|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.
27. Swallowing (yí). Mouth Corners
There is no life without food, but from overly abundant meal more harm than good. This is true both for the physical and spiritual sides of life.
Inital text of I Ching
The Corners of the Mouth. Perseverance brings good fortune. Pay heed to the providing of nourishment and to what a man seeks to fill his own mouth with.
At the foot of the mountain, thunder:
The image of Providing Nourishment. Thus the superior man is careful of his words and temperate in eating and drinking.
- You let your magic tortoise go, and look at me with the corners of your mouth drooping. Misfortune.
- Turning to the summit for nourishment, deviating from the path to seek nourishment from the hill. Continuing to do this brings misfortune.
- Turning away from nourishment. Perseverance brings misfortune. Do not act thus for ten years. Nothing serves to further.
- Turning to the summit for provision of nourishment brings good fortune. Spying about with sharp eyes like a tiger with insatiable craving. No blame.
- Turning away from the path. To remain persevering brings good fortune. One should not cross the great water.
- The source of nourishment. Awareness of danger brings good fortune. It furthers one to cross the great water.
Be persistent to happiness. Observe moderation in all things - greed and excess are harmful to everyone. Pay attention to the material, but not at the expense of the spiritual. Do not rely on help from outside; you will have to work at your own risk. Do not try to pick your teeth or bite off more than you can chew.
This hexagram is a picture of an open mouth; above and below are firm lines
of the lips, and between them the opening. Starting with the mouth, through
which we take food for nourishment, the thought leads to nourishment
itself. Nourishment of oneself, specifically of the body, is represented in the
three lower lines, while the three upper lines represent nourishment and
care of others, in a higher, spiritual sense.
In bestowing care and nourishment, it is important that the right people
should be taken care of and that we should attend to our own nourishment
in the right way. If we wish to know what anyone is like, we have only to
observe on whom he bestows his care and what sides of his own nature he
cultivates and nourishes. Nature nourishes all creatures. The great man
fosters and takes care of superior men, in order to take care of all men
through them. Mencius says about this:
If we wish to know whether anyone is superior or not, we need only observe
what part of his being he regards as especially important. The body has
superior and inferior, important and unimportant parts. We must not injure
important parts for the sake of the unimportant, nor must we injure the
superior parts for the sake of the inferior. He who cultivates the inferior parts
of his nature is an inferior man. He who cultivates the superior parts of his
nature is a superior man.
"God comes forth in the sign of the Arousing": when in the spring the life
forces stir again, all things comes into being anew. "He brings to perfection in
the sign of Keeping Still": thus in the early spring, when the seeds fall to
earth, all things are made ready. This is an image of providing nourishment
through movement and tranquillity. The superior man takes it as a pattern
for the nourishment and cultivation of his character. Words are a movement
going form within outward. Eating and drinking are movements from
without inward. Both kinds of movement can be modified by tranquillity.
For tranquillity keeps the words that come out of the mouth from exceeding
proper measure, and keeps the food that goes into the mouth from exceeding
its proper measure. Thus character is cultivated.
The magic tortoise is a creature possessed of such supernatural powers that it
lives on air and needs no earthly nourishment. The image means that a man
fitted by nature and position to live freely and independently renounces this
self-reliance and instead looks with envy and discontent at others who are
outwardly in better circumstances. But such base envy only arouses derision
and contempt in those others. This has bad results.
Normally a person either provides his own means of nourishment or is
supported in a proper way by those whose duty of privilege it is to provide for
him. If, owing to weakness of spirit, a man cannot support himself, a feeling
of uneasiness comes over him; this is because in shirking the proper way of
obtaining a living, he accepts support as a favor from those in higher place.
This is unworthy, for he is deviating from his true nature. Kept up
indefinitely, this course leads to misfortune.
He who seeks nourishment that does not nourish reels from desire to
gratification and in gratification craves desire. Mad pursuit of pleasure for the
satisfaction of the senses never brings one to the goal. One should never (ten
years is a complete cycle of time) follow this path, for nothing good can come
In contrast to the six in the second place, which refers to a man bent
exclusively on his own advantage, this line refers to one occupying a high
position and striving to let his light sine forth. To do this he needs helpers,
because he cannot attain his lofty aim alone. With the greed of a hungry tiger
he is on the lookout for the right people. Since he is not working for himself
but for the good of all, there is no wrong in such zeal.
A man may be conscious of a deficiency in himself. He should be
undertaking the nourishment of the people, but he has not the strength to do
it. Thus he must turn from his accustomed path and beg counsel and help
from a man who is spiritually his superior but undistinguished outwardly. If
he maintains this attitude of mind perseveringly, success and good fortune
are his. But he must remain aware of his dependence. He must not put his
own person forward nor attempt great labors, such as crossing the great water.
This describes a sage of the highest order, from whom emanate all influences
that provide nourishment for others. Such a position brings with it heavy
responsibility. If he remains conscious of this fact, he has good fortune and
may confidently undertake even great and difficult labors, such as crossing
the great water. These undertakings bring general happiness for him and for
Barbara Hejslip interpretation
Try to look at itself from; whether it seems to you, what you speak too much and eat too much? It is not necessary to gossip about others, this you harm not only to them, but first of all to yourselves. Stop to complain about destiny. Now you do not need to see a doctor. In your life shortly there will be changes, to them be ready.
