|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.
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.
1. Force (qián). The Creative
Life is endless sequence of changes. Try to evaluate energy, learn to acquire, accumulate and give, lose. Swallow your pride. Do not try to raise higher Heavens as everything will return to the Earth. The great is similar to the small.
Inital text of I Ching
The Creative works sublime success,
Furthering through perseverance.
The movement of heaven is full of power.
Thus the superior man makes himself strong and untiring.
- Hidden dragon. Do not act.
- Dragon appearing in the field. It furthers one to see the great man.
- All day long the superior man is creatively active. At nightfall his mind is still beset with cares. Danger. No blame.
- Wavering flight over the depths.No blame.
- Flying dragon in the heavens. It furthers one to see the great man.
- Arrogant dragon will have cause to repent.
There appears a flight of dragons without heads.
It is beginning to everything. It is time to act in accordance with Higher Reason. Something started should be finished. Study to manage the creative process, be able to restrain and direct energy consciously. Do not think and reason about benefits. Do not reject joy and grief. Be constant and reserved in speech, careful and consistent in actions. Moving forward on the way to knowledge, improve your life, find new goals. Do not neglect trifles – the great consists of small things. Having raised high, do not be too proud; falling down, do not despair – nothing is constant. People, who cannot part with something, have lost the wisdom. Be careful even if there are no reasons. Any good hides danger and any danger hides good. Everything is dual.
The first hexagram is made up of six unbroken lines. These unbroken lines
stand for the primal power, which is light-giving, active, strong, and of the
spirit. The hexagram is consistently strong in character, and since it is
without weakness, its essence is power or energy. Its image is heaven. Its
energy is represented as unrestricted by any fixed conditions in space and is
therefore conceived of as motion. Time is regarded as the basis of this
motion. Thus the hexagram includes also the power of time and the power
of persisting in time, that is, duration.
The power represented by the hexagram is to be interpreted in a dual sense
in terms of its action on the universe and of its action on the world of men.
In relation to the universe, the hexagram expresses the strong, creative action
of the Deity. In relation to the human world, it denotes the creative action of
the holy man or sage, of the ruler or leader of men, who through his power
awakens and develops their higher nature.
According to the original meaning, the attributes [sublimity, potentiality of
success, power to further, perseverance] are paired. When an individual
draws this oracle, it means that success will come to him from the primal
depths of the universe and that everything depends upon his seeking his
happiness and that of others in one way only, that is, by perseverance in what
The specific meanings of the four attributes became the subject of
speculation at an early date. The Chinese word here rendered by "sublime"
means literally "head," "origin," "great." This is why Confucius says in
explaining it: "Great indeed is the generating power of the Creative; all beings
owe their beginning to it. This power permeates all heaven." For this
attribute inheres in the other three as well.
The beginning of all things lies still in the beyond in the form of ideas that
have yet to become real. But the Creative furthermore has power to lend
form to these archetypes of ideas. This is indicated in the word success, and
the process is represented by an image from nature: "The clouds pass and the
rain does its work, and all individual beings flow into their forms."
Applies to the human world, these attributes show the great man the way to
notable success: "Because he sees with great clarity and cause and effects, he
completes the six steps at the right time and mounts toward heaven on them
at the right time, as though on six dragons." The six steps are the six different
positions given in the hexagram, which are represented later by the dragon
symbol. Here it is shown that the way to success lies in apprehending and
giving actuality to the way of the universe [Tao], which, as a law running
through end and beginning, brings about all phenomena in time. Thus each
step attained forthwith becomes a preparation for the next. Time is no longer
a hindrance but the means of making actual what is potential.
The act of creation having found expression in the two attributes sublimity
and success, the work of conservation is shown to be a continuous
actualization and differentiation of form. This is expressed in the two terms
"furthering" (literally, "creating that which accords with the nature of a
given being") and "persevering" (literally, "correct and firm"). "The course of
the Creative alters and shapes beings until each attains its true, specific
nature, then it keeps them in conformity with the Great Harmony. Thus
does it show itself to further through perseverance."
In relation to the human sphere, this shows how the great man brings peace
and security to the world through his activity in creating order: "He towers
high above the multitude of beings, and all lands are united in peace."
Another line of speculation goes still further in separating the words
"sublime," "success," "furthering," "perseverance," and parallels them with
the four cardinal virtues in humanity. To sublimity, which, as the
fundamental principle, embraces all the other attributes, it links love. To the
attribute success are linked the morals, which regulate and organize
expressions of love and thereby make them successful. The attribute
furthering is correlated with justice, which creates the conditions in which
each receives that which accords with his being, that which is due him and
which constitutes his happiness. The attribute perseverance is correlated
with wisdom, which discerns the immutable laws of all that happens and can
therefore bring about enduring conditions. These speculations, already
broached in the commentary called Wên Yen , later formed the bridge
connecting the philosophy of the "five stages (elements) of change," as laid
down in the Book of History (Shu Ching) with the philosophy of the Book of
Changes, which is based solely on the polarity of positive and negative
principles. In the course of time this combination of the two systems of
thought opened the way for an increasingly intricate number symbolism.
