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.

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59. Dispersing (huàn). Dispersion

Advise

Never lose hope and faith in yourselves.

The Judgement

Dispersion. Success. The king approaches his temple. It furthers one to cross the great water. Perseverance furthers.

The Image

The wind drives over the water:
The image of Dispersion. Thus the kings of old sacrificed to the Lord and built temples.

1. He brings help with the strength of a horse. Good fortune.
2. At the dissolution he hurries to that which supports him. Remorse disappears.
3. He dissolves his self. No remorse.
4. He dissolves his bond with his group. Supreme good fortune. Dispersion leads in turn to accumulation. This is something that ordinary men do not think of.
5. His loud cries are as dissolving as sweat. Dissolution. A king abides without blame.
6. He dissolves his blood. Departing, keeping at a distance, going out, is without blame.

It is time to choose your own direction and move towards the goal. The main driving force right now is hope. Doubts will dispel. But try to share joy with others and do not envy other people's achievements. Do not hide your feelings and intentions.

Wind blowing over water disperses it, dissolving it into foam and mist. This suggests that when a man's vital energy is dammed up within him (indicated as a danger by the attribute of the lower trigram), gentleness serves to break up and dissolve the blockage.

THE JUDGMENT

The text of this hexagram resembles that of Ts'ui, GATHERING TOGETHER (45). In the latter, the subject is the bringing together of elements that have been separated, as water collects in lakes upon the earth. Here the subject is the dispersing and dissolving of divisive egotism. DISPERSION shows the way, so to speak, that leads to gathering together. This explains the similarity of the two texts.

Religious forces are needed to overcome the egotism that divides men. The common celebration of the great sacrificial feasts and sacred rites, which gave expression simultaneously to the interrelation and social articulation of the family and state, was the means of employed by the great ruler to unite men. The sacred music and the splendor of the ceremonies aroused a strong tide of emotion that was shared by all hearts in unison, and that awakened a consciousness of the common origin of all creatures. In this way disunity was overcome and rigidity dissolved. A further means to the same end is co- operation in great general undertakings that set a high goal for the will of the people; in the common concentration on this goal, all barriers dissolve, just as, when a boat is crossing a great stream, all hands must unite in a joint task.

But only a man who is himself free of all selfish ulterior considerations, and who perseveres in justice and steadfastness, is capable of so dissolving the hardness of egotism.

THE IMAGE

In the autumn and winter, water begins to freeze into ice. When the warm breezes of spring come, the rigidity is dissolved, and the elements that have been dispersed in ice floes are reunited. It is the same with the minds of the people. Through hardness and selfishness the heart grows rigid, and this rigidity leads to separation from all others. Egotism and cupidity isolate men. Therefore the hearts of men must be seized by a devout emotion. They must be shaken by a religious awe in face of eternity-stirred with an intuition of the One Creator of all living beings, and united through the strong feeling of fellowship experienced in the ritual of divine worship.

1

It is important that disunion should be overcome at the outset, before it has become complete-that the clouds should be dispersed before they have brought storm and rain. At such times when hidden divergences in temper make themselves felt and lead to mutual misunderstandings we must take quick and vigorous action to dissolve the misunderstandings and mutual distrust.

2

When an individual discovers within himself the beginnings of alienation from others, of misanthropy and ill humor, he must set about dissolving these obstructions. He must rouse himself inwardly, hasten to that which supports him. Such support is never found in hatred, but always in a moderate and just judgment of men, linked with good will. If he regains this unobstructed outlook on humanity, while at the same time all saturnine ill humor is dissolved, all occasion for remorse disappears.

3

Under certain circumstances, a man's work may become so difficult that he can no longer think of himself. He must set aside all personal desires and disperse whatever the self gathers about it to serve as a barrier against others. Only on the basis of great renunciation can he obtain the strength for great achievements. By setting his goal in a great task outside himself, he can attain this standpoint.

4

When we are working at a task that affects the general welfare, we must leave all private friendships out of account. Only by rising above party interests can we achieve something decisive. He who has the courage thus to forego what is near wins what is afar. But in order to comprehend this standpoint, one must have a wide view of the interrelationships of life, such as only unusual men attain.

5

In times of general dispersion and separation, a great idea provides a focal point for the organization of recovery. Just as an illness reaches its crisis in a dissolving sweat, so a great stimulating idea is a true salvation in times of general deadlock. It gives the people a rallying point-a man in a ruling position who can dispel misunderstandings.

6

The idea of the dissolving of a man's blood means the dispersion of that which might lead to bloodshed and wounds, i.e., avoidance of danger. But here the thought is not that a man avoids difficulties for himself alone, but rather that he rescues his kin-helps them to get away before danger comes, or to keep at a distance from an existing danger, or to find a way out of a danger that is already upon them. In this way he does what is right.

The bright sun of success again ascends after the long period of failures. Everything to what you aspired, becomes possible. Very much can be, that you are expected with long travel. Try to not spend many money. Your business in every respect will go perfectly, and in the near future you will have a unexpected chance to become the leader. Your desire is already executed. And if you will be persevering and purposeful in the efforts - it will be executed entirely.

5. Attending (xū). Waiting

Advise

Keep calm being in involuntary failure. Try to see no inauspicious where there is no it.

The Judgement

Waiting. If you are sincere, you have light and success. Perseverance brings good fortune. It furthers one to cross the great water.

