Other titles: Peace, The Symbol of Successfulness, Prospering, Pervading, Greatness, Tranquility, Prosperity, Conjunction, Major Synthesis, Hieros Gamos, Holy Marriage, "Yang supporting yin and going to meet each other. Good prospects for a marriage or partnership." -- D.F. Hook
Judgment
Legge: Harmony shows the inferior departed and the great arrived. There will be good fortune with progress and success.
Wilhelm/Baynes:Peace. The small departs, the great approaches. Good fortune. Success.
Blofeld: Peace. The mean decline; the great and good approach -- good fortune and success! [In the following hexagram (Divorcement), where the trigrams symbolize heaven and earth in what would appear to be their normal positions, that arrangement is held to be disastrous; whereas here, where they seem to be upside down, everything is propitious. This may be because heaven above earth is held to imply that the two are existing separately without the intercourse which is the root of all growth; whereas here their intercourse is so absolute that heaven is actually supporting earth.]
Liu: Peace. The small is departing, the great is arriving. Good fortune. Success.
Ritsema/Karcher: Pervading . The small going, the great coming. significance Growing. [This hexagram describes your situation in terms of prospering and expanding. It emphasizes that continually spreading this prosperity through communicating is the adequate way to handle it...]
Shaughnessy: Greatness: the little go and the great come; auspicious; receipt.
Cleary (1): The small goes, the great comes. This is auspicious and developmental.
Cleary (2):Tranquility … Getting through auspiciously.
Wu:Prosperity shows that the small stays outside and the great stays inside. It will be auspicious and pervasive.
The Image
Legge: The intercourse of heaven and earth -- the image of Harmony.The wise ruler models his laws upon the principles of heaven and earth, and enforces them for the people's benefit.
Wilhelm/Baynes: Heaven and earth unite: the image of Peace. Thus the ruler divides and completes the course of heaven and earth; he furthers and regulates the gifts of heaven and earth, and so aids the people.
Blofeld: This hexagram symbolizes heaven and earth in communion. [The component trigrams illustrate the kind of close intercourse just alluded to. This is surely the only way of depicting it under the circumstances, for any mingling of their component lines would produce quite different trigrams having no reference to heaven and earth.] It is as though a mighty ruler, by careful regulation of affairs, has brought to fruition the way of heaven and earth. In harmony with the sequence of their motions, he gives help to people on every hand.
Liu: Heaven and earth are unified, symbolizing Peace. The ruler reforms and completes the way of heaven and earth; He observes the appropriate methods of heaven and earth to direct the people.
Ritsema/Karcher: Heaven and Earth mingling. Pervading. The crown-prince uses property to accomplish Heaven and Earth's tao. The crown-prince uses bracing to mutualize Heaven and Earth's propriety. The crown-prince uses the left to right the commoners.
Cleary (1): When heaven and earth commune, there is tranquility. Thus does the ruler administer the way of heaven and earth and assist the proper balance of heaven and earth, thereby helping the people.
Cleary (2): … So as to influence the people.
Wu:Prosperity results from the interaction of heaven and earth. The king uses the wealth of the nation to achieve the ways of heaven and earth and to support their designs, so as to bring the sentiments of the people to the center.
COMMENTARY
Confucius/Legge: Harmony shows the union of heaven and earth, and all things consequently united -- high and low, superior and inferior are all in accord. The lower trigram is made up of dynamic lines, and the upper of magnetic lines: strength is within, devotion is without; the superior man is inside and increasing, the inferior man is outside and decreasing.
Legge: The Judgment refers to the structure of the hexagram, with the three dynamic lines below, and the three magnetic lines above. The former are "the great," active and vigorous; the latter are "the inferior," passive and yielding. In many editions of theI Chingbeneath the hexagram of Harmonythere appears hexagram number fifty-four,Propriety, which becomes Harmonyif the third and fourth lines exchange places. A situation in which the motive forces are represented by three dynamic, and the opposing by three magnetic lines, must be progressive and successful.Harmonyis called the hexagram of the first month of the natural spring, when for six months the forces of growth are in ascendance.
Canon McClatchie translates: "The Image means that heaven and earth have now conjugal intercourse with each other, and the upper and lower classes unite together."
Ch'eng-tzu says on the Image that a ruler should frame his laws to operate like the seasons, so that the people exist within the structure of a natural rather than an arbitrary order.
