Gradually it becomes clear that he has no evil intentions but seeks to be friendly and to offer help. But this offer is not to be accepted, because it does not come from the right quarter. We must wait until the time is fulfilled; ten years is a fulfilled cycle of time. Then normal conditions return of themselves, and we can join forces with the friend intended for us. Using the image of a betrothed girl who remains true to her lover in face of grave conflicts, the hexagram gives counsel for a special situation.
When in times of difficulty a hindrance is encountered and unexpected relief is offered from a source unrelated to us, we must be careful and not take upon ourselves any obligations entailed by such help; otherwise our freedom of decision is impaired. If we bide our time, things will quiet down again, and we shall attain what we have hoped for. Whoever hunts deer without the forester Only loses his way in the forest. The superior man understands the signs of the time And prefers to desist. To go on brings humiliation. If a man tries to hunt in a strange forest and has no guide, he loses his way.
When he finds himself in difficulties he must not try to steal out of them unthinkingly and without guidance. Fate cannot be duped; premature effort, without the necessary guidance, ends in failure and disgrace. Therefore the superior man, discerning the seeds of coming events, prefers to renounce a wish rather than to provoke failure and humiliation by trying to force its fulfillment. Strive for union. To go brings good fortune. Everything acts to further. We are in a situation in which it is our duty to act, but we lack sufficient power.
However, an opportunity to make connections offers itself. It must be seized. Neither false pride nor false reserve should deter us. Bringing oneself to take the first step, even when it involves a certain degree of self-abnegation, is a sign of inner clarity. To accept help in a difficult situation is not a disgrace. If the right helper is found, all goes well. Nine in the fifth place means:. Difficulties in blessing. A little perseverance brings good fortune. Great perseverance brings misfortune. An individual is in a position in which he cannot so express his good intentions that they will actually take shape and be understood.
Other people interpose and distort everything he does. He should then be cautious and proceed step by step. He must not try to force the consummation of a great undertaking, because success is possible only when general confidence already prevails. It is only through faithful and conscientious work, unobtrusively carried on, that the situation gradually clears up and the hindrance disappears.
The difficulties at the beginning are too great for some persons. They get stuck and never find their way out; they fold their hands and give up the struggle. Such resignation is the saddest of all things. Therefore Confucius says of this line: "Bloody tears flow: one should not persist in this. In this hexagram we are reminded of youth and folly in two different ways.
Keeping still is the attribute of the upper trigram; that of the lower is the abyss, danger. Stopping in perplexity on the brink of a dangerous abyss is a symbol of the folly of youth. However, the two trigrams also show the way of overcoming the follies of youth.
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Water is something that of necessity flows on. When the spring gushes forth, it does not know at first where it will go. But its steady flow fills up the deep place blocking its progress, and success is attained. It is not I who seek the young fool; The young fool seeks me. At the first oracle I inform him. If he asks two or three times, it is importunity. If he importunes, I give him no information. Perseverance furthers. In the time of youth, folly is not an evil. One may succeed in spite of it, provided one finds an experienced teacher and has the right attitude toward him.
This means, first of all, that the youth himself must be conscious of his lack of experience and must seek out the teacher. Without this modesty and this interest there is no guarantee that he has the necessary receptivity, which should express itself in respectful acceptance of the teacher. This is the reason why the teacher must wait to be sought out instead of offering himself.
Only thus can the instruction take place at the right time and in the right way. A teacher's answer to the question of a pupil ought to be clear and definite like that expected from an oracle; thereupon it ought to be accepted as a key for resolution of doubts and a basis for decision. If mistrustful or unintelligent questioning is kept up, it serves only to annoy the teacher. He does well to ignore it in silence, just as the oracle gives one answer only and refuses to be tempted by questions implying doubt.
Given addition a perseverance that never slackens until the points are mastered one by one, real success is sure to follow. Thus the hexagram counsels the teacher as well as the pupil. A spring succeeds in flowing on and escapes stagnation by filling up all the hollow places in its path. In the same way character is developed by thoroughness that skips nothing but, like water, gradually and steadily fills up all gaps and so flows onward. To make a fool develop It furthers one to apply discipline.
The fetters should be removed. To go on in this way bring humiliation. Law is the beginning of education. Youth in its inexperience is inclined at first to take everything carelessly and playfully. It must be shown the seriousness of life. A certain measure of taking oneself in hand, brought about by strict discipline, is a good thing. He who plays with life never amounts to anything.
