouds, leaving the sky clear \nand serene. In human life it is penetrating clarity of judgment that thwarts \nall dark hidden motives. In the life of the community it is the powerful \ninfluence of a great personality that uncovers and breaks up those intrigues \nwhich shun the light of day.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE GENTLE. Success through what is small.\n\tIt furthers one to have somewhere to go.\n\tIt furthers one to see the great man.\n\nPenetration produces gradual and inconspicuous effects. It should be effected \nnot by an act of violation but by influence that never lapses. Results of this \nkind are less striking to the eye than those won by surprise attack, but they are \nmore enduring and more complete. If one would produce such effects, one \nmust have a clearly defined goal, for only when the penetrating influence \nworks always in the same direction can the object be attained. Small strength \ncan achieve its purpose only by subordinating itself to an eminent man who \nis capable of creating order.\n\n\n\tTHE IMAGE\n\n\n\tWinds following one upon the other:\n\tThe image of THE GENTLY PENETRATING.\n\tThus the superior man \n\tSpreads his commands abroad\n\tAnd carries out his undertakings.\n\nThe penetrating quality of the wind depends upon its ceaselessness. This is \nwhat makes it so powerful; time is its instrument. In the same way the \nruler's thought should penetrate the soul of the people. This too requires a \nlasting influence brought about by enlightenment and command. Only when \nthe command has been assimilated by the people is action in accordance with \nit possible. Action without preparation of the ground only frightens and \nrepels.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tIn advancing and in retreating,\n\tThe perseverance of a warrior furthers.\n\nIn born gentleness is often carried to the point of indecisiveness. One does \nnot feel strong enough to advance resolutely. A thousand doubts crop up; one \nis, however, not minded to withdraw but drifts indecisively to and fro. In \nsuch a situation, a military decisiveness is the proper thing, so that one \nresolutely does what order demands. Resolute discipline is far better than \nirresolute license.\n\n\n\tNine in the second place means:\n\tPenetration under the bed.\n\tPriests and magicians are used in great number.\n\tGood fortune. No blame.\n\nAt times one has to deal with hidden enemies, intangible influences that \nslink into dark corners and from this hiding affect people by suggestion. In \ninstances like this, it is necessary to trace these things back to the most secret \nrecesses, in order to determine the nature of the influences to be dealt with. \nThis is the task of the priests; removing the influences is the task of the \nmagicians. The very anonymity of such plotting requires an especially \nvigorous and indefatigable effort, but this is well worth while. For when such \nelusive influences are brought into the light and branded, they lose their \npower over people.\n\n\n\tNine in the third place means:\n\tRepeated penetration. Humiliation.\n\nPenetrating reflection must not be pushed too far, lest it cripple the power of \ndecision. After a matter has been thoroughly pondered, it is essential to form \na decision and to act. Repeated deliberation brings fresh doubts and scruples, \nand thereby humiliation, because one shows oneself unable to act.\n\n\n\tSix in the fourth place means:\n\tRemorse vanishes.\n\tDuring the hunt\n\tThree kinds of game are caught.\n\nWhen a responsible position and accumulated experience lead one to \ncombine innate modesty with energetic action, great success is assured. The \nthree kinds of animals referred to served for offerings to the gods, for feasting \nguests, and for everyday consumption. When the catch answered all three \npurposes, the hunt was considered especially successful.\n\n\n\tNine in the fifth place means:\n\tPerseverance brings good fortune.\n\tRemorse vanishes.\n\tNothing that does not further.\n\tNo beginning, but an end.\n\tBefore the change, three days.\n\tAfter the change, three days.\n\tGood fortune.\n\nIn the situation described in Ku, WORK ON WHAT HAS BEEN SPOILED \n(18), an entirely new point of departure must be set up, whereas here it is only \na question of reforms. The beginning has not been good, but the moment has \nbeen reached when a new direction can be taken. Change and improvement \nare called for. Such steps must be undertaken with steadfastness, that is, with \na firm and correct attitude of mind; then they will succeed, and remorse will \ndisappear. But it must be remembered that such improvements require \ncareful consideration. Before a change is made, it must be pondered over \nagain and again. After the change is made, it is necessary to note carefully for \nsome time after how the improvements bear the test of actuality. Such \ncareful work is accompanied by good fortune.\n\n\n\tNine at the top means:\n\tPenetration under the bed.\n\tHe loses his property and his ax.\n\tPerseverance brings misfortune.\n\nA man's understanding is sufficiently penetrating. He follows up injurious \ninfluences into the most secret corners. But he no longer has the strength to \ncombat them decisively. In this case any attempt to penetrate into the \npersonal domain of darkness would only bring harm.\n<br/><br/></pre>",
    "title" : "<pre>  57. Sun / The Gentle (The Penetrating, Wind)<br/></pre>"
  }, {
    "text" : "<pre>above TUI\nTHE JOYOUS, LAKE<br/>below TUI\nTHE JOYOUS, LAKE<br/>\n\nThis hexagram, like sun, is one of the eight formed by doubling of a trigram. \nThe trigram Tui denotes the youngest daughter; it is symbolized by the \nsmiling lake, and its attribute is joyousness. Contrary to appearances, it is not \nthe yielding quality of the top line that accounts for joy here. The attribute of \nthe yielding or dark principle is not joy but melancholy. However, joy is \nindicated by the fact that there are two strong lines within, expressing \nthemselves through the medium of gentleness.\n\n  True joy, therefore, rests on firmness and strength within, manifesting itself \noutwardly as yielding and gentle.\n\n\n\tTHE JUDGMENT\n\n\n\tTHE JOYOUS. Success.\n\tPerseverance is favorable.\n\nThe joyous mood is infectious and therefore brings success. But joy must be \nbased on steadfastness if it is not to degenerate into uncontrolled mirth. \nTruth and strength must dwell in the heart, while gentleness reveals itself in \nsocial intercourse. In this way one assumes the right attitude toward God and \nman and achieves something. Under certain conditions, intimidation \nwithout gentleness may achieve something momentarily, but not for all \ntime. When, on the other hand, the hearts of men are won by friendliness, \nthey are led to take all hardships upon themselves willingly, and if need be \nwill not shun death itself, so great is the power of joy over men.\n\n\n\tTHE IMAGE\n\n\n\tLakes resting one on the other:\n\tThe image of THE JOYOUS.\n\tThus the superior man joins with his friends\n\tFor discussion and practice.\n\nA lake evaporates upward and thus gradually dries up; but when two lakes \nare joined they do not dry up so readily, for one replenishes the other. It is \nthe same in the field of knowledge. Knowledge should be a refreshing and \nvitalizing force. It becomes so only through stimulating intercourse with \ncongenial friends with whom one holds discussion and practices application \nof the truths of life. In this way learning becomes many-sided and takes on a \ncheerful lightness, whereas there is always something ponderous and one-\nsided about the learning of the self-taught.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tContented joyousness. Good fortune.\n\nA quiet, wordless, self-contained joy, desiring nothing from without and \nresting content with everything, remains free of all egotistic likes and dislikes. \nIn this freedom lies good fortune, because it harbors the quiet security of a \nheart fortified within itself.\n\n\n\tNine in the second place means:\n\tSincere joyousness. Good fortune.\n\tRemorse disappears.\n\nWe often find ourselves associating with inferior people in whose company \nwe are tempted by pleasures that are inappropriate for the superior man. To \nparticipate in such pleasures would certainly bring remorse, for a superior \nman can find no real satisfaction in low pleasures. When, recognizing this, a \nman does not permit his will to swerve, so that he does not find such ways \nagreeable, not even dubious companions will venture to proffer any base \npleasures, because he would not enjoy them. Thus every cause for regret is \nremoved.\n\n\n\tSix in the third place means:\n\tComing joyousness. Misfortune.\n\nTrue joy must spring from within. But if one is empty within and wholly \ngiven over to the world, idle pleasures come streaming in from without. \nThis is what many people welcome as diversion. Those who lack inner \nstability and therefore need amusement, will always find opportunity of \nindulgence. They attract external pleasures by the emptiness of their natures. \nThus they lose themselves more and more, which of course has bad results.