I ching who is the great man

Okay, so when you draw the 'advantageous to see the great person' line, what does it mean? I see various possibilities. The spiritual message that speaks to you evokes your own higher potential. This is contacting the great person. A meditation teacher, someone you know who walks their talk, someone who has worked with life and on themselves to bring about personal change. It doesn't have to be a 'professional' spiritual teacher.

It might be a recovered alcoholic. Anyone who sincerely works for personal transformation qualifies as a great person. This person doesn't have to be alive now but can be. This person doesn't have to be famous but can be. Unplug the phone, shut the door, stop activity, meditate or pray or read a useful book, and direct your attention 'inward' toward your own being.

Direct your attention to whatever or whoever it is that asks the question 'what is the meaning of the great person? See, that great person is in you, fully operative, if only you learn how to become aware of it. Joined May 9, Messages 2, Reaction score Click to expand Dobro and Charly thank you. I always found that phrase tough to understand. Still I do.

I got a reading yesterday and got External or internal being. Keep thinking about it Joined Jun 3, Messages 8, Reaction score 1, While 45 has been the topic of discussion on the other thread i have been reading about Muhammad. One of his most significant achievements was to bring the many warring tribes of Arabia together.

The tribes did not completely trust each other, but at least he got them to Gather Together. Certainly an example of a Great Man. Lawrence of Arabia the movie Character. A 7 great man? There was greatness in Lawrence, but perhaps there were some other elements as well that 'curved' the greatness as it came through him. When I first saw that movie many-many year ago, I felt in love with that character and Peter O'Toole.

But seriously, yes you might be right. Sparhawk One of those men your mother warned you about Clarity Supporter. Joined Sep 17, Messages 5, Reaction score You fell in love with Peter O'Toole and the romanticized version of the character he played in the movie When all the lines are nines, it means:. The strength of the Creative and the mildness of the Receptive unite. Strength is indicated by the flight of dragons, mildness by the fact that their heads are hidden. This means that mildness in action joined to strength of decision brings good fortune.

This hexagram is made up of broken lines only. The broken lines represents the dark, yielding, receptive primal power of yin. The attribute of the hexagram is devotion; its image is the earth. It represents nature in contrast to spirit, earth in contrast to heaven, space as against time, the female-maternal as against the male-paternal.

However, as applied to human affairs, the principle of this complementary relationship is found not only in the relation between man and woman, but also in that between prince and minister and between father and son. Indeed, even in the individual this duality appears in the coexistence of the spiritual world and the world of the senses. But strictly speaking there is no real dualism here, because there is a clearly defined hierarchic relationship between the two principles. In itself of course the Receptive is just as important as the Creative, but the attribute of devotion defines the place occupied by this primal power in relation to the Creative.

For the Receptive must be activated and led by the Creative; then it is productive of good. Only when it abandons this position and tries to stand as an equal side by side with the Creative, does it become evil. The result then is opposition to and struggle against the Creative, which is productive of evil to both. If the superior man undertakes something and tries to lead, He goes astray; But if he follows, he finds guidance. It is favorable to find friends in the west and south, To forego friends in the east and north.

Quiet perseverance brings good fortune. The four fundamental aspects of the Creative--"sublime success, furthering through perseverance"--are also attributed to the Receptive. Here, however, the perseverance is more closely defined: it is that of a mare. The Receptive connotes spatial reality in contrast to the spiritual potentiality of the Creative. The potential becomes real and the spiritual becomes spatial through a specifically qualifying definition.

Thus the qualification, "of a mare," is here added to the idea of perseverance. The horse belongs to earth just as the dragon belongs to heaven. Its tireless roaming over the plains is taken as a symbol of the vast expanse of the earth. This is the symbol chosen because the mare combines the strength and swiftness of the horse with the gentleness and devotion of the cow. Only because nature in its myriad forms corresponds with the myriad impulses of the Creative can it make these impulses real.

