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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. Sprouting (zhūn). Difficulty at the Beginning Holding (dǐng). The Cauldron

hieroglyph Sprouting (zhūn). Difficulty at the Beginninghexagram 3 Sprouting (zhūn). Difficulty at the Beginning

3. Sprouting (zhūn). Difficulty at the Beginning

Advise

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 Judgement

Difficulty at the Beginning works supreme success, furthering through perseverance. Nothing should be undertaken. It furthers one to appoint helpers.

The Image

Clouds and thunder:
The image of Difficulty at the Beginning. Thus the superior man brings order out of confusion.

  1. Hesitation and hindrance. It furthers one to remain persevering. It furthers one to appoint helpers.
  2. Difficulties pile up. Horse and wagon part. He is not a robber; He wants to woo when the time comes. The maiden is chaste, she does not pledge herself. Ten years-then she pledges herself.
  3. Whoever hunts deer without the forester only loses his way in the forest. The superior man understands the signs of the time and prefers to desist. To go on brings humiliation.
  4. Horse and wagon part. Strive for union. To go brings good fortune. Everything acts to further.
  5. Difficulties in blessing. A little perseverance brings good fortune. Great perseverance brings misfortune.
  6. Horse and wagon part. Bloody tears flow.

Prediction

Interaction of two opposite origins creates difficulties. Transition from the original state is entailed by difficulties. No rest, no pacification. There is feeling of coming danger. There is chaos, confusion in things, mental turmoil. There is no way seen: no way forward, no way backwards. It is necessary to wait, keep energy to overcome chaos. It is not time to show firmness and persistence. New ideas are appearing, but they have no shape. Rashness and haste are dangerous. Will is necessary not only for moving forward but also to restrain oneself sometimes. At the moment no undertakings are good as all efforts will be useless.

Richard Wilhelm's commentary

The name of the hexagram, Chun, really connotes a blade of grass pushing against an obstacle as it sprouts out of the earth--hence the meaning, "difficulty at the beginning." The hexagram indicates the way in which heaven and earth bring forth individual beings. It is their first meeting, which is beset with difficulties. The lower trigram Chên is the Arousing; its motion is upward and its image is thunder. The upper trigram K'an stands for the Abysmal, the dangerous. Its motion is downward and its image is rain. The situation points to teeming, chaotic profusion; thunder and rain fill the air. But the chaos clears up. While the Abysmal sinks, the upward movement eventually passes beyond the danger. A thunderstorm brings release from tension, and all things breathe freely again.

THE JUDGMENT

Times of growth are beset with difficulties. They resemble a first birth. But these difficulties arise from the very profusion of all that is struggling to attain form . Everything is in motion: therefore if one perseveres there is a prospect of great success, in spite of the existing danger. When it is a man's fate to undertake such new beginnings, everything is still unformed, dark. Hence he must hold back, because any premature move might bring disaster. Likewise, it is very important not to remain alone; in order to overcome the chaos he needs helpers. This is not to say, however, that he himself should look on passively at what is happening. He must lend his hand and participate with inspiration and guidance.

THE IMAGE

Clouds and thunder are represented by definite decorative lines; this means that in the chaos of difficulty at the beginning, order is already implicit. So too the superior man has to arrange and organize the inchoate profusion of such times of beginning, just as one sorts out silk threads from a knotted tangle and binds them into skeins. In order to find one's place in the infinity of being, one must be able both to separate and to unite.

1

If a person encounters a hindrance at the beginning of an enterprise, he must not try to force advance but must pause and take thought. However, nothing should put him off his course; he must persevere and constantly keep the goal in sight. It is important to seek out the right assistants, but he can find them only if he avoids arrogance and associated with his fellows in a spirit of humility. Only then will he attract those with whose help he can combat the difficulties.

2

We find ourselves beset by difficulties and hindrances. Suddenly there is a turn of affairs, as if someone were coming up with a horse and wagon and unhitching them. This event comes so unexpectedly that we assume the newcomer to be a robber. Gradually it becomes clear that he has no evil intentions but seeks to be friendly and to offer help. But this offer is not to be accepted, because it does not come from the right quarter. We must wait until the time is fulfilled; ten years is a fulfilled cycle of time. Then normal conditions return of themselves, and we can join forces with the friend intended for us.

