|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.
2. Field (kūn). The Receptive
Benefit is in expecting changes. Only having realized necessity and inevitability of cataclysms during transition from one state to another, it is possible to man and overcome difficulties – stop dawdling and spinning the wheels.
Inital text of I Ching
The Receptive brings about sublime success, furthering through the perseverance of a mare. If the superior man undertakes something and tries to lead, he goes astray; But if he follows, he finds guidance. It is favorable to find friends in the west and south, to forego friends in the east and north. Quiet perseverance brings good fortune.
The earth's condition is receptive devotion. Thus the superior man who has breadth of character carries the outer world.
- When there is hoarfrost underfoot, solid ice is not far off.
- Straight, square, great. Without purpose, yet nothing remains unfurthered.
- Hidden lines. One is able to remain persevering. If by chance you are in the service of a king, seek not works, but bring to completion.
- A tied-up sack. No blame, no praise.
- A yellow lower garment brings supreme good fortune.
- Dragons fight in the meadow. Their blood is black and yellow.
Lasting perseverance furthers.
Earth is passive female origin. It is time of compromise. Firmness and tenacity are necessary for achieving the desired goal. Bit also obedience is needed to go in this direction subordinating impulse of creativity. Interest and hard work are necessary. Do not think that everything will happen itself. Work will be highly awarded.
This hexagram is made up of broken lines only. The broken lines represents
the dark, yielding, receptive primal power of yin. The attribute of the
hexagram is devotion; its image is the earth. It is the perfect complement of
THE CREATIVE--the complement, not the opposite, for the Receptive does
not combat the Creative but completes it . It represents nature in contrast to
spirit, earth in contrast to heaven, space as against time, the female-maternal
as against the male-paternal. However, as applied to human affairs, the
principle of this complementary relationship is found not only in the relation
between man and woman, but also in that between prince and minister and
between father and son. Indeed, even in the individual this duality appears
in the coexistence of the spiritual world and the world of the senses.
But strictly speaking there is no real dualism here, because there is a clearly
defined hierarchic relationship between the two principles. In itself of course
the Receptive is just as important as the Creative, but the attribute of
devotion defines the place occupied by this primal power in relation to the
Creative. For the Receptive must be activated and led by the Creative; then it
is productive of good. Only when it abandons this position and tries to stand
as an equal side by side with the Creative, does it become evil. The result
then is opposition to and struggle against the Creative, which is productive of
evil to both.
The four fundamental aspects of the Creative--"sublime success, furthering
through perseverance"--are also attributed to the Receptive. Here, however,
the perseverance is more closely defined: it is that of a mare. The Receptive
connotes spatial reality in contrast to the spiritual potentiality of the Creative.
The potential becomes real and the spiritual becomes spatial through a
specifically qualifying definition. Thus the qualification, "of a mare," is here
added to the idea of perseverance. The horse belongs to earth just as the
dragon belongs to heaven. Its tireless roaming over the plains is taken as a
symbol of the vast expanse of the earth. This is the symbol chosen because
the mare combines the strength and swiftness of the horse with the
gentleness and devotion of the cow.
Only because nature in its myriad forms corresponds with the myriad
impulses of the Creative can it make these impulses real. Nature's richness
lies in its power to nourish all living things; its greatness lies in its power to
give then beauty and splendor. Thus it prospers all that lives. IT is the
Creative that begets things, but they are brought to birth by the Receptive.
Applied to human affairs, therefore, what the hexagram indicated is action in
conformity with the situation. The person in questions not in an
independent position, but is acting as an assistant. This means that he must
achieve something. It is not his task to try to lead--that would only make him
lose the way-but to let himself be led. If he knows how to meet fate with an
attitude of acceptance, he is sure to find the right guidance. The superior man
lets himself be guided; he does not go ahead blindly, but learns from the
situation what is demanded of him and then follows this intimation from
Since there is something to be accomplished, we need friends and helpers in
the hour of toil and effort, once the ideas to be realized are firmly set. The
time of toil and effort is indicated by the west and south, for west and south
symbolize the place where the Receptive works for the Creative, as nature
does in summer and autumn. If in that situation one does not mobilize all
one's powers, the work to be accomplished will not be done. Hence to find
friends there means to find guidance. But in addition to the time of toil and
effort, there is also a time of planning, and for this we need this solitude. The
east symbolized the place where a man receives orders from his master, and
the north the place where he reports on what he has done. At that time he
must be alone and objective. In this sacred hour he must do without
companions. So that the purity of the moment may not be spoiled by fictional
hates and favoritism.
