Growth through genuine connection fuels the expansion of your inner wealth, shining your unique light on the world.
From
42
Increase
To
14
Wealth
Not letting oneself fall asleep
One agrees that it is necessary to stay on course with vigor, without being relented by the softness of one's entourage. taoscopy.com
Increase42
Growth and progress: Favorable conditions and efforts lead to increase and success. Be generous, share your gains, and stay humble.
↓ Line 2
Support from others and perseverance lead to great success and recognition.
↓ Line 3
Adversity can lead to growth if one remains sincere and balanced.
↓ Line 4
Being balanced and communicative leads to influence and the ability to enact change.
↓ Line 5
True kindness and sincerity bring ultimate good fortune and recognition.
↓ Wealth14
Abundance is present. Use your resources wisely and share generously. Celebrate success with humility and grace, knowing that true wealth comes from balance and integrity.
Other titles: The Symbol of Addition, Gain, Augmenting, Help from Above, Benefit, Advantage, Profit, Expansion
Judgment
Legge: Increase denotes advantage in every movement which shall be undertaken -- it will be advantageous even to cross the great stream.
Wilhelm/Baynes:Increase. It furthers one to undertake something. It furthers one to cross the great water.
Blofeld: Gain. It is favorable to have in view some goal (or destination) and to cross the great water (or sea).
Liu:Increase. It is of benefit to set forth. It is of benefit to cross the great water.
Ritsema/Karcher: Augmenting , Harvesting: possessing directed going. Harvesting: wading the Great River. [This hexagram describes your situation in terms of increase and advance. It emphasizes that expanding the quantity and quality of your involvement is the adequate way to handle it. To be in accord with the time, you are told to augment!]
Shaughnessy:Increase:Beneficial herewith to have someplace to go; beneficial to find the great river.
Cleary (1): For Increase, it is beneficial to go somewhere; it is beneficial to cross great rivers.
Wu: Gain indicates an advantage in having undertakings and in crossing a big river.
The Image
Legge: Wind over thunder -- the image of Increase. When the superior man perceives good, he moves toward it; when he perceives his faults, he eliminates them.
Wilhelm/Baynes: Wind and thunder: the image of Increase. Thus the superior man: if he sees good, he imitates it; if he has faults, he rids himself of them.
Blofeld: This hexagram symbolizes wind and thunder. The Superior Man, seeing what is good, imitates it; seeing what is bad, he corrects it.
Liu: Wind and thunder symbolize Increase. When the superior man discovers good, he follows it. When he has errors, he corrects them.
Ritsema/Karcher: Wind, thunder. Augmenting. A chun tzu uses visualizing improvement, by-consequence shifting. A chun tzu uses possessing excess, by-consequence amending.
Cleary (1): Wind and thunder increase. Thus do superior people take to good when they see it, and correct whatever faults they have.
Wu: Wind and thunder make Gain. Thus, when the jun zi sees a good deed, he improves his own at once; when he realizes he is making a mistake, he corrects it at once.
COMMENTARY
Confucius/Legge: Increase shows the upper trigram brilliantly decreased to augment the lower. What descends from above reaches to all below, and the satisfaction of the people is without limit. Advantage in movement is shown in the blessings dispensed by the second and fifth lines from their correct positions. The action of Wood shows that it is advantageous to cross the great stream. Through the trigrams of Movement and Humility there is unlimited daily advancement -- heaven dispenses and earth produces, and all proceeds according to the requirements of the time.
Legge: Increase has the opposite meaning to hexagram number forty-one, Compensating Sacrifice [Decrease]. What king Wen had in mind was a ruler or a government operating to dispense benefits to the people and increase their resources. The two important lines in the figure are the correlates two and five. The general auspice of the hexagram is one of being successful in one's enterprises and of overcoming the greatest difficulties.