\n\n\n\tNine in the fourth place means:\n\tJoyousness that is weighed is not at peace.\n\tAfter ridding himself of mistakes a man has joy.\n\nOften a man finds himself weighing the choice between various kinds of \npleasures, and so long as he has not decided which kind he will choose, the \nhigher or the lower, he has no inner peace. Only when he clearly recognizes \nthat passion brings suffering, can he make up his mind to turn away from the \nlower pleasures and to strive for the higher. Once this decision is sealed, he \nfinds true joy and peace, and inner conflict is overcome.\n\n\n\tNine in the fifth place means:\n\tSincerity toward disintegrating influences is dangerous.\n\nDangerous elements approach even the far best of men. If a man permits \nhimself to have anything to do with them, their disintegrating influence acts \nslowly but surely, and inevitable brings dangers in its train. But if he \nrecognizes the situation and can comprehend the danger, he knows how to \nprotect himself and remains unharmed.\n\n\n\tSix at the top means:\n\tSeductive joyousness.\n\nA vain nature invites diverting pleasures and must suffer accordingly (cf. the \nsix in the third place). If a man is unstable within, the pleasures of the world \nthat he does not shun have so powerful an influence that he is swept along by \nthem. Here it is no longer a question of danger, of good fortune or \nmisfortune. He has given up direction of his own life, and what becomes of \nhim depends upon chance and external influences.\n<br/><br/></pre>",
    "title" : "<pre>  58. Tui / The Joyous, Lake<br/></pre>"
  }, {
    "text" : "<pre>above SUN\nTHE GENTLE, WIND<br/>below K'AN\nTHE ABYSMAL, WATER<br/>\n\nWind blowing over water disperses it, dissolving it into foam and mist. This \nsuggests that when a man's vital energy is dammed up within him (indicated \nas a danger by the attribute of the lower trigram), gentleness serves to break \nup and dissolve the blockage.\n\n\n\tTHE JUDGMENT\n\n\n\tDISPERSION. Success.\n\tThe king approaches his temple.\n\tIt furthers one to cross the great water.\n\tPerseverance furthers.\n\nThe text of this hexagram resembles that of Ts'ui, GATHERING TOGETHER (45). \nIn the latter, the subject is the bringing together of elements that have \nbeen separated, as water collects in lakes upon the earth. Here the subject is \nthe dispersing and dissolving of divisive egotism. DISPERSION shows the \nway, so to speak, that leads to gathering together. This explains the similarity \nof the two texts.\n\n  Religious forces are needed to overcome the egotism that divides men. The \ncommon celebration of the great sacrificial feasts and sacred rites, which gave \nexpression simultaneously to the interrelation and social articulation of the \nfamily and state, was the means of employed by the great ruler to unite men. \nThe sacred music and the splendor of the ceremonies aroused a strong tide of \nemotion that was shared by all hearts in unison, and that awakened a \nconsciousness of the common origin of all creatures. In this way disunity was \novercome and rigidity dissolved. A further means to the same end is co-\noperation in great general undertakings that set a high goal for the will of the \npeople; in the common concentration on this goal, all barriers dissolve, just \nas, when a boat is crossing a great stream, all hands must unite in a joint task.\n\n  But only a man who is himself free of all selfish ulterior considerations, and \nwho perseveres in justice and steadfastness, is capable of so dissolving the \nhardness of egotism.\n\n\n\tTHE IMAGE\n\n\n\tThe wind drives over the water:\n\tThe image of DISPERSION.\n\tThus the kings of old sacrificed to the Lord\n\tAnd built temples.\n\nIn the autumn and winter, water begins to freeze into ice. When the warm \nbreezes of spring come, the rigidity is dissolved, and the elements that have \nbeen dispersed in ice floes are reunited. It is the same with the minds of the \npeople. Through hardness and selfishness the heart grows rigid, and this \nrigidity leads to separation from all others. Egotism and cupidity isolate men. \nTherefore the hearts of men must be seized by a devout emotion. They must \nbe shaken by a religious awe in face of eternity-stirred with an intuition of the \nOne Creator of all living beings, and united through the strong feeling of \nfellowship experienced in the ritual of divine worship.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tHe brings help with the strength of a horse.\n\tGood fortune.\n\nIt is important that disunion should be overcome at the outset, before it has \nbecome complete-that the clouds should be dispersed before they have \nbrought storm and rain. At such times when hidden divergences in temper \nmake themselves felt and lead to mutual misunderstandings we must take \nquick and vigorous action to dissolve the misunderstandings and mutual \ndistrust.\n\n\n\tNine in the second place means:\n\tAt the dissolution\n\tHe hurries to that which supports him.\n\tRemorse disappears.\n\nWhen an individual discovers within himself the beginnings of alienation \nfrom others, of misanthropy and ill humor, he must set about dissolving \nthese obstructions. He must rouse himself inwardly, hasten to that which \nsupports him. Such support is never found in hatred, but always in a \nmoderate and just judgment of men, linked with good will. If he regains this \nunobstructed outlook on humanity, while at the same time all saturnine ill \nhumor is dissolved, all occasion for remorse disappears.\n\n\n\tSix in the third place means:\n\tHe dissolves his self. No remorse.\n\nUnder certain circumstances, a man's work may become so difficult that he \ncan no longer think of himself. He must set aside all personal desires and \ndisperse whatever the self gathers about it to serve as a barrier against others. \nOnly on the basis of great renunciation can he obtain the strength for great \nachievements. By setting his goal in a great task outside himself, he can \nattain this standpoint.\n\n\n\tSix in the fourth place means:\n\tHe dissolves his bond with his group.\n\tSupreme good fortune.\n\tDispersion leads in turn to accumulation.\n\tThis is something that ordinary men do not think of.\n\nWhen we are working at a task that affects the general welfare, we must leave \nall private friendships out of account. Only by rising above party interests can \nwe achieve something decisive. He who has the courage thus to forego what \nis near wins what is afar. But in order to comprehend this standpoint, one \nmust have a wide view of the interrelationships of life, such as only unusual \nmen attain.\n\n\n\tNine in the fifth place means:\n\tHis loud cries are as dissolving as sweat.\n\tDissolution! A king abides without blame.\n\nIn times of general dispersion and separation, a great idea provides a focal \npoint for the organization of recovery. Just as an illness reaches its crisis in a \ndissolving sweat, so a great stimulating idea is a true salvation in times of \ngeneral deadlock. It gives the people a rallying point-a man in a ruling \nposition who can dispel misunderstandings.\n\n\t\n\tNine at the top means:\n\tHe dissolves his blood.\n\tDeparting, keeping at a distance, going out,\n\tIs without blame.\n\nThe idea of the dissolving of a man's blood means the dispersion of that \nwhich might lead to bloodshed and wounds, i.e., avoidance of danger. But \nhere the thought is not that a man avoids difficulties for himself alone, but \nrather that he rescues his kin-helps them to get away before danger comes, or \nto keep at a distance from an existing danger, or to find a way out of a danger \nthat is already upon them. In this way he does what is right.\n<br/><br/></pre>",
    "title" : "<pre>  59. Huan / Dispersion [Dissolution]<br/></pre>"
  }, {
