Sprint under CEO Marcelo Claure
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HEXAGRAM 45 – Ts’ui – Gathering Together (Massing)
Above Tui THE JOYOUS, LAKE
Below K’UN THE RECEPTIVE, EARTH
This hexagram is related in
· form and
· meaning
to Pi, HOLDING TOGETHER (8).
· In the latter,
o water is over the earth;
· here
o a lake is over the earth.
But since the lake is a place where water collects,
· the idea of gathering together is even more strongly expressed here
· than in the other hexagram.
The same idea also arises from the fact that
· in the present case
o it is two strong lines (the fourth and the fifth) that bring about the gathering together
whereas
· in the former case
o one strong line (the fifth) stands in the midst of weak lines.
THE JUDGMENT
GATHERING TOGETHER.
Success.
The king approaches his temple.
It furthers one to see the great man.
This brings success.
Perseverance furthers.
· To bring great offerings creates good fortune.
· It furthers one to undertake something,
The gathering together of people in large communities is either
· a natural occurrence, as in the case of the family, or
· an artificial one, as in the case of the state.
The family gathers about the father as its head.
The perpetuation of this gathering in groups is achieved through
the sacrifice to the ancestors,
at which the whole clan is gathered together.
Through the collective piety of the living members of the family,
the ancestors become so integrated in the spiritual life of the family that
it cannot be
· dispersed or
· dissolved.
Where men are to be gathered together,
religious forces are needed.
But there must also be a human leader
to serve as the center of the group.
In order to be able to bring others together,
this leader must first of all be collected within himself.
Only collective moral force can unite the world.
Such great times of unification will leave great achievements behind them.
This is the significance of the great offerings that are made.
In the secular sphere likewise there is need of great deeds in the time of GATHERING TOGETHER.
THE IMAGE
Over the earth, the lake: The image Of GATHERING TOGETHER.
Thus the superior man renews his weapons In order to meet the unforeseen.
If the water in the lake gathers until it rises above the earth,
there is danger of a break-through.
Precautions must be taken to prevent this.
Similarly
· where men gather together in great numbers,
o strife is likely to arise;
· where possessions are collected,
o robbery is likely to occur.
Thus in the time of GATHERING TOGETHER
we must arm promptly to ward off the unexpected.
Human woes usually come as a result of unexpected events
against which we are not forearmed.
If
· we are prepared,
· they can be prevented.
THE LINES
Six in the second place means:
Letting oneself be drawn
· Brings good fortune and
· remains blameless.
If
· one is sincere,
· It furthers one to bring even a small offering.
In the time of GATHERING TOGETHER,
we should make no arbitrary choice of the way.
There are secret forces at work,
leading together those who belong together.
· We must yield to this attraction;
then
· we make no mistakes.
Where inner relationships exist,
· no great preparations and
· formalities
are necessary.
· People understand one another forthwith,
just as
· the Divinity graciously accepts a small offering if it comes from the heart.
Nine in the fourth place means:
Great good fortune.
No blame.
This describes
a man who gathers people around him in the name of his ruler.
Since
· he is
o not striving for any special advantages for himself
o but is working unselfishly to bring about general unity,
· his work is crowned with success, and
· everything becomes as it should be.
MOVING HEXAGRAM
HEXAGRAM 29 – K’an – The Abysmal (Water)
Above K’AN THE ABYSMAL, WATER
Below K’AN THE ABYSMAL, WATER
This hexagram consists of a doubling of the trigram K’an.
It is one of the eight hexagrams in which doubling occurs.
The trigram K’an means a plunging in.
A yang line
· has plunged in between two yin lines and
· is closed in by them like water in a ravine.
The trigram K’an is also the middle son.
· The Receptive has obtained the middle line of the Creative, and thus
· K’an develops.
As an image it represents water,
the water that
· comes from above and
· is in motion on earth in
o streams and
o rivers,
giving rise to all life on earth.
In man’s world K’an represents
· the heart,
· the soul locked up within the body,
· the principle of light inclosed in the dark – that is, reason.
The name of the hexagram, because the trigram is doubled,
has the additional meaning, "repetition of danger."
Thus the hexagram is intended to designate
· an objective situation to which one must become accustomed,
· not a subjective attitude.
For danger due to a subjective attitude means either
· foolhardiness or
· guile.
Hence too a ravine is used to symbolize danger;
it is a situation in which
· a man is in the same pass as the water in a ravine,
and, like the water,
· he can escape if he behaves correctly.
THE JUDGMENT
The Abysmal repeated.
If you are sincere,
· you have success in your heart, And
· whatever you do succeeds.
Through repetition of danger we grow accustomed to it.
Water sets the example for the right conduct under such circumstances.
It
· flows on and on, and
· merely fills up all the places through which it flows;
it
· does not shrink from any dangerous spot nor from any plunge, and
· nothing can make it lose its own essential nature.
It
· remains true to itself under all conditions.
Thus likewise,
· if one is sincere when confronted with difficulties,
o the heart can penetrate the meaning of the situation.
And
· once we have gained inner mastery of a problem,
o it will come about naturally that the action we take will succeed.
In danger all that counts is really
· carrying out all that has to be done – thoroughness – and
· going forward, in order not to perish through tarrying in the danger.
Properly used,
danger can have an important meaning as a protective measure.
Thus
· heaven has its perilous height
o protecting it against every attempt at invasion,
and
· earth has its mountains and bodies of water,
o separating countries by their dangers.
Thus also
· rulers make use of danger to protect themselves
o against attacks from without and
o against turmoil within.
THE IMAGE
Water
· flows on uninterruptedly and
· reaches its goal:
The image of the Abysmal repeated.
Thus the superior man
· walks in lasting virtue And
· carries on the business of teaching.
· Water reaches its goal by flowing continually.
· It fills up every depression before it flows on.
The superior man follows its example;
· he is concerned that goodness
o should be an established attribute of character
o rather than an accidental and isolated occurrence.
So likewise in teaching others
everything depends on consistency,
for it is only through repetition that the pupil makes the material his own.
