I Ching or Book of Changes translated by Richard Wilhelm
31. Hsien / Influence (Wooing)
above TUI THE JOYOUS, LAKE
below KêN KEEPING STILL, MOUNTAIN
The name of the hexagram means "universal," "general," and in a figurative
sense "to influence," "to stimulate." The upper trigram is Tui, the
Joyous; the
lower is Kên, Keeping still. By its persistent, quiet influence,
the lower, rigid
trigram stimulates the upper, weak trigram, which responds to this
stimulation cheerfully and joyously. Kên, the lower trigram, is the
youngest
son; the upper, Tui, is the youngest daughter. Thus the universal mutual
attraction between the sexes is represented. In courtship, the masculine
principle must seize the initiative and place itself below the feminine
principle.
Just as the first part of book 1 begins with the hexagrams of heaven and
earth, the foundations of all that exists, the second part begins with the
hexagrams of courtship and marriage, the foundations of all social
relationships.
THE JUDGMENT
Influence. Success.
Perseverance furthers.
To take a maiden to wife brings good fortune.
The weak element is above, the strong below; hence their powers attract
each
other, so that they unite. This brings about success, for all success
depends on
the effect of mutual attraction. By keeping still within while
experiencing joy
without, one can prevent the joy from going to excess and hold it within
proper bounds. This is the meaning of the added admonition, "Perseverance
furthers," for it is perseverance that makes the difference between
seduction
and courtship; in the latter the strong man takes a position inferior to
that of
the weak girl and shows consideration for her. This attraction between
affinities is a general law of nature. Heaven and earth attract each
other and
thus all creatures come into being. Through such attraction the sage
influences men's hearts, and thus the world attains peace. From the
attractions they exert we can learn the nature of all beings in heaven
and on
earth.
THE IMAGE
A lake on the mountain:
The image of influence.
Thus the superior man encourages people to approach him
By his readiness to receive them.
A mountain with a lake on its summit is stimulated by the moisture from
the lake. It has this advantage because its summit does not jut out as a
peak
but is sunken. The image counsels that the mind should be kept humble and
free, so that it may remain receptive to good advice. People soon give up
counseling a man who thinks that he knows everything better than anyone
else.
THE LINES
Six at the beginning means:
The influence shows itself in the big toe.
A movement, before it is actually carried out, shows itself first in the
toes.
The idea of an influence is already present, but is not immediately
apparent to
others. As long as the intention has no visible effect, it is of no
importance to
the outside world and leads neither to good nor to evil.
Six in the second place means:
The influence shows itself in the calves of the legs.
Misfortune.
Tarrying brings good fortune.
In movement, the calf of the leg follows the foot; by itself it can
neither go
forward nor stand still. Since the movement is not self-governed, it
bodes ill.
One should wait quietly until one is impelled to action by a real
influence.
Then one remains uninjured.
Nine in the third place means:
The influence shows itself in the thighs.
Holds to that which follows it.
To continue is humiliating.
Every mood of the heart influences us to movement. What the heart desires,
the thighs run after without a moment's hesitation; they hold to the heart,
which they follow. In the life of man, however, acting on the spur of
every
caprice is wrong and if continued leads to humiliation. Three
considerations
suggest themselves here. First, a man should not run precipitately after
all the
persons whom he would like to influence, but must be able to hold back
under certain circumstances. As little should he yield immediately to
every
whim of those in whose service he stands. Finally, where the moods of his
own heart are concerned, he should never ignore the possibility of
inhibition,
for this is the basis of human freedom.
° Nine in the fourth place means:
Perseverance brings good fortune.
Remorse disappears.
If a man is agitated in mind,
And his thoughts go hither and thither,
Only those friends
On whom he fixes his conscious thoughts
Will follow.
Here the place of the heart is reached. The impulse that springs from this
source is the most important of all. It is of particular concern that this
influence be constant and good; then, in spite of the danger arising from
the
great susceptibility of the human heart, there will be no cause for
remorse.
When the quiet power of a man's own character is at work, the effects
produced are right. All those who are receptive to the vibrations of
such a
spirit will then be influenced. Influence over others should not express
itself
as a conscious and willed effort to manipulate them. Through practicing
such
conscious incitement, one becomes wrought up and is exhausted by the
eternal stress and strain. Moreover, the effects produced are then
limited to
those on whom one's thoughts are consciously fixed.
° Nine in the fifth place means:
The influence shows itself in the back of the neck.
No remorse.
