|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.
52. Bound (gèn). The Keeping Still
Moving slowly, we can achieve more. Unhurried ride provides an opportunity not only to reach a distant goal, without riding a horse to death and breaking the wagon, but also allows much to see and learn.
Inital text of I Ching
Keeping Still. Keeping his back still so that he no longer feels his body. He goes into his courtyard and does not see his people. No blame.
Mountains standing close together:
The image of Keeping Still. Thus the superior man does not permit his thoughts to go beyond his situation.
- Keeping his toes still. No blame. Continued perseverance furthers.
- Keeping his calves still. He cannot rescue him whom he follows. His heart is not glad.
- Keeping his hips still. Making his sacrum stiff. Dangerous. The heart suffocates.
- Keeping his trunk still. No blame.
- Keeping his jaws still. The words have order. Remorse disappears.
- Noblehearted keeping still. Good fortune.
Forces were set in motion. But this is only the beginning. Do not hurry time and events – way will be long, motion will be unhurried. Know how to wait patiently. Difficulties would be overcome if the effort is made. In relations with other be well-balanced, cautious. Keep the fight by the rules, look for peaceful solutions, do not be lazy to long negotiations - and then prevail over a rival. Personal relations are developing smoothly, in love - harmony.
The image of this hexagram is the mountain, the youngest son of heaven and
earth. The male principle is at the top because it strives upward by nature; the
female principle is below, since the direction of its movement has come to its
In its application to man, the hexagram turns upon the problem of
achieving a quiet heart. It is very difficult to bring quiet to the heart. While
Buddhism strives for rest through an ebbing away of all movement in
nirvana, the Book of Changes holds that rest is merely a state of polarity that
always posits movement as its complement. Possibly the words of the text
embody directions for the practice of yoga.
True quiet means keeping still when the time has come to keep still, and
going forward when the time has come to go forward. In this way rest and
movement are in agreement with the demands of the time, and thus there is
light in life.
The hexagram signifies the end and the beginning of all movement. The
back is named because in the back are located all the nerve fibers that mediate
movement. If the movement of these spinal nerves is brought to a standstill,
the ego, with its restlessness, disappears as it were. When a man has thus
become calm, he may turn to the outside world. He no longer sees in it the
struggle and tumult of individual beings, and therefore he has that true peace
of mind which is needed for understanding the great laws of the universe
and for acting in harmony with them. Whoever acts from these deep levels
makes no mistakes.
The heart thinks constantly. This cannot be changed, but the movements of
the heart-that is, a man's thoughts-should restrict themselves to the
immediate situation. All thinking that goes beyond this only makes the heart
Keeping the toes still means halting before one has even begun to move. The
beginning is the time of few mistakes. At that time one is still in harmony
with primal innocence. Not yet influenced by obscuring interests and desires,
one sees things intuitively as they really are. A man who halts at the
beginning, so long as he has not yet abandoned the truth, finds the right way.
But persisting firmness is needed to keep one from drifting irresolutely.
The leg cannot move independently; it depends on the movement of the
body. If a leg is suddenly stopped while the whole body is in vigorous
motion, the continuing body movement will make one fall.
The same is true of a man who serves a master stronger than himself. He is
swept along, and even though he may himself halt on the path of
wrongdoing, he can no longer check the other in his powerful movement.
Where the master presses forward, the servant, no matter how good his
intentions, cannot save him.
This refers to enforced quiet. The restless heart is to be subdued by forcible
means. But fire when it is smothered changes into acrid smoke that
suffocates as it spreads.
Therefore, in exercises in meditation and concentration, one ought not to
try to force results. Rather, calmness must develop naturally out of a state of
inner composure. If one tries to induce calmness by means of artificial
rigidity, meditation will lead to very unwholesome results.
As has been pointed out above in the comment on the Judgment, keeping the
back at rest means forgetting the ego. This is the highest stage of rest. Here
this stage has not yet been reached: the individual in this instance, though
able to keep the ego, with its thoughts and impulses, in a state of rest, is not
yet quite liberated from its dominance. Nonetheless, keeping the heart at rest
is an important function, leading in the end to the complete elimination of
egotistic drives. Even though at this point one does not yet remain free from
all the dangers of doubt and unrest, this frame of mind is not a mistake, as it
leads ultimately to that other, higher level.
A man in a dangerous situation, especially when he is not adequate to it, is
inclined to be very free with talk and presumptuous jokes. But injudicious
speech easily leads to situations that subsequently give much cause for regret.
However, if a man is reserved in speech, his words take ever more definite
form, and every occasion for regret vanishes.
This marks the consummation of the effort to attain tranquillity. One is at
rest, not merely in a small, circumscribed way in regard to matters of detail,
but one has also a general resignation in regard to life as a whole, and this
confers peace and good fortune in relation to every individual matter.
Barbara Hejslip interpretation
Now progress in affairs is very problematic. It is necessary for you to wait some time, and only then again to start to work; if you will plan a trip or travel, refuse them is better. Try to reconcile to circumstances and well consider the position before to undertake something. Do not despond. Difficulties and intrigues of ill-wishers you will overcome all, the victory will be for you, and is very fast. That desires were granted, now your efforts should be especially persevering.