Nature's richness lies in its power to nourish all living things; its greatness lies in its power to give then beauty and splendor. Thus it prospers all that lives. IT is the Creative that begets things, but they are brought to birth by the Receptive. Applied to human affairs, therefore, what the hexagram indicated is action in conformity with the situation. The person in questions not in an independent position, but is acting as an assistant. This means that he must achieve something. It is not his task to try to lead--that would only make him lose the way-but to let himself be led.

If he knows how to meet fate with an attitude of acceptance, he is sure to find the right guidance. The superior man lets himself be guided; he does not go ahead blindly, but learns from the situation what is demanded of him and then follows this intimation from fate.

Since there is something to be accomplished, we need friends and helpers in the hour of toil and effort, once the ideas to be realized are firmly set. The time of toil and effort is indicated by the west and south, for west and south symbolize the place where the Receptive works for the Creative, as nature does in summer and autumn. If in that situation one does not mobilize all one's powers, the work to be accomplished will not be done. Hence to find friends there means to find guidance.

But in addition to the time of toil and effort, there is also a time of planning, and for this we need this solitude. The east symbolized the place where a man receives orders from his master, and the north the place where he reports on what he has done.

At that time he must be alone and objective. In this sacred hour he must do without companions. So that the purity of the moment may not be spoiled by fictional hates and favoritism. The earth's condition is receptive devotion. Thus the superior man who has breadth of character Carries the outer world. Just as there is only one heaven, so too there is only one earth.

In the hexagram of heaven the doubling of the trigram implies duration in time, but in the hexagram of earth the doubling connotes the solidity and extension in space by virtue of which the earth is able to carry and preserve all things that live and move upon it. The earth in its devotion carries all things, good and evil,, without exception. In the same way the superior man gives to his character breadth, purity, and sustaining power, so that he is able both to support and to bear with people and things.

Just as the light-giving power represents life, so the dark power, the shadowy, represents death. When the first hoarfrost comes in the autumn, the power of darkness and cold is just at its beginning. After these first warnings, signs of death will gradually multiply, until, in obedience to immutable laws, stark winter with its ice is here. In life it is the same. After certain scarcely noticeable signs of decay have appeared, they go on increasing until final dissolution comes.

But in life precautions can be taken by heeding the first signs of decay and checking them in time. Straight, square, great. Without purpose, Yet nothing remains unfurthered. The symbol of heaven is the circle, and that of earth is the square.

Thus squareness is a primary quality of the earth. On the other hand, movement in a straight line, as well as magnitude, is a primary quality of the Creative. But all square things have their origin in a straight line and into turn form solid bodies. In mathematics, when we discriminate between lines, planes and solids, we find that rectangular planes result from straight lines, and cubic magnitudes from rectangular planes. The Receptive accommodates itself to the qualities of the Creative and makes them its own.

Thus a square develops out of a straight line and a cube out of a square. This is compliance with the laws of the Creative; nothing is taken away, nothing added. Therefore the Receptive has no need of a special purpose of its own, nor of any effort' yet everything turns out as it should.

Nature creates all beings without erring: this is its foursquareness. It tolerates all creatures equally: this is its greatness. Therefore it attains what is right for all without artifice or special intentions. Man achieves the height of wisdom when all that he does is as self-evident as what nature does. Hidden lines. One is able to remain persevering. If by chance you are in the service of a king, Seek not works, but bring to completion. If a man is free of vanity he is able to conceal his abilities and keep them from attracting attention too soon; thus he can mature undisturbed.

If conditions demand it, he can also enter public life, but that too he does with restraint. The wise man gladly leaves fame to others. He does not seek to have credited to himself things that stand accomplished, but hopes to release active forces; that is, he completes his works in such a manner that they may bear fruit for the future.

The dark element opens when it moves and closes when at rest. The strictest reticence is indicated here. The time is dangerous , because any degree of prominence leads either to the enmity of irresistible antagonists if one challenges them or to misconceived recognition if one is complaisant.

