|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.
28. Great Exceeding (dà guò). Great Preponderance
Excessive grandeur presses upon and prevents further development.
Inital text of I Ching
Preponderance of the Great. The ridgepole sags to the breaking point. It furthers one to have somewhere to go. Success.
The lake rises above the trees:
The image of Preponderance of the Great. Thus the superior man, when he stands alone, is unconcerned, and if he has to renounce the world, he is undaunted.
- To spread white rushes underneath. No blame.
- A dry poplar sprouts at the root. An older man takes a young wife. Everything furthers.
- The ridgepole sags to the breaking point. Misfortune.
- The ridgepole is braced. Good fortune. If there are ulterior motives, it is humiliating.
- A withered poplar puts forth flowers. An older woman takes a husband. No blame. No praise.
- One must go through the water. It goes over one's head. Misfortune. No blame.
The situation is unfavorable. The danger of stagnation in business, big mistake is great. You should not stay on one place. Reliance, which supports the situation, is about ready to crumble. We must see the whole problem from the roots to the top, from the beginning to the possible outcome. It may take a long time. Avoid excess in everything; do not aspire to capital growth - now it's detrimental for you.
This hexagram consists of four strong lines inside and two weak lines outside.
When the strong are outside and the weak inside, all is well and there is
nothing out of balance, nothing extraordinary in the situation. Here,
however, the opposite is the case. The hexagram represents a beam that is
thick and heavy in the middle but too weak at the ends. This is a condition
that cannot last; it must be changed, must pass, or misfortune will result.
The weight of the great is excessive. The load is too heavy for the strength of
the supports. The ridgepole on which the whole roof rests, sags to the
breaking point, because its supporting ends are too weak for the load they
bear. It is an exceptional time and situation; therefore extraordinary measures
are demanded. It is necessary to find a way of transition as quickly as possible,
and to take action. This promises success. For although the strong element is
in excess, it is in the middle, that is, at the center of gravity, so that a
revolution is not to be feared. Nothing is to be achieved by forcible measures.
The problem must be solved by gently penetration to the meaning of the
situation (as is suggested by the attribute of the inner trigram, Sun); then the
change-over to other conditions will be successful. It demands real
superiority; therefore the time when the great preponderates is a momentous
Extraordinary times when the great preponderates are like flood times when
the lake rises over the treetops. But such conditions are temporary. The two
trigrams indicate the attitude proper to such exceptional times: the symbol of
the trigram Sun is the tree, which stands firm even though it stands alone,
and the attribute of Tui is joyousness, which remains undaunted even if it
must renounce the world.
When a man wishes to undertake an enterprise in extraordinary times, he
must be extraordinarily cautious, just as when setting a heavy thing down on
the floor, one takes care to put rushes under it, so that nothing will break.
This caution, though it may seem exaggerated, is not a mistake. Exceptional
enterprises cannot succeed unless utmost caution is observed in their
beginnings and in the laying of their foundations.
Wood is near water; hence the image of an old poplar sprouting at the root.
This means an extraordinary situation arises when an older man marries a
young girl who suits him. Despite the unusualness of the situation, all goes
From the point of view of politics, the meaning is that in exceptional times
one does well to join with the lowly, for this affords a possibility of renewal.
This indicates a type of man who in times of preponderance of the great
insists on pushing ahead. He accepts no advice from others, and therefore
they in turn are not willing to lend him support. Because of this the burden
grows, until the structure of things bends or breaks. Plunging willfully ahead
in times of danger only hastens the catastrophe.
Through friendly relations with people of lower rank, a responsible man
succeeds in becoming master of the situation. But if, instead of working for
the rescue of the whole, he were to misuse his connections to obtain personal
power and success, it would lead to humiliation.
A withered poplar that flowers exhausts its energies thereby and only hastens
its end. An older woman may marry once more, but no renewal takes place.
Everything remains barren. Thus, though all the amenities are observed, the
net result is only the anomaly of the situation.
Applied to politics, the metaphor means that if in times of insecurity we
give up alliance with those below us and keep up only the relationships we
have with people of higher rank, an unstable situation is created.
Here is a situation in which the unusual has reached a climax. One is
courageous and wishes to accomplish one's task, no matter what happens.
This leads into danger. The water rises over one's head. This is the
misfortune. But one incurs no blame in giving up one's life that the good
and the right may prevail. There are things that are more important than
Barbara Hejslip interpretation
You are happy, feel the happiness. But try to take itself in hands; your temperament can injure both another, and you most. Look at itself critically, and not be unduly self-confident; your judgements at present it is far not the most true. Do not try to become successful by means of force. Time will change all, it is necessary to constrain itself and to think over a state of affairs. Your desire cannot be executed quickly. Be correct, and do not offend the fervour of others.
50. Holding (dǐng). The Cauldron
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.
Inital text of I Ching
The Caldron. Supreme good fortune. Success.
Fire over wood:
The image of the Caldron. Thus the superior man consolidates his fate by making his position correct.
- A ting with legs upturned. Furthers removal of stagnating stuff. One takes a concubine for the sake of her son. No blame.
- There is food in the ting. My comrades are envious, but they cannot harm me. Good fortune.
- 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.
- The legs of the ting are broken. The prince's meal is spilled and his person is soiled. Misfortune.
- The ting has yellow handles, golden carrying rings. Perseverance furthers.
- 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
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
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
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 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.
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
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.
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.
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."
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.
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
Barbara Hejslip interpretation
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.
Richard Wilhelm's commentary