|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.
31. Conjoining (xián). Influence
Opposite spirits are allied, so harmony is born.
Inital text of I Ching
Influence. Success. Perseverance furthers. To take a maiden to wife brings good fortune.
A lake on the mountain:
The image of Influence. Thus the superior man encourages people to approach him by his readiness to receive them.
- The influence shows itself in the big toe.
- The influence shows itself in the calves of the legs. Misfortune. Tarrying brings good fortune.
- The influence shows itself in the thighs. Holds to that which follows it. To continue is humiliating.
- Perseverance brings good fortune. Remorse disappears. If a man is agitated in mind, and his thoughts go hither and thither, only those friends on whom he fixes his conscious thoughts will follow.
- The influence shows itself in the back of the neck. No remorse.
- The influence shows itself in the jaws, cheeks, and tongue.
Softness tames force. Harmony, a reasonable compromise is in business. Feelings and thoughts are pure, elation is growing. You can proceed without fear of a new business. Any union, marriage, friendship, partnership are auspicious. Rely on relatives in difficult situations. Focus on the experience and advice of someone wiser.
The name of the hexagram means "universal," "general," and in a figurative
sense "to influence," "to stimulate." The upper trigram is Tui, the Joyous; the
lower is Kên, Keeping still. By its persistent, quiet influence, the lower, rigid
trigram stimulates the upper, weak trigram, which responds to this
stimulation cheerfully and joyously. Kên, the lower trigram, is the youngest
son; the upper, Tui, is the youngest daughter. Thus the universal mutual
attraction between the sexes is represented. In courtship, the masculine
principle must seize the initiative and place itself below the feminine
Just as the first part of book 1 begins with the hexagrams of heaven and
earth, the foundations of all that exists, the second part begins with the
hexagrams of courtship and marriage, the foundations of all social
The weak element is above, the strong below; hence their powers attract each
other, so that they unite. This brings about success, for all success depends on
the effect of mutual attraction. By keeping still within while experiencing joy
without, one can prevent the joy from going to excess and hold it within
proper bounds. This is the meaning of the added admonition, "Perseverance
furthers," for it is perseverance that makes the difference between seduction
and courtship; in the latter the strong man takes a position inferior to that of
the weak girl and shows consideration for her. This attraction between
affinities is a general law of nature. Heaven and earth attract each other and
thus all creatures come into being. Through such attraction the sage
influences men's hearts, and thus the world attains peace. From the
attractions they exert we can learn the nature of all beings in heaven and on
A mountain with a lake on its summit is stimulated by the moisture from
the lake. It has this advantage because its summit does not jut out as a peak
but is sunken. The image counsels that the mind should be kept humble and
free, so that it may remain receptive to good advice. People soon give up
counseling a man who thinks that he knows everything better than anyone
A movement, before it is actually carried out, shows itself first in the toes.
The idea of an influence is already present, but is not immediately apparent to
others. As long as the intention has no visible effect, it is of no importance to
the outside world and leads neither to good nor to evil.
In movement, the calf of the leg follows the foot; by itself it can neither go
forward nor stand still. Since the movement is not self-governed, it bodes ill.
One should wait quietly until one is impelled to action by a real influence.
Then one remains uninjured.
Every mood of the heart influences us to movement. What the heart desires,
the thighs run after without a moment's hesitation; they hold to the heart,
which they follow. In the life of man, however, acting on the spur of every
caprice is wrong and if continued leads to humiliation. Three considerations
suggest themselves here. First, a man should not run precipitately after all the
persons whom he would like to influence, but must be able to hold back
under certain circumstances. As little should he yield immediately to every
whim of those in whose service he stands. Finally, where the moods of his
own heart are concerned, he should never ignore the possibility of inhibition,
for this is the basis of human freedom.
Here the place of the heart is reached. The impulse that springs from this
source is the most important of all. It is of particular concern that this
influence be constant and good; then, in spite of the danger arising from the
great susceptibility of the human heart, there will be no cause for remorse.
When the quiet power of a man's own character is at work, the effects
produced are right. All those who are receptive to the vibrations of such a
spirit will then be influenced. Influence over others should not express itself
as a conscious and willed effort to manipulate them. Through practicing such
conscious incitement, one becomes wrought up and is exhausted by the
eternal stress and strain. Moreover, the effects produced are then limited to
those on whom one's thoughts are consciously fixed.
The back of the neck is the most rigid part of the body. When the influence
shows itself there, the will remains firm and the influence does not lead to
confusion. Hence remorse does not enter into consideration here. What
takes place in the depths of one's being, in the unconscious mind. It is true
that if we cannot be influenced ourselves, we cannot influence the outside
The most superficial way of trying to influence others is through talk that has
nothing real behind it. The influence produced by such mere tongue wagging
must necessarily remain insignificant. Hence no indication is added
regarding good or bad fortune.
Barbara Hejslip interpretation
The luck and success should accompany now to you owing to that sincere condition in which you stay. You now " on a wave " success. Here - here there will be some the unexpected events very favorable for you, almost each your step will bring success. Results will be those, that you and do not imagine now; it will introduce rest and the world in your soul. However after all excitements and experiences you, probably, will need to leave for a short while from affairs and to have a rest.
