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.

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26. Great Accumulating (dà chù). Great Taming

Advise

In the greatness do not neglect small.

The Judgement

The Taming Power of the Great. Perseverance furthers. Not eating at home brings good fortune. It furthers one to cross the great water.

The Image

Heaven within the mountain:
The image of the Taming Power of the Great. Thus the superior man acquaints himself with many sayings of antiquity and many deeds of the past, in order to strengthen his character thereby.

1. Danger is at hand. It furthers one to desist.
2. The axletrees are taken from the wagon.
3. A good horse that follows others. Awareness of danger, with perseverance, furthers. Practice chariot driving and armed defense daily. It furthers one to have somewhere to go.
4. The headboard of a young bull. Great good fortune.
5. The tusk of a gelded boar. Good fortune.
6. One attains the way of heaven. Success.

It is a stage of spiritual rebirth. Reserve of inner energy is great. It is time to act. Work hard. Mind the welfare of others. Go beyond self-interest. Do not be tempted by wealth. Be generous and humble. Learn how to enjoy small things.

The Creative is tamed by Kên, Keeping Still. This produces great power, a situation in contrast to that of the ninth hexagram, Hsiao Ch'u, THE TAMING POWER OF THE SMALL, in which the Creative is tamed by the Gentle alone. There one weak line must tame five strong lines, but here four strong lines are restrained by two weak lines; in addition to a minister, there is a prince, and the restraining power therefore is afar stronger.

The hexagram has a threefold meaning, expressing different aspects of the concept "Holding firm." Heaven within the mountain gives the idea of holding firm in the sense of holding together; the trigram Kên which holds the trigram ch'ien still, gives the idea of holding firm in the sense of holding back; the third idea is that of holding firm in the sense of caring for and nourishing. This last is suggested by the fact that a strong line at the top, which is the ruler of the hexagram, is honored and tended as a sage. The third of these meanings also attaches specifically to this strong line at the top, which represents the sage.

THE JUDGMENT

To hold firmly to great creative powers and store them up, as set forth in this hexagram, there is need of a strong, clear-headed man who is honored by the ruler. The trigram Ch'ein points to strong creative power; Kên indicates firmness and truth. Both point to light and clarity and to the daily renewal of character. Only through such daily self-renewal can a man continue at the height of his powers. Force of habit helps to keep order in quiet times; but in periods when there is a great storing up of energy, everything depends on the power of the personality. However, since the worthy are honored, as in the case of the strong personality entrusted with leadership by the ruler, it is an advantage not to eat at home but rather to earn one's bread by entering upon public office. Such a man is in harmony with heaven; therefore even great and difficult undertakings, such as crossing the great water, succeed.

THE IMAGE

Heaven within the mountain points to hidden treasures. In the words and deeds of the past there lies hidden a treasure that men may use to strengthen and elevate their own characters. The way to study the past is not to confine oneself to mere knowledge of history but, through application of this knowledge, to give actuality to the past.

1

A man wishes to make vigorous advance, but circumstances present an obstacle. He sees himself held back firmly. If he should attempt to fore an advance, it would lead him into misfortune. Therefore it is better for him to compose himself and to wait until an outlet is offered for release of his stored-up energies.

2

Here advance is checked just as in the third line of THE TAMING POWER OF THE SMALL. However, in the later the restraining force is slight; thus a conflict arises between the propulsive and the restraining movement, as a result of which the spokes fall out of the wagon wheels, while here the restraining force is absolutely superior; hence no struggle takes place. One submits and removes the axletrees from the wagon -in other words, contents himself with waiting. In this way energy accumulates for a vigorous advance later on.

3

The way opens; the hindrance has been cleared away. A man is in contact with a strong will acting in the same direction as his own, and goes forward like one good horse following another. But danger still threatens, and he must remain aware of it, or he will be robbed of his firmness. Thus he must acquire skill on the one hand in what will take him forward, and on the other in what will protect him against unforeseen attacks. It is good in such a pass to have a goal toward which to strive.

4

This line and the one following it are the two that tame the forward-pushing lower lines. Before a bull's horns grow out, a headboard is fastened to its forehead, so that later when the horns appear they cannot do harm. A good way to restrain wild force is to forestall it. By so doing one achieves an easy and great success.

5

Here the restraining of the impetuous forward drive is achieved in an indirect way. A boar's tusk is in itself dangerous, but if the boar's nature is altered, the tusk is no longer a menace. Thus also where men are concerned, wild force should not be combated directly; instead, its roots should be eradicated.

6

The time of obstruction is past. The energy long dammed up by inhibition forces its way out and achieves great success. This refers to a man who is honored by the ruler and whose principles now prevail and shape the world.

In your destiny there has come "pause", therefore do not trifle forces. Do not relax in alertness, wait for its ending, but do not exchange energy on trifles, soon of it there will be more pleasant and useful application. Your desires will be executed, if the height of their rod is installed truly, and is not too high. Those who has faced the problems similar to yours, will assist you. Be patient, do not try to accelerate force a course of events, the result can appear absolutely opposite.

50. Holding (dǐng). The Cauldron

Advise

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.

The Judgement

The Caldron. Supreme good fortune. Success.

The Image

Fire over wood:
The image of the Caldron. Thus the superior man consolidates his fate by making his position correct.

1. A ting with legs upturned. Furthers removal of stagnating stuff. One takes a concubine for the sake of her son. No blame.
2. There is food in the ting. My comrades are envious, but they cannot harm me. Good fortune.
3. 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.
4. The legs of the ting are broken. The prince's meal is spilled and his person is soiled. Misfortune.
5. The ting has yellow handles, golden carrying rings. Perseverance furthers.
6. 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 abstract connotation.

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 preparing food.

THE JUDGMENT

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 cosmic order.

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 IMAGE

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.

1

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 gains recognition.

2

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.

3

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.

4

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."

5

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.

6

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 goes well.

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.