Tag: I Ching

#22, line 5, #37

This hexagram shows a fire that breaks out of the secret depths of the earth and, blazing up, illuminates and beautifies the mountain, the heavenly heights. Grace-beauty of form-is necessary in any union if it is to be well ordered and pleasing rather than disordered and chaotic.

GRACE has success.
In small matters
It is favorable to undertake something.

Grace brings success. However, it is not the essential or fundamental thing; it is only the ornament and must therefore be used sparingly and only in little things. In the lower trigram of fire a yielding line comes between two strong lines and makes them beautiful, but the strong lines are the essential content and the weak line is the beautifying form. In the upper trigram of the mountain, the strong line takes the lead, so that here again the strong element must be regarded as the decisive factor. In nature we see in the sky the strong light of the sun; the life of the world depends on it. But this strong, essential thing is changed and given pleasing variety by the moon and the stars. In human affairs, aesthetic form comes into being when traditions exist that, strong and abiding like mountains, are made pleasing by a lucid beauty. By contemplating the forms existing in the heavens we come to understand time and its changing demands. Through contemplation of the forms existing in human society it becomes possible to shape the world.¹ Fire at the foot of the mountain:
The image of GRACE.
Thus does the superior man proceed
When clearing up current affairs.
But he dare not decide controversial issues in this way.

The fire, whose light illuminates the mountain and makes it pleasing, does not shine far; in the same way, beautiful form suffices to brighten and to throw light upon matters of lesser moment, but important questions cannot be decided in this way. They require greater earnestness.

1. This hexagram shows tranquil beauty – clarity within, quiet without. This is the tranquillity of pure contemplation. When desire is silenced and the will comes to rest, the world-as-idea becomes manifest. In this aspect the world is beautiful and removed from the struggle for existence. This is the world of art. However, contemplation alone will not put the will to rest absolutely. It will awaken again, and then all the beauty of form will appear to have been only a brief moment of exaltation. Hence this is still not the true way of redemption. For this reason Confucius felt very uncomfortable when once, on consulting the oracle, he obtained the hexagram of GRACE.

Six in the fifth place means:
Grace in the hills and gardens.
The roll of silk is meagre and small.
Humiliation, but in the end good fortune.

A man withdraws from contact with people of the lowlands, who seek nothing but magnificence and luxury, into the solitude of the heights. There he finds an individual to look up to, whom he would like to have as a friend. But the gifts he has to offer are poor and few, so that he feels ashamed. However, it is not the material gifts that count, but sincerity of feeling, and so all goes well in the end.

The foundation of the family is the relationship between husband and wife. The tie that hold 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 fulfils his position, and the younger fulfils 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 the 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.

Wind comes forth from fire:¹
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 form 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.

#3

THE NAME of the hexagram, Chun, really connotes a blade of grass pushing against an obstacle as it sprouts out of the earth – hence the meaning, “difficulty at the beginning.”
The hexagram indicates the way in which heaven and earth bring forth individual beings. It is their first meeting, which is beset with difficulties. The lower trigram Chên is the Arousing (51); its motion is upward and its image is thunder. The upper trigram K’an stands for the Abysmal (29), the dangerous. Its motion is downward and its image is rain. The situation points to teeming, chaotic profusion; thunder and rain fill the air. But the chaos clears up. While the Abysmal sinks, the upward movement eventually passes beyond the danger. A thunderstorm brings release from tension, and all things breathe freely again.

Difficulty at the beginning works supreme success,
Furthering through perseverance.
Nothing should be undertaken.
It furthers one to appoint helpers.

TIMES OF GROWTH are beset with difficulties. They resemble a first birth. But these difficulties arise from the very profusion of all that is struggling to attain form. Everything is in motion: therefore if one perseveres there is a prospect of great success, in spite of the existing danger. When it is a man’s fate to undertake such new beginnings, everything is still unformed, dark. Hence he must hold back, because any premature move might bring disaster. Likewise, it is very important not to remain alone; in order to overcome the chaos he needs helpers. This is not to say, however, that he himself should look on passively at what is happening. He must lend his hand and participate with inspiration and guidance.

Clouds and thunder:
The image of difficulty at the beginning.
Thus the superior man
Brings order out of confusion.

CLOUDS AND THUNDER are represented by definite decorative lines; this means that in the chaos of difficulty at the beginning, order is already implicit. So too the superior man has to arrange and organise the inchoate profusion of such times of beginning, just as one sorts out silk threads from a knotted tangle and binds them into skeins. In order to find one’s place in the infinity of being, one must be able both to separate and to unite.

#52, line 4, #50

The image of this hexagram is the mountain, the youngest son of heaven and earth. The male principle is at the top, because it strives upward by nature; the female principle is below, since the direction of its movement is downward. Thus there is rest because the movement has come to its normal end.
In its application to man, the hexagram turns upon the problem of achieving a quiet heart. It is very difficult to bring quiet to the heart. While Buddhism strives for rest through an ebbing away of all movement in nirvana, the Yi Jing holds that rest is merely a state of polarity that always posits movement as its complement. Possibly the words of the text embody directions for the practice of yoga.

KEEPING STILL. Keeping his back still
So that he no longer feels his body.
He goes into his courtyard
And does not see his people.
No blame.

True quiet means keeping still when the time has come to keep still, and going forward when the time has come to go forward. In this way rest and movement are in agreement with the demands of the time, and thus there is light in life.
The hexagram signifies the end and the beginning of all movement. The back is named because in the back are located all the nerve fibres that mediate movement. If the movement of these spinal nerves is brought to a standstill, the ego, with its restlessness, disappears as it were. When a man has thus become calm, he may turn to the outside world. He no longer sees in it the struggle and tumult of individual beings, and therefore he has that true peace of mind which is needed for understanding the great laws of the universe and for acting in harmony with them. Whoever acts from these deep levels makes no mistakes.