    "text" : "<pre>above K'AN\nTHE ABYSMAL, WATER<br/>below TUI\nTHE JOYOUS, LAKE<br/>\n\nA lake occupies a limited space. When more water comes into it, it \noverflows. Therefore limits must be set for the water. The image shows \nwater below and water above, with the firmament between them as a limit.\n\n  The Chinese word for limitation really denotes the joints that divide a \nbamboo stalk. In relation to ordinary life it means the thrift that sets fixed \nlimits upon expenditures. In relation to the moral sphere it means the fixed \nlimits that the superior man sets upon his actions-the limits of loyalty and \ndisinterestedness.\n\n\n\tTHE JUDGMENT\t\n\n\tLIMITATION. Success.\n\tGalling limitation must not be persevered in.\n\nLimitations are troublesome, but they are effective. If we live economically \nin normal times, we are prepared for times of want. To be sparing saves us \nfrom humiliation. Limitations are also indispensable in the regulation of \nworld conditions. In nature there are fixed limits for summer and winter, \nday and night, and these limits give the year its meaning. In the same way, \neconomy, by setting fixed limits upon expenditures, acts to preserve property \nand prevent injury to the people.\n\n  But in limitation we must observe due measure. If a man should seek to \nimpose galling limitations upon his own nature, it would be injurious. And \nif he should go too far in imposing limitations on others, they would rebel. \nTherefore it is necessary to set limits even upon limitation.\n\n\n\tTHE IMAGE\n\n\n\tWater over lake: the image of LIMITATION.\n\tThus the superior man\n\tCreates number and measure,\n\tAnd examines the nature of virtue and correct conduct.\n\nA lake is something limited. Water is inexhaustible. A lake can contain only \na definite amount of the infinite quantity of water; this is its peculiarity. In \nhuman life too the individual achieves significance through discrimination \nand the setting of limits. Therefore what concerns us here is the problem of \nclearly defining these discriminations, which are, so to speak, the backbone of \nmorality. Unlimited possibilities are not suited to man; if they existed, his life \nwould only dissolve in the boundless. To become strong, a man's life needs \nthe limitations ordained by duty and voluntarily accepted. The individual \nattains significance as a free spirit only by surrounding himself with these \nlimitations and by determining for himself what his duty is.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tNot going out of the door and the courtyard\n\tIs without blame.\n\nOften a man who would like to undertake something finds himself \nconfronted by insurmountable limitations. Then he must know where to \nstop. If he rightly understands this and does not go beyond the limits set for \nhim, he accumulates an energy that enables him, when the proper time \ncomes, to act with great force. Discretion is of prime importance in preparing \nthe way for momentous things. Concerning this, Confucius says:\n\nWhere disorder develops, words are the first steps. If the prince is not discreet, \nhe loses his servant. If the servant is not discreet he loses his life. If \ngerminating things are not handled with discretion, the perfecting of them is \nimpeded. Therefore the superior man is careful to maintain silence and does \nnot go forth.\n\n\n\tNine in the second place means:\n\tNot going out of the gate and the courtyard\n\tBrings misfortune.\n\nWhen the time for action has come, the moment must be quickly seized. Just \nas water first collects in a lake without flowing out, yet is certain to find an \noutlet when the lake is full, so it is in the life of man. It is a good thing to \nhesitate so long as the time for action has not come, but no longer. Once the \nobstacles to action have been removed, anxious hesitation is a mistake that is \nbound to bring disaster, because one misses one's opportunity.\n\n\n\tSix in the third place means:\n\tHe who knows limitation\n\tWill have cause to lament.\n\tNo blame.\n\nIf an individual is bent only on pleasures and enjoyment, it is easy for him to \nlose his sense of the limits that are necessary. If he gives himself over to \nextravagance, he will have to suffer the consequences, with accompanying \nregret. He must not seek to lay the blame on others. Only when we realize \nthat our mistakes are of our own making will such disagreeable experiences \nfree us of errors.\n\n\n\tSix in the fourth place means:\n\tContented limitation. Success.\n\nEvery limitation has its value, but a limitation that requires persistent effort \nentails a cost of too much energy. When, however, the limitation is a natural \none (as for example, the limitation by which water flows only downhill), it \nnecessarily leads to success, for then it means a saving of energy. The energy \nthat otherwise would be consumed in a vain struggle with the object, is \napplied wholly to the benefit of the matter in hand, and success is assured.\n\n\n\tNine in the fifth place means:\n\tSweet limitation brings good fortune.\n\tGoing brings esteem.\n\n\t\nThe limitation must be carried out in the right way if it is to be effective. If we \nseek to impose restrictions on others only, while evading them ourselves, \nthese restrictions will always be resented and will provoke resistance. If, \nhowever, a man in a leading position applies the limitation first to himself, \ndemanding little from those associated with him, and with modest means \nmanages to achieve something, good fortune is the result. Where such an \nexample occurs, it meets with emulation, so that whatever is undertaken \nmust succeed.\n\n\n\tSix at the top means:\n\tGalling limitation.\n\tPerseverance brings misfortune.\n\tRemorse disappears.\n\nIf one is too severe in setting up restrictions, people will not endure them. \nThe more consistent such severity, the worse it is, for in the long run a \nreaction is unavoidable. In the same way, the tormented body will rebel \nagainst excessive asceticism. On the other hand, although ruthless severity is \nnot to be applied persistently and systematically, there may be times when it si \nthe only means of safeguarding against guilt and remorse. In such situations \nruthlessness toward oneself is the only means of saving one's soul, which \notherwise would succumb to irresolution and temptation.\n<br/><br/></pre>",
    "title" : "<pre>  60. Chieh / Limitation<br/></pre>"
  }, {
    "text" : "<pre>above SUN\nTHE GENTLE, WIND<br/>below TUI\nTHE JOYOUS, LAKE<br/>\n\nThe wind blows over the lake and stirs the surface of the water. Thus visible \neffects of the invisible manifest themselves. The hexagram consists of firm \nlines above and below, while it is open in the center. This indicates a heart \nfree of prejudices and therefore open to truth. On the other hand, each of the \ntwo trigrams has a firm line in the middle; this indicates the force of inner \ntruth in the influences they present.\n\n  The attributes of the two trigrams are: above, gentleness, forbearance \ntoward inferiors; below, joyousness in obeying superiors. Such conditions \ncreate the basis of a mutual confidence that makes achievements possible.\n\n  The character of fu (\"truth\") is actually the picture of a bird's foot over a \nfledgling. It suggests the idea of brooding. An egg is hollow. The light-giving \npower must work to quicken it from outside, but there must be a germ of life \nwithin, if life is to be awakened. Far-reaching speculations can be linked with \nthese ideas.\n\n\n\tTHE JUDGMENT\n\n\n\tINNER TRUTH. Pigs and fishes.\n\tGood fortune.\n\tIt furthers one to cross the great water.\n\tPerseverance furthers.\n\nPigs and fishes are the least intelligent of all animals and therefore the most \ndifficult to influence. The force of inner truth must grow great indeed before \nits influence can extend to such creatures. In dealing with persons as \nintractable and as difficult to influence as a pig or a fish, the whole secret of \nsuccess depends on finding the right way of approach. One must first rid \noneself of all prejudice and, so to speak, let the psyche of the other person act \non one without restraint. Then one will establish contact with him, \nunderstand and gain power over him. When a door has thus been opened, \nthe force of one's personality will influence him. If in this way one finds no \nobstacles insurmountable, one can undertake even the most dangerous \nthings, such as crossing the great water, and succeed.\n\n  But it is important to understand upon what the force inner truth depends. \nThis force is not identical with simple intimacy or a secret bond. Close ties \nmay exist also among thieves; it is true that such a bond acts as a force but, \nsince it is not invincible, it does not bring good fortune. All association on \nthe basis of common interests holds only up to a certain point. Where the \ncommunity of interest ceases, the holding together ceases also, and the closest \nfriendship often changes into hate. Only when the bond is based on what is \nright, on steadfastness, will it remain so firm that it triumphs over \neverything.\n\n\n\tTHE IMAGE\n\n\n\tWind over lake: the image of INNER TRUTH.\n\tThus the superior man discusses criminal cases \n\tIn order to delay executions.\n\nWind stirs water by penetrating it. Thus the superior man, when obliged to \njudge the mistakes of men, tries to penetrate their minds with understanding, \nin order to gain a sympathetic appreciation of the circumstances. In ancient \nChina, the entire administration of justice was guided by this principle. A \ndeep understanding that knows how to pardon was considered the highest \nform of justice. This system was not without success, for its aim was to make \nso strong a moral impression that there was no reason to fear abuse of such \nmildness. For it sprang not from weakness but from a superior clarity.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tBeing prepared brings good fortune.\n\tIf there are secret designs, it is disquieting.