|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.
29. Gorge (kǎn). The Abysmal Water
Once in the trap of looking out, do not leave attempts to escape, but act wisely, but then rise above the circumstances.
Inital text of I Ching
The Abysmal repeated. If you are sincere, you have success in your heart, and whatever you do succeeds.
Water flows on uninterruptedly and reaches its goal:
The image of the Abysmal repeated. Thus the superior man walks in lasting virtue and carries on the business of teaching.
- Repetition of the Abysmal. In the abyss one falls into a pit. Misfortune.
- The abyss is dangerous. One should strive to attain small things only.
- Forward and backward, abyss on abyss. In danger like this, pause at first and wait, otherwise you will fall into a pit in the abyss. Do not act in this way.
- A jug of wine, a bowl of rice with it; Earthen vessels simply handed in through the window. There is certainly no blame in this.
- The abyss is not filled to overflowing, it is filled only to the rim. No blame.
- Bound with cords and ropes, shut in between thorn-hedged prison walls: For three years one does not find the way. Misfortune.
Time of rest is over, time of truth search begins. Self-discipline, persistence, dedication and presence of mind are necessary. They will help to overcome the inertia, the inertia of views, and pressure of external circumstances. With the inner truth, you will overcome obstacles. Active action is inside; outside - only accept the circumstances.
This hexagram consists of a doubling of the trigram K'an. It is one of the
eight hexagrams in which doubling occurs. The trigram K'an means a
plunging in. A yang line has plunged in between two yin lines and is closed
in by them like water in a ravine. The trigram K'an is also the middle son.
The Receptive has obtained the middle line of the Creative, and thus K'an
develops. As an image it represents water, the water that comes from above
and is in motion on earth in streams and rivers, giving rise to all life on
In man's world K'an represents the heart, the soul locked up within the
body, the principle of light inclosed in the dark--that is, reason. The name of
the hexagram, because the trigram is doubled, has the additional meaning,
"repetition of danger." Thus the hexagram is intended to designate an
objective situation to which one must become accustomed, not a subjective
attitude. For danger due to a subjective attitude means either foolhardiness
or guile. Hence too a ravine is used to symbolize danger; it is a situation in
which a man is in the same pass as the water in a ravine, and, like the water,
he can escape if he behaves correctly.
Through repetition of danger we grow accustomed to it. Water sets the
example for the right conduct under such circumstances. It flows on and on,
and merely fills up all the places through which it flows; it does not shrink
from any dangerous spot nor from any plunge, and nothing can make it lose
its own essential nature. It remains true to itself under all conditions. Thus
likewise, if one is sincere when confronted with difficulties, the heart can
penetrate the meaning of the situation. And once we have gained inner
mastery of a problem, it will come about naturally that the action we take will
succeed. In danger all that counts is really carrying out all that has to be done-
-thoroughness--and going forward, in order not to perish through tarrying in
Properly used, danger can have an important meaning as a protective
measure. Thus heaven has its perilous height protecting it against every
attempt at invasion, and earth has its mountains and bodies of water,
separating countries by their dangers. Thus also rulers make use of danger to
protect themselves against attacks from without and against turmoil within.
Water reaches its goal by flowing continually. It fills up every depression
before it flows on. The superior man follows its example; he is concerned
that goodness should be an established attribute of character rather than an
accidental and isolated occurrence. So likewise in teaching others everything
depends on consistency, for it is only through repetition that the pupil makes
the material his own.
By growing used to what is dangerous, a man can easily allow it to become
part of him. He is familiar with it and grows used to evil. With this he has
lost the right way, and misfortune is the natural result.
When we are in danger we ought not to attempt to get out of it immediately,
regardless of circumstances; at first we must content ourselves with not being
overcome by it. We must calmly weigh the conditions of the time and by
satisfied with small gains, because for the time being a great success cannot be
attained. A spring flows only sparingly at first, and tarries for some time
before it makes its way in to the open.
Here every step, forward or backward, leads into danger. Escape is out of the
question. Therefore we must not be misled into action, as a result of which
we should only bog down deeper in the danger; disagreeable as it may be to
remain in such a situation, we must wait until a way out shows itself.
In times of danger ceremonious forms are dropped. What matters most is
sincerity. Although as a rule it is customary for an official to present certain
introductory gifts and recommendations before he is appointed, here
everything is simplified to the utmost. The gifts are insignificant, there is no
one to sponsor him, he introduces himself; yet all this need not be
humiliating if only there is the honest intention of mutual help in danger.
Still another idea is suggested. The window is the place through which light
enters the room. If in difficult times we want to enlighten someone, we must
begin with that which is in itself lucid and proceed quite simply from that
Danger comes because one is too ambitious. In order to flow out of a ravine,
water does not rise higher than the lowest point of the rim. So likewise a
man when in danger has only to proceed along the line of least resistance;
thus he reaches the goal. Great labors cannot be accomplished in such times; it
is enough to get out of the danger.
A man who in the extremity of danger has lost the right way and is
irremediably entangled in his sins has no prospect of escape. He is like a
criminal who sits shackled behind thorn hedged prison walls.
Barbara Hejslip interpretation
Do not lose courage, but it is one of four worst combinations. In your life there has come time of losses and defeats. The only thing that it is possible to make,-it to reduce up to a probable minimum number of strokes of bad luck. Have patience and wait, while the goddess of happiness again will award you of the sight. Through two, the greatest - in five months position will start to change for the better. For now you have enough time to occupy in scientific researches, reading, simply homework, which usually enough. Be not nervous, and keep calmness. It is the period when introspection and a sober estimation of position is much more important, than desperate struggle against destiny.
