ICHING TEXT COMPARISONS Note: The following hexagram texts are provided for discussion and academic use. This is extracted from copyrighted documents. It is provided under the fair use doctrine for academic purposes. We hope that it will aid the new person to the I CHING in the selection of an appropriate source reference, and spur discussion on contrasting and comparing text. -- John Seiler, seilerjp@telerama.lm.com TING My favorite hexagram is Ting. In order to help select a text reference of the I Ching that may appeal to the reader, I am going to reproduce the Ting hexagram information from various sources. Ting or Cauldron in hexagram 50. --------------- ----- ----- --------------- --------------- --------------- ----- ----- ******************************************************************************* 1." The I Ching or Book of Changes", Wilhelm/Baynes, Princeton University Press, 1990 (1st. ed. 1950) The six lines construct the image of Ting, THE CALDRON; at the bottom are the legs, over them the belly, then come the ears (handles), and at the top the carrying rings. At the same time, the image suggests the idea of nourishment. The Ting, cast of bronze, was the vessel that held the cooked viands in the temple of the ancestors and at banquets. The head of the family served the food from the ting into the bowls of the guests. The WELL (48) likewise has the secondary meaning of giving nourishment, but rather more in relation to the people. The ting, as a utensil pertaining to a refined civilization, suggests the fostering and nourishing of able men, which redounded to the benefit of the state. This hexagram and The Well are the only two in the Book of Changes that represent concrete, man-made objects. Yet here too the thought has its abstract connotation. Sun, below, is wood and wind; Li, above, is flame. Thus together they stand for the flame kindled by wood and wind, which suggests the idea of preparing food. THE JUDGMENT THE CALDRON. Supreme good fortune. Success While THE WELL relates to the social foundation of our life, and this foundation is likened to the water that serves to nourish growing wood, the present hexagram refers to the cultural superstructure of society. Here it is the wood that serves as nourishment for the flame, the spirit. All that is visible must grow beyond itself, extended into the realm of the invisible. Thereby it receives its true consecration and clarity and takes firm root in the cosmic order. Here we see civilization as it reaches its culmination in religion. The ting serves in offering sacrifice to God. The highest earthly values must be sacrificed to the divine. But the truly divine does not manifest itself apart from man. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility; this brings inner enlightenment and true understanding of the world, and this leads to great good fortune and success. THE IMAGE Fire over wood: The image of THE CALDRON. Thus the superior man consolidates his fate By making his position correct. The fate of fire depends on wood; as long as there is wood below, the fire burns above. It is the same in human life; there is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing. These words contain hints about the fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga. THE LINES Six at the beginning means: A ting with legs upturned. Furthers removal of stagnating stuff. One takes a concubine for the sake of her son. No blame. If a ting is turned upside down before being used, no harm is done-on the contrary, this clears it of refuse. A concubine's position is lowly, but because she has a son she comes to be honored. These two metaphors express the idea that in a highly developed civilization, such as that indicated by this hexagram, every person of good will can in some way or other succeed. No matter how lowly he may be, provided he is ready to purify himself, he is accepted. He attains a station which he can prove himself fruitful in accomplishment, and as a result he gains recognition. Nine in the second place means: There is food in the ting. My comrades are envious, But they cannot harm me. Good fortune. In a period of advanced culture, it is of the greatest importance that one should achieve something significant. If a man concentrates on such real undertakings, he may indeed experience envy and disfavor, but that is not dangerous. The more he limits himself to his actual achievement, the less harm can the envious inflict on him. Nine in the third place means: The handle of the ting is altered. One is impeded in his way of life. The fate of the pheasant is not eaten. Once rain falls, remorse is spent. Good fortune comes in the end. The handle is the means for lifting up the ting. If the handle is altered, the ting cannot be lifted up and used, and, sad to say, the delicious food in it, such as pheasant fat, cannot be eaten by anyone. This describes a man who, in a highly evolved civilization, finds himself in a place where no one notices or recognizes him. This is a severe block to his effectiveness. All of his good qualities and gifts of mind thus needlessly go to waste. But if he will only see to it that he is possessed of something truly spiritual, the time is bound to come, sooner or later, when the difficulties will be resolved and all will go well. The fall of rain symbolizes here, as in other instances, release of tension. Nine in the fourth place means: The legs of the ting are broken. The prince's meal is spilled And his person is soiled. Misfortune. A man has a difficult and responsible task to which he is not adequate. Moreover, he does not devote himself to it with all his strength but goes about with inferior people; therefore the execution of the work fails. In this way he also incurs personal opprobrium. Confucius says about this line: "Weak character coupled with honored place, meager knowledge with large plans, limited powers with heavy responsibility, will seldom escape disaster." Six in the fifth place means: The ting has yellow handles, golden carrying rings. Perseverance furthers. Here we have, in a ruling position, a man who is approachable and modest in nature. As a result of this attitude he succeeds in finding strong and able helpers who complement and aid him in his work. Having achieved this attitude, which requires constant self-abnegation, it is important for him to hold to it and not to let himself be led astray. Nine at the top means: The ting has rings of jade. Great good fortune. Nothing that would not act to further. In the preceding line the carrying rings are described as golden. to denote their strength; here they are said to be of jade. Jade is notable for its combination of hardness with soft luster. This counsel, in relation to the man who is open to it, works greatly to his advantage. Here the counsel is described in relation to the sage who imparts it. In imparting it, he will be mild and pure, like precious jade. Thus the work finds favor in the eyes of the Deity, who dispenses great good fortune, and becomes pleasing to men, wherefore all goes well. *************************************************************************** 2. "The I Ching-The Book of Changes", James Legge, Dover Books, 1963, (unabridged version of the 1899 edition.) L. The Ting Hexagram Thing gives the intimation of great progress and success. 1. The first line, divided, shows the caldron over thrown and its feet turned up. (But) there will be advantage in its getting rid of what was bad in it. (Or it shows us) the concubine (whose position is improved) by means of her son. There will be no error. 2. The second line, undivided, shows the caldron with the things (to be cooked) in it. (If its subject can say), "My enemy dislikes me, but he cannot approach me," there will be good fortune. 3. The third line, undivided, shows the caldron with (the places of) its ears changed. The progress (of its subject) is (thus) stopped. The fat flesh of the pheasant (which is in the caldron) will not be eaten. But the (genial) rain will come, and the grounds for repentance will disappear. There will be good fortune in the end. 4. The fourth line, undivided, shows the caldron with its feet broken; and its contents, designed for the ruler's use, overturned and spilt. Its subject will be made to blush for shame. There will be evil. 5. The fifth line divided, shows the caldron with yellow ears and rings of metal in them. There will be advantage through being firm and correct. 