However, discipline should not degenerate into drill. Continuous drill has a humiliating effect and cripples a man's powers. To bear with fools in kindliness brings good fortune. To know how to take women Brings good fortune. The son is capable of taking charge of the household. These lines picture a man who has no external power, but who has enough strength of mind to bear his burden of responsibility.
He has the inner superiority and that enable him to tolerate with kindliness the shortcomings of human folly. The same attitude is owed to women as the weaker sex. One must understand them and give them recognition in a spirit of chivalrous consideration. Only this combination of inner strength with outer reserve enables one to take on the responsibility of directing a larger social body with real success. Take not a maiden who. When she sees a man of bronze, Loses possession of herself. Nothing furthers. A weak, inexperienced man, struggling to rise, easily loses his own individuality when he slavishly imitates a strong personality of higher station.
He is like a girl throwing herself away when she meets a strong man. Such a servile approach should not be encouraged, because it is bad both for the youth and the teacher. A girl owes it to her dignity to wait until she is wooed. In both cases it is undignified to offer oneself, and no good comes of accepting such an offer. For youthful folly it is the most hopeless thing to entangle itself in empty imaginings. The more obstinately it clings to such unreal fantasies, the more certainly will humiliation overtake it. Often the teacher, when confronted with such entangled folly, has no other course but to leave the fool to himself for a time, not sparing him the humiliation that results.
This is frequently the only means of rescue. Six in the fifth place means:. An inexperienced person who seeks instruction in a childlike and unassuming way is on the right path, for the man devoid of arrogance who subordinated himself to his teacher will certainly be helped. In punishing folly It does not further one To commit transgressions. The only thing that furthers Is to prevent transgressions. Sometimes an incorrigible fool must be punished.
He who will not heed will be made to feel. This punishment is quite different from a preliminary shaking up. But the penalty should not be imposed in anger; it must be restricted to an objective guarding against unjustified excesses. Punishment is never an end in itself but serves merely to restore order. This applies not only in regard to education but also in regard to the measures taken by a government against a populace guilty of transgressions.
Governmental interference should always be merely preventive and should have as its sole aim the establishment of public security and peace. All beings have need of nourishment from above. But the gift of food comes in its own time, and for this one must wait. This hexagram shows the clouds in the heavens, giving rain to refresh all that grows and to provide mankind with food and drink. The rain will come in its own time.
We cannot make it come; we have to wait for it.
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The idea of waiting is further suggested by the attributes of the two trigrams--strength within, danger in from. Strength in the face of danger does not plunge ahead but bides its time, whereas weakness in the face of danger grows agitated and has not the patience to wait. If you are sincere, You have light and success. Perseverance brings good fortune. It furthers one to cross the great water. Waiting is not mere empty hoping. It has the inner certainty of reaching the goal. Such certainty alone gives that light which leads to success.
This leads to the perseverance that brings good fortune and bestows power to cross the great water. One is faced with a danger that has to be overcome. Weakness and impatience can do nothing.
Only a strong man can stand up to his fate, for his inner security enables him to endure to the end. This strength shows itself in uncompromising truthfulness [with himself]. It is only when we have the courage to face things exactly as they are, without any sort of self-deception or illusion, that a light will develop out of events, by which the path to success may be recognized. This recognition must be followed by resolute and persevering action. For only the man who goes to meet his fate resolutely is equipped to deal with it adequately.
Then he will be able to cross the great water--that is to say, he will be capable of making the necessary decision and of surmounting the danger.
Thus the superior man eats and drinks, Is joyous and of good cheer. When clouds rise in the sky, it is a sign that it will rain. There is nothing to do but to wait until after the rain falls. It is the same in life when destiny is at work. We should not worry and seek to shape the future by interfering in things before the time is ripe. We should quietly fortify the body with food and drink and the mind with gladness and good cheer. Fate comes when it will, and thus we are ready. Waiting in the meadow. IT furthers one to abide in what endures. The danger is not yet close.
One is still waiting on the open plain. Conditions are still simple, yet there is a feeling of something impending. One must continue to lead a regular life as long as possible. Only in this way does one guard against a premature waste of strength, keep free of blame and error that would become a source of weakness later on. Waiting on the sand. There is some gossip. The end brings good fortune. The danger gradually comes closer. Sand is near the bank of the river, and the water means danger. Disagreements crop up.
General unrest can easily develop in such times, and we lay the blame on one another. He who stays calm will succeed in making things go well in the end. Slander will be silenced if we do not gratify it with injured retorts. Mud is no place for waiting, since it is already being washed by the water of the stream. Instead of having gathered strength to cross the stream at one try, one has made a premature start that has got him no farther than the muddy bank.
