The I Ching or Book of Changes
I Ching · Book of Changes · Chou I · Changes of Chou · Zhou I
Source entries are currently shown in Spanish; English-first entries arrive with the next cataloguing pass.
Traducción inglesa del I Ching hecha por Cary F. Baynes sobre la versión alemana de Richard Wilhelm; la portada lo imprime así: «The I Ching or Book of Changes The Richard Wilhelm Translation rendered into English by Cary F. Baynes» «I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 1», y la plana siguiente añade el aparato y el pie: «Foreword by C. G. Jung Preface to the Third Edition by Hellmut Wilhelm Bollingen Series XIX Princeton University Press» «I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 2».
Baynes plantea de entrada la objeción que su trabajo invita: «A translation of a translation is likely to evoke the questioning protest: Why risk the danger of a double distortion of a text» «I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 36», y la contesta por la relación de Richard Wilhelm con el libro y por el fondo del que su versión salió. Su nota data la primera edición inglesa: «the first edition of the English version of the I Ching in 1950» «I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 40».
El volumen se presenta como tercera edición. Hellmut Wilhelm la abre diciendo qué le parece que justifica: «It is with delight and not without a certain pride that I see this translation of the Book of Changes presented in a new edition» «I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 9».
La materia va repartida en tres libros por decisión de Richard Wilhelm, que su hijo explica: «In this way he arrived at a division into three “books”: the (old) Text, the Material, and the Commentaries (contained in the Ten Wings)» «I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 13». El primero da los estratos antiguos —«Book I gives the older layers of the text, the Judgments pertaining to the hexagrams as a whole, and the line texts» «I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 13»— y el tercero vuelve a imprimir esas mismas traducciones con las Alas que se tienen por comentario de ellas: «Book III, finally, is again arranged in the sequence of the hexagrams. It repeats the basic translations found in Book I and arranges under them those books and passages from the Ten Wings that are considered commentatory to the texts» «I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 14».
La obra traducida es anónima y antigua, con cuatro autores que la tradición le adjudica: «In Chinese literature four holy men are cited as the authors of the Book of Changes, namely, Fu Hsi, King Wên, the Duke of Chou, and Confucius» «I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 53». Richard Wilhelm sitúa el libro en el nacimiento de las dos ramas de la filosofía china: «Small wonder then that both of the two branches of Chinese philosophy, Confucianism and Taoism, have their common roots here» «I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 43».
1518 claims · 2 sources · 4 attributions
Attribution
recorded, never asserted«I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 53»
«I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 54»
«I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · p. 54»
«I Ching, trad. Richard Wilhelm y Cary F. Baynes (3.ª ed.) · pp. 11, 53»
The chain of the work
the processed witness, in emeraldClaims
1518 entries — the work's own voice, with its passage«For more than thirty years I have interested myself in this oracle technique, or method of exploring the unconscious, for it has seemed to me of uncommon significance» — Jung declara en el foreword treinta años de trato con la técnica oracular y la nombra, desde su oficio, método de exploración de lo inconsciente.
«In order to understand what such a book is all about, it is imperative to cast off certain prejudices of the Western mind» — Jung pone como condición de lectura el abandono de ciertos prejuicios occidentales, y no una erudición previa.
«Our science, however, is based upon the principle of causality, and causality is considered to be an axiomatic truth» — Jung enuncia el supuesto occidental que va a contrastar con el libro.
«we know now that what we term natural laws are merely statistical truths and thus must necessarily allow for exceptions» — Jung sostiene que la física moderna dejó las leyes naturales en verdades estadísticas, y de ahí saca su licencia para leer el libro en serio.
«The Chinese mind, as I see it at work in the I Ching, seems to be exclusively preoccupied with the chance aspect of events» — Jung formula lo que él ve operar en el libro: la atención puesta en el aspecto de azar de los sucesos.
«While the Western mind carefully sifts, weighs, selects, classifies, isolates, the Chinese picture of the moment encompasses everything down to the minutest nonsensical detail, because all of the ingredients make up the observed moment» — Jung opone el procedimiento selectivo occidental a una imagen del momento que no descarta nada.
«whatever happens in a given moment possesses inevitably the quality peculiar to that moment» — Jung enuncia como premisa práctica lo que en Occidente sonaría a banalidad, y la ilustra con el catador que fecha un vino y el astrólogo que reconstruye un nacimiento.
«In other words, whoever invented the I Ching was convinced that the hexagram worked out in a certain moment coincided with the latter in quality no less than in time» — Jung atribuye al inventor del libro la convicción de que el hexagrama coincide con su momento en cualidad y no solo en tiempo.
«This assumption involves a certain curious principle that I have termed synchronicity,2 a concept that formulates a point of view diametrically opposed to that of causality» — Jung nombra aquí la sincronicidad y la declara opuesta punto por punto a la causalidad; el troceo trae pegada la llamada de nota, releída en el crudo y conservada dentro de la cita.
«synchronicity takes the coincidence of events in space and time as meaning something more than mere chance, namely, a peculiar interdependence of objective events among themselves as well as with the subjective (psychic) states of the observer or observers» — Jung da el contenido del término: interdependencia entre los sucesos objetivos y los estados psíquicos de quien observa.
«The ancient Chinese mind contemplates the cosmos in a way comparable to that of the modern physicist, who cannot deny that his model of the world is a decidedly psychophysical structure» — Jung empareja la mirada china antigua con la del físico moderno por el mismo motivo: el observador entra en el modelo.
«Now the sixty-four hexagrams of the I Ching are the instrument by which the meaning of sixty-four different yet typical situations can be determined» — Jung describe los sesenta y cuatro hexagramas como instrumento para determinar el sentido de otras tantas situaciones típicas.
«In the I Ching, the only criterion of the validity of synchronicity is the observer’s opinion that the text of the hexagram amounts to a true rendering of his psychic condition» — Jung acota su propio principio: dentro del libro, el único criterio de validez es el juicio de quien consulta sobre si el texto retrata su condición psíquica.
«Inasmuch as situations are unique and cannot be repeated, experimenting with synchronicity seems to be impossible under ordinary conditions» — Jung declara el límite experimental de lo que propone: la unicidad de cada situación impide repetir la prueba.
«according to the old tradition, it is “spiritual agencies,” acting in a mysterious way, that make the yarrow stalks give a meaningful answer» — Jung consigna la explicación de la tradición antigua, distinta de la suya, y dice en la misma plana que su argumento nunca pasó por una mente china.
«These powers form, as it were, the living soul of the book. As the latter is thus a sort of animated being, the tradition assumes that one can put questions to the I Ching and expect to receive intelligent answers» — Jung expone el supuesto tradicional del libro animado al que se le pregunta.
«For this purpose I made an experiment strictly in accordance with the Chinese conception: I personified the book in a sense, asking its judgment about its present situation, i.e., my intention to present it to the Western mind» — Jung describe la consulta que hace al oráculo sobre el propio libro y sobre su intención de presentarlo.
«Although this procedure is well within the premises of Taoist philosophy, it appears exceedingly odd to us» — Jung adscribe su procedimiento a las premisas de la filosofía taoísta y consigna a la vez su rareza para el lector occidental.
«I made use of the coin method, and the answer obtained was hexagram 50, Ting, THE CALDRON» — Jung declara el método empleado y el hexagrama recibido.
«Thus it describes itself as a caldron, that is, as a ritual vessel containing cooked food» — Jung lee la respuesta del oráculo como habla del propio libro, que se describe a sí mismo como vaso ritual con alimento cocido, entendido como alimento espiritual.
«The ting, as a utensil pertaining to a refined civilization, suggests the fostering and nourishing of able men, which redounded to the benefit of the state» — el comentario de Richard Wilhelm al hexagrama 50, citado por Jung dentro del foreword; el volumen lo imprime otra vez en el libro I, y aquí se ancla en la primera aparición.
«Here we see civilization as it reaches its culmination in religion. The ting serves in offering sacrifice to God» — sigue el comentario de Wilhelm en la cita de Jung: la civilización culmina en la religión, y el caldero sirve al sacrificio; también reimpreso en el libro I.
«The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility» — cierre del comentario de Wilhelm citado por Jung: la revelación suprema aparece en profetas y santos, y venerarlos es la veneración verdadera.
«Keeping to our hypothesis, we must conclude that the I Ching is here testifying concerning itself» — Jung enuncia la regla de lectura de su experimento: si el libro es el sujeto que habla, lo que dice el hexagrama es testimonio suyo.
«Thus the I Ching says of itself: “I contain (spiritual) nourishment» — Jung traduce la línea nueve en segundo lugar como declaración del libro sobre sí mismo.
«The handle [German Griff] is the part by which the ting can be grasped [gegriffen]. Thus it signifies the concept7 (Begriff) one has of the I Ching (the ting)» — Jung apoya su lectura en el juego alemán entre asa y concepto, y el troceo trae pegada la llamada de nota, releída en el crudo.
«In the course of time this concept has apparently changed, so that today we can no longer grasp (begreifen) the I Ching» — Jung explica el estorbo del presente como cambio del concepto con que se toma el libro.
«The answering subject has an interesting notion of itself: it looks upon itself as a vessel in which sacrificial offerings are brought to the gods, ritual food for their nourishment» — Jung resume la idea que el libro tiene de sí mismo según la respuesta recibida.
«Indeed, this is the original meaning of the word religio—a careful observation and taking account of (from relegere8) the numinous» — Jung remite el término religión a una observación cuidadosa de lo numinoso; el troceo pega la llamada de nota a la palabra latina.
«The method of the I Ching does indeed take into account the hidden individual quality in things and men, and in one’s own unconscious self as well» — Jung atribuye al método del libro la cuenta de la cualidad individual oculta, incluida la del propio inconsciente.
«This odd fact that a reaction that makes sense arises out of a technique seemingly excluding all sense from the outset, is the great achievement of the I Ching» — Jung sitúa el logro del libro en que un procedimiento que parece excluir todo sentido produzca una reacción con sentido.
«The instance I have just given is not unique; meaningful answers are the rule» — Jung generaliza su caso: las respuestas con sentido son la regla y no la excepción.
«To ask the same question a second time would have been tactless and so I did not do it: “the master speaks but once» — Jung declara por qué no repitió la pregunta y cita el dicho que lo gobierna.
«Moreover, a repetition of the experiment is impossible, for the simple reason that the original situation cannot be reconstructed» — Jung da la razón de fondo: la situación original no se reconstruye, y por eso en cada caso hay una sola respuesta.
«so the I Ching is called upon when one sees no other way out» — Jung lee la primera línea del hexagrama como figura del recurso al libro cuando no se ve otra salida.
«the magic procedure of the oracle is an expedient that may be utilized for a higher purpose» — Jung acota el procedimiento mágico a expediente al servicio de un fin más alto, y añade que no hay culpa aunque sea recurso excepcional.
«Abuse of a cult utensil such as the ting (i.e., the I Ching) is a gross profanation. The I Ching is evidently insisting here on its dignity as a ritual vessel and protesting against being profanely used» — Jung lee la cuarta línea como protesta del propio libro contra el uso profano.
«The I Ching has, it seems, met with a new, correct (yellow) understanding, that is, a new concept (Begriff) by which it can be grasped» — Jung lee la quinta línea como anuncio de una comprensión nueva, y la refiere a la edición inglesa que prologa.
«Confucius is said to have received only one inappropriate answer, i.e., hexagram 22, GRACE—a thoroughly aesthetic hexagram» — Jung consigna la tradición sobre la única respuesta inadecuada que recibió Confucio, y la empareja con el consejo del daimon a Sócrates de hacer más música.
«In dreams and fairy tales the grandmother, or ancestress, often represents the unconscious, because the latter in a man contains the feminine component of the psyche» — Jung traduce a términos de su psicología la línea del hexagrama 35 sobre la felicidad que viene de la antepasada.
«If the I Ching is not accepted by the conscious, at least the unconscious meets it halfway, and the I Ching is more closely connected with the unconscious than with the rational attitude of consciousness» — Jung adscribe el libro al lado inconsciente de la psique más que a la actitud racional de la conciencia.
«The I Ching therefore faces its future on the American book market calmly and expresses itself here just about as any reasonable person would in regard to the fate of so controversial a work» — Jung cierra su primera consulta leyendo la respuesta como un pronóstico sensato del propio libro sobre su suerte editorial.
«as a person with a sense of responsibility toward science, I am not in the habit of asserting something I cannot prove or at least present as acceptable to reason» — Jung declara la incomodidad con que escribe el foreword y el criterio científico que dice no acostumbrar a saltarse.
«It is a dubious task indeed to try to introduce to a critical modern public a collection of archaic “magic spells,” with the idea of making them more or less acceptable» — Jung califica de dudosa su propia tarea.
«I have undertaken it because I myself think that there is more to the ancient Chinese way of thinking than meets the eye» — Jung da la razón por la que la emprende igual.
«May not the old text be corrupt? Is Wilhelm’s translation accurate? Are we not selfdeluded in our explanations» — Jung enumera las objeciones que él mismo se hace, incluida la exactitud de la traducción de Wilhelm; el troceo parte *self-deluded* en el salto de renglón y la herramienta devuelve la palabra unida.
«The I Ching insists upon self-knowledge throughout. The method by which this is to be achieved is open to every kind of misuse, and is therefore not for the frivolous-minded and immature» — Jung sitúa el asunto del libro en el autoconocimiento y declara el método abierto a todo abuso.
«It is appropriate only for thoughtful and reflective people who like to think about what they do and what happens to them—a predilection not to be confused with the morbid brooding of the hypochondriac» — Jung acota a quién sirve el libro y de qué distingue esa disposición.
«My position in these matters is pragmatic, and the great disciplines that have taught me the practical usefulness of this viewpoint are psychotherapy and medical psychology» — Jung declara su posición pragmática y niega en la misma plana que haya que inferir nada oculto.
«Clearly the method aims at self-knowledge, though at all times it has also been put to superstitious use» — Jung enuncia el fin del método y consigna a la vez su uso supersticioso, sin arbitrar entre los dos.
«Even to the most biased eye it is obvious that this book represents one long admonition to careful scrutiny of one’s own character, attitude, and motives» — Jung describe el libro entero como una admonición sostenida al examen del propio carácter.
«One cannot easily disregard such great minds as Confucius and Lao-tse, if one is at all able to appreciate the quality of the thoughts they represent; much less can one overlook the fact that the I Ching was their main source of inspiration» — Jung adjudica al I Ching la fuente principal de inspiración de Confucio y de Lao-tse.
«the thoughts of the old masters are of greater value to me than the philosophical prejudices of the Western mind» — Jung explica por qué se atreve ahora a decirlo: está en su octava década y las opiniones cambiantes de los hombres ya no lo impresionan.
«Indeed, in formulating my question I even invited the oracle to comment directly on my action. The answer was hexagram 29, K’an, THE ABYSMAL» — Jung consigna su segunda consulta, esta vez sobre su propio acto de escribir el foreword, y el hexagrama recibido.
«It is a fact that if one begins to think about it, the problems of the I Ching do represent “abyss on abyss,” and unavoidably one must “pause at first and wait” in the midst of the dangers of limitless and uncritical speculation» — Jung aplica a su propia situación la línea seis en tercer lugar del hexagrama 29.
«This is the dream-like atmosphere of the I Ching, and in it one has nothing to rely upon except one’s own so fallible subjective judgment» — Jung describe el clima en que deja al lector y el único apoyo que le reconoce.
«it indicates that the decisive thing here is not the outer danger but the subjective condition, that is, whether one believes oneself to be “sincere” or not» — Jung lee el arranque del hexagrama 29 desplazando lo decisivo del peligro exterior a la condición subjetiva.
«Just as in interpreting a dream one must follow the dream text with utmost exactitude, so in consulting the oracle one must hold in mind the form of the question put, for this sets a definite limit to the interpretation of the answer» — Jung equipara la consulta con la lectura de un sueño y hace de la forma de la pregunta el límite de la interpretación.
«I apparently anticipated this advice by limiting myself in this foreword to a demonstration of how the I Ching functions in the Chinese mind, and by renouncing the more ambitious project of writing a psychological commentary on the whole book» — Jung declara qué se propuso y qué se negó a hacer en el foreword.
«Although as a rule it is customary for an official to present certain introductory gifts and recommendations before he is appointed, here everything is simplified to the utmost. The gifts are insignificant, there is no one to sponsor him, he introduces himself; yet all this need not be humiliating if only there is the honest intention of mutual help in danger» — el comentario de Richard Wilhelm a la cuarta línea del hexagrama 29, citado por Jung; el volumen lo reimprime en el libro I y aquí se ancla en la primera aparición.
«But if, tempted by the danger, and just because of the uncertainty, one were to insist on forcing conviction by special efforts, such as elaborate commentaries and the like, one would only be mired in the difficulty, which the top line describes very accurately as a tied-up and caged-in condition» — Jung lee la línea superior como advertencia contra forzar la convicción con comentarios elaborados.
«Indeed, the last line often shows the consequences that result when one does not take the meaning of the hexagram to heart» — Jung enuncia una regla de lectura de los hexagramas: la última línea muestra las consecuencias de no tomar en serio el sentido.
«The dangerous water hole or abyss pointed to the I Ching, and so does the well, but the latter has a positive meaning: it contains the waters of life» — Jung sigue el cambio del hexagrama 29 al 48 y lee el pozo como imagen del propio libro con aguas vivas.
«It is clear that in this prognosis the speaking subject is again the I Ching, representing itself as a spring of living water» — Jung mantiene la regla de su experimento: quien habla en la respuesta es el libro.
«I submitted two questions to the method of chance represented by the coin oracle, the second question being put after I had written my analysis of the answer to the first» — Jung resume el procedimiento entero de su consulta doble.
«To the first question the I Ching replied by comparing itself to a caldron, a ritual vessel in need of renovation, a vessel that was finding only doubtful favor with the public» — Jung recapitula la primera respuesta.
«These four hexagrams are in the main consistent as regards theme (vessel, pit, well); and as regards intellectual content, they seem to be meaningful» — Jung mide la coherencia de los cuatro hexagramas obtenidos por tema y por contenido.
«Had a human being made such replies, I should, as a psychiatrist, have had to pronounce him of sound mind, at least on the basis of the material presented» — Jung traslada el juicio a su oficio y acota el alcance de lo que dictamina.
«In view of the I Ching’s extreme age and its Chinese origin, I cannot consider its archaic, symbolic, and flowery language abnormal» — Jung se niega a leer como patológico el lenguaje arcaico y florido del libro.
«any person of clever and versatile mind can turn the whole thing around and show how I have projected my subjective contents into the symbolism of the hexagrams» — Jung se plantea la objeción contraria a su propio experimento, la de la proyección.
«Such a critique, though catastrophic from the standpoint of Western rationality, does no harm to the function of the I Ching» — Jung sostiene que esa objeción no toca la función del libro, y pone en boca del sabio chino la vuelta del argumento.
«The ancient wisdom of the East lays stress upon the fact that the intelligent individual realizes his own thoughts, but not in the least upon the way in which he does it» — Jung sitúa el desacuerdo en el prejuicio occidental de la causalidad y en lo que la sabiduría oriental subraya en cambio.
«The less one thinks about the theory of the I Ching, the more soundly one sleeps» — Jung remata con una recomendación práctica contra la teorización del libro.
«The I Ching does not offer itself with proofs and results; it does not vaunt itself, nor is it easy to approach» — Jung enuncia lo que el libro no ofrece.
«Like a part of nature, it waits until it is discovered. It offers neither facts nor power, but for lovers of self-knowledge, of wisdom—if there be such—it seems to be the right book» — Jung dice para quién es el libro, y mete dentro de la frase su propia reserva sobre que existan tales lectores.
«He who is not pleased by it does not have to use it, and he who is against it is not obliged to find it true» — Jung deja el uso del libro a discreción del lector y no reclama asentimiento.
«Its origin goes back to mythical antiquity, and it has occupied the attention of the most eminent scholars of China down to the present day» — Richard Wilhelm abre la introducción datando el libro en la antigüedad mítica y consignando su vigencia erudita.
«Nearly all that is greatest and most significant in the three thousand years of Chinese cultural history has either taken its inspiration from this book, or has exerted an influence on the interpretation of its text» — Richard Wilhelm formula una relación de doble sentido entre el libro y la historia cultural china.
«Therefore it may safely be said that the seasoned wisdom of thousands of years has gone into the making of the I Ching» — Richard Wilhelm deriva de esa relación qué es lo que entró en la hechura del libro.
«The book sheds new light on many a secret hidden in the often puzzling modes of thought of that mysterious sage, Lao-tse, and of his pupils, as well as on many ideas that appear in the Confucian tradition as axioms, accepted without further examination» — Richard Wilhelm sostiene que el libro aclara tanto a Lao-tse y sus discípulos como los axiomas no examinados de la tradición confuciana.
«Indeed, not only the philosophy of China but its science and statecraft as well have never ceased to draw from the spring of wisdom in the I Ching» — Richard Wilhelm extiende la deuda a la ciencia y al arte de gobernar.
«it is not surprising that this alone, among all the Confucian classics, escaped the great burning of the books under Ch’in Shih Huang Ti» — Richard Wilhelm consigna el dato que a su juicio prueba esa centralidad: el libro se salvó solo entre los clásicos confucianos de la quema.
«In going through the streets of a Chinese city, one will find, here and there at a street corner, a fortune teller sitting behind a neatly covered table, brush and tablet at hand, ready to draw from the ancient book of wisdom pertinent counsel and information on life’s minor perplexities» — Richard Wilhelm describe el uso adivinatorio corriente del libro en la calle china.
«Even the policy makers of so modern a state as Japan, distinguished for their astuteness, do not scorn to refer to it for counsel in difficult situations» — Richard Wilhelm consigna el uso del libro fuera de China y en el terreno político.
«In the course of time, owing to the great repute for wisdom attaching to the Book of Changes, a large body of occult doctrines extraneous to it—some of them possibly not even Chinese in origin—have come to be connected with its teachings» — Richard Wilhelm separa del libro un cuerpo de doctrinas ocultas que se le adhirieron después, y deja abierta la sospecha de que algunas ni siquiera sean chinas.
«The Ch’in and Han dynasties2 saw the beginning of a formalistic natural philosophy that sought to embrace the entire world of thought in a system of number symbols» — Richard Wilhelm data en Ch’in y Han el arranque de la filosofía natural formalista que combinó el yin-yang con las cinco fases del Book of History; el troceo pega la llamada de nota a la palabra.
«Thus increasingly hairsplitting cabalistic speculations came to envelop the Book of Changes in a cloud of mystery, and by forcing everything of the past and of the future into this system of numbers, created for the I Ching the reputation of being a book of unfathomable profundity» — Richard Wilhelm adjudica a esas especulaciones la fama de profundidad insondable del libro.
«These speculations are also to blame for the fact that the seeds of a free Chinese natural science, which undoubtedly existed at the time of Mo Ti4 and his pupils, were killed, and replaced by a sterile tradition of writing and reading books that was wholly removed from experience» — Richard Wilhelm les adjudica además la muerte de una ciencia natural china libre.
«Yet we must not overlook the fact that apart from this mechanistic number mysticism, a living stream of deep human wisdom was constantly flowing through the channel of this book into everyday life» — Richard Wilhelm separa de la mística numérica mecánica una corriente viva de sabiduría que pasó por el mismo libro.
«What is the Book of Changes actually? In order to arrive at an understanding of the book and its teachings, we must first of all boldly strip away the dense overgrowth of interpretations that have read into it all sorts of extraneous ideas» — Richard Wilhelm formula la pregunta por qué es el libro y pone como primer paso despejar las interpretaciones añadidas, las de los antiguos hechiceros chinos y las de los eruditos europeos modernos por igual.
«At the outset, the Book of Changes was a collection of linear signs to be used as oracles» — Richard Wilhelm data el punto de partida del libro en una colección de signos lineales para el oráculo.
«In antiquity, oracles were everywhere in use; the oldest among them confined themselves to the answers yes and no» — Richard Wilhelm sitúa la base del libro en el oráculo binario más antiguo, con la línea entera por sí y la partida por no.
«These eight trigrams were conceived as images of all that happens in heaven and on earth» — Richard Wilhelm define los ocho trigramas que resultan de añadir una tercera línea a los pares.
«At the same time, they were held to be in a state of continual transition, one changing into another, just as transition from one phenomenon to another is continually taking place in the physical world» — Richard Wilhelm enuncia aquí lo que llama el concepto fundamental del libro: la transición continua.
«The eight trigrams are symbols standing for changing transitional states; they are images that are constantly undergoing change» — Richard Wilhelm define los trigramas como símbolos de estados de transición y no de cosas.
«Attention centers not on things in their state of being—as is chiefly the case in the Occident—but upon their movements in change» — Richard Wilhelm contrasta el foco del libro con el que atribuye a Occidente.
«The eight trigrams therefore are not representations of things as such but of their tendencies in movement» — Richard Wilhelm remata la definición: tendencias en movimiento, no representaciones de cosas.
«Further, they represented a family consisting of father, mother, three sons, and three daughters, not in the mythological sense in which the Greek gods peopled Olympus, but in what might be called an abstract sense, that is, they represented not objective entities but functions» — Richard Wilhelm lee la familia de los ocho trigramas como sistema de funciones y no de entidades, y marca la diferencia con el Olimpo griego.
«The sons represent the principle of movement in its various stages—beginning of movement, danger in movement, rest and completion of movement» — Richard Wilhelm reparte los tres hijos en las fases del movimiento.
«The daughters represent devotion in its various stages—gentle penetration, clarity and adaptability, and joyous tranquility» — Richard Wilhelm reparte las tres hijas en las fases de la entrega.
«In order to achieve a still greater multiplicity, these eight images were combined with one another at a very early date, whereby a total of sixty-four signs was obtained» — Richard Wilhelm explica de dónde salen los sesenta y cuatro signos.
«Each line is thought of as capable of change, and whenever a line changes, there is a change also of the situation represented by the given hexagram» — Richard Wilhelm enuncia la regla que hace móvil el sistema.
«A line whose nature is positive, with an increasing dynamism, turns into its opposite, a negative line, whereas a positive line of lesser strength remains unchanged» — Richard Wilhelm acota cuáles líneas cambian y cuáles no.
«Suffice it to say here that positive lines that move are designated by the number 9, and negative lines that move by the number 6, while non-moving lines, which serve only as structural matter in the hexagram, without intrinsic meaning of their own, are represented by the number 7 (positive) or the number 8 (negative)» — Richard Wilhelm da la clave numérica que gobierna la lectura de todas las líneas del volumen.
«In this way we have a series of situations symbolically expressed by lines, and through the movement of these lines the situations can change one into another» — Richard Wilhelm resume el sistema y añade que el cambio no es forzoso: un hexagrama de sietes y ochos no se mueve.
«Each situation demands the action proper to it. In every situation, there is a right and a wrong course of action» — Richard Wilhelm añade a la ley del cambio el factor de la conducta.
«Obviously, the right course brings good fortune and the wrong course brings misfortune» — Richard Wilhelm enuncia la consecuencia y hace de la pregunta por el curso correcto el factor decisivo.
«As a result, the I Ching was lifted above the level of an ordinary book of soothsaying» — Richard Wilhelm sitúa ahí lo que a su juicio separa al libro de la adivinación corriente, e ilustra por contraste con la echadora de cartas.
«As long as things are in their beginnings they can be controlled, but once they have grown to their full consequences they acquire a power so overwhelming that man stands impotent before them» — Richard Wilhelm pone en la fase germinal el nudo de la adivinación del libro.
«The hexagrams and lines in their movements and changes mysteriously reproduced the movements and changes of the macrocosm» — Richard Wilhelm enuncia la correspondencia entre el juego de las líneas y el macrocosmos.
«This procedure was regarded as mysterious, however, simply in the sense that the manipulation of the yarrow stalks makes it possible for the unconscious in man to become active» — Richard Wilhelm explica el manejo de los tallos de milenrama como activación de lo inconsciente y no como misterio.
«All individuals are not equally fitted to consult the oracle. It requires a clear and tranquil mind, receptive to the cosmic influences hidden in the humble divining stalks» — Richard Wilhelm pone una condición subjetiva a la consulta.
«Of far greater significance than the use of the Book of Changes as an oracle is its other use, namely, as a book of wisdom» — Richard Wilhelm jerarquiza los dos usos del libro y pone por delante el de libro de sabiduría.
«Lao-tse10 knew this book, and some of his profoundest aphorisms were inspired by it. Indeed, his whole thought is permeated with its teachings» — Richard Wilhelm adjudica al I Ching la inspiración de los aforismos de Lao-tse; el troceo pega la llamada de nota al nombre.
«The Book of Changes as edited and annotated by Confucius is the version that has come down to our time» — Richard Wilhelm declara que la versión recibida es la editada y anotada por Confucio.
«The underlying idea of the whole is the idea of change» — Richard Wilhelm nombra la primera de las ideas fundamentales del libro.
«He who has perceived the meaning of change fixes his attention no longer on transitory individual things but on the immutable, eternal law at work in all change» — Richard Wilhelm desplaza la atención de las cosas transitorias a la ley que opera en el cambio.
«This law is the tao13 of Lao-tse, the course of things, the principle of the one in the many» — Richard Wilhelm identifica esa ley con el tao de Lao-tse; el troceo pega la llamada de nota a la palabra.
«This fundamental postulate is the “great primal beginning” of all that exists, t’ai chi —in its original meaning, the “ridgepole» — Richard Wilhelm da el sentido original del t’ai chi como viga cumbrera.
«However, speculations of a gnostic-dualistic character are foreign to the original thought of the I Ching; what it posits is simply the ridgepole, the line» — Richard Wilhelm niega carácter gnóstico-dualista al pensamiento original del libro.
«With this line, which in itself represents oneness, duality comes into the world, for the line at the same time posits an above and a below, a right and left, front and back—in a word, the world of the opposites» — Richard Wilhelm deriva de la línea única la entrada de la dualidad en el mundo.
«At that time, the Book of Changes was much in use as a book of magic, and people read into the text all sorts of things not originally there» — Richard Wilhelm sitúa entre Ch’in y Han el uso mágico del libro y la lectura de cosas ajenas al texto.
«To the disappointment of such discoverers it must be said that there is nothing to indicate this in the original meaning of the words yin and yang» — Richard Wilhelm niega el simbolismo fálico primitivo que algunos estudiosos extranjeros predicaron del yin y el yang.
«In its primary meaning yin is “the cloudy,” “the overcast,” and yang means actually “banners waving in the sun,”15 that is, something “shone upon,” or bright» — Richard Wilhelm da el sentido primario de los dos términos; el troceo pega la llamada de nota.
«It should be pointed out, however, that the terms yin and yang do not occur in this derived sense either in the actual text of the book or in the oldest commentaries» — Richard Wilhelm acota que el par yin-yang no está en el texto mismo ni en los comentarios más antiguos, y que aparece primero en el Gran Comentario.
«In the Commentary on the Decision the terms used for the opposites are “the firm” and “the yielding,” not yang and yin» — Richard Wilhelm consigna el par de términos que sí usa el Comentario a la Decisión.
«However, no matter what names are applied to these forces it is certain that the world of being arises out of their change and interplay» — Richard Wilhelm deja el nombre de lado y afirma el juego de las dos fuerzas como origen del mundo del ser.
«Change is not meaningless —if it were, there could be no knowledge of it—but subject to the universal law, tao» — Richard Wilhelm sujeta el cambio a la ley universal y mete el argumento dentro de la frase.
«The second theme fundamental to the Book of Changes is its theory of ideas. The eight trigrams are images not so much of objects as of states of change» — Richard Wilhelm nombra el segundo tema fundamental del libro.
«every event in the visible world is the effect of an “image,” that is, of an idea in the unseen world» — Richard Wilhelm adscribe a Lao-tse y a Confucio la doctrina de que lo visible es efecto de una idea en lo invisible.
«The holy men and sages, who are in contact with those higher spheres, have access to these ideas through direct intuition and are therefore able to intervene decisively in events in the world» — Richard Wilhelm da a los sabios acceso intuitivo a las ideas y con él poder de intervención.
«Thus man is linked with heaven, the suprasensible world of ideas, and with earth, the material world of visible things, to form with these a trinity of the primal powers» — Richard Wilhelm cierra la doctrina en la tríada de los poderes primordiales.
«The Book of Changes shows the images of events and also the unfolding of conditions in statu nascendi» — Richard Wilhelm da el doble alcance de la teoría de las ideas aplicada al libro.
«Thus, in discerning with its help the seeds of things to come, we learn to foresee the future as well as to understand the past» — Richard Wilhelm deriva de ahí la doble competencia del libro sobre futuro y pasado.
«The judgments make it possible for a man to make a decision to desist from a course of action indicated by the situation of the moment but harmful in the long run. In this way he makes himself independent of the tyranny of events» — Richard Wilhelm describe el tercer elemento fundamental, los juicios, por lo que permiten hacer a quien consulta.
«This was the status of the book at the time Confucius came upon it. In his old age he gave it intensive study, and it is highly probable that the Commentary on the Decision (T’uan Chuan) is his work» — Richard Wilhelm adjudica a Confucio, con el matiz de probabilidad, el Comentario a la Decisión.
«A third treatise, a very valuable and detailed commentary on the individual lines, compiled by his pupils or by their successors, in the form of questions and answers, survives only in fragments» — Richard Wilhelm consigna la pérdida parcial de un tercer tratado de la escuela de Confucio.
«A literature grew up around the book, fragments of which—some dating from an early and some from a later time—are to be found in the so-called Ten Wings» — Richard Wilhelm describe las Diez Alas como fragmentos de fechas distintas y desiguales en valor.
«In reality it is the vicissitudes of the centuries, the collapse of ancient cultures, and the change in the system of writing that are to be blamed for the damage suffered by all ancient works» — Richard Wilhelm objeta la leyenda que atribuye a la quema de libros la mutilación de los textos antiguos.
«After the Book of Changes had become firmly established as a book of divination and magic in the time of Ch’in Shih Huang Ti, the entire school of magicians (fang shih) of the Ch’in and Han dynasties made it their prey» — Richard Wilhelm sitúa la apropiación del libro por la escuela de los fang shih.
«The task of clearing away all this rubbish was reserved for a great and wise scholar, Wang Pi,25 who wrote about the meaning of the Book of Changes as a book of wisdom, not as a book of divination» — Richard Wilhelm adjudica a Wang Pi el giro hacia el libro de sabiduría.
«Thus the book became by degrees entirely a textbook relating to statecraft and the philosophy of life» — Richard Wilhelm describe el desplazamiento del libro hacia el arte de gobernar y la filosofía de la vida.
«Then Chu Hsi28 attempted to rehabilitate it as a book of oracles; in addition to a short and precise commentary on the I Ching, he published an introduction to his investigations concerning the art of divination» — Richard Wilhelm consigna el movimiento contrario de Chu Hsi.
«The first hexagram is made up of six unbroken lines. These unbroken lines stand for the primal power, which is lightgiving, active, strong, and of the spirit. The hexagram is consistently strong in character, and since it is without weakness, its essence is power or energy» — Wilhelm abre el libro I describiendo el hexagrama 1, Ch’ien / The Creative, por su composición; la capa de texto imprime *lightgiving* sin guion, unido en el propio troceo.
«Its image is heaven. Its energy is represented as unrestricted by any fixed conditions in space and is therefore conceived of as motion. Time is regarded as the basis of this motion. Thus the hexagram includes also the power of time and the power of persisting in time, that is, duration» — Wilhelm da la imagen del hexagrama 1 y deriva de ella el poder del tiempo y la duración.
«In relation to the universe, the hexagram expresses the strong, creative action of the Deity» — Wilhelm lee el hexagrama 1 en clave cósmica.
«In relation to the human world, it denotes the creative action of the holy man or sage, of the ruler or leader of men, who through his power awakens and develops their higher nature» — Wilhelm da la segunda lectura del mismo hexagrama, la humana.
«THE CREATIVE works sublime success, Furthering2 through perseverance» — el Juicio del hexagrama 1, Ch’ien / The Creative, tal como lo imprime el libro I; el volumen lo reimprime en el libro III y aquí se ancla en la primera aparición, con la llamada de nota pegada que trae el troceo.
«This is why Confucius says in explaining it: “Great indeed is the generating power of the Creative; all beings owe their beginning to it. This power permeates all heaven» — el comentario de Wilhelm cita como de Confucio la explicación del atributo *sublime*.
«The beginning of all things lies still in the beyond in the form of ideas that have yet to become real. But the Creative furthermore has power to lend form to these archetypes of ideas» — Wilhelm explica el atributo del éxito como paso de la idea a la forma.
«The clouds pass and the rain does its work, and all individual beings flow into their forms» — la imagen natural con que el texto comentado figura ese paso; el volumen la reimprime en el libro III y aquí se ancla en la primera aparición.
«Because he sees with great clarity causes and effects, he completes the six steps at the right time and mounts toward heaven on them at the right time, as though on six dragons» — el pasaje citado por Wilhelm que introduce los seis dragones como los seis lugares del hexagrama.
