I Ching 37 Hexagram jiā rén (Dwelling People)

I Ching 37 Hexagram jiā rén (Dwelling People)

I Ching 37 Hexagram jiā rén (Dwelling People)

Keywords
Family. Home. Membership. Family ties.
Short Interpretation of Hexagram 37 – The House
Each has a very specific role. You have a specific role but the others also have a specific role. In romantic relationships, very strong values. At work you are carrying out your tasks as best you can. Stay close to trusted people and your mental and physical health will also benefit.

I Ching – General Description

The sign represents the laws that reign within the house. The strong top line represents the father, the lowest the son, the strong fifth line represents the husband, the weak second line the wife. On the other hand, the two strong lines in the fifth and third place represent two brothers, the weak lines that belong to them being their wives on the fourth and second place, so that all relationships and relationships within the house come to express themselves according to their nature. Each single line has the nature that corresponds to its place. That in the sixth place, where one might expect a weak line, there is still a strong line designates most clearly the strong dominion that must emanate from the head of the house. The line must be considered here not in its quality of sixth, but in that of supreme. The house shows how the laws work inside the house, and how, when transferred outside, they keep order in the state and in the world. The influence that acts from within the house towards the outside is represented under the image of the wind generated by the fire.

I Ching – Comment on sentence

The house. Auspicious is the woman’s perseverance.

The foundation of the family is given by the relationship between husband and wife. The bond that holds the house together lies in the fidelity and perseverance of the woman. His place is inside (second line), man’s place outside (fifth line). That man and woman occupy their rightful place corresponds to the great laws of nature. In the house there is a need for strong authority: this is given by the parents. When the father is really father, and the son. son, when the elder brother really acts as the elder brother and the younger brother acts as the younger brother, when the husband is really husband and the wife is wife, then order reigns in the house. If order reigns in the house, then all social relations of humanity are equally in order. Of the five social relationships, three are within the family, the one between father and son – love; that between husband and wife – discipline; that between older brother and younger brother – the order. The son’s amorous fear is then further transferred to the prince as loyalty, and the order and affection of the brothers as fidelity to friends and, in the relationship with superiors, as submission. The family is the germ cell of society, it is the natural soil on which the exercise of moral duties thrives out of spontaneous affection, so that in this small circle the foundation is created from which everything is then transferred to human relationships in general. . as submission. The family is the germ cell of society, it is the natural soil on which the exercise of moral duties thrives out of spontaneous affection, so that in this small circle the foundation is created from which everything is then transferred to human relationships in general. . as submission. The family is the germ cell of society, it is the natural soil on which the exercise of moral duties thrives out of spontaneous affection, so that in this small circle the foundation is created from which everything is then transferred to human relationships in general.

I Ching – Image

The wind comes from the fire: The image of the house. Thus the noble is consistent in his words And constant in his actions.

Heat generates strength; this is the meaning of the wind which is aroused by the fire, and which springs from it. This is the action from the inside out. Exactly the same thing is necessary in the ordering of the house. Here too the effect must start from one’s own person towards others. To be able to exercise such an action, words must possess strength; this can only be done if they are grounded in reality, like the flame on fuel. Only if words are objective, only if they clearly refer to certain situations, do they possess influence. General speeches and warnings remain without effect. Furthermore the words must be supported by the whole behavior, as the wind operates with its duration. Only firm and consistent action will make such an impression on others that they will adapt to it and know how to regulate themselves. When speech and behavior do not agree and are not consequent, the effect fails.

I Ching – Series

Those who are offended outside retire to their family. For this he follows the sign: the Family.

I Ching – Single Lines

Analytical description of each individual line

I Ching – First line:

Nine at the beginning means:
Firm closure within the house. Repentance fades.

The family must form a well-defined unit within which each member knows what his place is. From the beginning, the children, even before their will is directed to other things, must be accustomed to firm rules. If you start too late with the establishment of order, when the will of the children is already vitiated, the inveterate whims and passions resist, and will be a cause for repentance. Beginning in time to introduce the order will certainly also arise some reasons for repentance – they are inevitable if we live together within a rather large circle – but repentance will vanish every time. Everything falls into place. For there is nothing that is easier to avoid and more difficult to perform than to break the will of children.

I Ching – Second line:

Six in the second place means:
She must not follow his whim. Must provide food inside. Perseverance brings health.

The woman must always act according to the will of the landlord, even of the father, husband or adult child (see: ″ In time, the woman must learn to serve according to her destination ″). Its place is in the middle of the house. Here it has great and important duties, without having to go looking for others. He must think about the nourishment of the family and the sacrificial foods. And in so doing it becomes the center of the family’s social and religious life. Perseverance in this position brings health to the whole house. With reference to general circumstances, the advice is given here not to seek anything by force, but to calmly limit oneself to already existing duties.

I Ching – Third line:

Nine in the third place means:
When in the house people are heated Repentance is born for too much severity. But health! When wife and children play and laugh, This ultimately leads to shame.

In the family, the right balance between rigidity and tolerance must dominate. Too much severity against one’s own flesh and blood leads to repentance. The best thing is to erect solid banks, leaving individuals full freedom to act within these limits. But in doubtful cases it is better, even if sometimes wrong, to be too severe, because the discipline in the family is preserved, rather than too weak, because this leads to shame.

I Ching – Fourth line:

Six in the fourth place means:
She is the wealth of the house. Great health!

The housewife is the one on whom the well-being of the family depends. Wellbeing always reigns when expenses and income are in a healthy relationship. This leads to great health. Referring to public life, we are speaking here of the faithful administrator, who by his measures increases the general well-being.

I Ching – Fifth line:

Nine in the fifth place means:
Royal he approaches his house, do not be afraid. Health !

A king is the image of a paternal man, rich in heart. He does not act in a way that is to be feared, on the contrary the whole family can trust him because love reigns in mutual relationships. (cf .: ″ There is no fear in love ″) His disposition quite spontaneously exercises the right influence.

I Ching – Sixth line:

Nine above means:
His work demands respect. In the end comes health.

Order in the family is ultimately founded on the person of the householder. If he cultivates his person in such a way that it imposes itself by the force of intrinsic truth, then all is well in the family. When you are in a leadership position you have to take responsibility.