above TUI THE JOYOUS, LAKE below CHêN THE AROUSING, THUNDER
The trigram Tui, the Joyous, whose attribute is gladness, is above; Chên, the Arousing, which has the attribute of movement, is below. Joy in movement induces following. The Joyous is the youngest daughter, while the Arousing is the eldest son. An older man defers to a young girl and shows her consideration. By this he moves her to follow him.
THE JUDGMENT
FOLLOWING has supreme success. Perseverance furthers. No blame.
In order to obtain a following one must first know how to adapt oneself. If one would rule one must first learn to serve, for only in this way does one secure from those below one the joyous assent that is necessary if they are to follow one. If one has to obtain a following by force or cunning, by conspiracy or by creating faction,one invariably arouses resistance, which obstructs willing adherence. But even joyous movement can lead to evil consequences, hence the added stipulation, “Perseverance furthers” –that is, consistency in doing right– together with “No blame.” Just as we should not ask others to follow us unless this condition is fulfilled, so it is only under this condition that we can in turn follow others without coming to harm.
The thought of obtaining a following through adaptation to the demands of the time is a great and significant idea; this is why the appended judgment is so favorable.
THE IMAGE
Thunder in the middle of the lake: The image of FOLLOWING. Thus the superior one at nightfall Goes indoors for rest and recuperation.
In the autumn electricity withdraws into the earth again and rests. Here it is the thunder in the middle of the lake that serves as the image–thunder in its winter rest, not thunder in motion. The idea of following in the sense of adaptation to the demands of the time grows out of this image. Thunder in the middle of the lake indicates times of darkness and rest. Similarly, after being tirelessly active all day, a superior one allows oneselves rest and recuperation at night. No situation can become favorable until one is able to adapt to it and does not get worn out with mistaken resistance.
THE LINES
°Nine at the beginning means: The standard is changing. Perseverance brings good fortune. To go out of the door in company Produces deeds.
There are exceptional conditions in which the relation between leader and followers changes. It is implicit in the idea of following and adaptation that if one wants to lead others, one must remain accessible and responsive to the views of those under one. At the same time, however, one must have firm principles, so that one does not vacillate where there is only a question of current opinion. Once we are ready to listen to the opinions of others, we must not associate exclusively with people who share our views or with members of our own party; instead, we must go out and mingle freely with all sorts of people, friends or foes. That is the only way to achieve something.
Six in the second place means: If one clings to the little boy or girl, One loses the strong adult.
In friendships and close relationships an individual must make a careful choice. One surrounds oneself either with good or with bad company; one cannot have both at once. If one throws oneself away on unworthy friends (or thoughts) one loses connection with people of intellectual power who could further one in the good.
Six in the third place means: If one clings to the strong adult, one loses the little boy or girl. Through following one finds what one seeks. It furthers one to remain persevering.
When the right connection with distinguished people has been found, a certain loss naturally ensues. One must part company with the inferior and superficial. But in one’s heart one will feel satisfied, because one finds what one seeks and needs for the development of one’s personality. The important thing is to remain firm. One must know what one wants and not be led astray by momentary inclinations.
Nine in the fourth place means: Following creates success. Perseverance brings misfortune. To go one’s way with sincerity brings clarity. How could there be blame in this?
It often happens, when a person exerts a certain amount of influence, that one obtains a following by condescension toward inferiors. But the people who attach themselves to one are not honest in their intentions. They seek personal advantage and try to make themselves indispensable through flattery and subservience. If one becomes accustomed to such satellites and cannot do without them, it brings misfortune. Only when one is completely free from one’s ego, and intent, by conviction, upon what is right and essential, does one acquire the clarity that enables one to see through such people, and become free of blame.
°Nine in the fifth place means: Sincere in the good. Good fortune.
One must have something one follows–something that serves as a lodestar. One who follows with conviction the beautiful and the good may feel strengthened by this saying.
Six at the top means: One meets with firm allegiance And is still further bound. The king introduces one To the Western Mountain.
this refers to a person, an exalted sage, who has already put the turmoil of the world behind them. But a follower appears who understands them and is not to be put off. So the sage comes back into the world and aids the other in one or her work. Thus there develops an eternal tie between the two. The allegory is chosen from the annals of the Chou dynasty. The rulers of this dynasty honored those who had served them well by awarding them a place in the royal family’s temple of ancestors on the Western Mountain. In this way they were regarded as sharing in the destiny of the ruling family.