6. The sixth line, undivided, shows the caldron with rings of jade. There will be great good fortune, and all action taken will be in every way advantageous. In addition to this text (attributed to King Wan) there is explanatory material attributed to the Duke of Chou. Each are separate in this translation (which is probably the oldest) and includes the other wings. ****************************************************************************** 3. "The I Ching - The Classic Oracle of Change", by Rudolf Ritsema and Stephen Karcher, Element Books or Barnes & Noble Text, 1994. THE VESSEL/HOLDING : TING This hexagram describes your situation in terms of the imaginative capacity of a sacred vessel. It emphasizes that securing and imaginatively transforming the material at hand is the adequate way to handle it. To be in accord with the time, you are told to: hold and transform things in the vessel! *Image of the Situation The Vessel, Spring significant. Growing. Associated Contexts: Vessel/holding, Ting:bronze cauldron with three feet and two ears, sacred vessel used to cook food for sacrifice to gods and ancestors; founding symbol of family or dynasty;melting pot, receptacle; hold, contain, transform; establish, secure; precious, respectable. Spring, YUAN: source, origin, head; great, excellent; arise, begin, generating power; first stage of the Time Cycle. Significant, CHI: leads to the experience of meaning; favorable, propitious, advantageous, appropriate; keyword. The ideogram: scholar and mouth, wise words of a sage. Grow, HENG: success through a sacrifice; pervade, perseverance; bring to full growth; enjoy; vigorous, effective; second stage of the Time Cycle. (Note: every section in this book has an associated contexts section which will not be reproduced in this document. Basically it explains the root definitions of the Chinese ideograms.) *Outer and Inner Aspects Radiance: Fire and brightness radiate light and warmth, attached to their support; congregating people see and become aware. Radiance ends the yang hemicycle, consuming action in awareness. Connection to the outer: light, heat, consciousness bring continual change, the Fiery Moment. Radiance spreads outward, congregating, becoming aware and changing. Ground: Wind and wood subtly enter from the ground, penetrating and pervading. Ground is the center of the yang hemicycle, spreading pervasive action. Connection to the inner: penetrating and bringing together, the Woody Moment culminating. Ground pervades, matches and couples, seeding a new generation. Inner substance feeds a spreading outer light, cooking and transforming what is held in the vessel. *Counter Indications Nuclear trigrams Open, TUI, and Force, CH'IEN, result in Counter Hexagram 43, Parting, KUAI. Holding and containing things in the vessel is contrasted with parting energy into diverging streams. *Sequence Skinning beings implies absolutely-nothing like a Vessel. Anterior acquiescence has the use-of the vessel. * Contrasted Definitions Skinning: departing anteriority indeed. The Vessel: grasping renewal indeed. *Symbol Tradition Above wood possessing fire. The Vessel. A chun tzu uses correcting the situation to solidify fate. * Image Tradition The Vessel. A symbol indeed. Using wood: Ground, fire. Growing: cooking indeed. The all-wise person Growing uses presenting-to the Supreme Above. And-also great Growing uses nourishing all-wise eminences. Ground and-also the ear{and}eye:understanding brightened. Supple advancing and-also moving above. Acquiring the center and-also corresponding reaching the solid. That uses Spring Growing. *Transforming Lines Initial six a) The Vessel: toppling the foot. Harvesting: issuing-forth-from obstruction. Acquiring a concubine, using one's sonhood. Without fault. b) The Vessel: toppling the foot. Not-yet rebelling indeed. Harvesting: issuing-forth-from obstruction. Using adhering-to valuing indeed. Nine at-second a) The Vessel possesses substance. My companion possesses affliction. Not me able to approach. Significant. b) The Vessel possesses substance. Considering places it indeed. My companion possesses affliction. Completing without surpassing indeed. Nine at-third a) The Vessel: the ears skinned. Its movement clogged. Pheasant juices not taken-in. On-all sides rain lessens repenting. Completing significant. b) The Vessel: the ears skinned. Letting-go its righteousness indeed. Nine at-fourth a) The Vessel: a severed stand. Overthrowing a princely stew. Its form soiled. Pitfall. b) Overthrowing a princely stew. Wherefore trustworthy thus indeed? Six at-fifth a) The Vessel: yellow ears, metallic rings. Harvesting Trial. b) The Vessel: yellow ears. Centering uses activating substance indeed. Nine above a) The Vessel: jade rings The great significant. Without not Harvesting. b) Jade rings located above Solid[and]Supple articulating indeed. ************************************************************************ 4. "I Ching - The Book of Changes and the Unchanging Truth", Hua-Ching Ni, Shrine of the Eternal Breath of Tao. 50 TING CAULDRON, HARMONIZATION & STABILITY GUIDANCE: "The cauldron is stable and well-balanced. Good fortune. Everything goes smoothly." In this hexagram, Fire is above Wind or Wood. After revolution comes reconstruction, reorganization, and the re-establishment of peace and order, thus the cauldron represents stability. The image of the cauldron has several meanings. In ancient times it was used for cooking royal feasts in which offerings were made to Heaven and one's ancestors. Exemplifying the universal spirit of humanity, these offerings expressed ancient people's harmonious relationship with the spiritual realm and their deep gratitude for the good life they enjoyed together. After the offering, the food was then portioned to the older people, people of wisdom and people of merit as a token of respect from the emperors. In addition to cooperation, unity, harmony, security, and stability, the cauldron also symbolizes the newly-established order which follows reformation. The cauldron also indicates a big family. In spiritual development, Ting symbolizes internal cultivation via external "burning". Each of the sixty-four hexagrams applies to personal cultivation: however, Ting especially applies to personal cultivation: however, Ting especially applies to the entire process of internal "cooking" or self- cultivation. It teaches how one can mature to ripeness and mellowness. When Fire is over Wood, the process of cooking is represented. In China, a great leader was compared to a good cook. Energy naturally transforms from Wood to Fire and cultivates that which serves as a life support, such as properly prepared "food" or wisdom. In the Integral Way, the entire universe is thought of as a cauldron. Life on earth is the product of the interaction and integration of Water and Fire. It depends on the warmth and light of the sun, which represents Fire in nature and the heart in the human body. Life also depends on the moon, which represents Water in nature and the various emotions in a person. Life is based on the harmonious intercourse of this Fire and Water externally, and that of the heart and the mind internally. In self-cultivation, one's body can be likened to a cauldron which blends the diverse energies. Therefore, people must develop their awareness of the art of "cooking":blending the natural, internally and externally, to reach the real, wholesome being. The I Ching teaches us to extend the principle of the cauldron by serving others. A wise leader gathers the materials (fire, water, food, etc.), then prepares and offers them to all beings of the human and spiritual realm. As a symbol of a balanced life, Ting expresses the unity which extends from one's inner self to one's immediate family, to all of mankind, and to the entire universe. Since order is essential to unity, a leader must care for the young and encourage all people to follow the guidance of the principle of balance. The cauldron transforms that which is raw and hard into something ripe and soft. This process implies that the young and unripe will become the useful essence of the nation. Thus, Ting encourages the wise one to understand his duty and his responsibilities and to stabilize his efforts in order to help and guide the well-being of all people. Following the progression symbolized by the levels of the