Therefore a man ought to maintain reserve, be it in solitude or in the turmoil of the world, for there too he can hide himself so well that no one knows him. Yellow is the color of the earth and of the middle; it is the symbol of that which is reliable and genuine. The lower garment is inconspicuously decorated--the symbol of aristocratic reserve.

When anyone is called upon to work in a prominent but not independent position, true success depends on the utmost discretion. A man's genuineness and refinement should not reveal themselves directly; they should express themselves only indirectly as an effect from within. In the top place the dark element should yield to the light.

If it attempts to maintain a position to which it is not entitled and to rule instead of serving, it draws down upon itself the anger of the strong. A struggle ensues in which it is overthrown, with injury, however, to both sides. The dragon, symbol of heaven, comes to fight the false dragon that symbolized the inflation of the earth principle. Midnight blue is the color of heaven; yellow is the color of earth.

Therefore, when black and yellow blood flow, it is a sign that in this unnatural contest both primal powers suffer injury.

By holding fast to what is right, it gains the power of enduring. There is indeed no advance, but neither is there retrogression.

The name of the hexagram, Chun, really connotes a blade of grass pushing against an obstacle as it sprouts out of the earth--hence the meaning, "difficulty at the beginning. It is their first meeting, which is beset with difficulties. The upper trigram K'an stands for the Abysmal, the dangerous. Its motion is downward and its image is rain.

The situation points to teeming, chaotic profusion; thunder and rain fill the air. But the chaos clears up. While the Abysmal sinks, the upward movement eventually passes beyond the danger. A thunderstorm brings release from tension, and all things breathe freely again. Nothing should be undertaken. It furthers one to appoint helpers. Times of growth are beset with difficulties. They resemble a first birth. But these difficulties arise from the very profusion of all that is struggling to attain form.

Everything is in motion: therefore if one perseveres there is a prospect of great success, in spite of the existing danger. When it is a man's fate to undertake such new beginnings, everything is still unformed, dark. Hence he must hold back, because any premature move might bring disaster. Likewise, it is very important not to remain alone; in order to overcome the chaos he needs helpers.

This is not to say, however, that he himself should look on passively at what is happening. He must lend his hand and participate with inspiration and guidance.

Clouds and thunder are represented by definite decorative lines; this means that in the chaos of difficulty at the beginning, order is already implicit. So too the superior man has to arrange and organize the inchoate profusion of such times of beginning, just as one sorts out silk threads from a knotted tangle and binds them into skeins.

In order to find one's place in the infinity of being, one must be able both to separate and to unite. Hesitation and hindrance. It furthers one to remain persevering. If a person encounters a hindrance at the beginning of an enterprise, he must not try to force advance but must pause and take thought. However, nothing should put him off his course; he must persevere and constantly keep the goal in sight. It is important to seek out the right assistants, but he can find them only if he avoids arrogance and associated with his fellows in a spirit of humility.

Only then will he attract those with whose help he can combat the difficulties. Difficulties pile up. Horse and wagon part. He is not a robber; He wants to woo when the time comes. The maiden is chaste, She does not pledge herself. Ten years--then she pledges herself. We find ourselves beset by difficulties and hindrances. Suddenly there is a turn of affairs, as if someone were coming up with a horse and wagon and unhitching them.

This event comes so unexpectedly that we assume the newcomer to be a robber. Gradually it becomes clear that he has no evil intentions but seeks to be friendly and to offer help. But this offer is not to be accepted, because it does not come from the right quarter. We must wait until the time is fulfilled; ten years is a fulfilled cycle of time. Then normal conditions return of themselves, and we can join forces with the friend intended for us.

Using the image of a betrothed girl who remains true to her lover in face of grave conflicts, the hexagram gives counsel for a special situation. When in times of difficulty a hindrance is encountered and unexpected relief is offered from a source unrelated to us, we must be careful and not take upon ourselves any obligations entailed by such help; otherwise our freedom of decision is impaired.

If we bide our time, things will quiet down again, and we shall attain what we have hoped for. Whoever hunts deer without the forester Only loses his way in the forest.