\n\nThe force of inner truth depends chiefly on inner stability and preparedness. \nFrom this state of mind springs the correct attitude toward the outer world. \nBut if a man should try to cultivate secret relationships of a special sort, it \nwould deprive him of his inner independence. The more reliance he places \non the support of others, the more uneasy and anxious he will become as to \nwhether these secret ties are really tenable. In this way inner peace and the \nforce of inner truth are lost.\n\n\n\tNine in the second place means:\n\tA crane calling in the shade.\n\tIts young answers it.\n\tI have a good goblet.\n\tI will share it with you.\n\nThis refers to the involuntary influence of a man's inner being upon persons \nof kindred spirit. The crane need not show itself on a high hill. It may be \nquite hidden when it sounds its call; yet its young will hear its not, will \nrecognize it and give answer. Where there is a joyous mood, there a comrade \nwill appear to share a glass of wine.\n\n  This is the echo awakened in men through spiritual attraction. Whenever \na feeling is voiced with truth and frankness, whenever a deed is the clear \nexpression of sentiment, a mysterious and far-reaching influence is exerted. \nAt first it acts on those who are inwardly receptive. But the circle grows larger \nand larger. The root of all influence lies in one's own inner being: given true \nand vigorous expression in word and deed, its effect is great. The effect is but \nthe reflection of something that emanates from one's own heart. Any \ndeliberate intention of an effect would only destroy the possibility of \nproducing it. Confucius says about this line:\n\nThe superior man abides in his room. If his words are well spoken, he meets \nwith assent at a distance of more than a thousand miles. How much more \nthen from near by! If the superior man abides in his room and his words are \nnot well spoken, he meets with contradiction at a distance of more than a \nthousand miles. How much more then from near by! Words go forth from \none's own person and exert their influence on men. Deeds are born close at \nhand and become visible far away. Words and deeds are the hinge and \nbowspring of the superior man. As hinge and bowspring move, they bring \nhonor or disgrace. Through words and deeds the superior man moves \nheaven and earth . Must one not, then, be cautious?\n\n\n\tSix in the third place means:\n\tHe finds a comrade.\n\tNow he beats the drum, now he stops.\n\tNow he sobs, now he sings.\n\nHere the source of a man's strength lies not in himself but in his relation to \nother people. No matter how close to them he may be, if his center of gravity \ndepends on them, he is inevitably tossed to and fro between joy and sorrow. \nRejoicing to high heaven, then sad unto death-this is the fate of those who \ndepend upon an inner accord with other persons whom they love. Here we \nhave only the statement of the law that this is so. Whether this condition is \nfelt to be an affliction of the supreme happiness of love, is left to the \nsubjective verdict of the person concerned.\n\n\n\tSix in the fourth place means:\n\tThe moon nearly at the full.\n\tThe team horse goes astray.\n\tNo blame.\n\nTo intensify the power of inner truth, a man must always turn to his \nsuperior, from whom he can receive enlightenment as the moon receives \nlight form the sun. However, this requires a certain humility, like that of the \nmoon when it is not yet quite full. At the moment when the moon becomes \nfull and stands directly opposite the sun, it begins to wane. Just as on the one \nhand we must be humble and reverent when face to face with the source of \nenlightenment, so likewise must we on the other renounce factionalism \namong men. Only be pursuing one's course like a horse that goes straight \nahead without looking sidewise at its mate, can one retain the inner freedom \nthat helps one onward.\n\n\n\tNine in the fifth place means:\n\tHe possesses truth, which links together.\n\tNo blame.\n\nThis describes the ruler who holds all elements together by the power of his \npersonality. Only when the strength of his character is so ample that he can \ninfluence all who are subject to him, is he as he needs to be. The power of \nsuggestion must emanate from the ruler. It will firmly knit together and \nunite all his adherents. Without this central force, all external unity is only \ndeception and breaks down at the decisive moment.\n\n\n\tNine at the top means:\n\tCockcrow penetrating to heaven.\n\tPerseverance brings misfortune.\n\nThe cock is dependable. It crows at dawn. But it cannot itself fly to heaven. It \njust crows. A man may count on mere words to awaken faith. This may \nsucceed now and then, but if persisted in, it will have bad consequences.\n<br/><br/></pre>",
    "title" : "<pre>  61. Chung Fu / Inner Truth<br/></pre>"
  }, {
    "text" : "<pre>above CHêN\nTHE AROUSING, THUNDER<br/>below KêN\nKEEPING STILL, MOUNTAIN<br/>\n\nWhile in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28), the \nstrong lines preponderate and are within, inclosed between weak lines at the \ntop and bottom, the present hexagram has weak lines preponderating, though \nhere again they are on the outside, the strong lines being within. This indeed \nis the basis of the exceptional situation indicated by the hexagram. When \nstrong lines are outside, we have the hexagram I, PROVIDING \nNOURISHMENT (27), or Chung Fu, INNER TRUTH, (61); neither represents \nand exceptional state. When strong elements within preponderate, they \nnecessarily enforce their will. This creates struggle and exceptional conditions \nin general. But in the present hexagram it is the weak element that perforce \nmust mediate with the outside world. If a man occupies a position of \nauthority for which he is by nature really inadequate, extraordinary prudence \nis necessary.\n\n\n\tTHE JUDGMENT\n\n\n\tPREPONDERANCE OF THE SMALL. Success.\n\tPerseverance furthers.\n\tSmall things may be done; great things should not be done.\n\tThe flying bird brings the message:\n\tIt is not well to strive upward,\n\tIt is well to remain below.\n\tGreat good fortune.\n\nExceptional modesty and conscientiousness are sure to be rewarded with \nsuccess; however, if a man is not to throw himself away, it is important that \nthey should not become empty form and subservience but be combined \nalways with a correct dignity in personal behavior. We must understand the \ndemands of the time in order to find the necessary offset for its deficiencies \nand damages. In any event we must not count on great success, since the \nrequisite strength is lacking. In this lies the importance of the message that \none should not strive after lofty things but hold to lowly things.\n\n  The structure of the hexagram gives rise to the idea that this message is \nbrought by a bird. In Ta Kuo, PREPONDERANCE OF THE GREAT (28), the \nfour strong, heavy lines within, supported only by two weak lines without, \ngive the image of a sagging ridgepole. Here the supporting weak lines are \nboth outside and preponderant; this gives the image of a soaring bird. But a \nbird should not try to surpass itself and fly into the sun; it should descend to \nthe earth, where its nest is. In this way it gives the message conveyed by the \nhexagram.\n\n\n\tTHE IMAGE\n\n\t\n\tThunder on the mountain:\n\tThe image of PREPONDERANCE OF THE SMALL.\n\tThus in his conduct the superior man gives preponderance to reverence.\n\tIn bereavement he gives preponderance to grief.\n\tIn his expenditures he gives preponderance to thrift.\n\nThunder on the mountain is different from thunder on the plain. In the \nmountains, thunder seems much nearer; outside the mountains, it is less \naudible than the thunder of an ordinary storm. Thus the superior man \nderives an imperative from this image: he must always fix his eyes more \nclosely and more directly on duty than does the ordinary man, even though \nthis might make his behavior seem petty to the outside world. He is \nexceptionally conscientious in his actions. In bereavement emotion means \nmore to him than ceremoniousness. In all his personal expenditures he is \nextremely simple and unpretentious. In comparison with the man of the \nmasses, all this makes him stand out as exceptional. But the essential \nsignificance of his attitude lies in the fact that in external matters he is on the \nside of the lowly.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tThe bird meets with misfortune through flying.\n\nA bird ought to remain in the nest until it is fledged. If it tries to fly before \nthis, it invites misfortune. Extraordinary measures should be resorted to only \nwhen all else fails. At first we ought to put up with traditional ways as long \nas possible; otherwise we exhaust ourselves and our energy and still achieve \nnothing.\n\n\n\tSix in the second place means:\n\tShe passes by her ancestor\n\tAnd meets her ancestress.\n\tHe does not reach his prince\n\tAnd meets the official.\n\tNo blame.