|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.
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.
27. Swallowing (yí). Mouth Corners
There is no life without food, but from overly abundant meal more harm than good. This is true both for the physical and spiritual sides of life.
Inital text of I Ching
The Corners of the Mouth. Perseverance brings good fortune. Pay heed to the providing of nourishment and to what a man seeks to fill his own mouth with.
At the foot of the mountain, thunder:
The image of Providing Nourishment. Thus the superior man is careful of his words and temperate in eating and drinking.
- You let your magic tortoise go, and look at me with the corners of your mouth drooping. Misfortune.
- Turning to the summit for nourishment, deviating from the path to seek nourishment from the hill. Continuing to do this brings misfortune.
- Turning away from nourishment. Perseverance brings misfortune. Do not act thus for ten years. Nothing serves to further.
- Turning to the summit for provision of nourishment brings good fortune. Spying about with sharp eyes like a tiger with insatiable craving. No blame.
- Turning away from the path. To remain persevering brings good fortune. One should not cross the great water.
- The source of nourishment. Awareness of danger brings good fortune. It furthers one to cross the great water.
Be persistent to happiness. Observe moderation in all things - greed and excess are harmful to everyone. Pay attention to the material, but not at the expense of the spiritual. Do not rely on help from outside; you will have to work at your own risk. Do not try to pick your teeth or bite off more than you can chew.
This hexagram is a picture of an open mouth; above and below are firm lines
of the lips, and between them the opening. Starting with the mouth, through
which we take food for nourishment, the thought leads to nourishment
itself. Nourishment of oneself, specifically of the body, is represented in the
three lower lines, while the three upper lines represent nourishment and
care of others, in a higher, spiritual sense.
In bestowing care and nourishment, it is important that the right people
should be taken care of and that we should attend to our own nourishment
in the right way. If we wish to know what anyone is like, we have only to
observe on whom he bestows his care and what sides of his own nature he
cultivates and nourishes. Nature nourishes all creatures. The great man
fosters and takes care of superior men, in order to take care of all men
through them. Mencius says about this:
If we wish to know whether anyone is superior or not, we need only observe
what part of his being he regards as especially important. The body has
superior and inferior, important and unimportant parts. We must not injure
important parts for the sake of the unimportant, nor must we injure the
superior parts for the sake of the inferior. He who cultivates the inferior parts
of his nature is an inferior man. He who cultivates the superior parts of his
nature is a superior man.
"God comes forth in the sign of the Arousing": when in the spring the life
forces stir again, all things comes into being anew. "He brings to perfection in
the sign of Keeping Still": thus in the early spring, when the seeds fall to
earth, all things are made ready. This is an image of providing nourishment
through movement and tranquillity. The superior man takes it as a pattern
for the nourishment and cultivation of his character. Words are a movement
going form within outward. Eating and drinking are movements from
without inward. Both kinds of movement can be modified by tranquillity.
For tranquillity keeps the words that come out of the mouth from exceeding
proper measure, and keeps the food that goes into the mouth from exceeding
its proper measure. Thus character is cultivated.
The magic tortoise is a creature possessed of such supernatural powers that it
lives on air and needs no earthly nourishment. The image means that a man
fitted by nature and position to live freely and independently renounces this
self-reliance and instead looks with envy and discontent at others who are
outwardly in better circumstances. But such base envy only arouses derision
and contempt in those others. This has bad results.
Normally a person either provides his own means of nourishment or is
supported in a proper way by those whose duty of privilege it is to provide for
him. If, owing to weakness of spirit, a man cannot support himself, a feeling
of uneasiness comes over him; this is because in shirking the proper way of
obtaining a living, he accepts support as a favor from those in higher place.
This is unworthy, for he is deviating from his true nature. Kept up
indefinitely, this course leads to misfortune.
He who seeks nourishment that does not nourish reels from desire to
gratification and in gratification craves desire. Mad pursuit of pleasure for the
satisfaction of the senses never brings one to the goal. One should never (ten
years is a complete cycle of time) follow this path, for nothing good can come
In contrast to the six in the second place, which refers to a man bent
exclusively on his own advantage, this line refers to one occupying a high
position and striving to let his light sine forth. To do this he needs helpers,
because he cannot attain his lofty aim alone. With the greed of a hungry tiger
he is on the lookout for the right people. Since he is not working for himself
but for the good of all, there is no wrong in such zeal.
A man may be conscious of a deficiency in himself. He should be
undertaking the nourishment of the people, but he has not the strength to do
it. Thus he must turn from his accustomed path and beg counsel and help
from a man who is spiritually his superior but undistinguished outwardly. If
he maintains this attitude of mind perseveringly, success and good fortune
are his. But he must remain aware of his dependence. He must not put his
own person forward nor attempt great labors, such as crossing the great water.
This describes a sage of the highest order, from whom emanate all influences
that provide nourishment for others. Such a position brings with it heavy
responsibility. If he remains conscious of this fact, he has good fortune and
may confidently undertake even great and difficult labors, such as crossing
the great water. These undertakings bring general happiness for him and for
Barbara Hejslip interpretation
Try to look at itself from; whether it seems to you, what you speak too much and eat too much? It is not necessary to gossip about others, this you harm not only to them, but first of all to yourselves. Stop to complain about destiny. Now you do not need to see a doctor. In your life shortly there will be changes, to them be ready.