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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. Force (qián). The Creative Following (suí)

hieroglyph Force (qián). The Creativehexagram 1 Force (qián). The Creative

1. Force (qián). The Creative

Advise

Life is endless sequence of changes. Try to evaluate energy, learn to acquire, accumulate and give, lose. Swallow your pride. Do not try to raise higher Heavens as everything will return to the Earth. The great is similar to the small.

Inital text of I Ching

The Judgement

The Creative works sublime success, Furthering through perseverance.

The Image

The movement of heaven is full of power. Thus the superior man makes himself strong and untiring.

  1. Hidden dragon. Do not act.
  2. Dragon appearing in the field. It furthers one to see the great man.
  3. All day long the superior man is creatively active. At nightfall his mind is still beset with cares. Danger. No blame.
  4. Wavering flight over the depths.No blame.
  5. Flying dragon in the heavens. It furthers one to see the great man.
  6. Arrogant dragon will have cause to repent.

There appears a flight of dragons without heads. Good fortune.

Prediction

It is beginning to everything. It is time to act in accordance with Higher Reason. Something started should be finished. Study to manage the creative process, be able to restrain and direct energy consciously. Do not think and reason about benefits. Do not reject joy and grief. Be constant and reserved in speech, careful and consistent in actions. Moving forward on the way to knowledge, improve your life, find new goals. Do not neglect trifles – the great consists of small things. Having raised high, do not be too proud; falling down, do not despair – nothing is constant. People, who cannot part with something, have lost the wisdom. Be careful even if there are no reasons. Any good hides danger and any danger hides good. Everything is dual.

Richard Wilhelm's commentary

The first hexagram is made up of six unbroken lines. These unbroken lines stand for the primal power, which is light-giving, active, strong, and of the spirit. The hexagram is consistently strong in character, and since it is without weakness, its essence is power or energy. Its image is heaven. Its energy is represented as unrestricted by any fixed conditions in space and is therefore conceived of as motion. Time is regarded as the basis of this motion. Thus the hexagram includes also the power of time and the power of persisting in time, that is, duration.

The power represented by the hexagram is to be interpreted in a dual sense in terms of its action on the universe and of its action on the world of men. In relation to the universe, the hexagram expresses the strong, creative action of the Deity. In relation to the human world, it denotes the creative action of the holy man or sage, of the ruler or leader of men, who through his power awakens and develops their higher nature.

THE JUDGMENT

According to the original meaning, the attributes [sublimity, potentiality of success, power to further, perseverance] are paired. When an individual draws this oracle, it means that success will come to him from the primal depths of the universe and that everything depends upon his seeking his happiness and that of others in one way only, that is, by perseverance in what is right.

The specific meanings of the four attributes became the subject of speculation at an early date. The Chinese word here rendered by "sublime" means literally "head," "origin," "great." This is why Confucius says in explaining it: "Great indeed is the generating power of the Creative; all beings owe their beginning to it. This power permeates all heaven." For this attribute inheres in the other three as well.

The beginning of all things lies still in the beyond in the form of ideas that have yet to become real. But the Creative furthermore has power to lend form to these archetypes of ideas. This is indicated in the word success, and the process is represented by an image from nature: "The clouds pass and the rain does its work, and all individual beings flow into their forms."

Applies to the human world, these attributes show the great man the way to notable success: "Because he sees with great clarity and cause and effects, he completes the six steps at the right time and mounts toward heaven on them at the right time, as though on six dragons." The six steps are the six different positions given in the hexagram, which are represented later by the dragon symbol. Here it is shown that the way to success lies in apprehending and giving actuality to the way of the universe [Tao], which, as a law running through end and beginning, brings about all phenomena in time. Thus each step attained forthwith becomes a preparation for the next. Time is no longer a hindrance but the means of making actual what is potential.

The act of creation having found expression in the two attributes sublimity and success, the work of conservation is shown to be a continuous actualization and differentiation of form. This is expressed in the two terms "furthering" (literally, "creating that which accords with the nature of a given being") and "persevering" (literally, "correct and firm"). "The course of the Creative alters and shapes beings until each attains its true, specific nature, then it keeps them in conformity with the Great Harmony. Thus does it show itself to further through perseverance."

In relation to the human sphere, this shows how the great man brings peace and security to the world through his activity in creating order: "He towers high above the multitude of beings, and all lands are united in peace."

Another line of speculation goes still further in separating the words "sublime," "success," "furthering," "perseverance," and parallels them with the four cardinal virtues in humanity. To sublimity, which, as the fundamental principle, embraces all the other attributes, it links love. To the attribute success are linked the morals, which regulate and organize expressions of love and thereby make them successful. The attribute furthering is correlated with justice, which creates the conditions in which each receives that which accords with his being, that which is due him and which constitutes his happiness. The attribute perseverance is correlated with wisdom, which discerns the immutable laws of all that happens and can therefore bring about enduring conditions. These speculations, already broached in the commentary called Wên Yen , later formed the bridge connecting the philosophy of the "five stages (elements) of change," as laid down in the Book of History (Shu Ching) with the philosophy of the Book of Changes, which is based solely on the polarity of positive and negative principles. In the course of time this combination of the two systems of thought opened the way for an increasingly intricate number symbolism.

