|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.
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.