The formation of the trigrams here is the reverse of that in the preceding hexagram. The people are full of pleasure in the labors of the ruler for their good. "The action of Wood" in the Confucian commentary refers to the upper trigram, which is the symbol of Wind and Wood. From wood boats are made on which the great stream may be crossed. In three hexagrams, this, fifty-nine and sixty-one, in which this is the upper trigram, we find mention made of crossing the great stream. In the Image thunder and wind are seen to increase one another, and their combination gives the idea of Increase.
NOTES AND PARAPHRASES
Judgment: Take advantage of your opportunities.
The Superior Man recognizes his duty and rectifies his mistakes. Or: "Accentuate the positive, eliminate the negative."
If the ego's sacrifices for the good of the Work are described in the previous hexagram, here we see the inverse image of that figure in which it is the Self who bestows its blessings upon the psyche. The one implies the other -- in the words of an old Blues lyric: "If you don't put somethin' in, you can't get nothin' out..." The forty-first and forty-second hexagrams are intimately related, and in their interaction portray the active progress of the Work. To paraphrase the last sentence of the Confucian commentary: "The Self dispenses and the ego produces, and all proceeds according to the requirements of the time."
If a man continually weighs his actions and aims at the mean, he is in the highest of human ranks. In that way, he will come close to God and will attain what belongs to Him. This is the most perfect of the ways of worship. Maimonides -- Eight Chapters
Line 2
Legge: The second line, magnetic, shows parties adding to the stores of its subject ten pairs of tortoise shells whose oracles cannot be opposed. Let her persevere in being firm and correct, and there will be good fortune. Let the ruler, having the virtues thus distinguished, employ them in presenting her offerings to God, and there will be good fortune.
Wilhelm/Baynes: Someone does indeed increase him; Ten pairs of tortoises cannot oppose it. Constant perseverance brings good fortune. The king presents him before God. Good fortune.
Blofeld: There was one who enriched him to the extent of ten PENG or tortoise shells (2,100 of them) and who would accept no refusal -- unwavering persistence in a righteous course brings good fortune! The King sacrificed to the Supreme Lord of Heaven [From the point of view of divination, this can be taken to mean that we are about to benefit either from our earlier devotions or from some sacrifice either to moral principles or to the public good.] -- good fortune!
Liu: Someone enriches him with twenty tortoises. He cannot refuse. Perpetual continuance brings good fortune. The king makes a presentation to God. Good fortune.
Ritsema/Karcher: Maybe Augmenting's ten: partnering's tortoise. Nowhere a controlling contradiction. Perpetual Trial significant. Kinghood availing-of presenting tending- towards the supreme, significant.
Shaughnessy: Someone increases it by ten double-strands of turtles; you cannot deflect it; permanent determination is auspicious. The king uses aromatic grass to Di; auspicious.
Cleary (1): One gains ten sets of tortoise shells, and none can oppose. Perpetual correctness is auspicious. It is good for the king to serve the lord.
Cleary (2): … It bodes well to be always correct. It bodes well for the king to make offerings to God.
Wu: He may be presented with ten pairs of tortoise shells and may not decline the gift. Being constantly persevering is auspicious. The king makes offerings to the Supreme Being in heaven. Auspicious.
COMMENTARY
Confucius/Legge: ("Parties add to her stores") -- they come from beyond her immediate circle to do so. Wilhelm/Baynes: This comes from without. Blofeld: The one who enriched him came from elsewhere. Ritsema/ Karcher: Originating-from outside, coming indeed. Cleary (2): What one is given comes from outside. Wu: Because it comes from without.
Legge: Compare this line with line five of hexagram number forty-one, Compensating Sacrifice. Line two is magnetic, but in the center, and is the correlate of line five. Friends give her the valuable gifts mentioned. "That is," says Kuo Yung (Sung Dynasty) "men benefit her. The oracles of the divination (i.e., the favorable spirits) benefit her also. And finally, when the ruler sacrifices to God, God accepts. Heaven confers benefit from above." Line five, as the proper correlate here, is among the contributing parties, but others beyond will be won to take part with him.
