11 · 地天泰

豫卦原文

豫。利建侯行师。

象曰：雷出地奋，豫。先王以作乐崇德，殷荐之上帝，以配祖考。

白话文解释

豫卦：有利于封侯建国，出兵打仗。

《象辞》说：本卦上卦为震，震为雷，下卦为坤，坤为地。春雷轰鸣，大地震动，催发万物，这是豫卦的卦象。先王观此卦象，取法于声满大地的雷鸣，制作音乐，歌功颂德，光荣归于上帝，光荣归于祖考。

《断易天机》解

豫卦震上坤下，为震宫初世卦。雷出地奋，象征春雷使万物苏醒，君王之威行于子民，因此有利于建候、行师。

家运:家庭和合，有通亨之象，凡事宜检点得失，不可胡为，否则招灾不利。

疾病:久病不利，注意肠肺及头部之症。

胎孕:生贵子。安而无灾。生女亦均无碍。

子女:亲子和睦，幸福圆满。留心教养，勿使太任性，否则沦于不幸之破运。

周转:可成。

买卖:交易有益，得利。

等人:会来。

寻人:在朋友或亲戚家里，有信息也。可寻。

失物:不会出现。

外出:一帆风顺。

考试:上榜有望，宜再努力勿懈。

诉讼:是非由小事化大，终可和解。

求事:吉利亨通。

改行:吉。

开业:开业者吉利之象。

第十一卦的哲学含义

为阴。本来乾为天，应该在上，坤为地，应该在下，但是，泰卦这种上坤下乾却很吉利。上卦为坤，为地，地属阴气;下卦为乾，为天，天为阳气。阴气凝重而下沉，阳气清明而上升，阴阳交感。阳气上升若无制约，就会耗尽能量，也不会产生结果，阴气下沉若无制约，也会耗尽能量，故阳气上升，有阴气覆护;阴气下沉，有阳气承托。阴阳交感，上下互通，天地相交，万物泰安。 《象》曰：天地交，泰;后以财成天地之道，辅相天地之宜，以左右民。 《象》中指出：泰卦的卦象为乾(天)下坤(地)上，地气上升，乾气下降，为地气居于乾气之上之表象，阴阳二气一升一降，互相交合，顺畅通达;君主这时要掌握时机，善于裁节调理，以成就天地交合之道，促成天地化生万物之机宜，护佑天下百姓，使他们安居乐业。 泰卦象征通达，启示了因时而变的道理，属于中中卦。《象》这样来断此卦：学文满腹入场闱，三元及第得意回，从今解去愁和闷，喜庆平地一声雷。 此卦的卦名为泰。《说文》中说，“泰，大也。”《礼记•曲礼上》疏，“泰者，大中之大也。”可见泰的意思是极其的博大。地大物博，人们自然就富裕，所以泰也有富裕、宽裕的意思。人们丰衣足食，社会就会和平安定，所以泰还含有平安、稳定的含义。

2 11.地天泰(䷊)-高岛易断

2.1 泰：小往大来，吉亨。

2.2 《彖传》曰：泰，小往大来，吉亨，则是天地交而万物通也，上下交而其志同也。内阳而外阴，内健而外顺，内君子而外小人。君子道长，小人道消也。

2.3 《大象》曰：天地交泰，后以财“成天地之道，辅相天地之宜，以左右民。

2.4 初九：拔茅茹以其汇，征吉。

2.5 九二：包荒，用冯河，不遐遗，朋亡，得尚于中行。

2.6 九三：无平不陂，无往不复，艰贞无咎。勿恤其孚，于食有福。

2.7 六四；翩翩不富，以其邻，不戒以孚。

2.8 六五：帝乙归妹，以祉元吉。

2.9 上六：城复于隍。勿用师，自邑告命。贞吝。

地天泰

泰：小往大来，吉，亨。

《彖》曰：泰，小往大来。吉，亨。则是天地交而万物通也，上下交而其志同也。内阳而外阴，内健而外顺，内君子而外小人，君子道长，小人道消也。

《象》曰：天地交，泰。后以财成天地之道，辅相天地之宜，以左右民。

Judgment

Legge: Harmony shows the inferior departed and the great arrived. There will be good fortune with progress and success.