Mountains standing close together:
The image of KEEPING STILL.
Thus the superior man
Does not permit his thoughts
To go beyond his situation.

The heart thinks constantly. This cannot be changed, but the movements of the heart – that is, a man’s thoughts – should restrict themselves to the immediate situation. All thinking that goes beyond this only makes the heart sore.

As has been pointed out above in the comment on the Judgement, keeping the back at rest means forgetting the ego. This is the highest stage of rest. Here this stage has not yet been reached: the individual in this instance, though able to keep the ego, with its thoughts and impulses, in a state of rest, is not yet quite liberated from its dominance. Nonetheless, keeping the heart at rest is an important function, leading in the end to the complete elimination of egotistic drives. Even though at this point one does not yet remain free from all the dangers of doubt and unrest, this frame of mind is not a mistake, as it leads ultimately to that other, higher level.

At the same time, the image suggests the idea of nourishment. The ting, cast of bronze, was the vessel that held the cooked viands in the temple of the ancestors and at banquets. The head of the family served the food from the ting into the bowls of the guests.¹
THE WELL (48) likewise has the secondary meaning of giving nourishment, but rather more in relation to the people. The ting, as a utensil pertaining to a refined civilisation, suggests the fostering and nourishing of able men, which redounded to the benefit of the state.²
This hexagram and THE WELL are the only two in the Yi Jing that represent concrete, man-made objects. Yet here too the thought has its abstract connotation.
Sun, below, is wood and wind; Li, above, is flame. Thus together they stand for the flame kindled by wood and wind, which likewise suggests the idea of preparing food.

THE JUDGEMENT

THE CALDRON. Supreme good fortune.
Success.

While THE WELL relates to the social foundation of our life, and this foundation is likened to the water that serves to nourish growing wood, the present hexagram refers to the cultural superstructure of society. Here it is the wood that serves as nourishment for the flame, the spirit. All that is visible must grow beyond itself, extend into the realm of the invisible. Thereby it receives its true consecration and clarity and takes firm root in the cosmic order.
Here we see civilisation as it reaches its culmination in religion. The ting serves in offering sacrifice to God. The highest earthly values must be sacrificed to the divine. But the truly divine does not manifest itself apart from man. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility; this brings inner enlightenment and true understanding of the world, and this leads to great good fortune and success.

Fire over wood:
The image of THE CALDRON.
Thus the superior man consolidates his fate
By making his position correct.

The fate of fire depends on wood; as long as there is wood below, the fire burns above. It is the same in human life; there is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing. These words contain hints about fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga.

#21, line 5, #13

As a result the lips cannot meet. To bring them together one must bite energetically through the obstacle. Since the hexagram is made up of the trigrams for thunder and for lightning, it indicates how obstacles are forcibly removed in nature. Energetic biting through overcomes the obstacle that prevents joining of the lips; the storm with its thunder and lightning overcomes the disturbing tension in nature. Recourse to law and penalties overcomes the disturbances of harmonious social life caused by criminals and slanderers. The theme of this hexagram is a criminal lawsuit, in contradistinction to that of Sung, CONFLICT (6), which refers to civil suits.

BITING THROUGH has success.
It is favorable to let justice be administered.

When an obstacle to union arises, energetic biting through brings success. This is true in all situations. Whenever unity cannot be established, the obstruction is due to a talebearer and traitor who is interfering and blocking the way. To prevent permanent injury, vigorous measures must be taken at once. Deliberate obstruction of this sort does not vanish of its own accord. Judgement and punishment are required to deter or obviate it.
However, it is important to proceed in the right way. The hexagram combines Li, clarity, and Chên, excitement. Li is yielding, Chên is hard. Unqualified hardness and excitement would be too violent in meting out punishment; unqualified clarity and gentleness would be too weak. The two together create the just measure. It is of moment that the man who makes the decisions (represented by the fifth line) is gentle by nature, while he commands respect by his conduct in his position.

Thunder and lightning:
The image of BITING THROUGH.
Thus the kings of former times made firm the laws
Through clearly defined penalties.

Penalties are the individual applications of the law. The laws specify the penalties. Clarity prevails when mild and severe penalties are clearly differentiated, according to the nature of the crimes. This is symbolized by the clarity of lightning. The law is strengthened by a just application of penalties. This is symbolized by the terror of thunder. This clarity and severity have the effect of instilling respect; it is not that the penalties are ends in themselves. The obstructions in the social life of man increase when there is lack of clarity in the penal codes and slackness in executing them. The only way to strengthen the law is to make it clear and to make penalties certain and swift.

Six in the fifth place means:
Bites on dried lean meat.
Receives yellow gold.
Perseveringly aware of danger.
No blame.

The case to be decided is indeed not easy but perfectly clear. Since we naturally incline to leniency, we must make every effort to be like yellow gold — that is, as true as gold and as impartial as yellow, the color of the middle [the mean]. It is only by remaining conscious of the dangers growing out of the responsibility we have assumed that we can avoid making mistakes.

FELLOWSHIP WITH MEN in the open.
Success.
It furthers one to cross the great water.
The perseverance of the superior man furthers.

True fellowship among men must be based on a concern that is universal. It is not the private interests of the individual that create lasting fellowship among men, but rather the goals of humanity. That is why it is said that fellowship with men in the open succeeds. If unity of this kind prevails, even difficult and dangerous tasks, such as crossing the great water, can be accomplished. But in order to bring about this sort of fellowship, a persevering and enlightened leader is needed – a man with clear, convincing, and inspiring aims and the strength to carry them out. (The inner trigram means clarity; the outer, strength.)

