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I Ching: Book 1 PART II

(hexagrams #53–64)

Richard Wilhelm's and Cary F. Baynes translation "I Ching: Or, Book of Changes"

3rd. ed., Bollingen Series XIX, (Princeton NJ: Princeton University Press, 1967, 1st ed. 1950)

53.  Chien / Development (Gradual Progress)

☴above SUN  /  THE GENTLE, WIND, WOOD
☶below KÊN  /  KEEPING STILL, MOUNTAIN

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.

THE JUDGMENT

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.

THE IMAGE

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.

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54.  Kuei Mei / The Marrying Maiden

☳above CHÊN  /  THE AROUSING, THUNDER
☱below TUI  /  THE JOYOUS, LAKE

Above we have Chên, the eldest son, and below, Tui, the youngest daughter.  The man leads and the girl follows him in gladness.  The picture is that of the entrance of the girl into her husband’s house.  In all, there are four hexagrams depicting the relationship between husband and wife.  Hsien, INFLUENCE, (31), describes the attraction that a young couple have for each other; Hêng, DURATION (32), portrays the permanent relationships of marriage; Chien, DEVELOPMENT (53), reflects the protracted, ceremonious procedures attending the arrangement of a proper marriage; finally, THE MARRYING MAIDEN, shows a young girl under the guidance of an older man who marries her.

THE JUDGMENT

THE MARRYING MAIDEN.
Undertakings bring misfortune.
Nothing that would further.

A girl who is taken into the family, but not as the chief wife, must behave with special caution and reserve.  She must not take it upon herself to supplant the mistress of the house, for that would mean disorder and lead to untenable relationships.

The same is true of all voluntary relationships between human beings.  While legally regulated relationships evince a fixed connection between duties and rights, relationships based on personal inclination depend in the long run entirely on tactful reserve.

Affection as the essential principle of relatedness is of the greatest importance in all relationships in the world.  For the union of heaven and earth is the origin of the whole of nature.  Among human beings likewise, spontaneous affection is the all–inclusive principle of union.

THE IMAGE

Thunder over the lake:
The image of THE MARRYING MAIDEN.
Thus the superior man
Understands the transitory
In the light of the eternity of the end.

Thunder stirs the water of the lake, which follows it in shimmering waves.  This symbolizes the girl who follows the man of her choice.  But every relationship between individuals bears within it the danger that wrong turns may be taken, leading to endless misunderstandings and disagreements.  Therefore it is necessary constantly to remain mindful of the end.  If we permit ourselves to drift along, we come together and are parted again as the day may determine.  If on the other hand a man fixes his mind on an end that endures, he will succeed in avoiding the reefs that confront the closer relationships of people.

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* Reference:   fifth line in T’ai  /  Peace  (11)  

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55.  Fêng / Abundance [Fullness]

☳above CHÊN  /  THE AROUSING, THUNDER
☲below LI  /  THE CLINGING, FIRE

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 civilization.  However, the fact that development has reached a peak suggests that this extraordinary condition of abundance cannot be maintained permanently.

THE JUDGMENT

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.

THE IMAGE

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

This hexagram has a certain connection with Shih Ho, BITING THROUGH (21), in which thunder and lightning similarly appear together, but in the reverse order.  In BITING THROUGH, laws are laid down; here they are applied and enforced.  Clarity [Li] within makes it possible to investigate the facts exactly, and shock [Chên] without ensures a strict and precise carrying out of punishments.

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56.  Lü / The Wanderer

☲above LI  /  THE CLINGING, FIRE
☶below KÊN  /  KEEPING STILL, MOUNTAIN

the mountain, Kên, stands still; above it fire, Li, flames up and does not tarry.  Therefore the two trigrams do not stay together.  Strange lands and separation are the wanderer’s lot.

THE JUDGMENT

The Wanderer.  Success through smallness.
Perseverance brings good fortune
To the Wanderer.

When a man is a wanderer and stranger, he should not be gruff nor overbearing.  He has no large circle of acquaintances, therefore he should not give himself airs.  He must be cautious and reserved; in this way he protects himself from evil.  If he is obliging toward others, he wins success.

A wanderer has no fixed abode; his home is the road.  Therefore he must take care to remain upright and steadfast, so that he sojourns only in the proper places, associating only with good people.  Then he has good fortune and can go his way unmolested.

THE IMAGE

Fire on the mountain:
The image of THE WANDERER.
Thus the superior man
Is clear–minded and cautious
In imposing penalties,
And protracts no lawsuits.