12. Obstruction (pǐ). Standstill
Learn how to overcome difficulties. Seek harmony in the relationship, while not neglecting.
Inital text of I Ching
Standstill. Evil people do not further the perseverance of the superior man. The great departs; the small approaches.
Heaven and earth do not unite:
The image of Standstill. Thus the superior man falls back upon his inner worth in order to escape the difficulties. He does not permit himself to be honored with revenue.
- When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Perseverance brings good fortune and success.
- They bear and endure; This means good fortune for inferior people. The standstill serves to help the great man to attain success.
- They bear shame.
- He who acts at the command of the highest remains without blame. Those of like mind partake of the blessing.
- Standstill is giving way. Good fortune for the great man. What if it should fail, what if it should fail? In this way he ties it to a cluster of mulberry shoots.
- Nine at the top means: the standstill comes to an end.
First standstill, then good fortune.
The great leaves and the little will come. State of affairs is deplorable, relations are violated. Dissatisfaction of senior takes place. There are illusion and delusion. But everything is temporary. The future will bring change. Accumulate experience, watch out - what happens now will affect the future. Do not waste your strength of mind, take the trouble with dignity. Pay attention to people, do push off supporters.
This hexagram is the opposite of the preceding one. Heaven is above,
drawing farther and farther away, while the earth below sinks farther into the
depths. The creative powers are not in relation. It is a time of standstill and
decline. This hexagram is linked with the seventh month (August-
September), when the year has passed its zenith and autumnal decay is setting
Heaven and earth are out of communion and all things are benumbed. What
is above has no relation to what is below, and on earth confusion and
disorder prevail. The dark power is within, the light power is without.
Weakness is within, harshness without. Within are the inferior, and
without are the superior. The way of inferior people is in ascent; the way of
superior people is one the decline. But the superior people do not allow
themselves to be turned from their principles. If the possibility of exerting
influence is closed to them, they nevertheless remain faithful to their
principles and withdraw into seclusion.
When, owing to the influence of inferior men, mutual mistrust prevails in
public life, fruitful activity is rendered impossible, because the fundaments
are wrong. Therefore the superior man knows what he must do under such
circumstances; he does not allow himself to be tempted by dazzling offers to
take part in public activities. This would only expose him to danger, since he
cannot assent to the meanness of the others. He therefore hides his worth
and withdraws into seclusion.
The text is almost the same as that of the first line of the preceding hexagram,
but with a contrary meaning. In the latter a man is drawing another along
with him on the road to an official career; here a man is drawing another
with him into retirement form public life. This is why the text says here,
"Perseverance brings good fortune and success," and not "Undertakings bring
good fortune." If it becomes impossible to make our influence count, it is
only by retirement that we spare ourselves humiliation. Success in a higher
sense can be ours, because we know how to safeguard the value of our
Inferior people are ready to flatter their superiors in a servile way. They
would also endure the superior man if he would put an end to their
confusion. This is fortunate for them. But the great man calmly bears the
consequences of the standstill. He does not mingle with the crowd of the
inferior; that is not his place. By his willingness to suffer personally he
insures the success of his fundamental principles.
Inferior people who have risen to power illegitimately do not feel equal to the
responsibility they have taken upon themselves. In their hearts they begin to
be ashamed, although at first they do not show it outwardly. This marks a
turn for the better.
The time of standstill is nearing the point of change into its opposite.
Whoever wishes to restore order must feel himself called to the task and
have the necessary authority. A man who sets himself up a capable of
creating order according to his own judgment could make mistakes and end
in failure. But the man who is truly called to the task is favored by the
conditions of the time, and all those of like mind will share in his blessing.
The time undergoes a change. The right man, able to restore order, has
arrived. Hence "good fortune." But such periods of transition are the very
times in which we must fear and tremble. Success is assured only through
greatest caution, which asks always, "What if it should fail?" When a
mulberry bush is cut down, a number of unusually strong shoots sprout from
the roots. Hence the image of tying something to a cluster of mulberry shoots
is used to symbolize the way of making success certain. Confucius says about
Danger arises when a man feels secure in his position. Destruction threatens
when a man seeks to preserve his worldly estate. Confusion develops when a
man has put everything in order. Therefore the superior man does not forget
danger in his security, not ruin when he is well established, nor confusion
when his affairs are in order. In this way he gains personal safety and is able
to protect the empire.
The standstill does not last forever. However, it does not cease of its own
accord; the right man is needed to end it. This is the difference between a
state of peace and a state of stagnation. Continuous effort is necessary to
maintain peace: left to itself it would change into stagnation and
disintegration. The time of disintegration, however, does not change back
automatically to a condition of peace and prosperity; effort must be put forth
in order to end it. This shows the creative attitude that man must take if the
world is to be put in order.
Barbara Hejslip interpretation
You are not indifferent to that happens around, much to you is not clear. To you the people unworthy you last. Try to be vigilant and provident, it is not necessary to begin now any serious affairs. You often do not understand; quarrel with one of your friends, and even without the sufficient bases is probable on that. Your desires in the majority will be executed, but not at once. The State of affairs will soon change; try to listen to advice of the heads, but decisions accept under own discretion.
Richard Wilhelm's commentary