«Here it is shown that the way to success lies in apprehending and giving actuality to the way of the universe [tao], which, as a law running through end and beginning, brings about all phenomena in time» — Wilhelm identifica el camino del éxito con la realización del tao; el corchete con el término chino es de Baynes.
«Time is no longer a hindrance but the means of making actual what is potential» — Wilhelm invierte el papel del tiempo en la lectura del hexagrama 1.
«He towers high above the multitude of beings, and all lands are united in peace» — el pasaje citado por Wilhelm sobre el efecto del gran hombre que crea orden; reimpreso también en el libro III.
«The movement of heaven is full of power. Thus the superior man makes himself strong and untiring» — la Imagen del hexagrama 1, Ch’ien / The Creative, en el libro I; el volumen la reimprime en el libro III y aquí se ancla en la primera aparición.
«With this image as a model, the sage learns how best to develop himself so that his influence may endure. He must make himself strong in every way, by consciously casting out all that is inferior and degrading. Thus he attains that tirelessness which depends upon consciously limiting the fields of his activity» — Wilhelm glosa la Imagen del hexagrama 1 y hace depender la incansabilidad de una limitación consciente del campo de acción.
«Hidden dragon. Do not act» — la línea nueve al principio del hexagrama 1, en el libro I; el texto se repite varias veces en el volumen y aquí se ancla en la primera aparición.
«In China the dragon has a meaning altogether different from that given it in the Western world. The dragon is a symbol of the electrically charged, dynamic, arousing force that manifests itself in the thunderstorm» — Wilhelm acota el sentido chino del dragón frente al occidental antes de glosar las líneas.
«Here this creative force is still hidden beneath the earth and therefore has no effect. In terms of human affairs, this symbolizes a great man who is still unrecognized» — Wilhelm traduce la primera línea al plano humano.
«Dragon appearing in the field. It furthers one to see the great man» — la línea nueve en segundo lugar del hexagrama 1, en el libro I; el texto reaparece en el libro III y aquí se ancla en la primera aparición.
«All day long the superior man is creatively active. At nightfall his mind is still beset with cares. Danger. No blame» — la línea nueve en tercer lugar del hexagrama 1, en el libro I; reimpresa después en el libro III.
«But danger lurks here at the place of transition from lowliness to the heights. Many a great man has been ruined because the masses flocked to him and swept him into their course. Ambition has destroyed his integrity» — Wilhelm sitúa el peligro de esa línea en el tránsito de lo bajo a lo alto.
«Wavering flight over the depths. No blame» — la línea nueve en cuarto lugar del hexagrama 1, en el libro I; reimpresa después en el libro III.
«A twofold possibility is presented to the great man: he can soar to the heights and play an important part in the world, or he can withdraw into solitude and develop himself. He can go the way of the hero or that of the holy sage who seeks seclusion» — Wilhelm abre en esa línea la disyuntiva entre la vía del héroe y la del sabio recluido.
«There is no general law to say which of the two is the right way. Each one in this situation must make a free choice according to the inner law of his being» — Wilhelm se niega a dar regla general y remite a la ley interior de cada quien.
«Flying dragon in the heavens. It furthers one to see the great man» — la línea nueve en quinto lugar del hexagrama 1, en el libro I; reimpresa después en el libro III.
«Things that accord in tone vibrate together. Things that have affinity in their inmost natures seek one another. Water flows to what is wet, fire turns to what is dry. Clouds (the breath of heaven) follow the dragon, wind (the breath of earth) follows the tiger. Thus the sage arises, and all creatures follow him with their eyes. What is born of heaven feels related to what is above. What is born of earth feels related to what is below. Each follows its kind» — el pasaje que Wilhelm da como de Confucio sobre la línea nueve en quinto lugar, y que enuncia la correspondencia por afinidad entre las cosas; reimpreso en el libro III.
«Arrogant dragon will have cause to repent» — la línea nueve en lo alto del hexagrama 1; el texto se repite en el volumen y aquí se ancla en la primera aparición del libro I.
«When a man seeks to climb so high that he loses touch with the rest of mankind, he becomes isolated, and this necessarily leads to failure. This line warns against titanic aspirations that exceed one’s power. A precipitous fall would follow» — Wilhelm glosa el dragón arrogante como aviso contra la aspiración titánica.
«There appears a flight of dragons without heads. Good fortune» — el texto para cuando todas las líneas del hexagrama 1 son nueves; reimpreso en el libro III.
«This hexagram is made up of broken lines only. The broken line represents the dark, yielding, receptive primal power of yin. The attribute of the hexagram is devotion; its image is the earth» — Wilhelm abre el hexagrama 2, K’un / The Receptive, por su composición y su atributo.
«It is the perfect complement of THE CREATIVE—the complement, not the opposite,1 for the Receptive does not combat the Creative but completes it» — Wilhelm sale al paso de la lectura del par como oposición; el troceo pega la llamada de nota.
«It represents nature in contrast to spirit, earth in contrast to heaven, space as against time, the female-maternal as against the male-paternal» — Wilhelm da la serie de correspondencias del hexagrama 2.
«However, as applied to human affairs, the principle of this complementary relationship is found not only in the relation between man and woman, but also in that between prince and minister and between father and son» — Wilhelm extiende la relación complementaria a los vínculos sociales, y añade que dentro del individuo aparece como coexistencia del mundo espiritual y el de los sentidos.
«But strictly speaking there is no real dualism here, because there is a clearly defined hierarchic relationship between the two principles» — Wilhelm niega dualismo real entre lo creativo y lo receptivo y pone en su lugar una jerarquía.
«For the Receptive must be activated and led by the Creative; then it is productive of good. Only when it abandons this position and tries to stand as an equal side by side with the Creative, does it become evil. The result then is opposition to and struggle against the Creative, which is productive of evil to both» — Wilhelm hace depender el bien y el mal de la posición que lo receptivo ocupe respecto de lo creativo.
«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 forego friends in the east and north. Quiet perseverance brings good fortune» — el Juicio del hexagrama 2, K’un / The Receptive, en el libro I; reimpreso en el libro III.
«The four fundamental aspects of the Creative—“sublime success, furthering through perseverance”—are also attributed to the Receptive. Here, however, the perseverance is more closely defined: it is that of a mare» — Wilhelm señala que los cuatro atributos se repiten en el hexagrama 2 con una acotación.
«In the hexagram of heaven the doubling of the trigram implies duration in time, but in the hexagram of earth the doubling connotes the solidity and extension in space by virtue of which the earth is able to carry and preserve all things that live and move upon it» — Wilhelm contrasta lo que significa doblar el trigrama en el hexagrama 1 y en el 2: duración en el tiempo frente a extensión en el espacio.
«But in addition to the time of toil and effort, there is also a time of planning, and for this we need solitude» — Wilhelm glosa así la necesidad del retiro dentro del hexagrama 2.
«Straight, square, great. Without purpose, Yet nothing remains unfurthered» — la línea seis en segundo lugar del hexagrama 2, K’un / The Receptive, en el libro I; reimpresa en el libro III.
«Therefore the Receptive has no need of a special purpose of its own, nor of any effort; yet everything turns out as it should» — Wilhelm glosa esa línea como acción sin propósito propio.
«But in life precautions can be taken by heeding the first signs of decay and checking them in time» — Wilhelm glosa la línea de la escarcha que anuncia el hielo como aviso de atender los primeros signos.
«He does not seek to have credited to himself things that stand accomplished, but hopes to release active forces; that is, he completes his works in such a manner that they may bear fruit for the future» — Wilhelm describe la conducta que el hexagrama 2 pide a quien sirve.
«The wise man gladly leaves fame to others» — Wilhelm remata esa glosa con la renuncia a la fama.
«When anyone is called upon to work in a prominent but not independent position, true success depends on the utmost discretion» — Wilhelm condiciona el éxito en posición subordinada a la discreción.
«The time is dangerous, because any degree of prominence leads either to the enmity of irresistible antagonists if one challenges them or to misconceived recognition if one is complaisant» — Wilhelm describe el doble riesgo de la prominencia en esa situación.
«Therefore a man ought to maintain reserve, be it in solitude or in the turmoil of the world, for there too he can hide himself so well that no one knows him» — Wilhelm extiende la reserva al bullicio del mundo y no solo a la soledad.
«There is indeed no advance, but neither is there retrogression» — Wilhelm glosa así el estado de quietud que el hexagrama 2 prescribe.
«The name of the hexagram, Chun, really connotes a blade of grass pushing against an obstacle as it sprouts out of the earth— hence the meaning, “difficulty at the beginning» — Wilhelm abre el hexagrama 3, Chun / Difficulty at the Beginning, por la imagen que le da nombre.
«The situation points to teeming, chaotic profusion; thunder and rain fill the air. But the chaos clears up. While the Abysmal sinks, the upward movement eventually passes beyond the danger. A thunderstorm brings release from tension, and all things breathe freely again» — Wilhelm compone la situación del hexagrama 3 con los dos trigramas.
«Difficulty at the Beginning works supreme success, Furthering through perseverance. Nothing should be undertaken. It furthers one to appoint helpers» — el Juicio del hexagrama 3 en el libro I; reimpreso en el libro III.
«Times of growth are beset with difficulties. They resemble a first birth. But these difficulties arise from the very profusion of all that is struggling to attain form» — Wilhelm lee la dificultad del comienzo como efecto de la profusión y no de la escasez.
«Clouds and thunder: The image of Difficulty at the Beginning. Thus the superior man Brings order out of confusion» — la Imagen del hexagrama 3 en el libro I; reimpresa en el libro III.
«Clouds and thunder are represented by definite decorative lines; this means that in the chaos of difficulty at the beginning, order is already implicit» — Wilhelm lee en la propia forma de la imagen que el orden ya está implícito en el caos.
«In order to find one’s place in the infinity of being, one must be able both to separate and to unite» — Wilhelm cierra la glosa de la Imagen con la doble operación de separar y unir.
«If a person encounters a hindrance at the beginning of an enterprise, he must not try to force advance but must pause and take thought» — Wilhelm glosa la primera línea del hexagrama 3.
«However, nothing should put him off his course; he must persevere and constantly keep the goal in sight» — Wilhelm añade el límite de esa pausa: no abandonar el rumbo.
«If we bide our time, things will quiet down again, and we shall attain what we have hoped for» — Wilhelm glosa la línea de la doncella que espera.
«If a man tries to hunt in a strange forest and has no guide, he loses his way» — la imagen con que el hexagrama 3 advierte contra emprender sin guía.
«We are in a situation in which it is our duty to act, but we lack sufficient power» — Wilhelm describe la situación de la línea seis en cuarto lugar.
«Bringing oneself to take the first step, even when it involves a certain degree of self-abnegation, is a sign of inner clarity» — Wilhelm hace de la abnegación del primer paso un signo de claridad.
«He must not try to force the consummation of a great undertaking, because success is possible only when general confidence already prevails» — Wilhelm condiciona la empresa grande a la confianza previa.
«It is only through faithful and conscientious work, unobtrusively carried on, that the situation gradually clears up and the hindrance disappears» — Wilhelm pone el trabajo discreto como única salida del estorbo.
«Therefore Confucius says of this line: “Bloody tears flow: one should not persist in this.”» — Wilhelm cita a Confucio sobre la línea superior del hexagrama 3.
«YOUTHFUL FOLLY has success. It is not I who seek the young fool; The young fool seeks me. At the first oracle I inform him. If he asks two or three times, it is importunity. If he importunes, I give him no information» — el Juicio del hexagrama 4, Mêng / Youthful Folly, en el libro I, con la regla de consulta que el propio oráculo enuncia; reimpreso en el libro III.
«Keeping still is the attribute of the upper trigram; that of the lower is the abyss, danger. Stopping in perplexity on the brink of a dangerous abyss is a symbol of the folly of youth» — Wilhelm compone el hexagrama 4, Mêng / Youthful Folly, con sus dos trigramas.
«It is not I who seek the young fool; The young fool seeks me» — la cláusula del Juicio del hexagrama 4 que fija quién toma la iniciativa en la consulta; el volumen la repite y aquí se ancla en la primera aparición.
«Without this modesty and this interest there is no guarantee that he has the necessary receptivity, which should express itself in respectful acceptance of the teacher» — Wilhelm pone la modestia del que pregunta como condición de que la enseñanza prenda.
«A teacher’s answer to the question of a pupil ought to be clear and definite like that expected from an oracle; thereupon it ought to be accepted as a key for resolution of doubts and a basis for decision» — Wilhelm equipara la respuesta del maestro con la del oráculo, y saca de ahí la regla contra la pregunta repetida.
«Given in addition a perseverance that never slackens until the points are mastered one by one, real success is sure to follow» — Wilhelm cierra la glosa del Juicio del hexagrama 4, que aconseja al maestro tanto como al discípulo.
«A spring wells up at the foot of the mountain: The image Of YOUTH. Thus the superior man fosters his character By thoroughness in all that he does» — la Imagen del hexagrama 4 en el libro I, con la errata de mayúscula que trae la capa de texto; reimpresa en el libro III.
«He who plays with life never amounts to anything» — Wilhelm glosa así la primera línea del hexagrama 4.
«However, discipline should not degenerate into drill» — Wilhelm acota la disciplina que la misma línea recomienda.
«The more obstinately it clings to such unreal fantasies, the more certainly will humiliation overtake it» — Wilhelm glosa la línea de la necedad que se aferra a la fantasía.
«Often the teacher, when confronted with such entangled folly, has no other course but to leave the fool to himself for a time, not sparing him the humiliation that results» — Wilhelm declara el límite de lo que el maestro puede hacer.
«An inexperienced person who seeks instruction in a childlike and unassuming way is on the right path, for the man devoid of arrogance who subordinates himself to his teacher will certainly be helped» — Wilhelm glosa la línea de la necedad infantil como la disposición correcta.
«But the penalty should not be imposed in anger; it must be restricted to an objective guarding against unjustified excesses» — Wilhelm acota el castigo en la línea superior del hexagrama 4.
«Punishment is never an end in itself but serves merely to restore order» — Wilhelm enuncia el fin del castigo.
«Governmental interference should always be merely preventive and should have as its sole aim the establishment of public security and peace» — Wilhelm extiende la misma regla al gobierno.
«All beings have need of nourishment1 from above. But the gift of food comes in its own time, and for this one must wait» — Wilhelm abre el hexagrama 5, Hsü / Waiting (Nourishment); el troceo pega la llamada de nota.
«The idea of waiting is further suggested by the attributes of the two trigrams—strength within, danger in front» — Wilhelm deriva la espera de la composición del hexagrama 5.
«Strength in the face of danger does not plunge ahead but bides its time, whereas weakness in the face of danger grows agitated and has not the patience to wait» — Wilhelm distingue la espera fuerte de la impaciencia débil.
«WAITING. If you are sincere, You have light and success. Perseverance brings good fortune. It furthers one to cross the great water» — el Juicio del hexagrama 5 en el libro I; reimpreso en el libro III.
«Waiting is not mere empty hoping. It has the inner certainty of reaching the goal. Such certainty alone gives that light which leads to success. This leads to the perseverance that brings good fortune and bestows power to cross the great water» — Wilhelm distingue la espera del hexagrama 5 de la mera esperanza.
«Only a strong man can stand up to his fate, for his inner security enables him to endure to the end» — Wilhelm pone la seguridad interior como condición de resistir hasta el final.
«It is only when we have the courage to face things exactly as they are, without any sort of selfdeception or illusion, that a light will develop out of events, by which the path to success may be recognized» — Wilhelm hace nacer la luz del hexagrama 5 de la veracidad con uno mismo; el troceo parte *self-deception* en el salto de renglón y la herramienta devuelve la palabra unida.
«Then he will be able to cross the great water —that is to say, he will be capable of making the necessary decision and of surmounting the danger» — Wilhelm traduce la fórmula de cruzar el gran agua a decisión y superación del peligro.
«Clouds rise up to heaven: The image of WAITING. Thus the superior man eats and drinks, Is joyous and of good cheer» — la Imagen del hexagrama 5 en el libro I; reimpresa en el libro III.
«He who stays calm will succeed in making things go well in the end» — Wilhelm glosa la línea del que espera en la arena.
«Slander will be silenced if we do not gratify it with injured retorts» — Wilhelm glosa la misma línea en cuanto a la murmuración.
«This composure, which keeps us from aggravating the trouble by anything we might do, is the only way of getting out of the dangerous pit» — Wilhelm hace de la compostura la única salida del hoyo del hexagrama 5.
«It differs from Chien, OBSTRUCTION (39), in the fact that in this instance, while waiting, we are sure of our cause and therefore do not lose the serenity born of inner cheerfulness» — Wilhelm distingue el hexagrama 5 del 39 por la certeza de la propia causa.
«The waiting is over; the danger can no longer be averted» — Wilhelm describe la situación de la línea seis en cuarto lugar del hexagrama 5.
«But precisely in this extremity things take an unforeseen turn» — Wilhelm glosa el giro inesperado de la línea superior.
«At first one cannot be sure of its meaning: is it rescue or is it destruction?» — Wilhelm deja abierta la ambigüedad del giro.
«Even happy turns of fortune often come in a form that at first seems strange to us» — Wilhelm generaliza esa ambigüedad.
«CONFLICT. You are sincere And are being obstructed. A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water» — el Juicio del hexagrama 6, Sung / Conflict, en el libro I; reimpreso en el libro III.
«Conflict develops when one feels himself to be in the right and runs into opposition» — Wilhelm define la condición del conflicto en el hexagrama 6.
«If one is not convinced of being in the right, opposition leads to craftiness or high-handed encroachment but not to open conflict» — Wilhelm distingue el conflicto abierto de la astucia y del atropello.
«If a man is entangled in a conflict, his only salvation lies in being so clear-headed and inwardly strong that he is always ready to come to terms by meeting the opponent halfway» — Wilhelm pone la salida del conflicto en el encuentro a medio camino.
«To carry on the conflict to the bitter end has evil effects even when one is in the right, because the enmity is then perpetuated» — Wilhelm niega que tener razón justifique llevar el pleito hasta el final.
«In times of strife, crossing the great water is to be avoided, that is, dangerous enterprises are not to be begun, because in order to be successful they require concerted unity of forces» — Wilhelm traduce la fórmula del gran agua al caso del conflicto.
«Heaven and water go their opposite ways: The image of CONFLICT. Thus in all his transactions the superior man Carefully considers the beginning» — la Imagen del hexagrama 6 en el libro I; reimpresa en el libro III.
«If rights and duties are exactly defined, or if, in a group, the spiritual trends of the individuals harmonize, the cause of conflict is removed in advance» — Wilhelm deriva de la Imagen una prevención del conflicto en su origen.
«One cannot engage in conflict; One returns home, gives way» — la línea nueve en segundo lugar del hexagrama 6 en el libro I; reimpresa en el libro III.
«THE ARMY. The army needs perseverance And a strong man. Good fortune without blame» — el Juicio del hexagrama 7, Shih / The Army, en el libro I; reimpreso en el libro III.
«In the same way military strength is stored up in the mass of the people—invisible in times of peace but always ready for use as a source of power» — Wilhelm lee el agua dentro de la tierra como la fuerza militar latente en el pueblo.
«This points to the nature of an army, which at the core is dangerous, while discipline and obedience must prevail outside» — Wilhelm lee en la disposición de los trigramas la naturaleza doble del ejército.
«In the middle of the earth is water: The image of THE ARMY. Thus the superior man increases his masses By generosity toward the people» — la Imagen del hexagrama 7 en el libro I; reimpresa en el libro III.
«But war is always a dangerous thing and brings with it destruction and devastation» — Wilhelm consigna el costo de la guerra dentro de la glosa del hexagrama 7.
«Therefore it should not be resorted to rashly but, like a poisonous drug, should be used as a last recourse» — Wilhelm acota la guerra a último recurso con el símil del fármaco venenoso.
«Unless there is a quite definite war aim to which the people can consciously pledge themselves, the unity and strength of conviction that lead to victory will not be forthcoming» — Wilhelm condiciona la victoria a un fin de guerra declarado.
«But the leader must also look to it that the passion of war and the delirium of victory do not give rise to unjust acts that will not meet with general approval» — Wilhelm pone al jefe el deber de contener el delirio de la victoria.
«If justice and perseverance are the basis of action, all goes well» — Wilhelm resume la condición de la campaña del hexagrama 7.
«The king bestows a triple decoration» — la línea del hexagrama 7 sobre la recompensa del mando, en el libro I; reimpresa en el libro III.
«In face of a superior enemy, with whom it would be hopeless to engage in battle, an orderly retreat is the only correct procedure, because it will save the army from defeat and disintegration» — Wilhelm glosa la retirada ordenada como único procedimiento correcto ante un enemigo superior.
«It is a matter of waging war, not of permitting the mob to slaughter all who fall into their hands; if they do, defeat will be the result, and despite all perseverance there is danger of misfortune» — Wilhelm separa la guerra de la matanza.
«The great prince issues commands, Founds states, vests families with fiefs» — la línea superior del hexagrama 7, sobre el reparto tras la victoria, en el libro I; reimpresa en el libro III.
«If they have helped, let them be paid off with money, but they should not be awarded lands» — Wilhelm glosa el reparto tras la victoria del hexagrama 7 y acota qué no debe darse a los inferiores.
«The waters on the surface of the earth flow together wherever they can, as for example in the ocean, where all the rivers come together» — Wilhelm abre el hexagrama 8, Pi / Holding Together [Union], con la imagen de las aguas que confluyen.
«Symbolically this connotes holding together and the laws that regulate it» — Wilhelm traduce esa imagen a la unión y sus leyes.
«The yielding lines hold together because they are influenced by a man of strong will in the leading position, a man who is their center of union» — Wilhelm lee la estructura de líneas del hexagrama 8 como figura del centro de unión.
«Moreover, this strong and guiding personality in turn holds together with the others, finding in them the complement of his own nature» — Wilhelm hace recíproca la unión, también del lado del que conduce.
«HOLDING TOGETHER brings good fortune. Inquire of the oracle once again Whether you possess sublimity, constancy, and perseverance; Then there is no blame» — el Juicio del hexagrama 8 en el libro I, que manda consultar el oráculo otra vez; reimpreso en el libro III.
«Those who are uncertain gradually join. Whoever comes too late Meets with misfortune» — la continuación del Juicio del hexagrama 8 en el libro I; reimpresa en el libro III.
«What is required is that we unite with others, in order that all may complement and aid one another through holding together» — Wilhelm enuncia lo que el hexagrama 8 pide.
«But such holding together calls for a central figure around whom other persons may unite» — Wilhelm añade la condición del centro.
«Therefore let him who wishes to gather others about him ask himself whether he is equal to the undertaking, for anyone attempting the task without a real calling for it only makes confusion worse than if no union at all had taken place» — Wilhelm convierte la consulta repetida en examen de la propia vocación.
«But when there is a real rallying point, those who at first are hesitant or uncertain gradually come in of their own accord» — Wilhelm glosa la cláusula de los indecisos.
«Late-comers must suffer the consequences, for in holding together the question of the right time is also important» — Wilhelm glosa la cláusula del que llega tarde.
«If a man has recognized the necessity for union and does not feel strong enough to function as the center, it is his duty to become a member of some other organic fellowship» — Wilhelm da la salida para quien no puede ser centro.
«On the earth is water: The image of HOLDING TOGETHER. Thus the kings of antiquity Bestowed the different states as fiefs And cultivated friendly relations With the feudal lords» — la Imagen del hexagrama 8 en el libro I; reimpresa en el libro III.
«Water fills up all the empty places on the earth and clings fast to it» — Wilhelm glosa la Imagen del hexagrama 8.
«So too should human society hold together through a community of interests that allows each individual to feel himself a member of a whole» — Wilhelm traslada la imagen del agua a la sociedad.
«The central power of a social organization must see to it that every member finds that his true interest lies in holding together with it, as was the case in the paternal relationship between king and vassals in ancient China» — Wilhelm ejemplifica la unión con la relación paternal entre rey y vasallos.
«Fundamental sincerity is the only proper basis for forming relationships» — Wilhelm glosa la primera línea del hexagrama 8.
«If a person responds perseveringly and in the right way to the behests from above that summon him to action, his relations with others are intrinsic and he does not lose himself» — Wilhelm acota la unión para que no se pierda quien se une.
«THE TAMING POWER OF THE SMALL Has success. Dense clouds, no rain from our western region» — el Juicio del hexagrama 9, Hsiao Ch’u / The Taming Power of the Small, en el libro I; reimpreso en el libro III.
«This image refers to the state of affairs in China at the time when King Wên, who came originally from the west» — Wilhelm sitúa históricamente la imagen de las nubes densas sin lluvia en la situación de King Wên.
«A weak line in the fourth place, that of the minister,1 holds the five strong lines in check» — Wilhelm lee la estructura del hexagrama 9; el troceo pega la llamada de nota.
«The wind restrains the clouds, the rising breath of the Creative, and makes them grow dense, but as yet is not strong enough to turn them to rain» — Wilhelm explica la imagen de la retención pequeña.
«The situation is not unfavorable; there is a prospect of ultimate success, but there are still obstacles in the way» — Wilhelm consigna la doble cara de la situación del hexagrama 9.
«The wind drives across heaven: The image of THE TAMING POWER OF THE SMALL. Thus the superior man Refines the outward aspect of his nature» — la Imagen del hexagrama 9 en el libro I; reimpresa en el libro III.
«The wind can indeed drive the clouds together in the sky; yet, being nothing but air, without solid body, it does not produce great or lasting effects» — Wilhelm explica por qué el poder domesticador del hexagrama 9 es pequeño.
«Only through the small means of friendly persuasion can we exert any influence» — Wilhelm da el único medio disponible en esa situación.
«It lies in the nature of a strong man to press forward» — Wilhelm glosa la primera línea del hexagrama 9.
«In the nature of things this will bring good fortune, for it is wise and reasonable not to try to obtain anything by force» — Wilhelm hace de la renuncia a la fuerza el curso afortunado.
«If you are sincere and loyally attached, You are rich in your neighbor» — la línea nueve en quinto lugar del hexagrama 9 en el libro I; reimpresa en el libro III.
«If one is in the difficult and responsible position of counselor to a powerful man, one should restrain him in such a way that right may prevail» — Wilhelm glosa la posición del consejero en el hexagrama 9.
«But a success thus secured bit by bit calls for great caution» — Wilhelm acota el éxito obtenido poco a poco en el hexagrama 9.
«The dark power in the moon is strongest when the moon is almost full» — Wilhelm glosa con la fase lunar la línea superior del hexagrama 9.
«When it is full and directly opposite the sun, its waning is inevitable» — Wilhelm saca de esa figura el aviso contra llevar la retención hasta el extremo.
«If the superior man persists, Misfortune comes» — la línea superior del hexagrama 9 en el libro I; reimpresa en el libro III.
«TREADING. Treading upon the tail of the tiger. It does not bite the man. Success.» — el Juicio del hexagrama 10, Lü / Treading [Conduct], en el libro I; reimpreso en el libro III.
«The situation is really difficult. That which is strongest and that which is weakest are close tog» — Wilhelm describe la situación del hexagrama 10 con los dos extremos juntos; el troceo corta la palabra en el cambio de renglón.
«The strong, however, acquiesces and does not hurt the weak, because the contact is in good humor and harmless» — Wilhelm explica por qué el tigre no muerde.
«Heaven above, the lake below: The image of TREADING. Thus the superior man discriminates between high and low, And thereby fortifies the thinking of the people» — la Imagen del hexagrama 10 en el libro I; reimpresa en el libro III.
«But it is important that differences in social rank should not be arbitrary and unjust, for if this occurs, envy and class struggle are the inevitable consequences» — Wilhelm acota la jerarquía de la Imagen del hexagrama 10.
«If, on the other band, external differences in rank correspond with differences in inner worth, and if inner worth forms the criterion of external rank, people acquiesce and order reigns in society» — Wilhelm pone el valor interior como criterio del rango externo; la capa de texto imprime *band* por *hand*.
«When a man is dissatisfied with modest circumstances, he is restless and ambitious and tries to advance, not for the sake of accomplishing anything worth while, but merely in order to escape from lowliness and poverty by dint of his conduct» — Wilhelm glosa la primera línea del hexagrama 10.
«Since he is content and does not challenge fate, he remains free of entanglements» — Wilhelm glosa la línea del que camina por terreno llano.
«A one-eyed man can indeed see, but not enough for clear vision» — la imagen con que el hexagrama 10 mide la fuerza insuficiente.
«If in spite of such defects a man considers himself strong and consequently exposes himself to danger, he is inviting disaster, for he is undertaking something beyond his strength» — Wilhelm glosa esa línea como aviso contra emprender por encima de las fuerzas.
«Only awareness of the danger makes success possible» — Wilhelm hace de la conciencia del peligro la condición del éxito en el hexagrama 10.
«The Receptive, which moves downward, stands above; the Creative, which moves upward, is below. Hence their influences meet and are in harmony, so that all living things bloom and prosper» — Wilhelm compone el hexagrama 11, T’ai / Peace, por el cruce de los dos movimientos.
«PEACE. The small departs, The great approaches. Good fortune. Success» — el Juicio del hexagrama 11 en el libro I; reimpreso en el libro III.
«In the world of man it is a time of social harmony; those in high places show favor to the lowly, and the lowly and inferior in their turn are well disposed toward the highly placed. There is an end to all feuds» — Wilhelm traduce el hexagrama 11 al plano social.
«Inside, at the center, in the key position, is the light principle; the dark principle is outside. Thus the light has a powerful influence, while the dark is submissive. In this way each receives its due» — Wilhelm lee la posición de los principios en el hexagrama 11.
«When ribbon grass is pulled up, the sod comes with it. Each according to his kind» — la primera línea del hexagrama 11 en el libro I; reimpresa en el libro III.
«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» — la Imagen del hexagrama 11 en el libro I; reimpresa en el libro III.
«But this generosity is by no means laxity or weakness» — Wilhelm acota la generosidad que el hexagrama 11 recomienda.
«It is during times of prosperity especially that we must always be ready to risk even dangerous undertakings, such as the crossing of a river, if they are necessary» — Wilhelm pide en la prosperidad la disposición al riesgo.
«Even if people of like mind come forward together, they ought not to form a faction by holding together for mutual advantage; instead, each man should do his duty» — Wilhelm distingue la unión del hexagrama 11 de la facción.
«Everything on earth is subject to change. Prosperity is followed by decline: this is the eternal law on earth» — Wilhelm enuncia dentro del hexagrama de la Paz la ley que la deshace.
«If we continue mindful of the danger, we remain persevering and make no mistakes» — Wilhelm glosa la línea del que cruza el río sin barca en el hexagrama 11.
«As long as a man’s inner nature remains stronger and richer than anything offered by external fortune, as long as he remains inwardly superior to fate, fortune will not desert him» — Wilhelm hace depender la fortuna de la superioridad interior sobre el destino.
«In times of mutual confidence, people of high rank come in close contact with the lowly quite simply and without boasting of their wealth» — Wilhelm glosa la línea seis en cuarto lugar del hexagrama 11.
«He flutters down, not boasting of his wealth, Together with his neighbor, Guileless and sincere» — la línea seis en cuarto lugar del hexagrama 11 en el libro I; reimpresa en el libro III.
«The sovereign I Gives his daughter in marriage. This brings blessing And supreme good fortune» — la línea seis en quinto lugar del hexagrama 11, sobre el matrimonio que el soberano concierta; reimpresa en el libro III.
«The wall falls back into the moat. Use no army now» — la línea superior del hexagrama 11, donde la paz se deshace; reimpresa en el libro III.
«STANDSTILL. Evil people do not further The perseverance of the superior man. The great departs; the small approaches» — el Juicio del hexagrama 12, P’i / Standstill [Stagnation], en el libro I; reimpreso en el libro III.
«He does not permit himself to be honored with revenue» — la cláusula de la Imagen del hexagrama 12 que prescribe no aceptar honores con renta; reimpresa en el libro III.
«This means good fortune for inferior people» — la línea del hexagrama 12 que reparte la suerte al revés entre superiores e inferiores; reimpresa en el libro III.
«The standstill serves to help the great man to attain success» — la línea nueve en quinto lugar del hexagrama 12; reimpresa en el libro III.
«He does not mingle with the crowd of the inferior; that is not his place» — Wilhelm glosa la conducta del superior durante el estancamiento.
«By his willingness to suffer personally he insures the success of his fundamental principles» — Wilhelm hace del sufrimiento personal la garantía de los principios.
«In their hearts they begin to be ashamed, although at first they do not show it outwardly» — Wilhelm glosa el efecto que esa conducta produce en los inferiores.
«A man who sets himself up as capable of creating order according to his own judgment could make mistakes and end in failure» — Wilhelm acota quién puede poner fin al estancamiento.
«But the man who is truly called to the task is favored by the conditions of the time, and all those of like mind will share in his blessing» — Wilhelm da la condición del llamamiento verdadero.
«When a mulberry bush is cut down, a number of unusually strong shoots sprout from the roots» — la imagen de las raíces de morera con que el hexagrama 12 figura la firmeza; también la usa Wilhelm en su glosa.
«Confucius says about this line: “Danger arises when a man feels secure in his position» — Wilhelm cita a Confucio sobre la línea nueve en quinto lugar del hexagrama 12.
«Therefore the superior man does not forget danger in his security, nor ruin when he is well established, nor confusion when his affairs are in order» — la conclusión del pasaje que Wilhelm atribuye a Confucio; reimpresa en el libro III.
«However, it does not cease of its own accord; the right man is needed to end it» — Wilhelm niega que el estancamiento se acabe solo.
«Continuous effort is necessary to maintain peace: left to itself it would change into stagnation and disintegration» — Wilhelm hace de la paz una tarea continua y no un estado.
«FELLOWSHIP WITH MEN in the open. Success. It furthers one to cross the great water. The perseverance of the superior man furthers» — el Juicio del hexagrama 13, T’ung Jên / Fellowship with Men, en el libro I; reimpreso en el libro III.
«Heaven together with fire: The image of FELLOWSHIP WITH MEN. Thus the superior man organizes the clans And makes distinctions between things» — la Imagen del hexagrama 13 en el libro I; reimpresa en el libro III.
«True fellowship among men must be based upon a concern that is universal» — Wilhelm glosa el Juicio del hexagrama 13 poniendo la universalidad como base de la comunidad verdadera.
«We are dealing with an obstinate opponent whom we cannot come at by this method» — Wilhelm glosa la línea del hexagrama 13 sobre el oponente obstinado.
«We cannot fight, and therein lies our good fortune» — Wilhelm convierte la imposibilidad de combatir en la fortuna de esa línea.
«Life leads the thoughtful man on a path of many windings. Now the course is checked, now it runs straight again» — el pasaje en verso que Wilhelm da como comentario de Confucio a la línea nueve en quinto lugar del hexagrama 13; reimpreso en el libro III.
«And when two people understand each other in their inmost hearts, Their words are sweet and strong, like the fragrance of orchids» — el remate del mismo pasaje, sobre la palabra compartida entre quienes se entienden; reimpreso en el libro III.
«The warm attachment that springs from the heart is lacking here» — Wilhelm acota la comunidad de la línea superior del hexagrama 13 como alianza sin afecto.
«POSSESSION IN GREAT MEASURE. Supreme success» — el Juicio del hexagrama 14, Ta Yu / Posession in Great Measure, en el libro I, con la errata de la capa de texto en el nombre; reimpreso en el libro III.
«The two trigrams indicate that strength and clarity unite» — Wilhelm compone el hexagrama 14 con sus dos trigramas.
«It is done by virtue of unselfish modesty» — Wilhelm atribuye a la modestia desinteresada el poder conservar la gran posesión.
«Only in this way does he fulfill the benevolent will of God, who desires only good and not evil» — Wilhelm glosa la Imagen del hexagrama 14.
«He whose truth is accessible, yet dignified, Has good fortune» — la línea seis en quinto lugar del hexagrama 14 en el libro I; reimpresa en el libro III.
«MODESTY creates success. The superior man carries things through» — el Juicio del hexagrama 15, Ch’ien / Modesty, en el libro I; reimpreso en el libro III.
«It is the law of heaven to make fullness empty and to make full what is modest; when the sun is at its zenith, it must, according to the law of heaven, turn toward its setting, and at its nadir it rises toward a new dawn» — Wilhelm enuncia la ley del cielo que iguala lo lleno y lo modesto, con la figura del sol en el cenit y en el nadir.
«It is the law of earth to alter the full and to contribute to the modest» — Wilhelm da la misma ley en el plano de la tierra.
«And men also hate fullness and love the modest» — Wilhelm cierra la serie con los hombres, tras los espíritus y los demonios.
«But man has it in his power to shape his fate, according as his behavior exposes him to the influence of benevolent or of destructive forces» — Wilhelm deja en manos del hombre la exposición a unas fuerzas o a otras.
«When a man holds a high position and is nevertheless modest, he shines with the light of wisdom; if he is in a lowly position and is modest, he cannot be passed by» — Wilhelm da el efecto de la modestia en lo alto y en lo bajo.