Using the image of a betrothed girl who remains true to her lover in face of grave conflicts, the hexagram gives counsel for a special situation. When in times of difficulty a hindrance is encountered and unexpected relief is offered from a source unrelated to us, we must be careful and not take upon ourselves any obligations entailed by such help; otherwise our freedom of decision is impaired. If we bide our time, things will quiet down again, and we shall attain what we have hoped for.

3

If a man tries to hunt in a strange forest and has no guide, he loses his way. When he finds himself in difficulties he must not try to steal out of them unthinkingly and without guidance. Fate cannot be duped; premature effort, without the necessary guidance, ends in failure and disgrace. Therefore the superior man, discerning the seeds of coming events, prefers to renounce a wish rather than to provoke failure and humiliation by trying to force its fulfillment.

4

We are in a situation in which it is our duty to act, but we lack sufficient power. However, an opportunity to make connections offers itself. It must be seized. Neither false pride nor false reserve should deter us. Bringing oneself to take the first step, even when it involves a certain degree of self- abnegation, is a sign of inner clarity. To accept help in a difficult situation is not a disgrace. If the right helper is found, all goes well.

5

An individual is in a position in which he cannot so express his good intentions that they will actually take shape and be understood. Other people interpose and distort everything he does. He should then be cautious and proceed step by step. He must not try to force the consummation of a great undertaking, because success is possible only when general confidence already prevails. It is only through faithful and conscientious work, unobtrusively carried on, that the situation gradually clears up and the hindrance disappears.

6

The difficulties at the beginning are too great for some persons. They get stuck and never find their way out; they fold their hands and give up the struggle. Such resignation is the saddest of all things. Therefore Confucius says of this line: "Bloody tears flow: one should not persist in this."

Barbara Hejslip interpretation

This hexagram represents one of the most unhappy combinations. All will fall from hands, not allowing result, for what you undertook. There is nothing how to wait more for an opportunity. Try to conduct the closed way of life, at least month three; it, certainly, at all does not mean, that during this period it is not necessary to think over carefully plans for the future. Be patient, listen to advice of the woman. But now about luck, about success in affairs cannot be and speeches.



hieroglyph Holding (dǐng). The Cauldronhexagram 50 Holding (dǐng). The Cauldron

50. Holding (dǐng). The Cauldron

Advise

Burning the old in the name of holy sacrifice, they acquire new - the fire leads to creation. But, throwing into the fire for fun, they risk losing and burning everything.

Inital text of I Ching

The Judgement

The Caldron. Supreme good fortune. Success.

The Image

Fire over wood:
The image of the Caldron. Thus the superior man consolidates his fate by making his position correct.

  1. A ting with legs upturned. Furthers removal of stagnating stuff. One takes a concubine for the sake of her son. No blame.
  2. There is food in the ting. My comrades are envious, but they cannot harm me. Good fortune.
  3. The handle of the ting is altered. One is impeded in his way of life. The fat of the pheasant is not eaten. Once rain falls, remorse is spent. Good fortune comes in the end.
  4. The legs of the ting are broken. The prince's meal is spilled and his person is soiled. Misfortune.
  5. The ting has yellow handles, golden carrying rings. Perseverance furthers.
  6. The ting has rings of jade. Great good fortune. Nothing that would not act to further.

Prediction

The direction is correct.The main work is done inside: knowledge turns into understanding, wisdom grows, and talents develop of abilities. For the sake of acquiring new forget old - the victim will not be vain. But do not sacrifice for the sake of self-interest - it does not bring goodness. Things are going well. But do not forget to share with others the fruits of your labor. If you have an illness, wait for recovery.

Richard Wilhelm's commentary

The six lines construct the image of Ting, THE CALDRON; at the bottom are the legs, over them the belly, then come the ears (handles), and at the top the carrying rings. At the same time, the image suggests the idea of nourishment. The ting, cast of bronze, was the vessel that held the cooked viands in the temple of the ancestors and at banquets. The heads of the family served the food from the ting into the bowls of the guests.

