|
|
6 |
|
H |
H |
H |
|
3 |
3 |
3 |
|
9 |
|
|
|
5 |
|
H |
T |
T |
|
3 |
2 |
2 |
|
7 |
|
|
|
4 |
|
H |
H |
T |
|
3 |
3 |
2 |
|
8 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
3 |
|
H |
H |
T |
|
3 |
3 |
2 |
|
8 |
|
|
|
2 |
|
T |
T |
T |
|
2 |
2 |
2 |
|
6 |
|
|
|
1 |
|
H |
T |
T |
|
3 |
2 |
2 |
|
7 |
|
HEXAGRAM 42 – I – Increase
Above SUN THE GENTLE, WIND
Below CHEN THE AROUSING, THUNDER
The idea of increase is expressed in the fact that
the strong lowest line of the upper trigram has
· sunk down and
· taken its place under the lower trigram.
This conception also expresses the fundamental idea on which the Book of Changes is based.
To rule truly is to serve.
A sacrifice of the higher element that
· produces an increase of the lower
· is called an out-and-out increase:
it indicates the spirit that alone has power to help the world.
THE JUDGMENT
INCREASE.
· It furthers one
o To undertake something.
· It furthers one
o to cross the great water.
Sacrifice on the part of those above
for the increase of those below
fills the people with a sense of
· joy and
· gratitude
that is extremely valuable for the flowering of the commonwealth.
When people are thus devoted to their leaders,
· undertakings are possible, and
· even difficult and dangerous enterprises will succeed.
Therefore in such times of
· progress and
· successful development
it is necessary to
· work and
· make the best use of the time.
This time resembles that of the marriage of heaven and earth, when
the earth partakes of the creative power of heaven,
· forming and
· bringing forth
living beings.
· The time of INCREASE does not endure,
therefore
· it must be utilized while it lasts.
THE IMAGE
Wind and thunder: the image Of INCREASE.
Thus the superior man:
· If he sees good,
o he imitates it;
· If he has faults,
o he rids himself of them.
While observing how thunder and wind increase and strengthen each other,
a man can note the way to
· self-increase and
· self-improvement.
When
· he discovers good in others,
· he should imitate it and thus make everything on earth his own.
If
· he perceives something bad in himself,
· let him rid himself of it. In this way he becomes free of evil.
This ethical change represents the most important increase of personality.
THE LINES
Six in the second place means:
Someone does indeed increase him
Ten pairs of tortoises cannot oppose it.
Constant perseverance brings good fortune.
The king presents him before God.
Good fortune.
A man brings about real increase
by producing in himself the conditions for it.
That is, through
· receptivity to and
· love of the good.
Thus
the thing for which he strives comes of itself,
with the inevitability of natural law.
Where increase is thus in harmony with the highest laws of the universe,
it can not be prevented by any constellation of accidents.
But
everything depends on his not letting unexpected good fortune make him heedless;
he must make it his own through
· inner strength and
· steadfastness.
Then
he
· acquires meaning before God and man, and
· can accomplish something for the good of the world.
Nine at the top means:
· He brings increase to no one.
o Indeed, someone even strikes him.
· He does not keep his heart constantly steady.
o Misfortune.
The meaning here is that through renunciation
o those in high place
o should bring increase to those below.
By
· neglecting this duty and
· helping no one,
they in turn
· lose the furthering influence of others and
· soon find themselves alone.
In this way they invite attacks.
An attitude
not permanently in harmony with the demands of the time
will necessarily bring misfortune with it.
Confucius says about this line:
· The superior man sets his person at rest before he moves;
· he composes his mind before he speaks;
· he makes his relations firm before he asks for something.
· By attending to these three matters, the superior man gains complete security.
But
· if a man is brusque in his movements, others will not cooperate.
· If he is agitated in his words, they awaken no echo in others.
· If he asks for something without having first established relations, it will not be given to him.
· If no one is with him, those who would harm him draw near.
MOVING HEXAGRAM
HEXAGRAM 60 – Chieh – Limitation
Above K’AN THE ABYSMAL, WATER
Below TUI THE JOYOUS, LAKE
A lake occupies a limited space.
When more water comes into it,
it overflows.
Therefore limits must be set for the water.
The image shows
· water below and
· water above,
with the firmament between them as a limit.
The Chinese word for limitation really denotes
the joints that divide a bamboo stalk.
· In relation to ordinary life
o it means the thrift that sets fixed limits upon expenditures.
· In relation to the moral sphere
o it means the fixed limits that the superior man sets upon his actions –
§ the limits of
· loyalty and
· disinterestedness.
THE JUDGMENT
LIMITATION.
Success.
Galling limitation must not be persevered in.
· Limitations are troublesome,
but
· they are effective.
If
· we live economically in normal times,
· we are prepared for times of want.
To be sparing saves us from humiliation.
Limitations are also indispensable in the regulation of world conditions.
In nature there are
· fixed limits for summer and winter, day and night, and
· these limits give the year its meaning.
In the same way,
economy, by
· setting fixed limits upon expenditures,
· acts to
o preserve property and
o prevent injury to the people.
But in limitation
we must observe due measure.
If
· a man should seek to impose galling limitations upon his own nature,
o it would be injurious.
And if
· he should go too far in imposing limitations on others,
o they would rebel.
Therefore
it is necessary to set limits even upon limitations
THE IMAGE
Water over lake: the image of LIMITATION.
Thus the superior man
· Creates number and measure, And
· examines the nature of
o virtue and
o correct conduct.
A lake is something limited.
Water is inexhaustible.
· A lake can contain only a definite amount of the infinite quantity of water;
o this is its peculiarity.
· In human life too the individual achieves significance through
o discrimination and
o the setting of limits.
Therefore what concerns us here is
the problem of clearly defining these discriminations,
which are, so to speak,
the backbone of morality.
Unlimited possibilities are not suited to man;
· if they existed,
· his life would only dissolve in the boundless.
To become strong,
· a man’s life needs the limitations
o ordained by duty and
o voluntarily accepted.
The individual attains significance as a free spirit only
· by surrounding himself with these limitations and
· by determining for himself what his duty is.