NOTES AND PARAPHRASES
Siu: The ensuing gains issue naturally from the inner goodness of the man, who is in harmony with the highest laws of the universe.
Wing: Because you are receptive to worthwhile aims and energies, you are successful in your endeavors. You may think of it as exceptionally good luck. You can maintain the momentum of this fortunate time if you preserve the normal structure of your life. Do not become rash or overly confident.
Editor: If we reverse this hexagram it becomes number forty- one, Compensating Sacrifice,and this line (now "upside down") becomes line five of that figure, with a meaning nearly identical to this one. (See the commentary on 41:5 for the significance of the tortoise shells.) It is also interesting to note that in each case the changing line (either 42:2 or 41:5) changes its respective hexagram to number sixty-one, Inner Truth. Kuo Yung's mention of "favorable spirits" bringing increases to the recipient of this line is reminiscent of the legions of angels said to appear at the birth or inception of a new and positive force into spacetime:
And suddenly with the angel there was a great throng of the heavenly host, praising God and singing: "Glory to God in the highest heaven, and peace to men who enjoy his favor." Luke 2: 13-14
A. Extraordinary benefits accrue from outside your immediate awareness. The Work bears fruit if you maintain your will and devotion.
Line 3
Legge: The third line, magnetic, shows increase given to its subject by means of what is evil, so that she shall be led to good, and be without blame. Let her be sincere and pursue the path of the Mean, so shall she secure the recognition of the ruler, like an officer who announces herself to her prince by the symbol of her rank.
Wilhelm/Baynes: One is enriched through unfortunate events. No blame, if you are sincere and walk in the middle, and report with a seal to the prince.
Blofeld: He used an unfortunate means to gain something; but, as he acted in all sincerity, he was not to blame. Walking in the center (of the hall) to report to the Prince, he carried his jade tablet of office. [The additional Chinese commentaries declared that the jade tablet is a symbol of our being able to give an assurance of our faithfulness.]
Liu: He is enriched by unfortunate affairs. No blame, if you are sincere and moderate in your conduct, and report to the officials for the record.
Ritsema/Karcher: Augmenting's availing-of pitfall affairs. Without fault. Possessing conformity, center moving. Notifying the prince, availing-of the scepter.
Shaughnessy: Increase it, using work service; there is no trouble. There is a return in the middle of the ranks reporting to the duke using a tessera.
Cleary (1): Using unfortunate events to gain increase is blameless. Acting in a moderate, balanced way with sincerity and truthfulness, public announcement uses the imperial seal.
Cleary (2): Enhancement through unfortunate events is blameless. Sincere and balanced in action, one presents impartial use of authority.
Wu: He experiences increasing misfortune, but this is blameless. He proceeds with confidence and reports to his prince by holding a tablet in his hands.
COMMENTARY
Confucius/Legge: Increase is given by means of what is evil and difficult, as she has in herself the qualities called forth. Wilhelm/Baynes: This is something that certainly is one's due. Blofeld: His gaining something by an unfortunate means may lead to the supposition that such means are a matter of course. Ritsema/Karcher: Firmly possessing it indeed. Cleary (2): There has always been such a thing as enhancement through unfortunate events. [If one can believe that misfortune is beneficial, then it is no longer unfortunate.] Wu: “He experiences increasing misfortune,” because of his position, not his doing.
Legge: Line three is magnetic, neither central nor in her correct position. It would seem therefore that she should have no increase given to her. But it is the time for giving increase, and the idea of her receiving it by means of evil things is put into the line. That such things serve for reproof and correction is well known to Chinese moralists. But the paragraph goes on also to caution and admonish. There is a soul of good even in those who seem only evil, and adversity may quicken it.
NOTES AND PARAPHRASES
Siu: Even unfortunate events accrue to the good of the man. Pursued with reasonableness and sincerity, they exert beneficial influence, as if officially sanctioned.
