|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.
53. Infiltrating (jiàn). Development
Moving slowly, we can achieve more. Unhurried ride provides an opportunity not only to reach a distant goal, without riding a horse to death and breaking the wagon, but also allows much to see and learn.
Inital text of I Ching
Development. The maiden is given in marriage. Good fortune. Perseverance furthers.
On the mountain, a tree:
The image of Development. Thus the superior man abides in dignity and virtue, in order to improve the mores.
- The wild goose gradually draws near the shore. The young son is in danger. There is talk. No blame.
- The wild goose gradually draws near the cliff. Eating and drinking in peace and concord. Good fortune.
- The wild goose gradually draws near the plateau. The man goes forth and does not return. The woman carries a child but does not bring it forth. Misfortune. It furthers one to fight off robbers.
- The wild goose gradually draws near the tree. Perhaps it will find a flat branch. No blame.
- The wild goose gradually draws near the summit. For three years the woman has no child. In the end nothing can hinder her. Good fortune.
- The wild goose gradually draws near the cloud heights. Its feathers can be used for the sacred dance. Good fortune.
Forces were set in motion. But this is only the beginning. Do not hurry time and events – way will be long, motion will be unhurried. Know how to wait patiently. Difficulties would be overcome if the effort is made. In relations with other be well-balanced, cautious. Keep the fight by the rules, look for peaceful solutions, do not be lazy to long negotiations - and then prevail over a rival. Personal relations are developing smoothly, in love - harmony.
This hexagram is made up of Sun (wood, penetration) above, i.e., without,
and Kên (mountain, stillness) below, i.e., within. A tree on a mountain
develops slowly according to the law of its being and consequently stands
firmly rooted. This gives the idea of a development that proceeds gradually,
step by step. The attributes of the trigrams also point to this: within is
tranquillity, which guards against precipitate actions, and without is
penetration, which makes development and progress possible.
The development of events that leads to a girl's following a man to his home
proceeds slowly. The various formalities must be disposed of before the
marriage takes place. This principle of gradual development can be applied to
other situations as well; it is always applicable where it is a matter of correct
relationships of co-operation, as for instance in the appointment of an official.
The development must be allowed to take its proper course. Hasty action
would not be wise. This is also true, finally, of any effort to exert influence on
others, for here too the essential factor is a correct way of development
through cultivation of one's own personality. No influence such as that
exerted by agitators has a lasting effect.
Within the personality too, development must follow the same course if
lasting results are to be achieved. Gentleness that is adaptable, but at the same
time penetrating, is the outer form that should proceed from inner calm.
The very gradualness of the development makes it necessary to have
perseverance, for perseverance alone prevents slow progress from dwindling
The tree on the mountain is visible from afar, and its development
influences the landscape of the entire region. It does not shoot up like a
swamp plant; its growth proceeds gradually. Thus also the work of
influencing people can be only gradual. No sudden influence or awakening
is of lasting effect. Progress must be quite gradual, and in order to obtain such
progress in public opinion and in the mores of the people, it is necessary for
the personality to acquire influence and weight. This comes about through
careful and constant work on one's own moral development.
All the individual lines in this hexagram symbolize the gradual flight of the
wild goose. The wild goose is the symbol of conjugal fidelity, because it is
believed that this bird never takes another mate after the death of the first.
The initial line suggests the first resting place in the flight of water birds
from the water to the heights. The shore is reached. The situation is that of a
lonely young man who is just starting out to make his way in life. Since no
one comes to help him, his first steps are slow and hesitant, and he is
surrounded by danger. Naturally he is subjected to much criticism. But these
very difficulties keep him from being too hasty, and his progress is successful.
The cliff is a safe place on shore. The development has gone a step further.