The back of the neck is the most rigid part of the body. When the
influence
shows itself there, the will remains firm and the influence does not lead
to
confusion. Hence remorse does not enter into consideration here. What
takes place in the depths of one's being, in the unconscious mind. It is
true
that if we cannot be influenced ourselves, we cannot influence the outside
world.
Six at the top means:
The influence shows itself in the jaws, cheeks, and tongue.
The most superficial way of trying to influence others is through talk
that has
nothing real behind it. The influence produced by such mere tongue wagging
must necessarily remain insignificant. Hence no indication is added
regarding good or bad fortune.
index
32. Hêng / Duration
above CHEN THE AROUSING, THUNDER
below SUN THE GENTLE, WIND
The strong trigram Chên is above, the weak trigram Sun below. This
hexagram is the inverse of the preceding one. In the latter we have
influence,
here we have union as an enduring condition. The two images are thunder
and wind, which are likewise constantly paired phenomena. The lower
trigram indicates gentleness within; the upper, movement without.
In the sphere of social relationships, the hexagram represents the
institution
of marriage as the enduring union of the sexes. During courtship the young
man subordinates himself to the girl, but in marriage, which is
represented by
the coming together of the eldest son and the eldest daughter, the
husband is
the directing and moving force outside, while the wife, inside, is gentle
and
submissive.
THE JUDGMENT
DURATION. Success. No blame.
Perseverance furthers.
It furthers one to have somewhere to go.
Duration is a state whose movement is not worn down by hindrances. It is
not a state of rest, for mere standstill is regression. Duration is
rather the self-
contained and therefore self-renewing movement of an organized, firmly
integrated whole, taking place in accordance with immutable laws and
beginning anew at every ending. The end is reached by an inward
movement, by inhalation, systole, contraction, and this movement turns into
a new beginning, in which the movement is directed outward, in exhalation,
diastole, expansion.
Heavenly bodies exemplify duration. They move in their fixed orbits,
and
because of this their light-giving power endures. The seasons of the year
follow a fixed law of change and transformation, hence can produce effects
that endure.
So likewise the dedicated man embodies an enduring meaning in his way
of life, and thereby the world is formed. In that which gives things their
duration, we can come to understand the nature of all beings in heaven and
on earth.
THE IMAGE
Thunder and wind: the image of DURATION.
Thus the superior man stands firm
And does not change has direction.
Thunder rolls, and the wind blows; both are examples of extreme mobility
and so are seemingly the very opposite of duration, but the laws governing
their appearance and subsidence, their coming and going, endure. In the
same
way the independence of the superior man is not based on rigidity and
immobility of character. He always keeps abreast of the time and changes
with it. What endures is the unswerving directive, the inner law of his
being, which determines all his actions.
THE LINES
Six at the beginning means:
Seeking duration too hastily brings misfortune persistently.
Nothing that would further.
Whatever endures can be created only gradually by long-continued work and
careful reflection. In the same sense Lao-tse says: "If we wish to
compress
something, we must first let it fully expand." He who demands too much at
once is acting precipitately, and because he attempts too much, he ends by
succeeding in nothing.
° Nine in the second place means:
Remorse disappears.
The situation is abnormal. A man's force of character is greater than the
available material power. Thus he might be afraid of allowing himself to
attempt something beyond his strength. However, since it is the time of
DURATION, it is possible for him to control his inner strength and so to
avoid excess. Cause for remorse then disappears.
Nine in the third place means:
He who does not give duration to his character
Meets with disgrace.
Persistent humiliation.
If a man remains at the mercy of moods of hope or fear aroused by the outer
world, he loses his inner consistency of character. Such inconsistency
invariably leads to distressing experiences. These humiliations often come
from an unforeseen quarter. Such experiences are not merely effects
produced by the external world, but logical consequences evoked by his own
nature.
Nine in the fourth place means:
No game in the field.
If we are in pursuit of game and want to get a shot at a quarry, we must
set
about it in the right way. A man who persists in stalking game in a place
where there is none may wait forever without finding any. Persistence in
search is not enough. What is not sought in the right way is not found.
Six in the fifth place means:
Giving duration to one's character through perseverance.
This is good fortune for a woman, misfortune for a man.
A woman should follow a man her whole life long, but a man should at all
times hold to what is his duty at the given moment. Should he persistently
seek to conform to the woman, it would be a mistake for him. Accordingly it
is altogether right for a woman to hold conservatively to tradition, but
a man
must always be flexible and adaptable and allow himself to be guided
solely by
what his duty requires
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