When grass on a mountain takes fire, there is bright light.  However, the fire does not linger in one place, but travels on to new fuel.  It is a phenomenon of short duration.  This is what penalties and lawsuits should be like.  They should be a quickly passing matter, and must not be dragged out indefinitely.  Prisons ought to be places where people are lodged only temporarily, as guests are.  They must not become dwelling places.

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57.  Sun / The Gentle (The Penetrating, Wind)

☴above SUN  /  THE GENTLE, WIND, WOOD
☴below SUN  /  THE GENTLE, WIND, WOOD

Sun is one of the eight doubled trigrams.  It is the eldest daughter and symbolizes wind or wood; it has for its attribute gentleness, which nonetheless penetrates like the wind or like growing wood with its roots.

The dark principle, in itself rigid and immovable, is dissolved by the penetrating light principle, to which it subordinates itself in gentleness.  In nature, it is the wind that disperses the gathered clouds, leaving the sky clear and serene.  In human life it is penetrating clarity of judgment that thwarts all dark hidden motives.  In the life of the community it is the powerful influence of a great personality that uncovers and breaks up those intrigues which shun the light of day.

THE JUDGMENT

THE GENTLE.  Success through what is small.
It furthers one to have somewhere to go.
It furthers one to see the great man.

Penetration produces gradual and inconspicuous effects.  It should be effected not by an act of violation but by influence that never lapses.  Results of this kind are less striking to the eye than those won by surprise attack, but they are more enduring and more complete.  If one would produce such effects, one must have a clearly defined goal, for only when the penetrating influence works always in the same direction can the object be attained.  Small strength can achieve its purpose only by subordinating itself to an eminent man who is capable of creating order.

THE IMAGE

Winds following one upon the other:
The image of THE GENTLY PENETRATING.
Thus the superior man
Spreads his commands abroad
And carries out his undertakings.

The penetrating quality of the wind depends upon its ceaselessness.  This is what makes it so powerful; time is its instrument.  In the same way the ruler’s thought should penetrate the soul of the people.  This too requires a lasting influence brought about by enlightenment and command.  Only when the command has been assimilated by the people is action in accordance with it possible.  Action without preparation of the ground only frightens and repels.

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* Reference:   Ku,  /  WORK ON WHAT HAS BEEN SPOILED  (18) 

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58.  Tui  /  The Joyous, Lake

☱above TUI  /  THE JOYOUS, LAKE
☱below TUI  /  THE JOYOUS, LAKE

This hexagram, like sun, is one of the eight formed by doubling of a trigram.  The trigram Tui denotes the youngest daughter; it is symbolized by the smiling lake, and its attribute is joyousness.  Contrary to appearances, it is not the yielding quality of the top line that accounts for joy here.  The attribute of the yielding or dark principle is not joy but melancholy.  However, joy is indicated by the fact that there are two strong lines within, expressing themselves through the medium of gentleness.

True joy, therefore, rests on firmness and strength within, manifesting itself outwardly as yielding and gentle.

THE JUDGMENT

THE JOYOUS.  Success.
Perseverance is favorable.

The joyous mood is infectious and therefore brings success.  But joy must be based on steadfastness if it is not to degenerate into uncontrolled mirth.  Truth and strength must dwell in the heart, while gentleness reveals itself in social intercourse.  In this way one assumes the right attitude toward God and man and achieves something.  Under certain conditions, intimidation without gentleness may achieve something momentarily, but not for all time.  When, on the other hand, the hearts of men are won by friendliness, they are led to take all hardships upon themselves willingly, and if need be will not shun death itself, so great is the power of joy over men.

THE IMAGE

Lakes resting one on the other:
The image of THE JOYOUS.
Thus the superior man joins with his friends
For discussion and practice.

A lake evaporates upward and thus gradually dries up; but when two lakes are joined they do not dry up so readily, for one replenishes the other.  It is the same in the field of knowledge.  Knowledge should be a refreshing and vitalizing force.  It becomes so only through stimulating intercourse with congenial friends with whom one holds discussion and practices application of the truths of life.  In this way learning becomes many–sided and takes on a cheerful lightness, whereas there is always something ponderous and one–sided about the learning of the self–taught.

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59.  Huan / Dispersion [Dissolution]

☴above SUN  /  THE GENTLE, WIND
☵below K’AN  /  THE ABYSMAL, WATER

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.

