|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.
54. Converting The Maiden (guī mèi). The Marrying Maiden
Becoming a victim of circumstances, try to save yourself from inside. Everyone has something that nobody else can infringe, regardless of power they possess.
Inital text of I Ching
The Marrying Maiden. Undertakings bring misfortune. Nothing that would further.
Thunder over the lake:
The image of the Marrying Maiden. Thus the superior man understands the transitory in the light of the eternity of the end.
- The marrying maiden as a concubine. A lame man who is able to tread. Undertakings bring good fortune.
- A one-eyed man who is able to see. The perseverance of a solitary man furthers.
- The marrying maiden as a slave. She marries as a concubine.
- The marrying maiden draws out the allotted time. A late marriage comes in due course.
- The sovereign I gave his daughter in marriage. The embroidered garments of the princess were not as gorgeous as those of the servingmaid. The moon that is nearly full brings good fortune.
- The woman holds the basket, but there are no fruits in it. The man stabs the sheep, but no blood flows. Nothing that acts to further. A late marriage comes in due course.
It is not the happiest period of your life. Circumstances dictate the terms. There is no freedom of action - no joy and satisfaction. You'll have to sacrifice your desires for the sake of duty, or simply follow someone else's will. To a large extent, the situation is determined by social status. Perhaps the turning point of the situation comes to a full moon. Anyway, do not let trample your soul, otherwise you get in captivity for a long time.
Above we have Chên, the eldest son, and below, Tui, the youngest daughter.
The man leads and the girl follows him in gladness. The picture is that of the
entrance of the girl into her husband's house. In all, there are four
hexagrams depicting the relationship between husband and wife. Hsien,
INFLUENCE, (31), describes the attraction that a young couple have for each
other; Hêng, DURATION (32), portrays the permanent relationships of
marriage; Chien, DEVELOPMENT (53), reflects the protracted, ceremonious
procedures attending THE MARRYING MAIDEN, shows a young girl under
the guidance of an older man who marries her.
A girl who is taken into the family, but not as the chief wife, must behave
with special caution and reserve. She must not take it upon herself to
supplant the mistress of the house, for that would mean disorder and lead to
The same is true of all voluntary relationships between human beings.
While legally regulated relationships based on personal inclination depend in
the long run entirely on tactful reserve.
Affection as the essential principle of relatedness is of the greatest
importance in all relationships in the world. For the union of heaven and
earth is the origin of the whole of nature. Among human beings likewise,
spontaneous affection is the all-inclusive principle of union.
Thunder stirs the water of the lake, which follows it in shimmering waves.
This symbolizes the girl who follows the man of her choice. But every
relationship between individuals bears within it the danger that wrong turns
may be taken, leading to endless misunderstandings and disagreements.
Therefore it is necessary constantly to remain mindful of the end. If we
permit ourselves to drift along, we come together and are parted again as the
day may determine. If on the other hand a man fixes his mind on an end that
endures, he will succeed in avoiding the reefs that confront the closer
relationships of people.
The princess of ancient China maintained a fixed order of rank among the
court ladies, who were subordinated to the queen as are younger sisters to the
eldest. Frequently they came from the family of the queen, who herself led
them to her husband.
The meaning is that a girl entering a family with the consent of the wife
will not rank outwardly as the equal of the latter but will withdraw modestly
into the background. However, if she understands how to fit herself into the
pattern of things, her position will be entirely satisfactory, and she will feel
sheltered in the love of the husband to whom she bears children.
The same meaning is brought out in the relationships between officials. A
man may enjoy the personal friendship of a prince and be taken into his
confidence. Outwardly this man must keep tactfully in the background
behind the official ministers of state, but, although he is hampered by this
status, as if he were lame, he can nevertheless accomplish something through
the kindliness of his nature.
Here the situation is that of a girl married to a man who has disappointed
her. Man and wife ought to work together like a pair of eyes. Here the girl is
left behind in loneliness; the man of her choice either has become unfaithful
or has died. But she does not lost the inner light of loyalty. Thought the
other eye is gone, she maintains her loyalty even in loneliness.
A girl who is in a lowly position and finds no husband may, in some
circumstances, still win shelter as a concubine.
This pictures the situation of a person who longs too much for joys that
cannot be obtained in the usual way. He enters upon a situation not
altogether compatible with self-esteem. Neither judgment nor warning is
added to this line; it merely lays bare the actual situation, so that everyone
may draw a lesson from it.
The girl is virtuous. She does not wish to throw herself away, and allows the
customary time for marriage to slip by. However, there is no harm in this;
she is rewarded for her purity and, even though belatedly, finds the husband
intended for her.
The sovereign I is T'ang the Completer. This ruler decreed that the imperial
princesses should be subordinated to their husbands in the same manner as
other women (cf. Hexagram 11, six in the fifth place). The emperor does not
wait for a suitor to woo his daughter but gives her in marriage when he sees
fit. Therefore it is in accord with custom for the girl's family to take the
We see here a girl of aristocratic birth who marries a man of modest
circumstances and understands how to adapt herself with grace to the new
situation. She is free of all vanity of outer adornment, and forgetting her rank
in her marriage, takes a place below that of her husband, just as the moon,
before it is quite full, does not directly face the sun.
At the sacrifice to the ancestors, the woman had to present harvest offerings
in a basket, while the man slaughtered the sacrificial animal with his own
hand. Here the ritual is only superficially fulfilled; the woman takes an
empty basket and the man stabs a sheep slaughtered beforehand-solely to
preserve the forms. This impious, irreverent attitude bodes no good for a
Barbara Hejslip interpretation
It is necessary for you always and in all to be cautious, especially in affairs love. Try to perceive all event easy and coolly, differently you can get in very unpleasant position. Execution of desires is delayed. It is not necessary vanities. Now for you such time when it is better to wait and think. And at the same time it is the period when incomes exceed charges. Any more behind mountains more positive stage, and the nearest weeks it is necessary to devote itself to its preparation.