Wing: You may find that you are going to Benefit from what might be considered unfortunate circumstances. If you hold to your principles, nevertheless, you can avoid reproach.
Editor: Every translation of the Confucian commentary says something distinctly different in the English language. When this happens it is a fair assumption that the original is ambiguous as well. My experience with the line prefers Wilhelm’s version of line and commentary. Psychologically interpreted, since the idea of "No blame" applies, we can assume that a painful but necessary transformation is in progress. This may be taking place on unconscious levels of the psyche.
Life on earth is tough. Of that there is no doubt, but esoteric tradition says, that under these harsh conditions of maximum physical constraint, many things can be quickly acquired, that are not possible in the upper worlds. The pleasure and pain of the body are the vital teaching situation of the psyche. Illness, love, even war, may be important demonstrations to the non- sensual psyche, of laws it has to respect, both below and above. Z.B.S. Halevi -- Adam and the Kabbalistic Tree
A. "Through adversity we acquire strength."
B. Growing pains.
Line 4
Legge: The fourth line, magnetic, shows its subject pursuing the due course. Her advice to her prince is followed. She can with advantage be relied on in such a movement as that of removing the capital.
Wilhelm/Baynes: If you walk in the middle and report to the prince, he will follow. It furthers one to be used in the removal of the capital.
Blofeld: He walked up the center of the hall and informed the Prince of his fealty. It is favorable to be entrusted with the task of removing the capital.
Liu: If you are moderate in your conduct, people will follow you. It is beneficial to be dependent or move to a new place.
Ritsema/Karcher: Center moving. Notifying the prince, adhering. Harvesting: availing-of activating depending-on shifting the city.
Shaughnessy: In the middle of the ranks reporting to the duke to follow; beneficial herewith to make a family and to transfer the state.
Cleary (1): When balanced action is openly expressed, the public follows. It is beneficial to use a support to move the nation.
Cleary (2): Balanced action openly expressed is followed impartially. It is beneficial to use this as a basis to move the center of operations.
Wu: When his approach is central, the prince will value his counsel. It will be beneficial to counsel the prince on relocating the capital.
COMMENTARY
Confucius/Legge: Her only object is the increase of the general good. Wilhelm/Baynes: "If you report to the prince, he will follow," because his purposes are thereby increased. Blofeld: He reported his fealty so as to be of use in carrying out the Prince's will. Ritsema/Karcher: Using Augmenting purpose indeed. Cleary (2): Open expression of impartial following is because of the beneficial aim. Wu: his goal is to benefit the state.
Legge: Line four is the place of the minister -- next to the ruler. She is magnetic, but her position is appropriate, and since she follows the due course, her ruler listens to her and even supports the most critical movements. Changing the capital from place to place was frequent in feudal China. That of Shang, which preceded Chou, was changed five times.
NOTES AND PARAPHRASES
Siu: As the mediator between the prince and his followers, the man renders proper advice on the distribution of benefits. If he does not retain portions for selfish purposes and follows a moderate course, he will retain the confidence of all for executing critical projects.
Wing: You have the opportunity to act as a mediator between someone in a higher position than yourself and those below you, whom you represent. If you express yourself in a reasonable manner and make Benefit to all concerned the first priority of your interests, your advice will be followed. This influential position can have far-reaching effects.
Editor: This is an image of trustworthiness. All the translators except Legge emphasize the idea of moderation, or "walking in the middle." Wilhelm and Liu also make it a conditional statement: “If” you follow the middle way, etc.
The ego has both to exert and to restrain its power drive, not only in respect to inner and outer entities but in respect also to its own position and needs as conscious center. This means that the function of the ego is not only one of controlling but of balancing and directing...It has the task of emotional integration of experience, that is, of adaptation to the inner world by realizing itself in relation to the Self, to the total functioning authority. E.C. Whitmont -- The Symbolic Quest
A. Balanced devotion to the Work will ensure the reciprocity of inner forces. A new seat of power may thus be created within the psyche.