NOTES AND PARAPHRASES
Judgment: Harmony depicts the waning of egotistical illusions and the waxing of true potential.
The Superior Man allows his inner virtue to rule the psyche.
Without changing lines, Harmony suggests a fruitful union of opposites and consequent state of balance in the matter at hand.
Wilhelm translates the opening phrase of the Confucian commentary as: "Heaven and earth unite." Blofeld renders it: "The celestial and terrestrial forces have intercourse and all things are in communion with one another." Legge has already called attention to McClatchie's version of: "Heaven and earth have now conjugal intercourse with each other."
This image is one of the most universal symbols produced by the human psyche: the sexual union of Spirit and Matter (heaven and earth). This is the hieros gamos or holy marriage of alchemy, the union of Shiva and Shakti in Hinduism, the conjoined male and female deities in tantric Buddhism, the syzygies of Gnosticism and the union of heaven and earth in the Kabbalah.
The notions of the couple and the sacred marriage held a very important place in ancient Chinese religious thinking. Every sacred power was twofold, male and female; but since only one half of the sacred couple was generally enclosed in any one sanctuary, the ritual was directed at reconstituting the whole... The complete being is male and female; since most men neglect or repress their feminine nature, they are out of balance; their male aggressiveness comes to the fore, and their whole vitality suffers. There can be no true Holiness without a prior revitalization of femininity.
M. Kaltenmark --Lao Tzu and Taoism
Psychologically, the condition pictured by this hexagram is a metaphor for a high state of integration within the psyche. Here it is described in alchemical and Jungian terminology:
The hermetic vessel is oneself. In it the many pieces of psychic stuff scattered throughout one's world must be collected and fused into one, so making a new creation. In it must occur the union of the opposites called by the alchemists the coniunctio or marriage... (This union), in psychological terms corresponds to man with his feminine soul, the anima, or to a woman with her masculine counterpart, the animus -- the union in each case constituting the inner marriage, the hieros gamos by which the individual must become whole.
M.E. Harding --Psychic Energy
To receive this hexagram does not necessarily mean that one has attained such a high integration, but it might indicate a step in that direction. The ultimate hieros gamos only occurs after all of the scattered and mismatched forces within the psyche have been brought together in correct alignment -- in I Ching terms, when all of the lines are in their proper places with proper correlates as imaged in hexagram number 63, Completion. Until this final union there are innumerable "lesser" conjunctions which must first take place -- a fact recognized in tantric yoga:
The final goal of the tantricist is to reunite the two contrary principles -- Shiva and Shakti -- in his own body. When Shakti, who sleeps, in the shape of a serpent, at the base of his body, is awoken by certain yogic techniques, she moves through a medial channel by way of the chakras up to the top of the skull, where Shiva dwells, and unites with him. The union of the divine pair within his own body transforms the yogin into a kind of "androgyne." But it must be stressed that "androgynization" is only one aspect of a total process, that of the reunion of the opposites. Actually, Tantric literature speaks of a great number of "opposing pairs" that have to be reunited.
Mircea Eliade -- Myths, Rites, Symbols
The establishment of the " Kingdom of Heaven on Earth" is yet another metaphor for this process of psychic unification. Here is the Kabbalistic version:
It is by the establishment of the celestial on the terrestrial, or of heaven upon earth, that the house of the King (humanity) will become united and the King will rejoice thereat, for then the two kingdoms will become one and then the new and living way will become opened to those who make themselves susceptible and receptive of the Higher and Diviner life... When these two worlds become united and blended together they are symbolized by the union of the male and female, the one being the complement of the other.
The Zohar
SUGGESTIONS FOR MEDITATION
Legge points out that many editions of the I Chingassociate hexagram number fifty-four,Propriety, with this figure. What do the changing third and fourth lines ofPropriety imply about the role of the ego in the Work? The traditional name forPropriety is "The Marrying Maiden" -- how does that relate to the concept of the holy marriage in Harmony? Compare the Judgments and Images of the two hexagrams and the role of the superior man in each. Note also the lesson implied when lines two and five in Harmony unite to make hexagram number sixty-three, Completion.
Legge: The first line, dynamic, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. Advance on the part of its subject will be fortunate.