«Thus the superior man can carry out his work to the end without boasting of what he has achieved» — Wilhelm deriva de ahí la conducta del hombre superior.
«Within the earth, a mountain: The image of MODESTY. Thus the superior man reduces that which is too much, And augments that which is too little. He weighs things and makes them equal» — la Imagen del hexagrama 15 en el libro I; reimpresa en el libro III.
«A dangerous enterprise, such as the crossing of a great stream, is made much more difficult if many claims and considerations have to be taken into account» — Wilhelm glosa la primera línea del hexagrama 15.
«When a man’s attitude of mind is so modest that this expresses itself in his outward behavior, it is a source of good fortune to him» — Wilhelm glosa la línea de la modestia que se hace visible.
«If a man allows himself to be dazzled by fame, he will soon be criticized, and difficulties will arise» — Wilhelm acota el riesgo del mérito reconocido.
«Everything has its proper measure. Even modesty in behavior can be carried too far» — Wilhelm pone límite a la propia modestia.
«The confidence of the man in superior place must not be abused nor the merits of the man in inferior place concealed» — Wilhelm acota los dos abusos posibles de la modestia.
«Modesty is not to be confused with weak good nature that lets things take their own course» — Wilhelm distingue la modestia del hexagrama 15 de la blandura.
«When a man holds a responsible position, he must at times resort to energetic measures» — Wilhelm admite la severidad dentro de la modestia.
«Thus modesty manifests itself even in severity» — Wilhelm cierra esa glosa.
«A weak man takes offense perhaps, and draws back, feeling selfpity; he thinks that it is modesty that keeps him from defending himself» — Wilhelm describe la falsa modestia del débil; el troceo parte *self-pity* en el salto de renglón y la herramienta devuelve la palabra unida.
«The strong line in the fourth place, that of the leading official, meets with response and obedience from all the other lines, which are all weak» — Wilhelm lee la estructura del hexagrama 16, Yü / Enthusiasm.
«The attribute of the upper trigram, Chên, is movement; the attributes of K’un, the lower, are obedience and devotion» — Wilhelm da los atributos de los trigramas del hexagrama 16.
«Of great importance, furthermore, is the law of movement along the line of least resistance, which in this hexagram is enunciated as the law for natural events and for human life» — Wilhelm enuncia la ley del movimiento por la línea de menor resistencia como ley del hexagrama 16.
«ENTHUSIASM. It furthers one to install helpers And to set armies marching» — el Juicio del hexagrama 16 en el libro I; reimpreso en el libro III.
«The time of ENTHUSIASM derives from the fact that there is at hand an eminent man who is in sympathy with the spirit of the people and acts in accord with it» — Wilhelm sitúa el entusiasmo en la coincidencia entre un hombre eminente y el espíritu del pueblo.
«Again, it is enthusiasm that enables us to install helpers for the completion of an undertaking without fear of secret opposition» — Wilhelm deriva del entusiasmo la posibilidad de nombrar ayudantes.
«It is enthusiasm too that can unify mass movements, as in war, so that they achieve victory» — Wilhelm extiende el entusiasmo a los movimientos de masas y a la guerra.
«Thunder comes resounding out of the earth: The image of ENTHUSIASM» — la Imagen del hexagrama 16 en el libro I; reimpresa en el libro III.
«When, at the beginning of summer, thunder—electrical energy— comes rushing forth from the earth again, and the first thunderstorm refreshes nature, a prolonged state of tension is resolved» — Wilhelm explica la Imagen del hexagrama 16 por el trueno que resuelve la tensión.
«So too, music has power to ease tension within the heart and to loosen the grip of obscure emotions» — Wilhelm traslada esa resolución a la música de los reyes antiguos.
«Confucius has said of the great sacrifice at which these rites were performed: “He who could wholly comprehend this sacrifice could rule the world as though it were spinning on his hand» — Wilhelm cita a Confucio sobre el gran sacrificio asociado a la Imagen del hexagrama 16.
«While others are letting themselves be dazzled by enthusiasm, he recognizes with perfect clarity the first signs of the time» — Wilhelm glosa la línea seis en segundo lugar del hexagrama 16.
«However, this pressure has its advantage—it prevents him from consuming his powers in empty enthusiasm» — Wilhelm encuentra ventaja en la presión que limita el entusiasmo.
«It is a bad thing for a man to let himself be deluded by enthusiasm. But if this delusion has run its course, and he is still capable of changing, he is freed of error» — Wilhelm glosa la línea superior del hexagrama 16 y deja abierta la corrección.
«But if after completion one changes, There is no blame» — la línea superior del hexagrama 16 en el libro I; reimpresa en el libro III.
«FOLLOWING has supreme success. Perseverance furthers. No blame» — el Juicio del hexagrama 17, Sui / Following, en el libro I; reimpreso en el libro III.
«If a man would rule he must first learn to serve, for only in this way does he secure from those below him the joyous assent that is necessary if they are to follow him» — Wilhelm hace del servicio la condición del mando en el hexagrama 17.
«But even joyous movement can lead to evil consequences, hence the added stipulation, “Perseverance furthers”—that is, consistency in doing right—together with “No blame.”» — Wilhelm acota el movimiento gozoso con la cláusula de perseverancia del propio Juicio.
«At the same time, however, he must have firm principles, so that he does not vacillate where there is only a question of current opinion» — Wilhelm acota la adaptación con la firmeza de principios.
«No situation can become favorable until one is able to adapt to it and does not wear himself out with mistaken resistance» — Wilhelm enuncia la condición de que una situación se vuelva favorable.
«Thus the superior man at nightfall Goes indoors for rest and recuperation» — la Imagen del hexagrama 17 en el libro I; reimpresa en el libro III.
«If one clings to the little boy, One loses the strong man» — la línea seis en tercer lugar del hexagrama 17, Sui / Following, en el libro I, que obliga a escoger; reimpresa en el libro III.
«Following creates success. Perseverance brings misfortune. To go one’s way with sincerity brings clarity» — la línea nueve en quinto lugar del hexagrama 17 en el libro I, donde el propio texto acota que la perseverancia trae desgracia; reimpresa en el libro III.
«WORK ON WHAT HAS BEEN SPOILED Has supreme success. It furthers one to cross the great water» — el Juicio del hexagrama 18, Ku / Work on What Has Been Spoiled [Decay], en el libro I; reimpreso en el libro III.
«Before the starting point, three days. After the starting point, three days» — la cláusula temporal del Juicio del hexagrama 18; reimpresa en el libro III.
«It is not immutable fate, as in the time of STANDSTILL, that has caused the state of corruption, but rather the abuse of human freedom» — Wilhelm distingue la corrupción del hexagrama 18 del estancamiento del 12 por su causa.
«We must not recoil from work and danger— symbolized by crossing of the great water—but must take hold energetically» — Wilhelm traduce la fórmula del gran agua a la tarea de reparar lo corrompido.
«Decisiveness and energy must take the place of the inertia and indifference that have led to decay, in order that the ending may be followed by a new beginning» — Wilhelm hace del fin de la decadencia el comienzo de otra cosa.
«Rigid adherence to tradition has resulted in decay. But the decay has not yet penetrated deeply and so can still be easily remedied» — Wilhelm glosa la primera línea del hexagrama 18 y adjudica la decadencia al apego rígido a la tradición.
«Thus the superior man stirs up the people And strengthens their spirit» — la Imagen del hexagrama 18 en el libro I; reimpresa en el libro III.
«Only if one is conscious of the danger connected with every reform will everything go well in the end» — Wilhelm condiciona la reforma a la conciencia de su peligro.
«This refers to mistakes that as a result of weakness have brought about decay—hence the symbol, “what has been spoiled by the mother» — Wilhelm glosa la línea de lo echado a perder por la madre.
«In order not to wound, one should not attempt to proceed too drastically» — Wilhelm acota el modo de corregir esa clase de daño.
«This describes a man who proceeds a little too energetically in righting the mistakes of the past» — Wilhelm glosa la línea del que enmienda con demasiada energía los errores del pasado.
«He does not serve kings and princes, Sets himself higher goals» — la línea superior del hexagrama 18 en el libro I; reimpresa en el libro III.
«Not every man has an obligation to mingle in the affairs of the world» — Wilhelm glosa esa línea como licencia del retiro.
«Such withdrawal is justified only when we strive to realize in ourselves the higher aims of mankind» — Wilhelm acota esa licencia con la condición que la justifica.
«The hexagram as a whole points to a time of joyous, hopeful progress» — Wilhelm sitúa el hexagrama 19 en un tiempo de avance gozoso.
«Success is certain. But we must work with determination and perseverance to make full use of the propitiousness of the time» — Wilhelm acota esa certeza con la tarea que exige.
«If we meet evil before it becomes reality—before it has even begun to stir—we can master it» — Wilhelm glosa la advertencia del octavo mes del hexagrama 19.
«The good begins to prevail and to find response in influential circles» — Wilhelm glosa la primera línea del hexagrama 19.
«Thus the superior man is inexhaustible In his will to teach» — la Imagen del hexagrama 19 en el libro I; reimpresa en el libro III.
«APPPROACH has supreme success. Perseverance furthers. When the eighth month comes» — el Juicio del hexagrama 19, Lin / Approach, en el libro I, con la errata de la capa de texto en la primera palabra; el texto anuncia la desgracia del octavo mes y se reimprime en el libro III.
«He is well aware that everything earthly is transitory, and that a descent follows upon every rise, but need not be confused by this universal law of fate» — Wilhelm glosa una línea del hexagrama 19 con la ley del ascenso y el descenso.
«But in this lies the danger that he may relax, and confident of his position, allow the easygoing, careless mood to show itself in his dealings with other people» — Wilhelm señala el riesgo del acercamiento cómodo.
«While the three lower lines indicate rise to power and influence, the three upper lines show the attitude of persons in higher position toward those of lower rank for whom they procure influence» — Wilhelm lee el reparto de las seis líneas del hexagrama 19.
«This means great good fortune for the men whom he teaches and helps» — Wilhelm glosa la línea del acercamiento magnánimo.
«The sacrificial ritual in China began with an ablution and a libation by which the Deity was invoked» — Wilhelm explica el rito chino que da su imagen al hexagrama 20.
«If piety is sincere and expressive of real faith, the contemplation of it has a transforming and awe-inspiring effect on those who witness it» — Wilhelm hace del efecto sobre el espectador el sentido de la contemplación.
«Thus also in nature a holy seriousness is to be seen in the fact that natural occurrences are uniformly subject to law» — Wilhelm traslada esa seriedad sagrada a la regularidad de la naturaleza.
«Thus a hidden spiritual power emanates from them, influencing and dominating others without their being aware of how it happens» — Wilhelm describe la acción del hombre superior como poder espiritual oculto.
«Thus the kings of old visited the regions of the world, Contemplated the people» — la Imagen del hexagrama 20 en el libro I; reimpresa en el libro III.
«A man of influence is at hand, but his influence is not understood by the common people» — Wilhelm glosa la primera línea del hexagrama 20.
«But for a man who must take active part in public life, such a narrow, egotistic way of contemplating things is of course harmful» — Wilhelm acota la contemplación estrecha del que mira por la rendija.
«However, self-knowledge does not mean preoccupation with one’s own thoughts; rather, it means concern about the effects one creates» — Wilhelm define el autoconocimiento del hexagrama 20 por sus efectos y no por la introspección.
«The right sort of self-examination, however, consists not in idle brooding over oneself but in examining the effects one produces» — Wilhelm repite la misma acotación en la línea siguiente.
«It furthers one to exert influence as the guest of a king» — la línea seis en cuarto lugar del hexagrama 20 en el libro I; reimpresa en el libro III.
«The superior man is without blame» — la cláusula que cierra la línea nueve en quinto lugar del hexagrama 20; reimpresa en el libro III.
«BITING THROUGH has success. It is favorable to let justice be administered» — el Juicio del hexagrama 21, Shih Ho / Biting Through, en el libro I; reimpreso en el libro III.
«When an obstacle to union arises, energetic biting through brings success. This is true in all situations» — Wilhelm generaliza la figura de morder a través como remoción del obstáculo a la unión.
«Thunder and lightning: The image of BITING THROUGH. Thus the kings of former times made firm the laws Through clearly defined penalties» — la Imagen del hexagrama 21 en el libro I; reimpresa en el libro III.
«However, it is important to proceed in the right way» — Wilhelm acota el modo de administrar la justicia del hexagrama 21.
«It is of moment that the man who makes the decisions (represented by the fifth line) is gentle by nature, while he commands respect by his conduct in his position» — Wilhelm pone la suavidad del que decide como condición de esa justicia.
«CONTEMPLATION. The ablution has been made, But not yet the offering. Full of trust they look up to him» — el Juicio del hexagrama 20, Kuan / Contemplation (View), en el libro I; reimpreso en el libro III.
«However, there is no great harm in this, because the penalty as such is just» — Wilhelm glosa la primera línea del hexagrama 21, donde el castigo pequeño atajaba el mal a tiempo.
«It is easy to discriminate between right and wrong in this case; it is like biting through tender meat» — Wilhelm glosa la línea de la carne tierna del hexagrama 21.
«It furthers one to be mindful of difficulties And to be persevering» — la línea nueve en quinto lugar del hexagrama 21 en el libro I; reimpresa en el libro III.
«GRACE has success. In small matters It is favorable to undertake something» — el Juicio del hexagrama 22, Pi / Grace, en el libro I; reimpreso en el libro III.
«Grace brings success. However, it is not the essential or fundamental thing; it is only the ornament and must therefore be used sparingly and only in little things» — Wilhelm acota la gracia a ornamento y la limita a lo pequeño.
«In nature we see in the sky the strong light of the sun; the life of the world depends on it. But this strong, essential thing is changed and given pleasing variety by the moon and the stars» — Wilhelm ilustra la relación entre lo esencial y su adorno con el sol frente a la luna y las estrellas.
«In the lower trigram of fire a yielding line comes between two strong lines and makes them beautiful, but the strong lines are the essential content and the weak line is the beautifying form» — Wilhelm lee la estructura del hexagrama 22 como contenido fuerte y forma bella.
«Thus does the superior man proceed When clearing up current affairs. But he dare not decide controversial issues in this way» — la Imagen del hexagrama 22 en el libro I, que acota ella misma su propio alcance; reimpresa en el libro III.
«The fire, whose light illuminates the mountain and makes it pleasing, does not shine far; in the same way, beautiful form suffices to brighten and to throw light upon matters of lesser moment, but important questions cannot be decided in this way» — Wilhelm explica el límite de la forma bella con el alcance corto de esa luz.
«This grace can adorn, but it can also swamp us» — Wilhelm señala el doble efecto de la gracia en el hexagrama 22.
«Hence the warning not to sink into convivial indolence but to remain constant in perseverance» — Wilhelm saca de ahí la advertencia de esa línea.
«SPLITTING APART. It does not further one To go anywhere» — el Juicio del hexagrama 23, Po / Splitting Apart, en el libro I; reimpreso en el libro III.
«This pictures a time when inferior people are pushing forward and are about to crowd out the few remaining strong and» — Wilhelm describe el tiempo del hexagrama 23.
«Hence it is not cowardice but wisdom to submit and avoid action» — Wilhelm llama sabiduría, y no cobardía, a la abstención en ese tiempo.
«The situation bodes disaster, yet there is nothing to do but wait» — Wilhelm consigna la impotencia de esa situación.
«Thus those above can ensure their position Only by giving generously to those below» — la Imagen del hexagrama 23 en el libro I; reimpresa en el libro III.
«The power of the inferior people is growing» — Wilhelm glosa el avance de la escisión en el hexagrama 23.
«Stubborn perseverance in maintaining one’s standpoint would lead to downfall» — Wilhelm niega que la terquedad sirva en ese tiempo.
«An individual finds himself in an evil environment to which he is committed by external ties» — Wilhelm describe la situación de la línea que rompe con los suyos.
«He splits with them. No blame» — la línea seis en tercer lugar del hexagrama 23 en el libro I; reimpresa en el libro III.
«Misfortune has reached its peak: it can no longer be warded off» — Wilhelm glosa la línea seis en cuarto lugar del hexagrama 23.
«It no longer opposes the strong principle by means of intrigues but submits to its guidance» — Wilhelm glosa el giro de la línea seis en quinto lugar del hexagrama 23.
«There is a large fruit still uneaten» — la línea superior del hexagrama 23 en el libro I, donde el fruto que queda anuncia el retorno; reimpresa en el libro III.
«The superior man receives a carriage» — la continuación de esa línea del hexagrama 23; reimpresa en el libro III.
«When misfortune has spent itself, better times return» — Wilhelm glosa el giro de la línea superior del hexagrama 23.
«Evil is not destructive to the good alone but inevitably destroys itself as well» — Wilhelm enuncia la autodestrucción del mal dentro de la glosa del hexagrama 23.
«The inferior man himself fares best when held under control by a superior man» — Wilhelm consigna a quién beneficia ese control.
«RETURN. Success. Going out and coming in without error. Friends come without blame. To and fro goes the way. On the seventh day comes return. It furthers one to have somewhere to go» — el Juicio del hexagrama 24, Fu / Return (The Turning Point), en el libro I, con el séptimo día del retorno; reimpreso en el libro III.
«After a time of decay comes the turning point» — Wilhelm enuncia el giro del hexagrama 24.
«The powerful light that has been banished returns» — Wilhelm describe el retorno de la luz en el hexagrama 24.
«There is movement, but it is not brought about by force» — Wilhelm acota que el movimiento del hexagrama 24 es natural y no forzado.
«Thus the kings of antiquity closed the passes At the time of solstice» — la Imagen del hexagrama 24 en el libro I; reimpresa en el libro III.
«When the time for return has come, a man should not take shelter in trivial excuses, but should look within and examine himself» — Wilhelm glosa la línea del retorno noble del hexagrama 24.
«However, not everything instinctive is nature in this higher sense of the word, but only that which is right and» — Wilhelm acota qué cuenta como naturaleza en el sentido alto del hexagrama 25.
«Confucius says about this: “He who departs from innocence, what does he come to? Heaven’s will and blessing do not go with his deeds» — Wilhelm cita a Confucio sobre el hexagrama 25.
«We should do every task for its own sake as time and place demand and not with an eye to the result» — Wilhelm glosa la línea del hexagrama 25 sobre obrar sin mirar al resultado.
«Sometimes undeserved misfortune befalls a man at the hands of another, as for instance when someone passes by and takes a tethered cow along with him» — Wilhelm glosa la línea de la vaca atada del hexagrama 25.
«We cannot lose what really belongs to us, even if we throw it away» — Wilhelm remata esa glosa.
«INNOCENCE. Supreme success. Perseverance furthers. If someone is not as he should be, He has misfortune, And it does not further him To undertake anything» — el Juicio del hexagrama 25, Wu Wang / Innocence (The Unexpected), en el libro I; reimpreso en el libro III.
«Man has received from heaven a nature innately g» — la apertura de la glosa de Wilhelm al hexagrama 25, sobre la naturaleza recibida del cielo; el troceo corta la palabra en el cambio de renglón.
«Under heaven thunder rolls: All things attain the natural state of innocence. Thus the kings of old, Rich in virtue, and in harmony with the time, Fostered and nourished all beings» — la Imagen del hexagrama 25 en el libro I; reimpresa en el libro III.
«If one acts thoughtlessly and tries to push ahead» — Wilhelm abre la glosa de la línea superior del hexagrama 25 con el aviso contra el empuje irreflexivo; el troceo corta en el cambio de plana.
«THE TAMING POWER OF THE GREAT. Perseverance furthers. Not eating at home brings good fortune. It furthers one to cross the great water» — el Juicio del hexagrama 26, Ta Ch’u / The Taming Power of the Great, en el libro I; reimpreso en el libro III.
«However, since the worthy are honored, as in the case of the strong personality entrusted with leadership by the ruler, it is an advantage not to eat at home but rather to earn one’s bread by entering upon public office» — Wilhelm explica por qué el Juicio del hexagrama 26 manda no comer en casa.
«In this way energy accumulates for a vigorous advance later on» — Wilhelm justifica la contención de la primera línea del hexagrama 26.
«A good way to restrain wild force is to forestall it» — Wilhelm glosa la línea del jabato del hexagrama 26.
«Thus also where men are concerned, wild force should not be combated directly; instead, its roots should be eradicated» — Wilhelm traslada esa figura a los hombres.
«The time of obstruction is past. The energy long dammed up by inhibition forces its way out and achieves great success» — Wilhelm glosa la línea superior del hexagrama 26.
«If we wish to know what anyone is like, we have only to observe on whom he bestows his care and what sides of his own nature he cultivates and nourishes» — Wilhelm enuncia el criterio del hexagrama 27, I / The Corners of the Mouth.
«THE CORNERS OF THE MOUTH. Perseverance brings good fortune. Pay heed to the providing of nourishment And to what a man seeks To fill his own mouth with» — el Juicio del hexagrama 27 en el libro I; reimpreso en el libro III.
«He who cultivates the inferior parts of his nature is an inferior man» — Wilhelm da la primera mitad del criterio del hexagrama 27.
«He who cultivates the superior parts of his nature is a superior man» — Wilhelm da la segunda mitad.
«Thus the superior man is careful of his words And temperate in eating and drinking» — la Imagen del hexagrama 27 en el libro I; reimpresa en el libro III.
«The magic tortoise is a creature possessed of such supernatural powers that it lives on air and needs no earthly nourishment» — Wilhelm explica la tortuga mágica de la primera línea del hexagrama 27.
«Normally a person either provides his own means of nourishment or is supported in a proper way by those whose duty and privilege it is to provide for him» — Wilhelm distingue las dos maneras propias de sustentarse.
«If, owing to weakness of spirit, a man cannot support himself, a feeling of uneasiness comes over him; this is because in shirking the proper way of obtaining a living, he accepts support as a favor from those in higher place» — Wilhelm describe la inquietud del que acepta sustento como favor.
«Mad pursuit of pleasure for the satisfaction of the senses never brings one to the goal» — Wilhelm glosa la línea del hexagrama 27 sobre el placer sensorial.
«One should never (ten years is a complete cycle of time) follow this path, for nothing good can come of it» — Wilhelm da el sentido de los diez años del texto como ciclo completo.
«To do this he needs helpers, because he cannot attain his lofty aim alone» — Wilhelm glosa la línea seis en cuarto lugar del hexagrama 27.
«Since he is not working for himself but for the good of all, there is no wrong in such zeal» — Wilhelm justifica ese celo por su fin.
«But he must remain aware of his dependence» — Wilhelm acota esa misma línea con el límite de la dependencia.
«PREPONDERANCE OF THE GREAT. The ridgepole sags to the breaking point. It furthers one to have somewhere to go» — el Juicio del hexagrama 28, Ta Kuo / Preponderance of the Great, en el libro I, con la viga que cede; reimpreso en el libro III.
«The hexagram represents a beam that is thick and heavy in the middle but too weak at the ends» — Wilhelm lee la estructura del hexagrama 28 como viga cargada al centro.
«For although the strong element is in excess, it is in the middle, that is, at the center of gravity, so that a revolution is not to be feared» — Wilhelm acota el exceso del hexagrama 28 por su posición central.
«Thus the superior man, when he stands alone, Is unconcerned, And if he has to renounce the world, He is undaunted» — la Imagen del hexagrama 28 en el libro I; reimpresa en el libro III.
«This caution, though it may seem exaggerated, is not a mistake» — Wilhelm defiende la cautela de la primera línea del hexagrama 28.
«He accepts no advice from others, and therefore they in turn are not willing to lend him support» — Wilhelm glosa la línea nueve en tercer lugar del hexagrama 28.
«But if, instead of working for the rescue of the whole, he were to misuse his connections to obtain personal power and success, it would lead to humiliation» — Wilhelm acota la línea siguiente con el motivo que la corrompe.
«If there are ulterior motives, it is humiliating» — la cláusula de la línea nueve en cuarto lugar del hexagrama 28; reimpresa en el libro III.
«Thus, though all the amenities are observed, the net result is only the anomaly of the situation» — Wilhelm glosa la línea del sauce viejo del hexagrama 28.
«But one incurs no blame in giving up one’s life that the good and the right may prevail» — Wilhelm glosa la línea superior del hexagrama 28, donde el vadeo cuesta la cabeza.
«The Abysmal repeated. If you are sincere, you have success in your heart, And whatever you do succeeds» — el Juicio del hexagrama 29, K’an / The Abysmal (Water), en el libro I; reimpreso en el libro III.
«Thus the hexagram is intended to designate an objective situation to which one must become accustomed, not a subjective attitude» — Wilhelm acota que el hexagrama 29 nombra una situación y no un ánimo.
«Hence too a ravine is used to symbolize danger; it is a situation in which a man is in the same pass as the water in a ravine, and, like the water, he can escape if he behaves correctly» — Wilhelm explica la imagen del barranco del hexagrama 29.
«Thus likewise, if one is sincere when confronted with difficulties, the heart can penetrate the meaning of the situation» — Wilhelm glosa la sinceridad del Juicio del hexagrama 29.
«Thus also rulers make use of danger to protect themselves against attacks from without and against turmoil within» — Wilhelm extiende el uso del peligro al gobierno.
«Water flows on uninterruptedly and reaches its goal: The image of the Abysmal repeated. Thus the superior man walks in lasting virtue And carries on the business of teaching» — la Imagen del hexagrama 29 en el libro I; reimpresa en el libro III.
«When we are in danger we ought not to attempt to get out of it immediately, regardless of circumstances; at first we must content ourselves with not being overcome by it» — Wilhelm glosa la conducta que el hexagrama 29 prescribe dentro del peligro.
«Therefore we must not be misled into action, as a result of which we should only bog down deeper into the danger; disagreeable as it may be to remain in such a situation, we must wait until a way out shows itself» — Wilhelm acota esa espera con lo que la acción precipitada provoca.
«A man who in the extremity of danger has lost the right way and is irremediably entangled in his sins has no prospect of escape» — Wilhelm glosa la línea superior del hexagrama 29.
«Through repetition of danger we grow accustomed to it» — Wilhelm enuncia el principio del hexagrama 29 y añade que el agua da el ejemplo de la conducta correcta ante el peligro.
«THE CLINGING. Perseverance furthers. It brings success. Care of the cow brings good fortune» — el Juicio del hexagrama 30, Li / The Clinging, Fire, en el libro I; reimpreso en el libro III.
«The trigram represents the middle daughter. The Creative has incorporated the central line of the Receptive, and thus Li develops» — Wilhelm deriva el trigrama Li del cruce de lo creativo y lo receptivo.
«Fire has no definite form but clings to the burning object and thus is bright» — Wilhelm explica el nombre del hexagrama 30 por la naturaleza del fuego.
«While K’an means the soul shut within the body, Li stands for nature in its radiance» — Wilhelm opone los hexagramas 29 y 30 como alma encerrada y naturaleza radiante.
«A luminous thing giving out light must have within itself something that perseveres; otherwise it will in time burn itself out» — Wilhelm hace de la perseverancia la condición de que la luz dure.
«Everything that gives light is dependent on something to which it clings, in order that it may continue to shine» — Wilhelm enuncia la dependencia de todo lo luminoso.
«Thus sun and moon cling to heaven, and grain, grass, and trees cling to the earth» — Wilhelm ilustra esa dependencia con el cielo y la tierra.
«Human life on earth is conditioned and unfree, and when man recognizes this limitation and makes himself dependent upon the harmonious and beneficent forces of the cosmos, he achieves success» — Wilhelm traduce esa dependencia a la vida humana como condición del éxito.
«The cow is the symbol of extreme docility» — Wilhelm da el sentido de la vaca del Juicio del hexagrama 30.
«By cultivating in himself an attitude of compliance and voluntary dependence, man acquires clarity without sharpness and finds his place in the world» — Wilhelm deriva de esa docilidad una claridad sin filo.
«Thus the great man, by perpetuating this brightness, Illumines the four quarters of the world» — la Imagen del hexagrama 30 en el libro I; reimpresa en el libro III.
«The great man continues the work of nature in the human world» — Wilhelm glosa la Imagen del hexagrama 30.
«Yellow light is therefore a symbol of the highest culture and art, whose consummate harmony consists in holding to the mean» — Wilhelm da el sentido de la luz amarilla del hexagrama 30.
«To the superior man it makes no difference whether death comes early or late» — Wilhelm glosa la línea nueve en tercer lugar del hexagrama 30.
«He cultivates himself, awaits his allotted time, and in this way secures his fate» — Wilhelm remata esa glosa con la conducta que asegura el destino.
«Its coming is sudden; It flames up, dies down, is thrown away» — la línea nueve en cuarto lugar del hexagrama 30 en el libro I; reimpresa en el libro III.
«Clarity of mind has the same relation to life that fire has to wood» — Wilhelm compara la claridad con el fuego que depende de su leña.
«A man who is excitable and restless may rise quickly to prominence but produces no lasting effects» — Wilhelm saca de esa comparación el aviso contra la llama que se consume.
«Influence. Success. Perseverance furthers. To take a maiden to wife brings good fortune» — el Juicio del hexagrama 31, Hsien / Influence (Wooing), en el libro I; reimpreso en el libro III.
«The weak element is above, the strong below; hence their powers attract each other, so that they unite» — Wilhelm lee la estructura del hexagrama 31 como atracción mutua.
«This brings about success, for all success depends on the effect of mutual attraction» — Wilhelm generaliza la atracción como fundamento de todo éxito.
«Thus the superior man encourages people to approach him By his readiness to receive them» — la Imagen del hexagrama 31 en el libro I; reimpresa en el libro III.
«As long as the intention has no visible effect, it is of no importance to the outside world and leads neither to good nor to evil» — Wilhelm glosa la primera línea del hexagrama 31.
«One should wait quietly until one is impelled to action by a real influence» — Wilhelm prescribe la espera frente al impulso.
«In the life of man, however, acting on the spur of every caprice is wrong and if continued leads to humiliation» — Wilhelm acota el movimiento por capricho.
«It is true that if we cannot be influenced ourselves, we cannot influence the outside world» — Wilhelm enuncia la reciprocidad de la influencia.
«The back of the neck is the most rigid part of the body» — Wilhelm explica la imagen de la nuca en la línea superior del hexagrama 31.
«The most superficial way of trying to influence others is through talk that has nothing real behind it» — Wilhelm glosa la línea superior del hexagrama 31 sobre la influencia por la sola lengua.
«DURATION. Success. No blame. Perseverance furthers. It furthers one to have somewhere to go» — el Juicio del hexagrama 32, Hêng / Duration, en el libro I; reimpreso en el libro III.
«During courtship the young man subordinates himself to the girl, but in marriage, which is represented by the coming together of the eldest son and the eldest daughter, the husband is the directing and moving force outside, while» — Wilhelm contrasta el cortejo del hexagrama 31 con el matrimonio del 32; el troceo corta en el cambio de plana.
«Duration is a state whose movement is not worn down by hindrances» — Wilhelm define la duración del hexagrama 32 como movimiento no desgastado.
«It is not a state of rest, for mere standstill is regression» — Wilhelm niega que la duración sea reposo.
«Duration is rather the self-contained and therefore self-renewing movement of an organized, firmly integrated whole, taking place in accordance with immutable laws and beginning anew at every ending» — Wilhelm define la duración como movimiento que se renueva a sí mismo y recomienza en cada fin.
«They move in their fixed orbits, and because of this their light-giving power endures» — Wilhelm ilustra la duración con los astros en sus órbitas.
«Thunder rolls, and the wind blows; both are examples of extreme mobility and so are seemingly the very opposite of duration, but the laws governing their appearance and subsidence, their coming and going, endure» — Wilhelm resuelve la paradoja de la Imagen del hexagrama 32.
«In the same sense Lao-tse says: “If we wish to compress something, we must first let it fully expand» — Wilhelm cita a Lao-tse dentro de la glosa del hexagrama 32.
«Thus the superior man stands firm And does not change his direction» — la Imagen del hexagrama 32 en el libro I; reimpresa en el libro III.
«This is good fortune for a woman, misfortune for a man» — la línea seis en quinto lugar del hexagrama 32 en el libro I, que reparte la suerte según el sexo; reimpresa en el libro III.
«Accordingly it is altogether right for a woman to hold conservatively to tradition, but a man must always be flexible and adaptable» — Wilhelm glosa ese reparto; la ficha lo consigna tal como lo dice el volumen.
«Restlessness as an enduring condition brings misfortune» — la línea superior del hexagrama 32 en el libro I; reimpresa en el libro III.
«RETREAT. Success. In what is small, perseverance furthers» — el Juicio del hexagrama 33, Tun / Retreat, en el libro I; reimpreso en el libro III.
«Therefore in this case withdrawal is proper; it is the correct way to behave in order not to exhaust one’s forces» — Wilhelm justifica la retirada del hexagrama 33.
«Flight means saving oneself under any circumstances, whereas retreat is a sign of strength» — Wilhelm distingue la huida de la retirada.
«Thus the superior man keeps the inferior man at a distance, Not angrily but with reserve» — la Imagen del hexagrama 33 en el libro I; reimpresa en el libro III.
«The mountain rises up under heaven, but owing to its nature it finally comes to a stop» — Wilhelm glosa la Imagen del hexagrama 33.
«He holds him fast with yellow oxhide» — la línea seis en segundo lugar del hexagrama 33 en el libro I; reimpresa en el libro III.
«It is the business of the superior man to recognize in time that the moment for retreat has come» — Wilhelm pone el acierto del hexagrama 33 en el momento.
«Yet, for all the observance of amenities, absolute firmness of decision is necessary if one is not to be led astray by irrelevant considerations» — Wilhelm acota la cortesía de la retirada con la firmeza de la decisión.
«THE POWER OF THE GREAT. Perseverance furthers» — el Juicio del hexagrama 34, Ta Chuang / The Power of the Great, en el libro I; reimpreso en el libro III.
«But its strength has already passed beyond the median line, hence there is danger that one may rely entirely on one’s own power and forget to ask what is right» — Wilhelm señala el riesgo del hexagrama 34: confiar en la propia fuerza y no preguntar por lo justo.
«Thunder in heaven above: The image of THE POWER OF THE GREAT. Thus the superior man does not tread upon paths That do not accord with established order» — la Imagen del hexagrama 34 en el libro I; reimpresa en el libro III.
«However, true greatness depends on being in harmony with what is right» — Wilhelm condiciona la grandeza del hexagrama 34 a la concordancia con lo justo.
«The inferior man works through power. The superior man does not act thus» — la línea nueve en cuarto lugar del hexagrama 34 en el libro I; reimpresa en el libro III.
«Such a man’s power does not show externally, yet it can move heavy loads, like a big cart whose real strength lies in its axle» — Wilhelm compara la fuerza contenida del hexagrama 34 con el eje de un carro.
«A goat butts against a hedge And gets its horns entangled» — la línea nueve en tercer lugar del hexagrama 34 en el libro I; reimpresa en el libro III.
«But if, realizing the situation, we compose ourselves and decide not to continue, everything will right itself in time» — Wilhelm glosa la salida de ese enredo.
«PROGRESS. The powerful prince Is honored with horses in large numbers. In a single day he is granted audience three times» — el Juicio del hexagrama 35, Chin / Progress, en el libro I; reimpreso en el libro III.
«This leader has enough clarity of vision not to abuse his great influence but to use it rather for the benefit of his ruler» — Wilhelm glosa la figura del príncipe del hexagrama 35.
«The sun rises over the earth: The image of PROGRESS. Thus the superior man himself Brightens his bright virtue» — la Imagen del hexagrama 35 en el libro I; reimpresa en el libro III.
«The real nature of man is likewise originally good, but it becomes clouded by contact with earthly things and therefore needs purification before it can shine forth» — Wilhelm sostiene que la naturaleza humana es originalmente buena y que se enturbia por contacto con lo terreno.
«At a time when all elements are pressing for progress, we are still uncertain whether in the course of advance we may not meet with a rebuff» — Wilhelm glosa la primera línea del hexagrama 35.
«In this case we ought not to try to win confidence regardless of the situation, but should remain calm and cheerful and refuse to be roused to anger» — Wilhelm prescribe la calma frente al rechazo.
«This happiness comes to him—and is well deserved—because in this case mutual attraction does not rest on selfish or partisan motives but on firm and correct principles» — Wilhelm glosa la línea seis en segundo lugar del hexagrama 35.
«In times of progress it is easy for strong men in the wrong places to amass great possessions» — Wilhelm señala el riesgo del tiempo de progreso.
«He must not take either loss or gain to heart; they are minor considerations» — Wilhelm acota la ganancia y la pérdida en el hexagrama 35.
«To be conscious of danger brings good fortune» — la cláusula de la línea superior del hexagrama 35; reimpresa en el libro III.
«DARKENING OF THE LIGHT. In adversity It furthers one to be persevering» — el Juicio del hexagrama 36, Ming I / Darkening of the Light, en el libro I; reimpreso en el libro III.
«In some situations indeed a man must hide his light, in order to make his will prevail in spite of difficulties in his immediate environment» — Wilhelm prescribe velar la propia luz en el hexagrama 36.