Just as there is only one heaven, so too there is only one earth. In the
hexagram of heaven the doubling of the trigram implies duration in time,
but in the hexagram of earth the doubling connotes the solidity and extension
in space by virtue of which the earth is able to carry and preserve all things
that live and move upon it. The earth in its devotion carries all things, good
and evil,, without exception. In the same way the superior man gives to his
character breadth, purity, and sustaining power, so that he is able both to
support and to bear with people and things.
Just as the light-giving power represents life, so the dark power, the shadowy,
represents death. When the first hoarfrost comes in the autumn, the power
of darkness and cold is just at its beginning. After these first warnings, signs
of death will gradually multiply, until, in obedience to immutable laws, stark
winter with its ice is here.
In life it is the same. After certain scarcely noticeable signs of decay have
appeared, they go on increasing until final dissolution comes. But in life
precautions can be taken by heeding the first signs of decay and checking them
The symbol of heaven is the circle, and that of earth is the square. Thus
squareness is a primary quality of the earth. On the other hand, movement
in a straight line, as well as magnitude, is a primary quality of the Creative.
But all square things have their origin in a straight line and into turn form
solid bodies. In mathematics, when we discriminate between lines, planes
and solids, we find that rectangular planes result from straight lines, and
cubic magnitudes from rectangular planes. The Receptive accommodates
itself to the qualities of the Creative and makes them its own. Thus a square
develops out of a straight line and a cube out of a square. This is compliance
with the laws of the Creative; nothing is taken away, nothing added.
Therefore the Receptive has no need of a special purpose of its own, nor of
any effort' yet everything turns out as it should.
Nature creates all beings without erring: this is its foursquareness. It
tolerates all creatures equally: this is its greatness. Therefore it attains what is
right for all without artifice or special intentions. Man achieves the height of
wisdom when all that he does is as self-evident as what nature does.
If a man is free of vanity he is able to conceal his abilities and keep them from
attracting attention too soon; thus he can mature undisturbed. If conditions
demand it, he can also enter public life, but that too he does with restraint.
The wise man gladly leaves fame to others. He does not seek to have credited
to himself things that stand accomplished, but hopes to release active forces;
that is, he completes his works in such a manner that they may bear fruit for
The dark element opens when it moves and closes when at rest. The strictest
reticence is indicated here. The time is dangerous , because any degree of
prominence leads either to the enmity of irresistible antagonists if one
challenges them or to misconceived recognition if one is complaisant.
Therefore a man ought to maintain reserve, be it in solitude or in the turmoil
of the world, for there too he can hide himself so well that no one knows
Yellow is the color of the earth and of the middle; it is the symbol of that
which is reliable and genuine. The lower garment is inconspicuously
decorated--the symbol of aristocratic reserve. When anyone is called upon to
work in a prominent but not independent position, true success depends on
the utmost discretion. A man's genuineness and refinement should not
reveal themselves directly; they should express themselves only indirectly as
an effect from within.
In the top place the dark element should yield to the light. If it attempts to
maintain a position to which it is not entitled and to rule instead of serving,
it draws down upon itself the anger of the strong. A struggle ensues in which
it is overthrown, with injury, however, to both sides. The dragon, symbol of
heaven, comes to fight the false dragon that symbolized the inflation of the
earth principle. Midnight blue is the color of heaven; yellow is the color of
earth. Therefore, when black and yellow blood flow, it is a sign that in this
unnatural contest both primal powers suffer injury.
When nothing but sixes appears, the hexagram of THE RECEPTIVE changes
into the hexagram of THE CREATIVE. By holding fast to what is right, it
gains the power of enduring. There is indeed no advance, but neither is there
Barbara Hejslip interpretation
Gods have wakened mother-ground. It is necessary for you to work assiduously, and your efforts in two months will crown greater success. You are the person cultural and thirsting knowledge, with love concerning even to the smallest fruits of the work. You are respectful and adhered to mother. Now do not think too much of material benefit, do not give vent to greed. Your desire will be executed, though and not at once. In the near future it is not recommended to send to road - to any, with someone. In your circle soon there will be a person feeding for you strong interest.
21. Gnawing Bite (shì kè). Biting Through
Nothing in life is unique. Be able to see the essence of events and do not try to fight the forced inactivity. When idle the external, internal is active. The more active and indiscriminate actions are, the more firmly teeth are tightened; you will be bogged down in a situation and incur losses.
Inital text of I Ching
Biting Through has success. It is favorable to let justice be administered.
Thunder and lightning:
The image of Biting Through. Thus the kings of former times made firm the laws through clearly defined penalties.
- His feet are fastened in the stocks, so that his toes disappear. No blame.
- Bites through tender meat, so that his nose disappears. No blame.
- Bites on old dried meat and strikes on something poisonous. Slight humiliation. No blame.
- Bites on dried gristly meat. Receives metal arrows. It furthers one to be mindful of difficulties and to be persevering. Good fortune.