THE WELL (48) likewise has the secondary meaning of giving nourishment, but rather more in relation to the people. The ting, as a utensil pertaining to a refined civilization, suggests the fostering and nourishing of able men, which redounded to the benefit of the state.

This hexagram and THE WELL are the only two in the Book of Changes that represent concrete, men-made objects. Yet here too the thought has its abstract connotation.

Sun, below, is wood and wind; Li, above, is flame. Thus together they stand for the flame kindled by wood and wind, which likewise suggests the idea of preparing food.

THE JUDGMENT

While THE WELL relates to the social foundation of our life, and this foundation is likened to the water that serves to nourish growing wood, the present hexagram refers to the cultural superstructure of society. Here it is the wood that serves as nourishment for the flame, the spirit. All that is visible must grow beyond itself, extend into the realm of the invisible. Thereby it receives its true consecration and clarity and takes firm root in the cosmic order.

Here we see civilization as it reaches its culmination in religion. The ting serves in offering sacrifice to God. The highest earthly values must be sacrificed to the divine. But the truly divine does not manifest itself apart from man. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility; this brings inner enlightenment and true understanding of the world, and this leads to great good fortune and success.

THE IMAGE

The fate of fire depends on wood; as long as there is wood below, the fire burns above. It is the same in human life; there is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing. These words contain hints about fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga.

1

If a ting is turned upside down before being used, no harm is done-on the contrary, this clears it of refuse. A concubine's position is lowly, but because she has a son she comes to be honored.

These two metaphors express the idea that in a highly developed civilization, such as that indicated by this hexagram, every person of good will can in some way or other succeed. No matter how lowly he may be, provided he is ready to purify himself, he is accepted. He attains a station in which he can prove himself fruitful in accomplishment, and as a result he gains recognition.

2

In a period of advanced culture, it is of the greatest importance that one should achieve something significant. If a man concentrates on such real undertakings, he may indeed experience envy and disfavor, but that is not dangerous. The more he limits himself to his actual achievements, the less harm the envious inflict on him.

3

The handle is the means for lifting up the ting. If the handle is altered, the ting cannot be lifted up and used, and, sad to say, the delicious food in it, such as pheasant fat, cannot be eaten by anyone.

This describes a man who, in a highly evolved civilization, finds himself in a place where no one notices or recognizes him. This is a severe block to his effectiveness. All of his good qualities and gifts of mind thus needlessly go to waste. But if he will only see to it that he is possessed of something truly spiritual, the time is bound to come, sooner or later, when the difficulties will be resolved and all will go well. The fall of rain symbolizes here, as in other instances, release of tension.

4

A man has a difficult and responsible task to which he is not adequate. Moreover, he does not devote himself to it with all his strength but goes about with inferior people; therefore the execution of the work fails. In this way he also incurs personal opprobrium.

Confucius says about this line: "Weak character coupled with honored place, meager knowledge with large plans, limited powers with heavy responsibility, will seldom escape disaster."

5

Here we have, in a ruling position, a man who is approachable and modest in nature. As a result of this attitude he succeeds in finding strong and able helpers who complement and aid him in his work. Having achieved this attitude, which requires constant self-abnegation, it is important for him to hold to it and not to let himself be led astray.

6

In the preceding line the carrying rings are described as golden, to denote their strength; here they are said to be of jade. Jade is notable for its combination of hardness with soft luster. This counsel, in relation to the man who is open to it, works greatly t his advantage. Here the counsel is described in relation to the sage who imparts it. In imparting it, he will be mild and pure, like precious jade. Thus the work finds favor in the eyes of the Deity, who dispenses great good fortune, and becomes pleasing to men, wherefore all goes well.

Barbara Hejslip interpretation

This hexagram specifies that now there is all preconditions resolutely to incur a role of the leader to achieve positive results. There will be people who will envy your successes; do not pay attention to these people. Do not incur more, than can give, and do not promise it is more, than in a condition to execute. Strong influence on you and on your relations with associates the figure renders "three". Business to which you were accepted, together with two adherents, will lead you to success. Your desire will be executed, though and not absolutely how you initially conceived. Pay attention that you spend for entertainments and on a hobby too much.