Gracefully navigate challenges to unlock abundance and brilliance in your journey.
From
10
Treading
To
55
Abundance
Not wanting to reason anymore
One avoids common sense when others do not want to accept the strongest arguments. taoscopy.com
Treading 10
Careful progress ensures safety; walk with awareness and integrity.
↓ Line 2
Steady and consistent conduct brings good fortune, especially for those who are humble and patient.
↓ Line 3
Acting beyond one's capabilities leads to danger and misfortune. Caution is advised.
↓ Line 5
Firmness and awareness of potential dangers lead to success.
↓ Line 6
Reflecting on one's actions and recognizing favorable signs leads to supreme good fortune.
↓ Abundance55
Abundance and prosperity surround you, but be mindful not to let them lead to arrogance or distraction. Stay focused and genuine in the present moment to make the most of your opportunities.
Other titles: Treading, Conduct, The Symbol of Stepping Carefully, Proper Conduct, Cautious Treading, Proceeding Cautiously, Watch Your Step, Proceed at Your Own Risk, Advancing With Care "Illustrates the difference between courage and foolhardiness." -- D.F. Hook
Judgment
Legge: Cautious Advance suggests the idea of one treading on the tail of a tiger, which does not bite him. There will be progress and success.
Wilhelm/Baynes: Treading . Treading upon the tail of the tiger. It does not bite the man. Success. [For the weak to take a stand against the strong is not dangerous here, because it happens in good humor and without presumption, so that the strong man is not irritated but takes it all in good part. Such simplicity and unpretentiousness is faith derived from reality -- neither from love of happiness nor fear of unhappiness, but free of fear and hope. The concern here is with the art of action by means of proper conduct, and presupposes being childlike in its highest sense.]
Blofeld: Though he treads upon the tiger's tail, it does not bite him. Success! [The general idea of this hexagram is that success can be won, but that the situation is dangerous enough to require extreme caution. The `tiger' MAY not bite, but on the other hand, as lines three and five demonstrate, we cannot be certain of this. To consort with rulers and people in high places may be most beneficial; but, should we fail to please, they may make us regret our temerity.]
Liu: Treading: Stepping on the tail of a tiger, but it does not bite one. Success. [You should act only after you have planned carefully, and then with resolution.]
Ritsema/Karcher: Treading a tiger tail. Not snapping-at people. Growing.
[This hexagram describes your situation in terms of finding and making your way. It emphasizes that doing this step by step is the adequate way to handle it.]
Shaughnessy: Treading on a tiger's tail; not a real man; receipt.
Cleary (1): Even when they tread on a tiger’s tail, it doesn’t bite people. This is developmental.
Cleary (2): Someone treads on a tiger’s tail without being bitten, thus getting through.
Wu:Treading after a tiger without being bitten indicates pervasion.
The Image
Legge: The image of the sky above, and below it the waters of a marsh, formCautious Advance. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.
Wilhelm/Baynes: 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. (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 people, who are reassured when these differences accord with nature ... We see a universe moved from within, without external manipulation. Since the universe is also within the human being, internal universal order leads to order without by the force of necessary differentiation.) [Cf. the ideal society in Plato’s Republic.]
Blofeld: This hexagram symbolizes a body of water lying open to the sky. The Superior Man consults both high and low and thereby steadies the people's will.
Liu: The heaven above and the lake below symbolize Treading. The superior man differentiates between high and low, and thus fixes the minds of the people.
Ritsema/Karcher: Heaven above, marsh below. Treading. A chun tzu uses differentiating Above and Below. A chun tzu uses setting-right the commoners, the purpose.
Cleary (1): Above is the sky, below is a lake: Treading. Thus do superior people distinguish above and below, and settle the will of the people.
Cleary (2): … Leaders stabilize the wills of the people by distinguishing positions.
Wu: Heaven above and marshes below, this is Treading. Thus the jun zi discriminates various levels of governmental services and sets the goals of the people.
