|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.
61. Centre Confirming (zhōng fú). Inner Truth
Grain of faith moves mountains and work wonders. Act in accordance with your beliefs and do not palter with truth.
Inital text of I Ching
Inner Truth. Pigs and fishes. Good fortune. It furthers one to cross the great water. Perseverance furthers.
Wind over lake:
The image of Inner Truth. Thus the superior man discusses criminal cases in order to delay executions.
- Being prepared brings good fortune. If there are secret designs, it is disquieting.
- A crane calling in the shade. Its young answers it. I have a good goblet. I will share it with you.
- He finds a comrade. Now he beats the drum, now he stops. Now he sobs, now he sings.
- The moon nearly at the full. The team horse goes astray. No blame.
- He possesses truth, which links together. No blame.
- Cockcrow penetrating to heaven. Perseverance brings misfortune.
It is time of action based on the need of your heart. Self-control leads to success of even those who have limited opportunities and capabilities. Something started not very well will results in good. «Somebody who cries will sing» (Happy ending of lawsuit is possible). If acting contrary to internal truth, the opposite will happen. «Who sings will cry». Unpleasant events are possible but not significant.
The wind blows over the lake and stirs the surface of the water. Thus visible
effects of the invisible manifest themselves. The hexagram consists of firm
lines above and below, while it is open in the center. This indicates a heart
free of prejudices and therefore open to truth. On the other hand, each of the
two trigrams has a firm line in the middle; this indicates the force of inner
truth in the influences they present.
The attributes of the two trigrams are: above, gentleness, forbearance
toward inferiors; below, joyousness in obeying superiors. Such conditions
create the basis of a mutual confidence that makes achievements possible.
The character of fu ("truth") is actually the picture of a bird's foot over a
fledgling. It suggests the idea of brooding. An egg is hollow. The light-giving
power must work to quicken it from outside, but there must be a germ of life
within, if life is to be awakened. Far-reaching speculations can be linked with
Pigs and fishes are the least intelligent of all animals and therefore the most
difficult to influence. The force of inner truth must grow great indeed before
its influence can extend to such creatures. In dealing with persons as
intractable and as difficult to influence as a pig or a fish, the whole secret of
success depends on finding the right way of approach. One must first rid
oneself of all prejudice and, so to speak, let the psyche of the other person act
on one without restraint. Then one will establish contact with him,
understand and gain power over him. When a door has thus been opened,
the force of one's personality will influence him. If in this way one finds no
obstacles insurmountable, one can undertake even the most dangerous
things, such as crossing the great water, and succeed.
But it is important to understand upon what the force inner truth depends.
This force is not identical with simple intimacy or a secret bond. Close ties
may exist also among thieves; it is true that such a bond acts as a force but,
since it is not invincible, it does not bring good fortune. All association on
the basis of common interests holds only up to a certain point. Where the
community of interest ceases, the holding together ceases also, and the closest
friendship often changes into hate. Only when the bond is based on what is
right, on steadfastness, will it remain so firm that it triumphs over
Wind stirs water by penetrating it. Thus the superior man, when obliged to
judge the mistakes of men, tries to penetrate their minds with understanding,
in order to gain a sympathetic appreciation of the circumstances. In ancient
China, the entire administration of justice was guided by this principle. A
deep understanding that knows how to pardon was considered the highest
form of justice. This system was not without success, for its aim was to make
so strong a moral impression that there was no reason to fear abuse of such
mildness. For it sprang not from weakness but from a superior clarity.
The force of inner truth depends chiefly on inner stability and preparedness.
From this state of mind springs the correct attitude toward the outer world.
But if a man should try to cultivate secret relationships of a special sort, it
would deprive him of his inner independence. The more reliance he places
on the support of others, the more uneasy and anxious he will become as to
whether these secret ties are really tenable. In this way inner peace and the
force of inner truth are lost.
This refers to the involuntary influence of a man's inner being upon persons
of kindred spirit. The crane need not show itself on a high hill. It may be
quite hidden when it sounds its call; yet its young will hear its not, will
recognize it and give answer. Where there is a joyous mood, there a comrade
will appear to share a glass of wine.