Wilhelm/Baynes: Peace. The small departs, the great approaches. Good fortune. Success.

Blofeld: Peace. The mean decline; the great and good approach -- good fortune and success! [In the following hexagram (Divorcement), where the trigrams symbolize heaven and earth in what would appear to be their normal positions, that arrangement is held to be disastrous; whereas here, where they seem to be upside down, everything is propitious. This may be because heaven above earth is held to imply that the two are existing separately without the intercourse which is the root of all growth; whereas here their intercourse is so absolute that heaven is actually supporting earth.]

Liu: Peace. The small is departing, the great is arriving. Good fortune. Success.

Ritsema/Karcher: Pervading. The small going, the great coming. significance Growing. [This hexagram describes your situation in terms of prospering and expanding. It emphasizes that continually spreading this prosperity through communicating is the adequate way to handle it...]

Shaughnessy: Greatness: the little go and the great come; auspicious; receipt.

Cleary (1): The small goes, the great comes. This is auspicious and developmental.

Cleary (2): Tranquility … Getting through auspiciously.

Wu: Prosperity shows that the small stays outside and the great stays inside. It will be auspicious and pervasive.

The Image

Legge: The intercourse of heaven and earth -- the image of Harmony. The wise ruler models his laws upon the principles of heaven and earth, and enforces them for the people's benefit.

Wilhelm/Baynes: Heaven and earth unite: the image of Peace. Thus the ruler divides and completes the course of heaven and earth; he furthers and regulates the gifts of heaven and earth, and so aids the people.

Blofeld: This hexagram symbolizes heaven and earth in communion. [The component trigrams illustrate the kind of close intercourse just alluded to. This is surely the only way of depicting it under the circumstances, for any mingling of their component lines would produce quite different trigrams having no reference to heaven and earth.] It is as though a mighty ruler, by careful regulation of affairs, has brought to fruition the way of heaven and earth. In harmony with the sequence of their motions, he gives help to people on every hand.

Liu: Heaven and earth are unified, symbolizing Peace. The ruler reforms and completes the way of heaven and earth; He observes the appropriate methods of heaven and earth to direct the people.

Ritsema/Karcher: Heaven and Earth mingling. Pervading. The crownprince uses property to accomplish Heaven and Earth's tao. The crown-prince uses bracing to mutualize Heaven and Earth's propriety. The crown-prince uses the left to right the commoners.

Cleary (1): When heaven and earth commune, there is tranquility. Thus does the ruler administer the way of heaven and earth and assist the proper balance of heaven and earth, thereby helping the people.

Cleary (2): … So as to influence the people.

Wu: Prosperity results from the interaction of heaven and earth. The king uses the wealth of the nation to achieve the ways of heaven and earth and to support their designs, so as to bring the sentiments of the people to the center.

COMMENTARY

Confucius/Legge: Harmony shows the union of heaven and earth, and all

things consequently united -- high and low, superior and inferior are all in accord. The lower trigram is made up of dynamic lines, and the upper of magnetic lines: strength is within, devotion is without; the superior man is inside and increasing, the inferior man is outside and decreasing.

Legge: The Judgment refers to the structure of the hexagram, with the three dynamic lines below, and the three magnetic lines above. The former are "the great," active and vigorous; the latter are "the inferior," passive and yielding. In many editions of the I Ching beneath the hexagram of Harmony there appears hexagram number fifty-four, Propriety, which becomes Harmony if the third and fourth lines exchange places. A situation in which the motive forces are represented by three dynamic, and the opposing by three magnetic lines, must be progressive and successful. Harmony is called the hexagram of the first month of the natural spring, when for six months the forces of growth are in ascendance.

Canon McClatchie translates: "The Image means that heaven and earth have now conjugal intercourse with each other, and the upper and lower classes unite together." Ch'eng-tzu says on the Image that a ruler should frame his laws to operate like the seasons, so that the people exist within the structure of a natural rather than an arbitrary order.