13. Concording People (tóng rén). Fellowship
Agreed actions multiply power of everyone who is involved in them.
Inital text of I Ching
Fellowship with Men in the open. Success. It furthers one to cross the great water. The perseverance of the superior man furthers.
Heaven together with fire:
The image of Fellowship with Men. Thus the superior man organizes the clans and makes distinctions between things.
- Fellowship with men at the gate. No blame.
- Fellowship with men in the clan. Humiliation.
- He hides weapons in the thicket; He climbs the high hill in front of it. For three years he does not rise up.
- He climbs up on his wall; he cannot attack. Good fortune.
- Men bound in fellowship first weep and lament, but afterward they laugh. After great struggles they succeed in meeting.
- Fellowship with men in the meadow. No remorse.
Ahead there are a pure space, wasteland. It is a new stage of development. There are new ideas, new opinions and rethinking. You are moving in the right direction, but it is better not to act alone. It is time to sacrifice personal interests for the sake of public ones. Do not reject help and do not refuse to help others. Take care of loved ones. There is harmony in relationships. Keep the tradition. Control your emotions and behavior – it is not the time to attack and take the fortress by storm. All can be achieved by peaceful means.
The image of the upper trigram Ch'ien is heaven, and that of the lower, Li, is
flame. It is the nature of fire to flame up to the heaven. This gives the idea of
fellowship. IT is the second line that, by virtue of its central character, unites
the five strong lines around it. This hexagram forms a complement to Shih,
THE ARMY. In the latter, danger is within and obedience without--the
character of a warlike army, which, in order to hold together, needs one
strong man among the many who are weak. Here, clarity is within and
strength without--the character of a peaceful union of men, which, in order to
hold together, needs one yielding nature among many firm persons.
True fellowship among men must be based upon a concern that is universal.
It is not the private interests of the individual that create lasting fellowship
among men, but rather the goals of humanity. That is why it is said that
fellowship with men in the open succeeds. If unity of this kind prevails,
even difficult and dangerous tasks, such as crossing the great water, can be
accomplished. But in order to bring about this sort of fellowship, a
persevering and enlightened leader is needed--a man with clear, convincing,
and inspiring aims and the strength to carry them out. (The inner trigram
means clarity; the outer, strength.)
Heaven has the same direction of movement as fire, yet it is different from
fire. Just as the luminaries in the sky serve for the systematic division and
arrangement of time, so human society and all things that really belong
together must be organically arranged. Fellowship should not be a mere
mingling of individuals or of things--that would be chaos, not fellowship. If
fellowship is to lead to order, there must be organization within diversity.
The beginning of union among people should take place before the door. All
are equally close to one another. No divergent aims have yet arisen, and one
makes not mistakes. The basic principles of any kind of union must be
equally accessible to all concerned. Secret agreements bring misfortune.
There is danger here of formation of a separate faction on the basis of
personal and egotistic interests. Such factions, which are exclusive and,
instead of welcoming all men, must condemn one group in order to unite the
others, originate from low motives and therefore lead in the course of time to
Here fellowship has changed about to mistrust. Each man distrusts the other,
plans a secret ambush, and seeks to spy on his fellow form afar. We are
dealing with an obstinate opponent whom we cannot come at by this method.
Obstacles standing in the way of fellowship with others are shown here. One
has mental reservations for one's own part and seeks to take his opponent by
surprise. This very fact makes one mistrustful, suspecting the same wiles in
his opponent and trying to ferret them out. The result is that one departs
further and further from true fellowship. The longer this goes on, the more
alienated one becomes.
Here the reconciliation that follows quarrel mover nearer. It is true that there
are still dividing walls on which we stand confronting one another. But the
difficulties are too great. We get into straits, and this brings us to our senses.
We cannot fight, and therein lies our good fortune.
Two people are outwardly separated, but in their hearts they are united. They
are kept apart by their positions in life. Many difficulties and obstructions
arise between them and cause them grief. But, remaining true to each other,
the allow nothing to separate them, and although it costs them a severe
struggle to overcome the obstacles, they will succeed. When they come
together their sadness will change to joy. Confucius says of this:
Life leads the thoughtful man on a path of many windings.
Now the course is checked, now it runs straight again.
Here winged thoughts may pour freely forth in words,
There the heavy burden of knowledge must be shut away in silence.
But when two people are at one in the inmost hearts,
They shatter even the strength of iron or of bronze.
And when two people understand each other in their inmost hearts,
Their words are sweet and strong, like the fragrance of orchids.
The warm attachment that springs from the heart is lacking here. We are by
this time actually outside of fellowship with others. However, we ally
ourselves with them. The fellowship does not include all, but only those
who happen to dwell near one another. The meadow is the pasture at the
entrance to the town. At this stage, the ultimate goal of the union of
mankind has not yet been attained, but we need not reproach ourselves. We
join the community without separate aims of our own.
Barbara Hejslip interpretation
You will not get never in the bad company where you have gone. Be not afraid of the high purposes, enter safely struggle; and you will be supported by on whom you and do not count. You stay now in some anxiety and consequently are a little bit confused and are not assured. But has very soon put yours will go on the amendment. Your desire will be executed, if only you seriously enough will concern to the help of seniors offered to you.
Richard Wilhelm's commentary