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Modesty
The special case of Hexagram 15.
Hexagram 15 (Modesty) is the one of the exceptions in the I-Ching where all the lines are favorable - and this in spite of the fact that the lines are not all in their proper energy configurations.
Wang Pi explains this unique situation in his commentary on line 6:
… This explains how the six lines are either out of position [Fifth Yin is the ruler, and this position should have a yang line], have no resonance [First Yin should resonate with Fourth Yin, and Second Yin with Fifth Yin, but they are all yin lines and thus do not], or ride the wrong lines [Fourth Yin rides on top of Third Yang; a yin line should not ride on top of a yang line], yet none of them involve misfortune, blame, regret, or remorse. This is all due to the fact that they make Modesty their master. Lynn: Classic of Changes. p. 233)
So the key, according to Wang Pi, is having Modesty as master.
Hellmut Wilhelm points to Modesty as a “most attractive character value” in the structure of personality in China.
Writes Wilhelm: Almost all schools of Chinese ethics, at any rate the Taoistic as well as the Confucian, see in modesty a characteristic valuable as well as effective. It shows the handle of character, say the Appended Judgments. (Heaven, Earth, and Man in the Book of Changes, p. 104.)
In Karcher/Riesema, “I-Ching,” the name of the Hexagram “Ch’ien means: think and speak of yourself in a modest way; respectful, retiring, unobtrusive; yielding, reverent, lowly, The ideogram: words and unite, keeping words close to underlying facts. (p. 223) In Karcher’s “Total I Ching” he shows the ideogram made of two parts, one is for words or words spoken in such a way that speaker and listener come together, and a hand holding many stocks of grain or arrows, along with a radical for ‘rodent’. It is also the character for “Grey Rat.” (p. 162).
In Dan Stockhouse “Original I Ching” we read for Hexagram 15:
Holding one’s own words, keeping one’s opinion to oneself.
Words issuing up form a mouth.
Without prejudice. Without question.
A bundle of grain, or a handful or arrows.
He continues,
In the context of the I Ching, Wilhelm translates Ch’ien as Modesty. It implies that one should strive to be modest in whatever one undertakes because, “It is the law of fate to undermine what is full and to prosper the modest [and] men also hate fullness and love the modest.” Thus, modesty lifts up the lowly. After discussing each component of the ideogram, Stackhouse concludes that the complete ideogram .. is a composite drawing based on components of the modern graph; apparently there are no ancient examples in which these components appear together. The drawing is difficult to interpret. Perhaps it conveys the idea of holding one’s words or keeping one’s opinion to oneself out of respect for others. Perhaps, in relation to Wilhelm’s “law of fate”, it refers to words of the wise who “modestly” strive for equality and justice.
In terms of the component trigrams that make up Hexagram 15, we have two images from nature that are not in their usual place, and in fact are totally reversed. The images are of a mountain, and of the earth. Normally, a mountain rests upon the earth and rises above it for all to see. In the unique case of Modesty, the trigrams are placed so that the image of the mountain in placed below or within the image of the earth. The mountain is low or inner and the earth rises above or outer.
Referring to this unique trigram arrangement of trigrams, Master Hua Ching Hi writes in his The Book of Changes and the Unchanging Truth:
In nature, a mountain stands above the expanse of the Earth, but in this hexagram the mountain is below. Its high peak is humbled. In the human realm, this signifies someone who does not exaggerate his emotions or self-importance, but modestly maintains equanimity. In addition to modesty, Ch’ien can also be translated as egolessness, moderation or humility.
Here the mountain willingly takes a position lower than the Earth, thus it is self-effacing. The I-Ching guides us to follow this example in our daily lives. One should be moderate at all times and not over-extend oneself. Moderation and modesty are the means for being durable and ever-lasting. A person of self-cultivation does not flaunt his achievements or bemoan his difficulties. By cultivating the virtues of modesty and egolessness, one does not presume to be more special than others. The ego is overcome by practicing modesty in difficult circumstances.
Line 6 is another exception aspect of this Hexagram:
Wilhelm translates line 6:
Modesty that comes to expression.