Heaven together with fire:
The image of FELLOWSHIP WITH MEN.
Thus the superior man organises the clans
And makes distinctions between things.

Heaven has the same direction of movement as fire, yet it is different from fire. Just as the luminaries in the sky serve for the systematic division and arrangement of time, so human society and all things that really belong together must be organically arranged. Fellowship should not be a mere mingling of individuals or of things – that would be chaos, not fellowship. If fellowship is to lead to order, there must be organisation within diversity.

#63, line 6, #37

The transition from confusion to order is completed, and everything is in its proper place even in particulars. The strong lines are in the strong places, the weak lines in the weak places. This is a very favorable outlook, yet it gives reason for thought. For it is just when perfect equilibrium has been reached that any movement may cause order to revert to disorder. The one strong line that has moved to the top, thus effecting complete order in details, is followed by the other lines, each moving according to its nature, and thus suddenly there arises again the hexagram P’i, STANDSTILL (12).
Hence the present hexagram indicates the conditions of a time of climax, which necessitate the utmost caution.

AFTER COMPLETION. Success in small matters.
Perseverance furthers.
At the beginning good fortune.
At the end disorder.

The transition from the old to the new time is already accomplished. In principle, everything stands systematised, and it is only in regard to details that success is still to be achieved. In respect to this, however, we must be careful to maintain the right attitude. Everything proceeds as if of its own accord, and this can all too easily tempt us to relax and let things take their course without troubling over details. Such indifference is the root of all evil. Symptoms of decay are bound to be the result. Here we have the rule indicating the usual course of history. But this rule is not an inescapable law. He who understands it is in position to avoid its effects by dint of unremitting perseverance and caution.

Water over fire: the image of the condition
In AFTER COMPLETION.
Thus the superior man
Takes thought of misfortune
And arms himself against it in advance.

When water in a kettle hangs over fire, the two elements stand in relation and thus generate energy (cf. the production of steam). But the resulting tension demands caution. If the water boils over, the fire is extinguished and its energy is lost. If the heat is too great, the water evaporates into the air. These elements here brought into relation and thus generating energy are by nature hostile to each other. Only the most extreme caution can prevent damage. In life too there are junctures when all forces are in balance and work in harmony, so that everything seems to be in the best of order. In such times only the sage recognizes the moments that bode danger and knows how to banish it by means of timely precautions.

Six at the top means:
He gets his head in the water. Danger.

Here in conclusion another warning is added. After crossing a stream, a man’s head can get into the water only if he is so imprudent as to turn back. As long as he goes forward and does not look back, he escapes this danger. But there is a fascination in standing still and looking back on a peril overcome. However, such vain self-admiration brings misfortune. It leads only to danger, and unless one finally resolves to go forward without pausing, one falls a victim to this danger.

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 JUDGEMENT

THE FAMILY. The perseverance of the woman furthers.

The foundation of the family is the relationship between husband and wife. The tie that hold 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 fulfils his position, and the younger fulfils 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 the 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.

Wind comes forth from fire:¹
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 form 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.

#39, line 6, #33

The hexagram pictures a dangerous abyss lying before us and a steep, inaccessible mountain rising behind us. We are surrounded by obstacles; at the same time, since the mountain has the attribute of keeping still, there is implicit a hint as to how we can extricate ourselves. The hexagram represents obstructions that appear in the course of time but that can and should be overcome. Therefore all the instruction given is directed to overcoming them.

OBSTRUCTION. The southwest furthers.
The northeast does not further.
It furthers one to see the great man.
Perseverance brings good fortune.

The southwest is the region of retreat, the northeast that of advance. Here an individual is confronted by obstacles that cannot be overcome directly. In such a situation it is wise to pause in view of the danger and to retreat. However, this is merely a preparation for overcoming the obstructions. One must join forces with friends of like mind and put himself under the leadership of a man equal to the situation: then one will succeed in removing the obstacles. This requires the will to persevere just when one apparently must do something that leads away from his goal. This unswerving inner purpose brings good fortune in the end. An obstruction that lasts only for a time is useful for self-development. This is the value of adversity.

Water on the mountain:
The image of OBSTRUCTION.
Thus the superior man turns his attention to himself
And moulds his character.

Difficulties and obstructions throw a man back upon himself. While the inferior man seeks to put the blame on other persons, bewailing his fate, the superior man seeks the error within himself, and through this introspection the external obstacle becomes for him an occasion for inner enrichment and education.

Six at the top means:
Going leads to obstructions,
Coming leads to great good fortune.
It furthers one to see the great man.

This refers to a man who has already left the world and its tumult behind him. When the time of obstructions arrives, it might seem that the simplest thing for him to do would be to turn his back upon the world and take refuge in the beyond. But this road is barred to him. He must not seek his own salvation and abandon the world to its adversity. Duty calls him back once more into the turmoil of life. Precisely because of his experience and inner freedom, he is able to create something both great and complete that brings good fortune. And it is favorable to see the great man in alliance with whom one can achieve the work of rescue.

The power of the dark is ascending. The light retreats to security, so that the dark cannot encroach upon it. This retreat is a matter not of man’s will but of natural law. Therefore in this case withdrawal is proper; it is the correct way to behave in order not to exhaust one’s forces.¹
In the calendar this hexagram is linked with the sixth month (July-August), in which the forces of winter are already showing their influence.

RETREAT. Success.
In what is small, perseverance furthers.

