I Ching 30 Hexagram lí (Radiance)

I Ching 30 Hexagram lí (Radiance)

I Ching 30 Hexagram lí (Radiance)

Keywords
Heat. Trust.

Short Interpretation of Hexagram 30 – Radiance
In love, mutual respect. Well the job but don’t overdo it, you are consuming too much energy.

I Ching – General Description

This sign is also a double sign. The simple sign Li means ″ to stand out ″, ″ to stand out ″, ″ to drift away but slightly ″, ″ to adhere ″, ″ to be conditioned ″, ″ to be based ″, ″ to be founded on something ″, ″ Clarity ″. A dark line breaks away from a light line above and below while adhering to it; the image of an empty space between two strong lines, whereby these become clear, It is the middle daughter. The creative has embraced the central line of the receptive, and thus Li is born. Taken as an image it is fire. Fire does not have a specific figure, but it adheres to and detaches itself from things that burn and is therefore clear. As the water descends from the sky so the fire blazes up from the earth.While Kkann means the soul enclosed in the body, Li means the transfigured nature.

I Ching – Comment on sentence

The standout. Auspicious is perseverance. It brings success. Cow care brings health.

The dark is next to the light and by detaching itself it fulfills its luminosity. By emanating light, the light needs something permanent inside it so that when it burns it is not consumed without residue, but its shine can last instead. Everything that shines in the world depends on something from which it springs so that it can, detaching itself from it, shine durably. The sun and moon stand out in the sky; wheat, grasses and trees arise from the earth. Thus the double clarity of the man called to act stands out from the background of justice and can form the world. Man, recognizing this dependence as he is conditioned and not independent in the world, has succeeded in becoming dependent on the harmonics and good forces of universal connection.The cow is the symbol of extreme compliance. By cultivating in himself this surrender and this voluntary dependence, he gains clarity that does not hurt, and finds his place in the world. Observation: It is a strange coincidence, noteworthy, that here, just as in the Parsis religion, the fire and the cow care are conjoined.

I Ching – Image

Clarity arises twice: The image of fire. Thus the great man illuminates the four regions of the world while continuing this clarity.

Each of the two single signs represents the sun over the course of a day. The repeated activity of the sun is therefore represented. This refers to the action of light over time. The great man continues the work of nature in the human world. Due to the clarity of his nature he produces an ever greater expansion of the light and an ever greater inner penetration of human nature.

I Ching – Series

In a pit there is certainly a ledge to attach to. This is why the sign follows: the Adherent. The Adherent means: to be attacked.

I Ching – Single Lines

Analytical description of each individual line

I Ching – First line:

Nine at the beginning means:
Footprints cross in all directions. Taking care with seriousness: no stains.

It is early morning. The work begins. After the separation from the external world of the soul in sleep, relations with the world begin again. Traces of impressions cross each other. Hurried bustle reigns. It is important to keep the inner concentration, not to get carried away by the machinery of life. By being serious and collected, you acquire the necessary clarity to face the numerous impressions that assail us from all sides. At the very beginning, such seriousness is particularly important; as the beginning contains the germs of all that will follow.

I Ching – Second line:

Six in the second place means:
Yellow Splendor. Sublime health.

The middle of the day is reached. The sun shines in yellow splendor. Yellow is the color of the medium and the measure. Yellow splendor is therefore the image of perfect culture and art, whose supreme harmony consists in measure.

I Ching – Third line:

Nine in the third place means:
In the light of the setting sun, Men either beat the pot and sing, Or sigh loudly for the approaching senility. Misfortune.

This is the end of the day. The light of the setting sun reminds us of the narrowness and transience of life. In this external lack of freedom, men usually also lose their inner freedom. Either they let themselves be pushed by transience into an all the more unbridled joy in order to enjoy life as long as it lasts, or they let themselves be carried away by sadness and waste precious time in vain lamentations about impending old age. Both things are harmful. For the noble to die sooner or later is indifferent. He takes care of his person and awaits his fate, thus strengthening his destiny.

I Ching – Fourth line:

Nine in the fourth place means:
His coming is immediate; It flares up, dies, is thrown away.

Clarity of intellect is to life as fire is to wood. Fire detaches itself from wood, but it also consumes wood. Clarity of the intellect has its roots in life but it can also consume life. It is a question of the manner of its manifestation. Here the image of a meteor or a flash in the pan is outlined. An agitated, restless character reaches a rapid rise. However, lasting effects are lacking. In these conditions it is bad to spend your energy too quickly by consuming yourself like a meteor.

I Ching – Fifth line:

Six in the fifth place means:
torrents of tears, groans and moans. Health!

This is the pinnacle of life. Without advice in this position one would be consumed like a flame. If, on the other hand, we abandon fear and hope, we understand the nullity of everything and we cry and groan, worrying only about maintaining clarity; from this sadness comes health. It is a question here of a true conversion and not, as in the case of nine in third place, of a passing mood.

I Ching – Sixth line:

Nine above means:
The king uses it for punitive expeditions. The best thing then is to kill the leaders and capture the followers. No stains.

The purpose of the punishment is to gain discipline, not to establish a kingdom of blind punishment. It is about healing evil from its roots. In the life of the state it is necessary to eliminate the leaders but be lenient towards the followers. In self-education, one must eradicate bad habits, but tolerate harmless habits. Since too rigid an ascesis does not lead, as well as too severe punishments, to any result.