It is favorable to set armies marching
To chastise one’s own city and one’s country.
The image text of this line reads:
“Modesty that comes to expression.” The purpose is not yet attained. One may set armies marching, in order to chastise one’s own city and one’s country.
Richard Lynn translates:
One may allow one’s Modesty to sing out here, and it may be fitting therefore to have one’s army make a move, but he should campaign only against a city-state.
Within the context of the hexagram and its image and its ethic of modesty, it seems paradoxical to see modesty coming to overt expression, or as Lynn translates, singing out. We assume that modesty keeps expression to itself or express in a way that does not call attention to itself. But here, there is an exception. Here at the very end point of Modesty, at the very climax of its efficacy, there is a mandate to let modesty become overtly powerful. But its power is not against another. It is against something of one’s own. In this case, one’s own city - the central point of order within a habitation, the seal of authority to govern. Here power is turn inward so that modesty is not allowed to thwart a correction that is necessary - but indeed, it is the obligation of modesty to express itself, to sing out, to send forces to create order. It is no false humility which it the subtle mask of pride - it is a modesty strong enough to humble the forces of chaos within “one‘s own city.”
Richard Wilhelm interprets his translations of the line text:
A person who is really sincere in his modesty must make it show in reality. It must proceed with great energy in this. When enmity arises nothing is easier than to lay the blame on another. A weak man takes offense perhaps, and draws back, feeling self-pity; he think that it is modesty that keeps him from defending himself. Genuine modesty sets one to creating order and inspires one to begin by disciplining one’s own ego and one’s own immediate circle. Only through having the courage to marshal one’s armies against oneself, will something forceful really be achieved.
Here in Wilhelm’s text a note is added, reiterating the theme of the unique character of this Hexagram:
There are not many hexagrams in the Book of Changes in which all lines have an exclusively favorable meaning, as in the hexagram of Modesty. This shows how great a value Chinese wisdom places on this virtue. (p. 70)
Wilhelm’s son, Hellmut reinforces this interpretation in “Heaven, Earth, and Man in the Book of Changes“, in the Chapter IV, The “Own City” as the stage of formation:
The word that is translated as “to chastise” means to establish a condition of order with force of arms, or re-establish order……. What is supposed to be adjusted here with force is against the own city. It is the naturally modest one in his self-presentation, who does not use modesty as a pretext to allow through inactivity an unfortunate condition to continue, and who does not blame this condition on external circumstances, but restores right where it is most needed, within himself. A manifestation of one’s own city that had deviated from the primordial image and has falsified it must be eradicated, but force if necessary. Only then will there be a stage on which formation can take place, on which, as the judgment expresses it, things can be carried through.
One can understand more clearly from these interpretations of line 6, the Islamic term “jihad” - holy war, which achieves its highest meaning is Esoteric Islam when it parallels line 6 in asking for ones’ forces to militate against the disorder in one’s self.
I conclude with perhaps the clearest expression of the unique ideas and actions expressed in line 6 of Hexagram 15 that I have seen. This comes from Bradford Hatcher’s latest translation and interpretation of the I-Ching:
Modesty gets big ideas and even a little ambition. Modesty takes command and it might even make a conquest. One need not be limp to be humble, or passive to be retiring, merely in earnest and honest. Modesty can express itself as often as any old rooster might do. Modesty can set armies marching as often as arrogance can, it can seize the reins of power as often as greed. The difference is due regard, and the good aim of good means to good ends. This means to begin with the failures and flaws all your own and the problems you have on the home front. Hypocrisy is immodest and it cannot lead by example. To conquer their own worst enemies is too much of a battle for most, so they must find their enemies elsewhere, or they fabricate some where none can be found. Fixing yourself is extremely ambitious.
Now, the final word I leave to Richard Wilhelm
Wilhelm write in book III of his translation of the I-Ching in his commentary on the Judgment of Hexagram 15:The ultimate cause in never the outside world, which moreover reacts to fixed laws, but rather man himself. For according to his conduct he draws upon himself good or evil influences. The way to expansion leads through contraction.
