|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.
59. Dispersing (huàn). Dispersion
Never lose hope and faith in yourselves.
Inital text of I Ching
Dispersion. Success. The king approaches his temple. It furthers one to cross the great water. Perseverance furthers.
The wind drives over the water:
The image of Dispersion. Thus the kings of old sacrificed to the Lord and built temples.
- He brings help with the strength of a horse. Good fortune.
- At the dissolution he hurries to that which supports him. Remorse disappears.
- He dissolves his self. No remorse.
- 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.
- His loud cries are as dissolving as sweat. Dissolution. A king abides without blame.
- 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 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.
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.
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
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.
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.
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
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.
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.
Barbara Hejslip interpretation
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.
50. Holding (dǐng). The Cauldron
Burning the old in the name of holy sacrifice, they acquire new - the fire leads to creation. But, throwing into the fire for fun, they risk losing and burning everything.
Inital text of I Ching
The Caldron. Supreme good fortune. Success.
Fire over wood:
The image of the Caldron. Thus the superior man consolidates his fate by making his position correct.
- A ting with legs upturned. Furthers removal of stagnating stuff. One takes a concubine for the sake of her son. No blame.
- There is food in the ting. My comrades are envious, but they cannot harm me. Good fortune.
- The handle of the ting is altered. One is impeded in his way of life. The fat of the pheasant is not eaten. Once rain falls, remorse is spent. Good fortune comes in the end.
- The legs of the ting are broken. The prince's meal is spilled and his person is soiled. Misfortune.
- The ting has yellow handles, golden carrying rings. Perseverance furthers.
- The ting has rings of jade. Great good fortune. Nothing that would not act to further.
The direction is correct.The main work is done inside: knowledge turns into understanding, wisdom grows, and talents develop of abilities. For the sake of acquiring new forget old - the victim will not be vain. But do not sacrifice for the sake of self-interest - it does not bring goodness. Things are going well. But do not forget to share with others the fruits of your labor. If you have an illness, wait for recovery.
The six lines construct the image of Ting, THE CALDRON; at the bottom are
the legs, over them the belly, then come the ears (handles), and at the top the
carrying rings. At the same time, the image suggests the idea of nourishment.
The ting, cast of bronze, was the vessel that held the cooked viands in the
temple of the ancestors and at banquets. The heads of the family served the
food from the ting into the bowls of the guests.
THE WELL (48) likewise has the secondary meaning of giving nourishment,
but rather more in relation to the people. The ting, as a utensil pertaining to
a refined civilization, suggests the fostering and nourishing of able men,
which redounded to the benefit of the state.
This hexagram and THE WELL are the only two in the Book of Changes that
represent concrete, men-made objects. Yet here too the thought has its
Sun, below, is wood and wind; Li, above, is flame. Thus together they stand
for the flame kindled by wood and wind, which likewise suggests the idea of
While THE WELL relates to the social foundation of our life, and this
foundation is likened to the water that serves to nourish growing wood, the
present hexagram refers to the cultural superstructure of society. Here it is
the wood that serves as nourishment for the flame, the spirit. All that is
visible must grow beyond itself, extend into the realm of the invisible.
Thereby it receives its true consecration and clarity and takes firm root in the
Here we see civilization as it reaches its culmination in religion. The ting
serves in offering sacrifice to God. The highest earthly values must be
sacrificed to the divine. But the truly divine does not manifest itself apart
from man. The supreme revelation of God appears in prophets and holy
men. To venerate them is true veneration of God. The will of God, as
revealed through them, should be accepted in humility; this brings inner
enlightenment and true understanding of the world, and this leads to great
good fortune and success.
The fate of fire depends on wood; as long as there is wood below, the fire
burns above. It is the same in human life; there is in man likewise a fate that
lends power to his life. And if he succeeds in assigning the right place to life
and to fate, thus bringing the two into harmony, he puts his fate on a firm
footing. These words contain hints about fostering of life as handed on by
oral tradition in the secret teachings of Chinese yoga.
If a ting is turned upside down before being used, no harm is done-on the
contrary, this clears it of refuse. A concubine's position is lowly, but because
she has a son she comes to be honored.
These two metaphors express the idea that in a highly developed
civilization, such as that indicated by this hexagram, every person of good
will can in some way or other succeed. No matter how lowly he may be,
provided he is ready to purify himself, he is accepted. He attains a station in
which he can prove himself fruitful in accomplishment, and as a result he
In a period of advanced culture, it is of the greatest importance that one
should achieve something significant. If a man concentrates on such real
undertakings, he may indeed experience envy and disfavor, but that is not
dangerous. The more he limits himself to his actual achievements, the less
harm the envious inflict on him.
The handle is the means for lifting up the ting. If the handle is altered, the
ting cannot be lifted up and used, and, sad to say, the delicious food in it, such
as pheasant fat, cannot be eaten by anyone.
This describes a man who, in a highly evolved civilization, finds himself in
a place where no one notices or recognizes him. This is a severe block to his
effectiveness. All of his good qualities and gifts of mind thus needlessly go to
waste. But if he will only see to it that he is possessed of something truly
spiritual, the time is bound to come, sooner or later, when the difficulties will
be resolved and all will go well. The fall of rain symbolizes here, as in other
instances, release of tension.
A man has a difficult and responsible task to which he is not adequate.
Moreover, he does not devote himself to it with all his strength but goes
about with inferior people; therefore the execution of the work fails. In this
way he also incurs personal opprobrium.
Confucius says about this line:
"Weak character coupled with honored
place, meager knowledge with large plans, limited powers with heavy
responsibility, will seldom escape disaster."
Here we have, in a ruling position, a man who is approachable and modest in
nature. As a result of this attitude he succeeds in finding strong and able
helpers who complement and aid him in his work. Having achieved this
attitude, which requires constant self-abnegation, it is important for him to
hold to it and not to let himself be led astray.
In the preceding line the carrying rings are described as golden, to denote their
strength; here they are said to be of jade. Jade is notable for its combination of
hardness with soft luster. This counsel, in relation to the man who is open to
it, works greatly t his advantage. Here the counsel is described in relation to
the sage who imparts it. In imparting it, he will be mild and pure, like
precious jade. Thus the work finds favor in the eyes of the Deity, who
dispenses great good fortune, and becomes pleasing to men, wherefore all
Barbara Hejslip interpretation
This hexagram specifies that now there is all preconditions resolutely to incur a role of the leader to achieve positive results. There will be people who will envy your successes; do not pay attention to these people. Do not incur more, than can give, and do not promise it is more, than in a condition to execute. Strong influence on you and on your relations with associates the figure renders "three". Business to which you were accepted, together with two adherents, will lead you to success. Your desire will be executed, though and not absolutely how you initially conceived. Pay attention that you spend for entertainments and on a hobby too much.