Conditions are such that the hostile forces favored by the time are advancing. In this case retreat is the right course, and it is through retreat that success is achieved. But success consists in being able to carry out retreat correctly. Retreat is not to be confused with flight. Flight means saving oneself under any circumstances, whereas retreat is a sign of strength. We must be careful not to miss the right moment while we’re in full possession of power and position. Then we shall be able to interpret the signs of the time before it is too late and to prepare for provisional retreat instead of being drawn into a desperate life-and-death struggle. Thus we do not simply abandon the field to the opponent; we make it difficult for him to advance by showing perseverance in single acts of resistance. In this way we prepare, while retreating, for the counter- movement. Understanding the laws of a constructive retreat of this sort is not easy. The meaning that lies hidden in such a time is important.

Mountain under heaven: the image of RETREAT.
Thus the superior man keeps the inferior man at a distance,
Not angrily but with reserve.

The mountain rises up under heaven, but owing to its nature it finally comes to a stop. Heaven on the other hand retreats upward before it into the distance and remains out of reach. This symbolises the behavior of the superior man toward a climbing inferior; he retreats into his own thoughts as the inferior man comes forward. He does not hate him, for hatred is a form of subjective involvement by which we are bound to the hated object. The superior man shows strength (heaven) in that he brings the inferior man to a standstill (mountain) by his dignified reserve.

1. The idea expressed by this hexagram is similar to that in the saying of Jesus: “But I say unto you, That ye resist not evil” (Matt.  5:39).

#59

Wind carries the Mists aloft:
Sage rulers dedicated their lives to serving a Higher Power and built temples that still endure.

The King approaches his temple.
Success if you stay on course.
You may cross to the far shore.

Walls meant to protect have instead separated and isolated.
Your defenses have kept you apart from those whom you most need to touch.
Whatever the reason for discord between you, it is time to lay down your arms.
Dispel the inflexible demands and fears of the Mind so that you may reunite in the Heart.
If you have begrudged, forgive.
If you have torn down, repair.
If you have injured, heal.
If you have judged, pardon.
If you have grasped, let go.

Wind blowing over water disperses it, dissolving it into foam and mist. This suggests that when a man’s vital energy is dammed up within him (indicated as a danger by the attribute of the lower trigram), gentleness serves to break up and dissolve the blockage.

DISPERSION. Success.
The king approaches his temple.
It furthers one to cross the great water.
Perseverance furthers.

The text of this hexagram resembles that of Ts’ui, GATHERING TOGETHER (45). In the latter, the subject is the bringing together of elements that have been separated, as water collects in lakes upon the earth. Here the subject is the dispersing and dissolving of divisive egotism. DISPERSION shows the way, so to speak, that leads to gathering together. This explains the similarity of the two texts.
Religious forces are needed to overcome the egotism that divides men. The common celebration of the great sacrificial feasts and sacred rites, which gave expression simultaneously to the interrelation and social articulation of the family and state, was the means employed by the great rulers to unite men. The sacred music and the splendor of the ceremonies aroused a strong tide of emotion that was shared by all hearts in unison, and that awakened a consciousness of the common origin of all creatures. In this way disunity was overcome and rigidity dissolved. A further means to the same end is co-operation in great general undertakings that set a high goal for the will of the people; in the common concentration on this goal, all barriers dissolve, just as, when a boat is crossing a great stream, all hands must unite in a joint task.
But only a man who is himself free of all selfish ulterior considerations, and who perseveres in justice and steadfastness, is capable of so dissolving the hardness of egotism.

The wind drives over the water:
The image of DISPERSION.
Thus the kings of old sacrificed to the Lord
And built temples.

In the autumn and winter, water begins to freeze into ice. When the warm breezes of spring come, the rigidity is dissolved, and the elements that have been dispersed in ice floes are reunited. It is the same with the minds of the people. Through hardness and selfishness the heart grows rigid, and this rigidity leads to separation from all others. Egotism and cupidity isolate men. Therefore the hearts of men must be seized by a devout emotion. They must be shaken by a religious awe in face of eternity – stirred with an intuition of the One Creator of all living beings, and united through the strong feeling of fellowship experienced in the ritual of divine worship.

#45

The Lake rises by welcoming and receiving Earth’s waters:
The King approaches his temple.
It is wise to seek audience with him there.

Success follows this course.
Making an offering will seal your good fortune.
A goal will be realized now.

This is an important Convergence, and you must be part of it.
Look for the Center of this convergence.
Like waters running to the sea, like an astronomical convergence of planets revolving around the sun, you should let the gravity of this Center draw you near.
Others are also drawn to this Center, and among them you will find shared bonds and kindred spirits.
This tribal convergence will give you a clarity of purpose.
You will no longer be alone.

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 centre 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.

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 till 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, strife is likely to arise; where possessions are collected, 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’re not forearmed. If we’re prepared, they can be prevented.

#53, line 5, #52

This hexagram is made up of Sun (wood, penetration) above, i.e., without, and Kên (mountain, stillness) below, i.e., within. A tree on a mountain develops slowly according to the law of its being and consequently stands firmly rooted. This gives the idea of a development that proceeds gradually, step by step. The attributes of the trigrams also point to this: within is tranquillity, which guards against precipitate actions, and without is penetration, which makes development and progress possible.

DEVELOPMENT. The maiden
Is given in marriage.
Good fortune.
Perseverance furthers.

The development of events that leads to a girl’s following a man to his home proceeds slowly. The various formalities must be disposed of before the marriage takes place. This principle of gradual development can be applied to other situations as well; it is always applicable where it is a matter of correct relationships of co-operation, as for instance in the appointment of an official. The development must be allowed to take its proper course. Hasty action would not be wise. This is also true, finally, of any effort to exert influence on others, for here too the essential factor is a correct way of development through cultivation of one’s own personality. No influence such as that exerted by agitators has a lasting effect.
Within the personality too, development must follow the same course if lasting results are to be achieved. Gentleness that is adaptable, but at the same time penetrating, is the outer form that should proceed from inner calm.
The very gradualness of the development makes it necessary to have perseverance, for perseverance alone prevents slow progress from dwindling to nothing.