\n\nTwo exceptional situations are instanced here. In the temple of ancestors, \nwhere alternation of generations prevails, the grandson stands on the same \nside as the grandfather. Hence his closest relations are with the grandfather. \nThe present line designates the grandson's wife, who during the sacrifice \npasses by the ancestor and goes toward the ancestress. This unusual behavior \nis, however, an expression of her modesty. She ventures rather to approach \nthe ancestress, for she feels related to her by their common sex. Hence here \ndeviation from the rule is not a mistake.\n\n  Another image is that of the official who, in compliance with regulation, \nfirst seeks an audience with his prince. If he is not successful in this, he does \nnot try to force anything but goes about conscientious fulfillment of his duty, \ntaking his place among the other officials. This extraordinary restraint is \nlikewise not a mistake in exceptional times. (The rule is that every official \nshould first have an audience with the prince by whom he is appointed. Here \nthe appointment is made by the minister.)\n\n\n\tNine in the third place means:\n\tIf one is not extremely careful,\n\tSomebody may come up from behind and strike him.\n\tMisfortune.\n\nAt certain times extraordinary caution is absolutely necessary. But it is just in \nsuch life situations that we find upright and strong personalities who, \nconscious of being in the right, disdain to hold themselves on guard, because \nthey consider it petty. Instead, they go their way proud and unconcerned. But \nthis self-confidence deludes them. There are dangers lurking for which they \nare unprepared. Yet such danger is not unavoidable; one can escape it if he \nunderstands that the time demands that he pay especial attention to small \nand insignificant thing.\n\n\n\tNine in the fourth place means:\n\tNo blame. He meets him without passing by.\n\tGoing brings danger. One must be on guard.\n\tDo not act. Be constantly persevering.\n\nHardness of character is tempered by yielding position so that no mistakes are \nmade. The situation here calls for extreme caution; one must make no \nattempt of one's own initiative to reach the desired end. And if one were to \ngo on, endeavoring one must be on guard and not act but continue inwardly \nto persevere.\n\n\n\tSix in the fifth place means:\n\tDense clouds,\n\tNo rain from our western territory.\n\tThe prince shoots and hits him who is in the cave.\n\nAs a high place is pictured here, the image of a flying bird has become that of \nflying clouds. But dense as the clouds are, they race across the sky and give \nno rain. Similarly, in exceptional times there may be a born ruler who is \nqualified to set the world in order, but who cannot achieve anything or confer \nblessing on the people because he stands alone and has no helpers. Is such \ntimes a man must seek out helpers with whose aid he can carry out the task. \nBut these helpers must be modestly sought out in the retirement to which \nthey have withdrawn. It is not in the fame nor their great names but their \ngenuine achievements that are important. Through such modesty the right \nman is found, and the exceptional task is carried out in spite of all difficulties.\n\n\n\tSix at the top means:\n\tHe passes him by, not meeting him.\n\tThe flying bird leaves him.\n\tMisfortune.\n\tThis means bad luck and injury.\n\nIf one overshoots the goal, one cannot hit it. If a bird will not come to its nest \nbut flies higher and higher, it eventually falls into the hunter's net. He who \nin times of extraordinary salience of small things does not know how to call a \nhalt, but restlessly seeks to press on and on, draws upon himself misfortune \nat the hands of gods and men, because he deviates from the order of nature.\n<br/><br/></pre>",
    "title" : "<pre>  62. Hsiao Kuo / Preponderance of the Small<br/></pre>"
  }, {
    "text" : "<pre>above  K'AN\nTHE ABYSMAL, WATER<br/>below  LI\nTHE  CLINGING, FIRE<br/>\n\nThis hexagram is the evolution of T'ai PEACE (11). The transition from \nconfusion to order is completed, and everything is in its proper place even in \nparticulars. The strong lines are in the strong places, the weak lines in the \nweak places. This is a very favorable outlook, yet it gives reason for thought. \nFor it is just when perfect equilibrium has been reached that any movement \nmay cause order to revert to disorder. The one strong line that has moved to \nthe top, thus effecting complete order in details, is followed by the other lines. \nEach moving according to its nature, and thus suddenly there arises again the \nhexagram P'i, STANDSTILL (12).\n\n  Hence the present hexagram indicates the conditions of a time of climax, \nwhich necessitate the utmost caution.\n\n\n\tTHE JUDGMENT\n\n\n\tAFTER COMPLETION. Success in small matters.\n\tPerseverance furthers.\n\tAt the beginning good fortune.\n\tAt the end disorder.\n\nThe transition from the old to the new time is already accomplished. In \nprinciple, everything stands systematized, and it si only in regard to details \nthat success is still to be achieved. In respect to this, however, we must be \ncareful to maintain the right attitude. Everything proceeds as if of its own \naccord, and this can all too easily tempt us to relax and let thing take their \ncourse without troubling over details. Such indifference is the root of all evil. \nSymptoms of decay are bound to be the result. Here we have the rule \nindicating the usual course of history. But this rule is not an inescapable law. \nHe who understands it is in position to avoid its effects by dint of unremitting \nperseverance and caution.\n\n\n\tTHE IMAGE\n\n\n\tWater over fire: the image of the condition \n\tIn AFTER COMPLETION.\n\tThus the superior man \n\tTakes thought of misfortune\n\tAnd arms himself against it in advance.\n\nWhen water in a kettle hangs over fire, the two elements stand in relation \nand thus generate energy (cf. the production of steam). But the resulting \ntension demands caution. If the water boils over, the fire is extinguished an \nits energy is lost. If the heat is too great, the water evaporates into the air. \nThese elements here brought in to relation and thus generating energy are by \nnature hostile to each other. Only the most extreme caution can prevent \ndamage. In life too there are junctures when all forces are in balance and \nwork in harmony, so that everything seems to be in the best of order. In such \ntimes only the sage recognizes the moments that bode danger and knows how \nto banish it by means of timely precautions.\n\n\n\t\tTHE LINES\n\n\n\tNine at the beginning means:\n\tHe breaks his wheels.\n\tHe gets his tail in the water.\n\tNo blame.\n\nIn times following a great transition, everything is pressing forward, striving \nin the direction of development and progress. But this pressing forward at \nthe beginning is not good; it overshoots the mark and leads with certainty to \nloss and collapse. Therefore a man of strong character does not allow himself \nto be infected by the general intoxication but checks his course in time. He \nmay indeed not remain altogether untouched by the disastrous consequences \nof the general pressure, but he is hit only from behind like a fox that, having \ncrossed the water, at the last minute gets its tail wet. He will not suffer any \nreal harm, because his behavior has been correct.\n\n\n\tSix in the second place means:\n\tThe woman loses the curtain of her carriage.\n\tDo not run after it;\n\tOn the seventh day you will get it.\n\nWhen a woman drove out in her carriage, she had a curtain that hid her \nfrom the glances of the curious. It was regarded as a breach of propriety to \ndrive on if this curtain was lost.  Applied to public life, this means that a man \nwho wants to achieve something is not receiving that confidence of the \nauthorities which he needs, so to speak, for his personal protection. \nEspecially in times \"after completion\" it may happen that those who have \ncome to power grow arrogant and conceited and no longer trouble \nthemselves about fostering new talent.\n\n  This as a rule results in office seeking. If a man's superiors withhold their \ntrust from him, he will seek ways and means of getting it and of drawing \nattention to himself. We are warned against such an unworthy procedure: \n\"Do not seek it.\" Do not throw yourself away on the world, but wait \ntranquilly and develop your personal worth by your own efforts. Times \nchange. When the six stages of the hexagram have passed, the new era \ndawns. That which is a man's own cannot be permanently lost. It comes to \nhim of its own accord. He need only be able to wait.\n\n\n\tNine in the third place means:\n\tThe Illustrious Ancestor\n\tDisciplines the Devil's Country.\n\tAfter three years he conquers it.\n\tInferior people must not be employed.\n\n\"Illustrious Ancestor\" is the dynastic title of the Emperor Wu Ting of the Yin \ndynasty. After putting his realm in order with a strong hand, he waged long \ncolonial wars for the subjection of the Huns who occupied the northern \nborderland with constant threat of incursions.