The superior man understands the signs of the time And prefers to desist. To go on brings humiliation. If a man tries to hunt in a strange forest and has no guide, he loses his way. When he finds himself in difficulties he must not try to steal out of them unthinkingly and without guidance. Fate cannot be duped; premature effort, without the necessary guidance, ends in failure and disgrace.

Therefore the superior man, discerning the seeds of coming events, prefers to renounce a wish rather than to provoke failure and humiliation by trying to force its fulfillment. Strive for union. To go brings good fortune. Everything acts to further. We are in a situation in which it is our duty to act, but we lack sufficient power.

However, an opportunity to make connections offers itself. It must be seized. Neither false pride nor false reserve should deter us. Bringing oneself to take the first step, even when it involves a certain degree of self-abnegation, is a sign of inner clarity.

To accept help in a difficult situation is not a disgrace. If the right helper is found, all goes well. Nine in the fifth place means:. Difficulties in blessing.

A little perseverance brings good fortune. Great perseverance brings misfortune. An individual is in a position in which he cannot so express his good intentions that they will actually take shape and be understood. Other people interpose and distort everything he does. He should then be cautious and proceed step by step. He must not try to force the consummation of a great undertaking, because success is possible only when general confidence already prevails.

It is only through faithful and conscientious work, unobtrusively carried on, that the situation gradually clears up and the hindrance disappears. The difficulties at the beginning are too great for some persons. They get stuck and never find their way out; they fold their hands and give up the struggle. Such resignation is the saddest of all things.

Therefore Confucius says of this line: "Bloody tears flow: one should not persist in this. In this hexagram we are reminded of youth and folly in two different ways. Keeping still is the attribute of the upper trigram; that of the lower is the abyss, danger. Stopping in perplexity on the brink of a dangerous abyss is a symbol of the folly of youth. However, the two trigrams also show the way of overcoming the follies of youth. Water is something that of necessity flows on. When the spring gushes forth, it does not know at first where it will go.

But its steady flow fills up the deep place blocking its progress, and success is attained. It is not I who seek the young fool; The young fool seeks me.

At the first oracle I inform him. If he asks two or three times, it is importunity. If he importunes, I give him no information. Perseverance furthers. In the time of youth, folly is not an evil. One may succeed in spite of it, provided one finds an experienced teacher and has the right attitude toward him. This means, first of all, that the youth himself must be conscious of his lack of experience and must seek out the teacher.

Without this modesty and this interest there is no guarantee that he has the necessary receptivity, which should express itself in respectful acceptance of the teacher. This is the reason why the teacher must wait to be sought out instead of offering himself. Only thus can the instruction take place at the right time and in the right way.

A teacher's answer to the question of a pupil ought to be clear and definite like that expected from an oracle; thereupon it ought to be accepted as a key for resolution of doubts and a basis for decision.

If mistrustful or unintelligent questioning is kept up, it serves only to annoy the teacher. He does well to ignore it in silence, just as the oracle gives one answer only and refuses to be tempted by questions implying doubt.

Given addition a perseverance that never slackens until the points are mastered one by one, real success is sure to follow. Thus the hexagram counsels the teacher as well as the pupil. A spring succeeds in flowing on and escapes stagnation by filling up all the hollow places in its path. In the same way character is developed by thoroughness that skips nothing but, like water, gradually and steadily fills up all gaps and so flows onward.

To make a fool develop It furthers one to apply discipline. The fetters should be removed. To go on in this way bring humiliation. Law is the beginning of education. Youth in its inexperience is inclined at first to take everything carelessly and playfully. It must be shown the seriousness of life.

A certain measure of taking oneself in hand, brought about by strict discipline, is a good thing. He who plays with life never amounts to anything. However, discipline should not degenerate into drill. Continuous drill has a humiliating effect and cripples a man's powers. To bear with fools in kindliness brings good fortune. To know how to take women Brings good fortune. The son is capable of taking charge of the household.