On the mountain, a tree:
The image of DEVELOPMENT.
Thus the superior man abides in dignity and virtue,
In order to improve the mores.

The tree on the mountain is visible from afar, and its development influences the landscape of the entire region. It does not shoot up like a swamp plant; its growth proceeds gradually. Thus also the work of influencing people can be only gradual. No sudden influence or awakening is of lasting effect. Progress must be quite gradual, and in order to obtain such progress in public opinion and in the mores of the people, it is necessary for the personality to acquire influence and weight. This comes about through careful and constant work on one’s own moral development.

Nine in the fifth place means:
The wild goose gradually draws near the summit.
For three years the woman has no child.
In the end nothing can hinder her.
Good fortune.

The summit is a high place. In a high position one easily becomes isolated. One is misjudged by the very person on whom one is dependent – the woman by her husband, the official by his superior. This is the work of deceitful persons who have wormed their way in. The result is that relationships remain sterile, and nothing is accomplished. But in the course of further development, such misunderstandings are cleared away, and reconciliation is achieved after all.

The image of this hexagram is the mountain, the youngest son of heaven and earth. The male principle is at the top, because it strives upward by nature; the female principle is below, since the direction of its movement is downward. Thus there is rest because the movement has come to its normal end.
In its application to man, the hexagram turns upon the problem of achieving a quiet heart. It is very difficult to bring quiet to the heart. While Buddhism strives for rest through an ebbing away of all movement in nirvana, the Yi Jing holds that rest is merely a state of polarity that always posits movement as its complement. Possibly the words of the text embody directions for the practice of yoga.

KEEPING STILL. Keeping his back still
So that he no longer feels his body.
He goes into his courtyard
And does not see his people.
No blame.

True quiet means keeping still when the time has come to keep still, and going forward when the time has come to go forward. In this way rest and movement are in agreement with the demands of the time, and thus there is light in life.
The hexagram signifies the end and the beginning of all movement. The back is named because in the back are located all the nerve fibres that mediate movement. If the movement of these spinal nerves is brought to a standstill, the ego, with its restlessness, disappears as it were. When a man has thus become calm, he may turn to the outside world. He no longer sees in it the struggle and tumult of individual beings, and therefore he has that true peace of mind which is needed for understanding the great laws of the universe and for acting in harmony with them. Whoever acts from these deep levels makes no mistakes.

THE IMAGE

Mountains standing close together:
The image of KEEPING STILL.
Thus the superior man
Does not permit his thoughts
To go beyond his situation.

The heart thinks constantly. This cannot be changed, but the movements of the heart – that is, a man’s thoughts – should restrict themselves to the immediate situation. All thinking that goes beyond this only makes the heart sore.

#55, line 4, #15

Chên is movement; Li is flame, whose attribute is clarity. Clarity within, movement without-this produces greatness and abundance. The hexagram pictures a period of advanced civilisation.

ABUNDANCE has success.
The king attains abundance.
Be not sad.
Be like the sun at midday.

It is not given to every mortal to bring about a time of outstanding greatness and abundance. Only a born ruler of men is able to do it, because his will is directed to what is great. Such a time of abundance is usually brief. Therefore a sage might well feel sad in view of the decline that must follow. But such sadness does not befit him. Only a man who is inwardly free of sorrow and care can lead in a time of abundance. He must be like the sun at midday, illuminating and gladdening everything under heaven.

Both thunder and lightning come:
The image of ABUNDANCE.
Thus the superior man decides lawsuits
And carries out punishments.

Nine in the fourth place means:
The curtain is of such fullness
That the polestars can be seen at noon.
He meets his ruler, who is of like kind.
Good fortune.

Here the darkness is already decreasing, therefore interrelated elements come together. Here too the complement must be found – the necessary wisdom to complement joy of action. Then everything will go well.

This hexagram is made up of the trigrams Kên, Keeping Still, mountain, and K’un. The mountain is the youngest son of the Creative (1), the representative of heaven and earth. It dispenses the blessings of heaven, the clouds and rain that gather round its summit, and thereafter shines forth radiant with heavenly light. This shows what modesty is and how it functions in great and strong men. K’un, the earth, stands above. Lowliness is a quality of the earth: this is the very reason why it appears in this hexagram as exalted, by being placed above the mountain. This shows how modesty functions in lowly, simple people: they are lifted up by it.

MODESTY creates success.
The superior man carries things through.

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. In obedience to the same law, the moon when it is full begins to wane, and when empty of light it waxes again. This heavenly law works itself out in the fates of men also. It is the law of earth to alter the full and to contribute to the modest. High mountains are worn down by the waters, and the valleys are filled up. It is the law of fate to undermine what is full and to prosper the modest. And men also hate fullness and love the modest.
The destinies of men are subject to immutable laws that must fulfil themselves. But man has it in his power to shape his fate, according as his behavior exposes him to the influence of benevolent or of destructive forces. When a man holds a high position and is nevertheless modest, he shines with the light of wisdom; if he is in a lowly position and is modest, he cannot be passed by. Thus the superior man can carry out his work to the end without boasting of what he has achieved.

Within the earth, a mountain:
The image of MODESTY.
Thus the superior man reduces that which is too much,
And augments that which is too little.
He weighs things and makes them equal.

The wealth of the earth in which a mountain is hidden is not visible to the eye, because the depths are offset by the height of the mountain. Thus high and low complement each other and the result is the plain. Here an effect that it took a long time to achieve, but that in the end seems easy of accomplishment and self-evident, is used as the image of modesty. The superior man does the same thing when he establishes order in the world; he equalises the extremes that are the source of social discontent and thereby creates just and equable conditions.^1 2

1. This hexagram offers a number of parallels to the teachings of the Old and the New Testament, e.g., “And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted” [Matt. 23:12]; “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain” [Isa. 40: 4]; “God resisteth the proud, but giveth grace unto the humble” [Jas. 4: 6]. The concept of the Last Judgment in the Parsee religion shows similar features. The Greek notion of the jealousy of the gods might be mentioned in connection with the third of the biblical passages here cited.