COMMENTARY
Confucius/Legge: In Cautious Advance we have the symbol of Weakness treading on that of Strength. The lower trigram indicates Pleasure and Satisfaction, and responds to the upper indicating Strength. Hence it is said, "He treads on the tail of a tiger." The fifth line is dynamic, in the center, and in his correct place. He occupies the God-given position, and falls into no distress or failure -- his action will be brilliant.
Legge: Cautious Advance is made up of the lower trigram of Pleased Satisfaction or "Naiveté," and the upper trigram of Heaven, or Primal Power. Being situated below the great symbol of Strength, Naiveté is seen to be stepping on a tiger's tail. To emerge unscathed from such a danger depends entirely upon propriety and a strict observance of all the rules of correct behavior. On these, as so many stepping stones, one may tread safely amid scenes of disorder and peril.
The symbol of weakness, according to Wang Shen-tzu is the third line which is urged on by the two lines below it to encounter the three strong lines above. Other commentators say that the whole lower trigram, partaking of the yin nature, is the symbol of weakness, and the entire upper trigram is symbolic of strength. The Chen-Chung editors say that to get the full meaning, we must hold both views.
Ch'eng-tzu says of the Image: "The sky above and a marsh lying
below it is true in nature and reason, and so should be the rules of propriety
on which men tread."
NOTES AND PARAPHRASES
Judgment: A cautious advance in the face of potentially volatile conditions will lead to safety.
The Superior Man orders his priorities realistically and gets a grip on himself.
Cautious Advance depicts the lower trigram of the joyful Youngest Daughter stepping on the heels of the upper trigram of Heaven -- the stern Pater Familias: Yahweh Saboath, or Zeus with his thunderbolt. In her innocence she doesn't realize the danger of her action. This is "treading on the tail of the tiger," and the hexagram teaches us how to do this without being bitten. The original Judgment suggests that superior powers realize the innocent intent of the action, and may be inclined to be lenient.
You should not resist fate,
nor need you escape it;
if you go to meet it,
it will guide you pleasantly.
Goethe
Wilhelm's notes on The Image illustrate the undemocratic truth that although all men are created equal in the eyes of God, every human being possesses clearly differentiated strengths, weaknesses, talents and incapacities. In Lectures on the I Ching, he says:
The secret of proper conduct is in inequality. Uniformity alone cannot give rise to proper conduct. To be sure, uniformity might produce rule and regulation or law and force. But tedious force and brutal law never led people to convictions that legitimately resulted in proper conduct (the term includes that which produces proper conduct and proper conduct achieved). Instead, as Confucius said: "Force produces only alienation and people transgress secretly that which is public regulation."
Cautious Advance often images a test situation, or it can be a warning that you are walking on the edge of a precipice. The image of The Fool in the tarot deck has similar associations. Without changing lines, this hexagram implies a need for extreme caution, or that your actions are tempting fate.
The passions, instead of having to be painfully exterminated, are yoked like snarling tigers to the adept’s carriage. The dangers of such a course are obvious. As one of my Lama teachers put it: "While you were traveling in that cart, a tumble would have done you little harm. Now I have given you an airplane. Don't crash in flames!" J. Blofeld -- The Tantric Mysticism of Tibet
Line 2
Legge: The second line, dynamic, shows its subject treading a path that is level and easy -- a quiet and solitary man, to whom, if he be firm and correct, there will be good fortune.
Wilhelm/Baynes: Treading a smooth, level course. The perseverance of a dark man brings good fortune.
Blofeld: The recluse treads his path peacefully. Righteous persistence will bring good fortune.
Liu: Treading in a safe and peaceful way. The man in seclusion carries on. Good fortune.
Shaughnessy: Treading the road so sincerely; the dark man's determination is auspicious.
Cleary (1): Treading the path evenly, the aloof person is upright and fortunate.
Cleary (2): Treading the road; it is level. The person in obscurity is fortunate if upright.
Wu: The trodden road is open and broad. A person in seclusion with perseverance will have good fortune.