Wilhelm/Baynes: When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Undertakings bring good fortune.
Blofeld: When grass is uprooted, what is attached to it is pulled up as well. It is an auspicious time for advancing according to plan. [This would seem to mean that we are likely to get what we seek plus something more.]
Liu: When ribbon grass is pulled out, its roots come with it: they are of the same kind. Undertakings lead to good fortune.
Ritsema/Karcher: Eradicating thatch-grass intertwined. Using one's classification. Chastising significant.
Shaughnessy: Plucking the cogon-grass stem with its roots; to be upright is auspicious.
Cleary (1): When pulling out a reed by the roots, other roots come with it. It is auspicious to go forth.
Wu: Like pulling up reeds with all their connecting roots, advancing will be auspicious.
COMMENTARY
Confucius/Legge: His will is set on what is external to himself. Wilhelm/ Baynes: The will is directed outward. Blofeld: The mind is outward looking (i.e. fixed upon the people's welfare.) [This really means the mind of the Superior Man, whose duty it is to look after the people’s welfare. If he is truly a Superior Man, when his mind is turned inward it is to meditate upon and eradicate his faults; when outward turned, it is concentrated upon his duty to the ruler (provided the king is worthy) and his care of the people.]Ritsema/Karcher: Purpose located outside indeed. Cleary (2): Means focusing the will beyond. Wu: Because the aspiration is to go upward.
Legge: The symbolism of the first line is suggested by the three dynamic lines of the lower trigram, all together, and all possessed by the same instinct to advance. The movement of the first line will be supported by the others, and will be fortunate. "He has his will set on what is external to himself" means that he is bent on going forward.
NOTES AND PARAPHRASES
Siu: At the outset, the man brings others of like mind with him as he enters public office during a period of prosperity.
Wing: Actions that you might now take, particularly those actions that are connected to the welfare of others, will meet with good fortune. You will attract others and find co- operation among those who have goals similar to your own.
Editor: This line changes the hexagram to number forty-six, Pushing Upward, another image of growth with a corresponding line which further reinforces the idea of upward progress: "Advancing upward with the welcome of those above him..." "Grass roots" are a foundation, source or essence, as in “grass roots support” in a political campaign. To "uproot" is to remove from a fixed or entrenched position. "Other stalks" are analogous elements -- "fellow travelers." The image suggests the positive alteration of a heretofore static situation.
When the shadow has been made conscious and has been accepted as part of the personality, its contents and part of its energies are added to those of the ego, so that a further development of the I results. Similarly, when the anima or animus has been united to the conscious psyche by a process described in many religious systems as an inner marriage, a further enlargement of consciousness results, and the conscious personality begins to display those qualities of dignity and stability which are the marks of the unique or individuated personality.
M.E. Harding -- Psychic EnergyA. Removal from an entrenched position advances the general welfare. Go beyond yourself.
B. A union of similar forces moves progressively.
Legge: The second line, dynamic, shows one who can bear with the uncultivated, will cross the river without a boat, does not forget the distant, and has no selfish friendships. Thus does he prove himself acting in accordance with the due mean.
Wilhelm/Baynes: Bearing with the uncultured in gentleness, fording the river with resolution, not neglecting what is distant, not regarding one's companions: thus one may manage to walk in the middle.
Blofeld: Supporting the uncultivated, crossing the river without boats, not retreating despite the distance from his base, not abandoning his comrades, he still manages to steer a middle course.
Liu: Bear with the undeveloped. Swim across the river decisively, not forgetting what is remote, nor disregarding one's friends. Thus one can gain the middle way.
Ritsema/Karcher: Enwrapping wasteland. Availing-of crossing the channel. Not putting-off abandoning. Partnering extinguished. Acquiring honor, tending-towards centering moving.
Shaughnessy: Wrapped recklessness; herewith ford the river; not distantly leaving it behind and not forgetting it, gains elevation in the central ranks.
Cleary (1): Accepting the uncultivated, actively crossing rivers, not missing the remote, partisanship disappears, and one accords with balanced action.
Cleary (2): … Employing those who can cross rivers, not overlooking the remote, free from partisanship, one can seriously perform balanced action.
Wu: This is like the sky enveloping all corners of the earth. Walking along a riverbank, one will not lose the direction even going far. He will show no favoritism toward friends. He will maintain a course of centrality.