cauldron can help one fulfill one's duty in life and develop accordingly. Thus, the first three Sagacious Emperors of ancient China valued the cauldron as the symbol of a well-ordered society. Each of the six lines of this hexagram represents a different section of the cauldron. The first line represents the foot of the cauldron; the second, third and fourth lines represent the body: the fifth line represents the side handles, and the top line represents the lid. LINE 1: "One leg of the three-legged cauldron is not well set and the cauldron inclines to one side. However, one may use this occasion to clean the inside. In a family relationship this situation is like a second woman who, though not formally married, gives birth to a son and thereby contributes to her importance in the family." When a cauldron is tilting to one side, it can be easily cleaned and purified. Although such a situation appears unfavorable, it can be of some positive use. In order for it to become a positive situation, a third partner of an assistant is needed to effect the balance of a family or social circumstance. Eventually, the importance of such a contribution will be recognized. The hexagram as a whole means that if balance cannot be maintained by two, a third element of support should be made use of. The image of a cauldron symbolizes such a situation, its three legs maintaining balance. In the situation in question, a third party may be needed, like a second woman who comes into the family when the primary wife cannot, by giving birth, continue the lineage or provide for the elders in the family. LINE 2: "The cauldron is filled. One is self-contained and does not let a companion who becomes unbalanced upset him. Thus there is no blame. This line should naturally correspond with the fifth line, but the neighboring first line disturbs it. If the second line firmly resists this temptation and unites with the fifth line, it will have good fortune. This line shows the cauldron full of ingredients which need to be safely contained while the cooking process takes place. Cleaning the cauldron is part of the preparation: how-ever, cooking is the real work. Do not let the importance of this time be upset by the enticement of the first line. LINE 3: "The ears (handles) of the cauldron do not work. Though the good food is ready, it cannot be served. One feels regret at not enjoying the food before the rain comes." Although this is a yang line in a yang position, Wood and Fire are unfortunately in excess. The cooking is accelerated until the contents of the cauldron are boiling. This implies that one's talents and measures are too strong. Instead of using the cauldron properly, one spoils the food by poor handling. LINE 4: "The leg of the cauldron is broken. Food falls out of the cauldron and is spoiled. The great minister fails to fulfill his duty and is privately punished. He receives no faith from the public." This line symbolizes the good order of a nation, family or any relationship that has failed. It is like the over abundance of food in a cauldron; it cannot be cooked very well. Likewise, a person who is too proud, too full of false information or tries to learn too much at once prohibits the proper balance for a correct result. In cooking, one must be cautious not to over or under cook the food. In such a situation, proper management as well as the art of "cooking" are of the utmost importance. This same principle also applies to embarking on an education, running a business or governing a nation. LINE 5: "Strong golden handles of the cauldron with yellow ears, firm union and upright management bring good fortune." "Yellow", being the middle color in the spectrum, expresses being well-balanced and centered. The fifth line is the lid and "ears" of the cauldron which, when adjusted, allows the heat and steam to work within and prepare the food. This line implies the need for proper control in cooking. LINE 6: "The strong jade handle on top of the lid does not become overheated. Great good fortune. Everything is in its right order and correctly prepared. The food nourishes the wise and virtuous. The country is well-governed by the top minister." The lid should be opened and the food served. Thus, the top line represents the handle of the lid, the able minister whose proper conduct leads to the good fortune of a nation. although this is a strong line, good management was provided which enabled the right nourishment to be served to all. Thus, the virtue of the cauldron is complete. SPECIFIC GUIDANCE PERSONAL FORTUNE: Very prosperous. MARRIAGE: It can be achieved; however, there will be some quarrels. HOUSING/FAMILY: Be careful about fire. CHILDBIRTH: Unsafe. SOCIAL/GOVERNMENTAL POSITION: Obstacles in the beginning. Later, success. TRADE/BUSINESS: The business will succeed and you can easily make a fortune. SEARCHING FOR SOMEONE: They are in the North and are difficult to find. WAITING FOR SOMEONE: They will come. LOOKING FOR SOMETHING LOST: It is in the Northeast and difficult to find. HUNTING FOR THIEVES: They are in the Northeast and difficult to catch. LAWSUIT: IF the suit continues, it will be difficult to stop. Make peace now. CLIMATE: Following rain, the weather will be windy. TRAVEL: Okay for three people traveling together. If only two go, then money will be lost. DISEASE: Dangerous. PERSONAL WISH: Difficult for the time being. (Next follows a commentary on the spiritual application of the hexagram Ting) ************************************************************************** 5. "THE ICHING - THE BOOK OF CHANGES AND HOW TO USE IT", Wu Wei, Power Press, 1995, Los Angeles, California. 50. TING (ding) The Cauldron Ting is the symbol of the cauldron from which spiritual wisdom and information are dispensed. Ting is formed of the trigram of Li (intelligence and clarity) and Sun (penetrating wind). Together they create penetrating intelligence of a divine nature, which is dispensed from the cauldron. This kua brings supreme good fortune and success. By acting with divine wisdom and intelligence, the superior person creates a life of good fortune and success: Bottom Line: You are holding beliefs that are not consistent with universal truth. You must metaphorically turn yourself upside down and empty those ideas from your mind. That emptying may require you to take instruction or seek guidance from a person with whom you would not ordinarily associate, but no blame attaches to such action. Line 2: You possess much spiritual knowledge and wisdom with which you attain significant achievements. Such attainment causes your friends and associates to regard you with some envy, but they cannot harm you in any way. Good fortune. Line 3: You are too aggressive in your behavior, which demonstrates a lack of understanding of universal law. Your lack of understanding impedes your success and causes you to fail in important areas. Once you have learned your lessons and have achieved a more gentle presentation of yourself, remorse will disappear, and good fortune will come. Line 4: You have been assigned a difficult task, which you attack too forcefully, causing damage to those around you. misfortune. Line 5: You achieve a leading position and yet remain modest and approachable, demonstrating a fine understanding of universal law. To persist in such manners and behavior will benefit you. Top Line: You have risen to a position of eminence, and you continue to dispense good wisdom and to assist your friends and associates. Persisting in this conduct brings great food fortune and success. Everything you do will benefit you. ************************************************************** 6. "I CHING", Huang, Kerson, and Huang, Rosemary, Workman Publishing Co, New York, 1987. 50. THE CAULDRON Great auspicious omen Sign of the Sacrifice. 1. The cauldron sits with upturned legs, The better to clean the dregs. He gets a concubine to have a son. Blameless 2. The cauldron is filled with food, But my wife is not feeling good. I am not able to go. All's well. 3. The cauldron's ears have come apart. It's now useless for storing lard. The pheasant is not served. If it rains, regret will subside. All ends well. 4. The cauldron's legs buckle, Spilling the Duke's victual, Making a muddle puddle. Disaster. 