The I Ching or Book of Changes (15 page)
Nine in the second place means:
In the midst of the army.
Good fortune. No blame.
The king bestows a triple decoration.
The leader should be in the midst of his army, in touch with it, sharing good and bad with the masses he leads. This alone makes him equal to the heavy demands made upon him. He needs also the recognition of the ruler. The decorations he
receives are justified, because there is no question of personal preferment here: the whole army, whose center he is, is honored in his person.
Six in the third place means:
Perchance the army carries corpses in the wagon.
Misfortune.
Here we have a choice of two explanations. One points to defeat because someone other than the chosen leader interferes with the command; the other is similar in its general meaning, but the expression, “carries corpses in the wagon,” is interpreted differently. At burials and at sacrifices to the dead it was customary in China for the deceased to whom the sacrifice was made to be represented by a boy of the family, who sat in the dead man’s place and was honored as his representative. On the basis of this custom the text is interpreted as meaning that a “corpse boy” is sitting in the wagon, or, in other words, that authority is not being exercised by the proper leaders but has been usurped by others. Perhaps the whole difficulty clears up if it is inferred that there has been an error in copying. The character
fan
, meaning “all,” may have been misread as
shih
, which means “corpse.” Allowing for this error, the meaning would be that if the multitude assumes leadership of the army (rides in the wagon), misfortune will ensue.
Six in the fourth place means:
The army retreats. No blame.
In face of a superior enemy, with whom it would be hopeless to engage in battle, an orderly retreat is the only correct procedure, because it will save the army from defeat and disintegration. It is by no means a sign of courage or strength to insist upon engaging in a hopeless struggle regardless of circumstances.
There is game in the field.
It furthers one to catch it.
Without blame.
Let the eldest lead the army.
The younger transports corpses;
Then perseverance brings misfortune.
Game is in the field—it has left its usual haunts in the forest and is devastating the fields. This points to an enemy invasion. Energetic combat and punishment are here thoroughly justified, but they must not degenerate into a wild melee in which everyone fends for himself. Despite the greatest degree of perseverance and bravery, this would lead to misfortune. The army must be directed by an experienced leader. It is a matter of waging war, not of permitting the mob to slaughter all who fall into their hands; if they do, defeat will be the result, and despite all perseverance there is danger of misfortune.
Six at the top means:
The great prince issues commands,
Founds states, vests families with fiefs.
Inferior people should not be employed.
The war has ended successfully, victory is won, and the king divides estates and fiefs among his faithful vassals. But it is important that inferior people should not come into power. If they have helped, let them be paid off with money, but they should not be awarded lands or the privileges of rulers, lest power be abused.
8. Pi / Holding Together [Union]
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 center of union. Moreover, this strong and guiding personality in turn holds together with the others, finding in them the complement of his own nature.
THE JUDGMENT
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 center 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 center, it is his duty to become a member of some other organic fellowship.
THE IMAGE
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 organization 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 organization 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.
THE LINES
Six at the beginning means:
Hold to him in truth and loyalty;
This is without blame.
Truth, like a full earthen bowl:
Thus in the end
Good fortune comes from without.
Fundamental sincerity is the only proper basis for forming relationships. This attitude, symbolized by a full earthen bowl, in which the content is everything and the empty form nothing, shows itself not in clever words but through the strength of what lies within the speaker. This strength is so great that it has power to attract good fortune to itself from without.
Six in the second place means:
Hold to him inwardly.
Perseverance brings good fortune.
If a person responds perseveringly and in the right way to the behests from above that summon him to action, his relations with others are intrinsic and he does not lose himself. But if a man seeks association with others as if he were an obsequious office hunter, he throws himself away. He does not follow the path of the superior man, who never loses his dignity.
Six in the third place means:
You hold together with the wrong people.
We are often among people who do not belong to our own sphere. In that case we must beware of being drawn into false intimacy through force of habit. Needless to say, this would have evil consequences. Maintaining sociability without intimacy is the only right attitude toward such people, because otherwise we should not be free to enter into relationship with people of our own kind later on.
Six in the fourth place means:
Hold to him outwardly also.
Perseverance brings good fortune.
Here the relations with a man who is the center 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.