Line 5
Legge: The fifth line, dynamic, shows its subject with sincere heart seeking to benefit all below. There need be no question about it; the result will be great good fortune. All below will with sincere heart acknowledge his goodness.
Wilhelm/Baynes: If in truth you have a kind heart, ask not. Supreme good fortune. Truly, kindness will be recognized as your virtue.
Blofeld: Be confident (or sincere) and kind, but refrain from asking questions and you will enjoy sublime good fortune. Faithfulness (or sincerity) and confidence are virtues proper to us.
Liu: If you are sincere and benevolent in your heart, without consulting, there will be great good fortune. People will trust your benevolent character.
Ritsema/Karcher: Possessing conformity, a benevolent heart. No question, Spring significant. Possessing conformity, benevolence: my actualizing tao.
[Actualize-tao: ...ability to follow the course traced by the ongoing process of the cosmos... Linked with acquire, TE: acquiring that which makes a being become what it is meant to be.]
Shaughnessy: There is a return with a kind heart; do not question it; prime auspiciousness. There is a return that treats kindly my virtue.
Cleary (1): When there is truthfulness and a benevolent heart, there is no need to ask – it is very auspicious. Truthfulness and benevolence are charismatic qualities in oneself.
Cleary (2): There is sincerity to benefit the mind. Do not ask – it is very auspicious. There is sincerity granting one’s rewards.
Wu: Having confidence in his people and being benevolent-hearted, he enjoys great auspiciousness without asking for it. His people return his kindly virtue by placing their confidence in him.
COMMENTARY
Confucius/Legge: He gets what he desires on a great scale. Wilhelm/ Baynes: You have attained your purpose completely. Blofeld: The whole of this passage presages the fulfillment of what is willed. Ritsema/Karcher: Actually no questioning it. The great acquiring purpose indeed. Cleary (2): Do not question it. Great achievement of what is intended. Wu: He asks no questions. His goal is amply realized.
Legge: Line five is dynamic, in its fitting position, and central. It is the seat of the ruler, who has his proper correlate in line two. Everything good, according to the conditions of the hexagram, may be said of him.
NOTES AND PARAPHRASES
Siu: Without asking for recognition and gratitude, the man in a high position benefits those below. He acts from the inner necessity of acknowledged goodness.
Wing: A true kindness on your part, something you did or will do without thought of your own gain, will bring you recognition.
Editor: The image suggests a cornucopia of power flowing to meet that which is receptive to it. If this is the only changing line the new hexagram becomes number twenty-seven, Nourishment. Literally: “Increasebrings about Nourishment.” Sincere: Heartfelt, true. Heart: Center, core, source. All below: Unconscious complexes, components of the psyche, etc.
Jung uses the term Self to represent the center of psychic awareness that transcends ego consciousness and includes in its scope all the vast reaches of the psyche that are ordinarily unconscious; it therefore is not merely a personal consciousness but a nonpersonal one as well. Achievement of this level has been regarded by most of the great religions of the world as the supreme goal. It is expressed in such terms as “finding the God within." For the Self, the center of this new kind of consciousness is felt to be distinct from the ego and to possess an absolute authority within the psyche. It speaks with a voice of command exerting a power over the individual as great as that of the instincts. M.E. Harding -- Psychic Energy
A. The image suggests the Self bringing increase to its satellites.
Other titles: Possession in Great Measure, The Symbol of Great Possession, Sovereignty, Great Having, Great Possessing, The Great Possessor, Great Wealth, Abundance, Having What is Great, "Often means things other than material possessions or achievement. Count your blessings for they are many." -- D.F. Hook
Judgment
Legge:Wealth means great progress and success.
Wilhelm/Baynes:Possession in Great Measure. Supreme success.
Blofeld: He who possesses much -- supreme success!
Liu: Great Possessions. Great Success.