THE JUDGMENT

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 of 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 IMAGE

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.

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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 it means the thrift that sets fixed limits upon expenditures.  In relation to the moral sphere 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 preserve property and 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, it would be injurious.  And if he should go too far in imposing limitations on others, they would rebel.  Therefore it is necessary to set limits even upon limitation.

THE IMAGE

Water over lake: the image of LIMITATION.
Thus the superior man
Creates number and measure,
And examines the nature of virtue and correct conduct.

A lake is something limited.  Water is inexhaustible.  A lake can contain only a definite amount of the infinite quantity of water; this is its peculiarity.  In human life too the individual achieves significance through discrimination and 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 ordained by duty and 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.

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61.  Chung Fu / Inner Truth

☴above SUN  /  THE GENTLE, WIND
☱below TUI  /  THE JOYOUS, LAKE

The wind blows over the lake and stirs the surface of the water.  Thus visible effects of the invisible manifest themselves.  The hexagram consists of firm lines above and below, while it is open in the center.  This indicates a heart free of prejudices and therefore open to truth.  On the other hand, each of the two trigrams has a firm line in the middle; this indicates the force of inner truth in the influences they represent.

The attributes of the two trigrams are: above, gentleness, forbearance toward inferiors; below, joyousness in obeying superiors.  Such conditions create the basis of a mutual confidence that makes achievements possible.

The character of fu (“truth”) is actually the picture of a bird’s foot over a fledgling.  It suggests the idea of brooding.  An egg is hollow.  The light–giving power must work to quicken it from outside, but there must be a germ of life within, if life is to be awakened.  Far–reaching speculations can be linked with these ideas.

THE JUDGMENT

INNER TRUTH.  Pigs and fishes.
Good fortune.
It furthers one to cross the great water.
Perseverance furthers.

Pigs and fishes are the least intelligent of all animals and therefore the most difficult to influence.  The force of inner truth must grow great indeed before its influence can extend to such creatures.  In dealing with persons as intractable and as difficult to influence as a pig or a fish, the whole secret of success depends on finding the right way of approach.  One must first rid oneself of all prejudice and, so to speak, let the psyche of the other person act on one without restraint.  Then one will establish contact with him, understand and gain power over him.  When a door has thus been opened, the force of one’s personality will influence him.  If in this way one finds no obstacles insurmountable, one can undertake even the most dangerous things, such as crossing the great water, and succeed.

But it is important to understand upon what the force inner truth depends.  This force is not identical with simple intimacy or a secret bond.  Close ties may exist also among thieves; it is true that such a bond acts as a force but, since it is not invincible, it does not bring good fortune.  All association on the basis of common interests holds only up to a certain point.  Where the community of interest ceases, the holding together ceases also, and the closest friendship often changes into hate.  Only when the bond is based on what is right, on steadfastness, will it remain so firm that it triumphs over everything.

THE IMAGE

Wind over lake: the image of INNER TRUTH.
Thus the superior man discusses criminal cases
In order to delay executions.

Wind stirs water by penetrating it.  Thus the superior man, when obliged to judge the mistakes of men, tries to penetrate their minds with understanding, in order to gain a sympathetic appreciation of the circumstances.  In ancient China, the entire administration of justice was guided by this principle.  A deep understanding that knows how to pardon was considered the highest form of justice.  This system was not without success, for its aim was to make so strong a moral impression that there was no reason to fear abuse of such mildness.  For it sprang not from weakness but from a superior clarity.

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62.  Hsiao Kuo / Preponderance of the Small

☳above CHÊN  /  THE AROUSING, THUNDER
☶below KÊN  /  KEEPING STILL, MOUNTAIN

While in the hexagram Ta Kuo, PREPONDERANCE OF THE GREAT (28), the strong lines preponderate and are within, inclosed between weak lines at the top and bottom, the present hexagram has weak lines preponderating, though here again they are on the outside, the strong lines being within.  This indeed is the basis of the exceptional situation indicated by the hexagram.  When strong lines are outside, we have the hexagram I, PROVIDING NOURISHMENT (27), or Chung Fu, INNER TRUTH, (61); neither represents an exceptional state.  When strong elements within preponderate, they necessarily enforce their will.  This creates struggle and exceptional conditions in general.  But in the present hexagram it is the weak element that perforce must mediate with the outside world.  If a man occupies a position of authority for which he is by nature really inadequate, extraordinary prudence is necessary.