5. A yellow-eared cauldron Hauled on a golden pole. Auspicious omen. 6. A cauldron hauled on a jade pole. Great fortune. Everything goes. *COMMENTARY Traditionally, the cauldron served two functions: It was a cooking and serving vessel (thus suggesting the idea of nourishment) and it was a ritual vessel for offering sacrifices at the ancestral temple. The unique structure of this hexagram reinforces its dual message. Each line is divided into two parts: The first conveys a vivid and concrete image, the second offers advice. We will find our lives to be well ordered only when there is harmony between the physical and metaphysical dimensions. THE JUDGMENT The cauldron symbolizes double good fortune: material prosperity at home and spiritual well-being in public. THE LINES 1. It is sometimes necessary to make a clean sweep of things and to start anew. There is no fault in this. 2. In the midst of prosperity, problems can exist. Even though you feel weighted down, things are generally favorable. 3. A cauldron without its handles is no longer useful for storage or serving. If something as outlived its usefulness, discard it. Releasing your feelings will prove to be therapeutic. 4. A defective instrument can prove disastrous. 5. A cauldron carried on a golden pole signifies both the prosperity of its owner and the importance of the occasion on which it is used. Conditions are very favorable. 6. Jade is prized for its unique combination of hardness (Yang) and soft lustrousness (Yin). Its value exceeds even that of gold and it symbolizes the best of fortunes. ************************************************************************* 7. "Yi King or The I Ching- A new translation of the Book of Changes", by Master Therion (Aleister Crowley), Computer file from Internet. The Ting Hexagram Sun of Air Ting: Cauldron; firm its auspice we may guess, realization, progress, and success. Upset the foul pots, thy whore earns mother fee. Before thou eat set guards about thy table. Frowns failure if thou be not equitable. Then shame on thee; thy case is pitiable. Gold ornaments men's firm sincerity. And rings of jade attest him honorable! ************************************************************************* 8. "I Ching Coin Prediction - How to Consult the I Ching To Predict Your Future", Da Liu, Harper & Row Publishers, New York, 1975. 50 Ting/The Cauldron The broken line at the bottom of Ting represents the legs of the caldron, the lower nuclear trigram, Ch'ien, is the metal out of which the caldron is made, the broken line in the middle of the upper trigram, Li, symbolizes the contents of the caldron, and the unbroken line at the top is the cover. Ko, the preceding hexagram, means the removal of old material; Ting is involved in its transformation. The symbol of Ting is fire above and wood below. Sun, the lower trigram, also means wind blows the fire and makes it hotter. The fire boils the water (Tui, the upper nuclear trigram), changing its form from liquid to steam and changing raw food into a well-cooked, edible meal. The burning wood is transformed into ashes. Since a cauldron is used to prepare food, this hexagram also has the meaning of nourishment. The three legs of the caldron symbolizes the executive, judicial, and legislative branches of government, so the hexagram represents the governing power as well. Those who receive this hexagram are destined to plan well in establishing a business. Ting also indicates a situation in which three people will be able to work in harmony. The top line indicates great success and good fortune. THE JUDGMENT The Caldron. Great good fortune. Success. THE SYMBOL Fire above wood symbolizes the Caldron. The superior man makes his destiny firm With a correct position. THE LINES Six at the bottom: A caldron overturned by its legs-it is beneficial to clean out the stagnating matter. One takes a concubine to get a son. No blame. Happiness arises from sadness, and with the help of another, one will succeed. For working people this means promotion; after a failure for students it means an initial setback followed by recognition. At this time a man may have a child by his mistress. Nine in the second place: The caldron is filled with food. My associates are jealous, but they cannot harm me. Good fortune. Even though a person profits from his business or performs his work carefully and well, he should still beware lest others harm or disturb him. At this time, a student will find it hard to get a position, though he has a good education. Nine in the third place: The handles of the caldron are changed. Its activity will be obstructed. The fat of the pheasant is not eaten. Once the rain comes, regret vanishes. Good fortune in the end. This line indicates difficulty in the beginning, but later success. slander against you may deprive you of your job, but you will find another. If in school, you should expect obstacles now whatever you do. But for old people this is a time of good fortune, and for young people success is predicted. Nine in the fourth place: The legs of the caldron are split. The duke's meal is spilled and his face turns red. Misfortune. At this time a person is in danger of losing property or his job. If he does not already have a job, he will find it hard to get one. One should also beware of physical injury, especially in the feet. If birth time and zodiac symbols are not favorable, one is liable to have poor health. Sixth in the fifth place: The caldron has yellow handles and golden carrying rings. Continuing brings advantage. A time of benefit: working people will be successful and move up to important jobs, students will pass their exams and win recognition, farmers and other rural people will gain more land, and positions of leadership will be bestowed on the religious. Nine at the top: The caldron has carrying rings of jade. Great good fortune. Benefit in everything. You can expect to achieve your goals and find profit and security. Those without jobs will find them, and students, helped by recommendations will find good opportunities. A working person should now consider retiring if he has advanced to that time of life. If birth time and zodiac symbols are unfavorable, however, you should guard against poor health. *********************************************************************** 9. "I Ching Clarified - A Practical Guide ", Secter, Mondo, Charles Tuttle Co, Boston, 1993. 50 DING CIVILIZATION Transformation Cultured Embrace an opportunity with significant responsibility. Do not dwell in the past, nor rush into the future. All actions should be mutually beneficial. Three supports provide steadiness. Humility and a sense of destiny attract success and lead to understanding. 1. Start with the basics, clearing up and cleaning out. This is a genuine opportunity to progress or achieve something. 2. Efforts at self-improvement might create jealousy. The more you keep this to yourself, the better off you will be. 3. Accept who you are and be less concerned with approval. You can accomplish something with a change in attitude. 4. You cannot expect to succeed if you take on more than you can handle or if you give less than your best effort. 5. Modesty and accessibility attract cooperation, which enhances or advances your efforts. But pride will alienate you. 6. One who exudes genuine warmth, has pure motives, clear goals, and is not easily impressed, will achieve much. ******************************************************************* 9. "I CHING - The Little Book That Tells The Truth", Gill, Richard, Aquarian/Thorsons Pub., London, 1993. A Cauldron of Emotion Transforming What It Cooks. A Sacrifice Fire over Wind suggests: A cooking pot on an open fire can spill or spoil when the wind rises. Basic Meaning Something you dearly love must be sacrificed. You cannot feel it now, but supreme good fortune, progress and prosperity will result. Moving Lines Sixth The gift of this cauldron with jade handles is a princely reward: it signifies great good fortune- everything is entirely favorable. Fifth A cauldron may have elaborate golden handles - but it is useful only if it cooks well. It will prove advantageous to be thrifty, sensible, and austere. Fourth The cauldron's leg breaks: the prince's food is spilled and his fine clothes ruined. Trust evaporates. There is shame and bitter misfortune. Third How foolish to cook in a cauldron that has no handles: it can't be lifted, so all that delicious food is wasted and useless. However, this mistake will be forgiven and forgotten and in the end good fortune will come of