|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.
24. Returning (fù). Return
Disasters come from outside, but adversity is the result of our own efforts, we must distinguish both. Often people themselves do their time good or bad.
Inital text of I Ching
Return. Success. Going out and coming in without error. Friends come without blame. To and fro goes the way. On the seventh day comes return. It furthers one to have somewhere to go.
Thunder within the earth:
The image of the Turning Point. Thus the kings of antiquity closed the passes at the time of solstice. Merchants and strangers did not go about, and the ruler did not travel through the provinces.
- Return from a short distance. No need for remorse. Great good fortune.
- Quiet return. Good fortune.
- Repeated return. Danger. No blame.
- Walking in the midst of others, One returns alone.
- Noblehearted return. No remorse.
- Missing the return. Misfortune. Misfortune from within and without. If armies are set marching in this way, one will in the end suffer a great defeat, disastrous for the ruler of the country. For ten years it will not be possible to attack again.
Everything returns to normal. But now it is just the beginning. The darkness recedes gradually, as day comes after the winter solstice. Events unfold in the months that number is a multiple of seven. Do not build too bold plans. Do not complain of delay: downtime is the best time for spiritual quests.
The idea of a turning point arises from the fact that after the dark lines have
pushed all of the light lines upward and out of the hexagram, another light
line enters the hexagram from below. The time of darkness is past. The
winter solstice brings the victory of light. This hexagram is linked with the
eleventh month, the month of the solstice (December-January).
After a time of decay comes the turning point. The powerful light that has
been banished returns. There is movement, but it is not brought about by
force. The upper trigram K'un is characterized by devotion; thus the
movement is natural, arising spontaneously. For this reason the
transformation of the old becomes easy. The old is discarded and the new is
introduced. Both measures accord with the time; therefore no harm results.
Societies of people sharing the same views are formed. But since these
groups come together in full public knowledge and are in harmony with the
time, all selfish separatist tendencies are excluded, and no mistake is made.
The idea of RETURN is based on the course of nature. The movement is
cyclic, and the course completes itself. Therefore it is not necessary to hasten
anything artificially. Everything comes of itself at the appointed time. This is
the meaning of heaven and earth.
All movements are accomplished in six stages, and the seventh brings
return. Thus the winter solstice, with which the decline of the year begins,
comes in the seventh month after the summer solstice; so too sunrise comes
in the seventh double hour after sunset. Therefore seven is the number of
the young light, and it arises when six, the number of the great darkness, is
increased by one. In this way the state of rest gives place to movement.
The winter solstice has always been celebrated in China as the resting time of
the year--a custom that survives in the time of rest observed at the new year.
In winter the life energy, symbolized by thunder, the Arousing, is still
underground. Movement is just at its beginning; therefore it must be
strengthened by rest so that it will not be dissipated by being used
prematurely. This principle, i.e., of allowing energy that is renewing itself to
be reinforced by rest, applies to all similar situations. The return of health
after illness, the return of understanding after an estrangement: everything
must be treated tenderly and with care at the beginning, so that the return
may lead to a flowering.
Slight digressions from the good cannot be avoided, but one must turn back
in time, before going too far. This is especially important in the development
of character; every faintly evil thought must be put aside immediately, before
it goes too far and takes root in the mind. Then there is no cause for remorse,
and all goes well.
Return always calls for a decision and is an act of self-mastery. It is made
easier if a man is in good company. If he can bring himself to put aside pride
and follow the example of good men, good fortune results.
There are people of a certain inner instability who feel a constant urge to
reverse themselves. There is danger in continually deserting the good
because of uncontrolled desires, then turning back to it again because of a
better resolution. However, since this does not lead to habituation in evil, a
general inclination to overcome the defect is not wholly excluded/
A man is in a society composed of inferior people, but is connected spiritually
with a strong and good friend, and this makes him turn back alone.
Although nothing is said of reward and punishment, this return is certainly
favorable, for such a resolve to choose the good brings its own reward.
When the time for return has come, a man should not take shelter in trivial
excuses, but should look within and examine himself. And if he has done
something wrong he should make a noblehearted resolve to confess his fault.
No one will regret having taken this road.
If a man misses the right time for return, he meets with misfortune. The
misfortune has its inner cause in a wrong attitude toward the world. The
misfortune coming upon him for without results from this wrong attitude.
What is pictured here is blind obstinacy and the judgment that is visited
Barbara Hejslip interpretation
You are upset now because consider, that have absolutely got confused. But all this not so is difficult for overcoming, as it seems to you, show only patience. And solving there will be for you some quite certain term - seven days, either seven weeks, or seven months. You really are before main recesses in destiny. It is a little patience - and all is formed. Try to save also a few money. It is useful to you.
4. Enveloping (méng). Youthful Folly
Ignorance is won by wisdom. Emptiness should be filled in. Nature stands no emptiness.
Inital text of I Ching
Youthful Folly has success. It is not I who seek the young fool; The young fool seeks me. At the first oracle I inform him. If he asks two or three times, it is importunity. If he importunes, I give him no information. Perseverance furthers.
A spring wells up at the foot of the mountain:
The image of Youth. Thus the superior man fosters his character by thoroughness in all that he does.
- To make a fool develop it furthers one to apply discipline. The fetters should be removed. To go on in this way brings humiliation.