THE IMAGE

Since there is only one heaven, the doubling of the trigram Ch'ien, of which heaven is the image, indicates the movement of heaven. One complete revolution of heaven makes a day, and the repetition of the trigram means that each day is followed by another. This creates the idea of time. Since it is the same heaven moving with untiring power, there is also created the idea of duration both in and beyond time, a movement that never stops nor slackens, just as one day follows another in an unending course. This duration in time is the image of the power inherent in the Creative.

With this image as a model, the sage learns how best to develop himself so that his influence may endure. He must make himself strong in every way, by consciously casting out all that is inferior and degrading. Thus he attains that tirelessness which depends upon consciously limiting the fields of his activity.

1

In China the dragon has a meaning altogether different from that given it in the Western world. The dragon is a symbol of the electrically charged, dynamic, arousing force that manifests itself in the thunderstorm. In winter this energy withdraws into the earth; in the early summer it becomes active again, appearing in the sky as thunder and lightning. As a result the creative forces on earth begin to stir again.

Here this creative force is still hidden beneath the earth and therefore has no effect. In terms of human affairs, this symbolizes a great man who is still unrecognized. Nonetheless he remains true to himself. He does not allow himself to be influenced by outward success or failure, but confident in his strength, he bides his time. Hence it is wise for the man who consults the oracle and draws this line to wait in the calm strength of patience. The time will fulfill itself. One need not fear least strong will should not prevail; the main thing is not to expend one's powers prematurely in an attempt to obtain by force something for which the time is not yet ripe.

2

Here the effects of the light-giving power begin to manifest themselves. In terms of human affairs, this means that the great man makes his appearance in his chosen field of activity. As yet he has no commanding position but is still with his peers. However, what distinguishes him form the others is his seriousness of purpose, his unqualified reliability, and the influence he exerts on his environment with out conscious effort. Such a man is destined to gain great influence and to set the world in order. Therefore it is favorable to see him.

3

A sphere of influence opens up for the great man. His fame begins to spread. The masses flock to him. His inner power is adequate to the increased outer activity. There are all sorts of things to be done, and when others are at rest in the evening, plans and anxieties press in upon him. But danger lurks here at the place of transition from lowliness to the heights. Many a great man has been ruined because the masses flocked to him and swept him into their course. Ambition has destroyed his integrity. However, true greatness is not impaired by temptations. He who remains in touch with the time that is dawning, and with its demands is prudent enough to avoid all pitfalls, and remains blameless.

4

A place of transition has been reached, and free choice can enter in. A twofold possibility is presented to the great man: he can soar to the heights and play an important part in the world, or he can withdraw into solitude and develop himself. He can go the way of the hero or that of the holy sage who seeks seclusion. There is no general law of his being. If the individual acts consistently and is true to himself, he will find the way that is appropriate for him. This way is right for him and without blame.

5

Here the great man has attained the sphere of the heavenly beings. His influence spreads and becomes visible throughout the whole world. Everyone who sees him may count himself blessed. Confucius says about this line:

Things that accord in tone vibrate together. Things that have affinity in their inmost natures seek one another. Water flows to what is wet, fire turns to what is dry. Clouds (the breath of heaven) follow the dragon, wind (the breath of earth) follows the tiger. Thus the sage arises, and all creatures follow him with their eyes. What is born of heaven feels related to what is above. What is born of earth feels related to what is below. Each follows its kind.

6

When a man seeks to climb so high that he loses touch with the rest of mankind, he becomes isolated, and this necessarily leads to failure. This line warns against titanic aspirations that exceed one's power. A precipitous fall would follow.

When all the lines are nines, it means that the whole hexagram is in motion and changes into the hexagram K'un, THE RECEPTIVE, whose character is devotion. The strength of the Creative and the mildness of the Receptive unite. Strength is indicated by the flight of dragons, mildness by the fact that their heads are hidden. This means that mildness in action joined to strength of decision brings good fortune.

Barbara Hejslip interpretation

This symbol consists of six lines. A kind, good sign. This hexagram man's, means month April and spring hopes. But be circumspect! Now you at top of mountain and while opportunities to go down at you are not present. Being above, be vigilant and judicious. Wait for large changes not later than in six months. Time favours to your undertakings. There is a known uncertainty at you in private life, it is necessary to bring in it clearness. Your desire will by all means be executed, if it reasonably and modestly. Someone resists to you but if you will be resolute and unshakable, you are expected with success. Test to which you undergo, you sustain.



hieroglyph Following (suí)hexagram 17 Following (suí)

17. Following (suí)

Advise

Knowing the way, go on, but spend energy carefully.