These lines picture a man who has no external power, but who has enough strength of mind to bear his burden of responsibility.

He has the inner superiority and that enable him to tolerate with kindliness the shortcomings of human folly. The same attitude is owed to women as the weaker sex. One must understand them and give them recognition in a spirit of chivalrous consideration. Only this combination of inner strength with outer reserve enables one to take on the responsibility of directing a larger social body with real success. Take not a maiden who. When she sees a man of bronze, Loses possession of herself.

Nothing furthers. A weak, inexperienced man, struggling to rise, easily loses his own individuality when he slavishly imitates a strong personality of higher station.

He is like a girl throwing herself away when she meets a strong man. Such a servile approach should not be encouraged, because it is bad both for the youth and the teacher. A girl owes it to her dignity to wait until she is wooed. In both cases it is undignified to offer oneself, and no good comes of accepting such an offer. For youthful folly it is the most hopeless thing to entangle itself in empty imaginings.

The more obstinately it clings to such unreal fantasies, the more certainly will humiliation overtake it. Often the teacher, when confronted with such entangled folly, has no other course but to leave the fool to himself for a time, not sparing him the humiliation that results. This is frequently the only means of rescue. Six in the fifth place means:. An inexperienced person who seeks instruction in a childlike and unassuming way is on the right path, for the man devoid of arrogance who subordinated himself to his teacher will certainly be helped.

In punishing folly It does not further one To commit transgressions. The only thing that furthers Is to prevent transgressions.

Sometimes an incorrigible fool must be punished. He who will not heed will be made to feel. This punishment is quite different from a preliminary shaking up. But the penalty should not be imposed in anger; it must be restricted to an objective guarding against unjustified excesses.

Punishment is never an end in itself but serves merely to restore order. This applies not only in regard to education but also in regard to the measures taken by a government against a populace guilty of transgressions. Governmental interference should always be merely preventive and should have as its sole aim the establishment of public security and peace.

All beings have need of nourishment from above. But the gift of food comes in its own time, and for this one must wait. This hexagram shows the clouds in the heavens, giving rain to refresh all that grows and to provide mankind with food and drink. The rain will come in its own time. We cannot make it come; we have to wait for it. The idea of waiting is further suggested by the attributes of the two trigrams--strength within, danger in from. Strength in the face of danger does not plunge ahead but bides its time, whereas weakness in the face of danger grows agitated and has not the patience to wait.

If you are sincere, You have light and success. Perseverance brings good fortune. It furthers one to cross the great water. Waiting is not mere empty hoping. It has the inner certainty of reaching the goal. Such certainty alone gives that light which leads to success. This leads to the perseverance that brings good fortune and bestows power to cross the great water.

One is faced with a danger that has to be overcome. Weakness and impatience can do nothing. Only a strong man can stand up to his fate, for his inner security enables him to endure to the end. This strength shows itself in uncompromising truthfulness [with himself]. It is only when we have the courage to face things exactly as they are, without any sort of self-deception or illusion, that a light will develop out of events, by which the path to success may be recognized.

This recognition must be followed by resolute and persevering action. For only the man who goes to meet his fate resolutely is equipped to deal with it adequately.

Then he will be able to cross the great water--that is to say, he will be capable of making the necessary decision and of surmounting the danger. Thus the superior man eats and drinks, Is joyous and of good cheer. When clouds rise in the sky, it is a sign that it will rain. There is nothing to do but to wait until after the rain falls. It is the same in life when destiny is at work. We should not worry and seek to shape the future by interfering in things before the time is ripe. We should quietly fortify the body with food and drink and the mind with gladness and good cheer.

Fate comes when it will, and thus we are ready. Waiting in the meadow. IT furthers one to abide in what endures. The danger is not yet close. One is still waiting on the open plain. Conditions are still simple, yet there is a feeling of something impending. One must continue to lead a regular life as long as possible. Only in this way does one guard against a premature waste of strength, keep free of blame and error that would become a source of weakness later on.