(p. 101)
Glen from NJ
The special case of Hexagram 15.
Hexagram 15 (Modesty) is the one of the exceptions in the I-Ching where all the lines are favorable - and this in spite of the fact that the lines are not all in their proper energy configurations.
Wang Pi explains this unique situation in his commentary on line 6:
… This explains how the six lines are either out of position [Fifth Yin is the ruler, and this position should have a yang line], have no resonance [First Yin should resonate with Fourth Yin, and Second Yin with Fifth Yin, but they are all yin lines and thus do not], or ride the wrong lines [Fourth Yin rides on top of Third Yang; a yin line should not ride on top of a yang line], yet none of them involve misfortune, blame, regret, or remorse. This is all due to the fact that they make Modesty their master. Lynn: Classic of Changes. p. 233)
So the key, according to Wang Pi, is having Modesty as master.
Hellmut Wilhelm points to Modesty as a “most attractive character value” in the structure of personality in China.
Writes Wilhelm: Almost all schools of Chinese ethics, at any rate the Taoistic as well as the Confucian, see in modesty a characteristic valuable as well as effective. It shows the handle of character, say the Appended Judgments. (Heaven, Earth, and Man in the Book of Changes, p. 104.)
In Karcher/Riesema, “I-Ching,” the name of the Hexagram “Ch’ien means: think and speak of yourself in a modest way; respectful, retiring, unobtrusive; yielding, reverent, lowly, The ideogram: words and unite, keeping words close to underlying facts. (p. 223) In Karcher’s “Total I Ching” he shows the ideogram made of two parts, one is for words or words spoken in such a way that speaker and listener come together, and a hand holding many stocks of grain or arrows, along with a radical for ‘rodent’. It is also the character for “Grey Rat.” (p. 162).
In Dan Stockhouse “Original I Ching” we read for Hexagram 15:
Holding one’s own words, keeping one’s opinion to oneself.
Words issuing up form a mouth.
Without prejudice. Without question.
A bundle of grain, or a handful or arrows.
He continues,
In the context of the I Ching, Wilhelm translates Ch’ien as Modesty. It implies that one should strive to be modest in whatever one undertakes because, “It is the law of fate to undermine what is full and to prosper the modest [and] men also hate fullness and love the modest.” Thus, modesty lifts up the lowly. After discussing each component of the ideogram, Stackhouse concludes that the complete ideogram .. is a composite drawing based on components of the modern graph; apparently there are no ancient examples in which these components appear together. The drawing is difficult to interpret. Perhaps it conveys the idea of holding one’s words or keeping one’s opinion to oneself out of respect for others. Perhaps, in relation to Wilhelm’s “law of fate”, it refers to words of the wise who “modestly” strive for equality and justice.
In terms of the component trigrams that make up Hexagram 15, we have two images from nature that are not in their usual place, and in fact are totally reversed. The images are of a mountain, and of the earth. Normally, a mountain rests upon the earth and rises above it for all to see. In the unique case of Modesty, the trigrams are placed so that the image of the mountain in placed below or within the image of the earth. The mountain is low or inner and the earth rises above or outer.
Referring to this unique trigram arrangement of trigrams, Master Hua Ching Hi writes in his The Book of Changes and the Unchanging Truth:
In nature, a mountain stands above the expanse of the Earth, but in this hexagram the mountain is below. Its high peak is humbled. In the human realm, this signifies someone who does not exaggerate his emotions or self-importance, but modestly maintains equanimity. In addition to modesty, Ch’ien can also be translated as egolessness, moderation or humility.
Here the mountain willingly takes a position lower than the Earth, thus it is self-effacing. The I-Ching guides us to follow this example in our daily lives. One should be moderate at all times and not over-extend oneself. Moderation and modesty are the means for being durable and ever-lasting. A person of self-cultivation does not flaunt his achievements or bemoan his difficulties. By cultivating the virtues of modesty and egolessness, one does not presume to be more special than others. The ego is overcome by practicing modesty in difficult circumstances.
Line 6 is another exception aspect of this Hexagram:
Wilhelm translates line 6:
Modesty that comes to expression.
