|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.
21. Gnawing Bite (shì kè). Biting Through
Nothing in life is unique. Be able to see the essence of events and do not try to fight the forced inactivity. When idle the external, internal is active. The more active and indiscriminate actions are, the more firmly teeth are tightened; you will be bogged down in a situation and incur losses.
Inital text of I Ching
Biting Through has success. It is favorable to let justice be administered.
Thunder and lightning:
The image of Biting Through. Thus the kings of former times made firm the laws through clearly defined penalties.
- His feet are fastened in the stocks, so that his toes disappear. No blame.
- Bites through tender meat, so that his nose disappears. No blame.
- Bites on old dried meat and strikes on something poisonous. Slight humiliation. No blame.
- Bites on dried gristly meat. Receives metal arrows. It furthers one to be mindful of difficulties and to be persevering. Good fortune.
- Bites on dried lean meat. Receives yellow gold. Perseveringly aware of danger. No blame.
- His neck is fastened in the wooden cangue, so that his ears disappear. Misfortune.
Something tends to destroy the harmony. Clenched teeth have a dual character: on the one hand - the restoration of unity (with force), on the other - the destruction of 'grinding'. Do not fear. It is good time to take advantage of strife. Prejudices are destroyed, thoughts converge. But there is no freedom of action. Cases are suspended. If you make a mistake at work - you will fall into a millstone: finally lose your freedom, or will suffer significant damage, experience pain.
This hexagram represents an open mouth (cf. hexagram 27) with an
obstruction (in the fourth place) between the teeth. As a result the lips cannot
meet. To bring them together one must bite energetically through the
obstacle. Since the hexagram is made up of the trigrams for thunder and for
lightning, it indicates how obstacles are forcibly removed in nature.
Energetic biting through overcomes the obstacle that prevents joining of the
lips; the storm with its thunder and lightning overcomes the disturbing
tension in nature. Recourse to law and penalties overcomes the disturbances
of harmonious social life caused by criminals and slanderers. The theme of
this hexagram is a criminal lawsuit, in contradistinction to that of Sung,
CONFLICT, which refers to civil suits.
When an obstacle to union arises, energetic biting through brings success.
This is true in all situations. Whenever unity cannot be established, the
obstruction is due to a talebearer and traitor who is interfering and blocking
the way. To prevent permanent injury, vigorous measures must be taken at
once. Deliberate obstruction of this sort does not vanish of its own accord.
Judgment and punishment are required to deter or obviate it.
However, it is important to proceed in the right way. The hexagram
combines Li, clarity, and Chên, excitement. Li is yielding, Chên is hard.
Unqualified hardness and excitement would be too violent in meting out
punishment; unqualified clarity and gentleness would be too weak. The two
together create the just measure. It is of moment that the man who makes
the decisions (represented by the fifth line) is gentle by nature, while he
commands respect by his conduct in his position.
Penalties are the individual applications of the law. The laws
specify the penalties. Clarity prevails when mild and severe
penalties are differentiated, according to the nature of the crimes.
This is symbolized by the clarity of lighting. The law is strengthened
by a just application of penalties. This is symbolized by the terror
of thunder. This clarity and severity have the effect of instilling
respect; it is not that the penalties are ends in themselves.
The obstructions in the social life of man increase when there is a
lack of clarity in the penal codes and slackness in executing them.
The only to strengthen the law is to make it clear and make penalties
certain and swift.
If a sentence is imposed the first time a man attempts to do wrong, the
penalty is a mild one. Only the toes are put in the stocks. This prevents him
from sinning further and thus he becomes free of blame. It is a warning to
halt in time on the path of evil.
It is easy to discriminate between right and wrong in this case;
it is like biting through tender meat. But one encounters a
hardened sinner, and, aroused by anger, one goes a little too
far. The disappearance of the nose in the course of the bite
signifies that indignation blots out finer sensibility. However,
there is no great harm in this, because the penalty as such is
Punishment is to be carried out by someone who lacks the power and
authority to do so. Therefore the culprits do not submit. The matter at issue
is an old one-as symbolized by salted game-and in dealing with it difficulties
arise. This old meat is spoiled: by taking up the problem the punisher arouses
poisonous hatred against himself, and n this way is put in a somewhat
humiliating position. But since punishment was required by the time, he
remains free of blame.
There are great obstacles to be overcome, powerful opponents are to be
punished. Though this is arduous, the effort succeeds. But it is necessary to
be hard as metal and straight as an arrow to surmount the difficulties. If one
knows these difficulties and remains persevering, he attains good fortune.
The difficult task is achieved in the end.
The case to be decided is indeed not easy but perfectly clear. Since we
naturally incline to leniency, we must make every effort to be like yellow
gold-that is, as true as gold and as impartial as yellow, the color of the middle
[the mean]. It is only by remaining conscious of the dangers growing out of
the responsibility we have assumed that we can avoid making mistakes.
In contrast to the first line, this line refers to a man who is incorrigible. His
punishment is the wooden cangue, and his ears disappear under it-that is to
say, he is deaf to warnings. This obstinacy leads to misfortune.
Barbara Hejslip interpretation
Something torments you, you feel unfortunate. Try to undertake any new business, and your business will go better, and gradually diligent work will lead you to the big success. You are inclined to consider yourselves as a victim of injustice. But if you will constantly think of how such could happen,-it will not help business. All we make weight of mistakes; obviously, in what you were mistaken also. But try to not lose courage and learn the necessary lesson of that has happened. It is not necessary to despair, as just now circumstances favour to performance of your desire. Gather; remain are quiet and judicious.
17. Following (suí)
Knowing the way, go on, but spend energy carefully.
Inital text of I Ching
Following has supreme success. Perseverance furthers. No blame.
Thunder in the middle of the lake:
The image of Following. Thus the superior man at nightfall goes indoors for rest and recuperation.
- The standard is changing. Perseverance brings good fortune. To go out of the door in company produces deeds.
- If one clings to the little boy, one loses the strong man.
- 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.
- Following creates success. Perseverance brings misfortune. To go one's way with sincerity brings clarity. How could there be blame in this?
- Sincere in the good. Good fortune.
- He meets with firm allegiance and is still further bound. The king introduces him to the Western Mountain.
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.
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.
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
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.
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.
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
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
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.
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.
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.
Richard Wilhelm's commentary