|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.
6. Arguing (sòng). Conflict
When approaching troubles be ready. During quarrels do not lose the face. Do not betray your beliefs for the sake of profit or because of cowardice.
Inital text of I Ching
Conflict. You are sincere and are being obstructed. A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water.
Heaven and water go their opposite ways:
The image of Conflict. Thus in all his transactions the superior man carefully considers the beginning.
- If one does not perpetuate the affair, there is a little gossip. In the end, good fortune comes.
- One cannot engage in conflict; One returns home, gives way. The people of his town, three hundred households, remain free of guilt.
- To nourish oneself on ancient virtue induces perseverance. Danger. In the end, good fortune comes. If by chance you are in the service of a king, seek not works.
- One cannot engage in conflict. One turns back and submits to fate, changes one's attitude, and finds peace in perseverance. Good fortune.
- To contend before him brings supreme good fortune.
- Even if by chance a leather belt is bestowed on one, by the end of a morning it will have been snatched away three times.
There are difficulties. Caution, restraint, prudence and ability to remain calm are essential. Strive for reconciliation; do not to escalate the conflict. Whatever happens, firmly insist on justice, and do not break the commandments and precepts. Do not hate your enemies. Do not pretend to absolute correctness, error can make blind. Listen to the enemy - his words can contain hidden truth. Ask for advice those who are wiser and see the situation from outside. Problems can last for a long time, but they do not last forever. It is time of spiritual growth: let the best in you, become measure for the trial yourself.
The upper trigram, whose image is heaven, has an upward movement; the
lower trigram, water, in accordance with its nature tends downward. Thus the
two halves move away from each other, giving rise to the idea of conflict.
The attribute of the Creative is strength, that of the Abysmal is danger, guile.
Where cunning has force before it, there is conflict.
A third indication of conflict, in terms of character, is presented by the
combination of deep cunning within and fixed determination outwardly. A
person of this character will certainly be quarrelsome.
Conflict develops when one feels himself to be in the right and runs into
opposition. If one is not convinced of being in the right, opposition leads to
craftiness or high-handed encroachment but not to open conflict.
If a man is entangled in a conflict, his only salvation lies in being so clear-
headed and inwardly strong that he is always ready to come to terms by
meeting the opponent halfway. To carry one the conflict to the bitter end has
evil effects even when one is the right, because the enmity is then
perpetuated. It is important to see the great man, that is, an impartial man
whose authority is great enough to terminate the conflict amicably or assure a
just decision. In times of strife, crossing the great water is to be avoided, that
is, dangerous enterprises are not to be begun, because in order to be successful
they require concerted unity of focus. Conflict within weakens the power to
conquer danger without.
The image indicates that the causes of conflict are latent in the opposing
tendencies of the two trig rams. Once these opposing tendencies appear,
conflict is inevitable. To avoid it, therefore, everything must be taken
carefully into consideration in the very beginning. If rights and duties are
exactly defined, or if, in a group, the spiritual trends of the individuals
harmonize, the cause of conflict is removed in advance.
While a conflict is in the incipient stage, the best thing To do is to drop the
issue. Especially when the adversary is stronger, it is not advisable to risk
pushing the conflict to a decision. It may come to a slight dispute, but in the
end all goes well.
In a struggle with an enemy of superior strength, retreat is no disgrace.
Timely withdrawal prevents bad consequences. If, out of a false sense of
honor, a man allowed himself to be tempted into an unequal conflict, he
would be drawing down disaster upon himself. In such a case a wise and
conciliatory attitude benefits the whole community, which will then not be
drawn into the conflict.
This is a warning of the danger that goes with an expansive disposition. Only
that which has been honestly acquired through merit remains a permanent
possession. It can happen that such a possession may be contested, but since it
is really one's own, one cannot be robbed of it. Whatever a man possesses
through the strength of his own nature cannot be lost. If one enters the
service of a superior, one can avoid conflict only by not seeking works for the
sake of prestige. It is enough if the work is done: let the honor go to the
This refers to a person whose inner attitude at first lacks peace. He does not
feel content with his situation and would like to improve it through conflict.
In contrast tot the situation of the nine in the second place, he is dealing with
a weaker opponent and might therefore succeed. But he cannot carry on the
fight, because, since right is not on his side, he cannot justify the conflict to
his conscience. Therefore he turns back and accepts his fate. He changes his
mind and finds lasting peace in being at one with eternal law. This brings
This refers to an arbiter in a conflict who is powerful and just, and strong
enough to lend weight to the right side. A dispute can be turned over to him
with confidence. If one is in the right, one attains great good fortune.
Here we have someone who has carried a conflict to the bitter end and has
triumphed. He is granted a decoration, but his happiness does not last. He is
attacked again and again, and the result is conflict without end.
Barbara Hejslip interpretation
You feel disharmony. Becomes ripe any conflict. Try to behave it is constrained. Do not answer on challenged to you. It is not necessary to show too many requirements; also do not begin alone any enterprises until circumstances will not favour to you. Try to begin better work together with someone. Start up all goes the order, and you will understand, that vital problems sometimes can learn much, and not just deliver afflictions.
Richard Wilhelm's commentary