COMMENTARY
Confucius/Legge: Holding the due mean, he will not allow himself to be thrown into disorder. Wilhelm/Baynes: He is central and does not get confused. Blofeld: The recluse is a fortunate man because he cleaves to the middle path and does not allow himself to be confused. Ritsema/Karcher: Centering, not originating-from disarray indeed. Cleary (2): In the sense of not becoming personally deranged within. Wu: His mind is not disturbed from within.
Legge: Line two occupies the middle of the trigram, which symbolizes a path cut straight and level along a hillside or over difficult terrain. Since the fifth line is not his proper correlate, he is portrayed as a quiet and solitary man.
NOTES AND PARAPHRASES
Siu: The quiet and solitary man apprehends the inscrutable. He seeks nothing, holds to the mean, and remains free from entanglements.
Wing: Maintain an ambiance of modesty and moderation. Do not harbor expectations or demands. Do not get involved with the dreams of others or hold overly ambitious goals. In this way you will meet with good fortune.
Editor: There seems to be little essential difference between lines one and two, except that the second line's central position emphasizes the idea of moderation and balance. When two lines in a hexagram have nearly identical meanings it is often helpful to check the corresponding hexagrams and lines created if each were the only changing line -- these will often provide clues as to their differences. In this instance, line one suggests avoiding trouble by minding one's own business; line two avoids trouble by a certain innocent faith in his destined path: a recluse or hermit who ignores the preoccupations of the crowd. Ritsema/Karcher translate "shade" (Wilhelm/Shaughnessy: "dark"), as: "hidden from view, retired, solitary, secret; dark, obscure, occult, mysterious; ignorant."
If I were possessed of Austere Knowledge
Walking on the Main Path [of Tao],
I would avoid the by-paths.
The Main Path is easy to walk on,
Yet people love the small by-paths.
Lao-Tzu
A. Stay out of sight, keep a low profile, stick to your own affairs, ignore the crowd -- balanced perception prevents confusion.
Line 3
Legge: The third line, magnetic, shows a one-eyed man who thinks he can see; a lame man who thinks he can walk well; one who treads on the tail of the tiger and is bitten. All this indicates ill fortune. We have a mere bravo acting the part of a great ruler.
Wilhelm/Baynes: A one-eyed man is able to see, a lame man is able to tread. He treads on the tail of the tiger. The tiger bites the man. Misfortune. Thus does a warrior act on behalf of his great prince.
Blofeld: Though a man have but one eye he can still see; though he be lame, he can still walk; but he who treads upon the tiger's tail will get bitten -- disaster! [Here the significance of the line runs counter to the benign significance of the hexagram; in all such cases, it is the line which provides the main indication of what is going to happen with regard to the matter forming the subject of the enquiry.] The warrior undertakes things for his lord. [This is no time to stand up to our superiors (tread on the tiger’s tail); it is a time for obedience.]
Liu: A one-eyed man can see; a lame man can walk. But when they step on the tail of a tiger, the tiger will bite. Misfortune. The warrior conducts himself like a great prince.
Ritsema/Karcher: Squinting enabling observing. Halting enabling Treading. Treading a tiger's tail. Snapping-at people: pitfall. Martial people activating: tending-towards a Great Chief.
Shaughnessy: The blind are able to see, the lame are able to tread. Treading on a tiger's tail; for a real man inauspicious. A military man is united with the great lord.
Cleary(1): Able to see with a squint, able to walk with a limp. When they tread on the tiger’s tail, it bites people. Inauspicious. A soldier becomes a ruler.
Cleary(2): The squint-eyed can see, the lame can walk. Treading on a tiger’s tail, they get bitten, unfortunately. A military man becomes a civil leader.
Wu: A person can look with one injured eye. A person can tread with one lame leg. He will get bitten by treading behind a tiger. It will be foreboding. He is like a warrior trying to be a ruler.
COMMENTARY
Confucius/Legge: "A one-eyed man who thinks he can see" : he is not fit to see clearly. "A lame man who thinks that he can tread well": one cannot walk along with him. "The ill fortune of being bitten" arises from the place not being the proper one for him. "A mere bravo acting the part of a great ruler": this is owing to his aims being too violent.