This is the echo awakened in men through spiritual attraction. Whenever
a feeling is voiced with truth and frankness, whenever a deed is the clear
expression of sentiment, a mysterious and far-reaching influence is exerted.
At first it acts on those who are inwardly receptive. But the circle grows larger
and larger. The root of all influence lies in one's own inner being: given true
and vigorous expression in word and deed, its effect is great. The effect is but
the reflection of something that emanates from one's own heart. Any
deliberate intention of an effect would only destroy the possibility of
producing it. Confucius says about this line:
The superior man abides in his room. If his words are well spoken, he meets
with assent at a distance of more than a thousand miles. How much more
then from near by! If the superior man abides in his room and his words are
not well spoken, he meets with contradiction at a distance of more than a
thousand miles. How much more then from near by! Words go forth from
one's own person and exert their influence on men. Deeds are born close at
hand and become visible far away. Words and deeds are the hinge and
bowspring of the superior man. As hinge and bowspring move, they bring
honor or disgrace. Through words and deeds the superior man moves
heaven and earth . Must one not, then, be cautious?
Here the source of a man's strength lies not in himself but in his relation to
other people. No matter how close to them he may be, if his center of gravity
depends on them, he is inevitably tossed to and fro between joy and sorrow.
Rejoicing to high heaven, then sad unto death-this is the fate of those who
depend upon an inner accord with other persons whom they love. Here we
have only the statement of the law that this is so. Whether this condition is
felt to be an affliction of the supreme happiness of love, is left to the
subjective verdict of the person concerned.
To intensify the power of inner truth, a man must always turn to his
superior, from whom he can receive enlightenment as the moon receives
light form the sun. However, this requires a certain humility, like that of the
moon when it is not yet quite full. At the moment when the moon becomes
full and stands directly opposite the sun, it begins to wane. Just as on the one
hand we must be humble and reverent when face to face with the source of
enlightenment, so likewise must we on the other renounce factionalism
among men. Only be pursuing one's course like a horse that goes straight
ahead without looking sidewise at its mate, can one retain the inner freedom
that helps one onward.
This describes the ruler who holds all elements together by the power of his
personality. Only when the strength of his character is so ample that he can
influence all who are subject to him, is he as he needs to be. The power of
suggestion must emanate from the ruler. It will firmly knit together and
unite all his adherents. Without this central force, all external unity is only
deception and breaks down at the decisive moment.
The cock is dependable. It crows at dawn. But it cannot itself fly to heaven. It
just crows. A man may count on mere words to awaken faith. This may
succeed now and then, but if persisted in, it will have bad consequences.
Barbara Hejslip interpretation
Now it is necessary for you to work in cooperation with others but in any way to one. You are inclined to overestimate the mental faculties; be careful of it, differently can become simply unrestrained and haughty arrogent man. And it can prevent to realization of your plans. Try to be more modest. Your desires will be executed only in the event that they are reasonable and fair. In the near future your opportunities and abilities on advantage will be estimated by the heads; it very much will assist you to promote on a way of success.
12. Obstruction (pǐ). Standstill
Learn how to overcome difficulties. Seek harmony in the relationship, while not neglecting.
Inital text of I Ching
Standstill. Evil people do not further the perseverance of the superior man. The great departs; the small approaches.
Heaven and earth do not unite:
The image of Standstill. Thus the superior man falls back upon his inner worth in order to escape the difficulties. He does not permit himself to be honored with revenue.
- When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Perseverance brings good fortune and success.
- They bear and endure; This means good fortune for inferior people. The standstill serves to help the great man to attain success.
- They bear shame.
- He who acts at the command of the highest remains without blame. Those of like mind partake of the blessing.
- Standstill is giving way. Good fortune for the great man. What if it should fail, what if it should fail? In this way he ties it to a cluster of mulberry shoots.
- Nine at the top means: the standstill comes to an end.
First standstill, then good fortune.
The great leaves and the little will come. State of affairs is deplorable, relations are violated. Dissatisfaction of senior takes place. There are illusion and delusion. But everything is temporary. The future will bring change. Accumulate experience, watch out - what happens now will affect the future. Do not waste your strength of mind, take the trouble with dignity. Pay attention to people, do push off supporters.
