|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.
20. Viewing (guān). Contemplation
You may work day and night long, but no fruit can be grown without spiritual work.
Inital text of I Ching
Contemplation. The ablution has been made, but not yet the offering. Full of trust they look up to him.
The wind blows over the earth:
The image of Contemplation. Thus the kings of old visited the regions of the world, contemplated the people, and gave them instruction.
- Boylike contemplation. For an inferior man, no blame. For a superior man, humiliation.
- Contemplation through the crack of the door. Furthering for the perseverance of a woman.
- Contemplation of my life decides the choice between advance and retreat.
- Contemplation of the light of the kingdom. It furthers one to exert influence as the guest of a king.
- Contemplation of my life. The superior man is without blame.
- Contemplation of his life. The superior man is without blame.
It is time of external harmony. Much has been achieved. It is time to step back and look at its movement through the eyes of a stranger - you need objectivity. Do not seek to cover all with common eye - gradually learn about the essentials, learn the essence. Most of all, concentration and inner truth are needed. Self-deception is dangerous! It is time of active inner work, evolving, soul-searching.
A slight variation of tonal stress gives the Chinese name for this hexagram a
double meaning. It means both contemplating and being seen, in the sense
of being an example. These ideas are suggested by the fact that the hexagram
can be understood as picturing a type of tower characteristic of ancient China.
A tower of this kind commanded a wide view of the country; at the same
time, when situated on a mountain, it became a landmark that could be seen
for miles around. Thus the hexagram shows a ruler who contemplates the
law of heaven above him and the ways of the people below, and who, by
means of good government, sets a lofty example to the masses.
This hexagram is linked with the eight month (September-October). The
light-giving power retreats and the dark power is again on the increase.
However, this aspect is not material in the interpretation of the hexagram as a
The sacrificial ritual in China began with an ablution and a libation by which
the Deity was invoked, after which the sacrifice was offered. The moment of
time between these two ceremonies is the most sacred of all, the moment of
deepest inner concentration. If piety is sincere and expressive of real faith, the
contemplation of it has a transforming awe-spiring effect on those who
Thus also in nature a holy seriousness is to be seen in the fact that natural
occurrences are uniformly subject to law. Contemplation of the divine
meaning underlying the workings of the universe gives to the man who is
called upon to influence others the means of producing like effects. This
requires that power of inner concentration which religious contemplation
develops in great men strong in faith. It enables them to apprehend the
mysterious and divine laws of life, and by means of profoundest inner
concentration they give expression to these laws in their own persons. Thus
a hidden spiritual power emanates from them, influencing and dominating
others without their being aware of how it happens.
When the wind blows over the earth it goes far and wide, and the grass must
bend to its power. These two occurrences find confirmation in the hexagram.
The two images are used to symbolize a practice of the kings of old; in making
regular journeys the ruler could, in the first place, survey his realm and make
certain that none of the existing usages of the people escaped notice; in the
second, he could exert influence through which such customs as were
unsuitable could be changed.
All of this points to the power possessed by a superior personality. On the
one hand, such a man will have a view of the real sentiments of the great
mass of humanity and therefore cannot be deceived; on the other, he will
impress the people so profoundly, by his mere existence and by the impact of
his personality, that they will be swayed by him as the grass by the wind.
This means contemplation from a distance, without comprehension. A man
of influence is at hand, abut his influence is not understood by the common
people. This matters little in the case of the masses, for they benefit by the
actions of the ruling sage whether they understand them or not. But for a
superior man it is a disgrace. He must not content himself with a shallow,
thoughtless view of prevailing forces; he must contemplate them as a
connected whole and try to understand them.
Through the crack of the door one has a limited outlook; one looks outward
from within. Contemplation is subjectively limited. One tends to relate
everything to oneself and cannot put oneself in another's place and
understand his motives. This is appropriate for a good housewife. It is not
necessary for her to be conversant with the affairs of the world. But for a man
who must take active part in public life, such a narrow, egotistic way of
contemplating things is of course harmful.