it. Second Your cauldron has food, solid food in it. Others are envious - but if you are careful, their spite won't affect you. Good fortune! Bottom You will be wise to tip this cauldron right over, tipping out its unwholesome contents. There is no shame in it, just as there can be no shame in openly taking a wife to give her a home and yourself children. ********************************************************************** 10. "I CHING - A New Interpretation For Modern Times", Reifler, Sam, Bantam Books, New York, 1974 50 TING THE CALDRON ORACLE Fire burns over wood. The superior man tends the fire and secures the success of the offering. Great success. INTERPRETATION: ARTHA The caldron of this hexagram is specifically a large bronze vessel used at banquets and for sacrificial offerings. It symbolizes double good fortune: in the home it was a symbol of material prosperity; the temple caldron was a symbol of a happy humility toward the One and All. The trigram Wind/Wood, is beneath the trigram The Sun/Fire. Wood and fire are in their proper position. In the same way, your material life is properly subservient to your spiritual life. You are prosperous. With the peace of mind that prosperity brings, you can afford to place a higher value on your spiritual path than on material considerations. You bring to your work the interest and skill it deserves, but without emotional involvement, without despair or jubilation, neither of which it deserves. Two grand examples of your Tao would be: a modern Japanese industrialist who daily sits za-zen; a famous artist who shuns publicity and retains his inner humility. Although your own life may not be on as public a scale, it is equally content. Your values are admirably placed. Remain unconcerned about your worldly life and you will attain the happy oracles of this hexagram. KARMA You and Friend are content, happy with each other and honest in your love. But these pleasurable aspects of your relationship play only a small part in your life together. Together you are preoccupied with your spiritual path. Together you work to attain and maintain a peaceful and reverent way of life. Your complete, undemanding love for each other engenders many spiritual opportunities and insights. Together, you are capable of practicing the rituals of tantra. MOKSHA You are a spiritual person who plays a role dedicated to spiritual matters. Unhappily, this combination does not often occur in our culture. A priest who lives in Christ, a guru who ignores his ego, a psychiatrist who loves his patients: these are examples of this kind of excellence. LINES 1 The caldron has been overturned in order to cleanse it. The concubine gives birth to a son and improves her position. No mistakes. It is necessary for you to do something against established principles in order to maintain certain personal principles of your own. There is nothing wrong in this. 2 A stew in the caldron Auspicious if you feel safe from your enemies. You are envied for your prosperity, because you are a devout and moral person, without feelings of superiority, the resentment of others is harmless. 3 The ears of the caldron are not in the right place. The man is stopped short. The pheasant will remain uneaten. The gentle rain will finally bring relief. Guilt will disappear. Auspicious in the end. When the caldron's handles are inconveniently placed, it cannot be lifted from the fire; the meat within it burns, becoming inedible. Although you are prosperous and generous, you are in a situation where you cannot put your prosperity and good intentions to use. Maintain your inner values, even if you cannot implement them as you wish. Eventually things will change and the atmosphere will be more conductive to your principles. 4 The man breaks the feet of someone else's caldron. It tips and everything spills out. Ominous. Guilt. You have been given too great a responsibility. You have neither the personality, nor the experience, nor the strength to fulfill it. 5 The caldron has yellow ears and gold rings. Keep to your course. The caldron with golden handles, although more precious is not as useful as it could be because it cannot be carried when it is hot. It can be used, but it must be left in its place over the fire. You are too shy to express to others the charity and love you feel. You are generous only when approached. This is your nature. Continue in it. 6 The caldron has handles of jade rings. Very auspicious. Success, whatever you do. A caldron with jade handles is both precious and useful. The caldron can be carried and passed around among guests when it is hot. You have the ability to actively pursue your humane and generous principles. ******************************************************************* 11. "I CHING - The Shamanic Oracle of Change", Palmer, Martin, Ramsay, Jay, Xiaomin, Zhao, Thorsons, London, 1995. 50 THE SACRIFICE TING Sacrificial pot. The sacrifice is the fundamental origin of blessing. First six A sacrificial pot overturned. To exorcise evil is to your advantage. A concubine is useful because she can give a son. There is no mistake. Second nine The sacrificial pot is full. My colleagues are ill but they cannot harm me. Good fortune. Third nine The handles on the sacrificial pot have been changed. Actions are stopped. The pheasant's juices are not eaten. The rain comes and there are problems. In the end, there is good fortune. Forth nine The legs of the sacrificial pot are broken. The duke's rice has been spilt. Hi is mutilated as punishment. This is bad. Fifth six The sacrificial pot has yellow ears and gold rings. The oracle says good. Upper nine The sacrificial pot has rings of jade. This is great good and all is very advantageous. ASSOCIATED POEM: Offering Up And can you let it go? Can you let it be beyond you? Can you offer it up? It is hidden in your heart, and your heart knows This is the sacrifice, and you are it. Feel it. And it is burning With the clear flame we call love That burns off what doesn't belong to it. Feel it, and it is a jewel It is the most precious thing you have. And it is yours - because you gave it. The flame burns rose in your mind, like wine. It is the best you have, and you gave it. Can you? ******************************************************************** 12. "A Guide to the I Ching", Anthony, Carol K., Anthony Publishing, Stow Mass, 1988. [Note: This book is to be used in conjunction with the W-B translation] Ting/The Caldron (Acceptance of one's fate, and of being guided.) This hexagram is related to The Well (Hex.48), in which water symbolizes effort. In that hexagram water nourishes wood, which symbolizes character. This suggests that it is through effort that we develop character. In this hexagram wood, symbolizing developed character, nourishes fire. This means that through developing the good and great potential within us, we shine as an example, lighting the way for others. Ultimately, it is sacrifice which "lights" the wood. Through sacrifice of self-interest we offer nourishment to God. The Ting is a vessel for offering such sacrifice. Our inner thoughts at any given time are offerings in the Ting. When what we offer in the way of thoughts is good, we provide good nourishment to the Higher Power, but when our inner thoughts are corrupted, the "prince's meal is spoiled," as it is put in the fourth line. It is important therefore, that our inner thoughts be kept pure, and our attitude careful and conscientious (modest). This hexagram calls for sacrificing that which is of the highest "earthly value" - the feeling that we are in command, and we have that ability and right to guide ourself. The fact is, we are not in command. Growing older, or being pinned down by an adverse fate, makes us aware of this. The idea of such power over self is only an illusion created by our ego. To sacrifice this illusion is also to sacrifice our ego. Simply by relinquishing this pretense we allow ourself to be guided (and protected) by the Higher Power. Nothing else is required, for the sacrifice of the ego automatically empowers the Creative (Higher Power) to act beneficially in our lives. The ego (self-image) often manifests itself in disguises so that we are unaware of its presence. We often do not understand what needs to be sacrificed. For example, we may need to sacrifice the ego as an emotionally satisfying point of view. Our personal, emotional viewpoint isolates us