The initial insecurity has been overcome, and a safe position in life has been
found, giving one enough to live on. This first success, opening up a path to
activity, brings a certain joyousness of mood, and one goes to meet the future
It is said of the wild goose that it calls to its comrades whenever it finds
food; this is the symbol of peace and concord in good fortune. A man does
not want to keep his good luck for himself only, but is ready to share it with
The high plateau is dry and unsuitable for the wild goose. If it goes there, it
has lost its way and gone too far. This is contrary to the law of development.
It is the same in human life. If we do not let things develop quietly but
plunge of our own choice too rashly into a struggle, misfortune results. A
man jeopardizes his own life, and his family perishes thereby. However, this
is not all necessary; it is only the result of transgressing the law of natural
development. If one does not willfully provoke a conflict, but confines
himself to vigorously maintaining his own position and to warding off
unjustified attacks, all goes well.
A tree is not a suitable place for a wild goose. But if it is clever, it will find a
flat branch on which it can get a footing. A man's life too, in the course of its
development, often brings him into inappropriate situations, in which he
finds it difficult to hold his own without danger. Then it is important to be
sensible and yielding. This enables him to discover a safe place in which life
can go on, although he may be surrounded by danger.
The summit is a high place. In a high position one easily becomes isolated.
One is misjudged by the very person on whom one is dependent-the woman
by her husband, the official by his superior. This is the work of deceitful
persons who have wormed their way in. The result is that relationships
remain sterile, and nothing is accomplished. But in the course of further
development, such misunderstandings are cleared away, and reconciliation is
achieved after all.
Here life comes to its end. A man's work stands completed. The path rises
high toward heaven, like the flight of wild geese when they have left the
earth far behind. There they fly, keeping to the order of their flight in strict
formation. And if their feathers fall, they can serve as ornaments in the
sacred dance pantomimes performed in the temples. Thus the life of a man
who has perfected himself is a bright light for the people of earth, who look
up to him as an example.
Barbara Hejslip interpretation
Moving forward, carefully think over each step and then success will not change to you and in the further. If, not giving in on arrangements, you not begin to advance event, the happiness and success will be your satellites. The turtle has less chances to come to finish of the first, than at a hare. You in the beginning of a long way. Financial business will recover, and the patience and judiciousness will be renumerated eventually by performance of desires.
29. Gorge (kǎn). The Abysmal Water
Once in the trap of looking out, do not leave attempts to escape, but act wisely, but then rise above the circumstances.
Inital text of I Ching
The Abysmal repeated. If you are sincere, you have success in your heart, and whatever you do succeeds.
Water flows on uninterruptedly and reaches its goal:
The image of the Abysmal repeated. Thus the superior man walks in lasting virtue and carries on the business of teaching.
- Repetition of the Abysmal. In the abyss one falls into a pit. Misfortune.
- The abyss is dangerous. One should strive to attain small things only.
- Forward and backward, abyss on abyss. In danger like this, pause at first and wait, otherwise you will fall into a pit in the abyss. Do not act in this way.
- A jug of wine, a bowl of rice with it; Earthen vessels simply handed in through the window. There is certainly no blame in this.
- The abyss is not filled to overflowing, it is filled only to the rim. No blame.
- Bound with cords and ropes, shut in between thorn-hedged prison walls: For three years one does not find the way. Misfortune.
Time of rest is over, time of truth search begins. Self-discipline, persistence, dedication and presence of mind are necessary. They will help to overcome the inertia, the inertia of views, and pressure of external circumstances. With the inner truth, you will overcome obstacles. Active action is inside; outside - only accept the circumstances.
This hexagram consists of a doubling of the trigram K'an. It is one of the
eight hexagrams in which doubling occurs. The trigram K'an means a
plunging in. A yang line has plunged in between two yin lines and is closed
in by them like water in a ravine. The trigram K'an is also the middle son.