Such an unfavorable position invites enemies from without, who naturally take advantage of it. Caution and a sense of the seriousness of the situation are all that can keep one from injury. The situation is extremely dangerous. IT is of utmost gravity now--a matter of life and death. Bloodshed seems imminent. There is no going forward or backward; we are cut off as if in a pit. Now we must simply stand fast and let fate take its course. This composure, which keeps us from aggravating the trouble by anything we might do, is the only way of getting out of the dangerous pit.
Even in the midst of danger there come intervals of peace when things go relatively well. If we possess enough inner strength, we shall take advantage of these intervals to fortify ourselves for renewed struggle. We must know how to enjoy the moment without being deflected from the goal, for perseverance is needed to remain victorious.
This is true in public life as well; it is not possible to achieve everything all at once. The height of wisdom is to allow people enough recreation to quicken pleasure in their work until the task is completed. Herein lies the secret of the whole hexagram. One falls into the pit. Three uninvited guests arrive.
Honor them, and in the end there will be good fortune. The waiting is over; the danger can no longer be averted. One falls into the pit and must yield to the inevitable. Everything seems to have been in vain. But precisely in this extremity things take an unforeseen turn. Without a move on one's own part, there is outside intervention. At first one cannot be sure of its meaning: is it rescue or is it destruction? A person in this situation must keep his mind alert and not withdraw into himself with a sulky gesture of refusal, but must greet the new turn with respect.
Thus he ultimately escapes the danger, and all goes well. Even happy turns of fortune often come in a form that at first seems strange to us. The upper trigram, whose image is heaven, has an upward movement; the lower trigram, water, in accordance with its nature tends downward. Thus the two halves move away from each other, giving rise to the idea of conflict. The attribute of the Creative is strength, that of the Abysmal is danger, guile.
Where cunning has force before it, there is conflict. A third indication of conflict, in terms of character, is presented by the combination of deep cunning within and fixed determination outwardly. A person of this character will certainly be quarrelsome. You are sincere And are being obstructed.
A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water. Conflict develops when one feels himself to be in the right and runs into opposition. If one is not convinced of being in the right, opposition leads to craftiness or high-handed encroachment but not to open conflict.
If a man is entangled in a conflict, his only salvation lies in being so clear-headed and inwardly strong that he is always ready to come to terms by meeting the opponent halfway. To carry one the conflict to the bitter end has evil effects even when one is the right, because the enmity is then perpetuated. It is important to see the great man, that is, an impartial man whose authority is great enough to terminate the conflict amicably or assure a just decision.
In times of strife, crossing the great water is to be avoided, that is, dangerous enterprises are not to be begun, because in order to be successful they require concerted unity of focus. Conflict within weakens the power to conquer danger without. Thus in all his transactions the superior man Carefully considers the beginning.
The image indicates that the causes of conflict are latent in the opposing tendencies of the two trig rams. Once these opposing tendencies appear, conflict is inevitable. To avoid it, therefore, everything must be taken carefully into consideration in the very beginning. If rights and duties are exactly defined, or if, in a group, the spiritual trends of the individuals harmonize, the cause of conflict is removed in advance.
If one does not perpetuate the affair, There is a little gossip. In the end, good fortune comes. While a conflict is in the incipient stage, the best thing To do is to drop the issue.
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Especially when the adversary is stronger, it is not advisable to risk pushing the conflict to a decision. It may come to a slight dispute, but in the end all goes well. One cannot engage in conflict; One returns home, gives way. The people of his town, Three hundred households, Remain free of guilt. In a struggle with an enemy of superior strength, retreat is no disgrace. Timely withdrawal prevents bad consequences. If, out of a false sense of honor, a man allowed himself to be tempted into an unequal conflict, he would be drawing down disaster upon himself.
In such a case a wise and conciliatory attitude benefits the whole community, which will then not be drawn into the conflict. To nourish oneself on ancient virtue induces perseverance. If by chance you are in the service of a king, Seek not works. This is a warning of the danger that goes with an expansive disposition.
Only that which has been honestly acquired through merit remains a permanent possession. It can happen that such a possession may be contested, but since it is really one's own, one cannot be robbed of it. Whatever a man possesses through the strength of his own nature cannot be lost. If one enters the service of a superior, one can avoid conflict only by not seeking works for the sake of prestige. It is enough if the work is done: let the honor go to the other. One cannot engage in conflict. One turns back and submits to fate, Changes one's attitude, And finds peace in perseverance.
