|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.
60. Articulating (jié). Limitation
Enjoy and be sad moderately. Nothing lasts forever, everything has its limit.
Inital text of I Ching
Limitation. Success. Galling limitation must not be persevered in.
Water over lake:
The image of Limitation. Thus the superior man creates number and measure, and examines the nature of virtue and correct conduct.
- Not going out of the door and the courtyard is without blame.
- Not going out of the gate and the courtyard brings misfortune.
- He who knows no limitation will have cause to lament. No blame.
- Contented limitation. Success.
- Sweet limitation brings good fortune. Going brings esteem.
- Galling limitation. Perseverance brings misfortune. Remorse disappears.
Act consciously – weighting your needs and opportunities, ambitions and capabilities. On the whole everything is ok; life gives reason for joy but moderate, disappointments are possible, but the sadness will not be immense. Started business will end successfully.
A lake occupies a limited space. When more water comes into it, it
overflows. Therefore limits must be set for the water. The image shows
water below and water above, with the firmament between them as a limit.
The Chinese word for limitation really denotes the joints that divide a
bamboo stalk. In relation to ordinary life it means the thrift that sets fixed
limits upon expenditures. In relation to the moral sphere it means the fixed
limits that the superior man sets upon his actions-the limits of loyalty and
Limitations are troublesome, but they are effective. If we live economically
in normal times, we are prepared for times of want. To be sparing saves us
from humiliation. Limitations are also indispensable in the regulation of
world conditions. In nature there are fixed limits for summer and winter,
day and night, and these limits give the year its meaning. In the same way,
economy, by setting fixed limits upon expenditures, acts to preserve property
and prevent injury to the people.
But in limitation we must observe due measure. If a man should seek to
impose galling limitations upon his own nature, it would be injurious. And
if he should go too far in imposing limitations on others, they would rebel.
Therefore it is necessary to set limits even upon limitation.
A lake is something limited. Water is inexhaustible. A lake can contain only
a definite amount of the infinite quantity of water; this is its peculiarity. In
human life too the individual achieves significance through discrimination
and the setting of limits. Therefore what concerns us here is the problem of
clearly defining these discriminations, which are, so to speak, the backbone of
morality. Unlimited possibilities are not suited to man; if they existed, his life
would only dissolve in the boundless. To become strong, a man's life needs
the limitations ordained by duty and voluntarily accepted. The individual
attains significance as a free spirit only by surrounding himself with these
limitations and by determining for himself what his duty is.
Often a man who would like to undertake something finds himself
confronted by insurmountable limitations. Then he must know where to
stop. If he rightly understands this and does not go beyond the limits set for
him, he accumulates an energy that enables him, when the proper time
comes, to act with great force. Discretion is of prime importance in preparing
the way for momentous things. Concerning this, Confucius says:
Where disorder develops, words are the first steps. If the prince is not discreet,
he loses his servant. If the servant is not discreet he loses his life. If
germinating things are not handled with discretion, the perfecting of them is
impeded. Therefore the superior man is careful to maintain silence and does
not go forth.
When the time for action has come, the moment must be quickly seized. Just
as water first collects in a lake without flowing out, yet is certain to find an
outlet when the lake is full, so it is in the life of man. It is a good thing to
hesitate so long as the time for action has not come, but no longer. Once the
obstacles to action have been removed, anxious hesitation is a mistake that is
bound to bring disaster, because one misses one's opportunity.
If an individual is bent only on pleasures and enjoyment, it is easy for him to
lose his sense of the limits that are necessary. If he gives himself over to
extravagance, he will have to suffer the consequences, with accompanying
regret. He must not seek to lay the blame on others. Only when we realize
that our mistakes are of our own making will such disagreeable experiences
free us of errors.
Every limitation has its value, but a limitation that requires persistent effort
entails a cost of too much energy. When, however, the limitation is a natural
one (as for example, the limitation by which water flows only downhill), it
necessarily leads to success, for then it means a saving of energy. The energy
that otherwise would be consumed in a vain struggle with the object, is
applied wholly to the benefit of the matter in hand, and success is assured.
The limitation must be carried out in the right way if it is to be effective. If we
seek to impose restrictions on others only, while evading them ourselves,
these restrictions will always be resented and will provoke resistance. If,
however, a man in a leading position applies the limitation first to himself,
demanding little from those associated with him, and with modest means
manages to achieve something, good fortune is the result. Where such an
example occurs, it meets with emulation, so that whatever is undertaken
If one is too severe in setting up restrictions, people will not endure them.
The more consistent such severity, the worse it is, for in the long run a
reaction is unavoidable. In the same way, the tormented body will rebel
against excessive asceticism. On the other hand, although ruthless severity is
not to be applied persistently and systematically, there may be times when it is
the only means of safeguarding against guilt and remorse. In such situations
ruthlessness toward oneself is the only means of saving one's soul, which
otherwise would succumb to irresolution and temptation.
Barbara Hejslip interpretation
Time of active actions has come. But remember: all efforts can ruin, if you will not be provident enough. To you a certain offer will be shortly made; do not hasten to accept it. Very much can be, that it at all so is attractive, as it seems at first sight. The same concerns and to your love and friendly connections. Real and reasonable your desires will be executed. This time does not approach for distant travel and trips. Also do not forget a proverb - do not dig to another a hole, itself in it you will get.
Richard Wilhelm's commentary