|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.
18. Corrupting (gǔ). Work on the Decayed
Any person inherits not only knowledge but also delusion, not just wealth, but the debts from our ancestors. There comes time when you have to pay for them, because it is difficult to carry it further.
Inital text of I Ching
Work on What Has Been Spoiled has supreme success. It furthers one to cross the great water. Before the starting point, three days. After the starting point, three days.
The wind blows low on the mountain:
The image of Decay. Thus the superior man stirs up the people and strengthens their spirit.
- Setting right what has been spoiled by the father. If there is a son, no blame rests upon the departed father. Danger. In the end good fortune.
- Setting right what has been spoiled by the mother. One must not be too persevering.
- Setting right what has been spoiled by the father. There will be little remorse. No great blame.
- Tolerating what has been spoiled by the father. In continuing one sees humiliation.
- Setting right what has been spoiled by the father. One meets with praise.
- He does not serve kings and princes, sets himself higher goals.
Everything in the world is perishable. Every idea can be ruined, any undertaking can turn evil. There is danger of confusion and deception. There is business stagnation. Influence of the old mistakes, generic prejudice is great. Be able to distinguish tradition from the remnants of the past. Read the ancestors, but do not repeat their mistakes. Follow the higher purpose. Do not try to be obedient to the will of all seniors, regardless of age or rank. Have your own opinion and the will to resist stagnation, be honest with yourselves. Get rid of old mistakes – and you will find your way again.
The Chinese character ku represents a bowl in whose contents worms are
breeding. This means decay. IT is come about because the gentle indifference
in the lower trigram has come together with the rigid inertia of the upper,
and the result is stagnation. Since this implies guilt, the conditions embody a
demand for removal of the cause. Hence the meaning of the hexagram is not
simply "what has been spoiled" but "work on what has been spoiled".
What has been spoiled through man's fault can be made good again through
man's work. IT is not immutable fate, as in the time of STANDSTILL, that
has caused the state of corruption, but rather the abuse of human freedom.
Work toward improving conditions promises well, because it accords the
possibilities of the time. We must not recoil from work and danger-
symbolized by crossing of the great water-but must take hold energetically.
Success depends, however, on proper deliberation. This is expressed by the
lines, "Before the starting point, three days. After the starting point, three
days." We must first know the cause of corruption before we can do away
with them; hence it is necessary to be cautious during the time before the
start. Then we must see to it that the new way is safely entered upon, so that
a relapse may be avoided; therefore we must pay attention to the time after
the start. Decisiveness and energy must take the place of inertia and
indifference that have led to decay, in order that the ending may be followed
by a new beginning.
When the wind blow s slow on the mountain, it is thrown back and spoils
the vegetation. This contains a challenge to improvement. It is the same
with debasing attitudes and fashions; they corrupt human society. His
methods likewise must be derived from the two trigrams, but in such a way
that their effects unfold in orderly sequence. The superior must first remove
stagnation by stirring up public opinion, as the wind stirs up everything, and
must strengthen and tranquilize the character of the people, as the mountain
gives tranquillity and nourishment to all that grows in its vicinity.
Rigid adherence to tradition has resulted in decay. But the decay has not yet
penetrated deeply and so can still be easily remedied. It is as if a son were
compensated for the decay his father allowed to creep in. Then no blame
attaches to the father. However, one must not overlook the danger or take
the matter too lightly. Only if one is conscious of the danger connected with
every reform will everything go well in the end.
This refers to mistakes that as a result of weakness have brought about decay-
hence the symbol, "what has been spoiled by the mother. " In setting things
right in such a case, a certain gentle consideration is called for. In order not to
wound, one should not attempt to proceed too drastically.
This describes a man who proceeds a little too energetically in righting the
mistakes of the past. Now and then, as a result, minor discourse and
annoyances will surely develop. But too much energy is better than too little.
Therefore, although he may at times have slight cause for regret, he remains
free of any serious blame.
This shows the situation of someone too weak to take measures against decay
that has its roots in the past and is just beginning to manifest itself. It is
allowed to run its course. If this continues, humiliation will result.
An individual is confronted with corruption originating from neglect in
former times. He lacks the power to ward it off alone, but with able helpers
he can at least bring about a thorough reform, if he cannot create a new
beginning, and this also is praiseworthy.
Not every man has an obligation to mingle in the affairs of the world. There
are some who are developed to such a degree that they are justified in letting
the world go its own way and refusing to enter public life with a view to
reforming it. But this does not imply a right to remain idle or to sit back and
merely criticize. Such withdrawal is justified only when we strive to realize
in ourselves the higher aims of mankind. For although the sage remains
distant from the turmoil of daily life, he creates incomparable human values
for the future.
Barbara Hejslip interpretation
You need to analyze and estimate events especially carefully: you can become the participant of changes in another's private life. You should be a master of the situation. It becomes possible owing to your present condition. Can happen so, that you will lose the friend. From you shortly it is possible to wait for the most unexpected acts. You need to clear the relations with associates. They not by way of, and problems arising from this can interfere with execution of your desires.