Inital text of I Ching

The Judgement

Following has supreme success. Perseverance furthers. No blame.

The Image

Thunder in the middle of the lake:
The image of Following. Thus the superior man at nightfall goes indoors for rest and recuperation.

  1. The standard is changing. Perseverance brings good fortune. To go out of the door in company produces deeds.
  2. If one clings to the little boy, one loses the strong man.
  3. If one clings to the strong man, one loses the little boy. Through following one finds what one seeks. It furthers one to remain persevering.
  4. Following creates success. Perseverance brings misfortune. To go one's way with sincerity brings clarity. How could there be blame in this?
  5. Sincere in the good. Good fortune.
  6. He meets with firm allegiance and is still further bound. The king introduces him to the Western Mountain.

Prediction

Having good things, learn to use them properly. Restrain yourself, follow a wise man, experience the joy of learning, trust the inner voice - then you will find what you want. Dark follows light, low - high seeking to transform – the same is in your soul. Strive to maintain a balance in everything: alternate work and rest, do not take on too much, and do not give unrealistic promises. Obey objective circumstances, and live according to reality.

Richard Wilhelm's commentary

The trigram Tui, the Joyous, whose attribute is gladness, is above; Chên, the Arousing, which has the attribute of movement, is below. Joy in movement induces following. The Joyous is the youngest daughter, while the Arousing is the eldest son. An older man defers to a young girl and shows her consideration. By this he moves her to follow him.

THE JUDGMENT

In order to obtain a following one must first know how to adapt oneself. If a man would rule he must first learn to serve, for only in this way does he secure from those below him the joyous assent that is necessary if they are to follow him. If he has to obtain a following by force or cunning, by conspiracy or by creating faction, he invariably arouses resistance, which obstructs willing adherence. But even joyous movement can lead to evil consequences, hence the added stipulation, "Perseverance furthers" --that is, consistency in doing right-- together with "No blame." Just as we should not ask others to follow us unless this condition is fulfilled, so it is only under this condition that we can in turn follow others without coming to harm.

The thought of obtaining a following through adaptation to the demands of the time is a great and significant idea; this is why the appended judgment is so favorable.

THE IMAGE

In the autumn electricity withdraws into the earth again and rests. Here it is the thunder in the middle of the lake that serves as the image--thunder in its winter rest, not thunder in motion. The idea of following in the sense of adaptation to the demands of the time grows out of this image. Thunder in the middle of the lake indicates times of darkness and rest. Similarly, a superior man, after being tirelessly active all day, allows himself rest and recuperation at night. No situation can become favorable until one is able to adapt to it and does not wear himself out with mistaken resistance.

1

There are exceptional conditions in which the relation between leader and followers changes. It is implicit in the idea of following and adaptation that if one wants to lead others, one must remain accessible and responsive to the views of those under him. At the same time, however, he must have firm principles, so that he does not vacillate where there is only a question of current opinion. Once we are ready to listen to the opinions of others, we must not associate exclusively with people who share our views or with members of our own party; instead, we must go out and mingle freely with all sorts of people, friends or foes. That is the only way to achieve something.

2

In friendships and close relationships an individual must make a careful choice. He surrounds himself either with good or with bad company; he cannot have both at once. If he throws himself away on unworthy friends he loses connection with people of intellectual power who could further him in the good.

3

When the right connection with distinguished people has been found, a certain loss naturally ensues. A man must part company with the inferior and superficial. But in his heart he will feel satisfied, because he seeks and needs for the development of his personality. The important thing is to remain firm. He must know what he wants and not be led astray by momentary inclinations.

4

It often happens, when a man exerts a certain amount of influence, that he obtains a following by condescension toward inferiors. But the people who attach themselves to him are not honest in their intentions. They seek personal advantage and try to make themselves indispensable through flattery and subservience. If one becomes accustomed to such satellites and cannot do without them, it brings misfortune. Only when a man is completely free from his ego, and intent, by conviction, upon what is right and essential, does he acquire the clarity that enables him to see through such people, and become free of blame.

5

Every man must have something he follows--something that serves him as a lodestar. He who follows with conviction the beautiful and the good may feel himself strengthened by this saying.

6

This refers to a man, an exalted sage, who has already put the turmoil of the world behind him. But a follower appears who understands him and is not to be put off. So the sage comes back into the world and aids the other in his work. Thus there develops an eternal tie between the two.

The allegory is chosen from the annals of the Chou dynasty. The rulers of this dynasty honored men who had served them well by awarding them a place in the royal family's temple of ancestors on the Western Mountain. In this way they were regarded as sharing in the destiny of the ruling family.

Barbara Hejslip interpretation

Now not time to involve in itself supporters; you need to become stronger more likely on the positions. And if suddenly even your purposes will change be not receded from the principles. Do not pursue at once loud success and a large victory: be content while small, and it and will cause big. It is not necessary to go against the stream, and all will come in the order. It is very probable, that your desire will be executed, but be ready to big vital changes.