An etymology of the ideogram Xun.57

[confucius]

Xun, as is understood here, is seldom seen outside the context of the Yi Jing. It is built using two elements themselves built from two elements. At the bottom is a Dresser with, on top of it, the schematic representation of Two Raised Hands, symbolizing a respective gesture. Above these figures two respective Insignias. In certain ancient form they symbolize Bows. In their more common form they were Scepters, credit-full symbols that the suzerains gave to their representatives, as can be understood in Jie.60. In both cases the idea is the same, the Bow being equally a symbol representing the organizational system of ancient China, as can be seen in Zhong Fu.61.

The second common element is that these objects are paired, like the Patellas mentioned in the Judgment of Sun.41. Bow and Scepter (though both are symbols of power), the insistence emphasized on their parity accentuates the relation of vassality at the origin of power, of which they are the emblem.

The representation of Two Hands raised in an attitude of reverence also evokes this antique feudal salute:

- In front of the suzerain, the vassal raised both hands, bowed his head and closed his right hand and wrapped it with his left. This gesture, still respected, with a few variables, is obvious in the practice of martial arts; it means: my strength (right hand) I maintain (wrapping of left hand around the right) to offer it to your service.

Owning power has to go through the submission of a superior power first. In ancient China, even the highest in the hierarchy, the Emperor, was considered as a subject. This is confirmed by his official title: The Son of Heaven. This is also the reason why The Soldier occupies the scene at the entry of the hexagram: not for his fighting abilities but for his obedience. The Tenth Wing equally insists on this point by resuming the hexagram by the verb To Kneel.

Confucius

 

[ewald]

It's interesting that this etymology mentions nothing relating to the usual meaning of "penetration" or "gentle penetration" in the Yi of 巽.

With it meaning "subservience," we get in 57.2 and 57.6:

Subservience.
In bed below.
​

That makes somewhat more sense to me than the weird "Penetration under the bed."

 

[hilary]

I think LiSe does the best job of linking 'penetration' with the etymology. The two objects on the stand are seals, and your own 'seal' penetrates you, inwardly, and what you do, outwardly - a DNA of the spirit.

And on lines 2 and 6 she has:
"About 57 second and top line: seal assignment below the bed.
I have a new Yi Jing, "The Essentials of the Yi Jing" by Chung Wu. He says under the bed means to kowtow so low, that one's head is lower than the bed (a Chinese bed is something people use not only for sleeping, but also for sitting on it. So a visitor is probably received before the bed). Being given a seal 'below the bed' probably means to accept it with great reverence, very humbly. And accepting it completely, without the slightest resistance, without any ego interfering."

My experience of those two is different, though. Less to do with accepting a charge, more to do with rooting under the bed, actively seeking to penetrate into something.

 

[bruce_g]

With it meaning "subservience," we get in 57.2 and 57.6:

Subservience.
In bed below.
​

That makes somewhat more sense to me than the weird "Penetration under the bed."

Subservient in the sense that he/she has a higher authority from which to act; just as the wind acts not of itself but as though of heaven’s mandate. Who possesses this mandate can act with authority, can influence and penetrate past the walls of stubbornness and habitual behaviorism. To accomplish this, help from intermediaries, such as shamans or priests (within or without), are sometimes required.

 

[ewald]

I also have the experience of this hexagram being about actively penetrating something, like the wind penetrates. The wind sort of respects a lot of obstacles. Perhaps this subservience is really a kind of respect that on the one hand doesn't penetrate, but on the other hand allows for penetration. Thus the impression of mild or gentle penetration.

 

[toganm]

The wind sort of respects a lot of obstacles. Perhaps this subservience is really a kind of respect that on the one hand doesn't penetrate, but on the other hand allows for penetration. Thus the impression of mild or gentle penetration.

Wind also involves perseverance. Wind retreats yet follows, waits the necessary moment to penetrate without being invasive.

Just my 2 cents

Togan

 

[bruce_g]

I also have the experience of this hexagram being about actively penetrating something, like the wind penetrates. The wind sort of respects a lot of obstacles. Perhaps this subservience is really a kind of respect that on the one hand doesn't penetrate, but on the other hand allows for penetration. Thus the impression of mild or gentle penetration.

I’ve often given thought to this idea that wind is gentle, but two hurricanes while crossing the Atlantic and these sometimes intense desert winds have “blown away” that notion from my mind. The words which work for me are “transparent” or “invisible” force. This gives rise to the idea of spiritually persuasive elements.

I like what you say, Ewald, about wind respecting obstacles, if the obstacle is strong enough to bear the force of wind. The psychology here, as I see it, is that each of us develops walls, which protects us from outer intrusive forces, and this is necessary for our containment and survival. Over time this emotional immune system makes our behavior so habituated that we are unable to break free of ourselves and our less desirable traits. Along comes 57, this invisible influence, blowing against our obstacles. By submitting to this transparent influence we are able to be transformed; literally a breath of fresh air in ourselves.