Good fortune. This refers to a person whose inner attitude at first lacks peace. He does not feel content with his situation and would like to improve it through conflict. In contrast tot the situation of the nine in the second place, he is dealing with a weaker opponent and might therefore succeed. But he cannot carry on the fight, because, since right is not on his side, he cannot justify the conflict to his conscience. Therefore he turns back and accepts his fate.
He changes his mind and finds lasting peace in being at one with eternal law. This brings good fortune. This refers to an arbiter in a conflict who is powerful and just, and strong enough to lend weight to the right side. A dispute can be turned over to him with confidence. If one is in the right, one attains great good fortune. Even if by chance a leather belt is bestowed on one,' By the end of a morning It will have been snatched away three times.
Here we have someone who has carried a conflict to the bitter end and has triumphed. He is granted a decoration, but his happiness does not last. He is attacked again and again, and the result is conflict without end. This hexagram is made up of the trigrams K'an, water, and K'un, earth, and thus it symbolizes the ground water stored up in the earth. In the same way military strength is stored up in the mass of the people--invisible in times of peace but always ready for use as a source of power.
The attributes of the two trig rams are danger inside and obedience must prevail outside. Of the individual lines, the one that controls the hexagram is the strong nine in the second place, to which the other lines, all yielding, are subordinate. This line indicates a commander, because it stands in the middle of one of the two trigrams.
But since it is in the lower rather than the upper trigram, it represents not the ruler but the efficient general, who maintains obedience in the army by his authority. The army needs perseverance And a strong man. Good fortune without blame. An army is a mass that needs organization in order to become a fighting force. Without strict discipline nothing can be accomplished, but this discipline must not be achieved by force. It requires a strong man who captures the hearts of the people and awakens their enthusiasm.
In order that he may develop his abilities he needs the complete confidence of his ruler, who must entrust him with full responsibility as long as the war lasts. But war is always a dangerous thing and brings with it destruction and devastation. Therefore it should not be resorted to rashly but, like a poisonous drug, should be used as a last recourse. Ground water is invisibly present within the earth.
In the same way the military power of a people is invisibly present in the masses. When danger threatens, every peasant becomes present in the masses. When danger threatens, every peasant becomes a soldier; when the war ends, he goes back to his plow. He who is generous toward the people wins their love, and a people living under a mild rule becomes strong and powerful. Only a people economically strong can be important in military power.
Such power must therefore be cultivated by improving the economic condition of the people and by humane government. Only when there is this invisible bond between government and people, so that the people are sheltered by their government as ground water is sheltered by the earth, is it possible to wage a victorious war. An army must set forth in proper order.
If the order is not good, misfortune threatens. At the beginning of a military enterprise, order is imperative. A just and valid cause must exist, and the obedience and coordination of the troops must be well organized, otherwise the result is inevitably failure. In the midst of the army. The king bestows a triple decoration.
The leader should be in the midst of his army, in touch with it, sharing good and bad with the masses he leads. This alone makes him equal to the heavy demands made upon him. He needs also the recognition of the ruler. The decorations he receives are justified, because there is no question of personal preferment here: the whole army, whose center he is, is honored in his person. Here we have a choice of two explanations. One points to defeat because someone other than the chosen leader interferes with the command; the other is similar in its general meaning, but the expression, "carries corpses in the wagon," is interpreted differently.
At burials and at sacrifices to the dead it was customary in China for the deceased to whom the sacrifice was made to be represented by a boy of the family, who sat in the dead man's place and was honored as his representative. On the basis of this custom the text is interpreted as meaning that a "corpse boy" is sitting in the wagon, or, in other words, that authority is not being exercised by the proper leaders but has been usurped by others. Perhaps the whole difficulty clears up if it is inferred that there has been an error in copying. The character fan, meaning "all," may have been misread as shih, which means "corpse.
In the face of a superior enemy, with whom it would be hopeless to engage in battle, an orderly retreat is the only correct procedure, because it will save the army from defeat and disintegration. It is by no means a sign of courage or strength to insist upon engaging in a hopeless struggle regardless of circumstances.
There is game in the field. It furthers one to catch it. Without blame. Let the eldest lead the army. The younger transports corpses; Then perseverance brings misfortune. Game is in the field--it has left its usual haunts in the forest and is devastating the fields. This points to an enemy invasion. Energetic combat and punishment are here thoroughly justified, but they must not degenerate into a wild melee in which everyone fends for himself.
Despite the greatest degree of perseverance and bravery, this would lead to misfortune. The army must be directed by an experienced leader. It is a matter of waging war, not of permitting the mob to slaughter all who fall into their hands; if they do, defeat will be the result, and despite all perseverance there is danger of misfortune.
