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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29. Gorge (kǎn). The Abysmal Water

Advise

Once in the trap of looking out, do not leave attempts to escape, but act wisely, but then rise above the circumstances.

The Judgement

The Abysmal repeated. If you are sincere, you have success in your heart, and whatever you do succeeds.

The Image

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.

1. Repetition of the Abysmal. In the abyss one falls into a pit. Misfortune.
2. The abyss is dangerous. One should strive to attain small things only.
3. 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.
4. 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.
5. The abyss is not filled to overflowing, it is filled only to the rim. No blame.
6. 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 earth.

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.

THE JUDGMENT

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 the danger.

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.

THE IMAGE

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.

1

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.

2

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.

3

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.

4

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 point on.

5

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.

6

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.

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.

16. Providing-For (yù). Enthusiasm

Advise

If time and circumstances favor you, do not create difficulties artificially. Be able to comply with the measure, even in joy.

The Judgement

Enthusiasm. It furthers one to install helpers and to set armies marching.

The Image

Thunder comes resounding out of the earth:
The image of Enthusiasm. Thus the ancient kings made music in order to honor merit, and offered it with splendor to the Supreme Deity, inviting their ancestors to be present.

1. Enthusiasm that expresses itself Brings misfortune.
2. Firm as a rock. Not a whole day. Perseverance brings good fortune.
3. Enthusiasm that looks upward creates remorse. Hesitation brings remorse.
4. The source of enthusiasm. He achieves great things. Doubt not. You gather friends around you as a hair clasp gathers the hair.
5. Persistently ill, and still does not die.
6. Deluded enthusiasm. But if after completion one changes, there is no blame.

It is start of a new cycle of development. It is time of activity, creativity, willingness to act due to free rush instead of pressure of circumstances. A feeling of joy is everywhere. Learn how to curb you in order to freedom does not become a tyranny; otherwise it will give rise to chaos. Be honest, kind, fair and do not indulge pride. Move to a clear road; do not go in all directions at once. Do not hurry time. Enjoying your life, remember moderation.

The strong line in the fourth place, that of the leading official, meets with response and obedience from all the other lines, which are all weak. The attribute of the upper trigram, Chên, is movement; the attributes of K'un, the lower, are obedience and devotion. This begins a movement that meets with devotion and therefore inspires enthusiasm, carrying all with it. Of great importance, furthermore, is the law of movement along the line of least resistance, which in this hexagram is enunciated as the law for natural events and for human life.

THE JUDGMENT

The time of ENTHUSIASM derives from the fact that there is at hand an eminent man who is in sympathy with the spirit of the people and acts in accord with it. Hence he finds universal and willing obedience. To arouse enthusiasm it is necessary for a man to adjust himself and his ordinances to the character of those whom he has to lead. The inviolability of natural laws rests on this principle of movement along the line of least resistance. Theses laws are not forces external to things but represent the harmony of movement immanent in them. That is why the celestial bodies do not deviate from their orbits and why all events in nature occur with fixed regularity. It is the same with human society: only such laws are rooted in popular sentiment can be enforced, while laws violating this sentiment merely arouse resentment.

Again, it is enthusiasm that enables us to install helpers for the completion of an undertaking without fear of secret opposition. It is enthusiasm too that can unify mass movements, as in war, so that they achieve victory.

THE IMAGE

When, at the beginning of summer, thunder - electrical energy - comes rushing forth from the earth again, and the first thunderstorm refreshes nature, a prolonged state of tension is resolved. Joy and relief make themselves felt. So too, music has power to ease tension within the heart and to loosen the grip of obscure emotions. The enthusiasm of the heart expresses itself involuntarily in a burst of song, in dance and rhythmic movement of the body. From immemorial times the inspiring effect of the invisible sound that moves all hearts, and draws them together, has mystified mankind.

Rulers have made use of this natural taste for music; they elevated and regulated it. Music was looked upon as something serious and holy, designed to purify the feelings of men. It fell to music to glorify the virtues of heroes and thus to construct a bridge to the world of the unseen. In the temple men drew near to God with music and pantomimes (out of this later the theater developed). Religious feeling for the Creator of the world was united with the most sacred of human feelings, that of reverence for the ancestors. The ancestors were invited to these divine services as guests of the Ruler of Heaven and as representatives of humanity in the higher regions. This uniting of the human past with the Divinity in solemn moments of religious inspiration established the bond between God and man. The ruler who revered the Divinity in revering his ancestors became thereby the Son of Heaven, in whom the heavenly and the earthly world met in mystical contact.

These ideas are the final summation of Chinese culture. Confucius has said of the great sacrifice at which these rites were performed: "He who could wholly comprehend this sacrifice could rule the world as though it were spinning on his hand."

1

A man in an inferior position has aristocratic connections about which he boasts enthusiastically. This arrogance inevitably invites misfortune. Enthusiasm should never be an egotistic emotion; it is justified only when it is a general feeling that unites one with others.

2

This describes a person who does not allow himself to be misled by any illusions. While others are letting themselves be dazzled by enthusiasm, he recognizes with perfect clarity the first signs of the time. Thus he neither flatters those above nor neglects those beneath him; he is as firm as a rock. When the first sign of discord appears, he knows the right moment for withdrawing and does not delay even for a day. Perseverance in such conduct will bring good fortune. Confucius says about this line:

To know the seeds, that is divine indeed. In his association with those above him, the superior man does not flatter. In his association with those beneath him, he is not arrogant. For he knows the seeds. The seeds are the first imperceptible beginning of movement, the first trace of good fortune (or misfortune) that shows itself. The superior man perceives the seeds and immediately takes actin. He does not wait even a whole day. In the Book of Changes it is said: "Firm as a rock. Not a whole day. Perseverance brings good fortune."

3

This line is the opposite of the preceding one: the latter bespeaks self-reliance, while here there is enthusiastic looking up to a leader. If a man hesitates too long, this also will bring remorse. The right moment for approach must be seized: only then will he do the right thing.

4

This describes a man who is able to awaken enthusiasm through his own sureness and freedom from hesitation. He attracts people because he has no doubts and is wholly sincere. Owing to his confidence in them he wins their enthusiastic co-operation and attains success. Just as a clasp draws the hair together and hold it, so he draws man together by the support he gives them.

5

Here enthusiasm is obstructed. A man is under constant pressure, which prevents him from breathing freely. However, this pressure has its advantage--it prevents him from consuming his powers in empty enthusiasm. Thus constant pressure can actually serve to keep one alive.

6

It is a bad thing for a man to let himself be deluded by enthusiasm. But if this delusion has run its course, and he is still capable of changing, then he is freed of error. A sober awakening from false enthusiasm is quite possible and very favorable.

Your sun already ascends; as long you waited success, and here now it is absolutely close. Now time has to different hobbies - do not take a great interest in them without a measure. The success will soon come to you; be ready to it. And in realization of your plans, and even in game you will be accompanied with success. In any way it is impossible to be petty and mercantile, going on a way of success. But also it is not necessary to spend more that receive. Wait a little - and your desires will be executed.