Confucius/Wilhelm/Baynes:"A one-eyed man is able to see," but not enough for clarity. "A lame man is able to tread," but not enough to tread with others. The misfortune in the biting of the man is due to the fact that the place is not appropriate. "Thus does a warrior act on behalf of his great prince," because his will is firm.
Confucius/Blofeld: The one-eyed man does see, but not clearly; the lame man can walk, but not keep up with the others. The disaster suffered by the man who gets bitten is indicated by this line's unsuitable position. The warrior undertakes his lord's affairs because the latter is strong of will.
Confucius/Ritsema/Karcher:"Squinting enabling observing." Not the stand to use possessing brightness indeed. "Halting enabling Treading." Not the stand to use associating-with moving indeed. "Snapping-at people's pitfall." Situation not appropriate indeed. "Martial people activating: tending-towards a Great Chief." Purpose solid indeed.
Confucius/Cleary(2): The squint-eyed can see, but not clearly; the lame can walk, but not well enough to be companions on a journey. The misfortune of being bitten is that of being in an inappropriate place. When a military man becomes a civil leader, his determination is adamant.
Confucius/Wu:“A person can look with one injured eye,” but he cannot see clearly. “A person can tread with one lame leg,” but he cannot walk with firm steps. He will have the misfortune of being bitten, because his position is improper. “A warrior wants to be a ruler,” because his idea is adamant.
Legge: Line three is neither central nor in a magnetic place, which would be proper to it. But with the strength of will which the occupant of a dynamic place should possess, he goes forward with the evil results cited. The editors of the imperial edition, in illustration of the closing sentence, refer to Analects VII, x.
NOTES AND PARAPHRASES
Siu: The man recklessly exposes himself to danger, which exceeds his powers of handling. He invites disaster thereby.
Wing: You are not suited for the ambitiousness of your goals. Your powers are not adequate. Willfulness on your part could end in disaster. Such Conduct is only for someone willing to throw himself away for a superior.
Editor: The content here does not lend itself to the usual gender symbolism for a magnetic line. Legge and Wu’s interpretation of the line and Confucian commentary differ conceptually from the other translators. For purposes of comparison I have rendered all versions of the Confucian commentary more thoroughly than usual. As the only magnetic line in the hexagram, three is outclassed and overwhelmed, yet still serves the ruler. If this is the only changing line, The Dynamicemerges, with a corresponding line of: "We see its subject as the superior man active and vigilant all the day, and in the evening still careful and apprehensive. The position is dangerous, but there will be no mistake." The image suggests a warrior who has only partial comprehension of a dangerous situation; his ability to serve his ruler is also impeded. Despite these handicaps, his devotion is such that he will expose himself to great danger in the service of his Lord, and suffer because of it.
If one were to say in a word what the condition of being a Samurai is, its basis lies first in seriously devoting one's body and soul to his master . Yamamoto Tsunetomo -- The Book of the Samurai
A. The image is one of inadequate strength or resources to deal with a superior force. Regardless, the confrontation seems to be mandated: thus does the ego serve the Self.
B. Serve the Work with a warrior's spirit: "Yours is not to reason why, yours is but to do or die."
C. Even when one's heart is in the right place, partial comprehension and insufficient ability can be expected to create distress.
Alternate: This line can also suggest foolhardy arrogance rather than blind obedience to a superior. In such instances, the familiar Lady from Liger limerick seems more appropriate:
There was an old lady of Liger
Who went riding on the back of a tiger.
They came back from the ride
With the lady inside
And a smile on the face of the tiger.
D. Incompetence plus arrogance equals disaster.
Line 5
Legge: The fifth line, dynamic, shows the resolute tread of its subject. Though he be firm and correct, there will be peril.
Wilhelm/Baynes: Resolute conduct. Perseverance with awareness of danger.
Blofeld: He treads delicately. Persistence could lead to trouble.
