|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.
4. Enveloping (méng). Youthful Folly
Ignorance is won by wisdom. Emptiness should be filled in. Nature stands no emptiness.
Inital text of I Ching
Youthful Folly has success. It is not I who seek the young fool; The young fool seeks me. At the first oracle I inform him. If he asks two or three times, it is importunity. If he importunes, I give him no information. Perseverance furthers.
A spring wells up at the foot of the mountain:
The image of Youth. Thus the superior man fosters his character by thoroughness in all that he does.
- To make a fool develop it furthers one to apply discipline. The fetters should be removed. To go on in this way brings humiliation.
- To bear with fools in kindliness brings good fortune. To know how to take women brings good fortune. The son is capable of taking charge of the household.
- Take not a maiden who, when she sees a man of bronze, loses possession of herself. Nothing furthers.
- Entangled folly brings humiliation.
- Childlike folly brings good fortune.
- In punishing folly it does not further one to commit transgressions. The only thing that furthers is to prevent transgressions.
Natural gifts are subjected by ignorance. Efforts to overcome it are needed. An ignorant person is in captivity of illusions. Difficulties when moving forward are inevitable. Plenitude and emptiness can be of two kinds: material and spiritual. Do not worry about material emptiness, be afraid of spiritual emptiness. Seek no material plenitude, seek knowledge instead of gold. Do not envy rich men; do not try to be like them. Gold can dazzle and ignorance will become deeper. Find a teacher, ask questions, but try to avoid excessive importunity. Take the first directions of teacher into account. Do not wait that knowledge will find you itself, show initiative. Do not worry about temporary stop. Lack of knowledge makes movement dangerous.
In this hexagram we are reminded of youth and folly in two different ways.
The image of the upper trigram, Kên, is the mountain, that of the lower,
K'an, is water; the spring rising at the foot of the mountain is the image of
inexperienced youth. Keeping still is the attribute of the upper trigram; that of
the lower is the abyss, danger. Stopping in perplexity on the brink of a
dangerous abyss is a symbol of the folly of youth. However, the two trigrams
also show the way of overcoming the follies of youth. Water is something
that of necessity flows on. When the spring gushes forth, it does not know at
first where it will go. But its steady flow fills up the deep place blocking its
progress, and success is attained.
In the time of youth, folly is not an evil. One may succeed in spite of it,
provided one finds an experienced teacher and has the right attitude toward
him. This means, first of all, that the youth himself must be conscious of his
lack of experience and must seek out the teacher. Without this modesty and
this interest there is no guarantee that he has the necessary receptivity, which
should express itself in respectful acceptance of the teacher. This is the reason
why the teacher must wait to be sought out instead of offering himself. Only
thus can the instruction take place at the right time and in the right way.
A teacher's answer to the question of a pupil ought to be clear and definite
like that expected from an oracle; thereupon it ought to be accepted as a key
for resolution of doubts and a basis for decision. If mistrustful or
unintelligent questioning is kept up, it serves only to annoy the teacher. He
does well to ignore it in silence, just as the oracle gives one answer only and
refuses to be tempted by questions implying doubt.
Given addition a perseverance that never slackens until the points are
mastered one by one, real success is sure to follow. Thus the hexagram
counsels the teacher as well as the pupil.
A spring succeeds in flowing on and escapes stagnation by filling up all the
hollow places in its path. In the same way character is developed by
thoroughness that skips nothing but, like water, gradually and steadily fills up
all gaps and so flows onward.
Law is the beginning of education. Youth in its inexperience is inclined at first
to take everything carelessly and playfully. It must be shown the seriousness
of life. A certain measure of taking oneself in hand, brought about by strict
discipline, is a good thing. He who plays with life never amounts to
anything. However, discipline should not degenerate into drill. Continuous
drill has a humiliating effect and cripples a man's powers.
These lines picture a man who has no external power, but who has enough
strength of mind to bear his burden of responsibility. He has the inner
superiority and that enable him to tolerate with kindliness the shortcomings
of human folly. The same attitude is owed to women as the weaker sex. One
must understand them and give them recognition in a spirit of chivalrous
consideration. Only this combination of inner strength with outer reserve
enables one to take on the responsibility of directing a larger social body with
A weak, inexperienced man, struggling to rise, easily loses his own
individuality when he slavishly imitates a strong personality of higher
station. He is like a girl throwing herself away when she meets a strong man.
Such a servile approach should not be encouraged, because it is bad both for
the youth and the teacher. A girl owes it to her dignity to wait until she is
wooed. In both cases it is undignified to offer oneself, and no good comes of
accepting such an offer.
For youthful folly it is the most hopeless thing to entangle itself in empty
imaginings. The more obstinately it clings to such unreal fantasies, the more
certainly will humiliation overtake it.
Often the teacher, when confronted with such entangled folly, has no other
course but to leave the fool to himself for a time, not sparing him the
humiliation that results. This is frequently the only means of rescue.
An inexperienced person who seeks instruction in a childlike and
unassuming way is on the right path, for the man devoid of arrogance who
subordinated himself to his teacher will certainly be helped.
Sometimes an incorrigible fool must be punished. He who will not heed will
be made to feel. This punishment is quite different from a preliminary
shaking up. But the penalty should not be imposed in anger; it must be
restricted to an objective guarding against unjustified excesses. Punishment
is never an end in itself but serves merely to restore order.
This applies not only in regard to education but also in regard to the
measures taken by a government against a populace guilty of transgressions.
Governmental interference should always be merely preventive and should
have as its sole aim the establishment of public security and peace.
Barbara Hejslip interpretation
Now all around of you as is covered by a veil; but this veil will soon disappear, and the world again will get for you clearness. Now your nerves are strongly loosened, therefore try to not accept hasty decisions. Soon all will change. If wish to become successful - do not neglect councils of friends, the heads, ponder upon them. Give more time to dialogue with children. Do not despond. Already there are the new plans, new prospects, but for new love time has not come yet. Gather; also concentrate will on performance of the one and only desire.
Richard Wilhelm's commentary