COMMENTARY
Confucius/Legge: His intelligence is bright and his capacity is great. Wilhelm/Baynes: Because the light is great. Blofeld: A middle course can be steered because the situation is so brilliantly clear. Ritsema/Karcher: Using the shining great indeed. Cleary (2): Due to greatness of illumination. Wu: Indicate an ability to attain enlightenment.
Legge: The second line is dynamic, but in a magnetic place. This tempers his action and describes his first characteristic of forbearance. Because the place is central and has a proper correlate above in the fifth place, all the favorable images are manifested.
NOTES AND PARAPHRASES
Siu: The man observes the mean during times of peace. He is magnanimous toward the uncultivated, ready for necessary risks, watchful over future possibilities, and independent of cliques and factions.
Wing: During Prospering times it is important to hold to worthy attitudes and behavior in order to achieve your aim. You now have a responsibility to undertake difficult tasks, to be tolerant of all people, and to maintain far-reaching visions. Avoid getting involved in current factions and special-interest groups.
Editor: Wilhelm/Baynes translate "no selfish friendships" as: "not regarding one's companions." The idea is that correct behavior takes precedence over popular opinion. Thoreau's famous line: "If a man does not keep pace with his companions, perhaps it is because he hears a different drummer," is an analogous idea. The discipline of the Work immediately places one in this category. A complete understanding of this line depends upon what is said in line five, which see.
From my point of view, he can be called a remarkable man who stands out from those around him by the resourcefulness of his mind, and who knows how to be restrained in the manifestations which proceed from his nature, at the same time conducting himself justly and tolerantly towards the weaknesses of others.
GurdjieffA. Turmoil is a fact of life. Unaffected by conventional norms, one bucks the current of ignorance and focuses on the goals of the Work. Cope competently.
Legge: The third line, dynamic, shows that, while there is no state of peace that is not liable to be disturbed, and no departure of evil men so that they shall not return, yet when one is firm and correct, as he realizes the distresses that may arise, he will commit no error. There is no occasion for sadness at the certainty of such recurring changes; and in this mood the happiness of the present may be long enjoyed.
Wilhelm/Baynes: No plain not followed by a slope. No going not followed by a return. He who remains persevering in danger is without blame. Do not complain about this truth; enjoy the good fortune you still possess.
Blofeld: Every plain is followed by a slope; every going forth is followed by a return. Persistence under difficulty will not lead to error. Do not lose faith, for an eclipse is sometimes a blessing. [The whole of this passage suggests present difficulties which we can surely overcome.]
Liu: No plain without a slope. No departure without a return. Continuing in a difficult situation. No blame. Do not fear; face the truth. One receives blessings.
Ritsema/Karcher: Without evening, not unevening. Without going, not returning. Drudgery, Trial: without fault. No cares: one's conforming. Tending-towards taking-in possesses blessing.
Shaughnessy: There is no flat that does not slope, there is no going that does not return; in determination about difficulty, there is no trouble; do not pity his return; in eating there is good fortune.
Cleary (1): There is no levelness without incline, no going without returning. If one is upright in difficulty, there will be no fault. One should not grieve over one’s sincerity; there will be prosperity in sustenance.
Cleary (2): … Be upright in difficulty and you will be blameless, etc.
Wu: There are no level roads without inclinations and no past events without recurrences. In a difficult time, perseverance will bring no error. Do not pity, but be sincere. There will be happiness.
COMMENTARY
Confucius/Legge:"There is no going away so that there shall not be a return" refers to this as the point where the interaction of Heaven and Earth takes place. Wilhelm/Baynes: This is the boundary of heaven and earth. Blofeld: ... Is a law of the universe. Ritsema/Karcher: Heaven and Earth, the border indeed. Cleary (2): The border of heaven and earth. Wu: Is a condition prevailing between heaven and earth.
Legge: The symbolism of the third line shows the constant change that is taking place in nature and human affairs. As night becomes day, and winter becomes summer, so calamity may be expected to follow prosperity, and decay the flourishing of a state. The third is the last line in the lower trigram of Strength, by whose creative activity the happy state of Harmony has been produced. Another aspect of things may be expected, but by firmness and correctness the good estate of the present may be long continued.
