The I Ching or Book of Changes (113 page)

THE IMAGE

Wind and thunder: the image of INCREASE.

Thus the superior man:

If he sees good, he imitates it;

If he has faults, he rids himself of them.

Wind and thunder generate and reinforce each other. Thunder corresponds in its nature with the light principle, which it sets in motion; wind is connected in its nature with the shadowy principle, which it breaks up and dissolves. What is light corresponds to the good, which is attained by moving toward it, in accordance with the trigram Chên. The shadowy corresponds to evil, which is destroyed by being broken up and dissolved, as Sun, wind, breaks up clouds. Both principles further increase, for in the moral realm the good is the equivalent of the light, the positive, and furthering of this principle signifies increase.

THE LINES

Nine at the beginning:

a
) It furthers one to accomplish great deeds.

Supreme good fortune. No blame.

b
) “Supreme good fortune. No blame.” Those below do not use it for their own convenience.

The nine at the bottom stands for the common people. In that the six in the fourth place, the minister, descends (it stands in the relationship of correspondence to the first line), it enables the lower line to accomplish great things, because it does not selfishly retain for itself the grace bestowed on it from above. This line is at the bottom of the trigram Chên and therefore moves upward. Hence the great good fortune.

Six in the second place:

a
) Someone does indeed increase him;

Ten pairs of tortoises cannot oppose it.

Constant perseverance brings good fortune.

The king presents him before God.

Good fortune.

b
) “Someone does indeed increase him.” This comes from without.

The increase of the inner trigram comes from without. Therefore it is regarded as being unexpected, a spontaneous happening. The hexagram I is the hexagram Sun inverted, hence the text of this line corresponds with that of the six in the fifth place of the preceding hexagram. Increase comes because its prerequisites are provided in the line’s own correctness, central position, and yielding nature, and because the strong nine in the fifth place is in the relationship of correspondence to it. The admonition to constant perseverance is necessary because the yielding quality of the line, in combination with the yielding place, might lead to a certain weakness, which must be balanced by firmness of will. The increase here is threefold—through men, through gods (indicated by the tortoises, through which the will of the gods is revealed), and through the supreme Lord of Heaven, who graciously receives the man brought to him at the sacrifice. The hexagram I refers to the first month, in which the rites of sacrifice were carried out in the meadow.

Six in the third place:

a
) One is enriched through unfortunate events.

No blame, if you are sincere

And walk in the middle,

And report with a seal to the prince.

b
) “One is enriched through unfortunate events.” This is something that certainly is one’s due.

This is a weak line in a strong place, at the high point of excitement (lower trigram Chên), and furthermore not central. All this points to misfortune. But since it is the time of INCREASE, even this misfortune, which is not accidental but comes upon one from inner causes, must serve to good ends. The line is in the center of the lower nuclear trigram K’un and at the same time at the top of the lower primary trigram Chên, movement, which gives rise to the idea of movement, of walking the middle path. The seal is a round jade piece that was bestowed as a badge of office.

One interpretation explains the line of thought as follows: If in the time of INCREASE heaven sends disaster, such as crop failure and the like, a sympathetic prince will ease the burden of those affected by granting them remission of taxes and other relief, and the official who announces this remission carries the jade insignia as a mark of his authority.

Six in the fourth place:

a
) If you walk in the middle

And report to the prince,

He will follow.

It furthers one to be used

In the removal of the capital.

b
) “If you report to the prince, he will follow,” because his purposes are thereby increased.

The fourth place is that of the minister. The six in the fourth place is the lowest line of the trigram Sun, wind, penetration. The line has influence in correspondence with this. However, since it is in the middle of the upper nuclear trigram Kên, it does not use this influence for personal ends, for this is the line whose decrease increases the lower trigram. It therefore represents a man who, as mediator between the prince and the
people, is in a position to make the will of the former clear to the latter. Persons of this kind are of great importance in dangerous and decisive undertakings (crossing the great water—here the moving of the capital, which took place five times under the Shang dynasty).

Nine in the fifth place:

a
) If in truth you have a kind heart, ask not.

Supreme good fortune.

Truly, kindness will be recognized as your virtue.

b
) “If in truth you have a kind heart, ask not.” If kindness is recognized as your virtue, you have attained your purpose completely.

The ruler of the hexagram, strong and central in a correct, strong place, has a truly kind heart and seeks to give increase to those below. Here there is no question: the effect is inevitably favorable, and because the good intention is recognized, all is well.

Nine at the top:

a
) He brings increase to no one.

Indeed, someone even strikes him.

He does not keep his heart constantly steady.

Misfortune.

b
) “He brings increase to no one.” This is a saying that pictures one-sidedness.

“Someone even strikes him.” This comes from without.

This line is obdurate and not consistently concerned with bringing increase to those below. Despite its relation to the six in the third place, the latter shows no sign of being influenced by it. Thus the line is one-sided and aloof. Without intent on the part of anyone, this wrong position automatically provokes misfortune, because the attitude of the line is not stable, that is, not in harmony with the demands of the time.

43. Kuai / Break-through (Resoluteness)

The meaning of the hexagram is based on the fact that a dark line is at the top, in the outermost place, hence the six at the top is the constituting ruler. But the five light lines turn resolutely against the dark one. The fifth line is at their head, and furthermore in the place of honor; therefore the nine in the fifth place is the governing ruler of the hexagram.

The Sequence

If increase goes on unceasingly, there is certain to be a break-through. Hence there follows the hexagram of BREAK-THROUGH. Break-through means resoluteness.

Miscellaneous Notes

BREAK-THROUGH means resoluteness. The strong turns resolutely against the weak.