Hexagram 29 · Kan The Abysmal 坎为水

“Repeated Kan: there is sincerity; only the heart has success; going on brings honour.”

Yang solidity in the middle means there is sincere trust within. If only the heart is sincere, upright and single, there can be success. As the saying goes, utmost sincerity can pierce metal and stone and pass through water and fire; what danger or hardship could it not get through? So the way out of danger lies in acting with sincere singleness of mind; otherwise one remains in danger.

“Repeated Kan: doubled danger. Water flows and does not fill up; it moves through danger without losing its trustworthiness.”

习 carries the meaning of repetition: above and below are both Kan, that is, danger within danger. “Water flows and does not fill up” means moving within danger at a time when one has not yet escaped it. When we pass through danger we must not lose our trustworthiness; then there can be good fortune.

“Only the heart has success: this is because of firm centrality. Going on brings honour: going forward has merit.”

With the way of firm centrality, holding fast to the inner solidity of utmost sincerity, what in the world could not be passed through? But if one stops and does not act, one remains in danger always; so in the danger of Kan, the merit lies in being able to move.

“The danger of heaven cannot be climbed; the dangers of earth are mountains, rivers and hills. Kings and lords set up dangers to guard their states. Great indeed is the use of danger in its time!”

Heaven’s danger is that it is too high to be climbed; earth’s dangers are mountains, rivers and hills. The kings and lords, observing the image of Kan, knew that danger cannot be overstepped, so they set up high walls and deep moats as defences, to guard their states and protect their people. This is the use of danger in its time.

Human affairs are the same. All learning about knowing people, distinguishing the honoured from the humble and the noble from the base, and separating petty people from noble ones, serves to cut off calamity and to set boundaries between above and below. All of this comes from understanding the use of danger.

“Water flows on and on: Repeated Kan. The noble person accordingly keeps his virtue constant and practises the work of teaching.”

Water tends downward, growing from small to great and never changing over time. Observing the image of the water of Kan, the noble person takes its constancy: not changing one’s virtuous nature is what is genuine. If a person’s virtue and conduct keep changing, they are false.

In government, when orders are issued and teaching is carried out, the people must become thoroughly familiar with them, so that everyone follows. The saying “three orders and five repetitions” expresses this.

“Repeated danger; entering the pit within the pit. Misfortune.”

The first line, with yin softness, sits at the bottom of the danger of Kan. Without help and not properly placed, it cannot get out of the danger and only sinks deeper; hence misfortune.

“Repeated danger, entering the pit: losing the way brings misfortune.”

To sink further into danger from within danger is to lose the right way, and misfortune is added.

“Danger in the pit. Seek small gains.”

In the second position a yang line is sunk between two yin lines: at the height of danger, with danger all around. But by nature it has the talent of firm centrality, so although it has not escaped the danger, it can save itself and does not fall deeper. So the noble person in hardship and danger can still be at ease with himself, and this is entirely because of firm centrality. Being firm, one has talent; holding to the middle, one’s actions do not lose what is fitting.

“Seeking small gains: not yet out of the middle.”

That is: although there are small gains and one does not sink into danger, one still has not got out of the dangerous situation.

“Coming and going, danger upon danger; peril and a resting place; entering the pit [the source writes 富]. Do not act.”

The third six, at a time of the danger of Kan, is yin softness in an incorrect position. Going down, it enters danger; going up, it meets doubled danger. So whether it advances or retreats it meets danger, and staying where it is is dangerous as well. 枕 (a pillow, a resting place) here describes a position in which one cannot rest easy. At this time the only right course is to heed the warning: do not act.

“Coming and going, danger upon danger: in the end there is no merit.”

Being yin and soft and in an incorrect place, any movement only increases the danger. To get out of danger one must have a way; if one has lost the way and merely tries to get away [the wording 但为能求去 is unclear], one only adds to one’s distress and exhaustion.

“A vessel of wine, two food vessels, earthenware; offer the simple gift through the window. No blame in the end.”

This speaks of a high minister at a time of danger and hardship. Only by being utterly sincere toward the ruler, never breaking off contact with him, and also being able to open the ruler’s mind so that it becomes clear, can he be kept free of harm. If a person seeks the firm trust of a superior, he need only seek plainness and substance; to multiply ceremonies and prize fine dress brings misfortune instead. One vessel of wine, two vessels of food, with earthenware for utensils: this expresses the wish for plain substance.

Then, from a place of light, he makes the ruler’s mind clear. Only in this way can he enter the ruler’s heart, and even in hardship and danger there can be no blame. Since ancient times, those who sought only to be blunt, upright, attacking and outspoken have mostly offended the ruler, while those who are warm, generous and clear in discernment have instead been able to enter the ruler’s heart and change him.

“A vessel of wine and two food vessels: the meeting of firm and soft.”

Seek only substance, and have softness within firm centrality, and there will surely be peace. What lets the bond between ruler and minister last is nothing other than sincerity and honesty.

“The pit is not full; only when it has been brought level is there no blame.”

This is the honoured fifth position, with the talent of firm centrality, able to relieve the danger. But there is no help from below, and relying on the ruler’s strength alone one cannot relieve the dangers of the whole world; then there is blame. One must wait until it is filled and level; only then is there no blame.

“The pit is not full: centrality is not yet great.”

A talent of firm centrality occupies the ruler’s position. The world is in danger and hardship, though not yet wholly so. It cannot yet level the danger because ruler and minister cannot work together and help each other. So the way of the ruler cannot yet rescue the world, and this is because there are no ministers; hence it is said that he does not live up to his position.

“Bound with black cords, placed among thorns; for three years no release. Misfortune.”

This means yin softness sunk deep in danger. The sage uses prison as a metaphor: bound with cords and held among thickets of thorns, unable to get out, for at least three years with no escape. Such is its misfortune.

“The top six has lost the way: misfortune for three years.”

The top six, with yin softness, is in a place of danger, and this comes from its having lost the way. Its calamity lasts three years without escape, meaning a long time.