|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.
49. Skinning (gé). Revolution
All changes have their time. If something old prevents going forward, it is necessary to give it up without regret. Learn how to get rid of unnecessary time burdens, but you do not accidentally mix up the 'ballast' to what is truly valuable.
Inital text of I Ching
Revolution. On your own day you are believed. Supreme success, furthering through perseverance. Remorse disappears.
Fire in the lake:
The image of Revolution. Thus the superior man sets the calendar in order and makes the seasons clear.
- Wrapped in the hide of a yellow cow.
- When one's own day comes, one may create revolution. Starting brings good fortune. No blame.
- Starting brings misfortune. Perseverance brings danger. When talk of revolution has gone the rounds three times, one may commit himself, and men will believe him.
- Remorse disappears. Men believe him. Changing the form of government brings good fortune.
- The great man changes like a tiger. Even before he questions the oracle he is believed.
- The superior man changes like a panther. The inferior man molts in the face. Starting brings misfortune. To remain persevering brings good fortune.
It's time of inevitable change, internal degeneration and the beginning of new things. Base everything on the inner truth and experience of spiritual quests of the recent times. Show firmness. There is no place for regret and sorrow for past mistakes. Look ahead. Even if you return to the old case, look for a new approach, and then you will get the desired result. There are big changes in personal affairs: breaking old love affairs for a new love relationship.
The Chinese character for this hexagram means in its original sense an
animal's pelt, which is changed in the course of the year by molting. From
this word is carried over to apply to the "moltings" in political life, the great
revolutions connected with changes of governments.
The two trigrams making up the hexagram are the same two that appear in
K'uei, OPPOSITION (38), that is, the two younger daughters, Li and Tui. But
while there the elder of the two daughters is above, and what results is
essentially only an opposition of tendencies, here the younger daughter is
above. The influences are in actual conflict, and the forces combat each other
like fire and water (lake), each trying to destroy the other. Hence the idea of
Political revolutions are extremely grave matters. They should be undertaken
only under stress of direst necessity, when there is no other way out. Not
everyone is called to this task, but only the man who has the confidence of
the people, and even he only when the time is ripe. He must then proceed in
the right way, so that he gladdens the people and, by enlightening them,
prevents excesses. Furthermore, he must be quite free of selfish aims and
must really relieve the need of the people. Only then does he have nothing to
Times change, and with them their demands. Thus the seasons change in
the course of the year. In the world cycle also there are spring and autumn in
the life of peoples and nations, and these call for social transformations.
Fire below and the lake above combat and destroy each other. So too in the
course of the year a combat takes place between the forces of light and the
forces of darkness, eventuating in the revolution of the seasons, and man is
able to adjust himself in advance to the demands of the different times.
Changes ought to be undertaken only when there is nothing else to be done.
Therefore at first the utmost restraint is necessary. One must becomes firm in
one's mind, control oneself-yellow is the color of the means, and the cow is
the symbol of docility-and refrain from doing anything for the time being,
because any premature offensive will bring evil results.
When we have tried in every other way to bring about reforms, but without
success, revolution becomes necessary. But such a thoroughgoing upheaval
must be carefully prepared. There must be available a man who has the
requisite abilities and who possesses public confidence. To such a man we
may well turn. This brings good fortune and is not a mistake. The first thing
to be considered is our inner attitude toward the new condition that will
inevitably come. We have to go out to meet it, as it were. Only in this way
can it be prepared for.
When change is necessary, there are two mistakes to be avoided. One lies in
excessive haste and ruthlessness, which bring disaster. The other lies in
excessive hesitation and conservatism, which are also dangerous. Not every
demand for change in the existing order should be heeded. On the other
hand, repeated and well-founded complaints should not fail of a hearing.
When talk of change has come to one's ears three times, and has been
pondered well, he may believe and acquiesce in it. Then he will meet with
belief and will accomplish something.
Radical changes require adequate authority. A man must have inner strength
as well as influential position. What he does must correspond with a higher
truth and must not spring from arbitrary or petty motives; then it brings great
good fortune. If a revolution is not founded on such inner truth, the results
are bad, and it has no success. For in the end men will support only those
undertakings which they feel instinctively to be just.
A tigerskin, with its highly visible black stripes on a yellow ground, shows its
distinct pattern from afar. It is the same with a revolution brought about by a
great man: large, clear guiding lines become visible, understandable to
everyone. Therefore he need not first consult the oracle, for he wins the
spontaneous support of the people.
After the large and fundamental problems are settled, certain minor reforms,
and elaborations of these, are necessary. These detailed reforms may be
likened to the equally distinct but relatively small marks of the panther's coat.
As a consequence, a change also takes place among the inferior people. In
conformity with the new order, they likewise "molt". This molting, it is true,
does not go very deep, but that is not to be expected. We must be satisfied
with the attainable. If we should go too far and try to achieve too much, it
would lead to unrest and misfortune. For the object of a great revolution is
the attainment of clarified, secure conditions ensuring a general stabilization
on the basis of what is possible at the moment.
Barbara Hejslip interpretation
All changes and the rearrangements happening around of you now, will end; yes so it is successful, that results will surpass all your expectations. You now are not assured of yourselves, but new prospects come nearer, and you again we shall find belief in. Probably, your plans will change, and you will go there where before and did not gather. Now to you very much carries in game.
15. Humbling (qiān). Modesty
Everything has its beginning and end. The beginning is always associated with end. You must have the courage and wisdom to move from one situation to another.
Inital text of I Ching
Modesty creates success. The superior man carries things through.