«Thus does the superior man live with the great mass: He veils his light, yet still shines» — la Imagen del hexagrama 36 en el libro I; reimpresa en el libro III.
«Here the Lord of Light is in a subordinate place and is wounded by the Lord of Darkness» — Wilhelm nombra las dos figuras que se enfrentan en el hexagrama 36.
«The wounded man gives no thought to himself; he thinks only of saving the others who are also in danger» — Wilhelm glosa la conducta del herido en el hexagrama 36.
«But in abolishing abuses one must not be too hasty» — Wilhelm acota la prisa en la corrección de los abusos.
«One gets at the very heart of the darkening of the light, And leaves gate and courtyard» — la línea nueve en tercer lugar del hexagrama 36 en el libro I; reimpresa en el libro III.
«We find ourselves close to the commander of darkness and so discover his most secret thoughts» — Wilhelm glosa la línea seis en cuarto lugar del hexagrama 36.
«Prince Chi lived at the court of the evil tyrant Chou Hsin, who, although not mentioned by name, furnishes the historical example on which this whole situation is based» — Wilhelm nombra el ejemplo histórico en que se funda el hexagrama 36.
«This provides a teaching for those who cannot leave their posts in times of darkness» — Wilhelm glosa el ejemplo del príncipe Chi como enseñanza para quien no puede irse.
«The dark power at first held so high a place that it could wound all who were on the side of good and of the light» — Wilhelm glosa la línea superior del hexagrama 36.
«But in the end it perishes of its own darkness, for evil must itself fall at the very moment when it has wholly overcome the good, and thus consumed the energy to which it owed its duration» — Wilhelm enuncia la caída del mal por su propia oscuridad.
«THE FAMILY. The perseverance of the woman furthers» — el Juicio del hexagrama 37, Chia Jên / The Family [The Clan], en el libro I; reimpreso en el libro III.
«The foundation of the family is the relationship between husband and wife» — Wilhelm funda la familia del hexagrama 37 en la relación conyugal.
«The strong line at the top represents the father, the lowest the son» — Wilhelm lee las posiciones familiares en las líneas del hexagrama 37.
«Thus the superior man has substance in his words And duration in his way of life» — la Imagen del hexagrama 37 en el libro I; reimpresa en el libro III.
«Only firm and consistent conduct will make such an impression on others that they can adapt and conform to it» — Wilhelm glosa la Imagen del hexagrama 37.
«If words and conduct are not in accord and not consistent, they will have no effect» — Wilhelm acota la condición de esa influencia.
«If we begin too late to enforce order, when the will of the child has already been overindulged, the whims and passions, grown stronger with the years, offer resistance and give cause for remorse» — Wilhelm glosa la primera línea del hexagrama 37 sobre el orden temprano.
«She must attend within to the food» — la línea seis en segundo lugar del hexagrama 37 en el libro I; reimpresa en el libro III.
«When tempers flare up in the family, Too great severity brings remorse» — la línea nueve en tercer lugar del hexagrama 37 en el libro I; reimpresa en el libro III.
«When woman and child dally and laugh, It leads in the end to humiliation» — la continuación de esa línea del hexagrama 37, que consigna el extremo contrario; reimpresa en el libro III.
«It is upon the woman of the house that the well-being of the family depends» — Wilhelm glosa la línea seis en cuarto lugar del hexagrama 37.
«A king is the symbol of a fatherly man who is richly endowed in mind» — Wilhelm da el sentido del rey en la línea nueve en quinto lugar del hexagrama 37.
«OPPOSITION. In small matters, good fortune» — el Juicio del hexagrama 38, K’uei / Opposition, en el libro I; reimpreso en el libro III.
«When people live in opposition and estrangement they cannot carry out a great undertaking in common; their points of view diverge too widely» — Wilhelm describe la situación del hexagrama 38.
«In such circumstances one should above all not proceed brusquely, for that would only increase the existing opposition; instead, one should limit oneself to producing gradual effects in small matters» — Wilhelm prescribe la acción pequeña en la oposición.
«The oppositions of heaven and earth, spirit and nature, man and woman, when reconciled, bring about the creation and reproduction of life» — Wilhelm da la cara fecunda de la oposición.
«Above, fire; below, the lake: The image of OPPOSITION. Thus amid all fellowship The superior man retains his individuality» — la Imagen del hexagrama 38 en el libro I; reimpresa en el libro III.
«The two elements, fire and water, never mingle but even when in contact retain their own natures» — Wilhelm glosa la Imagen del hexagrama 38.
«If you lose your horse, do not run after it; It will come back of its own accord» — la primera línea del hexagrama 38 en el libro I; reimpresa en el libro III.
«We must not try to shake off these evil men by force; this would give rise to real hostility» — Wilhelm glosa la cláusula del hexagrama 38 sobre los hombres malos.
«However, he must not let himself be misled; despite this opposition, he must cleave to the man with whom he knows he belongs» — Wilhelm glosa la línea nueve en segundo lugar del hexagrama 38.
«The companion bites his way through the wrappings» — la línea nueve en cuarto lugar del hexagrama 38 en el libro I; reimpresa en el libro III.
«He is not a robber; he will woo at the right time» — la línea seis en tercer lugar del hexagrama 38 en el libro I; reimpresa en el libro III.
«OBSTRUCTION. The southwest furthers. The northeast does not further. It furthers one to see the great man. Perseverance brings good fortune» — el Juicio del hexagrama 39, Chien / Obstruction, en el libro I; reimpreso en el libro III.
«The southwest is the region of retreat» — Wilhelm da el sentido de las direcciones del Juicio del hexagrama 39; el troceo corta la palabra en el cambio de renglón.
«The correct thing is, on the contrary, to retreat for the time being, not in order to give up the struggle but to await the right moment for action» — Wilhelm prescribe el retiro temporal ante la obstrucción.
«Thus the superior man turns his attention to himself And molds his character. Difficulties and obstructions throw a man back upon himself» — la Imagen del hexagrama 39 en el libro I, con la glosa de Wilhelm pegada en el troceo; reimpresa en el libro III.
«But this road is barred to him. He must not seek his own salvation and abandon the world to its adversity» — Wilhelm niega al hombre del hexagrama 39 la salida individual.
«Precisely because of his experience and inner freedom, he is able to create something both great and complete that brings good fortune» — Wilhelm glosa la línea superior del hexagrama 39.
«DELIVERANCE. The southwest furthers. If there is no longer anything where one has to go, Return brings good fortune. If there is still something where one has to go, Hastening brings good fortune» — el Juicio del hexagrama 40, Hsieh / Deliverance, en el libro I; reimpreso en el libro III.
«One thing is important, however: in such times we must not overdo our triumph» — Wilhelm acota el triunfo de la liberación.
«Returning to the regular order of life as soon as deliverance is achieved brings good fortune» — Wilhelm prescribe el regreso al orden corriente.
«Thus the superior man pardons mistakes And forgives misdeeds» — la Imagen del hexagrama 40 en el libro I; reimpresa en el libro III.
«However, when failings come to light, he does not dwell on them; he simply passes over mistakes, the unintentional transgressions, just as thunder dies away» — Wilhelm glosa la Imagen del hexagrama 40.
«The hindrance is past, deliverance has come. One recuperates in peace and keeps still» — Wilhelm glosa la primera línea del hexagrama 40.
«One kills three foxes in the field And receives a yellow arrow» — la línea nueve en segundo lugar del hexagrama 40 en el libro I; reimpresa en el libro III.
«But the struggle must not be carried on with the wrong weapons» — Wilhelm acota los medios de esa lucha.
«If a man carries a burden on his back And nonetheless rides in a carriage, He thereby encourages robbers to draw near» — la línea seis en tercer lugar del hexagrama 40 en el libro I; reimpresa en el libro III.
«Confucius says about this line: “Carrying a burden on the back is the business of a common man; a carriage is the appurtenance of a man of rank» — Wilhelm cita a Confucio sobre esa línea del hexagrama 40.
«The prince shoots at a hawk on a high wall» — la línea superior del hexagrama 40 en el libro I; reimpresa en el libro III.
«The superior man contains the means in his own person» — la glosa de la línea nueve en cuarto lugar del hexagrama 40; reimpresa en el libro III.
«DECREASE combined with sincerity Brings about supreme good fortune Without blame» — el Juicio del hexagrama 41, Sun / Decrease, en el libro I; reimpreso en el libro III.
«What is below is decreased to the benefit of what is above» — Wilhelm lee la estructura del hexagrama 41.
«If the foundations of a building are decreased in strength and the upper walls are strengthened, the whole structure loses its stability» — Wilhelm advierte del riesgo de esa merma con la imagen del edificio.
«Decrease does not under all circumstances mean something bad» — Wilhelm niega que la merma sea siempre mala.
«If a time of scanty resources brings out an inner truth, one must not feel ashamed of simplicity» — Wilhelm glosa la simplicidad de la ofrenda en el hexagrama 41.
«There is no need of presenting false appearances to God» — Wilhelm remata esa glosa.
«Thus the superior man controls his anger And restrains his instincts» — la Imagen del hexagrama 41 en el libro I; reimpresa en el libro III.
«Therefore decrease is necessary; anger must be decreased by keeping still, the instincts must be curbed by restriction» — Wilhelm aplica la merma del hexagrama 41 a la ira y al instinto.
«But one must reflect on how much one may decrease others» — la cláusula de la primera línea del hexagrama 41 que pone límite a la merma ajena; reimpresa en el libro III.
«INCREASE. It furthers one To undertake something. It furthers one to cross the great water» — el Juicio del hexagrama 42, I / Increase, en el libro I; reimpreso en el libro III.
«The idea of increase is expressed in the fact that the strong lowest line of the upper trigram has sunk down and taken its place under the lower trigram» — Wilhelm lee la estructura del hexagrama 42.
«A sacrifice of the higher element that produces an increase of the lower is called an out-and-out increase: it indicates the spirit that alone has power to help the world» — Wilhelm define el aumento cabal como sacrificio de lo alto en favor de lo bajo.
«The time of INCREASE does not endure, therefore it must be utilized while it lasts» — Wilhelm acota la duración del tiempo de aumento.
«Thus the superior man: If he sees good, he imitates it; If he has faults, he rids himself of them» — la Imagen del hexagrama 42 en el libro I; reimpresa en el libro III.
«This ethical change represents the most important increase of personality» — Wilhelm identifica el aumento mayor con el cambio ético.
«A man brings about real increase by producing in himself the conditions for it, that is, through receptivity to and love of the good» — Wilhelm pone la condición del aumento verdadero dentro de quien lo recibe.
«Constant perseverance brings good fortune. The king presents him before God» — la línea seis en segundo lugar del hexagrama 42 en el libro I; reimpresa en el libro III.
«But everything depends on his not letting unexpected good fortune make him heedless; he must make it his own through inner strength and steadfastness» — Wilhelm acota la fortuna inesperada del hexagrama 42.
«It is important that there should be men who mediate between leaders and followers» — Wilhelm glosa la línea seis en cuarto lugar del hexagrama 42.
«If in truth you have a kind heart, ask not» — la línea nueve en quinto lugar del hexagrama 42 en el libro I; reimpresa en el libro III.
«Confucius says about this line: “The superior man sets his person at rest before he moves; he composes his mind before he speaks; he makes his relations firm before he asks for something» — Wilhelm cita a Confucio sobre la línea superior del hexagrama 42.
«If he is agitated in his words, they awaken no echo in others» — la continuación del pasaje que Wilhelm atribuye a Confucio; reimpresa en el libro III.
«BREAK-THROUGH. One must resolutely make the matter known At the court of the king. It must be announced truthfully. Danger. It is necessary to notify one’s own city. It does not further to resort to arms» — el Juicio del hexagrama 43, Kuai / Break-through (Resoluteness), en el libro I; reimpreso en el libro III.
«Passion and reason cannot exist side by side—therefore fight without quarter is necessary if the good is to prevail» — Wilhelm enuncia la incompatibilidad en que funda la resolución del hexagrama 43.
«Thus the superior man Dispenses riches downward And refrains from resting on his virtue» — la Imagen del hexagrama 43 en el libro I; reimpresa en el libro III.
«To plunge blindly ahead is wrong, because it is precisely at the beginning that an unexpected setback can have the most disastrous results» — Wilhelm glosa la primera línea del hexagrama 43.
«If he is watchful at all times, even before danger is present, he is armed when danger approaches and need not be afraid» — Wilhelm glosa la línea nueve en segundo lugar del hexagrama 43.
«If a man develops his character, people submit to him of their own accord» — Wilhelm hace del carácter el medio de la resolución.
«If reason triumphs, the passions withdraw of themselves» — Wilhelm cierra esa glosa.
«The superior man is on his guard against what is not yet in sight and on the alert for what is not yet within hearing; therefore he dwells in the midst of difficulties as though they did not exist» — Wilhelm describe la vigilancia anticipada del hexagrama 43.
«He will be lonely because no one will understand him» — Wilhelm glosa la línea nueve en tercer lugar del hexagrama 43.
«But he can endure this lack of appreciation and makes no mistake, because he remains true to himself» — Wilhelm acota esa soledad.
«If he would desist from this obstinacy, everything would go well» — Wilhelm glosa la línea nueve en cuarto lugar del hexagrama 43.
«But this advice, like so much other good counsel, will be ignored» — Wilhelm consigna que ese consejo no se seguirá.
«COMING TO MEET. The maiden is powerful. One should not marry such a maiden» — el Juicio del hexagrama 44, Kou / Coming to Meet, en el libro I; reimpreso en el libro III.
«The rise of the inferior element is pictured here in the image of a bold girl who lightly surrenders herself» — Wilhelm describe la figura con que el hexagrama 44 representa el ascenso de lo inferior.
«If an inferior element has wormed its way in, it must be energetically checked at once» — Wilhelm prescribe la contención temprana en el hexagrama 44.
«Under heaven, wind: The image of COMING TO MEET. Thus does the prince act when disseminating his commands And proclaiming them to the four quarters of heaven» — la Imagen del hexagrama 44 en el libro I; reimpresa en el libro III.
«A pig that is still young and lean cannot rage around much, but after it has eaten its fill and become strong, its true nature comes out if it has not previously been curbed» — Wilhelm ilustra con el cerdo joven la razón de contener a tiempo lo inferior.
«The inferior element is not overcome by violence but is kept under gentle control» — Wilhelm acota el modo de esa contención.
«If we become alienated from them and do not meet them halfway, they turn their backs on us and are not at our disposal when we need them. But this is our own fault» — Wilhelm glosa la línea del hexagrama 44 sobre el trato con los de abajo.
«The melon, like the fish, is a symbol of the principle of darkness» — Wilhelm da el sentido del melón en la línea nueve en quinto lugar del hexagrama 44.
«He does not bother his subordinates with outward show or tiresome admonitions but leaves them quite free, putting his trust in the transforming power of a strong and upright personality» — Wilhelm describe el modo de gobernar del hexagrama 44.
«They know how to bear the dislike of the masses with composure» — Wilhelm glosa la línea superior del hexagrama 44.
«This hexagram is related in form and meaning to Pi, HOLDING TOGETHER (8)» — Wilhelm empareja el hexagrama 45 con el 8.
«The gathering together of people in large communities is either a natural occurrence, as in the case of the family, or an artificial one, as in the case of the state» — Wilhelm distingue las dos maneras de reunirse.
«GATHERING TOGETHER. Success. The king approaches his temple. It furthers one to see the great man. This brings success. Perseverance furthers. To bring great offerings creates good fortune» — el Juicio del hexagrama 45, Ts’ui / Gathering Together [Massing], en el libro I; reimpreso en el libro III.
«If the water in the lake gathers until it rises above the earth, there is danger of a break-through» — Wilhelm glosa la Imagen del hexagrama 45.
«Precautions must be taken to prevent this. Similarly where men gather together in great numbers, strife is likely to arise; where possessions are collected, robbery is likely to occur» — Wilhelm deriva de esa imagen el riesgo de la reunión.
«Thus the superior man renews his weapons In order to meet the unforeseen» — la Imagen del hexagrama 45 en el libro I; reimpresa en el libro III.
«If you are sincere, but not to the end, There will sometimes be confusion, sometimes gathering together» — la primera línea del hexagrama 45 en el libro I; reimpresa en el libro III.
«Since he is not striving for any special advantages for himself but is working unselfishly to bring about general unity, his work is crowned with success, and everything becomes as it should be» — Wilhelm glosa la línea nueve en cuarto lugar del hexagrama 45.
«But of course there is also the possibility that many may gather around him not because of a feeling of confidence but merely because of his influential position» — Wilhelm consigna la otra causa de que la gente se congregue.
«The only means of dealing with such people is to gain their confidence through steadfastness and intensified, unswerving devotion to duty» — Wilhelm da el único medio frente a esa adhesión interesada.
«It may happen that an individual would like to ally himself with another, but his good intentions are misunderstood» — Wilhelm glosa la línea superior del hexagrama 45.
«PUSHING UPWARD has supreme success. One must see the great man. Fear not. Departure toward the south Brings good fortune» — el Juicio del hexagrama 46, Shêng / Pushing Upward, en el libro I; reimpreso en el libro III.
«But he must set to work, for activity (this is the meaning of “the south”) brings good fortune» — Wilhelm da el sentido del sur en el Juicio del hexagrama 46.
«Within the earth, wood grows: The image of PUSHING UPWARD. Thus the superior man of devoted character Heaps up small things In order to achieve something high and great» — la Imagen del hexagrama 46 en el libro I; reimpresa en el libro III.
«He who pushes upward blindly deludes himself. He knows only advance, not retreat» — Wilhelm glosa la línea superior del hexagrama 46.
«OPPPRESSION. Success. Perseverance. The great man brings about good fortune. No blame. When one has something to say, It is not believed» — el Juicio del hexagrama 47, K’un / Oppression (Exhaustion), en el libro I, con la errata de la capa de texto en la primera palabra; reimpreso en el libro III.
«Thus everywhere superior men are oppressed and held in restraint by inferior men» — Wilhelm describe la situación del hexagrama 47.
«Times of adversity are the reverse of times of success, but they can lead to success if they befall the right man» — Wilhelm acota la adversidad del hexagrama 47 por quién la sufre.
«When a strong man meets with adversity, he remains cheerful despite all danger, and this cheerfulness is the source of later successes; it is that stability which is stronger than fate» — Wilhelm hace del buen ánimo en el peligro la fuente del éxito posterior.
«He who lets his spirit be broken by exhaustion certainly has no success» — Wilhelm da la cara contraria.
«But if adversity only bends a man, it creates in him a power to react that is bound in time to manifest itself» — Wilhelm describe la fuerza que la adversidad genera cuando solo dobla.
«It is true that for the time being outward influence is denied him, because his words have no effect» — Wilhelm glosa la cláusula del Juicio sobre la palabra que no se cree.
«Thus the superior man stakes his life On following his will» — la Imagen del hexagrama 47 en el libro I; reimpresa en el libro III.
«In such times there is nothing a man can do but acquiesce in his fate and remain true to himself» — Wilhelm prescribe la aceptación en el tiempo del hexagrama 47.
«Therefore it is important to meet these obstructions in the invisible realm by offerings and prayer» — Wilhelm prescribe la ofrenda y la oración frente a esa clase de estorbo.
«A man is oppressed by bonds that can easily be broken» — Wilhelm glosa la línea superior del hexagrama 47.
«An individual who has the good of mankind at heart is oppressed from above and below (this is the meaning of the cutting off of nose and feet» — Wilhelm da el sentido de la mutilación en la línea nueve en quinto lugar del hexagrama 47.
«THE WELL. The town may be changed, But the well cannot be changed. It neither decreases nor increases. They come and go and draw from the well. If one gets down almost to the water And the rope does not go all the way, Or the jug breaks, it brings misfortune» — el Juicio del hexagrama 48, Ching / The Well, en el libro I; reimpreso en el libro III.
«Life is also inexhaustible. It grows neither less nor more; it exists for one and for all» — Wilhelm lee el pozo del hexagrama 48 como figura de la vida inagotable.
«If for instance the military defense of a state is carried to such excess that it provokes wars by which the power of the state is annihilated, this is a breaking of the jug» — Wilhelm ilustra la rotura del cántaro del hexagrama 48 con la defensa militar excesiva.
«However men may differ in disposition and in education, the foundations of human nature are the same in everyone» — Wilhelm enuncia el fondo común de la naturaleza humana.
«And every human being can draw in the course of his education from the inexhaustible wellspring of the divine in man’s nature» — Wilhelm nombra lo divino en la naturaleza humana como el manantial del que se saca.
«The well is cleaned, but no one drinks from it» — la línea nueve en tercer lugar del hexagrama 48 en el libro I, la que Jung comenta en el foreword; reimpresa en el libro III.
«If a man wanders around in swampy lowlands, his life is submerged in mud» — Wilhelm glosa la primera línea del hexagrama 48.
«A well that is fed by a spring of living water is a good well» — Wilhelm da la condición del buen pozo en el hexagrama 48.
«REVOLUTION. On your own day You are believed. Supreme success, Furthering through perseverance. Remorse disappears» — el Juicio del hexagrama 49, Ko / Revolution (Molting), en el libro I; reimpreso en el libro III.
«Political revolutions are extremely grave matters. They should be undertaken only under stress of direst necessity, when there is no other way out» — Wilhelm acota la revolución del hexagrama 49 a la necesidad extrema.
«Fire in the lake: the image of REVOLUTION. Thus the superior man Sets the calendar in order And makes the seasons clear» — la Imagen del hexagrama 49 en el libro I; reimpresa en el libro III.
«On the other hand, repeated and well-founded complaints should not fail of a hearing» — Wilhelm acota la sordera ante la queja fundada.
«Radical changes require adequate authority. A man must have inner strength as well as influential position» — Wilhelm pone dos condiciones al cambio radical.
«When talk of revolution has gone the rounds three times, One may commit himself, And men will believe him» — la línea nueve en tercer lugar del hexagrama 49 en el libro I; reimpresa en el libro III.
«The great man changes like a tiger. Even before he questions the oracle He is believed» — la línea nueve en quinto lugar del hexagrama 49 en el libro I; reimpresa en el libro III.
«The superior man changes like a panther. The inferior man molts in the face» — la línea superior del hexagrama 49 en el libro I; reimpresa en el libro III.
«Water over wood: the image of THE WELL. Thus the superior man encourages the people at their work, And exhorts them to help one another» — la Imagen del hexagrama 48, Ching / The Well, en el libro I; reimpresa en el libro III.
«While THE WELL relates to the social foundation of our life, and this foundation is likened to the water that serves to nourish growing wood, the present hexagram refers to the cultural superstructure of society» — Wilhelm opone el hexagrama 48 y el 50 como cimiento social y superestructura cultural.
«All that is visible must grow beyond itself, extend into the realm of the invisible» — Wilhelm enuncia dentro del hexagrama 50 el paso de lo visible a lo invisible.
«The fate of fire depends on wood; as long as there is wood below, the fire bums above» — Wilhelm glosa la Imagen del hexagrama 50; la capa de texto imprime *bums* por *burns*.
«These words contain hints about the fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga» — Wilhelm remite el hexagrama 50 a las enseñanzas secretas del yoga chino transmitidas de viva voz.
«Thus the superior man consolidates his fate By making his position correct» — la Imagen del hexagrama 50 en el libro I; reimpresa en el libro III.
«If a ting is turned upside down before being used, no harm is done—on the contrary, this clears it of refuse» — Wilhelm glosa la primera línea del hexagrama 50, la misma que Jung lee en el foreword.
«These two metaphors express the idea that in a highly developed civilization, such as that indicated by this hexagram, every person of good will can in some way or other succeed» — Wilhelm generaliza las dos metáforas de esa línea.
«Confucius says about this line: “Weak character coupled with honored place, meager knowledge with large plans, limited powers with heavy responsibility, will seldom escape disaster» — Wilhelm cita a Confucio sobre la línea nueve en cuarto lugar del hexagrama 50.
«SHOCK brings success. Shock comes—oh, oh! Laughing words—ha, ha! The shock terrifies for a hundred miles, And he does not let fall the sacrificial spoon and chalice» — el Juicio del hexagrama 51, Chên / The Arousing (Shock, Thunder), en el libro I; reimpreso en el libro III.
«The hexagram Chên represents the eldest son, who seizes rule with energy and power» — Wilhelm identifica la figura del hexagrama 51.
«Thus in fear and trembling The superior man sets his life in order And examines himself» — la Imagen del hexagrama 51 en el libro I; reimpresa en el libro III.
«Thus reverence is the foundation of true culture» — Wilhelm hace de la reverencia el fundamento de la cultura dentro del hexagrama 51.
«When the ordeal is over, he experiences relief, and thus the very terror he had to endure at the outset brings good fortune in the long run» — Wilhelm glosa la primera línea del hexagrama 51.
«But if he allows the shocks of fate to induce movement within his mind, he will overcome these external blows with little effort» — Wilhelm traslada el choque de fuera al movimiento interior.
«If there is neither a resistance that might be vigorously combated, nor yet a yielding that permits of victory— if, instead, everything is tough and inert like mire—movement is crippled» — Wilhelm describe la situación de la línea nueve en cuarto lugar del hexagrama 51.
«When inner shock is at its height, it robs a man of reflection and clarity of vision» — Wilhelm glosa la línea superior del hexagrama 51.
«Then the right thing is to keep still until composure and clarity are restored» — Wilhelm prescribe la quietud hasta que vuelva la claridad.
«THE CALDRON. Supreme good fortune» — el Juicio del hexagrama 50, Ting / The Caldron, en el libro I, el hexagrama que Jung obtuvo al consultar el oráculo sobre el propio libro; reimpreso en el libro III.
«KEEPING STILL. Keeping his back still So that he no longer feels his body. He goes into his courtyard And does not see his people» — el Juicio del hexagrama 52, Kên / Keeping Still, Mountain, en el libro I; reimpreso en el libro III.
«means keeping still when the time has come to keep still, and going forward when the time has come to go forward» — Wilhelm define la quietud verdadera del hexagrama 52 por su oportunidad y no por la inacción; el troceo corta la frase en el cambio de plana.
«He no longer sees in it the struggle and tumult of individual beings, and therefore he has that true peace of mind which is needed for understanding the great laws of the universe and for acting in harmony with them» — Wilhelm describe el estado de quien alcanza la quietud del hexagrama 52.
«Thus the superior man Does not permit his thoughts To go beyond his situation» — la Imagen del hexagrama 52 en el libro I; reimpresa en el libro III.
«All thinking that goes beyond this only makes the heart sore» — Wilhelm glosa la Imagen del hexagrama 52.
«Therefore, in exercises in meditation and concentration, one ought not to try to force results» — Wilhelm acota las prácticas de meditación dentro del hexagrama 52.
«Rather, calmness must develop naturally out of a state of inner composure» — Wilhelm da la vía de esa calma.
«If one tries to induce calmness by means of artificial rigidity, meditation will lead to very unwholesome results» — Wilhelm advierte del daño de la rigidez artificial en la meditación.
«As has been pointed out above in the comment on the Judgment, keeping the back at rest means forgetting the ego» — Wilhelm identifica el aquietamiento de la espalda con el olvido del yo.
«But fire when it is smothered changes into acrid smoke that suffocates as it spreads» — Wilhelm advierte del efecto de sofocar el movimiento en el hexagrama 52.
«However, if a man is reserved in speech, his words take ever more definite form, and every occasion for regret vanishes» — Wilhelm glosa la línea seis en quinto lugar del hexagrama 52.
«DEVELOPMENT. The maiden Is given in marriage. Good fortune. Perseverance furthers» — el Juicio del hexagrama 53, Chien / Development (Gradual Progress), en el libro I; reimpreso en el libro III.
«The development must be allowed to take its proper course» — Wilhelm prescribe la lentitud del hexagrama 53.
«The very gradualness of the development makes it necessary to have perseverance, for perseverance alone prevents slow progress from dwindling to nothing» — Wilhelm hace de la perseverancia la condición del avance gradual.
«Thus also the work of influencing people can be only gradual» — Wilhelm traslada esa gradualidad a la influencia sobre los hombres.
«Thus the superior man abides in dignity and virtue, In order to improve the mores» — la Imagen del hexagrama 53 en el libro I; reimpresa en el libro III.
«The wild goose gradually draws near the shore» — la primera línea del hexagrama 53 en el libro I, donde el ganso salvaje inaugura la serie; reimpresa en el libro III.
«If one does not willfully provoke a conflict, but confines himself to vigorously maintaining his own position and to warding off unjustified attacks, all goes well» — Wilhelm glosa la línea nueve en tercer lugar del hexagrama 53.
«Then it is important to be sensible and yielding. This enables him to discover a safe place in which life can go on, although he may be surrounded by danger» — Wilhelm glosa la línea seis en cuarto lugar del hexagrama 53.
«One is misjudged by the very person on whom one is dependent—the woman by her husband, the official by his superior» — Wilhelm glosa la línea nueve en quinto lugar del hexagrama 53.
«A girl who is taken into the family, but not as the chief wife, must behave» — Wilhelm describe la situación del hexagrama 54; el troceo corta la frase en el cambio de plana.
«Thunder over the lake: The image of THE MARRYING MAIDEN. Thus the superior man Understands the transitory In the light of the eternity of the end» — la Imagen del hexagrama 54 en el libro I; reimpresa en el libro III.
«If on the other hand a man fixes his mind on an end that endures, he will succeed in avoiding the reefs that confront the closer relationships of people» — Wilhelm glosa la Imagen del hexagrama 54.
«The perseverance of a solitary man furthers» — la línea nueve en segundo lugar del hexagrama 54 en el libro I; reimpresa en el libro III.
«However, there is no harm in this; she is rewarded for her purity and, even though belatedly, finds the husband intended for her» — Wilhelm glosa la línea nueve en cuarto lugar del hexagrama 54.
«This ruler decreed that the imperial princesses should be subordinated to their husbands in the same manner as other women» — Wilhelm consigna el precedente histórico de la línea seis en quinto lugar del hexagrama 54.
«She is free of all vanity of outer adornment, and forgetting her rank in her marriage, takes a place below that of her husband, just as the moon, before it is quite full, does not directly face the sun» — Wilhelm glosa esa línea con la figura de la luna antes del plenilunio.
«This impious, irreverent attitude bodes no good for a marriage» — Wilhelm glosa la línea superior del hexagrama 54, donde el rito queda vacío.
«ABUNDANCE has success. The king attains abundance. Be not sad. Be like the sun at midday» — el Juicio del hexagrama 55, Fêng / Abundance [Fullness], en el libro I; reimpreso en el libro III.
«Only a born ruler of men is able to do it, because his will is directed to what is great» — Wilhelm acota a quién es dado el tiempo de abundancia del hexagrama 55.
«Only a man who is inwardly free of sorrow and care can lead in a time of abundance» — Wilhelm pone la condición interior del que conduce en la abundancia.
«Thus the superior man decides lawsuits And carries out punishments» — la Imagen del hexagrama 55 en el libro I; reimpresa en el libro III.
«When a man meets his destined ruler, They can be together ten days, And it is not a mistake» — la primera línea del hexagrama 55 en el libro I; reimpresa en el libro III.
«If a man at such a time were to try to take energetic measures, he would encounter only mistrust and envy, which would prohibit all movement» — Wilhelm glosa la línea seis en segundo lugar del hexagrama 55.
«The ruler is modest and therefore open to the counsel of able men» — Wilhelm glosa la línea seis en quinto lugar del hexagrama 55.
«He seeks abundance and splendor for his dwelling. He wishes at all odds to be master in his house, which so alienates his family that in the end he finds himself completely isolated» — Wilhelm glosa la línea superior del hexagrama 55.
«THE MARRYING MAIDEN. Undertakings bring misfortune. Nothing that would further» — el Juicio del hexagrama 54, Kuei Mei / The Marrying Maiden, en el libro I; reimpreso en el libro III.
«THE WANDERER. Success through smallness. Perseverance brings good fortune To the wanderer» — el Juicio del hexagrama 56, Lü / The Wanderer, en el libro I; reimpreso en el libro III.
«When a man is a wanderer and stranger, he should not be gruff nor overbearing» — Wilhelm prescribe la conducta del forastero en el hexagrama 56.
«He must be cautious and reserved; in this way he protects himself from evil» — Wilhelm da la razón de esa reserva.
«Prisons ought to be places where people are lodged only temporarily, as guests are» — Wilhelm deriva de la Imagen del hexagrama 56 una tesis sobre las cárceles.
«If the wanderer busies himself with trivial things, He draws down misfortune upon himself» — la primera línea del hexagrama 56 en el libro I; reimpresa en el libro III.
«The humbler and more defenseless his outward position, the more should he preserve his inner dignity» — Wilhelm glosa esa línea.
«He does not lose touch with his inner being, hence he finds a resting place» — Wilhelm glosa la línea seis en segundo lugar del hexagrama 56.
«He treats his servant with aloofness and arrogance; thus he loses the man’s loyalty» — Wilhelm glosa la línea nueve en tercer lugar del hexagrama 56.
«If he knows how to meet the situation and how to introduce himself in the right way, he may find a circle of friends and a sphere of activity even in a strange country» — Wilhelm glosa la línea seis en quinto lugar del hexagrama 56.
«THE GENTLE. Success through what is small. It furthers one to have somewhere to go. It furthers one to see the great man» — el Juicio del hexagrama 57, Sun / The Gentle (Penetrating, Wind), en el libro I; reimpreso en el libro III.
«Penetration produces gradual and inconspicuous effects. It should be effecte» — Wilhelm describe el modo de obrar del hexagrama 57; el troceo corta la palabra en el cambio de renglón.
«One does not feel strong enough to advance resolutely. A thousand doubts crop up; one is, however, not minded to withdraw but drifts indecisively to and fro» — Wilhelm glosa la primera línea del hexagrama 57.
«When a responsible position and accumulated experience lead one to combine innate modesty with energetic action, great success is assured» — Wilhelm glosa la línea seis en cuarto lugar del hexagrama 57.
«Penetrating reflection must not be pushed too far, lest it cripple the power of decision» — Wilhelm acota la reflexión penetrante del hexagrama 57.
«Winds following one upon the other: The image of THE GENTLY PENETRATING. Thus the superior man Spreads his commands abroad And carries out his undertakings» — la Imagen del hexagrama 57 en el libro I; reimpresa en el libro III.
«But it must be remembered that such improvements require careful consideration» — Wilhelm acota las mejoras de la línea nueve en quinto lugar del hexagrama 57.
«THE JOYOUS. Success. Perseverance is favorable» — el Juicio del hexagrama 58, Tui / The Joyous, Lake, en el libro I; reimpreso en el libro III.
«But joy must be based on steadfastness if it is not to degenerate into uncontrolled mirth» — Wilhelm acota la alegría del hexagrama 58.
«Lakes resting one on the other: The image of THE JOYOUS. Thus the superior man joins with his friends For discussion and practice» — la Imagen del hexagrama 58, Tui / The Joyous, Lake, en el libro I; reimpresa en el libro III.
«A lake evaporates upward and thus gradually dries up; but when two lakes are joined they do not dry up so readily, for one replenishes the other» — Wilhelm glosa la Imagen del hexagrama 58.
«True joy must spring from within. But if one is empty within and wholly given over to the world, idle pleasures come streaming in from without» — Wilhelm distingue la alegría verdadera del hexagrama 58 del placer que entra de fuera.
«Only when he clearly recognizes that passion brings suffering, can he make up his mind to turn away from the lower pleasures and to strive for the higher» — Wilhelm glosa la línea seis en tercer lugar del hexagrama 58.
«Dangerous elements approach even the best of men. If a man permits himself to have anything to do with them, their disintegrating influence acts slowly but surely, and inevitably brings dangers in its train» — Wilhelm glosa la línea nueve en quinto lugar del hexagrama 58.
«If a man is unstable within, the pleasures of the world that he does not shun have so powerful an influence that he is swept along by them» — Wilhelm glosa la línea superior del hexagrama 58.
«DISPERSION. Success. The king approaches his temple. It furthers one to cross the great water. Perseverance furthers» — el Juicio del hexagrama 59, Huan / Dispersion [Dissolution], en el libro I; reimpreso en el libro III.
«The text of this hexagram resembles that of Ts’ui, GATHERING TOGETHER (45)» — Wilhelm empareja el hexagrama 59 con el 45.
«Religious forces are needed to overcome the egotism that divides men» — Wilhelm adjudica a las fuerzas religiosas el vencimiento del egoísmo en el hexagrama 59.
«Thus the kings of old sacrificed to the Lord And built temples» — la Imagen del hexagrama 59 en el libro I; reimpresa en el libro III.
«But only a man who is himself free of all selfish ulterior considerations, and who perseveres in justice and steadfastness, is capable of so dissolving the hardness of egotism» — Wilhelm acota quién puede disolver la dureza del egoísmo.
«In times of general dispersion and separation, a great idea provides a focal point for the organization of recovery» — Wilhelm glosa la línea nueve en quinto lugar del hexagrama 59.
