This hexagram, like Sun, is one of the eight formed by doubling of a trigram. The trigram Tui denotes the youngest daughter; it is symbolized by the smiling lake, and its attribute is joyousness. Contrary to appearances, it is not the yielding quality of the top line that accounts for joy here. The attribute of the yielding or dark principle is not joy but melancholy. However, joy is indicated by the fact that there are two strong lines within, expressing themselves through the medium of gentleness.True joy, therefore, rests on firmness and strength within, manifesting itself outwardly as yielding and gentle. [Joy representing an inner accord of harmony within in proportional, strong binding is overcoming and not touched by worry and anxiety. It is an inner state of happiness that resolved itself through resolute gentleness. It is guarding of principles, yet yielding to others in a wise and composed calmness, without servitude but in good, well-balanced and humble cheer]
THE JOYOUS. Success.Perseverance is favorable.The joyous mood is infectious and therefore brings success. But joy must be based on steadfastness if it is not to degenerate into uncontrolled mirth. [Steadfastedness and regulationof the affairs of one’s nature and character in the environment of change and events]
Truth and strength must dwell in the heart, while gentleness reveals itself in social intercourse. In this way one assumes the right attitude toward God and man and achieves something. Under certain conditions, intimidation without gentleness may achieve something momentarily, but not for all time. When, on the other hand, the hearts of men are won by friendliness, they are led to take all hardships upon themselves willingly, and if need be will not shun death itself, so great is the power of joy over men. [In the right course of events hearts are won in friendly accord, intimidation used even sparcely leaves grudges in the hearts of others and may provoke vengeance and ill-will, or sings of these who are broken by intimidation. These are further divided into strong natures thaat can’t be intimidated and may be approached only out of accord, perseverant natures that even when intimidated temporarily by force seek return to the strong genuine and free conditions. Weak natures that fall under intimidation that protest at first but then join the intimidators, these who seek vengeanve and these who gossip and work through silent deceit against the intimidator. Thus never break the strong, dignified nature of lions, they will strike when healed sweeping everything under their course. Never break the dignity of a serpent, it will wait, gathering its venom as it grows deadly strongg. Never break the dignity of a wolf, it will attack once the pack gathers, and it will have a strenght of a bear when cornered.]
Lakes resting one on the other:The image of THE JOYOUS.Thus the superior man joins with his friendsFor discussion and practice.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. It is the same in the field of knowledge. Knowledge should be a refreshing and vitalizing force. It becomes so only through stimulating intercourse with congenial friends with whom one holds discussion and practices application of the truths of life. In this way learning becomes many-sided and takes on a cheerful lightness, whereas there is always something ponderous and one-sided about the learning of the self-taught. [mutual inspiration is at he strongest when two springs continuously exchange in cordial respect and join forces to propel each other in a culured conversation. Most self-taught learning is one-sided, the waters of knowledge become murky and one becomes a follower of one view. Soon he grows estranged from he rest and is no capable of taking another’s view. Only the highes quality of masters, after proper training may set a wedge and develop themselves in silence and solitude – they consult the Heavens by their astute discerning and intelligence nevertheless. It is, however, advisable to exchange views and put oneself in the position of other, to penetrate into others hidden thoughts, grab the loose threads and pull them towards better, if we have enough wisdom and skill in dealing with people]
The metaphor of the chorus, with the key and melody set by the whole – drowning out the discordant voices or influencing them for the better – and with individuals now and again offering solos that resonate with the harmony of the whole, is evidently suited not only to the gathering bu also to the relationship between past and present. The ‘common culture’ against which the poet, for example, defines himself both sets limits that are freely acknowledged and finds preservation in his work. Just so, the “partnership” of dialogue enjoys a reciprocal relationship with “modest restraint,” on the one hand encouraging and rewarding it, on the other governed and preserved by it. Both the “partnership” and the individual are well served.