The Image

Clouds rise up to heaven:
The image of Waiting. Thus the superior man eats and drinks, is joyous and of good cheer.

1. Waiting in the meadow. It furthers one to abide in what endures. No blame.
2. Waiting on the sand. There is some gossip. The end brings good fortune.
3. Waiting in the mud brings about the arrival of the enemy.
4. Waiting in blood. Get out of the pit.
5. Waiting at meat and drink. Perseverance brings good fortune.
6. One falls into the pit. Three uninvited guests arrive. Honor them, and in the end there will be good fortune.

Show trust to the situation. Any event should ripen. Preparatory self-control and patience are needed. There are no trifles in life. Listen to news – quite unexpectedly dropped word can help solve the problem. Do not get bored, be who you are, no rash actions, do not act haphazardly. Be attentive to unexpected guests – they are not accidental. Know how to relax, enjoy your life, have good time, enjoy good food and beverages, but be moderate. You will soon get the desired, the situation will be harmonious.

All beings have need of nourishment from above. But the gift of food comes in its own time, and for this one must wait. This hexagram shows the clouds in the heavens, giving rain to refresh all that grows and to provide mankind with food and drink. The rain will come in its own time. We cannot make it come; we have to wait for it. The idea of waiting is further suggested by the attributes of the two trigrams--strength within, danger in from. Strength in the face of danger does not plunge ahead but bides its time, whereas weakness in the face of danger grows agitated and has not the patience to wait.

THE JUDGMENT

Waiting is not mere empty hoping. It has the inner certainty of reaching the goal. Such certainty alone gives that light which leads to success. This leads to the perseverance that brings good fortune and bestows power to cross the great water. One is faced with a danger that has to be overcome. Weakness and impatience can do nothing. Only a strong man can stand up to his fate, for his inner security enables him to endure to the end. This strength shows itself in uncompromising truthfulness [with himself]. It is only when we have the courage to face things exactly as they are, without any sort of self- deception or illusion, that a light will develop out of events, by which the path to success may be recognized. This recognition must be followed by resolute and persevering action. For only the man who goes to meet his fate resolutely is equipped to deal with it adequately. Then he will be able to cross the great water--that is to say, he will be capable of making the necessary decision and of surmounting the danger.

THE IMAGE

When clouds rise in the sky, it is a sign that it will rain. There is nothing to do but to wait until after the rain falls. It is the same in life when destiny is at work. We should not worry and seek to shape the future by interfering in things before the time is ripe. We should quietly fortify the body with food and drink and the mind with gladness and good cheer. Fate comes when it will, and thus we are ready.

1

The danger is not yet close. One is still waiting on the open plain. Conditions are still simple, yet there is a feeling of something impending. One must continue to lead a regular life as long as possible. Only in this way does one guard against a premature waste of strength, keep free of blame and error that would become a source of weakness later on.

2

The danger gradually comes closer. Sand is near the bank of the river, and the water means danger. Disagreements crop up. General unrest can easily develop in such times, and we lay the blame on one another. He who stays calm will succeed in making things go well in the end. Slander will be silenced if we do not gratify it with injured retorts.

3

Mud is no place for waiting, since it is already being washed by the water of the stream. Instead of having gathered strength to cross the stream at one try, one has made a premature start that has got him no farther than the muddy bank. Such an unfavorable position invites enemies from without, who naturally take advantage of it. Caution and a sense of the seriousness of the situation are all that can keep one from injury.

4

The situation is extremely dangerous. IT is of utmost gravity now--a matter of life and death. Bloodshed seems imminent. There is no going forward or backward; we are cut off as if in a pit. Now we must simply stand fast and let fate take its course. This composure, which keeps us from aggravating the trouble by anything we might do, is the only way of getting out of the dangerous pit.

5

Even in the midst of danger there come intervals of peace when things go relatively well. If we possess enough inner strength, we shall take advantage of these intervals to fortify ourselves for renewed struggle. We must know how to enjoy the moment without being deflected from the goal, for perseverance is needed to remain victorious.

This is true in public life as well; it is not possible to achieve everything all at once. The height of wisdom is to allow people enough recreation to quicken pleasure in their work until the task is completed. Herein lies the secret of the whole hexagram. It differs from Chin OBSTRUCTION (39), in the fact that in this instance, while waiting, we are sure of our cause and therefore do not lose the serenity born of inner cheerfulness.

6

The waiting is over; the danger can no longer be averted. One falls into the pit and must yield to the inevitable. Everything seems to have been in vain. But precisely in this extremity things take an unforeseen turn. Without a move on one's own part, there is outside intervention. At first one cannot be sure of its meaning: is it rescue or is it destruction? A person in this situation must keep his mind alert and not withdraw into himself with a sulky gesture of refusal, but must greet the new turn with respect. Thus he ultimately escapes the danger, and all goes well. Even happy turns of fortune often come in a form that at first seems strange to us.

Now time to wait and gather with forces, they will soon be necessary for you, and is very fast-when there will come spring, the snow will thaw, and flowers again will blossom. Haste and impatience in acts now can harm only. It is necessary to suffer still a little, month two, a certain person who will assist you yet is not how you and do not wait. And if you resolutely and vigorously will occupy in planning of the further actions the help and support will come even more quickly. You can feel an inclination to the person who is more senior than you. Try to find out the interest to him not too. If you will purposefully operate and circumspectly enough, your desire will be executed.