\n\n  The situation described is as follows. After times of completion, when a \nnew power has arisen and everything within the country has been set in \norder, a period of colonial expansion almost inevitably follows. Then as a \nrule long-drawn-out struggles must be reckoned with. For this reason, a \ncorrect colonial policy is especially important. The territory won at such bitter \ncost must not be regarded as an almshouse for people who in one way or \nanother have hade themselves impossible at home, but who are thought to \nbe quite good enough for the colonies. Such a policy ruins at the outset any \nchance of success. This holds true in small as well as large matters, because it \nis not only rising states that carry on a colonial policy; the urge to expand, \nwith its accompanying dangers, is part and parcel of every ambitious \nundertaking.\n\n\n\tSix in the fourth place means:\n\tThe finest clothes turn to rags.\n\tBe careful all day long.\n\nIn a time of flowering culture, an occasional convulsion is bound to occur, \nuncovering a hidden evil within society and at first causing a great sensation. \nBut since the situation is favorable on the whole, such evils can easily be \nglossed over and concealed from the public. Then everything is forgotten and \npeace apparently reigns complacently once more. However, to the thoughtful \nman, such occurrences are grave omens that he does not neglect. This is the \nonly way of averting evil consequences.\n\n\n\tNine in the fifth place means:\n\tThe neighbor in the east who slaughters an ox\n\tDoes not attain as much real happiness\n\tAs the neighbor in the west\n\tWith his small offering.\n\nReligious attitudes are likewise influenced by the spiritual atmosphere \nprevailing in times after completion. In divine worship the simple old forms \nare replaced by an ever more elaborate ritual and an ever greater outward \ndisplay. But inner seriousness is lacking in this show of magnificence; \nhuman caprice takes the place of conscientious obedience to the divine will. \nHowever, while man sees what is before his eyes, God looks into the heart. \nTherefore a simple sacrifice offered with real piety holds a greater blessing \nthan an impressive service without warmth.\n\n\n\tSix at the top means:\n\tHe gets his head in the water. Danger.\n\nHere in conclusion another warning is added. After crossing a stream, a \nman's head can get into the water only if he is so imprudent as to turn back. \nAs long as he goes forward and does not look back, he escapes this danger. \nBut there is a fascination in standing still and looking back on a peril \novercome. However, such vain self-admiration brings misfortune. It leads \nonly to danger, and unless one finally resolves to go forward without \npausing, one falls a victim to this danger.\n<br/><br/></pre>",
    "title" : "<pre>  63. Chi Chi / After Completion<br/></pre>"
  }, {
    "text" : "<pre>above LI\nTHE CLINGING, FLAME<br/>below K'AN\nTHE ABYSMAL, WATER<br/>\n\nThis hexagram indicates a time when the transition from disorder to order is \nnot yet completed. The change is indeed prepared for, since all the lines in \nthe upper trigram are in relation to those in the lower. However, they are not \nyet in their places. While the preceding hexagram offers an analogy to \nautumn, which forms the transition from summer to winter, this hexagram \npresents a parallel to spring, which leads out of winter's stagnation into the \nfruitful time of summer. With this hopeful outlook the Book of Changes \ncome to its close.\n\n\n\tTHE JUDGMENT\n\n\n\tBEFORE COMPLETION. Success.\n\tBut if the little fox, after nearly completing the crossing,\n\tGets his tail in the water,\n\tThere is nothing that would further.\n\nThe conditions are difficult. The task is great and full of responsibility. It is \nnothing less than that of leading the world out of confusion back to order. \nBut it is a task that promises success, because there is a goal that can unite the \nforces now tending in different directions. At first, however, one must move \nwarily, like an old fox walking over ice. The caution of a fox walking over ice \nis proverbial in China. His ears are constantly alert to the cracking of the ice, \nas he carefully and circumspectly searches out the safest spots. A young fox \nwho as yet has not acquired this caution goes ahead boldly, and it may happen \nthat he falls in and gets his tail wet when he is almost across the water. Then \nof course his effort has been all in vain. Accordingly, in times \"before \ncompletion,\" deliberation and caution are the prerequisites of success.\n\n\n\tTHE IMAGE\n\n\t\n\tFire over water:\n\tThe image of the condition before transition.\n\tThus the superior man is careful\n\tIn the differentiation of things,\n\tSo that each finds its place.\n\nWhen fire, which by nature flames upward, is above, and water, which flows \ndownward, is below, their effects take opposite directions and remain \nunrelated. If we wish to achieve an effect, we must first investigate the \nnature of the forces in question and ascertain their proper place. If we can \nbring these forces to bear in the right place, they will have the desired effect \nand completion will be achieved. But in order to handle external forces \nproperly, we must above all arrive at the correct standpoint ourselves, for \nonly from this vantage can we work correctly.\n\n\n\t\tTHE LINES\n\n\n\tSix at the beginning means:\n\tHe gets his tail in the water.\n\tHumiliating.\n\nIn times of disorder there is a temptation to advance oneself as rapidly as \npossible in order to accomplish something tangible. But this enthusiasm \nleads only to failure and humiliation if the time for achievement has not yet \narrived. In such time it is wise to spare ourselves the opprobrium of failure \nby holding back.\n\n\n\tNine in the second place means:\n\tHe brakes his wheels.\n\tPerseverance brings good fortune.\n\nHere again the time to act has not yet come. But the patience needed is not \nthat of idle waiting without thought of the morrow. Kept up indefinitely, \nthis would not lead to any success. Instead, an individual must develop in \nhimself the strength that will enable him to go forward. He must have a \nvehicle, as it were, to effect the crossing. But he must for the time being use \nthe brakes. Patience in the highest sense means putting brakes on strength. \nTherefore he must not fall asleep and lose sight of the goal. If he remains \nstrong and steadfast in his resolve, all goes well in the end.\n\n\n\tSix in the third place means:\n\tBefore completion, attack brings misfortune.\n\tIt furthers one to cross the great water.\n\nThe time of transition has arrived, but one lacks the strength to complete the \ntransition. If one should attempt to force it, disaster would result, because \ncollapse would then be unavoidable. What is to be done? A new situation \nmust be created; one must engage the energies of able helpers and in this \nfellowship take the decisive step-cross the great water. Then completion will \nbecome possible.\n\n\n\tNine in the fourth place means:\n\tPerseverance brings good fortune.\n\tRemorse disappears.\n\tShock, thus to discipline the Devil's Country.\n\tFor three years, great realms are rewarded.\n\nNow it is the time of struggle. The transition must be completed. We must \nmake ourselves strong in resolution; this brings good fortune. All \nmisgivings that might arise in such grave times of struggle must be silenced. \nIt is a question of a fierce battle to break and to discipline the Devil's \nCountry, the forces of decadence. But the struggle also has its reward. Now is \nthe time to lay the foundations of power and mastery for the future.\n\n\n\tSix in the fifth place means:\n\tPerseverance brings good fortune.\n\tNo remorse.\n\tThe light of the superior man is true.\n\tGood fortune.\n\nThe victory has been won. The power of steadfastness has not been routed. \nEverything has gone well. All misgivings have been overcome. Success has \njustified the deed. The light of a superior personality shines forth anew and \nmakes its influence felt among men who have faith in it and rally around it. \nThe new time has arrived, and with it good fortune. And just as the sun \nshines forth in redoubled beauty after rain, or as a forest grows more freshly \ngreen from charred ruins after a fire, so the new era appears all the more \nglorious by contrast with the misery of the old.\n\n\n\tNine at the top means:\n\tThere is drinking of wine\n\tIn genuine confidence. No blame.\n\tBut if one wets his head,\n\tHe loses it, in truth.\n\nBefore completion, at the dawning of the new time, friends foregather in an \natmosphere of mutual trust, and the time of waiting is passed in conviviality. \nSince the new era is hard on the threshold, there is no blame in this. But one \nmust be careful in all this to keep within proper bounds. If in his exuberance \na man gets drunk, he forfeits the favorableness of the situation through his \nintemperance.\n<br/><br/></pre>",
    "title" : "<pre>  64. Wei Chi / Before Completion<br/></pre>"
  } ]
}
</script>
		<script>
			