- Bites on dried lean meat. Receives yellow gold. Perseveringly aware of danger. No blame.
- His neck is fastened in the wooden cangue, so that his ears disappear. Misfortune.
Something tends to destroy the harmony. Clenched teeth have a dual character: on the one hand - the restoration of unity (with force), on the other - the destruction of 'grinding'. Do not fear. It is good time to take advantage of strife. Prejudices are destroyed, thoughts converge. But there is no freedom of action. Cases are suspended. If you make a mistake at work - you will fall into a millstone: finally lose your freedom, or will suffer significant damage, experience pain.
This hexagram represents an open mouth (cf. hexagram 27) with an
obstruction (in the fourth place) between the teeth. As a result the lips cannot
meet. To bring them together one must bite energetically through the
obstacle. Since the hexagram is made up of the trigrams for thunder and for
lightning, it indicates how obstacles are forcibly removed in nature.
Energetic biting through overcomes the obstacle that prevents joining of the
lips; the storm with its thunder and lightning overcomes the disturbing
tension in nature. Recourse to law and penalties overcomes the disturbances
of harmonious social life caused by criminals and slanderers. The theme of
this hexagram is a criminal lawsuit, in contradistinction to that of Sung,
CONFLICT, which refers to civil suits.
When an obstacle to union arises, energetic biting through brings success.
This is true in all situations. Whenever unity cannot be established, the
obstruction is due to a talebearer and traitor who is interfering and blocking
the way. To prevent permanent injury, vigorous measures must be taken at
once. Deliberate obstruction of this sort does not vanish of its own accord.
Judgment and punishment are required to deter or obviate it.
However, it is important to proceed in the right way. The hexagram
combines Li, clarity, and Chên, excitement. Li is yielding, Chên is hard.
Unqualified hardness and excitement would be too violent in meting out
punishment; unqualified clarity and gentleness would be too weak. The two
together create the just measure. It is of moment that the man who makes
the decisions (represented by the fifth line) is gentle by nature, while he
commands respect by his conduct in his position.
Penalties are the individual applications of the law. The laws
specify the penalties. Clarity prevails when mild and severe
penalties are differentiated, according to the nature of the crimes.
This is symbolized by the clarity of lighting. The law is strengthened
by a just application of penalties. This is symbolized by the terror
of thunder. This clarity and severity have the effect of instilling
respect; it is not that the penalties are ends in themselves.
The obstructions in the social life of man increase when there is a
lack of clarity in the penal codes and slackness in executing them.
The only to strengthen the law is to make it clear and make penalties
certain and swift.
If a sentence is imposed the first time a man attempts to do wrong, the
penalty is a mild one. Only the toes are put in the stocks. This prevents him
from sinning further and thus he becomes free of blame. It is a warning to
halt in time on the path of evil.
It is easy to discriminate between right and wrong in this case;
it is like biting through tender meat. But one encounters a
hardened sinner, and, aroused by anger, one goes a little too
far. The disappearance of the nose in the course of the bite
signifies that indignation blots out finer sensibility. However,
there is no great harm in this, because the penalty as such is
Punishment is to be carried out by someone who lacks the power and
authority to do so. Therefore the culprits do not submit. The matter at issue
is an old one-as symbolized by salted game-and in dealing with it difficulties
arise. This old meat is spoiled: by taking up the problem the punisher arouses
poisonous hatred against himself, and n this way is put in a somewhat
humiliating position. But since punishment was required by the time, he
remains free of blame.
There are great obstacles to be overcome, powerful opponents are to be
punished. Though this is arduous, the effort succeeds. But it is necessary to
be hard as metal and straight as an arrow to surmount the difficulties. If one
knows these difficulties and remains persevering, he attains good fortune.
The difficult task is achieved in the end.
The case to be decided is indeed not easy but perfectly clear. Since we
naturally incline to leniency, we must make every effort to be like yellow
gold-that is, as true as gold and as impartial as yellow, the color of the middle
[the mean]. It is only by remaining conscious of the dangers growing out of
the responsibility we have assumed that we can avoid making mistakes.
In contrast to the first line, this line refers to a man who is incorrigible. His
punishment is the wooden cangue, and his ears disappear under it-that is to
say, he is deaf to warnings. This obstinacy leads to misfortune.
Barbara Hejslip interpretation
Something torments you, you feel unfortunate. Try to undertake any new business, and your business will go better, and gradually diligent work will lead you to the big success. You are inclined to consider yourselves as a victim of injustice. But if you will constantly think of how such could happen,-it will not help business. All we make weight of mistakes; obviously, in what you were mistaken also. But try to not lose courage and learn the necessary lesson of that has happened. It is not necessary to despair, as just now circumstances favour to performance of your desire. Gather; remain are quiet and judicious.
Richard Wilhelm's commentary