«The idea of the dissolving of a man’s blood means the dispersion of that which might lead to bloodshed and wounds, i.e., avoidance of danger» — Wilhelm da el sentido de la disolución de la sangre en la línea superior del hexagrama 59.
«LIMITATION. Success. Galling limitation must not be persevered in» — el Juicio del hexagrama 60, Chieh / Limitation, en el libro I, que acota él mismo la limitación mortificante; reimpreso en el libro III.
«Limitations are troublesome, but they are effective. If we live economically in normal times, we are prepared for times of want» — Wilhelm defiende la limitación del hexagrama 60 por su efecto.
«If he rightly understands this and does not go beyond the limits set for him, he accumulates an energy that enables him, when the proper time comes, to act with great force» — Wilhelm glosa la primera línea del hexagrama 60.
«Discretion is of prime importance in preparing the way for momentous things» — Wilhelm hace de la discreción la condición de lo grande.
«Not going out of the door and the courtyard Is without blame» — la primera línea del hexagrama 60 en el libro I; reimpresa en el libro III.
«Fire on the mountain: The image of THE WANDERER. Thus the superior man» — la Imagen del hexagrama 56, Lü / The Wanderer, en el libro I; el troceo la parte en el cambio de plana y sigue en la plana siguiente, *Is clear-minded and cautious In imposing penalties, And protracts no lawsuits*; reimpresa en el libro III.
«When the time for action has come, the moment must be quickly seized» — Wilhelm glosa la línea nueve en segundo lugar del hexagrama 60.
«If germinating things are not handled with discretion, the perfecting of them is impeded» — el pasaje que Wilhelm da como de Confucio sobre la discreción, en la glosa del hexagrama 60; reimpreso en el libro III.
«Not going out of the gate and the courtyard Brings misfortune» — la línea nueve en segundo lugar del hexagrama 60 en el libro I, que invierte la de la primera; reimpresa en el libro III.
«If one is too severe in setting up restrictions, people will not endure them» — Wilhelm acota la severidad de la limitación en el hexagrama 60.
«The more consistent such severity, the worse it is, for in the long run a reaction is unavoidable» — Wilhelm da la consecuencia de esa severidad.
«The wind blows over the lake and stirs the surface of the water» — Wilhelm abre el hexagrama 61 con la imagen del viento sobre el lago.
«Thus visible effects of the invisible manifest themselves» — Wilhelm enuncia la correspondencia entre lo invisible y sus efectos visibles.
«The hexagram consists of firm lines above and below, while it is open in the center» — Wilhelm lee la forma del hexagrama 61.
«This indicates a heart free of prejudices and therefore open to truth» — Wilhelm traduce esa forma a la disposición del corazón.
«The attributes of the two trigrams are: above, gentleness, forbearance toward inferiors; below, joyousness in obeying superiors» — Wilhelm da los atributos de los trigramas del hexagrama 61.
«The character fu (“truth”) is actually the picture of a bird’s foot over a fledgling» — Wilhelm explica el carácter chino que da nombre al hexagrama 61.
«The light-giving power must work to quicken it from outside, but there must be a germ of life within, if life is to be awakened» — Wilhelm deriva de la imagen del empollar la condición doble de que la vida despierte.
«Pigs and fishes are the least intelligent of all animals and therefore the most difficult to influence» — la glosa del Juicio del hexagrama 61, que explica su fórmula; reimpresa en el libro III.
«One must first rid oneself of all prejudice and, so to speak, let the psyche of the other person act on one without restraint» — Wilhelm da el método para influir sobre lo más refractario.
«Close ties may exist also among thieves; it is true that such a bond acts as a force but, since it is not invincible, it does not bring good fortune» — Wilhelm acota que el vínculo fuerte no basta si no es la verdad interior.
«To intensify the power of inner truth, a man must always turn to his superior, from whom he can receive enlightenment as the moon receives light from the sun» — Wilhelm glosa la línea seis en cuarto lugar del hexagrama 61.
«Only by pursuing one’s course like a horse that goes straight ahead without looking sidewise at its mate, can one retain the inner freedom that helps one onward» — Wilhelm glosa la renuncia al bando en esa misma línea.
«This describes the ruler who holds all elements together by the power of his personality» — Wilhelm glosa la línea nueve en quinto lugar del hexagrama 61.
«Without this central force, all external unity is only deception and breaks down at the decisive moment» — Wilhelm acota la unidad que no viene de esa fuerza.
«INNER TRUTH. Pigs and fishes. Good fortune. It furthers one to cross the great water» — el Juicio del hexagrama 61, Chung Fu / Inner Truth, en el libro I; reimpreso en el libro III.
«Wind over lake: the image of INNER TRUTH. Thus the superior man discusses criminal cases In order to delay executions» — la Imagen del hexagrama 61, Chung Fu / Inner Truth, en el libro I; reimpresa en el libro III.
«PREPONDERANCE OF THE SMALL. Success. Perseverance furthers. Small things may be done; great things should not be» — el Juicio del hexagrama 62, Hsiao Kuo / Preponderance of the Small, en el libro I; reimpreso en el libro III.
«The flying bird brings the message: It is not well to strive upward, It is well to remain below» — la continuación del Juicio del hexagrama 62, con el mensaje del pájaro; reimpresa en el libro III.
«When strong elements within preponderate, they necessarily enforce their will» — Wilhelm lee la estructura del hexagrama 62 por contraste con los hexagramas 27 y 61.
«But in the present hexagram it is the weak element that perforce must mediate with the outside world» — Wilhelm da la particularidad del hexagrama 62.
«Thus in his conduct the superior man gives preponderance to reverence» — la Imagen del hexagrama 62 en el libro I, cuya primera línea el troceo imprime palabra por palabra; reimpresa en el libro III.
«In bereavement he gives preponderance to grief» — la segunda cláusula de la Imagen del hexagrama 62; reimpresa en el libro III.
«In his expenditures he gives preponderance to thrift» — la tercera cláusula de la Imagen del hexagrama 62; reimpresa en el libro III.
«We must understand the demands of the time in order to find the necessary offset for its deficiencies and damages» — Wilhelm glosa la Imagen del hexagrama 62.
«In this lies the importance of the message that one should not strive after lofty things but hold to lowly things» — Wilhelm da el sentido del mensaje del pájaro.
«But it is just in such life situations that we find upright and strong personalities who, conscious of being in the right, disdain to hold themselves on guard, because they consider it petty» — Wilhelm glosa la línea nueve en cuarto lugar del hexagrama 62.
«Hardness of character is tempered by yielding position,1 so that no mistakes are made» — Wilhelm glosa esa línea; el troceo pega la llamada de nota.
«But these helpers must be modestly sought out in the retirement to which they have withdrawn» — Wilhelm glosa la línea seis en quinto lugar del hexagrama 62.
«It is not their fame nor their great names but their genuine achievements that are important» — Wilhelm acota por qué se busca a esos ayudantes.
«AFTER COMPLETION. Success in small matters. Perseverance furthers. At the beginning good fortune, At the end disorder» — el Juicio del hexagrama 63, Chi Chi / After Completion, en el libro I; reimpreso en el libro III.
«This is a very favorable outlook, yet it gives reason for thought» — Wilhelm acota la situación del hexagrama 63.
«In life too there are junctures when all forces are in balance and work in harmony, so that everything seems to be in the best of order» — Wilhelm describe el equilibrio del hexagrama 63.
«Therefore a man of strong character does not allow himself to be infected by the general intoxication but checks his course in time» — Wilhelm glosa la línea que se detiene en medio de la euforia general.
«He may indeed not remain altogether untouched by the disastrous consequences of the general pressure, but he is hit only from behind like a fox that, having crossed the water, at the last minute gets its tail wet» — Wilhelm da la imagen del zorro que moja la cola al final del cruce.
«Do not throw yourself away on the world, but wait tranquilly and develop your personal worth by your own efforts» — Wilhelm cierra la glosa con una prescripción.
«“Illustrious Ancestor” is the dynastic title of the Emperor Wu Ting of the Yin dynasty» — Wilhelm identifica al emperador nombrado en la línea nueve en tercer lugar del hexagrama 63.
«The territory won at such bitter cost must not be regarded as an almshouse for people who in one way or another have made themselves impossible at home, but who are thought to be quite good enough for the colonies» — Wilhelm glosa esa línea con una tesis sobre la colonización.
«But since the situation is favorable on the whole, such evils can easily be glossed over and concealed from the public» — Wilhelm glosa la línea seis en cuarto lugar del hexagrama 63.
«But inner seriousness is lacking in this show of magnificence; human caprice takes the place of conscientious obedience to the divine will» — Wilhelm glosa la línea nueve en quinto lugar del hexagrama 63, donde el sacrificio grande vale menos que el pequeño.
«However, while man sees what is before his eyes, God looks into the heart» — Wilhelm remata esa glosa.
«But there is a fascination in standing still and looking back on a peril overcome» — Wilhelm glosa la línea superior del hexagrama 63.
«BEFORE COMPLETION. Success. But if the little fox, after nearly completing the crossing, Gets his tail in the water, There is nothing that would further» — el Juicio del hexagrama 64, Wei Chi / Before Completion, en el libro I; reimpreso en el libro III.
«But it is a task that promises success, because there is a goal that can unite the forces now tending in different directions» — Wilhelm describe la tarea del hexagrama 64.
«Fire over water: The image of the condition before transition. Thus the superior man is careful In the differentiation of things, So that each finds its place» — la Imagen del hexagrama 64 en el libro I; reimpresa en el libro III.
«Accordingly, in times “before completion,” deliberation and caution are the prerequisites of success» — Wilhelm glosa la Imagen del hexagrama 64.
«If we wish to achieve an effect, we must first investigate the nature of the forces in question and ascertain their proper place» — Wilhelm da el método que el hexagrama 64 prescribe.
«Before completion, attack brings misfortune. It furthers one to cross the great water» — la línea nueve en cuarto lugar del hexagrama 64 en el libro I; reimpresa en el libro III.
«All misgivings that might arise in such grave times of struggle must be silenced» — Wilhelm glosa esa línea.
«The light of the superior man is true» — la línea seis en quinto lugar del hexagrama 64 en el libro I; reimpresa en el libro III.
«If in his exuberance a man gets drunk, he forfeits the favorableness of the situation through his intemperance» — Wilhelm glosa la línea superior del hexagrama 64, la última del libro I.
«It points to the fact that every end contains a new beginning» — Wilhelm cierra el libro I con la lectura del último hexagrama como comienzo.
«In ancient times the holy sages made the Book of» — la apertura del Shuo Kua, la Discusión de los Trigramas, en el libro II; el troceo corta en el cambio de renglón.
«They invented the yarrow-stalk oracle in order to lend aid in a mysterious way to the light of the gods» — el Shuo Kua declara para qué se inventó el oráculo de los tallos de milenrama.
«They put themselves in accord with tao and its power, and in conformity with this laid down the order of what is right» — el Shuo Kua enuncia el fundamento del orden en la concordancia con el tao.
«As divine beings do not give direct expression to their knowledge, a means had to be found by which they could make themselves intelligible» — Wilhelm glosa por qué hizo falta el oráculo.
«Suprahuman intelligence has from the beginning made use of three mediums of expression—men, animals, and plants, in each of which life pulsates in a different rhythm» — Wilhelm enumera los tres medios de expresión de la inteligencia suprahumana.
«Chance came to be utilized as a fourth medium; the very absence of an immediate meaning in chance permitted a deeper meaning to come to expression in it» — Wilhelm añade el azar como cuarto medio y da la razón.
«Within the hexagrams, however, it is always possible for the individual lines to change and regroup themselves; just as world situations continually change and reconstitute themselves, so out of each hexagram there arises a new on» — Wilhelm describe el cambio dentro del hexagrama; el troceo corta la palabra en el cambio de renglón.
«In addition to its use as an oracle, the Book of Changes also serves to further intuitive understanding of conditions in the world, penetration to the uttermost depths of nature and spirit» — Wilhelm añade al uso oracular la penetración intuitiva.
«The Book of Changes is in harmony with tao and its power (natural law and moral law). Therefore it can lay down the rules of what is right for each person» — Wilhelm adscribe el libro a la concordancia con el tao, ley natural y ley moral a la vez.
«They combined these three fundamental powers and doubled them; therefore in the Book of Changes a sign is always formed by six lines» — el Shuo Kua explica por qué el signo tiene seis líneas.
«The lowest place in the trigram is that of earth; the middle place belongs to man and the top place to heaven» — Wilhelm reparte los lugares del trigrama entre tierra, hombre y cielo.
«In correspondence with the principle of duality in the universe, the original three-line signs are doubled; thus in the hexagrams there are two places each for earth, for man, and for heaven» — Wilhelm explica el doblado de los trigramas.
«A fully rounded concept of the universe is expressed here, directly related to that expressed in the Doctrine of the Mean» — Wilhelm empareja esa concepción con la Doctrina del Medio.
«Counting that which is going into the past depends on the forward movement» — el Shuo Kua enuncia la primera mitad de la doble dirección del tiempo.
«Knowing that which is to come depends on the backward movement» — la segunda mitad del mismo pasaje del Shuo Kua.
«Water and fire do not combat each other» — la cláusula del Shuo Kua sobre el agua y el fuego; reimpresa en el libro III.
«When the trigrams intermingle, that is, when they are in motion, a double movement is observable: first, the usual clockwise movement, cumulative and expanding as time goes on, and determining the events that are passing; second» — Wilhelm describe el doble movimiento de los trigramas.
«It is highly probable that section 5 represents a cryptic saying of great antiquity that in the passage below has received an interpretation referable no doubt to the Confucian school of thought» — Wilhelm data una sección del Shuo Kua y adjudica su interpretación a la escuela confuciana.
«All living things come forth in the sign of the Arousing» — el Shuo Kua abre el ciclo de los trigramas por el este.
«The Clinging is the brightness in which all creatures perceive one another» — el Shuo Kua define el trigrama Li.
«The Receptive means the earth. It takes care that all creatures are nourished» — el Shuo Kua define el trigrama K’un.
«It means that here the dark and the light arouse each other» — el Shuo Kua explica la batalla en el signo de lo Creativo.
«There is no doubt as to the outcome of this battle, for it is only the final effect of pre-existing causes that comes to judgment through the Creative» — Wilhelm glosa la batalla del signo de lo Creativo en el Shuo Kua.
«The Creative acts in the horse, the Receptive in the cow, the Arousing in the dragon, the Gentle in the cock, the Abysmal in the pig, the Clinging in the pheasant, Keeping Still in the dog, the Joyous in the sheep» — el Shuo Kua reparte los ocho trigramas entre ocho animales.
«The Arousing, whose image is thunder, is symbolized by the dragon, which, rising out of the depths, soars up to the stormy sky—in correspondence with the single strong line pushing upward below the two yielding lines» — Wilhelm explica por qué a Chên le toca el dragón.
«The Gentle, the Penetrating, is symbolized by the cock, time’s watchman, whose voice pierces the stillness— pervasive as the wind, the image of the Gentle» — Wilhelm explica por qué a Sun le toca el gallo.
«Water is the image associated with the Abysmal; of the domestic animals, the pig is the one that lives in mud and water» — Wilhelm explica por qué a K’an le toca el cerdo.
«The Creative manifests itself in the head, the Receptive in the belly, the Arousing in the foot, the Gentle in the thighs, the Abysmal in the ear, the Clinging (brightness) in the eye, Keeping Still in the hand, the Joyous in the» — el Shuo Kua reparte los ocho trigramas entre las partes del cuerpo; el troceo corta en el cambio de renglón.
«The Creative is heaven, therefore it is called the father» — el Shuo Kua abre el reparto familiar de los trigramas.
«The Creative is heaven. It is round, it is the prince, the father, jade, metal, cold, ice» — el Shuo Kua abre el catálogo de correspondencias del trigrama Ch’ien; el volumen lo continúa por cada trigrama y aquí se levanta el marco y una muestra.
«The Receptive is the earth, the mother. It is cloth, a kettle, frugality, it is level, it is a cow with a calf, a large wagon, form, the multitude, a shaft» — el catálogo del Shuo Kua para el trigrama K’un.
«The Gentle is wood, wind, the eldest daughter, the guideline, work; it is the white, the long, the high; it is advance and retreat, the undecided, odor» — el catálogo del Shuo Kua para el trigrama Sun.
«The Abysmal is water, ditches, ambush, bending and straightening out, bow and wheel» — el catálogo del Shuo Kua para el trigrama K’an.
«Blood is the fluid of the body, therefore the symbolic color of K’an is red, though a somewhat brighter red than that of Ch’ien, the Creative» — Wilhelm explica el color simbólico de K’an y lo distingue del de Ch’ien.
«The Clinging is fire, the sun, lightning, the middle daughter. It means coats of mail and helmets; it means lances and weapons» — el catálogo del Shuo Kua para el trigrama Li.
«Keeping Still is the mountain; it is a bypath; it means little stones, doors and openings, fruits and seeds, eunuchs and watchmen, the fingers; it is the dog, the rat, and the various kinds of black-billed birds» — el catálogo del Shuo Kua para el trigrama Kên.
«The Joyous is the lake, the youngest daughter; it is a sorceress; it is mouth and tongue» — el catálogo del Shuo Kua para el trigrama Tui.
«The trigram is open above, hence it denotes mouth and tongue» — Wilhelm explica por qué Tui significa boca y lengua.
«Heaven is high, the earth is low; thus the Creative and the Receptive are determined» — la apertura del Ta Chuan, el Gran Tratado, en el libro II.
«Movement and rest have their definite laws; according to these, firm and yielding lines are differentiated» — el Ta Chuan deriva de la ley del movimiento y el reposo la diferencia entre líneas firmes y blandas.
«Nonchange is the background, as it were, against which change is made possible» — Wilhelm enuncia en el Gran Tratado la condición del cambio.
«This point of reference must be established, and this always requires a choice and a decision» — Wilhelm acota que ese punto de referencia se decide.
«This association of high and low with value differentiations leads to the differentiation of superior and inferior» — Wilhelm deriva la jerarquía de la asociación entre alto y bajo.
«The firm, the strong, is designated as the principle of movement, the yielding as the principle of rest» — Wilhelm reparte movimiento y reposo entre lo firme y lo blando.
«Not only are things determined by their tendency toward order: they move also by virtue of forces imparted to them, so to speak, mechanically from the outside» — Wilhelm consigna la tendencia paralela que perturba el orden.
«Hence it is not possible for equilibrium to be attained under all circumstances, for deviations may occur, bringing with them confusion and disorder» — Wilhelm niega que el equilibrio esté asegurado.
«The fact that the character of the line (firm, yielding) combines with the character of the place (superior, inferior) results in a great multiplicity of possible situations» — Wilhelm explica de dónde sale la multiplicidad de situaciones.
«Owing to changes of the sun, moon, and stars, phenomena take form in the heavens» — el Ta Chuan enuncia la correspondencia entre los fenómenos del cielo y las formas de la tierra.
«These phenomena obey definite laws. Bound up with them, shapes come into being on earth, in accordance with identical laws» — la continuación del mismo pasaje del Gran Tratado, que hace idénticas las leyes de arriba y de abajo.
«Therefore the processes on earth—blossom and fruit, growth and decay—can be calculated if we know the laws of time» — Wilhelm deriva de esa identidad la posibilidad de calcular los procesos terrestres.
«If we know the laws of change, we can precalculate in regard to it, and freedom of action thereupon becomes possible» — Wilhelm hace de ese cálculo la condición de la libertad de acción.
«Changes are the imperceptible tendencies to divergence that, when they have reached a certain point, become visible and bring about transformations» — Wilhelm define el cambio como tendencia imperceptible que se hace visible.
«It is the purpose of the Book of Changes to demonstrate these laws by means of the laws of change operating in the respective hexagrams» — Wilhelm declara el propósito del libro dentro del Gran Tratado.
«Therefore the eight trigrams succeed one another by turns, as the firm and the yielding displace each other» — el Ta Chuan enuncia la sucesión cíclica de los trigramas.
«Cyclic change, then, is recurrent change in the organic world, whereas sequent change means the progressive [nonrecurrent] change of phenomena produced by causality» — Wilhelm distingue el cambio cíclico del secuencial.
«Thus the firm is transformed, melts as it were, and becomes the yielding; the yielding changes, coalesces, as it were, and becomes the firm» — Wilhelm describe la conversión recíproca de lo firme y lo blando.
«What we know as day and night, summer and winter—this, in the life cycle, is life and death» — Wilhelm cierra el ciclo con la vida y la muerte.
«Things are aroused by thunder and lightning; they are fertilized by wind and rain» — el Ta Chuan reparte las acciones entre los fenómenos naturales.
«The Creative knows the great beginnings» — el Ta Chuan enuncia el reparto de funciones entre lo Creativo y lo Receptivo.
«The holy sages instituted the hexagrams, so that phenomena might be perceived therein» — el Ta Chuan declara para qué se instituyeron los hexagramas.
«King Wên and his son then added the interpretations; from these it could be ascertained whether the course of action indicated by the images augured good or ill» — Wilhelm consigna quién añadió las interpretaciones.
«This marked the entrance of freedom of choice» — Wilhelm sitúa ahí la entrada de la libertad de elección en el libro.
«When the trend of an action is in harmony with the laws of the universe, it leads to attainment of the desired goal; this is expressed in the appended phrase “Good fortune.”» — Wilhelm explica qué significa la fórmula de buena fortuna.
«However, if a trend has been wrong, and we feel sorrow in time, we can avoid misfortune; if we turn back, we can still achieve good fortune» — Wilhelm explica el papel del pesar dentro del sistema.
«Change is the conversion of a yielding line into a firm one. This means progress» — el Ta Chuan define el cambio por el sentido de la conversión.
«Transformation is the conversion of a firm line into a yielding one. This means retrogression» — la definición complementaria del Ta Chuan.
«In this way we are equal to every situation, because we accept its meaning without resistance, and so we attain peace of soul» — Wilhelm da el fruto del uso correcto del libro.
«During times of rest, experience and wisdom are obtained by meditation on the images and judgments of the book» — Wilhelm reparte los dos usos del libro entre el reposo y la acción.
«King Wên’s decisions (judgments) refer in each case to the situation imaged by the hexagram as a whole» — Wilhelm distingue el alcance de los juicios de King Wên.
«The judgments appended by the Duke of Chou to the individual lines refer in each instance to the changes taking place within this situation» — Wilhelm distingue el alcance de los juicios del duque de Chou.
«“No blame” means that one is in position to correct one’s mistakes in the right way» — el Ta Chuan define la fórmula de sin culpa.
«If we remain unaware of them, or if we have the opportunity to remedy them but are either unable or unwilling to do so, humiliation results» — Wilhelm explica de dónde sale la humillación en el sistema del libro.
«Both can be favorable and indicative of good fortune when in their proper places, but the appropriateness of the places cannot be determined in the abstract; it depends on the character of the hexagram as a whole» — Wilhelm acota que la conveniencia del lugar no se decide en abstracto.
«If, however, a mistake has already been made, remorse is the psychological force leading to repentance and improvement» — Wilhelm define el remordimiento por su función.
«If we ask how the Book of Changes can be a reproduction of the cosmos, the answer is that it is the work of men with cosmic intelligence, men who have incorporated their wisdom in the symbols of this book» — Wilhelm contesta cómo puede el libro reproducir el cosmos.
«Hence it contains the standard of heaven and earth» — Wilhelm saca la consecuencia de esa respuesta.
«The fourth section, starting from the fact that the Changes comprise all forms and situations, shows how we can attain ultimate mastery of fate» — Wilhelm anuncia el alcance de la cuarta sección del Gran Tratado.
«When at rest—that is, when represented by the number seven (firm) or eight (yielding)—they build up the hexagram, When in motion—that is, when represented by the number nine (firm) or six (yielding)—they break down the hexagram ag» — Wilhelm explica el papel de los cuatro números en la formación del hexagrama; el troceo corta en el cambio de renglón.
«The light spirits (shên) are outgoing; they are the active spirits, which can also enter upon new incarnations» — Wilhelm distingue las dos clases de espíritus dentro del Gran Tratado.
«He is active everywhere but does not let himself be carried away» — el Ta Chuan describe al que ha entendido el libro.
«He is content with his circumstances and genuine in his kindness, therefore he can practice love» — el Ta Chuan da la condición de la práctica del amor.
«Neither of these signifies an absolute beginning nor an absolute ending, any more than do the changes of the seasons within the year» — Wilhelm acota los términos del Gran Tratado sobre principio y fin.
«Not until these categories become operative do things become things» — Wilhelm enuncia en el Gran Tratado la dependencia de las cosas respecto de las categorías.
«These categories are laid down in the Book of Changes; hence it enables us to penetrate and understand the movements of the light and the dark, of life and death, of gods and demons» — Wilhelm adjudica al libro las categorías con que se entienden luz y sombra, vida y muerte.
«This knowledge makes possible mastery over fate, because fate can be shaped if its laws are known» — Wilhelm enuncia la tesis del dominio del destino por el conocimiento de sus leyes.
«The spirit, however, is not bound by these determinants and can bring them about as its own purposes require» — Wilhelm exime al espíritu de esos determinantes.
«The terms yin, the dark, and yang, the light, denote respectively the shadowed and the light side of a mountain or a river» — Wilhelm repite en el Gran Tratado el sentido primario de yin y yang.
«The primal powers never come to a standstill; the cycle of becoming continues uninterruptedly» — Wilhelm enuncia la continuidad del devenir.
«Tao brings this about without ever becoming manifest» — Wilhelm consigna que el tao obra sin manifestarse.
«The power of tao to maintain the world by constant renewal of a state of tension between the polar forces, is designated as good2 (cf. Lao-tse, chap. 8)» — Wilhelm define lo bueno por la función del tao y remite a Lao-tse.
«As the power that completes things, the power that lends them their individuality and gives them a center around which they organize, tao is called the essence, that with which things are endowed at their origin» — Wilhelm define la esencia como el tao que completa e individúa.
«It manifests itself as kindness but conceals its workings» — el Ta Chuan enuncia el modo de obrar del tao.
«It gives life to all things, but it does not share the anxieties of the holy sage» — el Ta Chuan distingue al tao del sabio por la ausencia de inquietud.
«The dark begets the light and the light begets the dark in ceaseless alternation, but that which begets this alternation, that to which all life owes its existence, is tao with its law of change» — Wilhelm remite la alternancia misma al tao.
«It renews everything daily: this is its glorious power» — el Ta Chuan enuncia la renovación diaria como poder del libro.
«The world of archetypes is heaven, the world of reproductions is the earth: there energy, here matter; there the Creative, here the Receptive» — Wilhelm reparte arquetipo y reproducción entre cielo y tierra.
«The future likewise develops in accordance with the fixed laws, according to calculable numbers» — Wilhelm enuncia la calculabilidad del futuro.
«This is the thought on which the Book of Changes is based» — Wilhelm declara esa calculabilidad como el pensamiento en que el libro se funda.
«Nonetheless, there remains something that cannot be explained in terms of the interaction of these forces, a final why» — Wilhelm consigna el residuo inexplicable dentro del mismo sistema.
«The secret of tao in this world of the mutable, the world of light—the realm of yang—is to keep the changes in motion in such a manner that no stasis occurs and an unbroken coherence is maintained» — Wilhelm formula el secreto del tao en el mundo mudable.
«The Book of Changes is vast and great» — el Ta Chuan enuncia el alcance del libro.
«In a state of rest the Creative is one, and in a state of motion it is straight; therefore it creates that which is great» — el Ta Chuan describe a lo Creativo en reposo y en movimiento.
«The Receptive is closed in a state of rest, and in a state of motion it opens; therefore it creates that which is vast» — la descripción complementaria de lo Receptivo.
«Heaven is the scene of the spiritual, earth is the scene of the corporeal» — Wilhelm reparte lo espiritual y lo corporal entre cielo y tierra.
«The holy sages were able to survey all the confused diversities under heaven» — el Ta Chuan describe la obra de los santos sabios; reimpreso en el libro III.
«They observed forms and phenomena, and made representations of things and their attributes» — la continuación del mismo pasaje del Ta Chuan; reimpresa en el libro III.
«Then they appended judgments, to distinguish between the good fortune and misfortune indicated» — el Ta Chuan consigna el paso de la imagen al juicio; reimpreso en el libro III.
«The present translation incorporates the correction made by Hu Shih in his history of Chinese philosophy,1 because it brings out more clearly the contrast between Image and Judgment that is found also in other passages of the Book» — Wilhelm declara que adopta una corrección de Hu Shih en este pasaje.
«This comes from the fact that they observed before they spoke and discussed before they moved» — el Ta Chuan da el orden de la observación y la palabra.
«These two sections present again the contrast between the observation in the Image, which gives us knowledge of the diversities of things, and the discussion in the Judgment, which gives us knowledge of the directions of movement» — Wilhelm opone Imagen y Juicio por la clase de conocimiento que dan.
«When a man does not boast of his efforts and does not count his merits a virtue, he is a man of great parts» — un pasaje que el Ta Chuan atribuye a Confucio; reimpreso en el libro III.
«But if one puts white rushes underneath, how could that be a mistake» — la glosa del Ta Chuan sobre la línea de los juncos blancos; reimpresa en el libro III.
«Rushes in themselves are worthless, but they can have a very important effect» — Wilhelm glosa esa figura; reimpresa en el libro III.
«If the prince is not discreet, he loses his servant» — el pasaje del Ta Chuan sobre la discreción, que el volumen repite bajo el hexagrama 60.
«The authors of the Book of Changes knew what robbers are like» — el Ta Chuan consigna lo que los autores del libro sabían del ladrón.
«Probably they represent the beginning of the connection between the number speculations of the Book of History and the yin-yang doctrine of the Book of Changes, which played an important role in Chinese thought especially under th» — Wilhelm data el vínculo entre la especulación numérica y la doctrina yin-yang; el troceo corta en el cambio de renglón.
«To understand this connection, which can be mentioned here only in passing, we must go back to the diagram known as Ho T’u, the Yellow River Map, said to have originated with Fu Hsi [fig. 4]» — Wilhelm remite al diagrama Ho T’u y lo adscribe a Fu Hsi.
«This map shows the development out of even and odd numbers of the “five stages of change” (wu hsing, usually incorrectly called “elements”)» — Wilhelm objeta la traducción corriente de wu hsing por elementos.
«Water in the north has sprung from the one of heaven, which is complemented by the six of earth» — Wilhelm expone el mapa del Río Amarillo repartiendo los números entre las cinco fases.
«There are five heavenly numbers. There are also five earthly numbers» — el Ta Chuan enuncia la partición de los números del cielo y de la tierra.
«If now one adds together the numbers obtained for THE CREATIVE and the numbers obtained for THE RECEPTIVE, the result is 216 + 144 = 360, which corresponds with the average number of days in the Chinese year» — Wilhelm hace coincidir la cuenta de los tallos con el año chino.
«The numbers of the stalks in the two parts amount to 11,520, which corresponds with the number of the ten thousand things» — Wilhelm hace coincidir otra cuenta con las diez mil cosas.
«In the whole of the Book of Changes there are 192 lines of each kind—in all, 384 lines (64 x 6), of which half are yang and half yin» — Wilhelm da la cuenta de las líneas del libro entero.
«When we continue and go further and add to the situations all their transitions, all possible situations on earth are encompassed» — Wilhelm expone el alcance combinatorio del sistema.
«Thus we arrive at a total (64 x 64) of 4096 transitional stages, and these represent every possible situation» — Wilhelm da la cifra de estados de transición.
«It reveals tao and renders nature and action divine» — el Ta Chuan declara lo que el libro hace.
«The Master said: Whoever knows the tao of the changes and transformations, knows the action of the gods» — el Ta Chuan cita al Maestro sobre el conocimiento del tao de las mutaciones.
«The Book of Changes contains a fourfold tao of the holy sages» — el Ta Chuan enuncia el cuádruple uso del libro; reimpreso en el libro III.
«The conscious process stops with the formulation of the question» — Wilhelm marca dónde acaba lo consciente en la consulta.
«The unconscious process begins with the division of the yarrow stalks, and when we compare the result of this division with the text of the book, we obtain the oracle» — Wilhelm describe la parte inconsciente del procedimiento.
«The Changes have no consciousness, no action; they are quiescent and do not move» — el Ta Chuan describe al libro por lo que no tiene.
«The Changes are what has enabled the holy sages to reach all depths and to grasp the seeds of all things» — el Ta Chuan declara qué permitió el libro a los santos sabios.
«Only through the divine can one hurry without haste and reach the goal without walking» — el Ta Chuan enuncia la paradoja de la acción divina.
«The Master said: The Changes, what do they do? The Changes disclose things, complete affairs, and encompass all ways on earth—this and nothing else» — el Ta Chuan cita al Maestro definiendo la función del libro.
«They were divine, hence they knew the future; they were wise, hence they stored up the past» — el Ta Chuan reparte las dos competencias de los sabios.
«Because these wise men knew equally well the laws of the universe and what was needful to man, they invented the use of the oracle stalks—“these divine things”—in order thus to answer the needs of men» — Wilhelm explica por qué los sabios inventaron el oráculo de los tallos.
«they called the closing of the gates the Receptive, and the opening of the gate the Creative» — el Ta Chuan da la figura de la puerta para el par Receptivo-Creativo.
«What manifests itself visibly they called an image; what has bodily form they called a tool» — el Ta Chuan distingue imagen y utensilio.
«Penetration is that state in which the individual has attained sovereign mastery in the psychic sphere as well and is able to move forward and backward in time» — Wilhelm define la penetración dentro del Gran Tratado.
«The Great Primal Beginning, t’ai chi, plays an important role in later Chinese natural philosophy» — Wilhelm consigna la fortuna posterior del t’ai chi.
«Heaven creates divine things; the holy sage takes them as models» — el Ta Chuan enuncia la relación entre cielo y sabio.
«The last sentence of the section, referring to two legendary events occurring in the time of Fu Hsi and Yü1 respectively, is a later addition and has had a disastrous effect on the exegesis of the Book of Changes» — Wilhelm declara una frase del Gran Tratado adición tardía y señala su efecto sobre la exégesis.
«9. In the Changes there are images, in order to reveal; there are judgments appended, in order to interpret; good fortune and misfortune are determined, in order to decide» — el Ta Chuan reparte las tres funciones del libro entre imágenes, juicios y decisión.
«The Master said: Writing cannot express words completely» — el Ta Chuan cita al Maestro sobre el límite de la escritura.
«The Master said: The holy sages set up the images in order to express their thoughts completely; they devised the hexagrams in order to express the true and the false completely» — el Ta Chuan da la respuesta del Maestro a ese límite: las imágenes y los hexagramas.
«The Creative and the Receptive are the real secret of the Changes» — el Ta Chuan nombra el par que sostiene el libro.
«If the Creative and the Receptive were destroyed, there would be nothing by which the changes could be perceived» — el Ta Chuan hace depender la percepción del cambio de ese par.
«Therefore: What is above form is called tao; what is within form is called tool» — el Ta Chuan formula la distinción entre lo que está por encima de la forma y lo que está dentro de ella.
«The transformation of things and the fitting together of them depend upon the changes» — el Ta Chuan reparte transformación y ajuste.
«The spirituality and clarity depend upon the right man» — el Ta Chuan pone en el hombre adecuado la condición de la claridad.
«The Creative is decided and therefore shows to men the easy» — el Ta Chuan reparte lo fácil y lo simple entre los dos principios.
«The Receptive is yielding and therefore shows to men the simple» — la otra mitad del mismo reparto.
«Difficulties always indicate vacillation and lack of clarity» — Wilhelm glosa esa oposición entre lo fácil y lo difícil.
«It is the great virtue of heaven and earth to bestow life» — el Ta Chuan enuncia la virtud del cielo y de la tierra.
«It is the great treasure of the holy sage to stand in the right place» — el Ta Chuan enuncia el tesoro del sabio.
«Justice means restraining men from wrongdoing by regulation of goods and by rectification of judgments» — el Ta Chuan define la justicia por sus dos medios.
«Thus he invented the eight trigrams in order to enter into connection with the virtues of the light of the gods and to regulate the conditions of all beings» — el Ta Chuan declara para qué inventó Fu Hsi los ocho trigramas.
«However, this must be understood not in the sense that the inventors simply took the hexagrams of the book and made their inventions in accordance with them, but rather in the sense that out of the relationships represen» — Wilhelm acota cómo hay que leer el capítulo de las invenciones; el troceo corta en el cambio de renglón.
«A net consists of meshes, empty within and surrounded by threads without» — Wilhelm explica por qué la red sale del hexagrama de lo Adherente.
«The hexagram I, INCREASE (42), consists of the two trigrams Sun and Chên, both associated with wood» — Wilhelm deriva el arado del hexagrama 42.
«Probably he took this from the hexagram of BITING THROUGH» — el Ta Chuan adjudica el mercado al hexagrama 21; reimpreso en el libro III.
«The hexagram Yu, ENTHUSIASM (16), consists of the trigram Chên, movement, above and K’un, the earth, below» — Wilhelm deriva del hexagrama 16 una invención de la civilización.