Waiting on the sand. There is some gossip. The end brings good fortune. The danger gradually comes closer. Sand is near the bank of the river, and the water means danger.

Disagreements crop up. General unrest can easily develop in such times, and we lay the blame on one another. He who stays calm will succeed in making things go well in the end. Slander will be silenced if we do not gratify it with injured retorts. Mud is no place for waiting, since it is already being washed by the water of the stream.

Instead of having gathered strength to cross the stream at one try, one has made a premature start that has got him no farther than the muddy bank. Such an unfavorable position invites enemies from without, who naturally take advantage of it. Caution and a sense of the seriousness of the situation are all that can keep one from injury. The situation is extremely dangerous. IT is of utmost gravity now--a matter of life and death. Bloodshed seems imminent.

There is no going forward or backward; we are cut off as if in a pit. Now we must simply stand fast and let fate take its course. This composure, which keeps us from aggravating the trouble by anything we might do, is the only way of getting out of the dangerous pit. Even in the midst of danger there come intervals of peace when things go relatively well.

If we possess enough inner strength, we shall take advantage of these intervals to fortify ourselves for renewed struggle. We must know how to enjoy the moment without being deflected from the goal, for perseverance is needed to remain victorious. This is true in public life as well; it is not possible to achieve everything all at once. The height of wisdom is to allow people enough recreation to quicken pleasure in their work until the task is completed.

Herein lies the secret of the whole hexagram. One falls into the pit. Three uninvited guests arrive. Honor them, and in the end there will be good fortune. The waiting is over; the danger can no longer be averted. One falls into the pit and must yield to the inevitable. Everything seems to have been in vain. But precisely in this extremity things take an unforeseen turn.

Without a move on one's own part, there is outside intervention. At first one cannot be sure of its meaning: is it rescue or is it destruction? A person in this situation must keep his mind alert and not withdraw into himself with a sulky gesture of refusal, but must greet the new turn with respect.

Thus he ultimately escapes the danger, and all goes well. Even happy turns of fortune often come in a form that at first seems strange to us.

The upper trigram, whose image is heaven, has an upward movement; the lower trigram, water, in accordance with its nature tends downward. Thus the two halves move away from each other, giving rise to the idea of conflict. The attribute of the Creative is strength, that of the Abysmal is danger, guile. Where cunning has force before it, there is conflict. A third indication of conflict, in terms of character, is presented by the combination of deep cunning within and fixed determination outwardly.

A person of this character will certainly be quarrelsome. You are sincere And are being obstructed. A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water. Conflict develops when one feels himself to be in the right and runs into opposition. If one is not convinced of being in the right, opposition leads to craftiness or high-handed encroachment but not to open conflict.

If a man is entangled in a conflict, his only salvation lies in being so clear-headed and inwardly strong that he is always ready to come to terms by meeting the opponent halfway. To carry one the conflict to the bitter end has evil effects even when one is the right, because the enmity is then perpetuated.

It is important to see the great man, that is, an impartial man whose authority is great enough to terminate the conflict amicably or assure a just decision. In times of strife, crossing the great water is to be avoided, that is, dangerous enterprises are not to be begun, because in order to be successful they require concerted unity of focus.

Conflict within weakens the power to conquer danger without. Thus in all his transactions the superior man Carefully considers the beginning. The image indicates that the causes of conflict are latent in the opposing tendencies of the two trig rams. Once these opposing tendencies appear, conflict is inevitable.

To avoid it, therefore, everything must be taken carefully into consideration in the very beginning. If rights and duties are exactly defined, or if, in a group, the spiritual trends of the individuals harmonize, the cause of conflict is removed in advance. If one does not perpetuate the affair, There is a little gossip. In the end, good fortune comes. While a conflict is in the incipient stage, the best thing To do is to drop the issue. Thus those above can insure their position Only by giving generously to those below.

