|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.
48. Welling (jǐng). The Well
The main pit for a person is in the soul.
Inital text of I Ching
The Well. The town may be changed, but the well cannot be changed. It neither decreases nor increases. They come and go and draw from the well. If one gets down almost to the water and the rope does not go all the way, or the jug breaks, it brings misfortune.
Water over wood:
The image of the Well. Thus the superior man encourages the people at their work, and exhorts them to help one another.
- One does not drink the mud of the well. No animals come to an old well.
- At the wellhole one shoots fishes. The jug is broken and leaks.
- The well is cleaned, but no one drinks from it. This is my heart's sorrow, for one might draw from it. If the king were clear-minded, good fortune might be enjoyed in common.
- The well is being lined. No blame.
- In the well there is a clear, cold spring from which one can drink.
- One draws from the well without hindrance. It is dependable. Supreme good fortune.
External immovability is along with internal mobility. External sources of power are exhausted, they should looked for inside. There is a temporary respite, but it is not stagnant, but only the suspension. Help can be obtained from the outside, but do not rely on it. Act with caution; consider action in advance, making mistakes is dangerous: getting water is not simple to do even if pit is full. Choose the right tools to achieve the goals and be capable to use them. If you do not miss the opportunity, you will be successful.
Wood is below, water above. The wood goes down into the earth to bring up
water. The image derives from the pole-and-bucket well of ancient China.
The wood represents not the buckets, which in ancient times were made of
clay, but rather the wooden poles by which the water is hauled up from the
well. The image also refers to the world of plants, which lift water out of the
earth by means of their fibers.
The well from which water is drawn conveys the further idea of an
inexhaustible dispensing of nourishment.
In ancient China the capital cities were sometimes moved, partly for the sake
of more favorable location, partly because of a change in dynasties. The style
of architecture changed in the course of centuries, but the shape of the well
has remained the same from ancient times to this day. Thus the well is the
symbol of that social structure which, evolved by mankind in meeting its
most primitive needs, is independent of all political forms. Political
structures change, as do nations, but the life of man with its needs remains
eternally the same-this cannot be changed. Life is also inexhaustible. It grows
neither less not more; it exists for one and for all. The generations come and
go, and all enjoy life in its inexhaustible abundance.
However, there are two prerequisites for a satisfactory political or social
organization of mankind. We must go down to the very foundations of life.
For any merely superficial ordering of life that leaves its deepest needs
unsatisfied is as ineffectual as if no attempt at order had ever been made.
Carelessness-by which the jug is broken-is also disastrous. If for instance the
military defense of a state is carried to such excess that it provokes wars by
which the power of the state is annihilated, this is a breaking of the jug.
This hexagram applies also to the individual. However men may differ in
disposition and in education, the foundations of human nature are the same
in everyone. And every human being can draw in the course of his
education from the inexhaustible wellspring of the divine in man's nature.
But here likewise two dangers threaten: a man may fail in his education to
penetrate to the real roots of humanity and remain fixed in convention-a
partial education of this sort is as bad as none- or he may suddenly collapse
and neglect his self-development.
The trigram Sun, wood, is below, and the trigram K'an, water, is above it.
Wood sucks water upward. Just as wood as an organism imitates the action
of the well, which benefits all parts of the plant, the superior man organizes
human society, so that, as in a plant organism, its parts co-operate for the
benefit of the whole.
If a man wanders around in swampy lowlands, his life is submerged in mud.
Such a man loses all significance for mankind. He who throws himself away
is no longer sought out by others. In the end no one troubles about him any
The water itself is clear, but it is not being used. Thus the well is a place
where only fish will stay, and whoever comes to it, comes only to catch fish.
But the jug is broken, so that the fish cannot be kept in it.
This describes the situation of a person who possesses good qualities but
neglects them. No one bothers about him. As a result he deteriorates in
mind. He associates with inferior men and can no longer accomplish
anything worth while.
An able man is available. He is like a purified well whose water is drinkable.
But no use is made of him. This is the sorrow of those who know him. One
wishes that the prince might learn about it; this would be good fortune for all
True, if a well is being lined with sone, it cannot be used while the work is
going on. But the work is not in vain; the result is that the water stays clear.
In life also there are times when a man must put himself in order. During
such a time he can do nothing for others, but his work is nonetheless
valuable, because by enhancing his powers and abilities through inner
development, he can accomplish all the more later on.
A well that is fed by a spring of living water is a good well. A man who has
virtues like a well of this sort is born to be a leader and savior of men, for he
has the water of life. Nevertheless, the character for "good fortune" is left out
here. The all-important thing about a well is that its water be drawn. The
best water is only a potentiality for refreshment as long as it is not brought up.
So too with leaders of mankind: it is all-important that one should drink
from the spring of their words and translate them into life.
The well is there fore all. No one is forbidden to take water from it. No
matter how many come, all find what they need, for the well is dependable. It
has a spring and never runs dry. Therefore it is a great blessing to the whole
land. The same is true of the really great man, whose inner wealth is
inexhaustible; the more that people draw from him, the greater his wealth
Barbara Hejslip interpretation
Probably, that your business go not absolutely smoothly. But even if it so, do not deny assistance to another. You are convinced subsequently, that it - is unique a correct image of actions. Be not afflicted, but now, probably, hardly it is possible to count that your abilities on advantage will be estimated and recognized by your heads. Certainly, you very much would like, that circumstances have changed, but hardly it is possible now. It concerns only your "global" desires and aspirations, less significant can will be executed and now. Despite of everything, your monetary business are not bad enough.