This is a warning of the danger wulhelm goes with an expansive disposition. This strength is so great that it has power to attract good fortune to itself from without. Accordingly, everything that happens on earth is only cging reproduction, as it were, of an event in a world beyond our sense perception, as regards its occurrence in time, it is later than the suprasensible event. The image indicates that the causes of conflict are latent in the opposing tendencies of the two trigrams.
However, speculations of a gnostic-dualistic character are foreign to the original thought of downloqd I Ching ; what it posits is simply the ridgepole, the line. We do not yet heed this hint from fate, hence there are annoying arguments like those of a married couple.
The earth in its devotion carries all things, good and evil, without exception. Since there is something to be accomplished, we need friends and helpers in the hour of toil and effort, once the ideas to be realized are firmly set. In the hunt the king uses beaters on three sides only And forgoes game that runs off in front.
Everything is in motion: To arouse enthusiasm it is necessary for a man pff adjust himself and his ordinances to the character of those whom he has to lead.
He does not permit himself to be honored with revenue. The war has ended successfully, victory is won, and the king divided estates and fiefs among his faithful vassals. Truth, like a full earthen bowl: It must be seized.
I Ching: Book of Changes– Book 1 Hexagrams 1–10 by Richard Wilhelm (Cary F. Baynes translation)
If rights and duties are exactly defined, or if, in a group, the spiritual trends of wilheom individuals harmonize, the cause of conflict is removed in advance. Whatever a man possesses through the strength of his own nature cannot be lost.
If a man tries to hunt in a strange forest and has no guide, he loses his way. Nine in the fourth place means: His inner power is adequate to the increased outer activity. Such an unfavorable psf invites enemies from without, who naturally take advantage of it. Here we have a choice of two explanations. This recognition must be followed by resolute and persevering action.
If a man is entangled in a conflict, his only salvation lies in being so clear-headed and inwardly strong that he is always ready to come to terms by meeting the opponent halfway. As long as things are in their beginnings they can be controlled, but once they have grown to their full consequences they acquire a power so overwhelming that man stands impotent before them.
Wilhelm – Crowned Anarchist. Needless to say, this would have evil consequences.
Perseverance brings the woman into danger. Modesty is not to be confused with weak good nature that lets things take their own course. Weakness and impatience can do nothing. Inquire of the oracle once again Whether you possess sublimity, constancy, chiny perseverance; Then there is no blame.
I Ching / Book of Changes: Book I
If a person encounters a hindrance at the beginning of an enterprise, he must not try to force advance but must pause and take thought. Entangled folly bring humiliation. On the other hand, such change does not necessarily occur, for when a hexagram is made up of lines represented by the numbers 7 and 8 only, there is no movement within it, and only its aspect as a whole is taken into consideration.
Police measures are not necessary, and they cleave to their ruler of their own volition. A lame man can indeed tread, but not enough to make progress.
This line warns against titanic aspirations that exceed one’s power. In so doing he encounters obstructions. The eight trigrams therefore are not representations of things as such but of their tendencies in movement.
It is the law of earth to alter the full and to downloa to the modest. The image of the upper trigram Ch’ien is heaven, and that of the lower, Li, is flame.
It is the law of heaven to make fullness empty and to make full what is modest; when the sun is at its zenith, it must, according to the law of heaven, turn toward its setting, and at its nadir it rises toward a new dawn. Three uninvited guests arrive. The son is capable of taking charge of the household. The yielding lines hold together because they are influenced by a man of strong will in the leading position, a man who is their center of union.
This shows the difference between high and low, upon which composure correct social conduct, depends. Mud is no place for waiting, since it is already being washed by the water of the stream.
There is depicted here a ruler, or influential man, to whom people are attracted. Destruction threatens when a man seeks to preserve his worldly estate. But danger lurks here at the place of transition from lowliness to the heights. Confucius says of this line:. Given this perspective, the words of the oracle would indicate what should be done to meet the need of the time.
In itself of course the Receptive is just as important as the Creative, but the attribute of devotion defines the place occupied by this primal power rrichard relation to the Creative.