Since there is only one heaven, the doubling of the trigram Ch'ien, of which
heaven is the image, indicates the movement of heaven. One complete
revolution of heaven makes a day, and the repetition of the trigram means
that each day is followed by another. This creates the idea of time. Since it is
the same heaven moving with untiring power, there is also created the idea
of duration both in and beyond time, a movement that never stops nor
slackens, just as one day follows another in an unending course. This
duration in time is the image of the power inherent in the Creative.
With this image as a model, the sage learns how best to develop himself so
that his influence may endure. He must make himself strong in every way,
by consciously casting out all that is inferior and degrading. Thus he attains
that tirelessness which depends upon consciously limiting the fields of his
In China the dragon has a meaning altogether different from that given it in
the Western world. The dragon is a symbol of the electrically charged,
dynamic, arousing force that manifests itself in the thunderstorm. In winter
this energy withdraws into the earth; in the early summer it becomes active
again, appearing in the sky as thunder and lightning. As a result the creative
forces on earth begin to stir again.
Here this creative force is still hidden beneath the earth and therefore has
no effect. In terms of human affairs, this symbolizes a great man who is still
unrecognized. Nonetheless he remains true to himself. He does not allow
himself to be influenced by outward success or failure, but confident in his
strength, he bides his time. Hence it is wise for the man who consults the
oracle and draws this line to wait in the calm strength of patience. The time
will fulfill itself. One need not fear least strong will should not prevail; the
main thing is not to expend one's powers prematurely in an attempt to obtain
by force something for which the time is not yet ripe.
Here the effects of the light-giving power begin to manifest themselves. In
terms of human affairs, this means that the great man makes his appearance
in his chosen field of activity. As yet he has no commanding position but is
still with his peers. However, what distinguishes him form the others is his
seriousness of purpose, his unqualified reliability, and the influence he exerts
on his environment with out conscious effort. Such a man is destined to
gain great influence and to set the world in order. Therefore it is favorable to
A sphere of influence opens up for the great man. His fame begins to spread.
The masses flock to him. His inner power is adequate to the increased outer
activity. There are all sorts of things to be done, and when others are at rest in
the evening, plans and anxieties press in upon him. But danger lurks here at
the place of transition from lowliness to the heights. Many a great man has
been ruined because the masses flocked to him and swept him into their
course. Ambition has destroyed his integrity. However, true greatness is not
impaired by temptations. He who remains in touch with the time that is
dawning, and with its demands is prudent enough to avoid all pitfalls, and
A place of transition has been reached, and free choice can enter in. A
twofold possibility is presented to the great man: he can soar to the heights
and play an important part in the world, or he can withdraw into solitude
and develop himself. He can go the way of the hero or that of the holy sage
who seeks seclusion. There is no general law of his being. If the individual
acts consistently and is true to himself, he will find the way that is appropriate
for him. This way is right for him and without blame.
Here the great man has attained the sphere of the heavenly beings. His
influence spreads and becomes visible throughout the whole world.
Everyone who sees him may count himself blessed. Confucius says about this
Things that accord in tone vibrate together. Things that have affinity in their
inmost natures seek one another. Water flows to what is wet, fire turns to
what is dry. Clouds (the breath of heaven) follow the dragon, wind (the breath
of earth) follows the tiger. Thus the sage arises, and all creatures follow him
with their eyes. What is born of heaven feels related to what is above. What
is born of earth feels related to what is below. Each follows its kind.
When a man seeks to climb so high that he loses touch with the rest of
mankind, he becomes isolated, and this necessarily leads to failure. This line
warns against titanic aspirations that exceed one's power. A precipitous fall
When all the lines are nines, it means that the whole hexagram is in motion
and changes into the hexagram K'un, THE RECEPTIVE, whose character is
devotion. The strength of the Creative and the mildness of the Receptive
unite. Strength is indicated by the flight of dragons, mildness by the fact that
their heads are hidden. This means that mildness in action joined to strength
of decision brings good fortune.
Barbara Hejslip interpretation
This symbol consists of six lines. A kind, good sign. This hexagram man's, means month April and spring hopes. But be circumspect! Now you at top of mountain and while opportunities to go down at you are not present. Being above, be vigilant and judicious. Wait for large changes not later than in six months. Time favours to your undertakings. There is a known uncertainty at you in private life, it is necessary to bring in it clearness. Your desire will by all means be executed, if it reasonably and modestly. Someone resists to you but if you will be resolute and unshakable, you are expected with success. Test to which you undergo, you sustain.
Richard Wilhelm's commentary