|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.
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.
3. Sprouting (zhūn). Difficulty at the Beginning
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
Difficulty at the Beginning works supreme success, furthering through perseverance. Nothing should be undertaken. It furthers one to appoint helpers.
Clouds and thunder:
The image of Difficulty at the Beginning. Thus the superior man brings order out of confusion.
- Hesitation and hindrance. It furthers one to remain persevering. It furthers one to appoint helpers.
- 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.
- 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.
- Horse and wagon part. Strive for union. To go brings good fortune. Everything acts to further.
- Difficulties in blessing. A little perseverance brings good fortune. Great perseverance brings misfortune.
- Horse and wagon part. Bloody tears flow.
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.
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.
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.
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.
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
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.
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
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.
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
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.