The Receptive has obtained the middle line of the Creative, and thus K'an
develops. As an image it represents water, the water that comes from above
and is in motion on earth in streams and rivers, giving rise to all life on
In man's world K'an represents the heart, the soul locked up within the
body, the principle of light inclosed in the dark--that is, reason. The name of
the hexagram, because the trigram is doubled, has the additional meaning,
"repetition of danger." Thus the hexagram is intended to designate an
objective situation to which one must become accustomed, not a subjective
attitude. For danger due to a subjective attitude means either foolhardiness
or guile. Hence too a ravine is used to symbolize danger; it is a situation in
which a man is in the same pass as the water in a ravine, and, like the water,
he can escape if he behaves correctly.
Through repetition of danger we grow accustomed to it. Water sets the
example for the right conduct under such circumstances. It flows on and on,
and merely fills up all the places through which it flows; it does not shrink
from any dangerous spot nor from any plunge, and nothing can make it lose
its own essential nature. It remains true to itself under all conditions. Thus
likewise, if one is sincere when confronted with difficulties, the heart can
penetrate the meaning of the situation. And once we have gained inner
mastery of a problem, it will come about naturally that the action we take will
succeed. In danger all that counts is really carrying out all that has to be done-
-thoroughness--and going forward, in order not to perish through tarrying in
Properly used, danger can have an important meaning as a protective
measure. Thus heaven has its perilous height protecting it against every
attempt at invasion, and earth has its mountains and bodies of water,
separating countries by their dangers. Thus also rulers make use of danger to
protect themselves against attacks from without and against turmoil within.
Water reaches its goal by flowing continually. It fills up every depression
before it flows on. The superior man follows its example; he is concerned
that goodness should be an established attribute of character rather than an
accidental and isolated occurrence. So likewise in teaching others everything
depends on consistency, for it is only through repetition that the pupil makes
the material his own.
By growing used to what is dangerous, a man can easily allow it to become
part of him. He is familiar with it and grows used to evil. With this he has
lost the right way, and misfortune is the natural result.
When we are in danger we ought not to attempt to get out of it immediately,
regardless of circumstances; at first we must content ourselves with not being
overcome by it. We must calmly weigh the conditions of the time and by
satisfied with small gains, because for the time being a great success cannot be
attained. A spring flows only sparingly at first, and tarries for some time
before it makes its way in to the open.
Here every step, forward or backward, leads into danger. Escape is out of the
question. Therefore we must not be misled into action, as a result of which
we should only bog down deeper in the danger; disagreeable as it may be to
remain in such a situation, we must wait until a way out shows itself.
In times of danger ceremonious forms are dropped. What matters most is
sincerity. Although as a rule it is customary for an official to present certain
introductory gifts and recommendations before he is appointed, here
everything is simplified to the utmost. The gifts are insignificant, there is no
one to sponsor him, he introduces himself; yet all this need not be
humiliating if only there is the honest intention of mutual help in danger.
Still another idea is suggested. The window is the place through which light
enters the room. If in difficult times we want to enlighten someone, we must
begin with that which is in itself lucid and proceed quite simply from that
Danger comes because one is too ambitious. In order to flow out of a ravine,
water does not rise higher than the lowest point of the rim. So likewise a
man when in danger has only to proceed along the line of least resistance;
thus he reaches the goal. Great labors cannot be accomplished in such times; it
is enough to get out of the danger.
A man who in the extremity of danger has lost the right way and is
irremediably entangled in his sins has no prospect of escape. He is like a
criminal who sits shackled behind thorn hedged prison walls.
Barbara Hejslip interpretation
Do not lose courage, but it is one of four worst combinations. In your life there has come time of losses and defeats. The only thing that it is possible to make,-it to reduce up to a probable minimum number of strokes of bad luck. Have patience and wait, while the goddess of happiness again will award you of the sight. Through two, the greatest - in five months position will start to change for the better. For now you have enough time to occupy in scientific researches, reading, simply homework, which usually enough. Be not nervous, and keep calmness. It is the period when introspection and a sober estimation of position is much more important, than desperate struggle against destiny.
Richard Wilhelm's commentary