The great prince issues commands, Founds states, vests families with fiefs. Inferior people should not be employed. The war has ended successfully, victory is won, and the king divided estates and fiefs among his faithful vassals. But it is important that inferior people should not come into power.
If they have helped, let them be paid off with money, but they should not be awarded lands or the privileges of rulers, lest power be abused. The waters on the surface of the earth flow together wherever they can, as for example in the ocean, where all the rivers come together. Symbolically this connotes holding together and the laws that regulate it. The same idea is suggested by the fact that all the lines of the hexagram except the fifth, the place of the ruler, are yielding. The yielding lines hold together because they are influenced by a man of strong will in the leading position, a man who is their center of union.
Moreover, this strong and guiding personality in turn holds together with the others, finding in them the complement of his own nature. Inquire of the oracle once again Whether you possess sublimity, constancy, and perseverance; Then there is no blame. Those who are uncertain gradually join. Whoever come too late Meets with misfortune. What is required is that we unite with others, in order that all may complement and aid one another through holding together.
But such holding together calls for a central figure around whom other persons may unite. To become a center of influence holding people together is a grave matter and fraught with great responsibility. It requires greatness of spirit, consistency, and strength. Therefore let him who wishes to gather others about him ask himself whether he is equal to the undertaking, for anyone attempting the task without a real calling for it only makes confusion worse than if no union at all had taken place. But when there is a real rallying point, those who at first are hesitant or uncertain gradually come in of their own accord.
Late-comers must suffer the consequences, for in holding together the question of the right time is also important. Relationships are formed and firmly established according to definite inner laws. Common experiences strengthen these ties, and he who comes too late to share in these basic experiences must suffer for it if, as a straggler, he finds the door locked.
If a man has recognized the necessity for union and does not feel strong enough to function as the center, it is his duty to become a member of some other organic fellowship. Thus the kings of antiquity Bestowed the different states as fiefs And cultivated friendly relations With the feudal lords. Water fills up all the empty places on the earth and clings fast to it. The social organization of ancient China was based on this principle of the holding together of dependents and rulers. Water flows to unite with water, because all parts of it are subject to the same laws.
So too should human society hold together through a community of interests that allows each individual to feel himself a member of a whole. The central power of a social organization must see to it that every member finds that his true interest lies in holding together with it, as was the case in the paternal relationship between king and vassals in ancient China. Hold to him in truth and loyalty; This is without blame. Truth, like a full earthen bowl" Thus in the end Good fortune comes from without.
Fundamental sincerity is the only proper basis for forming relationships. This attitude, symbolized by a full earthen bowl, in which the content is everything and the empty form nothing, shows itself not in clever words but through the strength of what lies within the speaker. This strength is so great that it has power to attract good fortune to itself from without. If a person responds perseveringly and in the right way to the behests from above that summon him to action, his relations with others are intrinsic and he does not lose himself. But if a man seeks association with others as if he were an obsequious office hunter, he throws himself away.
He does not follow the path of the superior man, who never loses his dignity. We are often among people who do not belong to our own sphere. In that case we must beware of being drawn into false intimacy through force of habit. Needless to say, this would have evil consequences. Maintaining sociability without intimacy is the only right attitude toward people, because otherwise we should not be free to enter into relationship with people of our own kind later on.
Here the relations with a man who is the center of union are well established. Then we may, and indeed we should, show our attachment openly. But we must remain constant and not allow ourselves to be led astray. Manifestation of holding together. In the hunt the king uses beaters on three sides only And forgoes game that runs off in front. The citizens need no warning. Change in Line 6 the top line means: Horse and wagon part.
Bloody tears flow. Change in Line 1 the bottom line means: To make a fool develop It furthers one to apply discipline. The fetters should be removed. To go on in this way brings humiliation. Change in Line 2 means: To bear with fools in kindliness brings good fortune. To know how to take women Brings good fortune. The son is capable of taking charge of the household. Change in Line 3 means: Take not a maiden who, when she sees a man of bronze, Loses possession of herself. Nothing furthers. Change in Line 4 means: Entangled folly brings humiliation. Change in Line 5 means: Childlike folly brings good fortune.
Change in Line 6 the top line means: In punishing folly It does not further one To commit transgressions. The only thing that furthers Is to prevent transgressions. Change in Line 1 the bottom line means: Waiting in the meadow. It furthers one to abide in what endures. Change in Line 2 means: Waiting on the sand. There is some gossip. The end brings good fortune. Change in Line 3 means: Waiting in the mud Brings about the arrival of the enemy. Change in Line 4 means: Waiting in blood.
