West Fraser Timber Co Ltd WFG under CEO Raymond Ferris

West Fraser Timber Co Ltd WFG under CEO Raymond Ferris

 

HEXAGRAM 10 – Lu – Treading (Conduct)

Above    CH’IEN    THE CREATIVE, HEAVEN

Below    TUI        THE JOYOUS, LAKE

1. The name of the hexagram means on the one hand the right way of conducting oneself.
   

• Heaven, the father, is above,
  

and

• the lake, the youngest daughter, is below.
  

This shows the difference between high and low, upon which

composure, correct social conduct, depends.

1. On the other hand, the word for the name of the hexagram, TREADING, 1
   

   means literally treading upon something.
   

   The small and cheerful [Tui] treads upon the large and strong [Ch’ien].
   

   The direction of movement of the two primary trigrams is upward.
   

   The fact that the strong treads on the weak is not mentioned in the Book of Changes,
   

   because it is taken for granted.
   

   For the weak to take a stand against the strong is not dangerous here,
   

   because it happens in good humor [Tui] and without presumption,
   

so that

the strong man is not irritated but takes it all in good part.

 

THE JUDGMENT

TREADING.

Treading upon the tail of the tiger.

It does not bite the man.

Success.

The situation is really difficult.

That which is strongest and that which is weakest are close together.

• The weak follows behind the strong and worries it.
  
• The strong, however, acquiesces and does not hurt the weak,
  

because the contact is in good humor and harmless.

In terms of a human situation, one is handling wild, intractable people. In such a case one’s purpose will be achieved if one behaves with decorum. Pleasant manners succeed even with irritable people.

 

THE IMAGE

Heaven above, the lake below: The image Of TREADING.

Thus the superior man

• discriminates between high and low,
  

And thereby

• fortifies the thinking of the people.
  

Heaven and the lake show a difference of elevation that inheres in the natures of the two,

hence

no envy arises.

Among mankind also there are necessarily differences of elevation;

it is impossible to bring about universal equality.

But it is important that differences in social rank should not be arbitrary and unjust,

for if this occurs, envy and class struggle are the inevitable consequences.

• If, on the other hand, external differences in rank correspond with differences in inner worth,
  

and

• if inner worth forms the criterion of external rank,
  

people acquiesce and order reigns in society.

 

THE LINES

 

Nine in the second place means:

Treading a smooth, level course.

The perseverance of a dark man(2)

Brings good fortune.

The situation of a lonely sage is indicated here.

He

remains withdrawn from the bustle of life,

seeks nothing,

asks nothing of anyone, and

is not dazzled by enticing goals.

He

is true to himself and

travels through life unassailed, on a level road.

Since

• he is content and does not challenge fate,
  
• he remains free of entanglements.
  

 

0 Six in the third place means:

• A one-eyed man is able to see,
  
• A lame man is able to tread.
  

He treads on the tail of the tiger.

The tiger bites the man.

Misfortune.

Thus does a warrior act on behalf of his great prince.

• A one-eyed man can indeed see, but not enough for clear vision.
  
• A lame man can indeed tread, but not enough to make progress.
  

If

in spite of such defects

a man considers himself strong and consequently exposes himself to danger,

he is inviting disaster, for he is undertaking something beyond his strength .

This reckless way of plunging ahead,

regardless of the adequacy of one’s powers,

can be justified only in the case of a warrior battling for his prince.

 

Nine in the fourth place means:

He treads on the tail of the tiger.

Caution and circumspection

Lead ultimately to good fortune.

This text refers to a dangerous enterprise.

The inner power to carry it through is there, but

this inner power is combined with hesitating caution in one’s external attitude.

This line contrasts with the preceding line, which is

• weak within but
  
• outwardly presses forward.
  

Here one is sure of ultimate success,

which consists in achieving one’s purpose,

that is, in overcoming danger by going forward.

 

 

MOVING HEXAGRAM

 

 

HEXAGRAM 37 – Chia Jen – The Family (The Clan)

Above    SUN    THE GENTLE, WIND

Below    LI    THE CLINGING, FIRE

This hexagram represents the laws obtaining within the family.

• The strong line at the top represents the father,
  
• the lowest the son.
  
• The strong, line in the fifth place represents the husband,
  
• the yielding second line the wife.
  

On the other hand,

• the two strong lines in the fifth and the third place represent two brothers,
  

and

• the two weak lines correlated with them in the fourth and the second place stand for their respective wives.
  

Thus all the

• connections and
  
• relationships
  

within the family find their appropriate expression.

Each individual line has the character according with its place.

The fact that a strong line occupies the sixth place

-where a weak line might be expected –

indicates very clearly

the strong leadership that must come from the head of the family.

The line is to be considered here

• not in its quality as the sixth
  
• but in its quality as the top line.
  

THE FAMILY shows the laws operative within the household that,

transferred to outside life,

keep the state and the world in order.

The influence that goes out from within the family is represented

by the symbol of the wind created by fire.

 

 

THE JUDGMENT

THE FAMILY

The perseverance of the woman furthers.

The foundation of the family is the relationship between husband and wife.

The tie that holds the family together lies in the

loyalty and

perseverance of the wife.

• Her place is within (second line), while
  
• that of the husband is without (fifth line).
  

It is in accord with the great laws of nature that husband and wife

take their proper places.

Within the family a strong authority is needed;

this is represented by the parents.

If

• the father is really a father and
  
• the son a son,
  

if

• the elder brother fulfills his position, and
  
• the younger fulfills his,
  

if

• the husband is really a husband and
  
• the wife a wife,
  

then the family is in order.

When the family is in order,

all the social relationships of mankind will be in order.

Three of the five social relationships are to be found within the family –

• that between father and son,
  

  which is the relation of love,
  

• that between husband and wife,
  

  which is the relation of chaste conduct, and
  

• that between elder and younger brother,
  

  which is the relation of correctness.
  

• The loving reverence of the son is then carried over
  

  to the prince in the form of faithfulness to duty;
  

• the affection and correctness of behavior existing between the two brothers are extended
  
• to a friend in the form of loyalty, and
  
• to a person of superior rank in the form of deference.
  

The family is society in embryo;

it is the native soil on which performance of moral duty is made easy through natural affection,

• so that within a small circle a basis of moral practice is created, and
  
• this is later widened to include human relationships in general.
  

 

 

THE IMAGE

Wind comes forth from fire: The image Of THE FAMILY.

Thus the superior man has

• substance in his words And
  
• duration in his way of life.
  

Heat creates energy:

this is signified by the wind

• stirred up by the fire and
  
• issuing forth from it.
  

This represents influence working from within outward.

The same thing is needed in the regulation of the family.

Here too

the influence on others must proceed from one’s own person.

In order to be capable of producing such an influence,

• one’s words must have power, and
  
• this they can have only if they are based on something real,
  

just as

• flame depends on its fuel.
  

Words have influence only when they are

• pertinent and
  
• clearly related to definite circumstances.
  

General discourses and admonitions have no effect whatsoever.

Furthermore,

• the words must be supported by one’s entire conduct,
  

just as

• the wind is made effective by its duration.
  

Only

• firm and
  
• consistent conduct
  

will make such an impression on others that

they can

• adapt and
  
• conform to it.
  

If words and conduct are not in accord and not consistent,

they will have no effect.

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