- To bear with fools in kindliness brings good fortune. To know how to take women brings good fortune. The son is capable of taking charge of the household.
- Take not a maiden who, when she sees a man of bronze, loses possession of herself. Nothing furthers.
- Entangled folly brings humiliation.
- Childlike folly brings good fortune.
- In punishing folly it does not further one to commit transgressions. The only thing that furthers is to prevent transgressions.
Natural gifts are subjected by ignorance. Efforts to overcome it are needed. An ignorant person is in captivity of illusions. Difficulties when moving forward are inevitable. Plenitude and emptiness can be of two kinds: material and spiritual. Do not worry about material emptiness, be afraid of spiritual emptiness. Seek no material plenitude, seek knowledge instead of gold. Do not envy rich men; do not try to be like them. Gold can dazzle and ignorance will become deeper. Find a teacher, ask questions, but try to avoid excessive importunity. Take the first directions of teacher into account. Do not wait that knowledge will find you itself, show initiative. Do not worry about temporary stop. Lack of knowledge makes movement dangerous.
In this hexagram we are reminded of youth and folly in two different ways.
The image of the upper trigram, Kên, is the mountain, that of the lower,
K'an, is water; the spring rising at the foot of the mountain is the image of
inexperienced youth. Keeping still is the attribute of the upper trigram; that of
the lower is the abyss, danger. Stopping in perplexity on the brink of a
dangerous abyss is a symbol of the folly of youth. However, the two trigrams
also show the way of overcoming the follies of youth. Water is something
that of necessity flows on. When the spring gushes forth, it does not know at
first where it will go. But its steady flow fills up the deep place blocking its
progress, and success is attained.
In the time of youth, folly is not an evil. One may succeed in spite of it,
provided one finds an experienced teacher and has the right attitude toward
him. This means, first of all, that the youth himself must be conscious of his
lack of experience and must seek out the teacher. Without this modesty and
this interest there is no guarantee that he has the necessary receptivity, which
should express itself in respectful acceptance of the teacher. This is the reason
why the teacher must wait to be sought out instead of offering himself. Only
thus can the instruction take place at the right time and in the right way.
A teacher's answer to the question of a pupil ought to be clear and definite
like that expected from an oracle; thereupon it ought to be accepted as a key
for resolution of doubts and a basis for decision. If mistrustful or
unintelligent questioning is kept up, it serves only to annoy the teacher. He
does well to ignore it in silence, just as the oracle gives one answer only and
refuses to be tempted by questions implying doubt.
Given addition a perseverance that never slackens until the points are
mastered one by one, real success is sure to follow. Thus the hexagram
counsels the teacher as well as the pupil.
A spring succeeds in flowing on and escapes stagnation by filling up all the
hollow places in its path. In the same way character is developed by
thoroughness that skips nothing but, like water, gradually and steadily fills up
all gaps and so flows onward.
Law is the beginning of education. Youth in its inexperience is inclined at first
to take everything carelessly and playfully. It must be shown the seriousness
of life. A certain measure of taking oneself in hand, brought about by strict
discipline, is a good thing. He who plays with life never amounts to
anything. However, discipline should not degenerate into drill. Continuous
drill has a humiliating effect and cripples a man's powers.
These lines picture a man who has no external power, but who has enough
strength of mind to bear his burden of responsibility. He has the inner
superiority and that enable him to tolerate with kindliness the shortcomings
of human folly. The same attitude is owed to women as the weaker sex. One
must understand them and give them recognition in a spirit of chivalrous
consideration. Only this combination of inner strength with outer reserve
enables one to take on the responsibility of directing a larger social body with
A weak, inexperienced man, struggling to rise, easily loses his own
individuality when he slavishly imitates a strong personality of higher
station. He is like a girl throwing herself away when she meets a strong man.
Such a servile approach should not be encouraged, because it is bad both for
the youth and the teacher. A girl owes it to her dignity to wait until she is
wooed. In both cases it is undignified to offer oneself, and no good comes of
accepting such an offer.
For youthful folly it is the most hopeless thing to entangle itself in empty
imaginings. The more obstinately it clings to such unreal fantasies, the more
certainly will humiliation overtake it.
Often the teacher, when confronted with such entangled folly, has no other
course but to leave the fool to himself for a time, not sparing him the
humiliation that results. This is frequently the only means of rescue.
An inexperienced person who seeks instruction in a childlike and
unassuming way is on the right path, for the man devoid of arrogance who
subordinated himself to his teacher will certainly be helped.
Sometimes an incorrigible fool must be punished. He who will not heed will
be made to feel. This punishment is quite different from a preliminary
shaking up. But the penalty should not be imposed in anger; it must be
restricted to an objective guarding against unjustified excesses. Punishment
is never an end in itself but serves merely to restore order.
This applies not only in regard to education but also in regard to the
measures taken by a government against a populace guilty of transgressions.
Governmental interference should always be merely preventive and should
have as its sole aim the establishment of public security and peace.
Barbara Hejslip interpretation
Now all around of you as is covered by a veil; but this veil will soon disappear, and the world again will get for you clearness. Now your nerves are strongly loosened, therefore try to not accept hasty decisions. Soon all will change. If wish to become successful - do not neglect councils of friends, the heads, ponder upon them. Give more time to dialogue with children. Do not despond. Already there are the new plans, new prospects, but for new love time has not come yet. Gather; also concentrate will on performance of the one and only desire.