|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.
22. Adorning (bì). Grace
Learn to distinguish perfect from the beautiful, the true from illusory. Learn how to find beauty in the small and enjoy it.
Inital text of I Ching
Grace has success. In small matters it is favorable to undertake something.
Fire at the foot of the mountain:
The image of Grace. Thus does the superior man proceed when clearing up current affairs. But he dare not decide controversial issues in this way.
- He lends grace to his toes, leaves the carriage, and walks.
- Lends grace to the beard on his chin.
- Graceful and moist. Constant perseverance brings good fortune.
- Grace or simplicity? A white horse comes as if on wings. He is not a robber, he will woo at the right time.
- Grace in hills and gardens. The roll of silk is meager and small. Humiliation, but in the end good fortune.
- Simple grace. No blame.
Outwardly, everything is good. But it is not time for great things. At the moment content with little. Do not obsess over visual appeal. Look at what's happening and choose goals for the future according to the dictates of the soul. Furnishing our external, do not forget to take care of the internal, true beauty is inside.
This hexagram shows a fire that breaks out of the secret depths of the earth
and, blazing up, illuminates and beautifies the mountain, the heavenly
heights. Grace-beauty of form-is necessary in any union if it is to be well
ordered and pleasing rather than disordered and chaotic.
Grace brings success. However, it is not the essential or fundamental thing; it
is only the ornament and therefore be used sparingly and only in little things.
In the lower trigram of fire a yielding line comes between two strong lines
and makes them beautiful, but the strong lines are the essential content and
the weak line is the beautifying form. In the upper trigram of the mountain,
the strong line takes the lead, so that here again the strong element must be
regarded as the decisive factor. In nature we see in the sky the strong light of
the sun; the life of the world depends on it. But this strong, essential thing is
changed and given pleasing variety by the moon and the stars. In human
affairs, aesthetic form comes into being when traditions exist that, strong and
abiding like mountains, are made pleasing by a lucid beauty. By
contemplating the forms existing in the heavens we come to understand time
and its changing demands. Through contemplation of the forms existing in
human society it becomes possible to shape the world.
The fire, whose light illuminates the mountain and makes it pleasing, does
not shine far; in the same way, beautiful form suffices to brighten and to
throw light upon matters of lesser moment, but important questions cannot
be decided in this way. They require greater earnestness.
A beginner in subordinate place must take upon himself the labor of
advancing. There might be an opportunity of surreptitiously easing the way-
symbolized by the carriage-but a self-contained man scorns help gained in a
dubious fashion. He thinks it more graceful to go on foot than to drive in a
carriage under false pretenses.
The beard is not an independent thing; it moves only with the chin. The
image therefore means that form is to be considered only as a result and
attribute of content. The beard is a superfluous ornament. To devote care to it
for its own sake, without regard for the inner content of which it is an
ornament, would bespeak a certain vanity.
This represents a very charming life situation. One is under the spell of grace
and the mellow mood induced by wine. This grace can adorn, but it can also
swamp us. Hence the warning not to sink into convivial indolence but to
remain constant in perseverance. Good fortune depends on this.
An individual is in a situation in which doubts arise as to which is better-to
pursue the grace of external brilliance, or to return to simplicity. The doubt
itself implies the answer. Confirmation comes from the outside; it comes like
a white winged horse. The white color indicates simplicity. At first it may be
disappointing to renounce the comforts that might have been obtained, yet
one finds peace of mind in a true relationship with the friend who courts
him. The winged horse is the symbol of the thoughts that transcend all limits
of space and time.
A man withdraws from contact with people of the lowlands, who seek
nothing but magnificence and luxury, in to the solitude of the heights. There
he finds an individual to look up to, whom he would like to have as a friend.
But the gifts he has to offer are poor and few, so that he feels ashamed.
However, it is not the material gifts that count, but sincerity of feeling, and so
all goes well in the end.
Here at the highest stage of development all ornament is discarded. Form no
longer conceals content but brings out its value to the full. Perfect grace
consists not in exterior ornamentation of the substance, but in the simple
fitness of its form.
Barbara Hejslip interpretation
This hexagram can be favorable only for the affairs concerning theatre. It means, that you have a propensity to hide the original face, and people surrounding you too behave not quite sincerely. Your love affairs are problematic enough now. But successes in other spheres are possible. Your desires will be executed, but is completely not fast. It is necessary to try to accept a life such as it is, and to study at it.
1. Force (qián). The Creative
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 Creative works sublime success,
Furthering through perseverance.
The movement of heaven is full of power.
Thus the superior man makes himself strong and untiring.
- Hidden dragon. Do not act.
- Dragon appearing in the field. It furthers one to see the great man.
- All day long the superior man is creatively active. At nightfall his mind is still beset with cares. Danger. No blame.
- Wavering flight over the depths.No blame.
- Flying dragon in the heavens. It furthers one to see the great man.
- Arrogant dragon will have cause to repent.
There appears a flight of dragons without heads.
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.
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.
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
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.
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
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.
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
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
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.
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
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.
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
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.