The I Ching or Book of Changes (128 page)
a
) Perseverance brings good fortune.
Remorse vanishes.
Nothing that does not further.
No beginning, but an end.
Before the change, three days.
After the change, three days.
Good fortune.
b
) The good fortune of the nine in the fifth place inheres in the fact that the place is correct and central.
This line, the ruler of the hexagram, is central in the upper trigram; hence it is the source of that influencing through commands which is the characteristic action of the hexagram. In contrast to the situation in Ku, WORK ON WHAT HAS BEEN SPOILED (
18
), where it is question of compensating for what the father and mother have spoiled, it is work on public matters that is described here. Such work is characterized not so much by love that covers up defects as by impartial justice, as symbolized by the west (metal, autumn), with which the eighth cyclic sign, Kêng
2
(rendered as “change”), is associated.
In order to enforce commands, it is necessary first to abandon a wrong beginning, then to attain the good end; hence the saying: “No beginning, but an end.” This saying is elaborated in the words: “Before the sign Kêng, three days. After the sign Kêng, three days.” The problem turns therefore on a decisive elimination of something that has developed as a wrong beginning. Three “days” before Kêng the summer draws to a close; then comes its end. Three “days” after Kêng comes winter, the end of the year. Therefore, although one has not achieved a beginning, at least the end is attainable. (This situation differs from that in
hexagram 18
, Ku, which lies in the middle between end and beginning.)
Nine at the top:
a
) Penetration under the bed.
He loses his property and his ax.
Perseverance brings misfortune.
b
) “Penetration under the bed.” At the top, the end has come.
“He loses his property and his ax.” Is this right? It brings misfortune.
By penetration under the bed, the second line establishes connection between what is above and what is below, and so sets everything in order. Here, however, the penetration signifies merely dependence and instability. Thus the line loses what it possesses of firmness (the line, strong in itself, loses its strength because it is at the top of the hexagram of gentleness), together with its ax (the nuclear trigram Tui means metal), so that it is no longer capable of any decision. Persistence in this attitude is definitely harmful.
The two yin lines are the constituting rulers of the hexagram but are incapable of acting as governing rulers. The second and the fifth line are the governing rulers. Therefore it is said in the Commentary on the Decision: “The firm is in the middle, the yielding is without. Joyousness and perseverance further.”
The Sequence
When one has penetrated something, one rejoices. Hence there follows the hexagram of THE JOYOUS. The Joyous means to rejoice.
Miscellaneous Notes
THE JOYOUS is manifest.
Tui is the lake, which rejoices and refreshes all living things. Furthermore, Tui is the mouth. When human beings give joy to one another through their feelings, it is manifested by the mouth. A yin line becomes manifest above two yang lines; this indicates how these two principles give joy to each other and how this becomes manifest outwardly. On the other hand Tui is linked with the west and with autumn. Its “stage of change”
1
is metal. The cutting and destroying quality is the other side of its meaning. This hexagram is the inverse of the preceding one.
THE JUDGMENT
THE JOYOUS. Success.
Perseverance is favorable.
Commentary on the Decision
THE JOYOUS means pleasure. The firm is in the middle, the yielding is without. To be joyous—and with this to have perseverance—furthers; thus does one submit to heaven and accord with men.
When one leads the way for the people joyously, they forget their drudgery; when one confronts difficulty joyously, the people forget death. The greatest thing in making the people joyous is that they keep one another in order.
2
The firm in the middle are the two lines in the second and the fifth place, while the yielding without are the six in the third place and the six at the top. That is the right kind of joy which is inwardly firm and outwardly gentle. This joy is also the best means of government.
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.
Tui means lake, also mouth. The repetition of mouth means general discussion, the repetition of lake means practice.
THE LINES
Nine at the beginning:
a
) Contented joyousness. Good fortune.
b
) The good fortune of contented joyousness lies in the fact that one’s way has not yet become doubtful.
Firmness and modesty are the prerequisites of harmonious joy. Both are fulfilled in this strong line in a lowly place. When the light principle is bound to the shadowy, there are many doubts and scruples that interfere with joyousness. The line at the beginning is still far from all such complications, hence sure of good fortune.
Nine in the second place:
a
) Sincere joyousness. Good fortune.
Remorse disappears.
b
) The good fortune of sincere joyousness consists in having faith in one’s own will.
This line is in close relationship with the dark third line, hence doubt and remorse could set in. However, because it is central and firm, the sincerity of its nature and of its position prove stronger than the relationship. It trusts itself, is sincere toward others, and therefore meets with belief.
Six in the third place:
a
) Coming joyousness. Misfortune.
b
) The misfortune of coming joyousness lies in the fact that its place is not the proper one.
A weak line in a strong place, at the high point of joyousness—here control is lacking. When a man is open to distractions from without, they stream toward him and force their way in. Misfortune is certain, because he allows himself to be overwhelmed by the pleasures he has attracted.
Nine in the fourth place:
a
) Joyousness that is weighed is not at peace.
After ridding himself of mistakes a man has joy.
b
) The joy of the nine in the fourth place brings blessing.
This line holds the middle between the strong ruler, the nine in the fifth place, with which it has a relationship of receiving, and the yielding six in the third place, which is in the relationship
of holding together with it and is trying to seduce it. Although the person represented has still not altogether attained peace in this situation, he possesses enough inner strength both to decide whom he wishes to follow and to sever the relation with the six in the third place. From this, good fortune and blessing result both for him and for others.
a
) Sincerity toward disintegrating influences is dangerous.
b
) “Sincerity toward disintegrating influences”: the place is correct and appropriate.
The disintegrating influences are represented by the six at the top. The nine in the fifth place, which is strong and correct, is inclined to place confidence in the line above. This is dangerous. However, the danger is avoidable, because by nature and position the present line is strong enough to overcome these influences.