Ritsema/Karcher: Great Possessing, Spring Growing. [This hexagram describes your situation in terms of your relation to an overriding concern or central idea. It emphasizes that organizing all your efforts around this idea is the adequate way to handle it...]
Shaughnessy: The Great Possession: Prime receipt.
Cleary (1): In great possession are creation and development.
Cleary (2): Great possession is great success.
Wu: Great Wealth is primordial and pervasive.
The Image
Legge: Fire over Heaven -- the image of Wealth. The superior man represses evil and nurtures virtue in accordance with the benevolent will of heaven.
Wilhelm/Baynes: Fire in heaven above: the image of Possession in Great Measure. Thus the superior man curbs evil and furthers good, and thereby obeys the benevolent will of heaven.
Blofeld: This hexagram symbolizes fire in the heavens. [When the trigram for heaven is above, whatever is below may be separated from it; when it is below, it indicates fusion or intermixture with what is above. The significance here is that the splendor of a very great man lights up the heavens.] The Superior Man suppresses those who are evil and upholds the virtuous. Most gladly he accords with heaven and carries out its commands.
Liu: Fire over heaven symbolizes Great Possessions. The superior man suppresses evil and honors virtue, and thus follows the will of heaven and waits upon destiny.
Ritsema/Karcher: Fire located above heaven. Great Possessing. A chun tzu uses terminating hate to display improvement. A chun tzu uses yielding-to heaven to relinquish fate.
Cleary (1): Fire is in the sky;great possession.Thus does the superior person stop evil and promote good, obeying heaven and accepting its order.
Cleary (2): … Leaders obey nature and accept its order by stopping the bad and promoting the good.
Wu: Fire above and heaven below form Great Wealth.Thus the jun zi suppresses the evil and promotes the good; he abides by the will of heaven to enrich his life.
COMMENTARY
Confucius/Legge:Wealth shows the magnetic line in the central ruler's place, and honored by the dynamic lines above and below. The figure is composed of the trigrams of Strength and Clarity. The central line of Clarity responds to the central line of Strength, eventuating in timely action. This indicates great progress and success.
Legge: Wealth means "great havings," and symbolizes a kingdom, family or individual in a state of prosperity. The danger in such a position arises from the pride it is likely to engender. Here however, everything is against that: the place of honor is occupied by a magnetic line, so that the ruler will be humble, and all the dynamic lines will respond to her with sympathetic allegiance. The ruler's seat is in the central position of the trigram of Clarity, and hence her strength is directed by intelligence, and all her actions are timely, like the seasons of heaven.
Fire above the sky shines far -- symbolizing the vastness of the territory of wealth. To develop virtue and repress evil is in accordance with the will of heaven, which has given to all men a nature fitted for goodness.
Cleary (2): All states of being have this essence inherent in them and are indeed made of this essence, but all states other than that of complete enlightenment are out of harmony with this essence in some way. Buddhahood is when you accord with this essence.
Wu: As the sun shines brightly high in the sky, both the good and the bad will be exposed. The responsibility of the jun zi is to discriminate between them. He acts in accordance with the nature of goodness (the will of heaven) to enrich his life.
NOTES AND PARAPHRASES
Judgment: The greatest kind of Wealth accrues from furthering the Work.
The Superior Man manages his forces in accordance with the goals of the Work.
Wealthis the inverse of the preceding figure, Union of Forces. If the thirteenth hexagram depicts a process of uniting, the fourteenth might be seen as the completion of that process. To have one's inner forces correctly united is indeed Possession in Great Measure, which is the title that Wilhelm gives to this figure.
It is emphasized in the Image that this Wealth must be administered in accordance with the "benevolent will of heaven,” which is to say: the principles of the Work must always guide one's choices if one is not to lose equilibrium and become pauperized by illusion.
The superior man considers a rich possession of moral principles to be honor, and peace in his person to be wealth. Chou Tun-I