51. Taking Action

Name and Structure

Zhen means shake, shock, or quake. In the I Ching, it is the symbol of Thunder. Wilhelm translates Zhen as The Arousing (Shock, Thunder), and Blofeld translates it as Thunder. Here I consider the significance of Thunder and employ the term Taking Action.

Sequence of the Gua

For taking charge of a sacrificial vessel,
no one is more suitable than the eldest son.
Thus, after Establishing the New,
Taking Action follows.

Decision

Taking Action.
Prosperous and smooth.
Thunder comes—alarm! alarm!
Laughing and talking—ha! ha!
Thunder shocks a hundred li.
The sacrificial spoon and chalice do not fall.

Commentary on the Decision

Thunder—Taking Action.
Prosperous and smooth.

Thunder comes—alarm! alarm!
Being fearful brings good fortune.
Laughing and talking—ha,ha!
After that, there is a principle to follow.

Thunder shocks a hundred li.
It startles the distant and frightens the near.
Coming forth, he is able to protect the temple of ancestors,
and the state as well,
And take charge of all sacrifices.

Commentary on the Symbol

Thunder is dual.
Action is doubled.
In correspondence with this,
The superior person with fearful mind
Is cultivating his virtue and examining his fault.

Fifth Six

Thunder comes, back and forth
Adversity
No great loss.
Something will happen.

Thunder comes, back and forth. Adversity.
One takes risk in doing.
Important matters are central.
Nothing at all is a great loss.

Significance

This gua is one of the eight among the sixty-four accomplished gua that is made by doubling one of the eight primary gua. Here, the accomplished gua is Zhen, Taking Action, and the primary gua is Thunder. The structure of the gua is Thunder above, Thunder below. When Thunder is doubled, the potential energy is tremendous. In the I Ching, Thunder represent the eldest son of Heaven and Earth. It symbolizes the beginning of a created being. After the eldest son is born, a new cycle starts, and a new generation starts out. Thunder is a gua of the spring season. An ancient Chinese adage says, “Once the spring thunder bursts, myriad beings on Earth are awakened.”k After that, the Earth will be green again and farmers can begin work in the field. Tis is a picture of prosperity.

Taking Action advises people to adopt a cautious heart and a cautious mind in dealing with a new situation before expecting success. Taking action brings success, and it is tempting to try to enhance success. But the wise man keeps himself calm and remains at ease. He does not let the excitement lead to failure in important matters. With a cautious mind, he cultivates his virtues and examines his errors. This is the key to success. The host of the gua is unusual—it is the solid line at the bottom. I hints that the positive energy is taking action and moving upward from below.

After King Wen’s new system was established, people were shocked, feeling as if a thunderstorm was striking. Some felt alrm. When the benefits became known, they talked to each other and laughed together. However, King Wen, from beginning to end, was as calm in carrying out the reformation as a priest holding a sacrificial spoon and chalice without letting them fall. The Duke of Zhou records how the people were happy but not the slave owners. Dangerous counterattacks were anticipated, for some in-laws o the tyrant stood against the reformation.

Fifth Six. Taking Action alternates to Following (17)

“Thunder comes, back and forth” suggests moving forward and backward. The line is a yin element at a yang place, central but not correct. If it moves forward, it reaches the top line–at the end of the action, there is no way to go forward. If it comes back, its corresponding line at the second position is also a yin element, and there will be no response. It is an unfavorable situation.
This line describes the time during the reformation when King Wen surveyed the whole situation. HJe remained calm and at ease. Although the shock of reformation affected everyone in a radius of a hundred li, he would not let the sacrificial spoon and chalice (political power) fall. There was no great loss at the moment, but he sensed that matters of importance could be affected.

51. Taking Action

Name and Structure

Zhen means shake, shock, or quake. In the I Ching, it is the symbol of Thunder. Wilhelm translates Zhen as The Arousing (Shock, Thunder), and Blofeld translates it as Thunder. Here I consider the significance of Thunder and employ the term Taking Action.

Sequence of the Gua

For taking charge of a sacrificial vessel,
no one is more suitable than the eldest son.
Thus, after Establishing the New,
Taking Action follows.

