|There were "old" features in your gua (hexagram). It means that you have two hexagrams. The first one — is something that the Book tells you at the moment, the second is something it warns you about.
10. Treading (lǚ). Treading (Conduct)
Take action when you have clear thoughts and intentions.
Inital text of I Ching
Treading. Treading upon the tail of the tiger. It does not bite the man. Success.
Heaven above, the lake below:
the image of Treading. Thus the superior man discriminates between high and low, and thereby fortifies the thinking of the people.
- Simple conduct. Progress without blame.
- Treading a smooth, level course. The perseverance of a dark man brings good fortune.
- 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. Misfortune. Thus does a warrior act on behalf of his great prince.
- He treads on the tail of the tiger. Caution and circumspection lead ultimately to good fortune.
- Resolute conduct. Perseverance with awareness of danger.
- Look to your conduct and weigh the favorable signs.
When everything is fulfilled, supreme good fortune comes.
The new idea is ready to come true. Act firmly but with care, consistency and clarity. Do not go groping. Do not forget customs and traditions. Keep commandments and precepts. Reflection and meditation are useful. Internal agreement with you is necessary. If you achieve harmony - the outcome will be successful.
The name of the hexagram means on the one hand the right way of
conducting oneself. Heaven, the father, is above, and the lake, the youngest
daughter, is below. This shows the difference between high and low, upon
which composure correct social conduct, depends. On the other hand the
word for the name of the hexagram, TREADING, means literally treading
upon something. The small and cheerful [Tui] treads upon the large and
strong [Ch'ien]. The direction of movement of the two primary trigrams is
upward. The fact that the strong treads on the weak is not mentioned in the
Book of Changes, because it is taken for granted. For the weak to take a stand
against the strong is not dangerous here, because it happened in good humor
[Tui] and without presumption, so that the strong man is not irritated but
takes it all in good part.
The situation is really difficult. That which is strongest and that which is
weakest are close together. The weak follows behind the strong and worries
it. The strong, however, acquiesces and does not hurt the weak, because the
contact is in goof humor and harmless.
In terms of a human situation, one is handling wild, intractable people. In
such a case one's purpose will be achieved if one behaves with decorum.
Pleasant manners succeed even with irritable people.
Heaven and the lake show a difference of elevation that inheres in the
natures of the two, hence no envy arises. Among mankind also there are
necessarily differences of elevation; it is impossible to bring about universal
equality. But it is important that differences in social rank should not be
arbitrary and unjust, for if this occurs, envy and class struggle are the
inevitable consequences. If, on the other hand, external differences in rank
correspond with differences in inner worth, and if inner worth forms the
criterion of external rank, people acquiesce and order reigns in society.
The situation is one in which we are still not bound by any obligations of
social intercourse. If our conduct is simple, we remain free of them We can
quietly follow our predilections as long as we are content and make not
demands on people.
The meaning of the hexagram is not standstill but progress. A man finds
himself in an altogether inferior position at the start. However, he has the
inner strength that guarantees progress. If he can be content with simplicity,
he can make progress without blame. When a man is dissatisfied with
modest circumstances, he is restless and ambitious and tries to advance, not
for the sake of accomplishing anything worth while, but merely in order to
escape from lowliness and poverty by dint of his conduct. Once his purpose is
achieved, he is certain to become arrogant and luxury-loving. Therefore
blame attaches to his progress. On the other hand, a man who is good at his
work is content to behave simply. He wishes to make progress in order to
accomplish something. When he attains his goal, he does something worth
while, an all is well.
The situation of a lonely sage is indicated here. He remains withdrawn from
the bustle of life, seeks nothing, asks nothing of anyone, and travels through
life unassailed, on a level road. Since he is content and does not challenge
fate, he remains free of entanglements.
A one-eyed man can indeed see, but not enough for clear vision. A lame
man can indeed treat, but not enough to make progress. If in spite of such
defects a man considers himself strong and consequently exposes himself to
danger, he is inviting disaster, for he is undertaking something beyond his
strength. This reckless way of plunging ahead, regardless of the adequacy of
one's powers, can be justified only in the case of a warrior battling for his
This text refers to a dangerous enterprise. The inner power to carry it through
is there, but this inner power is combined with hesitating caution in one's
external attitude. This line contrasts with the preceding line, which is weak
within but outwardly presses forward. Here one is sure of ultimate success,
which consists in achieving one's purpose, that is, in overcoming danger by
This refers to the ruler of the hexagram as a whole. One sees that one has to
be resolute in conduct. But at the same time one must remain conscious of
the danger connected with such resoluteness, especially if it is to be
persevered in. Only awareness of the danger makes success possible.
The work is ended. If we want to know whether good fortune will follow, we
must look back upon our conduct and its consequences. If the effects are good,
then good fortune is certain. No one knows himself. It is only by the
consequences of his actions, by the fruit of his labors, that a man can judge
what he is to expect.
Barbara Hejslip interpretation
You should now to try leave in yourselves, to retire and think of yourselves, about the position. Your behaviour let will be underlined polite, is constrained-friendly. Very trite to you on advantage if in any way you show the respect for the heads. The greater pleasure will be delivered to you with unexpected event which soon will happen. For love affairs time not absolutely suitable. Women, be circumspect in a choice of new friends! Try to not show now big requirements by a life.
7. Leading (shī). The Army
If war is inevitable, show you as a wise commander. War is not for the sake of war but for the sake of resolving the conflict.
Inital text of I Ching
The Army. The army needs perseverance and a strong man. Good fortune without blame.
In the middle of the earth is water:
The image of the Army. Thus the superior man increases his masses y generosity toward the people.
- An army must set forth in proper order. If the order is not good, misfortune threatens.
- In the midst of the army. Good fortune. No blame. The king bestows a triple decoration.
- Perchance the army carries corpses in the wagon. Misfortune.
- The army retreats. No blame.
- 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.
- The great prince issues commands, founds states, vests families with fiefs. Inferior people should not be employed.
The conflict can not be resolved peacefully by the court or the court's decision will be unfair. The time of battle is approaching. You should show character and will according to the situation. Even great victory is accompanied by losses - be ready to sacrifice and humble. Respect the enemy, appreciate his mind. The danger may lurk inside - it is a war with yourselves (the one who can judge themselves, not to go to court). The main victory man wins over himself. The insignificant should be defeated. But remember that protracted wars bring nothing but devastation and chaos.
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.
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
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.
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
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." Allowing for this error,
the meaning would be that if the multitude assumes leadership of the army
(rides in the wagon), misfortune will ensue.
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
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
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.
Barbara Hejslip interpretation
Symbol of this hexagram - a conscious solitude. Now you as if the commander who considers forthcoming approach. Success accompanies you, but be attentive and cautious in a choice of allies. Let they become people, at which kind intentions. Probably, you will be visited by the unexpected visitor, or you receive unexpected news. Though you also had a dissonance with the close person, - but nevertheless you stay in a romantic condition of spirit. But all to you needs to be planned the future business more carefully and reasonably.
Richard Wilhelm's commentary