Liu: Continue in a decisive manner. Danger. [There is now a tendency to rush and be careless. By all means stop this, or troubles will mount and disaster will come.]
Shaughnessy: Resolute treading; determination is dangerous.
Cleary (1): Treading decisively. Even if one is upright, there is danger. [It is necessary to be upright and undivided, to master oneself in danger, so that one can avoid the problem of losing what has been gained. This is treading the Path in which there is no one but oneself.]
Cleary (2): Decisive treading is correct yet dangerous.
Wu: He decides on treading. Despite perseverance, he is in a difficult situation. [Use your power wisely and judiciously, or you will fall.]
COMMENTARY
Confucius/Legge: This is due to his being in the position that is correct and appropriate to him. Wilhelm/Baynes: The place is correct and appropriate. Blofeld: This trouble could arise despite the suitable position of the line. [A firm line between two firm ones is usually an omen of strength and compatibility, but not in this case. Thus, even though we are quite certain our course is a right one and we therefore follow it boldly, trouble cannot be avoided; we should either walk delicately or refrain from the course altogether.] Ritsema/Karcher: Situation correcting appropriate indeed. Cleary(2): Decisive treading is correct yet dangerous; the position is appropriate. Wu: (This is) his proper position notwithstanding.
Legge: Beneath the symbolism under line five lies the principle that humility is the better part of propriety. Line five, who is dynamic and central, will not be lacking in this, but bear in mind that the higher he is exalted, the greater may be his fall.
NOTES AND PARAPHRASES
Siu: Peril is evident, as when treading on the tail of a tiger. But the man remains aware and resolute, acting with propriety and humility.
Wing: What you propose to do is dangerous, yet your awareness of such danger will give you the strength to succeed. The time requires a firm commitment to your endeavor. If you do not have a real commitment in your heart you should re- examine your path.
Editor: Line five is mentioned in the Confucian commentary for the hexagram as occupying the "God-given position." Nevertheless, despite his will and intelligence, he faces a volatile situation which will demand all of his resources if he is to succeed. Ritsema/Karcher render "adversity," (LI) as: Danger, threatening, malevolent demon ... It indicates a spirit or ghost that seeks revenge by inflicting suffering upon the living. Pacifying or exorcizing such a spirit can have a healing effect. Wu’s commentary offers a useful slant on this: “De-emphasize (your) own opinions – listen to the deliberations of others.”
The good or ill of man lies within his own will. Epictetus
A. Walking a razor's edge -- maintain vigilance over your choices and be aware of their consequences. The image suggests willpower in the face of potentially disruptive forces. "It all depends on you."
Line 6
Legge: The sixth line, dynamic, tells us to look at the whole course that is trodden, and examine the presage which that gives. If it be complete and without failure, there will be great good fortune.
Wilhelm/Baynes: Look to your conduct and weigh the favorable signs. When everything is fulfilled, supreme good fortune comes.
Blofeld: If they watch their step (or look to their conduct) and heed the omens, sublime good fortune will be theirs.
Liu: Observe your conduct and examine the signs carefully. There will be great good fortune.
Ritsema/Karcher: Observing Treading, predecessor auspicious. One's recurring Spring significant.
Shaughnessy: Looking and treading crafty and soaring its revolving; prime auspiciousness.
Cleary (2): Observing the treading, considering what is felicitous, the return is auspicious.
Wu: Examination of the treading records gives a sense of completion. If errors in treading are avoided, there will be great fortune.
COMMENTARY
Confucius/Legge: This is a matter for congratulation. Wilhelm/Baynes: The topmost place carries great blessing. Blofeld: The sublime good fortune presaged by this top line takes the form of immense felicity. Ritsema/ Karcher: The great possesses reward indeed. Cleary (2): There is much celebration. Wu: Great joy.
Legge: What is said of line six is good, but is only a truism. The whole course has been shown. If every step has been right and appropriate, the issue will be very good.
NOTES AND PARAPHRASES
Siu: The work is ended and the past course is reviewed. If it has been appropriate and thorough, good fortune is assured.
