This state is precisely “preserving the Great Harmony” (保合太和, bǎo hé tài hé). We must protect this harmonious vitality of life.
The concept of “born of Heaven, completed by Earth” (天生地成, tiān shēng dì chéng) is reflected in the Kun hexagram, where things reveal their inherent beauty. “Containing beauty within, one may remain steadfast” (含章可贞, *hán zhāng kě zhēn*).
Now, what is this “章” (zhāng)? Does it refer to an “article” as we write today? No. Let me pose this deliberately: How is the character “章” constructed? What is the top component? Many think it’s “立” (lì, to stand) above “早” (zǎo, early). Is this correct? Does “standing early” (*lì zǎo*) mean “article”? Does “written first” equal true composition? Absolutely not.
The character “章” consists of “音” (yīn, sound/music) on top and “十” (shí, ten) below. It signifies “a harmonious composition formed by ten musical scales” — a process that is rhythmic, melodic, and profoundly unified.
Thus, “含章可贞” (hán zhāng kě zhēn) teaches that once harmony is achieved, one should preserve it. Beauty is held within (hán zhī), and at this stage, it becomes the “Great Beauty” (大美, dà měi).
Why is this beauty not ostentatious but instead restrained and latent? Generally, we distinguish between “a woman of true beauty” (美人, měi rén) and “a merely pretty woman” (漂亮的人, piàoliang de rén). The latter refers only to external form — surface appearance that cannot be magnified, much less revered. True beauty arises when internal qualities manifest externally. It is an aura, a vitality that radiates from within.
Consider Wang Ximeng’s A Thousand Li of Rivers and Mountains (千里江山图). Though I have examined the painting closely, I have not explicitly found the principle of “含章可贞” within it. Yet we all recognize that Wang created profound beauty through this work — though he died tragically young. On this point, we’ll leave it at that.
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