Decision

Taking Action.
Prosperous and smooth.
Thunder comes—alarm! alarm!
Laughing and talking—ha! ha!
Thunder shocks a hundred li.
The sacrificial spoon and chalice do not fall.

Commentary on the Decision

Thunder—Taking Action.
Prosperous and smooth.

Thunder comes—alarm! alarm!
Being fearful brings good fortune.
Laughing and talking—ha,ha!
After that, there is a principle to follow.

Thunder shocks a hundred li.
It startles the distant and frightens the near.
Coming forth, he is able to protect the temple of ancestors,
and the state as well,
And take charge of all sacrifices.

Commentary on the Symbol

Thunder is dual.
Action is doubled.
In correspondence with this,
The superior person with fearful mind
Is cultivating his virtue and examining his fault.

Significance

This gua is one of the eight among the sixty-four accomplished gua that is made by doubling one of the eight primary gua. Here, the accomplished gua is Zhen, Taking Action, and the primary gua is Thunder. The structure of the gua is Thunder above, Thunder below. When Thunder is doubled, the potential energy is tremendous. In the I Ching, Thunder represent the eldest son of Heaven and Earth. It symbolizes the beginning of a created being. After the eldest son is born, a new cycle starts, and a new generation starts out. Thunder is a gua of the spring season. An ancient Chinese adage says, “Once the spring thunder bursts, myriad beings on Earth are awakened.”k After that, the Earth will be green again and farmers can begin work in the field. Tis is a picture of prosperity.

Taking Action advises people to adopt a cautious heart and a cautious mind in dealing with a new situation before expecting success. Taking action brings success, and it is tempting to try to enhance success. But the wise man keeps himself calm and remains at ease. He does not let the excitement lead to failure in important matters. With a cautious mind, he cultivates his virtues and examines his errors. This is the key to success. The host of the gua is unusual—it is the solid line at the bottom. I hints that the positive energy is taking action and moving upward from below.

After King Wen’s new system was established, people were shocked, feeling as if a thunderstorm was striking. Some felt alrm. When the benefits became known, they talked to each other and laughed together. However, King Wen, from beginning to end, was as calm in carrying out the reformation as a priest holding a sacrificial spoon and chalice without letting them fall. The Duke of Zhou records how the people were happy but not the slave owners. Dangerous counterattacks were anticipated, for some in-laws o the tyrant stood against the reformation.

4. Childhood

Sequence of the Gua

Zhun denotes what has just been born.
What has just been born is in its childhood,
Thus, after Beginning, Childhood follows.

Decision:

Childhood.
Prosperous and smooth.
It is not I who seek the ignorant,
The ignorant seeks me.
On the first divination, I give light.
Repeating again is contemptuous.
Being contemptuous, I give no more instruction.
Favorable to be steadfast and upright.

Commentary on the Decision

Unenlightened ignorant.
At the foot of a mountain lies difficulty;
Difficulty makes him stand still.
It is ignorant behavior.

The ignorant can be prosperous and smooth
If he acts in accordance with the proper time
And follows the principle of the central way.
It is not I who seeks the ignorant.
The ignorant seeks me.
His will responds to mine.

On the first divination, I give light.
He was firm and in a central position

Repeating again is contemptuous.
Being contemptuous, no more instruction.
Showing contempt causes ignorance.
Uncovering the covered is to nourish the correct nature.
It is a holy task.

Commentary on the Symbol

A spring flows out of a mountain.
The symbol of an unenlightened ignorant.
In correspondence with this,
The superior person makes every effort
To cultivate virtue with resolute deeds.

Top Nine

Punishing the ignorant.
Not favorable to treat like a foe.
Favorable to prevent further mischief.

Preventing further mischief.
UIpper and lower go well.

Significance

The image of the gua is a spring flowing out of a mountain and becoming a murmuring stream. Afterward, the stream grows into a great river, nurturing myriad beings. However, as the river flows over the ground it becomes dirty. This gua takes this image to expound upon the importance of enlightening and educating the ignorant while in the infant stage.