This is the place of transition. We no longer look outward to receive pictures
that are more or less limited and confused, but direct out contemplation upon
ourselves in order to find a guideline for our decisions. This self-
contemplation means the overcoming of naive egotism in the person who
sees everything solely form his own standpoint. He begins to reflect and in
this way acquires objectivity. However, self-knowledge does not mean
preoccupation with one's own thoughts; rather, it means concern about the
effects one creates. It is only the effects our lives produce that give us the
right to judge whether what we have done means progress or regression.
This describes a man who understands the secrets by which a kingdom can be
made to flourish. Such a man must be given an authoritative position, in
which he can exert influence. He should be, so to speak, a guest-that is, he
should be honored and act independently, and should not be used as a tool.
A man in an authoritative position to whom others look up must always be
ready for self-examination. The right sort of self-examination, however,
consists not in idle brooding over oneself but in examining the effects one
produces. Only when these effects are good, and when one's influence on
others is good, will the contemplation of one's own life bring the
satisfaction of knowing oneself to be free of mistakes.
While the preceding line represents a man who contemplates himself, here
in the highest place everything that is personal, related to the ego, is excluded.
The picture is that of a sage who stands outside the affairs of the world.
Liberated from his ego, he contemplates the laws of life and so realizes that
knowing how to become free of blame is the highest good.
Barbara Hejslip interpretation
You should be to ready to probable and unexpected troubles. Try to consider and analyse a state of affairs easy and judiciously. Probably, that to you it will be necessary to replace a residence and work. Try anything important to not miss, you need to be now especially attentive. You can receive the help therefrom, whence least wait, for this purpose it is necessary to think over carefully only all the actions. Your desires will be executed, maybe, not so quickly as you would like. It is necessary for you to consider opportunities of realization of your plans well. Well, and if your business will go successfully do not forget to assist another.
50. Holding (dǐng). The Cauldron
Burning the old in the name of holy sacrifice, they acquire new - the fire leads to creation. But, throwing into the fire for fun, they risk losing and burning everything.
Inital text of I Ching
The Caldron. Supreme good fortune. Success.
Fire over wood:
The image of the Caldron. Thus the superior man consolidates his fate by making his position correct.
- A ting with legs upturned. Furthers removal of stagnating stuff. One takes a concubine for the sake of her son. No blame.
- There is food in the ting. My comrades are envious, but they cannot harm me. Good fortune.
- The handle of the ting is altered. One is impeded in his way of life. The fat of the pheasant is not eaten. Once rain falls, remorse is spent. Good fortune comes in the end.
- The legs of the ting are broken. The prince's meal is spilled and his person is soiled. Misfortune.
- The ting has yellow handles, golden carrying rings. Perseverance furthers.
- The ting has rings of jade. Great good fortune. Nothing that would not act to further.
The direction is correct.The main work is done inside: knowledge turns into understanding, wisdom grows, and talents develop of abilities. For the sake of acquiring new forget old - the victim will not be vain. But do not sacrifice for the sake of self-interest - it does not bring goodness. Things are going well. But do not forget to share with others the fruits of your labor. If you have an illness, wait for recovery.
The six lines construct the image of Ting, THE CALDRON; at the bottom are
the legs, over them the belly, then come the ears (handles), and at the top the
carrying rings. At the same time, the image suggests the idea of nourishment.
The ting, cast of bronze, was the vessel that held the cooked viands in the
temple of the ancestors and at banquets. The heads of the family served the
food from the ting into the bowls of the guests.
THE WELL (48) likewise has the secondary meaning of giving nourishment,
but rather more in relation to the people. The ting, as a utensil pertaining to
a refined civilization, suggests the fostering and nourishing of able men,
which redounded to the benefit of the state.