2. There are not many hexagrams in the Book of Changes in which all the lines have an exclusive favorable meaning, as in the hexagram of MODESTY. This shows how great a value Chinese wisdom places on this virtue.

#8, line 4, #45

Deep Waters on the face of the Earth:
Surface waters flow together.
The Superior Person recognizes the situation calls for joining together.
Thus he cultivates friendly relations with all.

Good fortune is possible.
Cast the coins again to discover if you have the qualities needed to lead such a group.
Then there will be no error.
Those uncertain will gradually join.
Those who join too late will meet with misfortune.

This is a time of connection with another or others — not just an alliance, but a melding of parts into a new whole.
Such a connection may be too close, too intense for some.
Consult the oracle again to see if you have the qualities needed to strengthen and withstand such an intense synthesis.

THE WATERS on the surface of the earth flow together wherever they can, as for example in the ocean, where all the rivers come together. Symbolically this connotes holding together and the laws that regulate it. The same idea is suggested by the fact that all the lines of the hexagram except the fifth, the place of the ruler, are yielding. The yielding lines hold together because they are influenced by a man of strong will in the leading position, a man who is their centre of union. Moreover, this strong and guiding personality in turn holds together with the others, finding in them the complement of his own nature.

Holding together brings good fortune.
Inquire of the oracle once again
Whether you possess sublimity, constancy, and perseverance;
Then there is no blame.
Those who are uncertain gradually join.
Whoever comes too late
Meets with misfortune.

WHAT IS required is that we unite with others, in order that all may complement and aid one another through holding together. But such holding together calls for a central figure around whom other persons may unite. To become a centre of influence holding people together is a grave matter and fraught with great responsibility. It requires greatness of spirit, consistency, and strength. Therefore let him who wishes to gather others about him ask himself whether he is equal to the undertaking, for anyone attempting the task without a real calling for it only makes confusion worse than if no union at all had taken place.
But when there is a real rallying point, those who at first are hesitant or uncertain gradually come in of their own accord. Late-comers must suffer the consequences, for in holding together the question of the right time is also important. Relationships are formed and firmly established according to definite inner laws. Common experiences strengthen these ties, and he who comes too late to share in these basic experiences must suffer for it if, as a straggler, he finds the door locked.
If a man has recognized the necessity for union and does not feel strong enough to function as the centre, it is his duty to become a member of some other organic fellowship.

On the earth is water:
The image of holding together.
Thus the kings of antiquity
Bestowed the different states as fiefs
And cultivated friendly relations
With the feudal lords.

WATER FILLS UP all the empty places on the earth and clings fast to it. The social organisation of ancient China was based on this principle of the holding together of dependents and rulers. Water flows to unite with water, because all parts of it are subject to the same laws. So too should human society hold together through a community of interests that allows each individual to feel himself a member of a whole. The central power of a social organisation must see to it that every member finds that his true interest lies in holding together with it, as was the case in the paternal relationship between king and vassals in ancient China.

You express your devotion humbly and openly.
Good fortune if you keep to this course.

Six in the fourth place means:
Hold to him outwardly also.
Perseverance brings good fortune.

Here the relations with a man who is the centre of union are well established. Then we may, and indeed we should, show our attachment openly. But we must remain constant and not allow ourselves to be led astray.

he Lake rises by welcoming and receiving Earth’s waters:
The King approaches his temple.
It is wise to seek audience with him there.

Success follows this course.
Making an offering will seal your good fortune.
A goal will be realized now.

This is an important Convergence, and you must be part of it.
Look for the Center of this convergence.
Like waters running to the sea, like an astronomical convergence of planets revolving around the sun, you should let the gravity of this Center draw you near.
Others are also drawn to this Center, and among them you will find shared bonds and kindred spirits.
This tribal convergence will give you a clarity of purpose.
You will no longer be alone.

This hexagram is related in form and meaning to Pi, HOLDING TOGETHER (8). In the latter, water is over the earth; here 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 it is two strong lines (the fourth and the fifth) that bring about the gathering together, whereas in the former case one strong line (the fifth) stands in the midst of weak lines.

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 centre 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.

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 till 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, strife is likely to arise; where possessions are collected, 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’re not forearmed. If we’re prepared, they can be prevented.

#11, line 4, #34

Heaven and Earth embrace, giving birth to Peace.
The Superior Person serves as midwife, presenting the newborn gift to the people.

The small depart; the great approach.
Success.
Good fortune.

It doesn’t get any better than this.
Everything is in harmony, all obstacles are cleared from your Path, anything you could ask for is right at hand.
This is the Elysian Fields, the Garden of Eden.
The only thing wrong with Peace is that it, too, must change.
Whether you are in this state of harmony now or it is predicted for your future, recognize it as your greatest opportunity to build your resources against less harmonious times.

The Receptive (2), which moves downward, stands above; the Creative (1), which moves upward, is below. Hence their influences meet and are in harmony, so that all living things bloom and prosper. This hexagram belongs to the first month (February-March), at which time the forces of nature prepare the new spring.

THE JUDGEMENT

PEACE. The small departs,
The great approaches.
Good fortune. Success.