 

let lines = [];

let hexText = '';
let hexTitle = '';
let firstTime = true;
//All the necessary tools to cast an I-Ching hexagram. Need to implement yarrow method
class Hexagram{
  constructor(){
    this.sixlines = [];
    this.bottomTrigramNumber = 0;
    this.topTrigramNumber = 0;
    this.hexagramNumber = 0;
    this.title = '';
    this.text = '';
    this.changingLines = [];
  }

  cast(){

  }

  //Flips a coin
  randomcoin() {
  /*  let side = (Math.random() < 0.5);*/
    var d=new Date();
    var side=Math.floor(((d.getMilliseconds()+d.getSeconds()+d.getMinutes()+d.getHours())*Math.random()) %2); //This is much closer to a random generator
    return (side);
  }

  //Casts a line using three coins method
  useThreeCoins(){
    let threeCoins = 0; //6 - 7 - 8 - 9
    let coinValue = 0;

    for(let i=0; i < 3; i++){
      if(this.randomcoin()){
        coinValue = 3; //----Yang Value----
      }
      else{
        coinValue = 2; //----Yin Value----
      }

      threeCoins += coinValue;
    }
    return threeCoins;
  }

  //Casts all six lines of the hexagram at once
  castSixLines(){
    for(let j=0; j < 6; j++){
      this.sixlines.push(this.useThreeCoins());
    }
  }

  //Casts a single line
  castALine(custom=false){ //to refactor
    if(lines.length < 6){
      lines.push(this.useThreeCoins());
    }
    else{
      this.sixlines = lines;
      console.log(this.sixlines);
    }
  }

  //Gives a text value to manually draw the hexagram figure. To be tested again
  drawLine(lineValue){
    var lineDrawn = "";
    switch(lineValue){
      case 6:
        lineDrawn = "-------&nbsp&nbsp&nbsp------- * ";
        break;
      case 7:
        lineDrawn = "----------------- ";
        break;
      case 8:
        lineDrawn = "-------&nbsp&nbsp&nbsp------- ";
        break;
      case 9:
        lineDrawn = "----------------- * ";
        break;
    }

    return lineDrawn;
  }

  //Isolates the trigram number using the three bottom and top line values to lookup the Hex number
  getTrigrams(sixlines){
    var trigramNbs = [ //--- All the possible trigrams
      "111",
      "100",
      "010",
      "001",
      "000",
      "011",
      "101",
      "110"
    ];
    let trigrams = "";
    let bottomTrigram = "";
    let topTrigram = "";
    let twoTrigramNumbers = [];
    let lines = sixlines;
    for(let i=0; i<6; i++){ //--- Formats the current trigram values into '1's and '0's
      if(sixlines[i]%2 !== 0){
        trigrams += "1";
      }
      else{
        trigrams += "0";
      }
    }

    bottomTrigram = trigrams.substring(0, 3);
    topTrigram = trigrams.substring(3, 6);
	console.log('Bottom Trigram', bottomTrigram)
	console.log('Top Trigram', topTrigram)
    twoTrigramNumbers = [trigramNbs.indexOf(bottomTrigram), trigramNbs.indexOf(topTrigram)];
    return twoTrigramNumbers;
  }

  setCustomLinesFromHexNumber(){

  }

  getChangingHex(){
    for(let i=this.sixlines.length - 1; i >= 0; i--){
      switch(this.sixlines[i]){
        case 6:
          this.changingLines[i] = 7;
          break;
        case 9:
          this.changingLines[i] = 8;
          break;
        default:
		  this.changingLines[i] = this.sixlines[i]
			
          break;
      }
	  
    }
	
	this.changingTrigrams = this.getTrigrams(this.changingLines);
	this.changingHexagramNumber = this.getHexagramNumber(this.changingTrigrams)
  }

