O'Shea's Reading of the I Ching:

Mean and Extreme: Measure in the I Ching

Frank O'Shea hermesweb@hotmail.com

Throughout the I and in Chinese philosophy in general there is a preoccupation with avoiding extreme positions in thoughts and actions. It is considered to be the hallmark of the superior man that he follows a path between extremities or, in other words, the path of the 'due mean'.

In the first hexagram the sixth line represents the extreme point, a point with negative associations, which is a pivot between one condition (the idea of the hexagram) and another condition ( its opposite). Each of the lines up to line six represent ideas which are contained within the principle of the hexagram. Line six is the point of transformation of the hexagram into its opposite. (This is the case for many more hexagrams but not all). Hexagram 1 has for its sixth line the words:

In the sixth line, undivided, we see its subject as the dragon exceeding the proper limits. There will be occasion for repentance.

The strong lines of H1 give way to the weak lines of H2 because of this excess. Legges notes to Appendix 1V state:

'the place of honour and authority in the hexagram belongs to the fifth line, and no other plays so unimportant a part as the sixth; and hence it is represented as having 'no place' at all. before he whom it represents is called to act , the battle has been won or lost. Movement from him will only accelerate or intensify the result'.

Line six is the point of extremity in many hexagrams (see, for example, Hexagrams: 58,56,46,43,42,36,32,25,54,62,63) just as line five is the place of honour. In many hexagrams therefore line six is 'one step beyond' the advantageous position.

The idea of extremity is bound up with the idea of change and transformation. As an aside the I states:

'when things are brought to extremity calamity ensues'

By exhausting an idea, or mode of action, or resource a position of difficulty ensues. Misuse of drugs, overdevelopment of land and natural resources, overuse and production of the motor car, free spending, are examples. To exploit a concept to its limits is to transform its original meaning from something positive to a negative.

Appendix V1 (the orderly sequence of the hexagrams) treats the idea of the transformation of ideas through their own flaws (or extremes) into complementary or opposite remedial ideas (the dialectic of the I). A section of the appendix reads as follows:

Hexagrams 11-16: Thai denotes having free course. They cannot have that for ever, and hence it is followed by Phi (denoting being shut up and restricted). Things cannot for ever be shut up, and hence Phi is followed by Thung Zan. To him who cultivates union with men, things must come to belong, and hence Thung Zen is followed by Ta Yu. Those who have what is great should not allow in themselves the feeling of being full, and hence Ta Yu is followed by Khien. When great possessions are associated with humility, there is sure to be pleasure and satisfaction; and hence Khien is followed by Yu.

From this I will try to 'translate' the text into a modern example, as follows:

A Peace Process in a state achieves success but this success cannot continue indefinitely. The Peace Process is followed by a period of stagnation when people feel frustrated and deadlocked. Hence the time of stagnation is followed by an attempt to move things on again by cultivating contact between people (particularly in remote areas) based on public not sectarian interests. (Hexagram 13- Companionship). Success in this will lead to prosperity for the state but this must not be associated with any arrogance. If prosperity and humility are combined then harmony and contentment will prevail for the state.

I say this for what it is worth (which is probably not a lot). Here is an attempt at another 'translation':

Hexagrams 16-19: Where such complacency is awakened (he who causes it) is sure to have followers. They who follow another are sure to have services (to perform), and hence Sui is followed by Ku. Ku means (the performance of services. He who performs such services may afterwards become great, and hence Ku is followed by Lin. Lin means great.

As above theme:

Harmony and contentment awakens the wish to serve the state or its leaders. Those who follow this public service role will have to perform difficult duties that will involve the amelioration of negative qualities that are the legacy of the past. Having performed these duties the state may advance.

The available light from all this might be the interdependence of political and economic, the necessity for certain economic and social conditions to prevail in order for the state to be able to deal with deep rooted (structural) problems.

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