This hexagram denotes a time in nature when heaven seems to be on earth. Heaven has placed itself beneath the earth, and so their powers unite in deep harmony. Then peace and blessing descend upon all living things.
In the world of man it is a time of social harmony; those in high places show favor to the lowly, and the lowly and inferior in their turn are well disposed toward the highly placed. There is an end to all feuds.
Inside, at the centre, in the key position, is the light principle; the dark principle is outside. Thus the light has a powerful influence, while the dark is submissive. In this way each receives its due. When the good elements of society occupy a central position and are in control, the evil elements come under their influence and change for the better. When the spirit of heaven rules in man, his animal nature also comes under its influence and takes its appropriate place.
The individual lines enter the hexagram from below and leave it again at the top. Here the small, weak, and evil elements are about to take their departure, while the great, strong, and good elements are moving up. This brings good fortune and success.

Heaven and earth unite: the image of PEACE.
Thus the ruler
Divides and completes the course of heaven and earth;
He furthers and regulates the gifts of heaven and earth,
And so aids the people.

Heaven and earth are in contact and combine their influences, producing a time of universal flowering and prosperity. This stream of energy must be regulated by the ruler of men. It is done by a process of division. Thus men divide the uniform flow of time into the seasons, according to the succession of natural phenomena, and mark off infinite space by the points of the compass. In this way nature in its overwhelming profusion of phenomena is bounded and controlled. On the other hand, nature must be furthered in her productiveness. This is done by adjusting the products to the right time and the right place, which increases the natural yield. This controlling and furthering activity of man in his relation to nature is the work on nature that rewards him.

Instead of stretching to grasp the wealth that may rise out of reach, he stoops to help his companions climb to his level.
They expect his resentment but receive only his faith and love; they no longer fear his power.

Six in the fourth place means:
He flutters down, not boasting of his wealth,
Together with his neighbor,
Guileless and sincere.

In times of mutual confidence, people of high rank come in close contact with the lowly quite simply and without boasting of their wealth. This is not due to the force of circumstances but corresponds with their inmost sentiment. The approach is made quite spontaneously, because it is based on inner conviction.

Thunder fills the Heavens with its awful roar, not out of pride, but with integrity; if it did less, it would not be Thunder:
Because of his Great Power, the Superior Person takes pains not to overstep his position, so that he will not seem intimidating or threatening to the Established Order.

Opportunity will arise along this course.

The Awesome Power available in this hexagram stems from what the Taoists call your Te, a term not perfectly translated into English.
Roughly, it is your Integrity — not in the Western sense of honor — but more in the psychological definition of a full integration of Who You Are.
This Awesome Power is achieved only by fully embracing both the good and the bad, the strong and the weak, the masculine and the feminine — all polarities within you.
Such self-knowledge spawns a Mastery tempered with the humility necessary to rein in and harness this Awesome Power.

The great lines, that is, the light, strong lines, are powerful. Four light lines have entered the hexagram from below and are about to ascend higher. The upper trigram is Chên, the Arousing; the lower is Ch’ien, the Creative. Ch’ien is strong, Chên produces movement. The union of movement and strength gives the meaning of THE POWER OF THE GREAT. The hexagram is linked with the second month (March-April).

THE POWER OF THE GREAT. Perseverance furthers.

The hexagram points to a time when inner worth mounts with great force and comes to power. But its strength has already passed beyond the median line, hence there is danger that one may rely entirely on one’s own power and forget to ask what is right. There is danger too that, being intent on movement, we may not wait for the right time. Therefore the added statement that perseverance furthers. For that is truly great power which does not degenerate into mere force but remains inwardly united with the fundamental principles of right and of justice. When we understand this point – namely, that greatness and justice must be indissolubly united – we understand the true meaning of all that happens in heaven and on earth.

Thunder in heaven above:
The image of THE POWER OF THE GREAT.
Thus the superior man does not tread on paths
That do not accord with established order.

Thunder – electrical energy – mounts upward in the spring. The direction of this movement is in harmony with that of the movement of heaven. It is therefore a movement in accord with heaven, producing great power. However, true greatness depends on being in harmony with what is right. Therefore in times of great power the superior man avoids doing anything that is not in harmony with the established order.

#35, line 3, #50

The Sun shines down upon the Earth:
Constantly honing and refining his brilliance, the Superior Person is a Godsend to his people.
They repay his benevolence with a herd of horses, and he is granted audience three times in a single day.
Promotion.

This is a time of reward for good works.
Those you have helped want to show their gratitude.
Benefits come both from on high and from the humble you uplifted.
Accept all gifts graciously, though the reward may not be what you truly need or hoped for.
Some may bestow more than they can afford to give, but you must realize that they need to feel that they have repaid you.

The hexagram represents the sun rising over the earth. It is therefore the symbol of rapid, easy progress, which at the same time means ever widening expansion and clarity.

PROGRESS. The powerful prince
Is honored with horses in large numbers.
In a single day he is granted audience three times.

As an example of progress, this pictures a time when a powerful feudal lord rallies the other lords around the sovereign and pledges fealty and peace. The sovereign rewards him richly and invites him to a closer intimacy.
A twofold idea is set forth here. The actual effect of the progress emanates from a man who’s in a dependent position and whom the others regard as their equal and are therefore willing to follow. This leader has enough clarity of vision not to abuse his great influence but to use it rather for the benefit of his ruler. His ruler in turn is free of all jealousy, showers presents on the great man, and invites him continually to his court. An enlightened ruler and an obedient servant – this is the condition on which great progress depends.

The sun rises over the earth:
The image of PROGRESS.
Thus the superior man himself
Brightens his bright virtue.

The light of the sun as it rises over the earth is by nature clear. The higher the sun rises, the more it emerges from the dark mists, spreading the pristine purity of its rays over an ever widening area. The real nature of man is likewise originally good, but it becomes clouded by contact with earthly things and therefore needs purification before it can shine forth in its native clarity.

Line 3: He is chosen unanimously to carry out the will of the people.
All self-doubt vanishes.

