|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.
40. Taking-Apart (xiè). Deliverance
At transition times, happiness is in leaving and coming back. When moving, you can avoid the danger.
Inital text of I Ching
Deliverance. The southwest furthers. If there is no longer anything where one has to go, return brings good fortune. If there is still something where one has to go, hastening brings good fortune.
Thunder and rain set in:
The image of Deliverance. Thus the superior man pardons mistakes and forgives misdeeds.
- Without blame.
- One kills three foxes in the field and receives a yellow arrow. Perseverance brings good fortune.
- If a man carries a burden on his back and nonetheless rides in a carriage, he thereby encourages robbers to draw near. Perseverance leads to humiliation.
- Deliver yourself from your great toe. Then the companion comes, and him you can trust.
- If only the superior man can deliver himself, it brings good fortune. Thus he proves to inferior men that he is in earnest.
- The prince shoots at a hawk on a high wall. He kills it. Everything serves to further.
It is time crisis starts. It is transition time. It seems no success can be expected in any business. It is better to part with the old plans without regret and remorse – soon you will be able to start something new. Do not blame yourself in a failure, do not take too much responsibility, only accept the necessary losses. Look to the future without fear, chase painful thought - after the storm nature comes to life, everything goes on as usually.
Here the movement goes out of the sphere of danger. The obstacle has been
removed, the difficulties are being resolved. Deliverance is not yet achieved;
it is just in its beginning, and the hexagram represents its various stages.
This refers to a time in which tensions and complications begin to be eased.
At such times we ought to make our way back to ordinary conditions as soon
as possible; this is the meaning of "the southwest." These periods of sudden
change have great importance. Just as rain relieves atmospheric tension,
making all the buds burst open, so a time of deliverance from burdensome
pressure has a liberating and stimulating effect on life. One thing is
important, however: in such times we must not overdo our triumph. The
point is not to push on farther than is necessary. Returning to the regular
order of life as soon as deliverance is achieved brings good fortune. If there
are any residual matters that ought to be attended to, it should be done as
quickly as possible, so that a clean sweep is made and no retardations occur.
A thunderstorm has the effect of clearing the air; the superior man produces
a similar effect when dealing with mistakes and sins of men that induce a
condition of tension. Through clarity he brings deliverance. However, when
failings come to light, he does not dwell on them; he simply passes over
mistakes, the unintentional transgressions, just as thunder dies away. He
forgives misdeeds, the intentional transgressions, just as water washes
In keeping with the situation, few words are needed. The hindrance is past,
deliverance has come. One recuperates in peace and keeps still. This is the
right thing to do in times when difficulties have been overcome.
The image is taken from the hunt. The hunter catches three cunning foxes
and receives a yellow arrow as a reward. The obstacles in public life are the
designing foxes who try to influence the ruler through flattery. They must be
removed before there can be any deliverance. But the struggle must not be
carried on with the wrong weapons. The yellow color points to measure and
mean in proceeding against the enemy; the arrow signifies the straight course.
If one devotes himself wholeheartedly to the task of deliverance, he develops
so much inner strength from his rectitude that it acts as a weapon against all
that is false and low.
This refers to a man who has come out of needy circumstances in to comfort
and freedom from want. If now, in the manner of an upstart, he tries to take
his ease in comfortable surroundings that do not suit his nature, he thereby
attracts robbers. If he goes on thus he is sure to bring disgrace upon himself.
Confucius says about this line:
Carrying a burden on the back is the business of common man; a carriage is
the appurtenance of a man of rank. Now, when a common man uses the
appurtenance of man of rank, robbers plot to take it away from him. If a man
is insolent toward those above him and hard toward those below him,
robbers plot to attack him. Carelessness in guarding things tempts thieves to
steal. Sumptuous ornaments worn by a maiden are an enticement to rob her
of her virtue.
In times of standstill it will happen that inferior people attach themselves to a
superior man, and through force of daily habit they may grow very close to
him and become indispensable, just as the big toe is indispensable to the foot
because it makes walking easier. But when the time of deliverance draws
near, with its call to deeds, a man must free himself from such chance
acquaintances with whim he has no inner connection. For otherwise the
friends who share his views, on whom he could really rely and together with
whom he could accomplish something, mistrust him and stay away.
Times of deliverance demand inner resolve. Inferior people cannot be
driven off by prohibitions or any external means. If one desires to be rid of
them, he must first break completely with them in his own mind; they will
see for themselves that he is in earnest and will withdraw.
The hawk on a high wall is the symbol of a powerful inferior in a high
position who is hindering the deliverance. He withstands the force of inner
influences, because he is hardened in his wickedness. He must be forcibly
removed, and this requires appropriate means. Confucius says about this
The hawk is the object of the hunt; bow and arrow are the tools and means.
The marksman is man (who must make proper use of the means to his end).
The superior man contains the means in his own person. He bides his time
and then acts. Why then should not everything go well? He acts and is free.
Therefore all he has to do is to go forth, and he takes his quarry. This is how a
man fares who acts after he has made ready the means.
Barbara Hejslip interpretation
You had to overcome the long period of anxiety and troubles. And here this period behind. Now it is necessary to gather and immediately to start to operate, differently it is possible to miss an opportunity to achieve brilliant results. A certain old desire will be executed, new - too, but hardly later. You will have new friends. If at you the trip, travel, - happy journey is planned! They will give to you only pleasure. The begun period is very favorable well to earn.
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.
Richard Wilhelm's commentary