Get out of the pit. Change in Line 5 means: Waiting at meat and drink. Perseverance brings good fortune. Change in Line 6 the top line means: One falls into the pit. Three uninvited guests arrive. Honor them, and in the end there will be good fortune.
Change in Line 1 the bottom line means: If one does not perpetuate the affair, There is little gossip. In the end, good fortune comes. Change in Line 2 means: One cannot engage in conflict; One returns home, gives way. The people of his town, Three hundred households, Remain free of guilt. Change in Line 3 means: To nourish oneself on ancient virtue induces perseverance. If by chance you are in the service of a king, Seek not works. Change in Line 4 means: One cannot engage in conflict. One turns back and submits to fate, Changes one's attitude, And finds peace in perseverance.
Change in Line 5 means: To contend before him Brings good fortune. Change in Line 6 the top line means: Even if by chance a leather belt is bestowed on one, By the end of morning It will have been snatched away three times. Change in Line 1 the bottom line means: An army must set forth in proper order. If the order is not good, misfortune threatens. Change in Line 2 means: In the midst of the army. The king bestows a triple decoration. Change in Line 3 means: Perchance the army carries corpses in the wagon.
Change in Line 4 means: The army retreats. Change in Line 5 means: There is game in the field. It furthers one to catch it. Without blame. Let the eldest lead the army. The younger transports corpses; Then perseverance brings misfortune. Change in Line 6 the top line means: The great prince issues commands, Founds states, vests families with fiefs. Inferior people should not be employed. Change in Line 1 the bottom line means: Hold to him in truth and loyalty; This is without blame.
Truth, like a full earthen bowl: Thus in the end Good fortune comes from without. Change in Line 2 means: Hold to him inwardly. Change in Line 3 means: You hold together with the wrong people. Change in Line 4 means: Hold to him outwardly also. Change in Line 5 means: Manifestation of holding together. In the hunt the king uses beaters on three sides only And foregoes game that runs off in front. The citizens need no warning. Change in Line 6 the top line means: He finds no head for holding together. Change in Line 1 the bottom line means: Return to the way. How could there be blame in this?
Change in Line 2 means: He allows himself to be drawn into returning. Change in Line 3 means: The spokes burst out of the wagon wheel. Man and wife roll their eyes. Change in Line 4 means: If you are sincere, blood vanishes and fear gives way. Change in Line 5 means: If you are sincere and loyally attached, You are rich in your neighbor. Change in Line 6 the top line means: The rain comes, there is rest. This is due to the lasting affect of character. Perseverance brings the woman into danger. The moon is nearly full. If the superior man persists, Misfortune comes.
Change in Line 1 the bottom line means: Simple conduct. Progress without blame. Change in Line 2 means: Treading a smooth, level course. The perseverance of a dark man Brings good fortune. Change in Line 3 means: A one-eyed man is able to see, A lame man is able to tread. He treads on the tail of the tiger. The tiger bites the man. Thus does a warrior act on behalf of his great prince.
Change in Line 4 means: He treads on the tail of the tiger. Caution and circumspection Lead ultimately to good fortune. Change in Line 5 means: Resolute conduct. Perseverance with awareness of danger. Change in Line 6 the top line means: Look to your conduct and weigh the favorable signs. When everything is fulfilled, supreme good fortune comes. Change in Line 1 the bottom line means: When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Undertakings bring good fortune. Change in Line 2 means: Bearing with the uncultured in gentleness, Fording the river with resolution, Not neglecting what is distant, Not regarding one's companions: Thus one may manage to walk in the middle.
Change in Line 3 means: No plain not followed by a slope. No going not followed by a return. He who remains persevering in danger Is without blame. Do not complain about this truth; Enjoy the good fortune you still possess. Change in Line 4 means: He flutters down, not boasting of his wealth, Together with his neighbor, Guileless and sincere. Change in Line 5 means: The sovereign I Gives his daughter in marriage.
This brings blessing And supreme good fortune. Change in Line 6 the top line means: The wall falls back into the moat. Use no army now. Make your commands known within your own town. Perseverance brings humiliation. Change in Line 1 the bottom line means: When the ribbon grass is pulled up, the sod comes with it. Perseverance brings good fortune and success. Change in Line 2 means: They bear and endure; This means good fortune for inferior people. The standstill serves to help the great man attain success. Change in Line 3 means: They bear shame. Change in Line 4 means: He who acts at the command of the highest Remains without blame.
