The handle is the means for lifting up the ting. If the handle is altered, the ting cannot be lifted up and used, and, sad to say, the delicious food in it, such as pheasant fat, cannot be eaten by anyone.
This describes a man who, in a highly evolved civilisation, finds himself in a place where no one notices or recognises him. This is a severe block to his effectiveness. All of his good qualities and gifts of mind thus needlessly go to waste. But if he will only see to it that he is possessed of something truly spiritual, the time is bound to come, sooner or later, when the difficulties will be resolved and all will go well. The fall of rain symbolises here, as in other instances, release of tension.
Nine in the fourth place means:
The legs of the ting are broken.
The prince\'s meal is spilled
And his person is soiled.
Misfortune.
A man has a difficult and responsible task to which he is not adequate. Moreover, he does not devote himself to it with all his strength but goes about with inferior people; therefore the execution of the work fails. In this way he also incurs personal opprobrium.
Kongfu (Confucius) says about this line:
\"Weak character coupled with honoured place, meagre knowledge with large plans, limited powers with heavy responsibility, will seldom escape disaster.\"
Six in the fifth place means:
The ting has yellow handles, golden carrying rings.
Perseverance furthers.
Here we have, in a ruling position, a man who\'s approachable and modest in nature. As a result of this attitude he succeeds in finding strong and able helpers who complement and aid him in his work. Having achieved this attitude, which requires constant self-abnegation, it is important for him to hold to it and not to let himself be led astray.
Nine at the top means:
The ting has rings of jade.
Great good fortune.
Nothing that would not act to further.
In the preceding line the carrying rings are described as golden, to denote their strength; here they are said to be of jade. Jade is notable for its combination of hardness with soft lustre. This counsel, in relation to the man who\'s open to it, works greatly t his advantage. Here the counsel is described in relation to the sage who imparts it. In imparting it, he will be mild and pure, like precious jade. Thus the work finds favour in the eyes of the Deity, who dispenses great good fortune, and becomes pleasing to men, wherefore all goes well.