10. Treading (lǚ). Treading (Conduct)
Take action when you have clear thoughts and intentions.
Inital text of I Ching
Treading. Treading upon the tail of the tiger. It does not bite the man. Success.
Heaven above, the lake below:
the image of Treading. Thus the superior man discriminates between high and low, and thereby fortifies the thinking of the people.
- Simple conduct. Progress without blame.
- Treading a smooth, level course. The perseverance of a dark man brings good fortune.
- A one-eyed man is able to see, a lame man is able to tread. He treads on the tail of the tiger. The tiger bites the man. Misfortune. Thus does a warrior act on behalf of his great prince.
- He treads on the tail of the tiger. Caution and circumspection lead ultimately to good fortune.
- Resolute conduct. Perseverance with awareness of danger.
- Look to your conduct and weigh the favorable signs.
When everything is fulfilled, supreme good fortune comes.
The new idea is ready to come true. Act firmly but with care, consistency and clarity. Do not go groping. Do not forget customs and traditions. Keep commandments and precepts. Reflection and meditation are useful. Internal agreement with you is necessary. If you achieve harmony - the outcome will be successful.
The name of the hexagram means on the one hand the right way of
conducting oneself. Heaven, the father, is above, and the lake, the youngest
daughter, is below. This shows the difference between high and low, upon
which composure correct social conduct, depends. On the other hand the
word for the name of the hexagram, TREADING, means literally treading
upon something. The small and cheerful [Tui] treads upon the large and
strong [Ch'ien]. The direction of movement of the two primary trigrams is
upward. The fact that the strong treads on the weak is not mentioned in the
Book of Changes, because it is taken for granted. For the weak to take a stand
against the strong is not dangerous here, because it happened in good humor
[Tui] and without presumption, so that the strong man is not irritated but
takes it all in good part.
The situation is really difficult. That which is strongest and that which is
weakest are close together. The weak follows behind the strong and worries
it. The strong, however, acquiesces and does not hurt the weak, because the
contact is in goof humor and harmless.
In terms of a human situation, one is handling wild, intractable people. In
such a case one's purpose will be achieved if one behaves with decorum.
Pleasant manners succeed even with irritable people.
Heaven and the lake show a difference of elevation that inheres in the
natures of the two, hence no envy arises. Among mankind also there are
necessarily differences of elevation; it is impossible to bring about universal
equality. But it is important that differences in social rank should not be
arbitrary and unjust, for if this occurs, envy and class struggle are the
inevitable consequences. If, on the other hand, external differences in rank
correspond with differences in inner worth, and if inner worth forms the
criterion of external rank, people acquiesce and order reigns in society.
The situation is one in which we are still not bound by any obligations of
social intercourse. If our conduct is simple, we remain free of them We can
quietly follow our predilections as long as we are content and make not
demands on people.
The meaning of the hexagram is not standstill but progress. A man finds
himself in an altogether inferior position at the start. However, he has the
inner strength that guarantees progress. If he can be content with simplicity,
he can make progress without blame. When a man is dissatisfied with
modest circumstances, he is restless and ambitious and tries to advance, not
for the sake of accomplishing anything worth while, but merely in order to
escape from lowliness and poverty by dint of his conduct. Once his purpose is
achieved, he is certain to become arrogant and luxury-loving. Therefore
blame attaches to his progress. On the other hand, a man who is good at his
work is content to behave simply. He wishes to make progress in order to
accomplish something. When he attains his goal, he does something worth
while, an all is well.
The situation of a lonely sage is indicated here. He remains withdrawn from
the bustle of life, seeks nothing, asks nothing of anyone, and travels through
life unassailed, on a level road. Since he is content and does not challenge
fate, he remains free of entanglements.
A one-eyed man can indeed see, but not enough for clear vision. A lame
man can indeed treat, but not enough to make progress. If in spite of such
defects a man considers himself strong and consequently exposes himself to
danger, he is inviting disaster, for he is undertaking something beyond his
strength. This reckless way of plunging ahead, regardless of the adequacy of
one's powers, can be justified only in the case of a warrior battling for his
This text refers to a dangerous enterprise. The inner power to carry it through
is there, but this inner power is combined with hesitating caution in one's
external attitude. This line contrasts with the preceding line, which is weak
within but outwardly presses forward. Here one is sure of ultimate success,
which consists in achieving one's purpose, that is, in overcoming danger by
This refers to the ruler of the hexagram as a whole. One sees that one has to
be resolute in conduct. But at the same time one must remain conscious of
the danger connected with such resoluteness, especially if it is to be
persevered in. Only awareness of the danger makes success possible.
The work is ended. If we want to know whether good fortune will follow, we
must look back upon our conduct and its consequences. If the effects are good,
then good fortune is certain. No one knows himself. It is only by the
consequences of his actions, by the fruit of his labors, that a man can judge
what he is to expect.
Barbara Hejslip interpretation
You should now to try leave in yourselves, to retire and think of yourselves, about the position. Your behaviour let will be underlined polite, is constrained-friendly. Very trite to you on advantage if in any way you show the respect for the heads. The greater pleasure will be delivered to you with unexpected event which soon will happen. For love affairs time not absolutely suitable. Women, be circumspect in a choice of new friends! Try to not show now big requirements by a life.
Richard Wilhelm's commentary