from the Higher Power because in clinging to it we seem to say, "it is this view which makes me human and therefore I cling to it." In clinging to our "human" faults and prejudices we maintain a residue of rebelliousness based on a distrust of God's will. By sacrificing inner resistance we attain true acceptance and humility. We may also need to sacrifice our tendency to "feel good" when things go well, or "feel badly" when times change for the worse. Instead, we should pursue our course straight ahead, independent of events, letting go of things. If we succeed, it is good, if not, we continue forward, working at self-correction, keeping to our path, and maintaining conscious innocence and inner independence. When we receive this hexagram without lines, or as a second hexagram, it either means we should relinquish inappropriate thoughts, or it confirms that we have established a connection with the Higher Power through having made a true sacrifice of our ego. First Line: A ting with legs upturned. This line counsels us to cleanse ourself of inferior elements such as pride, and to be openminded about people even when their worst inferiors dominate. We tend to make a mental file of other people's transgressions to keep on guard against them. However, these negative ideas become a barrier to their correcting themselves, as well as a source of self-conflict to us. It is against our nature to take close care of evil memories. Bad memories are "stagnating stuff." Other stagnating stuff is seeking to "be somebody": we should seek only to do something worthwhile. It is also stagnating stuff to want people to be factional towards us, tolerating our carelessness, bad habits, and mistakes. Second Line: My comrades are envious. While inner worth, stability, and inner independence are elements which cause people to follow us with their inner eye and help them make changes in their lives, they are also qualities which arouse the envy and rebelliousness of their Inferior Man. Until their Inferior Man is firmly displaced by their emerging Superior Man, their Inferior Man will continue to test, probe, and challenge us. It does so in an attempt to prove to the inferiors that our virtue is weak of fake, and hence not worth following. If it can succeed in this effort, the inner conflict and discomfort at going along in the same old way will be dismissed, and no change for the better will occur. For such reasons we need to stand firm in our way of life. The envious testing of others leads to danger if we allow ourselves to be drawn into self-defense, or if we allow our pride to be engaged. We should refuse to be drawn off what we see as essential, and should never engage in slanderous exchanges. During such times we must be extremely careful to maintain our innocence. Envy sometimes manifests itself as unreasoning anger. In such cases we must deal with it as if we were a bull-fighter, facing a bull. The bull is allowed to expend its anger harmlessly against the red flag while we allow it to think it engages us. We stay carefully detached. When we are confronted with unreasoning anger, we need not try to reply reasonably, since a reasonable reply is no better understood than a nonsensical one. It is better, in such instances, to reply nonsensically. Another form of envy shows itself in servile attachment, or infatuation. To such people we seem to possess the image they would like to present to others. They study us in search of our "formula" for success in hopes that they can imitate it and achieve the same results. They distrust our independence, suspecting it is an act which easily can be emulated. They also seek ways to prove that, unmasked, we must be identical to their "Inferior Man". The correct response is to keep disengaged. In no way should we allow ourself to be caught up in flattery, or to become involved in any game plans they initiate. It is better that they totally misunderstand us and be allowed to go on their way, than that we should adopt some image they seem to need, or allow ourself to be used. If our ego does interfere in their affairs, their ego will spring to their defense. This situation resembles challenging a snake in its den. If we are more adroit than the snake, we may avoid the hazards, but the snake is poisonous and good at self-defense; it is better not to enter its territory. Third Line: The handle of the ting is altered. Our usefulness is impeded because we have yet to attain true spirituality. We still cling to doubt and embroil ourselves in inner conflict. We should stop looking at that which causes inner conflict and doubt. We need truly let go, and sacrifice self interest. Modesty (the handle of the ting) is the foundation of all other virtues. The sense of injustice that comes in the face of evil must not become a power in itself, as in righteousness and pride. Resoluteness must not become rigidity of attitude, devoid of compassion. In spite of all things we must fall back on the larger truths which sustain a just and moderate view of mankind. Obstinacy and pride make out virtues ineffective. This larger sense of justice, when combined with humility, gives sublime power to the Sage. It is necessary to sacrifice both righteousness and self-defense if we are to acquire true spirituality. If we depend on the trustworthiness of the Sage, we will need no other defense. Fourth Line: The legs of the ting are broken. We receive this line when we have become presumptuously wrapped up in ourselves, unobserving and out of touch with our inner voice. An opportunity to have an influence occurs, but we are so involved, either with enjoying ourselves, or with feeling put upon, that we fail to perceive it, and thus blunder through it. In so doing we set a bad example of our way of life and spoil matters for the Sage whom we serve. It is true modesty to remain careful and alert, keeping contact with our inner self so that what we do is mild and pure. We do not forget our path and abandon it through neglect. Fifth Line: The ting has yellow handles, golden carrying rings. In spite of the pressures of the moment we should sacrifice pride and self-defense to remain modest and approachable. Through self-abnegation we nourish others correctly, serve that which is higher than ourself, and acquire the help we need to right the difficult situation. Self-abnegation means to keep strictly correct, neither luxuriating in carelessness, nor indulging wrongs in others by failing to retreat the instant evil shows itself. Sixth Line: The ting has rings of jade. We counsel others as the Sage counsels us, by his example. This means that we maintain our will to persevere quietly past all obstacles. In spite of insults, injuries, and injustices, we hold to our path, remaining mild and pure. The Sage is as firm as jade, but always retains his soft lustre in the form of gentleness. This is a true example to follow. *************************************************************************** 13. "I Ching - The Book of Change", Cleary, Thomas, Shambhala Press, Boston, 1992. 50. THE CAULDRON The cauldron symbolizes great fortune and success. OVERALL JUDGMENT The cauldron is a symbol, using wood, wind, and fire to successfully cook to perfection. Sages cook to make offerings to God, and their great offering is made by nurturing the wise. Penetrating, brilliantly clear of eye and ear, making upward progress, balanced in action and cooperating with the strong: this is the way to great success. IMAGE There is fire over wood, symbolizing a cauldron. Cultured people stabilize their lives in the right position. COMPONENTS 1. yin When a cauldron is overturned on its base, that facilitates removal of anything bad. When one takes a concubine, as long as she has a son there is no blame. Image. When a cauldron is overturned on its base, that is not necessarily bad; it facilitates removal of anything bad, in favor of something worthwhile. 2. yang. When there is substance in the cauldron, if my antagonists harbor jealousy, it is lucky if it cannot affect me. Image. The presence of substance in the cauldron means prudence about where one goes. If my antagonist harbors jealousy, we will never be on intimate terms. 3. yang. When the knobs of the cauldron are changed, the function is inhibited; pheasant fat is not eaten. Just when it rains, that decreases regret, and there is good fortune in the end. Image. The knobs of the cauldron being changed means failure at one's duty. 4. yang. When the cauldron breaks its legs, spilling the ducal repast, the punishment is severe; bad luck. Image. Spilling the ducal repast means trustworthiness is questionable. 