THE JUDGMENT

PREPONDERANCE OF THE SMALL.  Success.
Perseverance furthers.
Small things may be done; great things should not be done.
The flying bird brings the message:
It is not well to strive upward,
It is well to remain below.
Great good fortune.

Exceptional modesty and conscientiousness are sure to be rewarded with success; however, if a man is not to throw himself away, it is important that they should not become empty form and subservience but be combined always with a correct dignity in personal behavior.  We must understand the demands of the time in order to find the necessary offset for its deficiencies and damages.  In any event we must not count on great success, since the requisite strength is lacking.  In this lies the importance of the message that one should not strive after lofty things but hold to lowly things.

The structure of the hexagram gives rise to the idea that this message is brought by a bird.  In Ta Kuo, PREPONDERANCE OF THE GREAT (28), the four strong, heavy lines within, supported only by two weak lines without, give the image of a sagging ridgepole.  Here the supporting weak lines are both outside and preponderant; this gives the image of a soaring bird.  But a bird should not try to surpass itself and fly into the sun; it should descend to the earth, where its nest is.  In this way it gives the message conveyed by the hexagram.

THE IMAGE

Thunder on the mountain:
The image of PREPONDERANCE OF THE SMALL.
Thus in his conduct the superior man gives preponderance to reverence.
In bereavement he gives preponderance to grief.
In his expenditures he gives preponderance to thrift.

Thunder on the mountain is different from thunder on the plain.  In the mountains, thunder seems much nearer; outside the mountains, it is less audible than the thunder of an ordinary storm.  Thus the superior man derives an imperative from this image: he must always fix his eyes more closely and more directly on duty than does the ordinary man, even though this might make his behavior seem petty to the outside world.  He is exceptionally conscientious in his actions.  In bereavement emotion means more to him than ceremoniousness.  In all his personal expenditures he is extremely simple and unpretentious.  In comparison with the man of the masses, all this makes him stand out as exceptional.  But the essential significance of his attitude lies in the fact that in external matters he is on the side of the lowly.

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63.  Chi Chi / After Completion

☵above K’AN  /  THE ABYSMAL, WATER
☲below LI  /  THE CLINGING, FIRE

This hexagram is the evolution of T’ai PEACE (11).  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.

THE JUDGMENT

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 systematized, 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 thing 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.

THE IMAGE

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 an its energy is lost.  If the heat is too great, the water evaporates into the air.  These elements here brought in to 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.

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64.  Wei Chi / Before Completion

☲above LI  /  THE CLINGING, FLAME
☵below K’AN  /  THE ABYSMAL, WATER

This hexagram indicates a time when the transition from disorder to order is not yet completed.  The change is indeed prepared for, since all the lines in the upper trigram are in relation to those in the lower.  However, they are not yet in their places.  While the preceding hexagram offers an analogy to autumn, which forms the transition from summer to winter, this hexagram presents a parallel to spring, which leads out of winter’s stagnation into the fruitful time of summer.  With this hopeful outlook the Book of Changes come to its close.

THE JUDGMENT

BEFORE COMPLETION.  Success.
But if the little fox, after nearly completing the crossing,
Gets his tail in the water,
There is nothing that would further.

The conditions are difficult.  The task is great and full of responsibility.  It is nothing less than that of leading the world out of confusion back to order.  But it is a task that promises success, because there is a goal that can unite the forces now tending in different directions.  At first, however, one must move warily, like an old fox walking over ice.  The caution of a fox walking over ice is proverbial in China.  His ears are constantly alert to the cracking of the ice, as he carefully and circumspectly searches out the safest spots.  A young fox who as yet has not acquired this caution goes ahead boldly, and it may happen that he falls in and gets his tail wet when he is almost across the water.  Then of course his effort has been all in vain.  Accordingly, in times “before completion,” deliberation and caution are the prerequisites of success.

THE IMAGE

Fire over water:
The image of the condition before transition.
Thus the superior man is careful
In the differentiation of things,
So that each finds its place.

When fire, which by nature flames upward, is above, and water, which flows downward, is below, their effects take opposite directions and remain unrelated.  If we wish to achieve an effect, we must first investigate the nature of the forces in question and ascertain their proper place.  If we can bring these forces to bear in the right place, they will have the desired effect and completion will be achieved.  But in order to handle external forces properly, we must above all arrive at the correct standpoint ourselves, for only from this vantage can we work correctly.

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