A man strives onward, in association with others whose backing encourages him. This dispels any cause for regret over the fact that he does not have enough independence to triumph unaided over every hostile turn of fate.

Fire rises hot and bright from the Wood beneath the sacrificial caldron:
The Superior Person positions himself correctly within the flow of Cosmic forces.

Supreme Accomplishment.

Your needs are coming into harmony with the requirements of the Cosmos.
Blending brilliantly with the Dance of Life, you are becoming an actual element of Cosmic Law.
Your goals will now be realized because you no longer cut against the Cosmic grain; you are no longer swimming against the flow of the Tao.
You are acquiring an intuitive sense of what can and cannot be, and aligning your efforts accordingly.

All that is visible must grow beyond itself, extend into the realm of the invisible. Thereby it receives its true consecration and clarity and takes firm root in the cosmic order.
Here we see civilisation as it reaches its culmination in religion. The ting serves in offering sacrifice to God. The highest earthly values must be sacrificed to the divine. But the truly divine does not manifest itself apart from man. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility; this brings inner enlightenment and true understanding of the world, and this leads to great good fortune and success.

Fire over wood:
The image of THE CALDRON.
Thus the superior man consolidates his fate
By making his position correct.

The fate of fire depends on wood; as long as there is wood below, the fire burns above. It is the same in human life; there is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing. These words contain hints about fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga.

#59, line 6, #29
Wind carries the Mists aloft:
Sage rulers dedicated their lives to serving a Higher Power and built temples that still endure.

The King approaches his temple.
Success if you stay on course.
You may cross to the far shore.

Walls meant to protect have instead separated and isolated.
Your defenses have kept you apart from those whom you most need to touch.
Whatever the reason for discord between you, it is time to lay down your arms.
Dispel the inflexible demands and fears of the Mind so that you may reunite in the Heart.
If you have begrudged, forgive.
If you have torn down, repair.
If you have injured, heal.
If you have judged, pardon.
If you have grasped, let go.

He follows the trail of his own blood to safety.

Nine at the top means:
He dissolves his blood.
Departing, keeping at a distance, going out,
Is without blame.

The idea of the dissolving of a man’s blood means the dispersion of that which might lead to bloodshed and wounds, i.e., avoidance of danger. But here the thought is not that a man avoids difficulties for himself alone, but rather that he rescues his kin — helps them to get away before danger comes, or to keep at a distance from an existing danger, or to find a way out of a danger that is already upon them. In this way he does what is right.

Water follows Water, spilling over any cliff, flowing past all obstacles, no matter the depth or distance, to the Sea.
The Superior Person learns flexibility from the mistakes he has made, and grows strong from the obstacles he has overcome, pressing on to show others the Way.

You are facing a crucial trial along your Journey.
The danger of this challenge is very real.
It is a test of your mettle.
If you can maintain your integrity and stay true to your convictions, you will overcome.
That’s not as easy as it seems when you are faced with the sacrifice of other things you’ve come to depend upon or hold dear.

#27
Beneath the immobile Mountain the arousing Thunder stirs:
The Superior Person preserves his freedom under oppressive conditions by watching what comes out of his mouth, as well as what goes in.

Endure and good fortune will come.
Nurture others in need, as if you were feeding yourself.
Take care not to provide sustenance for those who feed off others.
Stay as high as possible on the food chain.

You are a conduit in this instance, able to provide the sustenance needed by others.
Position yourself to nourish the truly needy and worthy.
Avoid situations where you might be coerced into supporting the parasites and vermin who deprive your true charges.
Your own nourishment is an issue here, too.
Remember Lao Tzu’s three Great Treasures:
Only the person possessed of Compassion, Modesty and Frugality can remain fit enough to stay free of desperation and keep control of the situation.

This hexagram is a picture of an open mouth; above and below are firm lines of the lips, and between them the opening. Starting with the mouth, through which we take food for nourishment, the thought leads to nourishment itself. Nourishment of oneself, specifically of the body, is represented in the three lower lines, while the three upper lines represent nourishment and care of others, in a higher, spiritual sense.

THE CORNERS OF THE MOUTH.
Perseverance brings good fortune.
Pay heed to the providing of nourishment
And to what a man seeks
To fill his own mouth with.

In bestowing care and nourishment, it is important that the right people should be taken care of and that we should attend to our own nourishment in the right way. If we wish to know what anyone is like, we have only to observe on whom he bestows his care and what sides of his own nature he cultivates and nourishes. Nature nourishes all creatures. The great man fosters and takes care of superior men, in order to take care of all men through them. Mencius says about this:

If we wish to know whether anyone is superior or not, we need only observe what part of his being he regards as especially important. The body has superior and inferior, important and unimportant parts. We must not injure important parts for the sake of the unimportant, nor must we injure the superior parts for the sake of the inferior. He who cultivates the inferior parts of his nature is an inferior man. He who cultivates the superior parts of his nature is a superior man.¹

At the foot of the mountain, thunder:
The image of PROVIDING NOURISHMENT.
Thus the superior man is careful of his words
And temperate in eating and drinking.

“God comes forth in the sign of the Arousing”: when in the spring the life forces stir again, all things come into being anew. “He brings to perfection in the sign of Keeping Still”: thus in the early spring, when the seeds fall to earth, all things are made ready. This is an image of providing nourishment through movement and tranquillity. The superior man takes it as a pattern for the nourishment and cultivation of his character. Words are a movement going from within outward. Eating and drinking are movements from without inward. Both kinds of movement can be modified by tranquillity. For tranquillity keeps the words that come out of the mouth from exceeding proper measure, and keeps the food that goes into the mouth from exceeding its proper measure. Thus character is cultivated.

#25, line 4, #20