Wing: Take a long look at what your Conduct in the situation has achieved thus far. If you are on the right path you will know by the good it has produced. It is time for a reevaluation of your goals. By examining the past you may now get a glimpse of the future.
Editor: There is an affinity here with the message in the Image of the superior man "discriminating between high and low," and essentially putting his house in order. If this is the only changing line, the hexagram becomes number fifty-eight, Joy, which intimates that one has successfully passed a test -- in which case the line is an injunction to review the situation and see what we did right.
God saw all that He had made,
and indeed it was very good.
Genesis 1:31
A. The Work is a dynamic process which requires continuous evaluation and adjustment. Review the Work, then review your options.
Other titles: Abundance, Fullness, The Symbol of Prosperity, Greatness, Abounding, Richness, Prolific, Fruitful, Luxuriant, Zenith, Affluence, Correct Action, Lucid Behavior, "Generally means that one will have enough for one's needs with a little over. Does not mean large wealth as a rule." -- D.F. Hook
Judgment
Legge: Expansion of Awareness means progress and development. When the king is enlightened there is no need to fear a change. Let him be as the sun at noon.
Wilhelm/Baynes:Abundance has success. The king attains abundance. Be not sad. Be like the sun at midday.
Blofeld:Abundance -- success! The King inspires them. Do not be sad; it is fitting to be like the sun at its zenith. [Abundance in itself is often good; but it is generally followed by the waning of what was abundant; moreover, as we shall see, there can be abundance of darkness, or anything else unpleasant. (The Judgment itself) may be taken as an auspicious omen.]
Liu: Greatness. Success. The king attains greatness, without sadness; he should be like the sun at midday.
Ritsema/Karcher:Abounding, Growing. The king imagining it. No grief. Properly sun centering. [This hexagram describes your situation in terms of profusion and abundance reaching culmination. It emphasizes that exuberantly increasing things to their fullest is the adequate way to handle it...]
Shaughnessy: Abundance: Receipt; the king approaches it; do not be sad. It is proper for the middle of the day.
Cleary (1): Richness is developmental. Freedom from worry when the king is great is suited to midday.
Cleary (2):Richness is success; a king attains this. Do not worry. Take advantage of the sun at noon.
Wu: A sage king will attain abundance. There is no need to worry, for he knows the expedience of observing the midday sun.
The Image
Legge: The superior man, in accordance with this, decides cases of litigation, and apportions punishments with exactness.
Wilhelm/Baynes: Both thunder and lightning come: the image of Abundance. Thus the superior man decides lawsuits and carries out punishments.
Blofeld: This hexagram symbolizes thunder and lightning occurring simultaneously. The Superior Man decides law suits and inflicts the necessary penalties.
Liu: Thunder and lightning coming together symbolize Greatness. The superior man judges lawsuits and imposes punishments.
Ritsema/Karcher: Thunder, lightning, altogether culminating. Abounding. A chun tzu uses severing litigating to involve punishing.
Cleary (1): Thunder and lightning both arrive, abundant. Thus do superior people pass judgment and execute punishment.
Cleary (2): Thunder and lightning both come in richness. Thus do leaders pass judgments and execute punishments.
Wu: Thunder and lightning come together; this is Abundance. Thus the jun zi decides the verdicts and exacts the punishments.
COMMENTARY
Confucius/Legge: The greatness of Expansion of Awareness is due to Movement directed by Clarity. Although the king has attained this state, he must still make it greater. But there is no need for anxiety -- let him be as the sun at noon: let his clarity shine on all under the sky. As soon as sun and moon reach zenith their light begins to wane. The intercourse of heaven and earth alternates between abundance and scarcity. It waxes and wanes according to the seasons. How much more so with men or spiritual forces! [Ritsema/Karcher translate "spiritual forces" [Kuei Shen] as: "The whole range of imaginal beings both inside and outside the individual; spiritual powers, gods, demons, ghosts, powers, fetishes." -- Ed.]
