|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.
22. Adorning (bì). Grace
Learn to distinguish perfect from the beautiful, the true from illusory. Learn how to find beauty in the small and enjoy it.
Inital text of I Ching
Grace has success. In small matters it is favorable to undertake something.
Fire at the foot of the mountain:
The image of Grace. Thus does the superior man proceed when clearing up current affairs. But he dare not decide controversial issues in this way.
- He lends grace to his toes, leaves the carriage, and walks.
- Lends grace to the beard on his chin.
- Graceful and moist. Constant perseverance brings good fortune.
- Grace or simplicity? A white horse comes as if on wings. He is not a robber, he will woo at the right time.
- Grace in hills and gardens. The roll of silk is meager and small. Humiliation, but in the end good fortune.
- Simple grace. No blame.
Outwardly, everything is good. But it is not time for great things. At the moment content with little. Do not obsess over visual appeal. Look at what's happening and choose goals for the future according to the dictates of the soul. Furnishing our external, do not forget to take care of the internal, true beauty is inside.
This hexagram shows a fire that breaks out of the secret depths of the earth
and, blazing up, illuminates and beautifies the mountain, the heavenly
heights. Grace-beauty of form-is necessary in any union if it is to be well
ordered and pleasing rather than disordered and chaotic.
Grace brings success. However, it is not the essential or fundamental thing; it
is only the ornament and therefore be used sparingly and only in little things.
In the lower trigram of fire a yielding line comes between two strong lines
and makes them beautiful, but the strong lines are the essential content and
the weak line is the beautifying form. In the upper trigram of the mountain,
the strong line takes the lead, so that here again the strong element must be
regarded as the decisive factor. In nature we see in the sky the strong light of
the sun; the life of the world depends on it. But this strong, essential thing is
changed and given pleasing variety by the moon and the stars. In human
affairs, aesthetic form comes into being when traditions exist that, strong and
abiding like mountains, are made pleasing by a lucid beauty. By
contemplating the forms existing in the heavens we come to understand time
and its changing demands. Through contemplation of the forms existing in
human society it becomes possible to shape the world.
The fire, whose light illuminates the mountain and makes it pleasing, does
not shine far; in the same way, beautiful form suffices to brighten and to
throw light upon matters of lesser moment, but important questions cannot
be decided in this way. They require greater earnestness.
A beginner in subordinate place must take upon himself the labor of
advancing. There might be an opportunity of surreptitiously easing the way-
symbolized by the carriage-but a self-contained man scorns help gained in a
dubious fashion. He thinks it more graceful to go on foot than to drive in a
carriage under false pretenses.
The beard is not an independent thing; it moves only with the chin. The
image therefore means that form is to be considered only as a result and
attribute of content. The beard is a superfluous ornament. To devote care to it
for its own sake, without regard for the inner content of which it is an
ornament, would bespeak a certain vanity.
This represents a very charming life situation. One is under the spell of grace
and the mellow mood induced by wine. This grace can adorn, but it can also
swamp us. Hence the warning not to sink into convivial indolence but to
remain constant in perseverance. Good fortune depends on this.
An individual is in a situation in which doubts arise as to which is better-to
pursue the grace of external brilliance, or to return to simplicity. The doubt
itself implies the answer. Confirmation comes from the outside; it comes like
a white winged horse. The white color indicates simplicity. At first it may be
disappointing to renounce the comforts that might have been obtained, yet
one finds peace of mind in a true relationship with the friend who courts
him. The winged horse is the symbol of the thoughts that transcend all limits
of space and time.
A man withdraws from contact with people of the lowlands, who seek
nothing but magnificence and luxury, in to the solitude of the heights. There
he finds an individual to look up to, whom he would like to have as a friend.
But the gifts he has to offer are poor and few, so that he feels ashamed.
However, it is not the material gifts that count, but sincerity of feeling, and so
all goes well in the end.
Here at the highest stage of development all ornament is discarded. Form no
longer conceals content but brings out its value to the full. Perfect grace
consists not in exterior ornamentation of the substance, but in the simple
fitness of its form.
Barbara Hejslip interpretation
This hexagram can be favorable only for the affairs concerning theatre. It means, that you have a propensity to hide the original face, and people surrounding you too behave not quite sincerely. Your love affairs are problematic enough now. But successes in other spheres are possible. Your desires will be executed, but is completely not fast. It is necessary to try to accept a life such as it is, and to study at it.