  //Looks up the hexagram number using the two trigrams. The order of trigram in the chart is by the order of King Wen's version
  getHexagramNumber(trigrams){
	if(!trigrams){
		this.trigrams = this.getTrigrams(this.sixlines)
		trigrams = this.trigrams
	}
    let twoTrigramNumbers = trigrams;
    let bottomTrigramNb = twoTrigramNumbers[0];
    let topTrigramNb = twoTrigramNumbers[1];

    //First dimension = Bottom Trigram --- Second Dimension = Top Trigram
    var ichingHexagramTable = [ //--- Hexagram lookup table - King Wen's trigram order is used
      [1, 34, 5, 26, 11, 9, 14, 43],
      [25, 51, 3, 27, 24, 42, 21, 17],
      [6, 40, 29, 4, 7, 59, 64, 47],
      [33, 62, 39, 52, 15, 53, 56, 31],
      [12, 16, 8, 23, 2, 20, 35, 45],
      [44, 32, 48, 18, 46, 57, 50, 28],
      [13, 55, 63, 22, 36, 37, 30, 49],
      [10, 54, 60, 41, 19, 61, 39, 58]
    ];
	
    return ichingHexagramTable[bottomTrigramNb][topTrigramNb]
  }



  setTextAndTitle(){
    this.hexagramNumber = this.getHexagramNumber(this.hexagramNumber)
    fetchHexFromJSON(this.hexagramNumber, (hex) =>{
      this.title = hex.title;
      this.text = hex.text;
      console.log(this.title)
      console.log(this.text)
    })

  }
}


		</script>
		<script
  			src="https://code.jquery.com/jquery-3.5.1.min.js"
  			integrity="sha256-9/aliU8dGd2tb6OSsuzixeV4y/faTqgFtohetphbbj0="
  			crossorigin="anonymous"></script>
	</head>
	<body>
		<button onclick="cast()">Cast Random Hexagram</button>
		<br>
		<br>
		<button onclick="selectHexagram()">Select Hexagram Number</button>
		<br>
		<span>Hexagram Number:</span>
		<input id="hexNumberTextbox" type="text" value="" />
		
		<div id="title"></div>
		<div id="lines"></div>
		<div id="text"></div>
		<div id="sectionSeperator"></div>
		<div id="changingTitle"></div>
		<div id="changingLines"></div>
		<div id="changingText"></div>
		
		
		
		<script>
			function cast(){
			
				$('#title').html("")
				$('#text').html("")
				$('#changingTitle').html("")
				$('#changingText').html("")
				$('#lines').html("");
				$('#changingLines').html("");
				$('sectionSeperator').html("")
			
				var myHex = new Hexagram();
				myHex.castSixLines();
				myHex.hexagramNumber = myHex.getHexagramNumber();
				myHex.getChangingHex()
				myHex.changingHexagramNumber = myHex.getHexagramNumber(myHex.changingTrigrams);
				$('#title').html(iching.posts[myHex.hexagramNumber -1].title)
				$('#text').html(iching.posts[myHex.hexagramNumber -1].text)
				$('#changingTitle').html(iching.posts[myHex.changingHexagramNumber -1].title)
				$('#changingText').html(iching.posts[myHex.changingHexagramNumber -1].text)
				 for(var i=myHex.sixlines.length; i>=0; i--){
					$('#lines').append("<p>"+myHex.drawLine(myHex.sixlines[i])+"</p>");
					$('#changingLines').append("<p>"+myHex.drawLine(myHex.changingLines[i])+"</p>");
					$('sectionSeperator').html("<hr><br><br>Changing Hexagram")
					
				}

				console.log(myHex)
			}
			
			function selectHexagram(){
        $('#title').html("")
				$('#text').html("")
				$('#changingTitle').html("")
				$('#changingText').html("")
				$('#lines').html("");
				$('#changingLines').html("");
				$('sectionSeperator').html("")
        var number = $("#hexNumberTextbox").val()
        number = parseInt(number)
        var myHex = new Hexagram();
        var ichingHexagramTable = [ //--- Hexagram lookup table - King Wen's trigram order is used
          [1, 34, 5, 26, 11, 9, 14, 43],
          [25, 51, 3, 27, 24, 42, 21, 17],
          [6, 40, 29, 4, 7, 59, 64, 47],
          [33, 62, 39, 52, 15, 53, 56, 31],
          [12, 16, 8, 23, 2, 20, 35, 45],
          [44, 32, 48, 18, 46, 57, 50, 28],
          [13, 55, 63, 22, 36, 37, 30, 49],
          [10, 54, 60, 41, 19, 61, 38, 58]
        ];
        var trigramNbs = [ //--- All the possible trigrams
          "111",
          "100",
          "010",
          "001",
          "000",
          "011",
          "101",
          "110"
        ];
        var bottomTrigramNumber = 0;
        var topTrigramNumber = 0;
       
        for(var line of ichingHexagramTable){
          var bottomIndex = ichingHexagramTable.indexOf(line)
          for(var column of line){
            var topIndex = line.indexOf(column)
            if(number == column){
              bottomTrigramNumber = bottomIndex
              topTrigramNumber = topIndex
            }
          }
        }
				
	function getQuantumNumber() {
	   console.log('trying') 
	   $.get("https://qrng.anu.edu.au/wp-content/plugins/colours-plugin/get_block_hex.php", function(data, err){
		console.log(data, err)
	    })
	     .done(function(muppet){
		    console.log('muppet', muppet)
	      })
	     .error(function(e){
	    		console.log(e)
	      })
	     .fail(function(e){
	    		console.log(e)
	      })
	}
	console.log('trying')		
	$.get("https://qrng.anu.edu.au/wp-content/plugins/colours-plugin/get_block_hex.php", function(data, err){
		console.log(data, err)
	    })
	     .done(function(muppet){
		    console.log('muppet', muppet)
	      })
	     .error(function(e){
	    		console.log(e)
	      })
	     .fail(function(e){
	    		console.log(e)
	      })
				
        console.log(trigramNbs[bottomTrigramNumber] + trigramNbs[topTrigramNumber])
        let binaryString = trigramNbs[bottomTrigramNumber] + trigramNbs[topTrigramNumber]
        let binaryLines = [...binaryString]
        let sixlines = []
        binaryLines.reverse()
        for(var i=0; i < binaryLines.length; i++){
          var char = binaryLines[i]
          sixlines[i] = 8 - parseInt(char)
          $('#lines').append("<p>"+myHex.drawLine(sixlines[i])+"</p>");
          
        }
	//getQuantumNumber()
        $('#title').html(iching.posts[number -1].title)
				$('#text').html(iching.posts[number -1].text)
        myHex.trigrams = [bottomTrigramNumber, topTrigramNumber]
        myHex.hexagramNumber = number;
        myHex.sixlines = sixlines
        console.log(myHex)
	
			}
			
		</script>
	</body>
</html>