The host of the gua is the yang element at the second place. It is central and firm, able to revere the teacher and therefore teach others. The yin element at the fifth place responds to this yang element. Two analogies are employed to expound upon the gua. One is about education; the other is about marriage. The yang element at the second place is a firm line at the central place of the lower gua. In the I Ching, the lower gua stands in a position inferior to the upper gua. Here, the yang element at the second place plays a major role. It represents a teacher who is enlightening and educating the ignorant. Because it is a firm line in the lower gua, it symbolizes the quality of magnanimity. There are four yielding lines surrounding it, one below and three above. Symbolically, these yielding lines are the ignorant who are to enlightened. the Chinese believed that every ignorant person is different. According to the ancient Chinese tradition, they should be taught in accordance with their aptitudes. The unenlightened should be humble and devout and take the initial step to seek enlightenment. In other words, they should be ready and willing to accept education. On the other hand, one acting as a source of enlightenment should also be patient and forgiving.

The image of this gua is Mountain above Water. In the I Ching, Mountain symbolizes a family, and Water represents the middle son. The four yin lines around a yang line can be viewed as four women approaching a man and intending to marry him. The solid line at the second place is a yang element, a man. The yielding line at the fifth place is a yin element, a woman. They respond to each other, and because both of them are in a central place and they yin and yang, a perfect match.

King Wen arranged this gua as a continuation of the preceding one. The preceding gua pertained to establishing feudal lords; it was a question of foreign affairs. This gua was meant to educate his own people; it had to do with internal affairs. King Wen realized the importance of education in abolishing the old system and establishing a new one. His policy was to start with those who were humble and devout and willing to accept education. In ancient China, divination was part of the social fabric bringing people together. Through divination the king promulgated decrees. In accepting an elder’s instruction, one should be as devout as when accepting the instruction of a divination.

In the Yao Text, the Duke of Zhou gives specific social advice; education, for example, should be used to lead the ignorant to the right path. Punishment should not be employed. A norm of proper behavior should be set up. It is important to be magnanimous to docile minority tribes and to educate them in the way to establish harmonious families and help their descendants sustain their families. It is better not to form alliances with half-hearted tribes, because they are not ready. And for isolated minority tribes, it is necessary to help them come into contact with other people.

Top Nine: Childhood alternates to Multitude (7)

The yang element at the top is at the uppermost place. In this place one reaches the extreme and becomes self-willed and opinionated. the ignorant one is too firm and fiery tempered. The upper gua is Mountain. In the I Ching, the character for Mountain also represents hands; thus the Duke of Zhou refers to punishing an unenlightened child. The ancient way of correcting a child rarely employed punishment. Only when there was no alternative was punishment employed. This gua gives warning that one should not treat the ignorant as a foe. The purpose of punishment is to prevent further mischief. This gua expounds upon a way of correcting mischief. The attitude should be firm, but the means should be gentle. Even punishment should contain gentleness within and express firmness without. The commentary says, “Preventing further mischief. Upper and lower go well.” The upper is the teacher, the lower is the student. The student should be humble and open-minded and the teacher should be patient and forgiving. Then, upper and lower, teacher and student, will do well.

27. Nourishing

Sequence of the Gua

When things are accumilated in great amount, nourishing becomes available. Thus, after Great Accumulation, Nourishing follows.

Decision:

Nourishing.
Being steadfact and upright: good fortune.
Watch your nourishment;
Pay attention to what is in your mouth.

Commentary on the Decision

Nourishing.
Steadfast and upright: good fortune.
When nourishing is right,
Good fortune comes.

Watching how you nourish others;
It is to watch what you provide nourishment for.
Paying attention to what is in your mouth.
It is to pay attention to how you nourish yourself.

Heaven and Earth nourish all beigns.
The holy sages nourish the virtuous,
And thus reqach all.
Great indeed is nourishing in its time!

Commentary on the Symbol

Thunder beneath Mountain.
An imager of Nourishing.
In correspondence with this,
The superior person is careful of his words
And moderate in eating and drinking.