This hexagram is the opposite of the preceding one. Heaven is above,
drawing farther and farther away, while the earth below sinks farther into the
depths. The creative powers are not in relation. It is a time of standstill and
decline. This hexagram is linked with the seventh month (August-
September), when the year has passed its zenith and autumnal decay is setting
Heaven and earth are out of communion and all things are benumbed. What
is above has no relation to what is below, and on earth confusion and
disorder prevail. The dark power is within, the light power is without.
Weakness is within, harshness without. Within are the inferior, and
without are the superior. The way of inferior people is in ascent; the way of
superior people is one the decline. But the superior people do not allow
themselves to be turned from their principles. If the possibility of exerting
influence is closed to them, they nevertheless remain faithful to their
principles and withdraw into seclusion.
When, owing to the influence of inferior men, mutual mistrust prevails in
public life, fruitful activity is rendered impossible, because the fundaments
are wrong. Therefore the superior man knows what he must do under such
circumstances; he does not allow himself to be tempted by dazzling offers to
take part in public activities. This would only expose him to danger, since he
cannot assent to the meanness of the others. He therefore hides his worth
and withdraws into seclusion.
The text is almost the same as that of the first line of the preceding hexagram,
but with a contrary meaning. In the latter a man is drawing another along
with him on the road to an official career; here a man is drawing another
with him into retirement form public life. This is why the text says here,
"Perseverance brings good fortune and success," and not "Undertakings bring
good fortune." If it becomes impossible to make our influence count, it is
only by retirement that we spare ourselves humiliation. Success in a higher
sense can be ours, because we know how to safeguard the value of our
Inferior people are ready to flatter their superiors in a servile way. They
would also endure the superior man if he would put an end to their
confusion. This is fortunate for them. But the great man calmly bears the
consequences of the standstill. He does not mingle with the crowd of the
inferior; that is not his place. By his willingness to suffer personally he
insures the success of his fundamental principles.
Inferior people who have risen to power illegitimately do not feel equal to the
responsibility they have taken upon themselves. In their hearts they begin to
be ashamed, although at first they do not show it outwardly. This marks a
turn for the better.
The time of standstill is nearing the point of change into its opposite.
Whoever wishes to restore order must feel himself called to the task and
have the necessary authority. A man who sets himself up a capable of
creating order according to his own judgment could make mistakes and end
in failure. But the man who is truly called to the task is favored by the
conditions of the time, and all those of like mind will share in his blessing.
The time undergoes a change. The right man, able to restore order, has
arrived. Hence "good fortune." But such periods of transition are the very
times in which we must fear and tremble. Success is assured only through
greatest caution, which asks always, "What if it should fail?" When a
mulberry bush is cut down, a number of unusually strong shoots sprout from
the roots. Hence the image of tying something to a cluster of mulberry shoots
is used to symbolize the way of making success certain. Confucius says about
Danger arises when a man feels secure in his position. Destruction threatens
when a man seeks to preserve his worldly estate. Confusion develops when a
man has put everything in order. Therefore the superior man does not forget
danger in his security, not ruin when he is well established, nor confusion
when his affairs are in order. In this way he gains personal safety and is able
to protect the empire.
The standstill does not last forever. However, it does not cease of its own
accord; the right man is needed to end it. This is the difference between a
state of peace and a state of stagnation. Continuous effort is necessary to
maintain peace: left to itself it would change into stagnation and
disintegration. The time of disintegration, however, does not change back
automatically to a condition of peace and prosperity; effort must be put forth
in order to end it. This shows the creative attitude that man must take if the
world is to be put in order.
Barbara Hejslip interpretation
You are not indifferent to that happens around, much to you is not clear. To you the people unworthy you last. Try to be vigilant and provident, it is not necessary to begin now any serious affairs. You often do not understand; quarrel with one of your friends, and even without the sufficient bases is probable on that. Your desires in the majority will be executed, but not at once. The State of affairs will soon change; try to listen to advice of the heads, but decisions accept under own discretion.