Those of like mind partake of the blessing. Change in Line 5 means: Standstill is giving way. Good fortune for the great man. Change in Line 6 the top line means: The standstill comes to an end. First standstill, then good fortune. Change in Line 1 the bottom line means: Fellowship with men at the gate. Change in Line 2 means: Fellowship with men in the clan.
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Change in Line 3 means: He hides weapons in the thicket; He climbs the high hill in front of it. For three years he does not rise up. Change in Line 4 means: He climbs up on his wall; he cannot attack. Change in Line 5 means: Men bound in fellowship first weep and lament, But afterward the laugh. After great struggles they succeed in meeting.
Change in Line 6 the top line means: Fellowship with men in the meadow. No remorse. Change in Line 1 the bottom line means: No relationship with what is harmful; There is no blame in this. If one remains conscious of difficulty, One remains without blame. Change in Line 2 means: A big wagon for loading. One may undertake something. Change in Line 3 means: A prince offers it to the Son of Heaven.
A petty man cannot do this. Change in Line 4 means: He makes a difference Between himself and his neighbor. Change in Line 5 means: He whose truth is accessible, yet dignified, Has good fortune. Change in the Sixth place means: He is blessed by heaven. Nothing that does not further. Change in Line 1 the bottom line means: A superior man modest about his modesty May cross the great water.
Change in Line 2 means: Modesty that comes to expression. Change in Line 3 means: A superior man of modesty and merit Carries things to conclusion. Change in Line 4 means: Nothing that would not further modesty In movement. Change in Line 5 means: No boasting of wealth before one's neighbor. It is favorable to attack with force. Nothing that would not further. Change in Line 6 the top line means: Modesty that comes to expression. It is favorable to set armies marching To chastise one's own city and one's country. Change in Line 1 the bottom line means: Enthusiasm that expresses itself Brings misfortune.
Change in Line 2 means: Firm as a rock. Not a whole day. Change in Line 3 means: Enthusiasm that looks upward creates remorse. Hesitation brings remorse. Change in Line 4 means: The source of enthusiasm.
He achieves great things. Doubt not. You gather friends around you As a hair clasp gathers the hair. Change in Line 5 means: Persistently ill, and still does not die. Change in Line 6 the top line means: Deluded enthusiasm. But if after completion one changes, There is no blame. Change in Line 1 the bottom line means: The standard is changing. To go out of the door in company Produces deeds. Change in Line 2 means: If one clings to the little boy, One loses the strong man. Change in Line 3 means: If one clings to the strong man, One loses the little boy. Through following one finds what one seeks.
Change in Line 4 means: Following creates success. Perseverance brings misfortune. To go one's own way with sincerity brings clarity. Change in Line 5 means: Sincere in the good. Change in Line 6 the top line means: He meets with firm allegiance And is still further bound. The king introduces him To the Western Mountain. Change in Line 1 the bottom line means: Setting right what has been spoiled by the father. If there is a son, No blame rests upon the departed father.
In the end good fortune. Change in Line 2 means: Setting right what has been spoiled by the mother. One must not be too persevering. Change in Line 3 means: Setting right what has been spoiled by the father. There will be little remorse. No great blame. Change in Line 4 means: Tolerating what has been spoiled by the father. In continuing one sees humiliation. Change in Line 5 means: Setting right what has been spoiled by the father. One meets with praise. Change in Line 6 the top line means: He does not serve kings and princes, Sets himself higher goals.
Change in Line 1 the bottom line means: Joint approach. Change in Line 2 means: Joint approach. Everything furthers. Change in Line 3 means: Comfortable approach. If one is induced to grieve over it, One becomes free of blame. Change in Line 4 means: Complete approach. Change in Line 5 means: Wise approach. This is right for a great prince. Change in Line 6 the top line means: Greathearted approach. Change in Line 1 the bottom line means: Boylike contemplation.
For an inferior man, no blame. For a superior man, humiliation. Change in Line 2 means: Contemplation through the crack of the door. Furthering for the perseverance of a woman. Change in Line 3 means: Contemplation of my life Decides the choice Between advance and retreat. Change in Line 4 means: Contemplation of the light of the kingdom. It furthers one to exert influence as the guest of a king. Change in Line 5 means: Contemplation of my life. The superior man is without blame. Change in Line 6 the top line means: Contemplation of his life. Change in Line 1 the bottom line means: His feet are fastened in the stocks, So that his toes disappear.