Initial Nine

Putting aside your spiritual tortoise,
Staring at me with mouth drooling.
Misfortune

Significance

This gua outlines the principle of nourishing. In ancient times, the Chinese concept of nourishing included nurturing, especially nurturing one’s virtue. To the ancient Chinese, nourishing without nurturing was the way of animals, The revered sage Mencius says,

Filling with food,
Warming clothes,
Living leisurely without learning,
It is little short of animals.

The ancient sages proclaimed that nourishing and nurturing were not a matter reserved for the family but concerned society as a whole. Nourishing and nurturing family was selfish, nourishing and nurturing society was selfless. Compared with nourishing one’s virtue, nourishing one’s body was secondary. thus, the sages were cautious of words and moderate in diet and provided nourishment and nurturing to the people

Either the yielding line at the fifth place or the solid line at the top could be the host of the gua. However, the solid line at the top is the source of nourishment. Confucius’s Commentary on the Decision says, “Heaven and Earth nourish all beings. The holy sages nourish the virtuous, and thus reach all.”   The host of the gua refers to the person who is trying to follow in the steps of the sages. The first three lines of the gua refer to nourishing oneself. Either misfortune results or nothing will be favorable. The next three lines have to do with nourishing one’s self as as well as others. The results are beneficial.

The gua indicated that after King Wu overthrew the Tyrant of Shang there was a famine in the realm of the Shang dynasty. King Wen instructed the people to nourish the adherents of the Shang dynasty physically as well as spiritually. The Duke of Zhou tells how the adherents of the Shang dynasty put aside their spiritual tortoises and sought physical nourishment from the Zhou dynasty. Normally, the conquered provide sustenance to the conqueror, but here the conqueror nourishes the conquered. If the conqueror were to supply only physical nourishment to the conquered, it would lead to misfortune. Nourishing physical needs and spiritual needs brought good fortune.

Initial Nine: Nourishing alternates to Falling Away (23)

The sold line at the bottom represents a person of resolute character, responding to the yielding line at the fourth place. A tortoise is an animal able to survive without eating and drinking for a long period of time. In ancient China, the tortoise was regarded as a spiritual animal because of its longevity. The Yao Text, “Putting aside your spiritual toirtoise, staring at me with mouth drooling,” denotes that one at this place puts his spirituality aside and watches the person high above him eating. A drooling mouth suggests greed. there is a Chinese adage that says, “Mouth drooling with greed. It is not a noble manner.” The solid line at the bottom is firm and strong. He ought to rely on himself in seeking nourishment for his physical body as well as his spiritual nature. yet he puts adside his own resources and seeks profit from other people’s toil. This behavior ends in misfortune.

52. Keeping Still

Sequence of the Gua

Events cannot continue in motion without stopping; they must take a rest. Thus, after Taking Action, Keeping Still follows.

Decision:

Keeping Still, at his back.
Feels not his body.
Walking in his courtyard.
Sees not his people.
No fault.

Commentary on the Decision

Mountain.
It is keeping still.

Keep still when it is time to keep still.
Remain active when it is time to remain active
When action and resting do not miss their time.
Their way becomes promising and brilliant.

Keeping still in stillness
Is keeping still in the place where one should be still.

The corresponding lines above and below are repelling.
They do not respond to each other.
Thus he is no longer feeling his body.
Even walking in the courtyard
He is no longer seeing his people.
There is no fault.

Commentary on the Symbol

Mountains, one over the other.
An image of Keeping Still.
In correspondence with this,
Whatever the superior person thinks
Does not go beyond his duties in his position.

Top Nine

Honestly and sincerely keeping still.
He keeps these virtues to the end.