NOTES AND PARAPHRASES
Siu: Change is certain. Peace is followed by disturbances; departure of evil men by their return. Such recurrences should not constitute occasions for sadness but realities for awareness, so that one may be happy in the interim.
Wing: You may see a decision approaching, for the laws of change are eternally active. Any difficulties can be endured with an inner faith in your own strength and perseverance. Meanwhile, enjoy fully the present.
Editor: There is a similarity between this line and line three of hexagram number twenty-six,Controlled Power. The idea is that one finds the peace and harmony one seeks in life by staying on the cutting edge of experience, by learning how to be content with what is as it continuously unfolds. This is the essence of existential beingness, of Zen-mind.
Regarding alike pleasure and pain,
Gain and loss, success and defeat, prepare
Yourself for battle. Thus you will
Incur no sin.
Bhagavad-Gita
A. Change is inevitable: Trust the Work to guide you.
Other titles: The Receptive, The Symbol of Earth, Submission, The Passive Principle, Field, The Flow, Responsive Service, Yin, Natural Response, The Bearer
Judgment
Legge:The Magnetic means success through the docility of a mare. If the superior man takes the initiative, he goes astray, but if he follows, he finds his proper lord. It is advantageous to find one's friends in the southwest, and to lose them in the northeast. Through a passively firm correctness, there will be good fortune.
Wilhelm/Baynes: The Receptive brings about sublime success, furthering through the perseverance of a mare. If the superior man undertakes something and tries to lead, he goes astray; but if he follows, he finds guidance. It is favorable to find friends in the west and south, to forgo friends in the east and north. Quiet perseverance brings good fortune.
Blofeld:The Passive Principle. Sublime success! Its omen is a mare, symbolizing advantage. The Superior Man has an objective and sets forth to gain it. At first he goes astray, but later finds his bearings. It is advantageous to gain friends in the west and the south, but friends in the east and the north will be lost to us. Peaceful and righteous persistence brings good fortune
Liu: The Receptive : great success. Benefiting from the quality of a mare -- perseverance. The superior man has an undertaking; in the beginning he will go astray, but later will receive guidance. He can find a friend in the southwest and lose friends in the northeast. Peacefulness and continuance. Good fortune.
Ritsema/Karcher: Field: Spring Growing Harvesting, female horse's Trial.
A chun tzu possesses directed going. Beforehand delusion, afterwards
acquiring. A lord Harvesting. Western South: acquiring partnering. Eastern North: losing partnering. Quiet Trial significant. [This hexagram describes your situation in terms of the primal structuring power confronted with many forces and obstacles. It emphasizes that giving way in order to serve and yield results, the action of Field, is the adequate way to handle it. To be in accord with the time, you are told to yield!]
Shaughnessy:The Flow: Prime receipt; beneficial for the determination of a mare; the gentleman has someplace to go, is first lost but later gains his ruler; beneficial to the southwest to gain a friend, to the northeast to lose a friend; contented determination is auspicious.
Cleary(1): With earth, creativity and development are achieved in the faithfulness of the female horse. The superior person has somewhere to go. Taking the lead, one goes astray; following, one finds the master. It is beneficial to gain companionship in the southwest and lose companionship in the northeast. Stability in rectitude is good.
Cleary(2): The creative is successful. It is beneficial to be correct like a mare. People with developmental potential have a goal; if they go ahead before this, they will get lost. If they follow, they get the benefit of the director. Companionship is found in the southwest; companionship is lost in the northeast. Stability and correctness bode well.
Wu:The Bearer is primordial, pervasive, prosperous, and has the perseverance of a mare. When the jun zi is going to undertake a task, he will lose his direction if he leads, and he will find guidance if he follows. This will be advantageous. If he goes south or west, he will win friends; if he goes north or east, he will lose them. If he can be content and single-hearted, he will have good fortune.
The Image
Legge: The capacity and sustaining power of the Earth is shown in The Magnetic. The superior man supports men and things with his large virtue.
Wilhelm/Baynes: The earth's condition is receptive devotion. Thus the superior man who has breadth of character carries the outer world.
Blofeld: This hexagram symbolizes the passivity of the terrestrial forces. The Superior Man displays the highest virtue by embracing all things.
Liu: The earth's condition is that of the Receptive. The superior man has the greatness of character to bear with everything in the world.