Legge: The written Chinese character denoting Expansion of Awarenessis the symbol of being large and abundant -- a condition of prosperity. In human affairs, prosperity often gives place to its opposite. The lesson of the hexagram is to show how the ruler may preserve the prosperity of his state and people. The component trigrams show Motive Force under the direction of Intelligence. A ruler with these attributes will not fail to maintain the progress and development of his kingdom. He is told not to be anxious, but to study how he may always be like the sun at its zenith, cheering and enlightening all.
It must be noted that a change has been introduced in this hexagram in explaining the symbolism of the lines. Normally, for two lines to have a correct relationship one must be female (magnetic) and the other male (dynamic). Here two dynamic male lines make a proper correlation in the first and fourth places.
In the Image, lightning appears as the natural phenomenon of which Clarity is the symbol in the lower trigram. The virtues of Clarity and Movement are required of the superior man in judging litigation.
NOTES AND PARAPHRASES
Judgment: Don't grieve when the truth hurts: a loss of illusion is a gain in awareness. Once truly attained, enlightenment cannot be lost, it can only be increased.
The Superior Man acts with clarity by accurately evaluating cause and effect. [Or: The objective assessment of any contradiction is the road to comprehending it.]
The fifty-fifth hexagram is very intriguing in that it appears to have a misleading title in the original Chinese, which is usually translated as Abundance,Fullness, Prosperity, etc. All of the internal clues, plus empirical experience with the figure have convinced me that the title Expansion of Awareness is a more accurate description of the forces operating in this hexagram. Here is my reasoning:
First, the component trigrams of Clarity and Movement portray action directed by clear comprehension, as well as awareness itself in motion or expansion. The title of Abundance seems misleading because it suggests a relatively static condition, whereas the combined trigrams in the figure symbolize Clear Movement. These trigrams appear in reverse sequence in hexagram number twenty-one, Discernment, which symbolizes the act of comprehending -- a dynamic function of consciousness described in the Image here as a quest for justice: "Thus the superior man decides lawsuits and carries out punishments." (Wilhelm) Notice also that the message for the superior man in this Image is almost identical with that in Discernment:"Thus the kings of former times made firm the laws through clearly defined penalties." (Wilhelm) The ancient kings can always be taken as symbolic of archetypal forces (the "gods"), so their laws are those of nature, not of humankind. Interpreted broadly, both messages counsel us to: "Comprehend the law of Tao, or suffer the penalties of ignorance." Which is to say: "expand your awareness."
Second, note the message in the Judgment. Most of the translators render this by comparing the king at the peak of his power with the sun at the peak of its illumination at noon. The sun is the symbol of clarity and enlightenment, and the sun at its zenith therefore symbolizes a high point of awareness.
Third, notice that lines two, three and four depict an eclipse of the sun through its waxing, full and waning phases. This suggests ignorance gradually evolving toward comprehension, which is finally attained in line five. The progression in the hexagram is from ignorance to clarity, and then in line six, ignorance within clarity -- i.e., an image of one who remains obtuse while surrounded by the light of illumination.
Fourth, the combined trigrams of shock and light (thunder and lightning) suggest a sudden and numinous illumination: the sort of en-light-enment (expansion of awareness) described by Yogis:
Suddenly, with a roar like that of a waterfall, I felt a stream of liquid light entering my brain through the spinal cord ... The illumination grew brighter and brighter, the roaring louder, I experienced a rocking sensation and then felt myself slipping out of my body, entirely enveloped in a halo of light ... I was no longer myself, or to be more accurate, no longer as I knew myself to be, a small point of awareness confined in a body, but instead was a vast circle of consciousness in which the body was but a point, bathed in light and in a state of exaltation and happiness impossible to describe. Gopi Krishna --Kundalini, the Evolutionary Energy in Man
It is possible that the written character translated into English as Abundance has these associations in Chinese. Unfortunately, the title of Abundance itself does not immediately suggest in the English language the ideas that are integral in the symbolism of the hexagram.