Going out and coming in without error. Friends come without blame. To and Fro goes the way. On the seventh day comes return. It furthers one to have somewhere to go. The image of The Turning Point. Thus the kings of antiquity closed the passes At the time of solstice. Merchants and strangers did not go about, And the ruler Did not travel through the provinces.

If someone is not as he should be, He has misfortune, And it does not further him To undertake something. All things attain the natural state of innocence. Thus the kings of old, Rich in virtue, and in harmony with the time, Fostered and nourished all beings. Not eating at home brings good fortune. The image of The Taming Power of the Great. Thus the superior man aquaints himself with many sayings of antiquity And many deeds of the past, In order to strengthen his character thereby.

Pay heed to the providing of nourishment. And to what a man seeks To fill his own mouth with. The image of Providing Nourishment. Thus the superior man is careful of his words And temperate in eating and drinking. The ridgepole sags to the breaking point.

The image of Preponderance of the Great. Thus the superior man, when he stands alone, Is unconcerned, And if he has to renounce the world, He is undaunted. The image of the Abysmal repeated. Thus the superior man walks in lasting virtue And carries on the business of teaching.

The image of Fire. Thus the great man, by perpetuating this brightness, Illumines the four quarters of the world. The image of Influence. Thus the superior man encourages people to approach him By his readiness to receive them.

Thus the superior man keeps the inferior man at a distance, Not angrily but with reserve. The image of The Power of the Great. Thus the superior man does not tread upon paths That do not accord with established order.

Is honored with horses in large numbers. In a single day he is granted audience three times. The image of Darkening of the Light. Thus does the superior man live with the great mass: He veils his light, yet still shines.

The image of The Family. Thus the superior man has substance in his words And duration in his way of life.

The image of Opposition. Thus amid all fellowship The superior man retains his individuality. The northeast does not further. The image of Obstruction. Thus the superior man turns his attention to himself And molds his character. If there is no longer anything where one has to go, Return brings good fortune.

If there is still something where one has to go, Hastening brings good fortune. The image of Deliverance. Thus the superior man pardons mistakes And forgives misdeeds.

Brings about supreme good fortune Without blame. One may be persevering in this. It furthers one to undertake something. How is this to be carried out? One may use two small bowls for the sacrifice.

The image of Decrease. Thus the superior man controls his anger And restrains his instincts. Thus the superior man: If he sees good, he imitates it; If he has faults, he rids himself of them.

At the court of the king. It must be announced truthfully. It is necessary to notify one's own city. It does not further to resort to arms. The image of Break-through. Thus the superior man Dispenses riches downward And refrains from resting on his virtue. The image of Coming to Meet. Thus does the prince act when disseminating his commands And proclaiming them to the four quarters of heaven.

The king approaches his temple. This brings success. To bring great offerings creates good fortune. The image of Gathering Together. Thus the superior man renews his weapons In order to meet the unforeseen.

One must see the great man. Fear not. Departure toward the south Brings good fortune. The image of Pushing Upward. Thus the superior man of devoted character Heaps up small things In order to achieve something high and great. The great man brings about good fortune.

No blame. When one has something to say, It is not believed. The image of Exhaustion. Thus the superior man stakes his life On following his will. But the well cannot be changed. It neither decreases nor increases. They come and go and draw from the well. If one gets down almost to the water And the rope does not go all the way, Or the jug breaks, it brings misfortune.

Thus the superior man encourages the people at their work, And exhorts them to help one another. You are believed. Supreme success. Remorse disappears. The image of The Caldron. Thus the superior man consolidates his fate By making his position correct. Shock comes--oh, oh! Laughing words--ha, ha! The shock terrifies for a hundred miles, And he does not let fall the sacrificial spoon and chalice.

Thus in fear and trembling The superior man sets his life in order And examines himself. So that he no longer feels his body. He goes into the courtyard And does not see his people. The image of Keeping Still. Thus the superior man Does not permit his thoughts To go beyond his situation.

The image of Development. Thus the superior man abides in dignity and virtue, In order to improve the mores. The image of The Marrying Maiden.