This hexagram and THE WELL are the only two in the Book of Changes that
represent concrete, men-made objects. Yet here too the thought has its
Sun, below, is wood and wind; Li, above, is flame. Thus together they stand
for the flame kindled by wood and wind, which likewise suggests the idea of
While THE WELL relates to the social foundation of our life, and this
foundation is likened to the water that serves to nourish growing wood, the
present hexagram refers to the cultural superstructure of society. Here it is
the wood that serves as nourishment for the flame, the spirit. All that is
visible must grow beyond itself, extend into the realm of the invisible.
Thereby it receives its true consecration and clarity and takes firm root in the
Here we see civilization as it reaches its culmination in religion. The ting
serves in offering sacrifice to God. The highest earthly values must be
sacrificed to the divine. But the truly divine does not manifest itself apart
from man. The supreme revelation of God appears in prophets and holy
men. To venerate them is true veneration of God. The will of God, as
revealed through them, should be accepted in humility; this brings inner
enlightenment and true understanding of the world, and this leads to great
good fortune and success.
The fate of fire depends on wood; as long as there is wood below, the fire
burns above. It is the same in human life; there is in man likewise a fate that
lends power to his life. And if he succeeds in assigning the right place to life
and to fate, thus bringing the two into harmony, he puts his fate on a firm
footing. These words contain hints about fostering of life as handed on by
oral tradition in the secret teachings of Chinese yoga.
If a ting is turned upside down before being used, no harm is done-on the
contrary, this clears it of refuse. A concubine's position is lowly, but because
she has a son she comes to be honored.
These two metaphors express the idea that in a highly developed
civilization, such as that indicated by this hexagram, every person of good
will can in some way or other succeed. No matter how lowly he may be,
provided he is ready to purify himself, he is accepted. He attains a station in
which he can prove himself fruitful in accomplishment, and as a result he
In a period of advanced culture, it is of the greatest importance that one
should achieve something significant. If a man concentrates on such real
undertakings, he may indeed experience envy and disfavor, but that is not
dangerous. The more he limits himself to his actual achievements, the less
harm the envious inflict on him.
The handle is the means for lifting up the ting. If the handle is altered, the
ting cannot be lifted up and used, and, sad to say, the delicious food in it, such
as pheasant fat, cannot be eaten by anyone.
This describes a man who, in a highly evolved civilization, finds himself in
a place where no one notices or recognizes him. This is a severe block to his
effectiveness. All of his good qualities and gifts of mind thus needlessly go to
waste. But if he will only see to it that he is possessed of something truly
spiritual, the time is bound to come, sooner or later, when the difficulties will
be resolved and all will go well. The fall of rain symbolizes here, as in other
instances, release of tension.
A man has a difficult and responsible task to which he is not adequate.
Moreover, he does not devote himself to it with all his strength but goes
about with inferior people; therefore the execution of the work fails. In this
way he also incurs personal opprobrium.
Confucius says about this line:
"Weak character coupled with honored
place, meager knowledge with large plans, limited powers with heavy
responsibility, will seldom escape disaster."
Here we have, in a ruling position, a man who is approachable and modest in
nature. As a result of this attitude he succeeds in finding strong and able
helpers who complement and aid him in his work. Having achieved this
attitude, which requires constant self-abnegation, it is important for him to
hold to it and not to let himself be led astray.
In the preceding line the carrying rings are described as golden, to denote their
strength; here they are said to be of jade. Jade is notable for its combination of
hardness with soft luster. This counsel, in relation to the man who is open to
it, works greatly t his advantage. Here the counsel is described in relation to
the sage who imparts it. In imparting it, he will be mild and pure, like
precious jade. Thus the work finds favor in the eyes of the Deity, who
dispenses great good fortune, and becomes pleasing to men, wherefore all
Barbara Hejslip interpretation
This hexagram specifies that now there is all preconditions resolutely to incur a role of the leader to achieve positive results. There will be people who will envy your successes; do not pay attention to these people. Do not incur more, than can give, and do not promise it is more, than in a condition to execute. Strong influence on you and on your relations with associates the figure renders "three". Business to which you were accepted, together with two adherents, will lead you to success. Your desire will be executed, though and not absolutely how you initially conceived. Pay attention that you spend for entertainments and on a hobby too much.