Change in Line 2 means: Bites through tender meat, So that his nose disappears. Change in Line 3 means: Bites on old dried meat And strikes on something poisonous. Slight humiliation. Change in Line 4 means: Bites on dried gristly meat. Receives metal arrows. It furthers one to be mindful of difficulties And to be persevering. Change in Line 5 means: Bites on dried lean meat.
Receives yellow gold. Perseveringly aware of danger. Change in Line 6 the top line means: His neck is fastened in the wooden cangue, So that his ears disappear. Change in Line 1 the bottom line means: He lends grace to his toes, leaves the carriage, and walks. Change in Line 2 means: Lends grace to the beard on his chin. Change in Line 3 means: Graceful and moist. Constant perseverance brings good fortune.
Change in Line 4 means: Grace or simplicity? A white horse comes as if on wings. He is not a robber, He will woo at the right time. Change in Line 5 means: Grace in the hills and gardens. The roll of silk is meager and small. Humiliation, but in the end good fortune. Change in Line 6 the top line means: Simple grace. Change in Line 1 the bottom line means: The leg of the bed is split. Those who persevere are destroyed. Change in Line 2 means: The bed is split at the edge.
Change in Line 3 means: He splits with them. Change in Line 4 means: The bed is split up to the skin. Change in Line 5 means: A shoal of fishes. Favor comes through the court ladies.
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Change in Line 6 the top line means: There is a large fruit still uneaten. The superior man receives a carriage. The house of the inferior man is split apart. Change in Line 1 the bottom line means: Return from a short distance. No need for remorse. Great good fortune. Change in Line 2 means: Quiet return. Change in Line 3 means: Repeated return. Change in Line 4 means: Walking in the midst of others, One returns alone. Change in Line 5 means: Noblehearted return. Change in Line 6 the top line means: Missing the return.
Misfortune from within and without. If armies are set marching in this way, One will in the end suffer a great defeat, Disastrous for the ruler of the country. For ten years It will not be possible to attack again. Change in Line 1 the bottom line means: Innocent behavior brings good fortune. Change in Line 2 means: If one does not count on the harvest while plowing, Nor on the use of the ground while clearing it, It furthers one to undertake something.
Change in Line 3 means: Undeserved misfortune. The cow that was tethered by someone Is the wanderer's gain, the citizen's loss. Change in Line 4 means: He who can be persevering Remains without blame. Change in Line 5 means: Use no medicine in an illness Incurred through no fault of your own. It will pass of itself. Change in Line 6 the top line means: Innocent action brings misfortune.
Change in Line 1 the bottom line means: Danger is at hand. It furthers one to desist. Change in Line 2 means: The axletrees are taken from the wagon. Change in Line 3 means: A good horse that follows others. Awareness of danger, With perseverance, furthers. Practice chariot driving and armed defense daily. It furthers one to have somewhere to go. Change in Line 4 means: The headboard of a young bull.
Change in Line 5 means: The tusk of a gelded boar. Change in Line 6 the top line means: One attains the way of heaven. Change in Line 1 the bottom line means: You let your magic tortoise go, And look at me with the corners of your mouth drooping. Enter your results into a hexagram calculator. Some websites allow you to input the results of each of your coin tosses by selecting the line that showed up. Once you enter all six lines, it will locate the proper hexagram for you and give you the meaning.
Why do the explanations for each line even exist if I'm only supposed to read the moving lines? Because the requirement for having an interpretation for each line is necessary in the event of it being a changing line. If the third line is changing in one reading, it may not be the next time. If no interpretation exists, how will you read it if the changing line in your next reading is the first line? And in fact, you could have a reading with all lines being changing, but there are rules for determining which changing line prevails. And of course, there is the reading with no changing lines at all, so only the general interpretation is applicable.
Yes No. Not Helpful 0 Helpful 7. It involves a few steps, including finding the changing lines, mapping the hexagon to the corresponding chapter or paragraph of I Ching. The 'Consult I Ching' app offers a convenient way to do so. Not Helpful 0 Helpful 0. Unanswered Questions. How do I know if a business will be successful when consulting the I Ching using 3 coins? Answer this question Flag as Flag as Do I get big winnings using the I Ching using 3 coins? Include your email address to get a message when this question is answered. Already answered Not a question Bad question Other. Tips The I Ching is not necessarily a way to solve your problems.
It does not give you straightforward and exact answers. It is meant to be a guide, a new perspective on the problem that you are facing. Things You'll Need 3 coins. Edit Related wikiHows. Did this summary help you? Article Info This article was co-authored by our trained team of editors and researchers who validated it for accuracy and comprehensiveness.