5. yin. When a cauldron has gold knobs and a jade handle, it profits the upright and true. Image. Gold knobs on a cauldron represents using centered balance for fulfillment. 6. yang. A jade handle on a cauldron is very auspicious, beneficial all around. Image. The jade handle is on the top; this means the junction of firmness and flexibility. ****************************************************************************** 14. "An Illuminated I Ching", Fox, J., Hughes, K., and Tampion, J., ARCO Press, New York, 1984. 50. Ting Sacrifice Li over Sun Fire over Wind (Wood) THE IMAGE Fire continues to burn when it is supplied with fresh wood and stirred by the wind. A wise person finds his true place in life and lives in accord with what fate decrees. His inner strength nourishes his actions and all people benefit from this harmony, just as food nourishes the body. (Here the hexagram Sun implies also its additional meaning of "wood".) THE JUDGEMENT The spiritual flame of truly great people spreads out beyond their worldly deeds. That which is invisible and lacks physical substance can endure all material changes, but has no meaning without its influence for the better upon Man's actions. Success comes to those who humbly offer their sacrifices for the greater spiritual good of others. THE LINES 6 in the 1st Even the person in a lowly position can achieve success if his heart is fixed on what is truly right. Others are ready, then, to accept the fruits of his labours. 9 in the 2nd When society is in an advanced state it is important that one achieves something of real significance. Others may be jealous of such success, but there is no harm in this if one rests on proved achievements and does not claim more than is justified. 9 in the 3rd In a complex society a person may find himself in a position where his talents are not recognized and he cannot then show his true ability. The wise person is not worried by this because he knows that, if he has something of real worth, the time will eventually come when he has the opportunity to develop it. 9 in the 4th It is essential that those with difficult problems to solve have both the ability and the inclination to apply themselves to the task. Great works will fail if they are not undertaken by the right people. 6 in the 5th A good and modest person in a position of power will attract able associates so that they can, together, carry out difficult tasks. Provided the leader retains this humble attitude, further successes are possible. 9 in the 6th A wise person will dispense his knowledge and wisdom without adulteration. Thus they can be seen by all, both in heaven and on earth, as the rare gifts that they are. Under such circumstances good fortune is assured. **************************************************************************** 15. "The Fortune Teller's I Ching", Palmer, M., Kwok, M.H., O'Brien, J., Ballantine Books, 1986. TING The Cooking Pot Ting, the three-legged cooking pot. Great fortune and success. The Ting hexagram combines Sun and Li, wind and fire, in its lower and upper trigrams. Ting's function is fulfilled when food is boiled by fire in order to produce a meal. Once the meal is prepared the Emperor invites many well-known people to a banquet, and he in turn benefits from their wisdom. Just as food is boiled gradually, you have to work step by step towards promotion. The food is cooked quickly with the help of the determined Second Nine, and likewise an organization will be successful if they have a dependable workforce. LINE OF CHANGE First six The cooking pot is upturned and its feet are in the air. This is helpful for getting rid of useless stuff. A concubine is useful because of the son she has. there will be no mistakes. If one leg of a cooking pot is shorter than the others it will easily fall over. But every now and then the pot has to be refilled and the residue cleared away. In the same way you should get rid of any bad habits before setting out on a new venture. Second nine The cooking pot has food inside. My colleagues are jealous but they cannot harm me. There will be good fortune Do not leave yourself open to criticism. Be able and careful in your work. Third nine. The handles on the cooking pot have been changed. He is halted in his progress. the pheasant's juicy meat is not eaten. The ruin comes and sadness ends. In the end there will be good fortune. If you cook a pheasant in a pot without handles you will not be able to pull the meat out. The pheasant may rot but at least you will know how to cook it next time. Many worthwhile opportunities may slip by you. Learn from your mistakes. Use your experience to make the most of new opportunities. Fourth nine The legs of the cooking pot are broken. The noble's food is spilt and his clothes are soiled. There will be bad fortune. Do not put a weak person in a responsible position. You would lose confidence in a cook if he were to break the cooking pot's legs, overturn it and spill your food on the floor. Everyone suffers if an incompetent man is given an important post. Fifth six The cooking pot has yellow ears and gold handles. It is helpful to continue behaving properly. The cooking pot is in perfect shape and you can make good use of it. This is a good time. The Second and Fourth Nines are like the pot's handles and are supporting the Fifth Six. Never underestimate the value of a good leader. He is like gold - pure, honest, and unprejudiced. Top nine The cooking pot has rings of jade. There will be very good fortune. Everything here works to his advantage. This line, which is influential, can be compared to the rod used to lift the red-hot pot off the fire. Like the rod, you have an important job to do. You must be as pure as pure jade. **************************************************************************** 15. "The Classic of Changes - A New Translation of the I Ching". Wang Bi, Translated by Richard John Lynn., Columbia University Press, 1994. DING [The Cauldron] (Sun Below Li Above) JUDGMENT The Caldron means fundamental good fortune, from which comes prevalence.{"Ge[Radical Change] means 'get rid of the old';Ding [The Caldron] means 'take up the new'" One may take up new ways but only in such a way that they keep his person correct; one may change old ways, but only in such a way that laws and controls are free of bias and reflect clear understanding. It is only after such a one achieves this good fortune that prevalence will occur. Thus the text has it that someone with such fundamental good fortune must come before prevalence can be had. The Caldron is a hexagram concerned with the full realization of the potential in change. Once change has taken place in Ge [Radical Change], one should fashion ceremonial vessels and establish laws in order to fulfill its potential. However, if one allows change to proceed without control, chaos must be expected. Only when laws and controls are attuned to the needs of the time will there be good fortune, and only after the worthy and the stupid distinguish themselves one from the other and only after the noble and the base have their proper places in the social order will there be prevalence. Thus the text says that someone with such fundamental good fortune must come before prevalence can occur.} COMMENTARY ON THE JUDGMENTS The Caldron is an image. {It simulates an image of an object.} It is by taking Wood and putting it in Fire that one cooks food [peng ren]. {Cooking food is the purpose of the Caldron.} The sage cooks in order to sacrifice to the Supreme Deity and does large-scale cooking to nourish other sages and worthies. {Cooking is the purpose of the Caldron. Whereas "Ge [Radical Change] means 'get rid of the old,' "Ding [The Caldron] means complete the new. Thus we have the Caldron here, for it is a vessel in which one cooks food and blends and adjusts its flavors. To get rid of the old and to take up the new, one cannot do without sages and worthies. Ren here means shu [well-done, cooked (food)], which is the purpose of the Caldron, something that everyone in the world uses. However, the sage uses it "to sacrifice to the Supreme Deity" above and to do "large-scale cooking to nourish other sages and worthies" below.