I Ching 31 Hexagram xián (Conjoining)
I Ching 31 Hexagram xián (Conjoining)
Courtship. Influencing. Mutual exchange. Sensitivity.
Short Interpretation of Hexagram 31 – Attraction In love, new encounters and happy unions. Harmony and balance both in work and in health.
I Ching – General Description
The name of the sign means ″ general ″, ″ universal ″, and in a translated sense ″ to influence ″, ″ to stimulate ″. The upper sign is Tui, the serene, the lower, Kenn, the arrest. The rigid lower sign stimulates, with its persevering restraining action, the weak upper sign, which responds with serenity and joy to this stimulus. Kenn, the lower sign, is the youngest son, the superior, Tui, the youngest daughter. The mutual attraction of genres is thus represented here. Furthermore, it is the masculine who must take the initiative and place himself below the feminine when he prepares to submit the marriage application. As the first section of the Book begins with the signs for heaven and earth as the foundations of all that exists, so the second section, with the signs for question and marriage.
I Ching – Comment on sentence
Influence. Successful. Auspicious is perseverance. Taking a girl brings health.
The weak is above, the strong below; thus their forces attract each other so as to join. This produces success, as each success is based on the effect of mutual attraction. Inner calm with outer joy ensures that joy does not exceed the limit, but remains within the limits of the right. This is the sense of the added warning: propitious is perseverance; for with this the marriage request, in which the man who is strong lowers himself below the girl who is weak and uses them with respect, is distinguished from seduction. This kindred attraction is a general law of nature. Heaven and earth attract each other, and thus all beings are born. The wise influence the hearts of men by means of such an attraction, thus the world comes to peace.
I Ching – Image
Above the mountain is a lake: The image of the influence. So the noble, being ready to welcome them, Let men approach him.
A mountain on which a lake is located receives the stimulus of its humidity. He becomes a participant in this advantage because his peak does not emerge, but is hollowed out. The image provides the advice that we should keep ourselves welcoming and free interiorly so that we remain accessible to good advice. Whoever wants to know everything better than others, men will soon give no more advice to him.
I Ching – Series
After there is heaven and earth, there are single beings. After the appearance of the individual beings there are the two sexes. After the masculine and the feminine there is the relationship between husband and wife. After the relationship between husband and wife exists, there is the relationship between father and son. After the relationship between father and son exists, there is the relationship between prince and servant. After the relationship between prince and servant exists, there is the difference between high and low. After the difference between high and low exists, the rules of order and law can intervene.
I Ching – Single Lines
Analytical description of each individual line
I Ching – First line:
Six at the beginning means:
The influence is expressed in the big toe.
A movement, before actually being performed, is first manifested in the toes. The idea of influence is already there. Meanwhile, however, it does not appear visible to others. As long as the intention does not yet have visible effects, it is indifferent to the external world; it leads neither to good nor to evil.
I Ching – Second line:
Six in the second place means:
Influence occurs in the calves. Woe! Dwelling brings health!
The calf follows the foot in the movement. It by itself can neither advance nor stand still. It is a non-independent movement, and since it is not its own master, it is unfortunate. You have to wait quietly until you are incited to action by a real infiuenzamento. Then you are left undamaged.
I Ching – Third line:
Nine in the third place means:
The influence is expressed in the thighs. It sticks to what follows it. To continue like this is shameful.
Every movement of the heart is a stimulus to move. Where the heart tends, there the thighs run without thinking; they stick to the heart and follow it. But transferred into human life this habit of setting oneself in motion at every influence by a whim is not well done and leads, if continued durably, to shame. The result is a threefold consideration: one must certainly not run after all the people that one would like to influence, but one must sometimes know how to hold back. Furthermore, one must not immediately yield to the whims of those in whose service one is. And finally, we must never neglect the possibility of inhibition in the face of the movements of one’s heart, on which human freedom is based.
I Ching – Fourth line:
Nine in the fourth place means:
Perseverance brings health! Repentance vanishes. Leaving the thought to wander agitated here and there, only g] follow the friends on whom conscious thoughts are directed.
Here the place of the heart is reached. The stimulations that start from there are the most important. Particular care must be taken that the influence is constant and good; then, despite the danger resulting from the great mobility of the human heart, there is no longer any need to repent. When the quiet force of personal essence works, the effects are normal. All people who are sensitive to the vibrations of such a spirit are then affected. The influence on others must not manifest itself as a conscious and deliberate work done on others, because for such a conscious suggestion one falls into agitation and consumes oneself in the eternal uncertainty of the result. Furthermore, the effects are then limited to those people upon whom their thoughts are consciously directed.
I Ching – Fifth line:
Nine in the fifth place means:
The influence is manifested in the nape of the neck. No repentance.
The nape is the most immobile part of the body. When the influence is expressed in this place the will remains equally firm, and the influence does not lead to turmoil. Therefore, here we cannot even speak of repentance. What happens in these depths of being, in the unconscious, can neither be caused nor prevented by the conscious. On the other hand, since we ourselves cannot be influenced, it is not even possible to influence the external world.
I Ching – Sixth line:
Six above means:
Influence manifests itself in the jaws, cheeks and tongue.
The most superficial way of wanting to get influence on others is that of mere chatter, without the words corresponding to a reality. Such a stimulus by means of the mere movement of the speech organs necessarily remains insignificant. Therefore nothing is added of luck or disgrace.