«The mortar was the primitive form of the mill, and signifies the transition from eating whole grain to baking» — Wilhelm da el alcance histórico del mortero.
«The use of bow and arrow is to keep the world in fear» — el Ta Chuan declara el fin del arco y la flecha; reimpreso en el libro III.
«Ta Chuang, THE POWER OF THE GREAT (34), has Chên, thunder, above; the upper nuclear trigram Tui, lake, is at the top of Ch’ien, heaven, which is the lower nuclear trigram» — Wilhelm deriva la casa del hexagrama 34.
«The hexagram Kuai, BREAK-THROUGH (43), has Tui, words, above and Ch’ien, strength, below» — Wilhelm deriva la escritura del hexagrama 43.
«It means giving permanence to words» — Wilhelm da el sentido de esa derivación.
«The fundamental thought, that all institutions are based on the development of definite ideas, is likewise undoubtedly correct» — Wilhelm acepta el fondo del capítulo aunque discuta sus detalles.
«It is not always easy to recognize such ideas in the complexes of ideas presented by the hexagrams, nor is it improbable that there were once certain connections that are now obliterated» — Wilhelm consigna el límite de esa reconstrucción.
«There are indications that in the period preceding that of the Chou dynasty the hexagrams had meanings different from those which are traditional today» — Wilhelm señala que los hexagramas tuvieron antes otros sentidos.
«The light trigrams have one ruler and two subjects» — el Ta Chuan distingue los trigramas por el número de sus gobernantes.
«Where one alone rules, unity is present, whereas when one person must serve two masters, nothing good can come of it» — el Ta Chuan saca la consecuencia política de esa diferencia.
«The Master said: What need has nature of thought and care» — el Ta Chuan cita al Maestro sobre la ausencia de intención en la naturaleza.
«Contraction and expansion act upon each other; hereby arises that which furthers» — el Ta Chuan enuncia la reciprocidad de contracción y expansión.
«Nature knows no intentions; this is why everything in nature is so great» — Wilhelm glosa esa ausencia de intención.
«The inferior man is not ashamed of unkindness and does not shrink from injustice» — el Ta Chuan describe al hombre inferior; reimpreso en el libro III.
«If good does not accumulate, it is not enough to make a name for a man» — el Ta Chuan enuncia la acumulación del bien; reimpreso en el libro III.
«9. The Master said: Danger arises when a man feels secure in his position» — el Ta Chuan cita al Maestro sobre el peligro que nace de la seguridad; el volumen repite el pasaje bajo el hexagrama 12.
«The Master said: To know the seeds, that is divine indeed» — el Ta Chuan cita al Maestro sobre el conocimiento de las semillas.
«The Master said: Heaven and earth come together, and all things take shape and find form» — el Ta Chuan cita al Maestro sobre la unión del cielo y la tierra.
«The Master said: Yen Hui is one who will surely attain it» — el Ta Chuan nombra al discípulo que alcanzará el conocimiento de las semillas.
«The names employed are manifold but not superfluous» — el Ta Chuan defiende la variedad de nombres del libro.
«The wording of this section, and indeed of the whole of this chapter, seems to be rather uncertain, but the general meaning is easy to understand» — Wilhelm declara insegura la letra del capítulo y clara su idea.
«The names of the sixty-four hexagrams are diverse, but they all keep within the sphere of the necessary» — Wilhelm acota la diversidad de los nombres.
«This passage refers to King Wên and his son, the Duke of Chou, who both lived through very difficult times» — Wilhelm identifica a quiénes se refiere el pasaje del Gran Tratado sobre los tiempos difíciles.
«TREADING shows the basis of character. MODESTY shows the handle of character; RETURN, the stem of character. DURATION brings about firmness of character; DECREASE, cultivation of character; INCREASE, fullness of characte» — el Ta Chuan reparte nueve hexagramas entre las partes del carácter; reimpreso en el libro III y cortado por el troceo en el cambio de renglón.
«THE WELL abides in its place, yet has influence on other things» — la cláusula del Ta Chuan sobre el hexagrama 48; reimpresa en el libro III.
«THE WELL brings about discrimination as to what is right» — otra cláusula del Ta Chuan sobre el hexagrama 48; reimpresa en el libro III.
«They cannot be confined within a rule; It is only change that is at work here» — el Ta Chuan niega que las líneas se dejen encerrar en una regla.
«But if you are not the right man, The meaning will not manifest itself to you» — el Ta Chuan condiciona la manifestación del sentido a quien lee.
«The beginning line is difficult to understand. The top line is easy to understand» — el Ta Chuan reparte la dificultad entre la primera línea y la última.
«But if one wishes to explore things in their manifold gradation, and their qualities as well, and to discriminate between right and wrong, it cannot be done completely without the middle lines» — el Ta Chuan declara indispensables las líneas del medio.
«The second and the fourth place correspond in their work but are differentiated by their positions» — el Ta Chuan compara los lugares segundo y cuarto.
«The third and the fifth place correspond in their work but are differentiated by their positions» — el Ta Chuan compara los lugares tercero y quinto.
«The weaker is endangered, the stronger has victory» — el Ta Chuan enuncia el resultado de esa comparación.
«The Changes is a book vast and great, in which everything is completely contained» — el Ta Chuan enuncia la amplitud del libro.
«The lines have gradations, therefore they represent things. Things are diverse; this gives rise to line characteristics» — el Ta Chuan deriva de la gradación de las líneas la representación de las cosas.
«He who is conscious of danger creates peace for himself; he who takes things lightly creates his own downfall» — el Ta Chuan reparte paz y ruina según la conciencia del peligro.
«The tao of this book is great. It omits none of the hundred things» — el Ta Chuan declara el alcance del tao del libro.
«King Wên, the founder of the Chou dynasty, was held captive by the last ruler of the Yin dynasty, the tyrant Chou Hsin» — Wilhelm consigna la situación histórica de King Wên al escribir los juicios.
«Because of the danger of his situation, all these judgments emanate from a caution that is intent on remaining without blame and thus attains success» — Wilhelm deriva de esa situación el tono de los juicios.
«The Creative is the strongest of all things in the world» — el Ta Chuan define a lo Creativo por su fuerza.
«The Receptive is the most devoted of all things in the world» — el Ta Chuan define a lo Receptivo por su entrega.
«Joyousness of heart is the way of the Creative. To be concerned in thought is the way of the Receptive» — el Ta Chuan reparte alegría y cuidado entre los dos principios.
«Heaven and earth determine the places and thereby the possibilities. The sages make these possibilities into reality, and through the collaboration of the thoughts of spirits and of men in the Book of Changes, it becomes» — el Ta Chuan reparte la obra entre cielo, tierra, sabios y el propio libro; el troceo corta en el cambio de renglón.
«The far and the near injure each other, and remorse and humiliation result therefrom» — el Ta Chuan enuncia el juego de lo cercano y lo lejano, lo verdadero y lo falso.
«Obviously in a work like the Book of Changes there is always a nonrational residuum» — Wilhelm declara el residuo no racional del libro al abrir su ensayo sobre la estructura de los hexagramas.
«I believe that the reader may be spared all this overgrowth, and have presented only such matter from the text and the oldest commentaries as proves itself relevant» — Wilhelm declara el criterio de poda de su ensayo sobre la estructura.
«The lower trigram is below, within, and behind; the upper trigram is above, without, and in front» — Wilhelm fija en su ensayo la orientación de los dos trigramas.
«Nor has any use been made of the “hidden” hexagrams—i.e., the idea that basically each hexagram has its opposite hidden within it (for example, within Ch’ien is K’un, within Chên is Sun, etc.)» — Wilhelm declara qué recurso exegético deja fuera de su exposición.
«But it is decidedly necessary to make use of the so-called nuclear trigrams, hu kua» — Wilhelm declara indispensables los trigramas nucleares en su ensayo sobre la estructura.
«The result is that the beginning and the top line tend in a sense to drop out of connection, while a state of equilibrium, usually favorable, obtains in the case of the second and the fifth line» — Wilhelm describe el efecto de esa estructura sobre las líneas.
«In hexagrams in which the situation as a whole has to do with movement, “the time” means the decrease or growth, the emptiness or fullness, brought about by this movement» — Wilhelm define qué significa el tiempo en los hexagramas de movimiento.
«In all cases the time of a hexagram is determinative for the meaning of the situation as a whole, on the basis of which the individual lines receive their meaning» — Wilhelm hace del tiempo del hexagrama el marco del sentido de cada línea.
«The places occupied by the lines are differentiated as superior and inferior, according to their relative elevation» — Wilhelm expone la jerarquía de los lugares.
«In short, while any of various designations may be given to a line in a specific place, the varying functions ascribed to the place are always analogous» — Wilhelm acota que lo constante es la función del lugar y no su nombre.
«The character of the lines is designated as firm or yielding, as central, as correct, or as not central or not correct» — Wilhelm da las categorías con que se califica una línea.
«A line is correct when it stands in a place appropriate to it—e.g., a firm line occupying the first, third, or fifth place, or a yielding line occupying the second, fourth, or sixth place» — Wilhelm define la corrección de una línea por su lugar.
«When the time calls for firmness, firm lines are favorable; when the time requires giving way, yielding lines are favorable» — Wilhelm subordina la corrección al tiempo del hexagrama.
«Only the central position is favorable in the great majority of cases, whether associated with correctness or not» — Wilhelm da la excepción que vale casi siempre.
«Between two adjacent lines of different character there may occur a relationship of holding together, which is also described with respect to the lower line as “receiving” and with respect to the upper as “resting upon.”» — Wilhelm define la relación de mantenerse juntas entre líneas contiguas.
«The only exception to this appears in hexagram 17, Sui, FOLLOWING, because the total meaning of the hexagram presupposes that the strong element descends to a place under the weak element» — Wilhelm consigna la excepción de su propia regla en el hexagrama 17.
«Where this occurs it always implies a danger of factionalism and is to be avoided» — Wilhelm acota el riesgo de la relación entre líneas del mismo carácter.
«In dealing with lines that are rulers of their hexagrams, correspondence and holding together are taken into account regardless of the places of the lines» — Wilhelm expone en su ensayo cómo se cuentan correspondencia y cohesión en las líneas gobernantes.
«The constituting ruler of the hexagram is that line which gives the hexagram its characteristic meaning, regardless of whether or not the line indicates nobility and goodness of character» — Wilhelm define el gobernante constituyente y lo separa del valor moral de la línea.
«Governing rulers are always of good character and become rulers by virtue of their position and the meaning of the time. Usually they are in the fifth place, but occasionally lines in other places may be governing rulers» — Wilhelm define el gobernante regente por su posición y por el tiempo.
«NOTE. This commentary, no doubt correctly ascribed to Confucius, explains the names of the hexagrams as well as the words appended by King Wên to the hexagram as a whole» — Wilhelm adscribe el Comentario a la Decisión a Confucio y declara qué explica.
«In the Chinese, the sentences in this commentary are for the most part rhymed, probably in order to make it easier to remember them. The rhymes have not been reproduced in this translation, because they are of no material significance» — Wilhelm consigna que el Comentario a la Decisión va rimado en chino y declara que no reprodujo la rima.
«Great indeed is the sublimity of the Creative, to which all beings owe their beginning and which permeates all heaven» — el Comentario a la Decisión sobre el hexagrama 1, en el libro III.
«The commentary separates the two pairs of attributes given in the Judgment into the four individual attributes of the creative power, whose visible form is heaven. The first attribute is sublimity, which, as the primal cause of all that exists, forms the most important and most inclusive attribute of the Creative» — Wilhelm explica cómo el Comentario a la Decisión desdobla los atributos del Juicio.
«Because the holy man is clear as to the end and the beginning, as to the way in which each of the six stages completes itself in its own time, he mounts on them toward heaven as though on six dragons» — el Comentario a la Decisión sobre los seis dragones del hexagrama 1.
«The way of the Creative works through change and transformation, so that each thing receives its true nature and destiny and comes into permanent accord with Great Harmony: this is what furthers and w» — el Comentario a la Decisión sobre el efecto de lo Creativo; el troceo corta en el cambio de renglón.
«The mode of the creative is not rest but continuous movement and development» — Wilhelm glosa ese comentario.
«The doubling of the trigram Ch’ien, the Creative, gives the image of powerful and constantly repeated movement» — Wilhelm glosa el Comentario a las Imágenes del hexagrama 1.
«In order to advance, a man must dare to relinquish his foothold on earth and soar into realms of uncharted space and utter solitude» — Wilhelm glosa en el libro III la cuarta línea del hexagrama 1.
«Each man must determine his own fate» — Wilhelm remata esa glosa.
«For what is at the full cannot last» — el Comentario a las Imágenes sobre la línea superior del hexagrama 1, en el libro III.
«By the law of change, whatever has reached its extreme must turn back» — Wilhelm enuncia la ley del retorno del extremo.
«The Creative does indeed guide all happenings, but it never becomes manifest; it never behaves outwardly as the leader» — Wilhelm consigna que lo Creativo conduce sin mostrarse.
«Since all the lines are nines, the hexagram Ch’ien changes into the hexagram, K’un, THE RECEPTIVE, which is wholly receptive; hence no head is showing» — Wilhelm explica el vuelo de dragones sin cabeza por la mutación al hexagrama 2.
«Power that influences through fear works only for the moment and necessarily arouses resistance as a countereffect» — Wilhelm acota el poder que obra por miedo.
«The superior man acts in accordance with these four virtues. Therefore it is said: The Creative is sublime, successful, furthering, persevering» — el Wên Yen, el Comentario a las Palabras del Texto, cierra su exposición de las cuatro virtudes del hexagrama 1.
«The sublimity of the Creative depends on the fact that it begins everything and has success» — el Wên Yen define la sublimidad de lo Creativo.
«It is firm and strong, moderate and correct, pure, unalloyed and spiritual» — el Wên Yen describe a lo Creativo por sus atributos.
«In this respect the hexagram Ch’ien, THE CREATIVE, forms a contrast to K’un, THE RECEPTIVE, in which the single lines stand side by side without inner relationship» — Wilhelm opone los hexagramas 1 y 2 por la relación entre sus líneas.
«This inheres in the temporal character of THE CREATIVE as contrasted with the spatial character of THE RECEPTIVE» — Wilhelm funda esa oposición en el tiempo y el espacio.
«He does not change to suit the outside world; he makes no name for himself» — el Wên Yen describe al hombre de la primera línea del hexagrama 1.
«If lucky, he carries out his principles; if unlucky, he withdraws with them» — la continuación del mismo pasaje del Wên Yen.
«The superior man learns in order to gather material; he questions in order to sift it» — el Wên Yen describe el aprendizaje del hombre superior.
«The ruler of the hexagram can always be determined from the Commentary on the Decision» — Wilhelm remite al Comentario a la Decisión para identificar al gobernante de cada hexagrama.
«When he acts in advance of heaven, heaven does not contradict him» — el Wên Yen describe al gran hombre que se adelanta al cielo, en el libro III.
«Everything that goes to extremes meets with misfortune» — el Wên Yen enuncia la suerte de todo extremo.
«Arrogance means that one knows how to press forward but not how to draw back, that one knows existence but not annihilation, knows something about winning but nothing about losing» — el Wên Yen define la arrogancia del dragón del hexagrama 1.
«It is only the holy man who understands how to press forward and how to draw back, who knows existence and annihilation as well, without losing his true nature» — el Wên Yen contrapone al santo con el arrogante.
«When THE CREATIVE, the great, undergoes change in all the nines, the world is set in order» — el Wên Yen sobre la mutación total del hexagrama 1.
«The lower pictures the development of the character of the creative power; the upper, the development of the external position» — Wilhelm reparte los dos trigramas del hexagrama 1 entre carácter y posición.
«Being firm in a yielding place, the line does not fit its place, and this might well imply a defect somewhere» — Wilhelm glosa una línea que no encaja en su lugar.
«The second line is central and as such is immediately to be conceived as correct» — Wilhelm enuncia la regla de la posición central.
«This divergence between what one wants to do and what one is able to do leads to remorse, since there is no possible way out» — Wilhelm explica de dónde nace el remordimiento en el sistema.
«While the Creative is the generating principle, to which all beings owe their beginning, because the soul comes from it, the Receptive is that which brings to birth, that which takes the seed of the h» — Wilhelm reparte engendrar y dar a luz entre los hexagramas 1 y 2; el troceo corta en el cambio de renglón.
«While the Creative shields things—that is, covers them from above—the Receptive carries them, like a foundation that endures forever» — Wilhelm opone el cubrir de lo Creativo al sostener de lo Receptivo.
«While the success of the Creative lies in the fact that individual beings receive their specific forms, the success of the Receptive causes them to thrive and unfold» — Wilhelm distingue los dos éxitos.
«While the Creative is symbolized by the dragon flying in the heavens, the Receptive is symbolized by the mare (combining strength and devotion) coursing over the earth» — Wilhelm opone el dragón a la yegua.
«But the very fact that it is alone with the Creative is to its advantage» — Wilhelm glosa la soledad de lo Receptivo en el este y el norte.
«Man likewise attains eternity if he does not strive vaingloriously to achieve everything of his own strength but quietly keeps himself receptive to the impulses flowing to him from the creative forces» — Wilhelm enuncia la condición humana de la eternidad dentro del hexagrama 2.
«If one does not boast of one’s merits, but sees to it that everything is carried out, it is a sign of great wisdom» — Wilhelm glosa la línea seis en tercer lugar del hexagrama 2.
«The Receptive is altogether yielding, yet firm in its movement» — el Wên Yen define a lo Receptivo por la paradoja de su blandura.
«It is altogether still, yet in its nature square» — la continuación del mismo pasaje del Wên Yen.
«It is altogether still within, because wholly dependent, yet it is bound immutably to definite laws in its manifestations—the bringing to birth of the different species» — el Wên Yen acota esa quietud con la ley que la gobierna.
«According to Chu Hsi the last sentence should read: “This refers to the necessary vigilance,” i.e., the vigilance needed to stop in time those things which must naturally have evil consequences» — Wilhelm consigna una lectura distinta de Chu Hsi sin arbitrar entre las dos.
«The dark force possesses beauty but veils it» — el Wên Yen describe a la fuerza oscura del hexagrama 2.
«When heaven and earth are creating in change and transformation, all plants and trees flourish; but when heaven and earth close, the able man withdraws into the dark» — el Wên Yen reparte la suerte del hombre capaz según el estado del cielo y la tierra.
«His beauty is within, but it gives freedom to his limbs and expresses itself in his works» — el Wên Yen describe la belleza interior que se manifiesta en la obra.
«Only truth leads to seriousness, and only seriousness makes truth possible» — Wilhelm enuncia la reciprocidad entre verdad y seriedad.
«But this is the very reason for the coming change to the opposite; the solstice takes place, and light struggles anew with darkness» — Wilhelm glosa la línea superior del hexagrama 2 como solsticio.
«However, blood comes not only from the dark principle, for the light principle also suffers injury in this struggle; therefore the color is designated as black and yellow» — Wilhelm explica el color de la sangre en la línea superior del hexagrama 2.
«NOTE. Here, in contrast to the relationships in the hexagram of THE CREATIVE, the single lines do not have a developmental relation to one another, but stand side by side without interrelation» — Wilhelm consigna que las líneas del hexagrama 2 no guardan relación evolutiva entre sí.
«Therefore the dark principle is represented as something objective that must be opposed at the right time» — Wilhelm explica cómo se representa el principio oscuro.
«But in contrast to the situation in Ch’ien, the ruler here is in the second place instead of the fifth, for it is the nature of the Receptive to be below» — Wilhelm explica por qué el gobernante del hexagrama 2 no está en el quinto lugar.
«But while the third line of Ch’ien is self-contained, the third line of K’un is self-effacingly concerned only with serving others» — Wilhelm opone la tercera línea de los hexagramas 1 y 2.
«At first, however, the situation remains serious and difficult, and he must not try to rely wholly on others» — Wilhelm glosa el hexagrama 3 en el libro III.
«When an eminent man subordinates himself to his inferiors, he wins the hearts of all people» — el Comentario a la Decisión sobre el hexagrama 3, en el libro III.
«But since the six in the second place is central and correct, these temptations are overcome, and when the time of difficulty is at an end (“ten years” indicates a complete cycle) the general rule obt» — Wilhelm explica los diez años del hexagrama 3 como ciclo completo; el troceo corta en el cambio de renglón.
«The line is weak in character but occupies a strong place, being moreover at the top of the trigram of movement» — Wilhelm glosa una línea del hexagrama 3 por el desajuste entre carácter y lugar.
«After heaven and earth have come into existence, individual beings develop. It is these individual beings that fill the space between heaven and earth. Hence there follows the hexagram of DIFFICULTY AT THE BEGINNING» — la Secuencia de los Hexagramas, el Hsü Kua, abre la serie en el libro III y encadena el hexagrama 3 con los dos primeros.
«Chun is visible but has not yet lost its dwelling» — las Notas Misceláneas, el Tsa Kua, sobre el hexagrama 3 en el libro III.
«Chun does not really mean filling up. What is meant is the difficulty that arises when heaven and earth, the light and the shadowy principle, have united for the first time, and all beings are begotten and brought to birth» — Wilhelm objeta la glosa del Hsü Kua sobre el nombre del hexagrama 3 y propone otra lectura.
«However, this influence is impaired in several ways. First, the line stands in the middle of the trigram K’an, gorge, and as the image implies, is shut off at both sides by steep walls» — Wilhelm glosa en el libro III una línea del hexagrama 4.
«However, the state of despair is not a lasting one» — Wilhelm acota la desesperación de una línea del hexagrama 4.
«The nine in the second place is in a low position; it is the teacher, capable of teaching others» — Wilhelm identifica al maestro en el hexagrama 4.
«The saying in the text, “Perseverance furthers,” is amplified by the final comment, “To strengthen what is right in a fool is a holy task» — el Comentario a la Decisión sobre el hexagrama 4, citado por Wilhelm.
«The spring at the foot of the mountain is still small and in its youth» — Wilhelm glosa la Imagen del hexagrama 4 en el libro III.
«He must be subjected to discipline by the strong line standing above him in the second place, in order that firm principles and good habits may be formed in him» — Wilhelm glosa la primera línea del hexagrama 4 en el libro III.
«Therefore the compliant master of the household permits the firm son to take over» — Wilhelm glosa la línea nueve en segundo lugar del hexagrama 4.
«One should not take the maiden because her conduct is not in accord with order» — el Comentario a las Imágenes sobre la línea seis en tercer lugar del hexagrama 4.
«The humiliation of entangled youthful folly comes from the fact that it of all things is furthest from what is real» — el Comentario a las Imágenes sobre la línea seis en cuarto lugar del hexagrama 4.
«The good fortune of the childlike fool comes from his being devoted and gentle» — el Comentario a las Imágenes sobre la línea seis en quinto lugar del hexagrama 4.
«All transactions require patient waiting, and it is particularly essential for a ruler that his plans should be brought to fruition through continuous influence» — Wilhelm glosa el hexagrama 5 en el libro III.
«Waiting does not mean giving up an undertaking, however. To defer is not to abandon» — Wilhelm acota la espera del hexagrama 5.
«Because the lowest line is firm, it does not unduly press any matter in the face of a danger that is still remote (hence the image of the meadow), but is able to remain calm and co» — Wilhelm glosa en el libro III la primera línea del hexagrama 5; el troceo corta en el cambio de renglón.
«This line is even nearer to the danger symbolized in the upper trigram than the first line, therefore the waiting on the sand» — Wilhelm explica la arena de la segunda línea del hexagrama 5 por la cercanía del peligro.
«The strong line in the strong place is too energetic. It faces danger and plunges into it, thus inviting enemies. Only through caution is this harm to be avoided» — Wilhelm glosa la tercera línea del hexagrama 5.
«The six at the top is at the peak point of danger, but through deference it too finally attains good fortune» — Wilhelm glosa la línea superior del hexagrama 5.
«NOTE. The situation revealed in WAITING is one in which a strong, firm nature is faced with danger» — Wilhelm resume la situación del hexagrama 5 en una nota del libro III.
«When strength is above and cunning below, conflict is sure to arise» — el Comentario a la Decisión sobre el hexagrama 6, en el libro III.
«He can render a just decision only by remaining impartial» — Wilhelm glosa la figura del juez en el hexagrama 6.
«The movement of the upper trigram, heaven, goes upward, that of the lower, water, goes downward; thus the two draw farther and farther apart, and create conflict» — Wilhelm explica el conflicto por el sentido opuesto de los dos trigramas.
«When there is conflict, the masses are sure to rise up» — la Secuencia de los Hexagramas encadena el hexagrama 7 con el 6, en el libro III.
«The man who can effect discipline through the masses may attain mastery of the world» — el Comentario a la Decisión sobre el hexagrama 7.
«One does a dangerous thing but finds devotion» — el Comentario a la Decisión sobre la composición del hexagrama 7.
«Great expanse is the attribute of the earth, which also represents the masses» — Wilhelm glosa el trigrama inferior del hexagrama 7.
«Water stands for serviceability; everything flows toward water» — Wilhelm glosa el trigrama superior del hexagrama 7.
«If the line changes, the lower trigram becomes Tui, joyousness, whereby of course order is upset, for joyousness is not the proper frame of mind for the onset of war» — Wilhelm explica por qué la alegría no conviene al hexagrama 7.
«As water penetrates and gives moisture to the earth, so should fiefs be distributed from above; and as waters flow together on the earth, so should the organization of society show» — Wilhelm glosa la Imagen del hexagrama 8 en el libro III; el troceo corta en el cambio de renglón.
«But just because this holding together bespeaks an inner affinity and hence is inevitable, it does not depend on unworthy external maneuvers» — Wilhelm acota la unión del hexagrama 8.
«The firm line in the fifth place is a worthy ruler, while the yielding line in the fourth place represents the minister» — Wilhelm reparte los papeles de las líneas del hexagrama 8.
«The quarry accepted are the lower lines, which voluntarily offer themselves» — Wilhelm lee la cacería del hexagrama 8 como entrega voluntaria.
«The expression “no head” occurs also in the hexagram of THE CREATIVE» — Wilhelm remite la fórmula sin cabeza del hexagrama 8 al hexagrama 1.
«Success is due to the character of the two trigrams, inner strength coupled with outer gentleness» — Wilhelm explica el éxito del hexagrama 9 en el libro III.
«The upper trigram Sun, wind, has enough strength to condense the mists rising up from the lower trigram Ch’ien, and so to form clouds, but its strength does not suffice to cause ra» — Wilhelm explica las nubes sin lluvia del hexagrama 9; el troceo corta en el cambio de renglón.
«In China, the rain clouds always come from the east, from the direction of the sea, not from the west» — Wilhelm explica la región occidental del Juicio del hexagrama 9.
«This strong yang line, belonging to the rising trigram Ch’ien, naturally tends upward, but it is held back by the yielding line in the fourth place» — Wilhelm glosa la primera línea del hexagrama 9.
«But because of its central and moderate position in the lower trigram Ch’ien, it attaches itself to the first line and retreats without a struggle» — Wilhelm glosa la segunda línea del hexagrama 9.
«Therefore the hexagram bears the name TREADING. Whoever holds an honored place must especially be constantly mindful of danger and fear» — Wilhelm explica el nombre del hexagrama 10 en el libro III.
«Because of this the judgment on the nine in the fifth place couples the idea of danger with perseverance» — Wilhelm explica por qué el juicio de esa línea junta peligro y perseverancia.
«Heaven represents what is highest, the lake represents what is lowest; these differences in elevation provide a rule for conduct and mores» — Wilhelm glosa en el libro III la Imagen del hexagrama 10.
«Thus the superior man creates in society the differences in rank that correspond with differences in natural endowment, and in this way fortifies the thinking of the peop» — Wilhelm deriva de esa Imagen una tesis sobre el rango social; el troceo corta en el cambio de renglón.
«The ruler of the hexagram, correct, central, strong, positioned in the ruler’s place, is pledged to resolute action» — Wilhelm describe la línea gobernante del hexagrama 10.
«Strange to note, although the hexagram as a whole, owing to the character of its two trigrams, contains the idea that the tiger on whose tail the man treads does not harm» — Wilhelm consigna la tensión entre el juicio del hexagrama y el de una de sus líneas; el troceo corta en el cambio de renglón.
«The nine in the second place fulfills completely the duties of the» — Wilhelm reparte los deberes de oficial y gobernante en el hexagrama 11; el troceo corta en el cambio de renglón.
«Good men are at the center of power and influence; inferior people are on the outside, subject to the influence of the good» — el Comentario a la Decisión sobre el hexagrama 11, glosado por Wilhelm.
«None of this occurs arbitrarily; it is born of the time» — Wilhelm remite ese reparto al tiempo y no al arbitrio.
«The three lines of the lower trigram Ch’ien belong with one another and advance together» — Wilhelm glosa la primera línea del hexagrama 11 en el libro III.
«The trigram Ch’ien incloses K’un, bears the uncultured in gentleness» — Wilhelm glosa la línea nueve en segundo lugar del hexagrama 11.
«This line is in the middle of the hexagram, on the boundary between heaven and earth, between yang and yin» — Wilhelm sitúa la línea de la frontera en el hexagrama 11.
«The way to overcome the difficulties of the time of STANDSTILL is indicated in the attributes of the two primary trigrams» — Wilhelm glosa en el libro III la salida del hexagrama 12.
«This withdrawal also implies rejection of material rewards» — Wilhelm acota qué implica esa retirada.
«While in the preceding hexagram the gifts of heaven and earth are administered by the superior man, here he stands completely aloof» — Wilhelm opone la conducta del hombre superior en los hexagramas 11 y 12.
«Hence the three lower lines hang together like ribbon grass and together withdraw downward, in order to remain loyal to the prince and to avoid association with the infer» — Wilhelm explica la imagen de la hierba de cinta en el hexagrama 12; el troceo corta en el cambio de renglón.
«Things cannot be at a standstill forever» — la Secuencia de los Hexagramas encadena el hexagrama 13 con el 12.
«Only the superior man is able to unite the wills of all under heaven» — el Comentario a la Decisión sobre el hexagrama 13.
«Fire has the same nature as heaven, to which it flames up» — Wilhelm glosa la composición del hexagrama 13.
«Hence the necessity of organization and differentiation, which is suggested by the attribute of order in the lower trigram Li» — Wilhelm deriva de la Imagen del hexagrama 13 la necesidad de organizar y distinguir.
«Clan means faction, fellowship on the basis of similarity of kind» — Wilhelm define el clan y lo opone a la comunidad abierta del hexagrama 13.
«But since the meaning of the hexagram favors open relations, the fellowship represented by this line is too limited and therefore humiliating» — Wilhelm acota la comunidad demasiado estrecha.
«The will to fellowship in the open, which brings success, is not yet satisfied» — Wilhelm glosa la línea superior del hexagrama 13.
«His character is firm and strong, ordered and clear; it finds correspondence in heaven and moves with the time; hence the words, “Supreme success.”» — el Comentario a la Decisión sobre el hexagrama 14, en el libro III.
«The official can indeed unite people, but only the prince can possess them» — Wilhelm distingue unir de poseer en el paso del hexagrama 13 al 14.
«The successful execution of measures demands that firm decision dwell within the mind, while the method of execution must be ordered and clear» — Wilhelm da las dos condiciones de la ejecución.
«Ordinarily, accumulation of treasure brings disaster, but here accumulating in the middle is correct and central and brings no harm» — Wilhelm acota cuándo acumular no daña.
«MODESTY creates success, for it is the way of heaven to shed its influence downward and to create light and radiance» — el Comentario a la Decisión sobre el hexagrama 15, en el libro III.
«It is the way of heaven to make empty what is full and to give increase to what is modest» — la continuación del Comentario a la Decisión sobre el hexagrama 15.
«Spirits and gods bring harm to what is, full and prosper what is modest» — el mismo comentario extiende la ley a espíritus y dioses; la coma tras *is* es de la capa de texto.
«Modesty that is honored spreads radiance» — el Comentario a la Decisión reparte los dos efectos de la modestia.
«The ultimate cause is never the outside world, which moreover reacts according to fixed laws, but rather man himself» — Wilhelm sitúa en el hombre la causa última.
«The way to expansion leads through contraction» — Wilhelm enuncia la regla que gobierna el hexagrama 15.
«When one possesses something great and is modest, there is sure to be enthusiasm» — la Secuencia de los Hexagramas encadena el hexagrama 16 con el 15, en el libro III.
«Yü means preparation as well as enthusiasm» — Wilhelm da el doble sentido del nombre del hexagrama 16.
«Because ENTHUSIASM shows devotion to movement, heaven and earth are at its side» — el Comentario a la Decisión sobre el hexagrama 16.
«The holy man moves with devotion; therefore fines and punishments become just, and the people obey» — la continuación del mismo comentario sobre el hexagrama 16.
«The secret of all natural and human law is movement that meets with devotion» — Wilhelm resume el principio del hexagrama 16.
«Chên is the sound of the thunder that accompanies the movements of reawakening life» — Wilhelm glosa el trigrama Chên en el hexagrama 16.
«The reason why the hexagram means following is that the strong man brings himself to accept subordination to that which is weak» — Wilhelm explica el nombre del hexagrama 17 en el libro III.
«Great success and perseverance without blame: thus one is followed by the whole world» — el Comentario a la Decisión sobre el hexagrama 17.
«Hence all of the other lines have warnings appended to them, and only of the fifth is it said: “One meets with praise.”» — Wilhelm compara los juicios de las líneas del hexagrama 17.
«WORK ON WHAT HAS BEEN SPOILED. Afterward there is order» — las Notas Misceláneas sobre el hexagrama 18, en el libro III.
«But this stagnation is not permanent or unalterable» — Wilhelm acota el estancamiento del hexagrama 18.
«Through work on what has been spoiled the world is set in order once more» — el Comentario a la Decisión sobre el hexagrama 18.
«When there are things to do, one can become great» — la Secuencia de los Hexagramas encadena el hexagrama 19 con el 18, en el libro III.
«The two lines entering from below and pushing upward give the structure of the hexagram its character» — Wilhelm lee la estructura del hexagrama 19.
«The lake, which fructifies the earth with its inexhaustible moisture, suggests teaching, which fructifies man’s inner being» — Wilhelm glosa la Imagen del hexagrama 19.
«Thus the holy man uses the divine way to give instruction, and the whole world submits to him» — el Comentario a la Decisión sobre el hexagrama 20, en el libro III.
«Just as the seasons of the year move under divine and immutable laws, so events do not deviate from the course he prophesies» — Wilhelm glosa ese comentario del hexagrama 20.
«The wind blows everywhere on earth and reveals all things» — Wilhelm glosa la Imagen del hexagrama 20.
«The contemplation is the taking and the instruction is the giving for which the hexagram stands» — Wilhelm reparte los dos movimientos del hexagrama 20.
«When there is something that can be contemplated, there is something that creates union» — la Secuencia de los Hexagramas encadena el hexagrama 21 con el 20, en el libro III.
«Miscellaneous Notes BITING THROUGH means consuming» — las Notas Misceláneas sobre el hexagrama 21, con el encabezado que el troceo imprime corrido.
«The ruler of the hexagram is yielding by nature, a quality desirable in legal proceedings, because it prevents cruelty» — Wilhelm explica por qué conviene la blandura en el hexagrama 21.
«The penal severity that serves to make men avoid transgressions should be as clearly defined as lightning» — Wilhelm glosa la Imagen del hexagrama 21.
«The strengthening of the laws, in order to intimidate the heedless, should ensue with the decisiveness of thunder» — la otra mitad de esa glosa.
«But since it is seized at its first movement, it will improve under light punishment, hence there is no blame» — Wilhelm glosa la primera línea del hexagrama 21.
«Because of the lack of power, decisions are allowed to hang fire indefinitely» — Wilhelm glosa una línea del hexagrama 21.
«The yielding comes and gives form to the firm; therefore, “Success.”» — el Comentario a la Decisión sobre el hexagrama 22, en el libro III.
«If the form of heaven is contemplated, the changes of time can be discovered» — la continuación del mismo comentario sobre el hexagrama 22.
«Wang Pi1 says: “The firm and the yielding unite alternately and construct forms: this is the form of heaven» — Wilhelm cita a Wang Pi sobre ese pasaje; el troceo pega la llamada de nota al nombre.
«Mao Ch’i Ling2 takes another view and sees in it only an explanation of the foregoing sentence» — Wilhelm consigna la lectura contraria de Mao Ch’i Ling sin arbitrar entre las dos.
«In each case, the yang principle is the content, the yin principle the form» — Wilhelm reparte contenido y forma entre los dos principios.
«Here too love is the content and justice the form» — Wilhelm aplica ese reparto al plano humano.
«Although the dark force splinters the light, the light principle cannot be wholly split apart; therefore it is the ruler of the hexagram» — Wilhelm explica en el libro III por qué la línea superior gobierna el hexagrama 23.
«When one goes too far in adornment, success exhausts itself. Hence there follows the hexagram of SPLITTING APART» — la Secuencia de los Hexagramas encadena el hexagrama 23 con el 22.
