I Ching or Book of Changes translated by Richard Wilhelm
37. Chia / The Family [The Clan]
above SUN THE GENTLE, WIND
below LI THE CLINGING, FIRE
The 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 tow strong lines in the fifth and the third place
represent two
brothers, and the two weak lines correlated with them in the fourth and the
second place stand for their respective wives. Thus all the connections and
relationships within the family find their appropriate expression. Each
individual line has the character according with its place. The fact that a
strong line occupies the sixth place-where a weak line might be expected-
indicates very clearly the strong leadership that must come from the head
of
the family. The line is to be considered here not in its quality as the
sixth but
in its quality as the top line. THE FAMILY shows the laws operative within
the household that, transferred to outside life, keep the state and the
world in
order. The influence that goes out from within the family is represented
by
the symbol of the wind created by fire.
THE JUDGMENT
THE FAMILY. The perseverance of the woman furthers.
The foundation of the family is the relationship between husband and wife.
The tie that hold the family together lies in the loyalty and
perseverance of
the wife. The tie that holds the family together lies in the loyalty and
perseverance of the wife. Her place is within (second line), while that
of the
husband is without (fifth line). It is in accord with the great laws of
nature
that husband and wife take their proper places. Within the family a strong
authority is needed; this is represented by the parents. If the father
is really a
father and the son a son, if the elder brother fulfills his position, and
the
younger fulfills his, if the husband is really a husband and the wife a
wife,
then the family is in order. When the family is in order, all the social
relationships of mankind will be in order.
Three of the five social relationships are to be found within the
family-that
between father and son, which is the relation of love, that between 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
the embryo; it is the native soil on which performance of moral duty is
made
early through natural affection, so that within a small circle a basis of
moral
practice is created, and this is later widened to include human
relationships
in general.
THE IMAGE
Wind comes forth from fire:
The image of THE FAMILY.
Thus the superior man has substance in his words
And duration in his way of life.
Heat creates energy: this is signified by the wind stirred up by the
fire and
issuing forth form 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 am impression
on
others that they can adapt and conform to it. If words and conduct are
not in
accord and consistent, they will have no effect.
THE LINES
Nine at the beginning means:
Firm seclusion within the family.
Remorse disappears.
The family must form a well-defined unit within which each member knows
his place. From the beginning each child must be accustomed to firmly
established rules of order, before ever its will is directed to other
things. If we
begin too late to enforce order, when the will of the child has already
been
overindulged, the whims and passions, grown stronger with the years, offer
resistance and give cause for remorse. If we insist on order from the
outset,
occasions for remorse may arise-in general social life these are
unavoidable-
but the remorse always disappears again, and everything rights itself. For
there is nothing easily avoided and more difficult to carry through than
"breaking a child's will."
° Six in the second place means:
She should not follow her whims.
She must attend within to the food.
Perseverance brings good fortune.
The wife must always be guided by the will of the master of the house, be
he
father, husband, or grown son. There, without having to look for them, she
has great and important duties. She must attend to the nourishment of her
family and to the food for the sacrifice. IN this way she becomes the
center of
the social and religious life of the family, and her perseverance in this
position brings good fortune to the whole house.
In relation to general conditions, the counsel here is to seek nothing
by
means of force, but quietly to confine oneself to the duties at hand.
Nine in the third place means:
When tempers flare up in the family,
Too great severity brings remorse.
Good fortune nonetheless.
When woman and chile dally and laugh
It leads in the end to humiliation.
In the family the proper mean between severity and indulgence ought to
prevail. Too great severity toward one's own flesh and blood leads to
remorse. The wise thing is to build strong dikes within which complete
freedom of movement is allowed each individual. But in doubtful instances
too great severity, despite occasional mistakes, is preferable, because it
preserves discipline in the family, whereas too great weakness leads to
disgrace.
Six in the fourth place means:
She is the treasure of the house.
Great good fortune.
It is upon the woman of the house that the well-being of the family
depends.
Well-being prevails when expenditures and income are soundly balanced.
This leads to great good fortune. In the sphere of public life, this
line refers to
the faithful steward whose measures further the general welfare.
° Nine in the fifth place means:
As a king he approaches his family.
Fear not.
Good fortune.
A king is the symbol of a fatherly man who is richly endowed in mind. He
does nothing to make himself feared; on the contrary, the whole family can
trust him, because love governs their intercourse. His character of itself
exercises the right influence.
Nine at the top means:
His work commands respect.'
In the end good fortune comes.
In the last analysis, order within the family depends on the character of
the
master of the house. If he cultivates his personality so that it works
impressively through the force of inner truth, all goes well with the
family.
In a ruling position one must of his own accord assume responsibility.
index
Ron Epstein
Research Professor Lecturer
Institute for World Religions Philosophy Department
2304 McKinley Avenue San Francisco State University
Berkeley, CA 94703 1600 Holloway Avenue
(510) 848-3440 (415) 338-3140
namofo@jps.net epstein@athena.sfsu.edu
"Genetic Engineering and Its Dangers":
http://online.sfsu.edu/rone/gedanger.htm