Macrobius, Ambrosius Theodosius, and Robert A. Kastner. 2011. Saturnalia. 1, 1. Cambridge, Mass: Harvard Univ. Press, Introduction, XLIII
Nine at the beginning means:Contented joyousness. Good fortune.A quiet, wordless, self-contained joy, desiring nothing from without and resting content with everything, remains free of all egotistic likes and dislikes. In this freedom lies good fortune, because it harbors the quiet security of a heart fortified within itself. [To want what we circumstantially have and nothing more, to be wantonless, not moved by likes and dislikes is a profound joy. A destitute man’s song is not meerely for him alone, for if we put ourselves in his shoes with our understanding – wha more is there to ask for? Poverty is not praised but it has to be dealt with, one master – according to Chuang Tzu – after receiving a rank in the Imperial Court, uttered: -“Lady poverty has abandoned me”- with sadness, as if he would lose his most loyal friend that was assuring his inner joy even in times of turmoil.]
Nine in the second place means:Sincere joyousness. Good fortune.Remorse disappears.We often find ourselves associating with inferior people in whose company we are tempted by pleasures that are inappropriate for the superior man. To participate in such pleasures would certainly bring remorse, for a superior man can find no real satisfaction in low pleasures. When, recognizing this, a man does not permit his will to swerve, so that he does not find such ways agreeable, not even dubious companions will venture to proffer any base pleasures, because he would not enjoy them. Thus every cause for regret is removed. [Do not seek affiliation in order to indulge yourself in low pleasures, that wane as quickly as they are a cause of regret, they pass like the wind, the high pleasures of an aesthetical mind enrich his or hers nature, and they benefit from them. Learn to take pleasure from rounding and excelling yet do not indulge in them for their own sake. Buddhists uttered a phrase that one is bound by the golden chain of virtue, the other the iron chain of vice]
Vincula non attingunt rationem, intellectum et mentem, nisi quae iocunda sunt, bona et vera, nempe perfectiva.
Omnis enim falsitas, ignorantia, improbitas et iniustitia sunt extra rationem, intellectum et mentem, non in ratione, intellectu et mente.
Do not attain reason, intellect and thinking, for the sake of nothing that is not splendid, good and truhful, nothing that is perfect, for all falsity, ignorance, and injustice is incompatible with the notions of intellect, memory, reason, intellect and thinking.
— Giordano Bruno, Theses De Magia, LIV
[Once a certain stage of inner refinement and self-sacrifice is reached, base and low things no longer hold us prisoners – they are not scorned but unappealing. One recognizes such urges in others but let’s them go without contempt, but understanding, not separating himself or herself by his quality, otherwise one turns into a snob with outer refinement but no real essence and connection with the rest.]
Six in the third place means: Coming joyousness. Misfortune.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. This is what many people welcome as diversion. Those who lack inner stability and therefore need amusement, will always find opportunity of indulgence. They attract external pleasures by the emptiness of their natures. Thus they lose themselves more and more, which of course has bad results. [Empty within – the world offers so many diversions and distractions. Complete and contentful – all is a found wihin. Diversions are not sought away from focused commitments. When diversions are tied with attachments – losing the outer leads to an inner catastrophy and woe. Detachment is the way of the sage, spacious broad and uncomapssing mind its pursued star. Thoughts like falcons come to the falconer as his heavenly companions.]
Nine in the fourth place means:Joyousness that is weighed is not at peace.After ridding himself of mistakes a man has joy.Often a man finds himself weighing the choice between various kinds of pleasures, and so long as he has not decided which kind he will choose, the higher or the lower, he has no inner peace. 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. Once this decision is sealed, he finds true joy and peace, and inner conflict is overcome.
Nine in the fifth place means:Sincerity toward disintegrating influences is dangerous.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. But if he recognizes the situation and can comprehend the danger, he knows how to protect himself and remains unharmed. [Transparency and sincerity is preferable, but compete openness when disintegrating, degenerating elements are recognized one should preserve a careful, concealed stance. Pondered and recognized danger has not as much influence when it asserts its power over us, it can be counteracst, and if that is not possible – it’s influence lessened.]
Six at the top means:Seductive joyousness.A vain nature invites diverting pleasures and must suffer accordingly (cf. the six in the third place). 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. Here it is no longer a question of danger, of good fortune or misfortune. He has given up direction of his own life, and what becomes of him depends upon chance and external influences. [Losing direction in life and submersing oneself in immoderate, destructive life is making oneself a plaything of fortunes and misfortunes. Here swept into woe, there into consummation, like a flag on the wind, a doll of fates incapable of commanding oneself]