Within the earth, a mountain:
The image of Modesty. Thus the superior man reduces that which is too much, and augments that which is too little. He weighs things and makes them equal.
- A superior man modest about his modesty may cross the great water. Good fortune.
- Modesty that comes to expression. Perseverance brings good fortune.
- A superior man of modesty and merit carries things to conclusion. Good fortune.
- Nothing that would not further modesty in movement.
- No boasting of wealth before one's neighbor. It is favorable to attack with force. Nothing that would not further.
- Modesty that comes to expression. It is favorable to set armies marching to chastise one's own city and one's country.
It is time of happy ending. The maximum result is achieved. But the result always gives rise to something new. You can not stay still. For the sake of something new you will have to sacrifice what you possess. There comes time of transformation: great becomes small. Be able to part with your treasures without regret, or they will be taken by force. If you do not use their wealth for good, expect trouble and misfortune. Work in humility, and share your blessings with others. The old breaks down, time is changing, and new life blossoms from the ashes. Friedrich Schiller.
This hexagram is made up of the trigrams Kên, Keeping Still, mountain, and
K'un. The mountain is the youngest son of the Creative, the representative
of heaven and earth. It dispenses the blessings of heaven, the clouds and rain
that gather round its summit, and thereafter shines forth radiant with
heavenly light. This shows what modesty is and how it functions in great
and strong men. K'un, the earth, stands above. Lowliness is a quality of the
earth: this is the very reason why it appears in this hexagram as exalted, by
being placed above the mountain. This shows how modesty functions in
lowly, simple people: they are lifted up by it.
It is the law of heaven to make fullness empty and to make full what is
modest; when the sun is at its zenith, it must, according to the law of heaven,
turn toward its setting, and at its nadir it rises toward a new dawn. In
obedience to the same law, the moon when it is full begins to wane, and
when empty of light it waxes again. This heavenly law works itself out in the
fates of men also. It is the law of earth to alter the full and to contribute to the
modest. High mountains are worn down by the waters, and the valleys are
filled up. It is the law of fate to undermine what is full and to prosper the
modest. And men also hate fullness and love the modest.
The destinies of men are subject to immutable laws that must fulfill
themselves. But man has it in his power to shape his fate, according as his
behavior exposes him to the influence of benevolent or of destructive forces.
When a man holds a high position and is nevertheless modest, he shines
with the light of wisdom; if he is in a lowly position and is modest, he cannot
be passed by. Thus the superior man can carry out his work to the end
without boasting of what he has achieved.
The wealth of the earth in which a mountain is hidden is not visible to the
eye, because the depths are offset by the height of the mountain. Thus high
and low competent each other and the result is the plain. Here an effect that
it took a long time to achieve, but that in the end seems easy of
accomplishment and self-evident, is used as the image of modesty. The
superior man does the same thing when he establishes order in the world; he
equalizes the extremes that are the source of social discontent and thereby
creates just and equable conditions.
A dangerous enterprise, such as the crossing of a great stream, is made much
more difficult if many claims and considerations have to be taken into
account. On the other hand, the task is easy if it is attended to quickly and
simply. Therefore the unassuming attitude of mind that goes with modesty
fits a man to accomplish even difficult undertakings: he imposes no
demands or stipulations but settles matters easily and quickly. Where no
claims are put forward, no resistances arise.
"Out of the fullness of the heart the mouth speaketh." When a man's
attitude of mind is so modest that this expresses itself in his outward
behavior, it is a source of good fortune to him. For the possibility of exerting
a lasting influence arises of itself and no one can interfere.
This is the center of the hexagram, where its secret is disclosed. A
distinguished name is readily earned by great achievements. If a man allows
himself to be dazzled by fame, he will soon be criticized, and difficulties will
arise. If, on the contrary, he remains modest despite his merit, he makes
himself beloved and wins the support necessary for carrying his work
through to the end.
Everything has its proper measure. Even modesty in behavior can be carried
too far. Here, however, it is appropriate, because the place between a worthy
helper below and a kindly ruler above carries great responsibility. The
confidence of the man in superior place must not be abused nor the merits of
the man in inferior placed concealed. There are officials who indeed do not
strive for prominence; they hide behind the letter of ordinances, decline all
responsibility, accept pay without giving its equivalent in work, and bear
empty titles. This is the opposite of what is meant here by modesty. In such a
position, modesty is shown by interest in one's work.
Modesty is not to be confused with weak good nature that lets things take
their own course. When a man holds a responsible position, he must at times
resort to energetic measures. In doing so he must not try to make an
impression by boasting of his superiority but must make certain of the people
around him. The measures taken should be purely objective and in no way
personally offensive. Thus modesty manifests itself even in severity.
A person who is really sincere in his modesty must make it show in reality.
He must proceed with great energy in this. When enmity arises nothing is
easier than to lay the blame on another. A weak man takes offense perhaps,
and draws back, feeling self-pity; he thinks that it is modesty that keeps him
from defending himself. Genuine modesty sets one to creating order and
inspires one to begin by disciplining one's own ego and one's immediate
circle. Only through having the courage to marshal one's armies against
oneself, will something forceful really be achieved.
Barbara Hejslip interpretation
The dropped out snow up to the ground has inclined a branch of a tree; but soon all will be changed also it again will be straightened. Your circumstances are now moderately favorable. But you can become a master of the situation if show restraint. Failures including financial, give to your trouble. But it is not necessary to be anxious, all will be changed to the best. And financial business will recover. If not begin to neglect the help of others, your desire will be executed.