«The superior man takes heed of the alternation of increase and decrease, fullness and emptiness; for it is the course of heaven» — el Comentario a la Decisión sobre el hexagrama 23.
«The broader the base of the mountain, the less is it liable to splitting apart» — Wilhelm glosa la Imagen del hexagrama 23.
«The light principle returns: thus the hexagram counsels turning away from the confusion of external things, turning back to one’s inner light» — Wilhelm glosa el hexagrama 24 en el libro III.
«It is an eternal cyclic movement, from which life comes forth again just at the moment when it appears to have been completely vanquished» — Wilhelm describe el retorno del hexagrama 24 como movimiento cíclico eterno.
«The yang force has indeed gone (cf. the foregoing hexagram, Po), but like a fruit falling to earth, it has not disappeared without a trace; it has left an effec» — Wilhelm encadena el hexagrama 24 con el 23; el troceo corta en el cambio de renglón.
«The nine at the beginning is the first movement of the light principle as well as the first movement of the sincere heart of man» — Wilhelm empareja el retorno cósmico con el del corazón sincero.
«Quiet return (six in the second place) and solitary return (six in the fourth place) resemble each other; both lines are related to the ruler of the hexagram» — Wilhelm compara las clases de retorno del hexagrama 24.
«The misfortune in missing the return lies in opposing the way of the superior man» — el Comentario a las Imágenes sobre la línea superior del hexagrama 24.
«But where the natural state is not this state of innocence, where desires and ideas are astir, misfortune follows of inner necessity» — Wilhelm glosa el hexagrama 25 en el libro III.
«One should not try an unknown medicine. Medicine is suggested by the two nuclear trigrams, wood and stone (mountain)» — Wilhelm explica la medicina de una línea del hexagrama 25 por los trigramas nucleares.
«Everything depends on the time. The line at the beginning has good fortune, the second is favorable; this is due to the time» — Wilhelm hace depender del tiempo el juicio de cada línea del hexagrama 25.
«When innocence is present, it is possible to tame. Hence there follows THE TAMING POWER OF THE GREAT» — la Secuencia de los Hexagramas encadena el hexagrama 26 con el 25.
«Holding fast to heavenly virtue is the prerequisite for innocence. On the other hand, innocence is the indispensable condition for being able to hold fast to pr» — Wilhelm hace recíprocas la inocencia y la virtud celeste; el troceo corta en el cambio de renglón.
«NOTE. In this hexagram, the relationships between the yin and the yang lines are not those of correspondence and furtherance, but, in accordance with the charac» — Wilhelm consigna en una nota del libro III que el hexagrama 26 rompe la regla de correspondencia; el troceo corta en el cambio de renglón.
«In contrast to Hsü, WAITING (5), which also deals with provision of nourishment but emphasizes man’s dependence on nourishment, the theme of the hexagram I is r» — Wilhelm opone el hexagrama 27 al 5 por el asunto del alimento; el troceo corta en el cambio de renglón.
«The holy man provides nourishment for men of worth and thus reaches the whole people» — el Comentario a la Decisión sobre el hexagrama 27, en el libro III.
«Thunder is the trigram in which God comes forth; the mountain is the trigram in which all things are completed» — Wilhelm glosa los dos trigramas del hexagrama 27.
«The hexagram contains three ideas—nourishing oneself, nourishing others, and being nourished by others» — Wilhelm reparte el hexagrama 27 en tres ideas.
«Without provision of nourishment one cannot move; hence there follows the hexagram of PREPONDERANCE OF THE GREAT» — la Secuencia de los Hexagramas encadena el hexagrama 28 con el 27, en el libro III.
«Movement without end leads finally too far, to overweighting» — Wilhelm explica el nombre del hexagrama 28.
«The ridgepole sags to the breaking point because beginning and end are weak» — el Comentario a la Decisión sobre el hexagrama 28.
«All the lines standing in places opposed to their natures are lucky, because place and character complement each other» — Wilhelm enuncia la regla invertida que gobierna el hexagrama 28.
«All the lines standing in places that accord with their natures are unlucky, for this creates overweighting» — la otra mitad de esa regla invertida.
«The Abysmal repeated is twofold danger. Water flows on and nowhere piles up; it goes through dangerous places, never losing its dependability» — el Comentario a la Decisión sobre el hexagrama 29, en el libro III.
«The danger of heaven lies in the fact that one cannot climb it» — la continuación del mismo comentario sobre el hexagrama 29.
«And just as water flows on and on, so he makes use of practice and repetition in the business of teaching» — Wilhelm glosa la Imagen del hexagrama 29.
«It often happens, however, that the idea of a given hexagram as a whole is differently expressed in some of the lines» — Wilhelm consigna que el sentido del hexagrama y el de sus líneas pueden no coincidir.
«The fifth, however, is ruler in a more marked degree; it represents water, which flows on when it has filled up a given place» — Wilhelm glosa en el libro III la línea gobernante del hexagrama 29.
«Water moves from above downward; it comes from the earth, but here it is in the heavens, hence its tendency to return earthward» — Wilhelm explica el movimiento del agua en el hexagrama 29.
«But it is still hemmed in by danger, hence there is nothing to be done» — Wilhelm glosa una línea del hexagrama 29.
«Despite its simplicity, the sacrifice is accepted, because the attitude is sincere» — Wilhelm glosa la ofrenda sencilla del hexagrama 29.
«It is the opposite of the preceding hexagram, not only in structure but also in its entire meaning» — Wilhelm opone el hexagrama 30 al 29.
«Fu Hsi made knotted cords and used them for nets and baskets in hunting and fishing. He probably took this from the hexagram of THE CLINGING» — el libro III repite la derivación de la red del hexagrama 30, atribuida a Fu Hsi.
«The nine in the fourth place is in the place of the heart» — Wilhelm sitúa el corazón en la cuarta línea del hexagrama 31, en el libro III.
«The heart holds mastery in influence, hence the fourth line is here a ruler of the hexagram» — Wilhelm explica por qué esa línea gobierna el hexagrama 31.
«The nine in the fifth place is in the place of the back and therefore means keeping still in the midst of the influence» — Wilhelm sitúa la espalda en la quinta línea del hexagrama 31.
«The forces of the two stimulate and respond to each other, so that they unite» — el Comentario a la Decisión sobre el hexagrama 31.
«The mountain lake gives of its moisture to the mountain; the mountain collects clouds, which feed the lake» — Wilhelm glosa la Imagen del hexagrama 31 como intercambio.
«The line is strong and central and ruler of the hexagram, hence it influences through the perfect calm of inner equilibrium» — Wilhelm describe la influencia que obra por equilibrio interior.
«Duration means that which always is» — las Notas Misceláneas sobre el hexagrama 32, en el libro III.
«The way of husband and wife must not be other than long-lasting» — el Comentario a la Decisión sobre el hexagrama 32.
«The organization of the hexagram shows the strong Chên above and the weak Sun below; this is the enduring condition in the world» — Wilhelm lee la estructura del hexagrama 32.
«They consist in perseverance in the right course, that is to say, continuity in change» — Wilhelm define la duración como continuidad en el cambio.
«A man must hold to his duty; if he follows the woman, the results are bad» — el Comentario a las Imágenes sobre una línea del hexagrama 32; el volumen lo consigna así y la ficha no lo arbitra.
«Restlessness as an enduring condition in a high position is wholly without merit» — el Comentario a las Imágenes sobre la línea superior del hexagrama 32.
«Strength is shown in that one does not attempt to force anything but shows perseverance in small matters alone, because the dark element, represented» — Wilhelm glosa el hexagrama 33 en el libro III; el troceo corta en el cambio de renglón.
«This is the line of demarcation. The superior man retreats upward and the inferior man remains alone below» — Wilhelm sitúa la línea divisoria del hexagrama 33 en el libro III.
«Another explanation, from the Chou I Hêng Chieh,1 deserves mention, namely, that it is a question only of an inner retreat here, while outwardly one r» — Wilhelm consigna una lectura de otro comentario chino sin arbitrar; el troceo corta en el cambio de renglón.
«Things cannot retreat forever, hence there follows THE POWER OF THE GREAT» — la Secuencia de los Hexagramas encadena el hexagrama 34 con el 33.
«The meaning of THE POWER OF THE GREAT shows itself in the fact that one pauses» — las Notas Misceláneas sobre el hexagrama 34.
«But the place is central and moreover in the center of the trigram Ch’ien, heaven, hence inherently strong» — Wilhelm glosa la segunda línea del hexagrama 34.
«PROGRESS means making advance. Clarity rises high over the earth» — el Comentario a la Decisión sobre el hexagrama 35, en el libro III.
«This line is quite close to the upper trigram Li, clarity, hence misunderstandings are cleared up» — Wilhelm glosa una línea del hexagrama 35 en el libro III.
«Since it is a time of progress, there is shown here at the end an attempt to progress by means of force» — Wilhelm glosa la línea superior del hexagrama 35.
«Hence there follows the hexagram of DARKENING OF THE LIGHT» — la Secuencia de los Hexagramas encadena el hexagrama 36 con el 35.
«The six in the second place pictures King Wên, who, as the foremost of the feudal princes, was long held prisoner by the tyrant, with constant danger» — Wilhelm identifica a King Wên en una línea del hexagrama 36; el troceo corta en el cambio de renglón.
«The nine in the third place represents his son, afterward King Wu of Chou, who overthrew the tyrant» — Wilhelm identifica a King Wu en otra línea del mismo hexagrama.
«King Wu had no intention of acquiring personal power and seizing empire for himself; it fell to him because of his character» — Wilhelm glosa la conducta de King Wu dentro del hexagrama 36.
«When the house is set in order, the world is established in a firm course» — el Comentario a la Decisión sobre el hexagrama 37, en el libro III.
«Devotion and gentleness are mentioned three times—in the hexagram» — Wilhelm cuenta las tres apariciones de la entrega y la suavidad en el volumen; el troceo corta en el cambio de renglón.
«The line is at the beginning, in the lowest place; hence it represents the time when the will of an individual has not yet changed for the worse» — Wilhelm glosa la primera línea del hexagrama 37.
«The men of ancient times strung a piece of wood for a bow and hardened pieces of wood in the fire for arrows» — el libro III repite la derivación del arco y la flecha dentro del hexagrama 38.
«Two daughters live together, but their minds are not directed to common concerns» — el Comentario a la Decisión sobre el hexagrama 38.
«Man and woman are opposites, but they strive for union» — la continuación del mismo comentario sobre el hexagrama 38.
«However, Confucius goes still further. He shows that opposition is actually the natural prerequisite for union» — Wilhelm adjudica a Confucio la tesis de que la oposición es condición de la unión.
«Attempting to attain something by crooked paths is to lose one’s way» — Wilhelm glosa una línea del hexagrama 38 en el libro III.
«Association in good faith, without blame: this means that the will effects its purpose» — el Comentario a las Imágenes sobre la línea nueve en cuarto lugar del hexagrama 38.
«The good fortune of the rainfall means that all doubts disappear» — el Comentario a las Imágenes sobre la línea superior del hexagrama 38.
«The obstruction is not a lasting condition, hence everything in the hexagram is centered on overcoming it» — Wilhelm glosa el hexagrama 39 en el libro III.
«The great man is seen because he stands at the top of the nuclear trigram Li, which means light and the eye» — Wilhelm explica la aparición del gran hombre en el hexagrama 39.
«It is only duty, arising from the relation to the ruler, that leads it into peril» — Wilhelm glosa una línea del hexagrama 39.
«It furthers one to see the great man because the nine in the fifth place, the great man of the hexagram, stands at the top of the nuclear trigram» — Wilhelm explica la fórmula del gran hombre en el hexagrama 39; el troceo corta en el cambio de renglón.
«Danger incites to movement, and this movement leads out of the danger» — el Comentario a la Decisión sobre el hexagrama 40, en el libro III.
«When heaven and earth deliver themselves, thunder and rain set in» — la continuación del mismo comentario sobre el hexagrama 40.
«In life this brings a release from tension similar to that produced in nature by the clearing of the air after a thunderstorm» — Wilhelm glosa la liberación del hexagrama 40.
«Through release of tension something is sure to be lost» — la Secuencia de los Hexagramas encadena el hexagrama 41 con el 40.
«The hexagrams of DECREASE and INCREASE are the beginning of flowering and of decline» — las Notas Misceláneas sobre los hexagramas 41 y 42.
«DECREASE shows the cultivation of character. It shows first what is difficult and then what is easy» — el Ta Chuan sobre el hexagrama 41, repetido en el libro III.
«There is a time for decreasing the firm, and a time for increasing the yielding» — el Comentario a la Decisión sobre el hexagrama 41.
«All that matters is that things should happen at the right time» — la conclusión del mismo comentario sobre el hexagrama 41.
«If decrease goes on and on, it is certain to bring about increase» — la Secuencia de los Hexagramas encadena el hexagrama 42 con el 41, en el libro III.
«Movement combined with penetration has brought the greatest increase to the world» — el Comentario a la Decisión sobre el hexagrama 42.
«The idea of increase in the cosmic sphere is expressed through the fact that the first line of heaven (Ch’ien) places itself below the earth» — Wilhelm explica el aumento cósmico del hexagrama 42; el troceo corta en el cambio de renglón.
«Both principles further increase, for in the moral realm the good is the equivalent of the light, the positive, and furthering of this principle» — Wilhelm empareja lo bueno con lo luminoso dentro del hexagrama 42; el troceo corta en el cambio de renglón.
«The increase here is threefold—through men, through gods (indicated by the tortoises, through which the will of the gods is revealed), and throug» — Wilhelm reparte en tres el aumento del hexagrama 42; el troceo corta en el cambio de renglón.
«If kindness is recognized as your virtue, you have attained your purpose completely» — el Comentario a las Imágenes sobre la línea nueve en quinto lugar del hexagrama 42.
«If increase goes on unceasingly, there is certain to be a break-through» — la Secuencia de los Hexagramas encadena el hexagrama 43 con el 42, en el libro III.
«Truthful announcement is fraught with danger. However, this danger leads to the light» — el Comentario a la Decisión sobre el hexagrama 43.
«Thus the hexagram indicates that words should be made strong and enduring» — Wilhelm glosa la derivación de la escritura en el hexagrama 43.
«When joy has mounted high, as a lake mounts to the heavens, it easily leads to excessive pride; hence it must be supplemented by the beneficent w» — Wilhelm glosa la Imagen del hexagrama 43; el troceo corta en el cambio de renglón.
«In order to avoid a violent break-through, it is necessary to take advantage of the attributes of the two trigrams» — Wilhelm prescribe el modo de evitar la ruptura violenta.
«The hexagram of COMING TO MEET takes its meaning from the one dark line that develops at the bottom; therefore this first line is the constitutin» — Wilhelm explica el nombre del hexagrama 44 en el libro III; el troceo corta en el cambio de renglón.
«But the five yang lines have the duty of restraining the yin power» — Wilhelm reparte el deber de las líneas del hexagrama 44.
«This is the line of the trigram K’un of which it is said: “When there is hoarfrost underfoot, solid ice is not far off» — Wilhelm remite la primera línea del hexagrama 44 a la escarcha del hexagrama 2.
«However, things that must be avoided in human society have meaning in the processes of nature» — Wilhelm distingue lo que vale en la sociedad de lo que vale en la naturaleza.
«Thus it is an important time, the time of the meeting of the light with the dark» — Wilhelm nombra el tiempo del hexagrama 44.
«This braking brings good fortune, because it accords with the truth that a weak thing unable to guide itself must be led» — Wilhelm justifica el freno del hexagrama 44.
«The line is compared to a pig that is as yet weak and lean but that will later tear about» — Wilhelm explica la figura del cerdo en el hexagrama 44.
«The nine in the fifth place hides its lines, for it is in the middle and correct» — el Comentario a las Imágenes sobre la línea nueve en quinto lugar del hexagrama 44, en el libro III.
«This is not contrived but is decreed by our accepted fate» — Wilhelm glosa esa línea del hexagrama 44.
«The strong line in the fifth place represents the king, the great man, whom it is favorable to see» — Wilhelm identifica al gran hombre del hexagrama 45.
«By observing what they gather together, one can behold the relationships of heaven and earth and of all creatures» — el Comentario a la Decisión sobre el hexagrama 45.
«Mountain and temple are both places where great offerings are brought» — Wilhelm glosa el templo del hexagrama 45.
«a reference to religion as the basis of gathering together in a community» — Wilhelm lee la religión como fundamento de la reunión en el hexagrama 45.
«However, the pushing upward is neither as easy nor as extensive as the rising of the sun in the hexagram of PROGRESS (35)» — Wilhelm opone el hexagrama 46 al 35 en el libro III.
«It is said, “One must see the great man,” and not, “It furthers one to see the great man,” as is usually the case» — Wilhelm señala la variante de fórmula del hexagrama 46.
«The favorableness of the conditions comes from the invisible world; we must make the most of them, however, through work» — Wilhelm reparte lo dado y lo trabajado en el hexagrama 46.
«The heaping up of small things—steady, imperceptible progress —is suggested by the gradual and invisible growth of wood in the earth» — Wilhelm glosa la Imagen del hexagrama 46.
«He who considers the mouth important falls into perplexity» — el Comentario a la Decisión sobre el hexagrama 47, en el libro III.
«Success is achieved in the time of OPPRESSION by maintaining cheerfulness (upper trigram Tui) in face of danger (lower trigram K’an» — Wilhelm explica el éxito del hexagrama 47 por los dos trigramas.
«THE WELL shows the field of character» — el Ta Chuan sobre el hexagrama 48, repetido en el libro III.
«The well remains in its place; it has a firm, never-failing foundation» — Wilhelm glosa el hexagrama 48.
«Similarly, character must have a deep foundation and a lasting connection with the springs of life» — Wilhelm traslada esa figura al carácter.
«The well is the image of a tranquil dispensing of bounty to all who approach it» — Wilhelm define la imagen del pozo.
«Penetrating under water and bringing up the water: this is THE WELL» — el Comentario a la Decisión sobre el hexagrama 48.
«The well nourishes and is not exhausted» — la continuación del mismo comentario sobre el hexagrama 48.
«Place and time may change, but the methods for regulating the collective life of the people remain forever the same» — Wilhelm glosa el hexagrama 48 como figura de lo que no cambia.
«Evil conditions arise only when the right people are not at hand to execute the plan» — Wilhelm acota esa permanencia con la condición humana.
«If fire is to be effective against water, it must act with absolute determination» — Wilhelm glosa el hexagrama 49 en el libro III.
«The good fortune in changing the form of government is due to the fact that one’s conviction meets with belief» — el Comentario a las Imágenes sobre una línea del hexagrama 49.
«The idea on which the hexagram Ting is based is that of the nourishing of worthy men» — Wilhelm enuncia la idea del hexagrama 50.
«THE CALDRON means taking up the new» — las Notas Misceláneas sobre el hexagrama 50, en el libro III.
«Life also must be kept alight, in order to remain so conditioned that the sources of life are perpetually renewed» — Wilhelm glosa la Imagen del hexagrama 50.
«Here too relationships and positions must be so regulated that the resulting order has duration» — Wilhelm traslada esa figura al estado.
«The jade rings in the highest place show the firm and the yielding complementing each other properly» — Wilhelm glosa la línea superior del hexagrama 50, la misma que Jung lee en el foreword.
«It is the mysterious place where all things begin and end, where death and birth pass one into the other» — Wilhelm glosa en el libro III el trigrama Kên del hexagrama 52.
«Thus movement and rest do not miss the right time, And their course becomes bright and clear» — el Comentario a la Decisión sobre el hexagrama 52.
«The lower primary trigram indicates this keeping still of the back, so that one is no longer aware of one’s body, that is, of one’s personal» — Wilhelm glosa el aquietamiento de la espalda; el troceo corta en el cambio de renglón.
«Therefore it is explained that movement and stopping, each at the right time, are both features of rest: the one is continuance in a state o» — Wilhelm explica que movimiento y detención son las dos caras del reposo; el troceo corta en el cambio de renglón.
«However, development also connotes progress, and the nine in the fifth place has progressed, occupies a high position, and has a firm and ce» — Wilhelm glosa el hexagrama 53 en el libro III; el troceo corta en el cambio de renglón.
«But while PROGRESS is like the rising sun spreading light over the earth, and Shêng shows a tree pushing up through the earth, what is meant» — Wilhelm distingue el hexagrama 53 del 35 y del 46; el troceo corta en el cambio de renglón.
«The ruler of the hexagram is at the top of the mountain, in the place where the layers of earth are most amply (most densely) piled upon one» — Wilhelm sitúa la línea gobernante del hexagrama 52; el troceo corta en el cambio de renglón.
«Thus the woman has lost her way» — el Comentario a las Imágenes sobre una línea del hexagrama 53; el volumen lo consigna así.
«Hence there follows the hexagram of THE MARRYING MAIDEN» — la Secuencia de los Hexagramas encadena el hexagrama 54 con el 53, en el libro III.
«Consequently the whole cycle of life is contained in this hexagram» — Wilhelm declara que el hexagrama 54 encierra el ciclo entero de la vida.
«If heaven and earth do not unite, all creatures fail to prosper» — el Comentario a la Decisión sobre el hexagrama 54.
«He sees in the hexagram not the maiden (Tui) following an older man (Chên), but the elder brother (Chên) leading his younger sister to her h» — Wilhelm consigna una lectura distinta del hexagrama 54; el troceo corta en el cambio de renglón.
«Through knowledge of these laws, one reaches those regions which are beyond beginning and end, birth and death» — Wilhelm enuncia el alcance del conocimiento de esas leyes.
«ABUNDANCE means greatness. Clarity in movement, hence abundance» — el Comentario a la Decisión sobre el hexagrama 55, en el libro III.
«The line is yielding and in the center—the character of the sun at midday» — Wilhelm glosa en el libro III la línea gobernante del hexagrama 55.
«But since it is central and correct, the power of inner truth will enable it to overcome the separation and to arouse the will of the ruler» — Wilhelm glosa la segunda línea del hexagrama 55.
«If one refrains from action, recognizing that it is impossible, one remains blameless» — Wilhelm acota la abstención en el hexagrama 55.
«Hence the six at the top falls into a hopelessly isolated state, for which it has only itself to blame» — Wilhelm glosa la línea superior del hexagrama 55.
«Fire does not linger on the mountain, but passes on rapidly» — Wilhelm glosa en el libro III la Imagen del hexagrama 56.
«Owing to its hardness, it is unfriendly toward its subordinates and so loses their loyal affection, which naturally means danger» — Wilhelm glosa una línea del hexagrama 56.
«There is no hope for this line; it never comes to its senses, because it merely goes on striving further upward, giving no thought at all to» — Wilhelm glosa la línea superior del hexagrama 56; el troceo corta en el cambio de renglón.
«The wanderer has nothing that might receive him; hence there follows the hexagram of THE GENTLE, THE PENETRATING» — la Secuencia de los Hexagramas encadena el hexagrama 57 con el 56.
«Gentle penetration makes the character capable of influencing the outside world and gaining control over it» — Wilhelm enuncia el efecto de la penetración suave.
«To obtain this effect, commands must be given repetitively» — Wilhelm glosa en el libro III la Imagen del hexagrama 57.
«In order to enforce commands, it is necessary first to abandon a wrong beginning, then to attain the good end; hence the saying» — Wilhelm glosa una línea del hexagrama 57.
«When one has penetrated something, one rejoices. Hence there follows the hexagram of THE JOYOUS» — la Secuencia de los Hexagramas encadena el hexagrama 58 con el 57.
«“Seductive joyousness” does not pertain to the person consulting the oracle but shows a situation confronting him» — Wilhelm acota a quién se refiere esa línea del hexagrama 58.
«It is, however, important to be on one’s guard in face of such dubious situations» — Wilhelm prescribe la cautela ante esas situaciones.
«The task is to preserve the connection between God and man and between the ancestors and their posterity» — Wilhelm enuncia la tarea del hexagrama 59.
«Only a man who is honored, and who possesses the necessary spiritual power for the task, can establish measure and mean for holding the worl» — Wilhelm acota quién puede fijar la medida en el hexagrama 60, en el libro III; el troceo corta en el cambio de renglón.
«Joyous in passing through danger; in the appropriate place, in order to limit; central and correct, in order to unite» — el Comentario a la Decisión sobre el hexagrama 60.
«Heaven and earth have their limitations, and the four seasons of the year arise» — la continuación del mismo comentario sobre el hexagrama 60.
«Where limitation is applied in the creation of institutions, property is not encroached upon, and people are not harmed» — la conclusión del mismo comentario sobre el hexagrama 60.
«“Not going out of the door and the courtyard” is a sign that one knows what is open and what is closed» — el Comentario a las Imágenes sobre la primera línea del hexagrama 60.
«The success of contented limitation comes from accepting the way of the one above» — el Comentario a las Imágenes sobre una línea del hexagrama 60.
«The crane is a lake bird whose cry is heard in the autumn» — Wilhelm glosa en el libro III la primera línea del hexagrama 61.
«This suggestion—of influence at a distance—gains added weight from the explanation given by Confucius» — Wilhelm remite a Confucio la influencia a distancia del hexagrama 61.
«Drumming in ancient China was the signal for advance; a retreat, or cessation of an attack, was indicated by the striking of a metal gong» — Wilhelm explica el tambor y el gong de una línea del hexagrama 61.
«It wants to fly to heaven, but that it cannot do» — el Comentario a las Imágenes sobre la línea superior del hexagrama 61.
«The Chinese word kuo cannot be translated in such a way as to render all its secondary meanings» — Wilhelm declara el resto intraducible del nombre de los hexagramas 28 y 62.
«PREPONDERANCE OF THE GREAT is like a beam; its danger lies in excessive weight, therefore it must be supported in the middle from below» — Wilhelm opone las dos preponderancias por su figura y su peligro.
«PREPONDERANCE OF THE SMALL is like a bird; the danger for it lies in mounting too high and losing the ground under its feet» — la otra mitad de esa oposición.
«AFTER COMPLETION means making firm. This hexagram is the only one in which all the lines stand in their proper places» — las Notas Misceláneas sobre el hexagrama 63 y la observación de Wilhelm de que es el único con todas las líneas en su lugar, en el libro III.
«K’an strives downward and Li upward; hence the outer and the inner organization of the hexagram create a state of equilibrium that is obviously unstab» — Wilhelm explica por qué el equilibrio del hexagrama 63 es inestable; el troceo corta en el cambio de renglón.
«If the water escapes, the fire goes out; if the fire flames high, the water dries up. Hence precautionary measures are necessary» — Wilhelm glosa la Imagen del hexagrama 63.
«But when no further progress is possible, disorder necessarily arises, because the way cannot go on» — el Comentario a la Decisión sobre el hexagrama 63.
«because BEFORE COMPLETION implies a time in which at first disorder prevails, then finally order» — Wilhelm explica el orden del hexagrama 64.
«but they are all in relationship to one another, and order stands preformed within, despite the outward appearance of complete disorder» — Wilhelm consigna el orden latente bajo el desorden del hexagrama 64.
«Like the incautious young fox that runs rashly over the ice, it relies too much on its strength. Therefore it gets its tail wet; the crossing does not succeed» — Wilhelm glosa en el libro III la figura del zorro joven del hexagrama 64.
«Fire flares upward, water flows downward; hence there is no completion. If one were to attempt to force completion, harm would result» — Wilhelm glosa la Imagen del hexagrama 64.
«Therefore one must separate things in order to unite them» — Wilhelm enuncia la regla que cierra el libro III.
«One should not attempt to force completion but should try to get clear of the whole situation» — Wilhelm glosa una línea del hexagrama 64.
«The oracle is consulted with the help of yarrow stalks» — la sección On Consulting the Oracle, trasladada al final del volumen en esta edición, abre con el método de los tallos.
«The number 4 is regarded as a complete unit, to which the numerical value 3 is assigned» — la misma sección da la regla de cómputo de los tallos.
«If the sum is 5 (= 4, value 3) + 4 (value 3) + 4 (value 3), the resulting numerical value is 9, the so-called old yang» — la sección del oráculo da el cálculo del yang viejo.
«If the sum of the composite remainders is 9 (= 8, value 2) + 8 (value 2) + 8 (value 2), the final value is 6, the so-called old yin» — el cálculo complementario del yin viejo.
«This procedure is repeated six times, and thus a hexagram of six stages is built up» — la sección del oráculo cierra el procedimiento.
«When a hexagram consists entirely of nonmoving lines, the oracle takes into account only the idea represented by the hexagram as a whole, as set down» — la sección del oráculo da la regla de lectura sin líneas móviles; el troceo corta en el cambio de renglón.
«Furthermore, the movement, i.e., change1 in the lines, gives rise to a new hexagram, the meaning of which must also be taken into account» — la sección del oráculo da la regla del hexagrama derivado; el troceo pega la llamada de nota.
«The six at the top tries to hold firm, although the situation of darkness is already at an end» — Wilhelm glosa en el libro III la línea superior del hexagrama 2.
«The final effect, however, is presaged in the fact that the two images are not instanced in the sequence [predicated by the struct» — Wilhelm lee el orden de las imágenes del hexagrama 3; el troceo corta en el cambio de renglón.
«One cannot engage in conflict, although in this hard line in the middle of the trigram K’an, the Abysmal, intention to contend wit» — Wilhelm glosa una línea del hexagrama 6; el troceo corta en el cambio de renglón.
«This line is neither central nor correct, and therefore originally intended to quarrel» — Wilhelm glosa otra línea del hexagrama 6.
«The trigram K’an means pig; the “field” is the earth (K’un)» — Wilhelm explica la caza del hexagrama 7 por los trigramas.
«The great prince is the six in the fifth place» — Wilhelm identifica al gran príncipe del hexagrama 7.
«The line to which everything relates is the prince in the fifth place» — Wilhelm identifica la línea central del hexagrama 8.
«The youngest daughter walks behind the father» — Wilhelm glosa la composición del hexagrama 10.
«strength is within and devotion without; the superior man is within, the inferior without» — el Comentario a la Decisión sobre el hexagrama 11, en el libro III.
«He does not confuse the masses» — el Comentario a las Imágenes sobre una línea del hexagrama 12.
«One should not wish to make it permanent» — el Comentario a las Imágenes sobre otra línea del hexagrama 12.
«This line also seeks the fellowship of the six in the second place» — Wilhelm glosa una línea del hexagrama 13.
«However, since the line is strong, it may be assumed that it remains free of blame» — Wilhelm glosa una línea del hexagrama 14.
«The movement of both primary trigrams is downward, but the sinking tendency of the upper trigram is stronger than that of the lowe» — Wilhelm lee el movimiento de los trigramas del hexagrama 15; el troceo corta en el cambio de renglón.
«The right way is not lost» — el Comentario a las Imágenes sobre una línea del hexagrama 20.
«The will is not yet pacified» — el Comentario a las Imágenes sobre otra línea del hexagrama 20.
«The line is yielding, hence “lean” meat, and in the middle of Li, hence “dried” meat» — Wilhelm explica la carne magra y seca del hexagrama 21 por la posición de la línea.
«The nine in the third place has content, because it is a strong line in a strong place» — Wilhelm glosa una línea del hexagrama 22.
«The six in the fourth place is in doubt; this accords with its place» — el Comentario a las Imágenes sobre una línea del hexagrama 22.
«It is the lowest line in the nuclear trigram Kên, Keeping Still, hence it keeps a calm mind; but it is also in the middle of the t» — Wilhelm lee una línea del hexagrama 25 por su doble pertenencia; el troceo corta en el cambio de renglón.
«The top line alone has a clear path ahead, and the obstacles disappear» — Wilhelm glosa la línea superior del hexagrama 26.
«The six in the second place could seek nourishment from its peer, the nine at the beginning» — Wilhelm glosa una línea del hexagrama 27.
«The danger comes from the responsibility of the position at the top of the hexagram and from the fact that, in addition, the line» — Wilhelm glosa la línea superior del hexagrama 27; el troceo corta en el cambio de renglón.
«Despite this extraordinary situation, action is important» — Wilhelm glosa el hexagrama 28 en el libro III.
«Although this is something out of the ordinary, everything is favorable» — Wilhelm glosa una línea del hexagrama 28.
«While the nine in the third place is too strong and restless, the firmness of the nine in the fourth place is modified by the yiel» — Wilhelm compara dos líneas del hexagrama 28; el troceo corta en el cambio de renglón.
«Therefore it is said: “Care of the cow brings good fortune» — el Comentario a la Decisión sobre el hexagrama 30, en el libro III.
«The fourth line is restless at the point of intersection of the two nuclear trigrams» — Wilhelm glosa una línea del hexagrama 30.
«But this strong line could easily master itself and not yield to every stimulus from below» — Wilhelm glosa una línea del hexagrama 31.
«This is a weak line that in itself has little influence» — Wilhelm glosa otra línea del hexagrama 31.
«A strong line in a weak place might in itself produce occasion for remorse» — Wilhelm glosa una línea del hexagrama 32.
«The firm is in the appropriate place and finds correspondence» — el Comentario a la Decisión sobre el hexagrama 33, en el libro III.
«Here also the retreat is hampered. This line occupies the middle of the trigram Kên, Keeping Still» — Wilhelm glosa una línea del hexagrama 33.
«The weak progresses and goes upward» — el Comentario a la Decisión sobre el hexagrama 35, en el libro III.
«But the lower trigram Li is not injured in its character by this combination» — Wilhelm glosa la composición del hexagrama 36.
«The line stands at the top, where the earth veils the sun most heavily; but it is also the first to be unmasked in its sinister ch» — Wilhelm glosa la línea superior del hexagrama 36; el troceo corta en el cambio de renglón.
«Although this is a mistake, such behavior is still to be preferred in the case of a strong line between two weak ones» — Wilhelm glosa una línea del hexagrama 37.
«This line is at the end of the hexagram. It is strong and stable, hence does not turn to others but only to itself; from this fina» — Wilhelm glosa la línea superior del hexagrama 37; el troceo corta en el cambio de renglón.
«Hence there follows the hexagram of DELIVERANCE» — la Secuencia de los Hexagramas encadena el hexagrama 40 con el 39, en el libro III.
«The dark line at the top is injurious» — Wilhelm glosa la línea superior del hexagrama 40.
«The lake evaporates; its waters decrease and benefit the mountain’s vegetation, which thereby is furthered in its growth and enric» — Wilhelm glosa la Imagen del hexagrama 41; el troceo corta en el cambio de renglón.
«If the one above should make inconsiderate demands, the joy in giving felt by the one below would be decreased» — Wilhelm acota la merma del hexagrama 41 por la disposición del que recibe.
«If he is enriched, ten pairs of tortoise shells cannot oppose it, and supreme good fortune comes» — la línea seis en quinto lugar del hexagrama 42 tal como el libro III la reimprime.
«Hence the outlook is favorable throughout, because harmony is maintained between those above and those below» — Wilhelm glosa el hexagrama 42 en el libro III.
«Despite weapons, no fear—because one has found the middle way» — el Comentario a las Imágenes sobre una línea del hexagrama 43.
«The strength of its nature protects it from contamination by the dark line above, hence despite evil appearances there is no mista» — Wilhelm glosa una línea del hexagrama 43; el troceo corta en el cambio de renglón.
«This line has no relationship of correspondence, hence the sighs, the forlornness and helplessness» — Wilhelm glosa una línea del hexagrama 45.
«The top line has no relationship of correspondence (cf. the six in the third place), hence the lamenting and the tears» — Wilhelm glosa la línea superior del hexagrama 45.
«but it cannot be done, because the six in the third place obstructs the way and makes it dangerous» — Wilhelm glosa una línea del hexagrama 47.
«However, the strong nature of both guarantees final success» — Wilhelm glosa dos líneas del hexagrama 47.
«The influence of the government on the people is suggested by the two trigrams» — Wilhelm glosa el hexagrama 48 en el libro III.
«The line is at the top, that is, where the well water can be used by people» — Wilhelm glosa la línea superior del hexagrama 48.
«The hexagram is so constructed that the influences of the two primary trigrams are in opposition; hence a revolution develops inev» — Wilhelm explica la revolución del hexagrama 49; el troceo corta en el cambio de renglón.
«If in a revolution one hits upon the right thing, “remorse disappears.”» — el Comentario a la Decisión sobre el hexagrama 49.
«As revolutions in nature take place according to fixed laws and thus give rise to the cycle of the year, so political revolutions» — Wilhelm empareja las revoluciones naturales con las políticas; el troceo corta en el cambio de renglón.
«This line is firm and central, hence it symbolizes the contents of the ting» — Wilhelm glosa una línea del hexagrama 50.
«The rulers of the hexagram Chên are the two light lines» — Wilhelm identifica las líneas gobernantes del hexagrama 51.
«The line that is followed by the six in the second place is the nine in the third place» — Wilhelm glosa una línea del hexagrama 52.
«But this takes three years, for the line is separated from the six in the second place by the nuclear trigram K’an, danger» — Wilhelm explica los tres años de una línea del hexagrama 53.