Significance

This is one of the eight among the sixty-four accomplished gua that is made by doubling one of the eight primary gua. Here, the accomplished gua is Gen, Keeping Still, and the primary gua is Mountain. Keeping Still expounds the truth of know when and where to stop before one’s action goes too far. According to the structure of the gua, when a solid line appears at the bottom of Earth, it becomes Thunder. Its attribute is taking action. The action builds. When the solid line advances to the central position, it becomes Water. Its attribute is flowing. The action continues; it flows onward. When the solid line advances to the top, it becomes Mountain. Its attribute is keeping still. In this situation, one must stop flowing forward and remain at rest. The key to success is to advance when it is time to advance and to stop when it is time to stop. Every action should accord with the time and situation. Never act subjectively and blindly. Keeping still means to be tranquil and stable. It is a phase of advancement. Advance and stillness complement each other. Keeping still is preparing oneself for a new advance. All the lines of this gua take images of different parts of the body to indicate particular times and situations.

When King Wen abolished slavery and reestablished the Jing land system, people were shocked, as if a thunderstorm had struck. Those who were liberated were happy, but not the slave owners—especially those who were close to the tyrant. Dangerous counterattacks were anticipated. King Wen retreated, sitting in stillness to contemplate the situation and foresee the future. The Duyke of Zhou describes King Wen’s different stages and moods of stillness. Eventually his honesty and sincerity brought good fortune. He remained virtuous to the end. In this gua, King Wen employed the word “his” four times in the Decision, and the Duke of Zhou used it eight times in the Yao Text. For this reason, it is believed that a specific person is being referred to, and this is thought to be King Wen himself.

Top Nine. Keeping Still alternates to Humbleness (15)

The topmost line represents the final stage of keeping still, and is thus the host. In his treatise The Great Learning, Confucius says,

The way of the Great Learning is to illustrate brilliant virtue.
to love people, and to rest in conduct that is perfectly good.
By knowing how to keep still,
one is able to determine what objects he should pursue.
By knowing what objects he should pursue,
one is able to attain calmness of mind.
By knowing how to attain calmness of mind,
one is able to succeed in tranquil repose.
By knowing how to succed in tranquil repose,
one is able to obtain careful deliberation.
By knowing how to obtain careful deliberation,
one is able to harvest what he really wants to pursue.

In the final stage of one’s life, if one can manifest one’s brilliant virtue,
love people, and maintain one’s goodness till the end, it is a true blessing,
and these will be good fortune.

59. Dispersing

Sequence of the Gua

After happiness and joyfulness, there comes dispersing.
Thus, after Joyful, Dispersing follows.

Decision:

Dispersing.
Prospersous and smooth.
The king arrives at the temple.
Favorable to cross great rivers.
Favorble to be steadfast and upright.

Commentary on the Decision

Dispersing.
Prosperity and smoothness.

The firm comes comes without hindrance.
The yielding is at the proper place.
It goes out to meet its similarity above.

The king arrives at the temple.
His is in the central place
Favorable to cross great rivers.
The merit comes from mounting on the wood.

Commentary on the Symbol

The wind mover over the water.
An image of dispersing.
In correspondence with this,
The ancient king offers sacrifice to the Lord of Heaven
And establishes temples.

Second Nine

Dispersing.
Hurrying to an opportune moment.
Regret vanishes.

Significance

The gua takes the image of the wind moving over the water to demonstrate the act of dispersing people’s resentment. During the time of dispersing, having a leader with wisdom and foresight is crucial. The king approaching his temple gives us an image of his connection with the spiritual world. Crossing great rivers signifies the hardship and difficulty of the work. Steadfastness and uprightness should be the virtue of a great leader. He has self-confidence, so his is able to live and work in peace. The host of the gua is the solid line at the fifth place. This line represents the king who approaches his temple to connect himself with the Lord of Heaven. During the time of dispersing he is the only one who, in the honored place, is able to establish order throughout his nation. The fourth line represents the king’s minister, while the second line is his officer. They faithfully assist the king to unite the people in the time of dispersing.

During King Wen’s sitting in stillness he meditated upon joyfulness and dispersion. After people had been joyful, their energy dispersed, and their focus was scattered. At such a time, a leader with wisdom and foresight was needed. Heed arrived at his temple and communicated with the deity. His sincerity and trustworthiness encouraged people to work in full cooperation and with unity of purpose. The Duke of Zhou narrates that to be of help at such a time, one should have the speed of a strong horse. Dispersing self-serving gbroups led to a union as solid as a mound.