|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.
30. Radiance (lí). The Clinging
Use time of joy to feel the unity with the world. Everything is interrelated.
Inital text of I Ching
The Clinging. Perseverance furthers. It brings success. Care of the cow brings good fortune.
That which is bright rises twice:
The image of Fire. Thus the great man, by perpetuating this brightness, illumines the four quarters of the world.
- The footprints run crisscross. If one is seriously intent, no blame.
- Yellow light. Supreme good fortune.
- In the light of the setting sun, men either beat the pot and sing or loudly bewail the approach of old age. Misfortune.
- Its coming is sudden; It flames up, dies down, is thrown away.
- Tears in floods, sighing and lamenting. Good fortune.
- The king uses him to march forth and chastise. Then it is best to kill the leaders and take captive the followers. No blame.
The sun illuminates the world from four sides. Clarity in deeds and actions comes. There will be a favorable outcome. Accept help from friends and relatives. Do not regret that lost. Work hard – you have energy for it. Look for support in the wisdom and fortitude. Let your inner truth lead. No isolation - the world is open to you entirety. It is good time to clarify personal relationships.
This hexagram is another double sign. The trigram Li means "to cling to
something," and also "brightness." A dark line clings to two light lines, one
above and one below--the image of an empty space between two strong lines,
whereby the two strong lines are made bright. The trigram represents the
middle daughter. The Creative has incorporated the central line of the
Receptive, and thus Li develops. As an image, it is fire. Fire has no definite
form but clings to the burning object and thus is bright. As water pours down
from heaven, so fire flames up from the earth. While K'an means the soul
shut within the body, Li stands for nature in its radiance.
What is dark clings to what is light and so enhances the brightness of the
latter. A luminous thing giving out light must have within itself something
that perseveres; otherwise it will in time burn itself out. Everything that gives
light is dependent on something to which it clings, in order that it may
continue to shine.
Thus the sun and moon cling to heaven, and grain, grass, and trees cling to
the earth. So too the twofold clarity of the dedicated man clings to what is
right and thereby can shape the world. Human life on earth is conditioned
and unfree, and when man recognizes this limitation and makes himself
dependent upon the harmonious and beneficent forces of the cosmos, he
achieves success. The cow is the symbol of extreme docility. By cultivating in
himself an attitude of compliance and voluntary dependence, man acquires
clarity without sharpness and finds his place in the world.
Each of the two trigrams represents the sun in the course of a day. The two
together represent the repeated movement of the sun, the function of light
with respect to time. The great man continues the work of nature in the
human world. Through the clarity of his nature he causes the light to spread
farther and farther and to penetrate the nature of man ever more deeply.
It is early morning and work begins. The mind has been closed to the outside
world in sleep; now its connections with the world begin again. The traces of
one's impressions run crisscross. Activity and haste prevail. It is important
then to preserve inner composure and not to allow oneself to be swept along
by the bustle of life. If one is serious and composed, he can acquire the clarity
of mind needed for coming to terms with the innumerable impressions that
pour in. It is precisely at the beginning that serious concentration is
important, because the beginning holds the seed of all that is to follow.
Midday has come; the sun shines with a yellow light. Yellow is the color of
measure and mean. Yellow light is therefore a symbol of the highest culture
and art, whose consummate harmony consists in holding to the mean.
Here the end of the day has come. The light of the setting sun calls to mind
the fact that life is transitory and conditional. Caught in this external
bondage, men are usually robbed of their inner freedom as well. The sense of
the transitoriness of life impels them to uninhibited revelry in order to enjoy
life while it lasts, or else they yield to melancholy and spoil the precious time
by lamenting the approach of old age. Both attitudes are wrong. To the
superior man it makes no difference whether death comes early or late. He
cultivates himself, awaits his allotted time, and in this way secures his fate.
Clarity of mind has the same relation to life that fire has to wood. Fire clings
to wood, but also consumes it. Clarity of mind is rooted in life but can also
consume it. Everything depends upon how the clarity functions. Here the
image used is that of a meteor or a straw fire. A man who is excitable and
restless may rise quickly to prominence but produces no lasting effects. Thus
matters end badly when a man spends himself too rapidly and consumes
himself like a meteor.
Here the zenith of life has been reached. Were there no warning, one would
at this point consume oneself like a flame. Instead, understanding the vanity
of all things, one may put aside both hope and fear, and sigh and lament: if
one is intent on retaining his clarity of mind, good fortune will come from
this grief. For here we are dealing not with a passing mood, as in the nine in
the third place, but with a real change of heart.
It is not the purpose of chastisement to impose punishment blindly but to
create discipline. Evil must be cured at its roots. To eradicate evil in political
life, it is best to kill the ringleaders and spare the followers. In educating
oneself it is best to root out bad habits and tolerate those that are harmless.
For asceticism that is too strict, like sentences of undue severity, fails in its
Barbara Hejslip interpretation
It seems to you, that all is perfectly, though actually it not so. More likely, you now meaningly deceive yourselves, being in a captivity of illusions. Listen to advice of the friend. You are inclined to entirely to rely on fate as the destiny at present has a kind feeling for you. This impression is deceptive, it can lead into error and cause to you serious damage. Your desires will be executed owing to intervention of the person is more senior than you. Probably, you are expected with large successes in the affairs connected with writing and intermediary. It is necessary to listen to that people speak.