«The place is central and honored. Nevertheless, the line is yielding and condescends to the strong nine in the second place like a» — Wilhelm glosa la línea gobernante del hexagrama 54; el troceo corta en el cambio de renglón.
About the work
165 entries — what the apparatus and scholarship say about it«The fact of its widespread and continuing acceptance stands as a justification of my father’s conviction, the propagation of which he took as his calling, that the overwhelming importance of the Book within the history and the system of Chinese thought would be borne out when tested against general, and not only specifically Chinese, human conditions and against general, and not only specifically Chinese, processes of the human mind» — Hellmut Wilhelm, en el prefacio a la tercera edición, lee la acogida del libro como prueba de la convicción de su padre: que la importancia del I Ching dentro del pensamiento chino se sostiene al medirla contra condiciones humanas generales y no solo chinas.
«Since the appearance of my father’s work and its English rendering by Cary F. Baynes, two of the earlier translations have also experienced a revival» — Hellmut Wilhelm sitúa la versión de su padre en un campo de traducciones vivas y enumera las que resucitaron después: la de de Harlez de 1889 y la de Legge de 1882, más dos traducciones nuevas e independientes, la de Yüan Kuang y la de John Blofeld.
«It will be recalled that my father began his translation more than half a century ago and that he worked on it together with one of the foremost Chinese scholars of the period, Lao Nai-hsüan» — Hellmut Wilhelm data el trabajo de su padre en más de medio siglo antes de 1966 y nombra a su colaborador chino.
«Lao was, of course, in complete possession of the traditional I Ching lore» — Hellmut Wilhelm acredita a Lao Nai-hsüan en el saber tradicional del libro; el mismo párrafo lo llama, con la palabra partida por el salto de renglón del troceo, una de las personalidades más modernas de su tiempo.
«he was not just a tradition-bound interpreter; the concept of change, also in his own time, was part of his credo» — Hellmut Wilhelm explica por qué la colaboración fue fácil: para Lao la tradición era asunto vivo y el cambio, parte de su credo.
«One of them has been the exploitation of hitherto unknown comparative material, specifically the inscribed oracle bones, which had not yet been subjected to research at the time my father worked on the Book» — Hellmut Wilhelm enumera las líneas de investigación posteriores a la traducción de su padre y abre con los huesos oraculares, que no se habían estudiado cuando su padre trabajaba.
«Thus it is now widely maintained that the older layers of the text, as we know them today, assumed their present form in the century before Confucius, and that in them earlier versions of the text have been added to or even changed» — Hellmut Wilhelm data los estratos antiguos en el siglo anterior a Confucio y consigna que dentro de ellos hay versiones previas añadidas o alteradas.
«Attempts to differentiate an (earlier) layer of images from a (later) layer of concepts cannot, however, be called successful, and it now appears that the intimate interplay between image and concept was one of the original features of the text» — Hellmut Wilhelm niega que se haya podido separar un estrato de imágenes de otro de conceptos, y sostiene que el juego entre imagen y concepto es rasgo original.
«the postulate still stands unshaken that much of the imagery of the Book derives from the intuition of its original authors» — Hellmut Wilhelm reparte el origen de las imágenes entre mitología, poesía e instituciones de la época, y deja en pie lo que no se ha podido remitir a ninguna fuente.
«To these pristine texts there must then have been added at a very early time the so-called diviners’ formulae, which spell out the divinatory message implied in the images» — Hellmut Wilhelm añade a los textos primitivos un estrato temprano de fórmulas de adivino que explicitan el mensaje de las imágenes.
«Most obvious among these additions is the idea of the “superior man,” chün-tzu, a term which meant an aristocrat in early Chou China» — Hellmut Wilhelm señala el *chün-tzu* como la adición más visible del siglo anterior a Confucio y da su sentido original de aristócrata.
«Taken together, however, they represent a growth in awareness, rather than a falsification, of the original import of the Book» — Hellmut Wilhelm califica las alteraciones tardías como crecimiento de conciencia y no como falsificación del sentido original.
«The later layers of the Book, the so-called Ten Wings, have, as is recalled, been attributed to Confucius by the orthodox tradition» — Hellmut Wilhelm consigna la atribución ortodoxa de las Diez Alas a Confucio.
«It can now be shown that some of the wording of at least one of them, the Wên-Yen (Commentary on the Words of the Text), and some of the material of at least one other, the Shuo Kua (Discussion of the Trigrams), were already available in pre-Confucian times» — Hellmut Wilhelm data parte del Wên-Yen y del Shuo Kua antes de Confucio.
«Most of the rest, however, is now generally assumed to be much later than Confucius» — Hellmut Wilhelm da el resto de las Diez Alas por muy posterior a Confucio, con lo que la atribución tradicional y la datación erudita quedan las dos consignadas y ninguna arbitrada.
«The most prominent among these is the purity of the Book’s system, which already amazed Leibniz» — Hellmut Wilhelm nombra la pureza del sistema como el asunto más destacado de la erudición reciente y recuerda que ya asombró a Leibniz.
«The Book is no longer considered part of Holy Writ but is submitted to the same type of analysis as any other ancient text would be» — Hellmut Wilhelm describe el cambio de estatuto del libro en la erudición china moderna.
«There is, however, evidence of a continued strain of reverence which has by now overcome—or more cautiously: is about to overcome— the fashion of the earlier republican times to see in the Book only a conglomerate of superstition» — Hellmut Wilhelm consigna una veneración persistente frente a la moda republicana que veía en el libro solo superstición, y acota él mismo su propio verbo.
«sober scholarship gradually recognizes again that what has been dealt with in the Book is a unique manifestation of the human mind» — Hellmut Wilhelm sostiene que la erudición sobria vuelve a reconocer en el libro una manifestación única de la mente humana.
«the two issues which engendered nationwide discussions were the ethical system of Confucius and the Book of Changes» — Hellmut Wilhelm sitúa en los primeros años sesenta, cuando las riendas ideológicas se aflojaron, dos discusiones de alcance nacional en China continental, y una de ellas es el I Ching.
«The final decision was to leave unchanged the arrangement which my father had chosen» — Hellmut Wilhelm declara que los editores de la tercera edición consideraron reordenar el contenido y decidieron no tocarlo.
«The Tsa Kua, when read in its own sequence, is an accomplished poem with a firm prosodic structure and a consistent rhyme system» — Hellmut Wilhelm da la razón que había para NO repartir el Tsa Kua entre los hexagramas: leído en su propia secuencia es un poema con prosodia y rima.
«He furthermore chose to distinguish systematically (again, with one modification) between the older layers of the texts and the material of the Ten Wings» — Hellmut Wilhelm enuncia el principio de reparto de su padre: separar los estratos antiguos del material de las Diez Alas.
«To the translation of these three types of classical texts, my father added his own elucidative remarks (in this as in other editions, printed in smaller type» — Hellmut Wilhelm declara que los comentarios de su padre van en cuerpo menor y se apoyan en la literatura comentarial posclásica, en sus conversaciones con Lao y en su propia interpretación; el troceo pierde el paréntesis de cierre.
«Book II contains the translations of the more systematic among the Ten Wings, specifically, the Shuo Kua (Discussion of the Trigrams) and the Ta Chuan (The Great Treatise)» — Hellmut Wilhelm describe el contenido del libro II.
«These remarks are based on a careful reading of the later (postclassical) commentatory literature, on his discussions with Lao and other friends and experts, on the modern scholarly literature then available, and on his own understanding and interpretation of the passages and situations involved» — Hellmut Wilhelm declara de qué se nutren los comentarios de su padre, y pone su propia interpretación como una de las cuatro fuentes.
«To these translations is appended an essay from my father’s own hand, “The Structure of the Hexagrams» — Hellmut Wilhelm consigna que el ensayo del final del libro II es de su padre, y que otro, sobre la consulta del oráculo, se trasladó al final del volumen en esta edición.
«These include passages found in the Great Treatise, which are repeated here under the caption “Appended Judgments,” a term which is the rendering of an alternate name of this treatise, Hsi Tz’u» — Hellmut Wilhelm explica de dónde salen los Appended Judgments del libro III y da el nombre chino alterno del Gran Tratado.
«HELLMUT WILHELM Seattle, December I966» — la firma y la fecha del prefacio a la tercera edición tal como las imprime el troceo, con el 1 leído como I.
«I am grateful to Wallace K. Snider for discovering several typographical errors and an interesting textual error here: in the first line of the Note, hexagram I (27) should be cited rather than I (42)» — la adición al prefacio, firmada H. W. en Seattle en abril de 1968, enmienda una referencia de hexagrama del propio volumen.
«1,2. T’uan Chuan: Commentary on the Decision bk. III, under the individual hexagrams» — la tabla The Major Divisions of the Material reparte cada una de las Diez Alas entre los tres libros; la primera y la segunda van al libro III bajo cada hexagrama.
«5,6. Ta Chuan: The Great Treatise [Great Commentary] or Hsi Tz’u Chuan: Commentary on the Appended Judgments bk. II.» — la misma tabla da los dos nombres del Gran Tratado y lo sitúa entero en el libro II.
«Since I am not a sinologue, a foreword to the Book of Changes from my hand must be a testimonial of my individual experience with this great and singular book» — Jung abre su foreword acotando qué clase de texto es el suyo: testimonio de experiencia propia y no dictamen de sinólogo.
«there is so much that is obscure about it that Western scholars have tended to dispose of it as a collection of “magic spells,” either too abstruse to be intelligible, or of no value whatsoever» — Jung consigna la recepción erudita occidental del libro antes de Wilhelm, y en la misma plana declara que la traducción de Legge, la única inglesa hasta entonces, hizo poco por volverlo accesible.
«He was in a position to do this because he himself was taught the philosophy and the use of the I Ching by the venerable sage Lao Nai-hsüan» — Jung acredita la versión de Richard Wilhelm en su aprendizaje con Lao Nai-hsüan y en muchos años de práctica del oráculo.
«His grasp of the living meaning of the text gives his version of the I Ching a depth of perspective that an exclusively academic knowledge of Chinese philosophy could never provide» — Jung opone el saber vivo de Wilhelm al conocimiento académico, y en eso funda la ventaja de esta traducción.
«Western sinologues and distinguished Chinese scholars have been at pains to inform me that the I Ching is a collection of obsolete “magic spells» — Jung consigna el juicio que le dieron los sinólogos, y añade en la misma plana que alguno de sus informantes había consultado el oráculo por medio de un adivino.
«If by means of this demonstration I have succeeded in elucidating the psychological phenomenology of the I Ching, I shall have carried out my purpose» — Jung declara cuál era el propósito de su foreword y se niega en la misma plana a contestar las miles de preguntas y objeciones que el libro levanta.
«Let it go forth into the world for the benefit of those who can discern its meaning. C. G. JUNG Zurich, 1949» — el cierre y la firma del foreword, con lugar y año tal como los imprime el troceo.
«However many other translations of this book may appear, and whatever their excellence, Wilhelm’s will remain unique, both by reason of his relation to the I Ching and because of the background out of which his translation grew» — Baynes contesta la objeción de la doble traducción por dos razones: la relación de Wilhelm con el libro y el fondo del que su versión salió.
«Unlike any other translator of this ancient work, he did not envisage the learned world as his only audience, and therefore addressed himself to the difficult task of making the I Ching intelligible to the lay reader» — Baynes sitúa la diferencia de Wilhelm en el destinatario que se propuso.
«He wished to bring this first philosophy, this first effort of men to place themselves in the cosmos, out of the domain of specialists in philology and to put it into the hands of individuals anywhere who, like the authors of the I Ching, are concerned with their relation to the universe and to their fellow men» — Baynes describe el propósito de Wilhelm y de paso llama al libro primera filosofía y primer esfuerzo por situarse en el cosmos.
«Long residence in China, mastery of both the spoken and the written language, and close association with the cultural leaders of the day, made it possible for him to understand the Chinese classics from the standpoint of the Chinese themselves» — Baynes enumera las circunstancias que acreditan la traducción.
«In translating the I Ching he was guided by a scholar of the old school, one of the last of his kind, who knew thoroughly the great field of commentary literature that has grown up around the book in the course of the ages» — Baynes acredita la guía de Lao Nai-hsüan sin nombrarlo en esta frase.
«It is clear that in desiring thus to make available to many people the wisdom that he himself had found in the I Ching, Wilhelm presupposed in his readers a degree of spiritual integrity that, together with the essential dignity of the book, would preclude the use of the oracle for trivial purposes» — Baynes atribuye a Wilhelm un supuesto sobre sus lectores y añade que solo el tiempo dirá si su fe estaba justificada.
«I was studying analytical psychology in Zurich when Dr. Jung asked me to undertake the rendering of the German version into English» — Baynes consigna que el encargo de la traducción inglesa salió de Jung.
«But his death in 1930 came long before I was ready to submit a manuscript to him» — Baynes data la muerte de Richard Wilhelm y declara que por eso la traducción no tuvo la supervisión prevista.
«This gave me a key to the archetypal world of the I Ching» — Baynes declara que su desconocimiento del chino se compensó con el acceso a la obra de Jung.
«Dr. Wilhelm decided that the book should be left as his father wrote it, because in no instance was the proposed change of more than minor importance with respect to the work as a whole» — Baynes consigna la decisión de no actualizar el texto con la erudición posterior, y quién la tomó.
«In the parts of the German text that render the Chinese, I have tried to be as literal in my translation as possible, in order to establish a guideline in the highly allusive and symbolic» — Baynes declara su criterio de literalidad y la excepción de paráfrasis que Hellmut Wilhelm le señaló.
«All footnotes added by me are inclosed in square brackets» — Baynes da la marca tipográfica que distingue sus notas de las de Wilhelm.
«Wherever the English names of the hexagrams appear in the body of the text, they are printed in small capitals; in this way they can be distinguished from trigrams of the same name» — Baynes explica las versalitas del impreso; el troceo las devuelve en mayúsculas y por eso los nombres de hexagrama aparecen así dentro de las citas.
«Wade’s system of transliteration has been used in putting the German version of Chinese words into their English equivalents» — Baynes declara el sistema de transliteración del volumen, que es el que esta ficha conserva tal cual.
«The Chinese title page is from the hand of Professor Tung Tso-pin of the Academia Sinica» — Baynes acredita la portada china del volumen.
«Accuracy and intelligibility have been the goals set for this translation, but it must prove itself in a still more vital test» — Baynes declara los fines de su trabajo y añade que hay una prueba mayor.
«If the reader is drawn out of the accustomed framework of his thought to view the world in a new perspective, if his imagination is stimulated and his psychological insight deepened, he will know that Wilhelm’s I Ching has been faithfully reproduced» — Baynes pone el criterio de fidelidad de su traducción en el efecto sobre el lector.
«CARY F. BAYNES Morris, Connecticut, 1949» — la firma y la fecha de la nota del traductor de la primera edición inglesa.
«This edition presents the I Ching in an entirely new format, more compact as a book, and clearer in its typographical distinctions» — Baynes abre la nota para la tercera edición describiendo qué cambió en el formato.
«The rearrangements consist in placing a chart, “The Major Divisions of the Material,” adjacent to the new preface, with which it is interrelated; and moving a section “On Consulting the Oracle” to the end of the volume» — Baynes detalla las dos reordenaciones de la tercera edición.
«With minor changes, the foreword was published in 1958 in Psychology and Religion: West and East (Collected Works of C. G.» — Baynes data la publicación del foreword de Jung en sus obras completas y agradece a R. F. C. Hull un error de traducción señalado en él.
«C. F. B. Morris, Connecticut, January I967» — la firma y la fecha de la nota del traductor para la tercera edición, con el 1 leído como I por la capa de texto.
«This translation of the Book of Changes was begun nearly ten years ago. After the Chinese revolution [1911], when Tsingtao became the residence of a number of the most eminent scholars of the old school, I met among them my honored teacher Lao Nai-hsüan» — Richard Wilhelm data el arranque de su traducción y el encuentro con su maestro; el corchete con la fecha es de Baynes, que declaró en su nota que sus adiciones van entre corchetes.
«I am indebted to him not only for a deeper understanding of the Great Learning [Ta Hsüeh], the Doctrine of the Mean [Chung Yung], and the Book of Mencius, but also because he first opened my mind to the wonders of the Book of Changes» — Richard Wilhelm enumera lo que debe a Lao Nai-hsüan y nombra los otros clásicos que estudió con él.
«The translation of the text was made after detailed discussion. Then the German version was retranslated into Chinese and it was only after the meaning of the text had been fully brought out that we considered our version to be truly a translation» — Richard Wilhelm describe el método de trabajo con Lao: retraducir al chino la versión alemana como prueba.
«Mr. Lao left for Ch’ü-fou, the home of Confucius, to whose family he was related» — Richard Wilhelm consigna el parentesco de su maestro con la familia de Confucio.
«during the siege of Tsingtao, when I was in charge of the Chinese Red Cross, not a day passed on which I did not devote some time to the study of ancient Chinese wisdom» — Richard Wilhelm narra la interrupción por la guerra y su ocupación durante el sitio.
«Those were rare hours of inspiration that I spent with my aged master. When the work in its essential features was almost finished, fate called me back to Germany. In the meantime my venerable master departed this world» — Richard Wilhelm cierra el relato de la colaboración con la muerte de Lao Nai-hsüan.
«Habent sua fata libelli. In Germany I seemed to be as far removed as possible from ancient Chinese wisdom, although in Europe also many a word of counsel from the mysterious book has here and there fallen on fertile soil» — Richard Wilhelm abre con el proverbio latino sobre el destino de los libros el tramo alemán de su historia.
«Recast again and again, the text has at last attained a form that—though it falls far short of my wish—makes it possible for me to give the book to the world» — Richard Wilhelm entrega su versión con la reserva dentro de la misma frase.
«May the same joy in pure wisdom be the part of those who read the translation as was mine while I worked upon it. RICHARD WILHELM Peking, in the summer of 1923» — el cierre y la firma del prefacio de Richard Wilhelm, con lugar y fecha.
«A very good edition was arranged in the K’ang Hsi29 period, under the title Chou I Chê Chung; it presents the text and the wings separately and includes the best commentaries of all periods. This is the edition on which the present translation is based» — Richard Wilhelm nombra la edición china de la que traduce.
«The translation of the text has been given as brief and concise a form as possible, in order to preserve the archaic impression that prevails in the Chinese» — Richard Wilhelm declara su criterio de traducción y por qué añade digestos de los comentarios chinos.
«Comparisons with Occidental writings,30 which frequently suggested themselves, as well as views of my own, have been introduced as sparingly as possible and have invariably been expressly identified as such» — Richard Wilhelm declara la regla con que separa su propia voz de la del texto; el troceo pega la llamada de nota.
«The reader may therefore regard the text and the commentary as genuine renditions of Chinese thought» — Richard Wilhelm deriva de esa regla lo que el lector puede dar por chino en el volumen.
«many of the fundamental truths presented are so closely parallel to Christian tenets that the impression is often really striking» — Richard Wilhelm avisa del paralelismo con doctrinas cristianas, y por eso subraya que no ha introducido nada propio sin marcarlo.
«The second and third books explain why all these things are as they are. Here the material essential to an understanding of the structure of the hexagrams has been brought together, but only so much of it as is absolutely necessary, and as far as possible only the oldest material, as preserved in the Ten Wings, is presented» — Richard Wilhelm explica el reparto entre los tres libros y admite en la misma página que de ahí sale cierta repetición.
«It is my firm conviction that anyone who really assimilates the essence of the Book of Changes will be enriched thereby in experience and in true understanding of life» — el cierre de la introducción de Richard Wilhelm, firmado R. W.
«The Book of Changes is a work that represents thousands of years of slow organic growth, and that can be assimilated only through prolonged reflection and meditation» — Richard Wilhelm abre la introducción al libro II describiendo el crecimiento del libro.
«The judgments pertaining to the individual hexagrams were called t’uan, “decisions,” or tz’u, “judgments,” or hsi tz’u, “appended judgments» — Richard Wilhelm da los nombres chinos de los juicios.
«These judgments or decisions are attributed to King Wên of Chou (ca. 1150 B.C.), and this premise regarding their origin has on the whole not been questioned» — Richard Wilhelm consigna la atribución de los juicios a King Wên y dice que no se ha discutido.
«I see no reason for doubting this ascription, inasmuch as it is well-known that Confucius devoted much thought to the Book of Changes, and since the views expressed in this commentary nowhere conflict with his views» — Richard Wilhelm acepta la atribución del Comentario a la Decisión a Confucio con la razón que da.
«The commentary is made up of two parts, corresponding with parts I and II of the text of the I Ching, and forms the first two wings or expositions» — Richard Wilhelm describe la forma del Comentario a la Decisión.
«However, they do not deal in any way with images, and it must have been owing to some misapprehension, or perhaps to chance, that this commentary on the text of the individual lines found its way into the Commentary on the Images» — Richard Wilhelm consigna una anomalía en la composición del Comentario a las Imágenes.
«It is certain that they are very old and originated with the Confucian school, but I should not like to say definitely how close the connection with Confucius himself may be» — Richard Wilhelm data las Alas en la escuela confuciana y se abstiene de precisar el vínculo con Confucio.
«The title Ta Chuan occurs in Ssu-ma Ch’ien7 and means Great Commentary, or Great Treatise» — Richard Wilhelm da la fuente y el sentido del título del Gran Tratado; el troceo pega la llamada de nota.
«The appended judgments are the judgments originally made by King Wên and the Duke of Chou and appended by them to the hexagrams and their lines; they make up the present text of the book» — Richard Wilhelm explica qué son los juicios añadidos.
«It is quite evident that the treatises known as Hsi Tz’u or Ta Chuan were not set down by Confucius, because many passages in them are cited as sayings of the Master» — Richard Wilhelm niega la autoría de Confucio sobre el Gran Tratado por la evidencia interna.
«The so-called SEVENTH WING, named Wên Yen (Commentary on the Words of the Text), is a very important section» — Richard Wilhelm sitúa el Wên Yen entre las Diez Alas.
«However, the order followed in the Tsa Kua differs essentially from the arrangement in the present Book of Changes» — Richard Wilhelm consigna la discrepancia de orden del Tsa Kua.
«This commentary, which of course has nothing to do with Confucius, has likewise been divided and apportioned to the individual hexagrams, under the heading “The Sequence.”» — Richard Wilhelm niega a Confucio la Secuencia de los Hexagramas y explica cómo se repartió en el volumen.
«Only one commentary on the second hexagram, K’un, survives in the Wên Yen» — Richard Wilhelm consigna lo que se conserva del Wên Yen.
«I cannot make myself take seriously the claim that Confucius did not know the Book of Changes» — Richard Wilhelm, en una nota del aparato, rechaza la tesis de que Confucio no conociera el libro.
«Legge makes the following comment on the explanatory text for the individual lines» — la nota del aparato introduce el juicio de Legge sobre el texto de las líneas.
«They are shên, that is “spirit-like.” “Heaven produced the ‘spirit-like things» — Jung apoya en una nota su lectura de los agentes espirituales del oráculo, citando a Legge.
«For example, the invidi (“the envious:”) are a constantly recurring image in the old Latin books on alchemy, especially in the Turba philosophorum (eleventh or twelfth century» — Jung remite en una nota los envidiosos del hexagrama 50 a los libros latinos de alquimia y a la Turba philosophorum.
«From the Latin concipere, “to take together,” e.g., in a vessel: concipere derives from capere, “to take,” “to grasp.”» — la nota del aparato da la etimología del concepto que Jung usa para leer el asa del caldero.
«I made this experiment before I actually wrote the foreword» — Jung declara en nota el orden de su experimento y de su escritura.
«The Chinese interpret only the changing lines in the hexagram obtained by use of the oracle. I have found all the lines of the hexagram to be relevant in most cases» — Jung consigna en nota que su práctica se aparta de la china al leer todas las líneas.
«Cf. R. Wilhelm and C. G. Jung, The Secret of the Golden Flower, tr. Cary F. Baynes (London and New York. 1931; new edn., revised, 1962)» — la nota de Baynes remite al volumen donde se publicó el discurso de Jung en memoria de Wilhelm.
«From the discussion here presented, it will become self-evident that the Book of Changes was not a lexicon, as has been assumed in many quarters» — la nota del aparato niega que el libro sea un léxico.
«The reasons that led Wilhelm to choose SINN to represent tao (see p. xiv of the introduction to his translation of Lao-tse» — la nota del aparato explica por qué Wilhelm tradujo *tao* por SINN en alemán.
«It is a question whether the Chinese personified the Creative, as the Greeks conceived it in Zeus» — la nota del aparato plantea la comparación con Zeus.
«The answer is that this problem is not the main one for the Chinese» — la misma nota responde que la cuestión no es la principal para el pensamiento chino.
«While the top line of THE CREATIVE indicates titanic pride and forms a parallel to the Greek legend of Icarus, the top line of THE RECEPTIVE presents» — la nota del aparato empareja la línea superior del hexagrama 1 con la leyenda de Ícaro; el troceo corta en el cambio de renglón.
«Hexagrams that are opposites in structure are not necessarily opposites in meaning» — la nota del aparato acota la lectura por inversión estructural.
«However, neither “mores” nor any other available English word, such as “manners” or “customs,” conveys an adequate idea of what li stood for in ancien» — la nota del aparato declara intraducible el término *li*; el troceo corta en el cambio de renglón.
«The meaning of this hexagram parallels the saying of Jesus: “Blessed are the meek: for they shall inherit the earth» — la nota del aparato empareja el hexagrama 15 con una bienaventuranza evangélica.
«This offers the same dictum about possessions as that found in the words of the Bible: “Whosoever shall seek to save his life shall lose it; and whoso» — la nota del aparato empareja una línea con un dicho evangélico; el troceo corta en el cambio de renglón.
«The concept of the Last Judgment in the Parsee religion shows similar features» — la nota del aparato compara con la religión parsi.
«There are not many hexagrams in the Book of Changes in which all the lines have an exclusively favorable meaning, as in the hexagram of MODESTY» — la nota del aparato consigna la singularidad del hexagrama 15.
«Goethe’s attitude after the Napoleonic wars is an example of this in European history» — la nota del aparato pone a Goethe como ejemplo europeo.
«It is a noteworthy and curious coincidence that fire and care of the cow are connected here just as in the Parsee religion» — la nota del aparato registra la coincidencia con la religión parsi y la llama coincidencia.
«In China, monogamy is formally the rule, and every man has but one official wife» — la nota del aparato consigna la regla matrimonial china que el hexagrama supone.
«James Legge stresses the opinion that a real understanding of the I Ching becomes possible only when the commentary material is separated from the tex» — la nota del aparato consigna la tesis de Legge sobre cómo debe leerse el libro; el troceo corta en el cambio de renglón.
«Legge does not say why he holds the Sung period to be more closely related to the original text than Confucius [551-479 B.C.» — la nota del aparato objeta a Legge la falta de razón para preferir a los comentaristas Sung.
«What he does is to follow with meticulous literalness the edition called Chou I Che Chung, belonging to the K’ang Hsi period [1662-1722], which I also» — la nota del aparato consigna que Legge y Wilhelm siguen la misma edición china; el troceo corta en el cambio de renglón.
«This commentary moreover places the origin of the Book of Changes in “middle antiquity.”» — la nota del aparato data el origen del libro según el comentario.
«It is obvious that this arrangement of periods could not have been utilized by Confucius himself» — la nota del aparato saca de esa periodización un argumento contra la autoría de Confucio.
«This is probably the passage on which Mencius based his doctrine that man’s nature is good» — la nota del aparato remite a Mencio la doctrina de la bondad natural del hombre.
«The Chinese year is in essential agreement with the Metonic year» — la nota del aparato empareja el año chino con el metónico.
«But when contact with a definite situation is established through the questioner, the “current” is activated, and the given situation is illumined» — la nota del aparato explica con el símil de la corriente cómo se activa el oráculo.
«Although this analogy is not used in any of the commentaries, it serves to explain in a few words the entire meaning of the text» — la misma nota declara que el símil es propio y no de los comentarios chinos.
«True enough, speech and writing are imperfect transmitters of thought, but by means of the images—we would say “ideas”—and the stimuli contained in th» — la nota del aparato responde al límite de la escritura que el Gran Tratado enuncia; el troceo corta en el cambio de renglón.
«As these relationships indicate, the Chinese family is the patriarchal clan, which forms the nucleus of the patriarchal state» — la nota del aparato describe la familia china que el hexagrama 37 supone.
«Today one would speak here of the coming together of positive and negative electricity, the resultant discharge producing lightning» — la nota del aparato traduce a términos eléctricos la imagen del hexagrama 21.
«In this hexagram there appear ideas that correspond with the mystical interpretations of the legends of Paradise and the fall of man» — la nota del aparato empareja un hexagrama con las lecturas místicas del Paraíso y la caída.
«This phrase, “Keeping his stopping still” (kên ch’i chih), is a textual mistake persisting from Wang Pi’s time [A.D. 226-249]; it should read as the J» — la nota del aparato declara un error textual heredado de Wang Pi; el troceo corta en el cambio de renglón.
«The ting of ancient China had either three legs or four» — la nota del aparato describe el caldero antiguo del hexagrama 50.
«The idea is very ingenious, except for the fact that the Book of Changes goes back to a time when the ocean was still unknown to the Chinese» — la nota del aparato objeta una interpretación ingeniosa por anacrónica, en la última plana con texto del volumen.
«By movement or change a yielding line develops out of a strong line, and a strong line out of a yielding line» — la penúltima nota del volumen define el cambio de línea.
«The reader will find it helpful to look up all four of these hexagrams in the text and to read them together with the relevant commenta» — la nota del aparato aconseja al lector cotejar los cuatro hexagramas del experimento de Jung; el troceo corta en el cambio de renglón.
«Zeichen, meaning sign, is used by Wilhelm to denote the linear figures in the I Ching, those of three lines as well as those of six lin» — la nota de Baynes explica el término alemán con que Wilhelm nombra las figuras lineales; el troceo corta en el cambio de renglón.
«For this reason, the numbers 7 and 8 never appear in the portion of the text dealing with the meanings of the individual lines» — la nota del aparato explica la ausencia de los números siete y ocho en el texto de las líneas.
«Two or three other slips of this sort occurring later in the book have been similarly corrected, but without special mention» — la nota de Baynes declara que corrigió en silencio otros deslices del original.
«To avoid extreme awkwardness, the phrase “is favorable” is occasionally used as an alternative» — la nota de Baynes declara una libertad de traducción.
«If the person consulting the oracle draws a seven, this is important in relation to the structure of the hexagram as a whole, because i» — la nota del aparato acota el papel del siete en la consulta; el troceo corta en el cambio de renglón.
«A different translation is possible here, which would result in a different interpretation» — la nota del aparato consigna una traducción alternativa sin arbitrar.
«“Fool” and “folly” as used in this hexagram should be understood to mean the immaturity of youth and its consequent lack of wisdom, rat» — la nota del aparato acota el sentido de necedad en el hexagrama 4; el troceo corta en el cambio de renglón.
«Auftreten, the German word used for the name of the hexagram, means both “treading” and “conduct.”» — la nota de Baynes explica el doble sentido del nombre alemán del hexagrama 10.
«It should be noted here that there is an alternative interpretation of this hexagram» — la nota del aparato consigna otra interpretación posible.
«Cutting off of the hair and nose was a severe and degrading punishment» — la nota del aparato explica el castigo que una línea del hexagrama 21 menciona.
«The reading “kindness” instead of “men” is contradicted by the context» — la nota del aparato descarta una variante de lectura por el contexto.
«According to another interpretation, the big toe from which one is to liberate oneself is the six at the beginning; with this line ther» — la nota del aparato consigna otra lectura de una línea; el troceo corta en el cambio de renglón.
«Wilhelm’s translation follows suggestions of the Chinese commentators» — la nota del aparato acredita la lectura de Wilhelm en los comentaristas chinos.
«Since the image is based on the idea of the drawing up of water, the meaning of the individual lines grows the more favorable, the high» — la nota del aparato explica la gradación favorable de las líneas del hexagrama 48; el troceo corta en el cambio de renglón.
«Mou and Chi do not appear in the diagram showing the cyclic signs in relation to the trigrams in the Inner-World Arrangement (see here)» — la nota del aparato consigna un desajuste entre dos sistemas de signos.
«Literally, “the maiden who passes into ownership» — la nota del aparato da la traducción literal del nombre del hexagrama 54.
«Le Livre des mutations, texte primatif traduit du chinois par Charles de Harlez, présenté et annoté par Raymond de Becker (Paris, 1959)» — la nota del aparato da la ficha de la traducción de de Harlez que Hellmut Wilhelm menciona en el prefacio.
«I Ching: Book of Changes, translated by James Legge, edited with introduction and Study Guide by Ch’u Chai and Winberg Chai (New Hyde Park, New York, 1964» — la nota del aparato da la ficha de la edición de Legge con el aparato de Ch’u Chai y Winberg Chai.
«Le Maître Yüan-kuang, Méthode pratique de Divination Chinoise par le “Yi-king” (Paris, 1950); Meister Yüan-kuang, I Ging: Praxis chinesischer Weissagung translated by Fritz Werle» — la nota del aparato da las fichas francesa y alemana de la traducción de Yüan-kuang.
«John Blofeld, The Book of Change: a new translation of the ancient Chinese I Ching…with detailed instruction for its practical use in divination (London and New York, 1965» — la nota del aparato da la ficha de la traducción de Blofeld.
«Here the principles of the Creative and the Receptive, and the Greek principles of logos and eros, are in close approximation» — la nota del aparato empareja el par chino con el par griego de logos y eros.
«It is to be noted that the designations yang and yin, later so much used, are not the terms chosen here. This is an indication of the antiquity of the text» — la nota del aparato usa la ausencia de yin y yang como indicio de antigüedad del texto.
«Cf. Wilhelm and Jung, The Secret of the Golden Flower (1962 edn.), p. 14» — la nota de Baynes remite al volumen de Wilhelm y Jung sobre la Flor de Oro.
«In the German rendering, these correlations are stated in four sentences so printed that they appear as a passage from the Wên Yen. Actually they do not occur in the Wên Yen» — la nota de Baynes enmienda una atribución de la edición alemana.
«The word lü, “order,” in its original sense means a reedlike musical instrument. The literal meaning would be: “The army marches forth to the sound of horns. If the horns are not in tune» — la nota del aparato da el sentido original del término que se traduce por orden.
«Famous historian known in China as the “father of history.” Born about 145 B.C., died 86 B.C.» — la nota del aparato identifica a Ssu-ma Ch’ien.
«Chu Hsi (A.D. 1130-1200) was the author of commentaries on most of the Chinese classics. His interpretations remained the generally accepted standard until the middle of the seventeenth» — la nota del aparato data a Chu Hsi y su autoridad; el troceo corta en el cambio de renglón.
«Passages of this commentary are to be found repeated in bk. III, as “Appended Judgments.”» — la nota de Baynes declara que el Gran Tratado se reimprime dentro del libro III.
«Question has centered especially upon the trigram K’an , which resembles the character for water, shui» — la nota del aparato consigna la discusión sobre el parecido del trigrama K’an con el carácter de agua.
«King Wên was the head of a western state that suffered oppression from the house of Shang (Yin). He was given the title of king posthumously by his son Wu, who overthrew Chou Hsin, took» — la nota de Baynes sitúa históricamente a King Wên; el troceo corta en el cambio de renglón.
«Known as t’ai chi t’u, “the supreme ultimate.” See R. Wilhelm, A Short History of Chinese Civilization, tr. by J. Joshua (London, 1929), p. 249» — la nota de Baynes da el nombre chino del diagrama y remite a otra obra de Richard Wilhelm.
«Literally, “Thus the superior man receives people by virtue of emptiness» — la nota del aparato da la traducción literal de una Imagen.
«Another possible rendering here is “encourage one another» — la nota del aparato consigna otra traducción posible.
«As the symbol of the west and of autumn, the place and time of death» — la penúltima nota con texto del volumen da el sentido del oeste y del otoño.
Concepts treated
Microcosmos (el hombre-mundo) — El juego de las líneas reproduce el macrocosmos, y el hombre queda enlazado con el cielo y con la tierra en una tríada de poderes primordiales; el hexagrama es el exponente de un momento entero, con los estados psíquicos del observador dentro.
Crítica de fuentes (criterios de inclusión y descarte) — El volumen expone sus propios criterios de datación y atribución: Hellmut Wilhelm fecha los estratos antiguos en el siglo anterior a Confucio y da las Diez Alas por muy posteriores pese a la atribución ortodoxa; Richard Wilhelm declara qué edición china traduce, marca como suyas las comparaciones con escritos occidentales, niega a Confucio el Gran Tratado por la evidencia interna y da por adición tardía una frase que, dice, dañó la exégesis.
Cadena de transmisión (quién tomó de quién) — La transmisión está declarada eslabón por eslabón: los cuatro santos varones a los que la tradición china adjudica el libro, Lao Nai-hsüan como maestro de Richard Wilhelm, la retraducción al chino como prueba, la versión alemana, la inglesa de Baynes por encargo de Jung y la revisión de Hellmut Wilhelm sobre las pruebas.