Reading
Judgment
The Well. The town may be changed,
but the well cannot be changed.
It neither decreases nor increases.
They come and go and draw from the well.
If one has almost reached the water of the well
but has not yet got down with the rope,
or one breaks one's jug, that brings misfortune.
The capitals in ancient China were from time to time moved, partly for reasons of the favor of the situation, partly at the change of dynasties. The style of building changed in the course of centuries, but the form of the well has remained the same from primeval times down to the present day. Thus the well is an image of the social organization of humanity in its most primitive life-needs, which is independent of all political formations. Political formations, nations change, but the life of human beings with its requirements remains eternally the same. This cannot be altered. This life is also inexhaustible. It neither decreases nor increases and is there for all. Generations come and go, and they all enjoy life in its inexhaustible fullness.
For a good political or social organization of people, however, a twofold is necessary. One must go down to the foundations of life. All superficiality in the ordering of life, which leaves the deepest life-needs unsatisfied, is as imperfect as if one had made no attempt at order. Likewise a carelessness through which the jug breaks is evil. When for example the military protection of a state is so exaggerated that it provokes wars through which the power of the state is destroyed, that is a breaking of the jug.
The hexagram also comes into consideration for the individual human being. As different as the talents and formations of human beings are, human nature in its foundations is the same in every one. And every human being can in their formation draw from the inexhaustible fount of the divine nature of the human essence. But here too two dangers threaten: on the one hand, that one does not penetrate in one's formation to the actual roots of human being, but gets stuck in convention; such half-formation is just as bad as no formation. Or that one suddenly collapses and neglects the formation of one's being.
Image
Above the wood is water: the image of the Well.
Thus the noble one encourages the people in their work
and admonishes them to help one another.
Below is the hexagram Sun, wood; above it, the hexagram K'an, water. The wood sucks the water upward. As the wood as organism imitates the activity of the well, which benefits all parts of the plant, so the noble one orders human society so that it, like a plant-organism, meshes together for the good of the whole.
Commentary
Below is the wood, above the water. The wood goes into the earth to fetch the water up. It is the image of the ancient Chinese draw-well. By the wood are meant not the buckets, which in ancient times were of clay, but the wooden pole by whose movements the water is lifted out of the well. The image also points to the plant world, which in its veins lifts water up out of the earth. The well, from which one draws water, moreover contains the thought of inexhaustible giving of nourishment.
Changing Lines
Line 1
A six at the beginning means:
One does not drink the mud of the well:
to an old well no animals come.
Commentary
If someone drifts about in the swampy lowlands, their life sinks into the mud. Such a person loses their significance for humanity. To one who throws themself away, others no longer come. In the end no one cares about them anymore.
Line 2
A nine in the second place means:
At the well-hole one shoots fish.
The jug is broken and leaks.
Commentary
The water is in itself clear. But one does not use it. So only fish stay in the well, and whoever comes, comes only to catch fish; but the jug is broken, so that one cannot keep the fish in it.
A situation is described in which someone has in themself good gifts, but these are neglected. No one cares about them. Thereby they come down inwardly. They busy themself with lowly people and can no longer accomplish anything capable.
Line 3
A nine in the third place means:
The well is cleaned, but no one drinks from it.
This is my heart's sorrow;
for one could draw from it.
If the king were clear, one would share the good fortune.
Commentary
Here is a capable man. He resembles a cleaned well whose water one could drink. But he is not used. This is the sorrow of the people who know him. The wish arises that the prince might learn of him; then it would be happiness for all involved.
Line 4
A six in the fourth place means:
The well is lined with stones, no blame.
Commentary
When the well is lined with stones, it cannot be used for that time, but the work is not in vain; it effects that the water remains clear. So there are in life also times in which one must bring oneself into order. During this time one can accomplish nothing for others, but it is nevertheless valuable, because through inner formation one raises one's strength and abilities, so that afterward one accomplishes all the more.
Line 5
A nine in the fifth place means:
In the well is a clear, cool spring from which one can drink.
Commentary
This is a good well that has on its bottom a spring of living water. A man who has such virtues is born to be rescuer and leader of people. He has the water of life. Nevertheless the sign "Good fortune" is missing. In the well everything depends on the water's being drawn. The best water is present for the refreshment of people only as possibility, as long as it is not lifted. So too with leaders of humanity it depends on people drinking from their spring, putting their words into life.
Line 6
A six at the top means:
One draws from the well without hindrance.
It is reliable. Sublime good fortune!
Commentary
The well is there for all. No prohibition restricts those who draw. But however many come, they find what they need; for the well is reliable. It has a spring and does not dry up; therefore it is a great good fortune for the whole land: so the truly great man, who is inexhaustibly rich in inner good. The more people draw from them, the greater their wealth becomes.