Ritsema/Karcher: Earth potency: Field. A chun tzu uses munificent actualizing-tao to carry the beings. [Actualize-tao: ...ability to follow the course traced by the ongoing process of the cosmos... Linked with acquire, TE: acquiring that which makes a being become what it is meant to be.]
Cleary(1): The configuration of earth is receptive; superior people support
others with warmth.
Cleary(2): The attitude of earth is receptivity. Thus do leaders support people with rich virtue.
Wu:The Bearer symbolizes the physical features and resources of the earth. Thus the jun zi uses his immense virtue to bear his responsibilities.
COMMENTARY
Confucius/Legge: All things owe their birth to the great originating capacity of The Magnetic -- it obediently receives the influences of Heaven. Its largeness contains and supports all things, and its capacity matches the unlimited power of The Dynamic. Its comprehension is wide, its brilliance great, and through it all things are fully developed. The mare is a creature of the earth, with a limitless power to traverse the land. She is mild and docile, with stamina and capacity for work. Such is the path of the superior man. If he takes the initiative, he loses his way; if he follows, he finds it again. In the southwest he will walk with his own kind. To lose friends in the northeast means he is well rid of them. The passively firm correctness of the superior man imitates the unlimited capacity of the earth.
Legge: The same attributes are ascribed to The Magnetic as in the former hexagram to The Dynamic -- but with a difference: The Dynamic originates, The Magnetic produces, or gives birth to what has been originated. This figure, made of six divided lines, symbolizes the idea of subordination and docility. The superior man described here must not take the initiative, and by following he will find his lord – the subject ofThe Dynamic. The firm correctness is analogous to a mare -- docile and strong, but a creature for the service of man. That it is not the sex of the animal which is paramount is plain from the mention of the superior man and his lord.
The superior man will bring his friends with him to serve the ruler. The southwest is the direction proper forThe Magnetic.The northeast is the direction proper for the trigram of the Mountain -- hence a direction of obstruction and impasse, the opposite of magnetic receptivity. Thus the injunction to seek friends who are receptive, and shun those who are recalcitrant.
Concerning The Image, Lin Hsi-yuan says: "The superior man, in his single person sustains the burden of all under the sky. The common people depend on him for their rest and enjoyment. Birds and beasts and creeping things, and the tribes of the vegetable kingdom, depend on him for the fulfillment of their destined being. If he be of a narrow mind and cold virtue, how can he help them? Their hope in him would be in vain."
NOTES AND PARAPHRASES
Judgment: The ego bears the burden of the Work. Success is found in compliance with the will of the Self.
The Superior Man supports the Work through its many transformations.
In terms of the symbolism of the Work, the second hexagram clearly shows the proper role of the ego as one of receptivity to the will of the Self. The sexual, male-female metaphor must be interpreted as one of polarity. The ego, inhabiting a physical body, is the psychological link which connects the material dimension of spacetime with the world of thought where the Self resides. To be receptive to the influence of the Self is to allow its energy to work through the ego-body to attain its purpose. This earth-like receptivity is seen as a feminine quality, as the Heavenly dynamic force emanating from the Self is seen as masculine. Earth means the body in spacetime, and Heaven means the realm of thought transcending spacetime -- the Pleroma of the gnostics which Jung referred to as the Collective Unconscious. The concept is also found in the Kabbalah:
I am the Door of Life,
The passage from the world of ideas
Into the world of form...
Now, as Daleth [the Door],
I present myself as the Portal
Through which life, Eternal and Unbounded,
Entereth the realm of temporal and limited creation...
I am the fruitful womb
Whence all creatures have their birth.P.F. Case -- The Book of Tokens
The message in the Judgment clearly indicates the ego's proper role –
"If the superior man takes the initiative, he goes astray." This is supplemented by the image of a docile mare which uncomplainingly bears its load. Indeed, during certain phases of the Work it becomes painfully obvious that the ego really is just a beast of burden. The Self is beyond our full comprehension, and at times it uses us as if we were an expendable tool -- which, to a certain extent, we are. Only by realizing that our existence in spacetime consists mostly of illusions and that the Self is the only real thing in our lives, can we come to accept the Work as the duty we were created to perform.
SUGGESTIONS FOR MEDITATION
Compare the ego-Self relationship in hexagrams one and two with that in hexagrams seven and eight.