} It is through Sun [Compliance] that the ear and eye becomes sharp and clear. {When sages and worthies receive nourishment, then the sage himself [i.e., the sovereign] accomplishes things without purposeful action [wuwei]. This is why "it is through Sun [Compliance] that the ear and eye become sharp and clear" [i.e., sage and worthy ministers become his eyes and ears].} The soft and weak advances and goes up, attains a central position, and resonates with the hard and strong; this is how fundamental prevalence comes about. {This refers to Fifty Yin. It is because this one possesses these two virtues [softness and weakness (Compliance) and centrality] that he can complete the new and so garner great prevalence.} COMMENTARY ON THE IMAGES Above Wood, there is fire: this constitutes the image of the Caldron. In the same way, the noble man rectifies positions and makes his orders firm. {Ning [make firm] refers to an appearance of severity and discipline. The Caldron is something that takes up the new and fully realizes the potential in change. Whereas "Ge [Radical Change] means 'get rid of the old.'" Ding [The Caldron] means completes the new. "Rectifies positions" means clarifying how the noble and the base should have their proper place in the social order: "Makes his orders firm" refers to how one should achieve severity in the issuance of directives and commands.} PROVIDING THE SEQUENCE OF THE HEXAGRAMS For effecting a radical change in things, there is nothing as good as a caldron. This is why Ge [Radical Change, hexagram 49] is followed by Ding [The Caldron]. FIRST YIN The Caldron has its toes turned upward here, for it is fitting that any obstructions be expelled. One acquires a concubine for the sake of her son, so there is no blame. {In general, yang things are solid, and yin things are hollow. The Caldron as such is solid below and hollow above, but here there is yin below, and, as this is so, we have here a Caldron that has been turned upside down,; when a Caldron has been turned upside down, it means that its toes have been turned upward. "Obstruction" here means things that are not good. When one takes a concubine as one's principal wife, this also signifies something that has its toes turn upward {i.e., the hierarchy of the household, in which the "low" concubine becomes the "high" wife.] First Yin is located at the initial stage of the Caldron. When one is about to put something new inside it, he immediately turns it upside down in order to expel the foul residue that remains. One acquires a concubine so that she may produce a son, thus the text says: "There is no blame."} COMMENTARY ON THE IMAGES Although "the Caldron has its toes turned upward here," nothing contrary has been done. {One has turned it upside down in order to remove any obstruction, thus "nothing contrary has been done."} "It is fitting that any obstruction be expelled," so that one may accommodate something noble. {One gets rid of any foul residues so that the new may be taken in.} SECOND YANG The Caldron is replete here. This one's companion suffers anxiety and so cannot come to him, but this means good fortune. {Yang in substance, this line occupies a place in the middle of the Caldron, so it represents something replete. Something replete cannot be added to further, for if one were to try to increase it, the excess would overflow, and such fullness would be damaged instead. "This one's companion" refers to Fifth Yin, which because it is troubled by anxiety brought on by riding on top of the hard and strong [Fourth Yang], is unable to come to this one. But, as a result, this one will not be made to overflow, and that is how such a one here manages to complete his good fortune.} COMMENTARY ON THE IMAGES "The Caldron is replete here," so this one should take care where he goes. {When the Caldron is replete, one must no go and get anything further for it. When the responsibilities for which one's capabilities are appropriate have already been extended to the utmost, he must not have anything further added to them.} "This one's companion suffers anxiety," but in the end there will be no mistake. THIRD YANG The Caldron's ears are radically changed, so progress is blocked here; though there might be pheasant fat, this one has no chance to eat it. But soon it will rain, and that will make regret wane, so in the end there will be good fortune. {The Caldron as such is something whose middle is kept empty in expectation of things. However, Third Yang is located at the top of the lower trigram, and it does so as a yang line in a yang position. It has to guard its own solidity without a resonate partner and so has nothing at all that it can receive here. the ears should be empty so they can accommodate the caldron lifters, but here instead they are completely blocked up and solid. This is why the text says: "The Caldron's ears are radically changed, so progress is blocked here; though there might be pheasant fat [considered a great delicacy], this one has no chance to eat it." Rain is something that happens when yin and yang engage in intercourse free from one-sidedness and arrogance. Although Third yang in substance is a yang line, it still is an integral part of a yin trigram, so if one here can manage to free himself from entirely playing the role of hard overreacher and devote himself to such harmonious interaction, "soon it will rain, and that will make regret wane, so in the end there will be good fortune."} COMMENTARY ON THE IMAGES "The Caldron's ears are radically changed," soit forfeits the reason for its existence." FOURTH YANG The Caldron breaks its legs and overturns all its pottage, so its form is drenched, which means misfortune. {Fourth Yang occupies the bottom position in the upper trigram and also is in a resonate relationship with First Yin, so not only should it carry the one [Fifth Yin], it should also bestow benefaction on the other [First Yin], things that such a one is not willing to do. This is why the text says:"The Caldron breaks its legs." As any obstruction had been expelled at First Yin, when the Caldron comes to be filled at Fourth Yang, it is already clean. Thus the text says "overturns all its pottage." Drenched [wo] describes something dripping wet. Not only has the Caldron overturned all its pottage, its form is dripping wet. This represents someone whose knowledge is small yet whose plans are great, someone who is unwilling to bear his responsibilities. Such a one here suffers the utmost disgrace, for disaster is inflicted upon his very person. Thus the text says: "Its form is drenched, which means misfortune." COMMENTARY ON THE IMAGES This one overturns all his pottage, so how could one ever trust him? FIFTH YIN The Caldron has yellow ears and metal lifters, so it is fitting to practice constancy. {Fifth Yin abides in centrality with its softness and weakness and thereby is capable of thoroughly implementing the principles of things. This one is the beneficiary of the strength and correctness [of Second Yang], so the text says: "[The Caldron has] yellow ears and metal lifters, so it is fitting to practice constancy." As the ears are yellow, it is able to receive what is strong and correct in order to have itself lifted up.} COMMENTARY ON THE IMAGES "The Caldron has yellow ears," so their middles can be filled with what is solid. {To fill their middles with what is solid means that what one receives here is nothing rash or improper.} TOP YANG The Caldron has jade lifters, which means great good fortune and that nothing will fail to be fitting. {Top Yang is located at the very end of the Caldron hexagram; here is where the Dao of the Caldron reaches perfection. Abiding as it does where the Caldron as such is perfectly complete, it embodies hardness and strength yet treads the path of softness and compliance, so it uses its strength to serve as lifters. As it occupies the top position in such a way, even though it is so high, it does not in truth represent an overreacher. Because such a one achieves a regulated balance of strength and compliance, he is able to lift up that which is his responsibility. And because his response is free of partiality, there are none that he does not lift up. Thus the text says that this means "great food fortune and that nothing will fail to be fitting."} COMMENTARY ON THE IMAGES Jade lifters are at the top, which means a regulated balance of strength and compliance.