It is favorable to set armies marching
To chastise one’s own city and one’s country.
The image text of this line reads:
“Modesty that comes to expression.” The purpose is not yet attained. One may set armies marching, in order to chastise one’s own city and one’s country.
Richard Lynn translates:
One may allow one’s Modesty to sing out here, and it may be fitting therefore to have one’s army make a move, but he should campaign only against a city-state.
Within the context of the hexagram and its image and its ethic of modesty, it seems paradoxical to see modesty coming to overt expression, or as Lynn translates, singing out. We assume that modesty keeps expression to itself or express in a way that does not call attention to itself. But here, there is an exception. Here at the very end point of Modesty, at the very climax of its efficacy, there is a mandate to let modesty become overtly powerful. But its power is not against another. It is against something of one’s own. In this case, one’s own city - the central point of order within a habitation, the seal of authority to govern. Here power is turn inward so that modesty is not allowed to thwart a correction that is necessary - but indeed, it is the obligation of modesty to express itself, to sing out, to send forces to create order. It is no false humility which it the subtle mask of pride - it is a modesty strong enough to humble the forces of chaos within “one‘s own city.”
Richard Wilhelm interprets his translations of the line text:
A person who is really sincere in his modesty must make it show in reality. It must proceed with great energy in this. When enmity arises nothing is easier than to lay the blame on another. A weak man takes offense perhaps, and draws back, feeling self-pity; he think that it is modesty that keeps him from defending himself. Genuine modesty sets one to creating order and inspires one to begin by disciplining one’s own ego and one’s own immediate circle. Only through having the courage to marshal one’s armies against oneself, will something forceful really be achieved.
Here in Wilhelm’s text a note is added, reiterating the theme of the unique character of this Hexagram:
There are not many hexagrams in the Book of Changes in which all lines have an exclusively favorable meaning, as in the hexagram of Modesty. This shows how great a value Chinese wisdom places on this virtue. (p. 70)
Wilhelm’s son, Hellmut reinforces this interpretation in “Heaven, Earth, and Man in the Book of Changes“, in the Chapter IV, The “Own City” as the stage of formation:
The word that is translated as “to chastise” means to establish a condition of order with force of arms, or re-establish order……. What is supposed to be adjusted here with force is against the own city. It is the naturally modest one in his self-presentation, who does not use modesty as a pretext to allow through inactivity an unfortunate condition to continue, and who does not blame this condition on external circumstances, but restores right where it is most needed, within himself. A manifestation of one’s own city that had deviated from the primordial image and has falsified it must be eradicated, but force if necessary. Only then will there be a stage on which formation can take place, on which, as the judgment expresses it, things can be carried through.
One can understand more clearly from these interpretations of line 6, the Islamic term “jihad” - holy war, which achieves its highest meaning is Esoteric Islam when it parallels line 6 in asking for ones’ forces to militate against the disorder in one’s self.
I conclude with perhaps the clearest expression of the unique ideas and actions expressed in line 6 of Hexagram 15 that I have seen. This comes from Bradford Hatcher’s latest translation and interpretation of the I-Ching:
Modesty gets big ideas and even a little ambition. Modesty takes command and it might even make a conquest. One need not be limp to be humble, or passive to be retiring, merely in earnest and honest. Modesty can express itself as often as any old rooster might do. Modesty can set armies marching as often as arrogance can, it can seize the reins of power as often as greed. The difference is due regard, and the good aim of good means to good ends. This means to begin with the failures and flaws all your own and the problems you have on the home front. Hypocrisy is immodest and it cannot lead by example. To conquer their own worst enemies is too much of a battle for most, so they must find their enemies elsewhere, or they fabricate some where none can be found. Fixing yourself is extremely ambitious.
Now, the final word I leave to Richard Wilhelm
Wilhelm write in book III of his translation of the I-Ching in his commentary on the Judgment of Hexagram 15:The ultimate cause in never the outside world, which moreover reacts to fixed laws, but rather man himself. For according to his conduct he draws upon himself good or evil influences. The way to expansion leads through contraction.
(p. 101)
Glen from NJ