|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.
32. Persevering (héng). Duration
Constancy is not the same as immobility. It consists of a set of gradual changes. Immobility leads to stagnation and destruction.
Inital text of I Ching
Duration. Success. No blame. Perseverance furthers. It furthers one to have somewhere to go.
Thunder and wind: the image of Duration. Thus the superior man stands firm and does not change his direction.
- Seeking duration too hastily brings misfortune persistently. Nothing that would further.
- Remorse disappears.
- He who does not give duration to his character meets with disgrace. Persistent humiliation.
- No game in the field.
- Giving duration to one's character through perseverance. This is good fortune for a woman, misfortune for a man.
- Restlessness as an enduring condition brings misfortune.
Wanting to achieve the goal, be guided by the law of constancy. Be true to yourself, your business and duty. Look for new solutions, gain experience. Work hard in alliance with like-minded people. Listen to the opinions of wise people and do not reject what at first seems wrong. Go slowly - the way to truth is not short. Do not be afraid of difficulties – something that is too easily given, is little appreciated. Think whether you occupy your place. If the position burdens you, then change it.
The strong trigram Chên is above, the weak trigram Sun below. This
hexagram is the inverse of the preceding one. In the latter we have influence,
here we have union as an enduring condition. The two images are thunder
and wind, which are likewise constantly paired phenomena. The lower
trigram indicates gentleness within; the upper, movement without.
In the sphere of social relationships, the hexagram represents the institution
of marriage as the enduring union of the sexes. During courtship the young
man subordinates himself to the girl, but in marriage, which is represented by
the coming together of the eldest son and the eldest daughter, the husband is
the directing and moving force outside, while the wife, inside, is gentle and
Duration is a state whose movement is not worn down by hindrances. It is
not a state of rest, for mere standstill is regression. Duration is rather the self-
contained and therefore self-renewing movement of an organized, firmly
integrated whole, taking place in accordance with immutable laws and
beginning anew at every ending. The end is reached by an inward
movement, by inhalation, systole, contraction, and this movement turns into
a new beginning, in which the movement is directed outward, in exhalation,
Heavenly bodies exemplify duration. They move in their fixed orbits, and
because of this their light-giving power endures. The seasons of the year
follow a fixed law of change and transformation, hence can produce effects
So likewise the dedicated man embodies an enduring meaning in his way
of life, and thereby the world is formed. In that which gives things their
duration, we can come to understand the nature of all beings in heaven and
Thunder rolls, and the wind blows; both are examples of extreme mobility
and so are seemingly the very opposite of duration, but the laws governing
their appearance and subsidence, their coming and going, endure. In the same
way the independence of the superior man is not based on rigidity and
immobility of character. He always keeps abreast of the time and changes
with it. What endures is the unswerving directive, the inner law of his
being, which determines all his actions.
Whatever endures can be created only gradually by long-continued work and
careful reflection. In the same sense Lao-tse says: "If we wish to compress
something, we must first let it fully expand." He who demands too much at
once is acting precipitately, and because he attempts too much, he ends by
succeeding in nothing.
The situation is abnormal. A man's force of character is greater than the
available material power. Thus he might be afraid of allowing himself to
attempt something beyond his strength. However, since it is the time of
DURATION, it is possible for him to control his inner strength and so to
avoid excess. Cause for remorse then disappears.
If a man remains at the mercy of moods of hope or fear aroused by the outer
world, he loses his inner consistency of character. Such inconsistency
invariably leads to distressing experiences. These humiliations often come
from an unforeseen quarter. Such experiences are not merely effects
produced by the external world, but logical consequences evoked by his own
If we are in pursuit of game and want to get a shot at a quarry, we must set
about it in the right way. A man who persists in stalking game in a place
where there is none may wait forever without finding any. Persistence in
search is not enough. What is not sought in the right way is not found.
A woman should follow a man her whole life long, but a man should at all
times hold to what is his duty at the given moment. Should he persistently
seek to conform to the woman, it would be a mistake for him. Accordingly it
is altogether right for a woman to hold conservatively to tradition, but a man
must always be flexible and adaptable and allow himself to be guided solely by
what his duty requires of him at the moment.
There are people who live in a state of perpetual hurry without ever attaining
inner composure. Restlessness not only prevents all thoroughness but actually
becomes a danger if it is dominant in places of authority.
Barbara Hejslip interpretation
It is not necessary to pursue two hares at once, being literally broken off on a part. keep endurance, and all to come to the end successfully for you. Be patient - and your desire will be executed. Try to understand the intentions and plans for the future properly now. However for new undertakings the moment not too suitable.
Richard Wilhelm's commentary