NOTES AND PARAPHRASES

Judgment: Harmony depicts the waning of egotistical illusions and the waxing of true potential. The Superior Man allows his inner virtue to rule the psyche. Without changing lines, Harmony suggests a fruitful union of opposites and consequent state of balance in the matter at hand. Wilhelm translates the opening phrase of the Confucian commentary as: "Heaven and earth unite." Blofeld renders it: "The celestial and terrestrial forces have intercourse and all things are in communion with one another." Legge has already called attention to McClatchie's version of: "Heaven and earth have now conjugal intercourse with each other." This image is one of the most universal symbols produced by the human psyche: the sexual union of Spirit and Matter (heaven and earth). This is the hieros gamos or holy marriage of alchemy, the union of Shiva and Shakti in Hinduism, the conjoined male and female deities in tantric Buddhism, the syzygies of Gnosticism and the union of heaven and earth in the Kabbalah. The notions of the couple and the sacred marriage held a very important place in ancient Chinese religious thinking. Every sacred power was twofold, male and female; but since only one half of the sacred couple was generally enclosed in any one sanctuary, the ritual was directed at reconstituting the whole... The complete being is male and female; since most men neglect or repress their feminine nature, they are out of balance; their male aggressiveness comes to the fore, and their whole

vitality suffers. There can be no true Holiness without a prior revitalization of femininity.

M. Kaltenmark -- Lao Tzu and Taoism Psychologically, the condition pictured by this hexagram is a metaphor for a high state of integration within the psyche. Here it is described in alchemical and Jungian terminology: The hermetic vessel is oneself. In it the many pieces of psychic stuff scattered throughout one's world must be collected and fused into one, so making a new creation. In it must occur the union of the opposites called by the alchemists the coniunctio or marriage... (This union), in psychological terms corresponds to man with his feminine soul, the

anima, or to a woman with her masculine counterpart, the animus -- the union in each case constituting the inner marriage, the hieros gamos by which the individual must become whole.

M.E. Harding -- Psychic Energy To receive this hexagram does not necessarily mean that one has attained such a high integration, but it might indicate a step in that direction. The ultimate hieros gamos only occurs after all of the scattered and mismatched forces within

the psyche have been brought together in correct alignment -- in I Ching terms, when all of the lines are in their proper places with proper correlates as imaged in hexagram number 63, Completion. Until this final union there are innumerable

"lesser" conjunctions which must first take place -- a fact recognized in tantric yoga:

The final goal of the tantricist is to reunite the two contrary principles -Shiva and Shakti -- in his own body. When Shakti, who sleeps, in the shape of a serpent, at the base of his body, is awoken by certain yogic techniques, she moves through a medial channel by way of the chakras up to the top of the skull, where Shiva dwells, and unites with him. The union of the divine pair within his own body transforms the yogin into a kind of "androgyne." But it must be stressed that "androgynization" is only one aspect of a total process, that of the reunion of the opposites. Actually, Tantric literature speaks of a great number of "opposing pairs" that have to be reunited.

Mircea Eliade -- Myths, Rites, Symbols The establishment of the "Kingdom of Heaven on Earth" is yet another metaphor for this process of psychic unification. Here is the Kabbalistic version: It is by the establishment of the celestial on the terrestrial, or of heaven upon earth, that the house of the King (humanity) will become united and the King will rejoice thereat, for then the two kingdoms will become one and then the new and living way will become opened to those who make themselves susceptible and receptive of the Higher and Diviner life...

When these two worlds become united and blended together they are symbolized by the union of the male and female, the one being the complement of the other.

The Zohar

SUGGESTIONS FOR MEDITATION

Legge points out that many editions of the I Ching associate hexagram number fifty-four, Propriety, with this figure. What do the changing third and fourth lines of Propriety imply about the role of the ego in the Work? The

traditional name for Propriety is "The Marrying Maiden" -- how does that relate to the concept of the holy marriage in Harmony? Compare the Judgments and Images of the two hexagrams and the role of the superior man in each. Note also the lesson implied when lines two and five in Harmony unite to make hexagram number sixty-three, Completion.