|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.
6. Arguing (sòng). Conflict
When approaching troubles be ready. During quarrels do not lose the face. Do not betray your beliefs for the sake of profit or because of cowardice.
Inital text of I Ching
Conflict. You are sincere and are being obstructed. A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water.
Heaven and water go their opposite ways:
The image of Conflict. Thus in all his transactions the superior man carefully considers the beginning.
- If one does not perpetuate the affair, there is a little gossip. In the end, good fortune comes.
- One cannot engage in conflict; One returns home, gives way. The people of his town, three hundred households, remain free of guilt.
- To nourish oneself on ancient virtue induces perseverance. Danger. In the end, good fortune comes. If by chance you are in the service of a king, seek not works.
- One cannot engage in conflict. One turns back and submits to fate, changes one's attitude, and finds peace in perseverance. Good fortune.
- To contend before him brings supreme good fortune.
- Even if by chance a leather belt is bestowed on one, by the end of a morning it will have been snatched away three times.
There are difficulties. Caution, restraint, prudence and ability to remain calm are essential. Strive for reconciliation; do not to escalate the conflict. Whatever happens, firmly insist on justice, and do not break the commandments and precepts. Do not hate your enemies. Do not pretend to absolute correctness, error can make blind. Listen to the enemy - his words can contain hidden truth. Ask for advice those who are wiser and see the situation from outside. Problems can last for a long time, but they do not last forever. It is time of spiritual growth: let the best in you, become measure for the trial yourself.
The upper trigram, whose image is heaven, has an upward movement; the
lower trigram, water, in accordance with its nature tends downward. Thus the
two halves move away from each other, giving rise to the idea of conflict.
The attribute of the Creative is strength, that of the Abysmal is danger, guile.
Where cunning has force before it, there is conflict.
A third indication of conflict, in terms of character, is presented by the
combination of deep cunning within and fixed determination outwardly. A
person of this character will certainly be quarrelsome.
Conflict develops when one feels himself to be in the right and runs into
opposition. If one is not convinced of being in the right, opposition leads to
craftiness or high-handed encroachment but not to open conflict.
If a man is entangled in a conflict, his only salvation lies in being so clear-
headed and inwardly strong that he is always ready to come to terms by
meeting the opponent halfway. To carry one the conflict to the bitter end has
evil effects even when one is the right, because the enmity is then
perpetuated. It is important to see the great man, that is, an impartial man
whose authority is great enough to terminate the conflict amicably or assure a
just decision. In times of strife, crossing the great water is to be avoided, that
is, dangerous enterprises are not to be begun, because in order to be successful
they require concerted unity of focus. Conflict within weakens the power to
conquer danger without.
The image indicates that the causes of conflict are latent in the opposing
tendencies of the two trig rams. Once these opposing tendencies appear,
conflict is inevitable. To avoid it, therefore, everything must be taken
carefully into consideration in the very beginning. If rights and duties are
exactly defined, or if, in a group, the spiritual trends of the individuals
harmonize, the cause of conflict is removed in advance.
While a conflict is in the incipient stage, the best thing To do is to drop the
issue. Especially when the adversary is stronger, it is not advisable to risk
pushing the conflict to a decision. It may come to a slight dispute, but in the
end all goes well.
In a struggle with an enemy of superior strength, retreat is no disgrace.
Timely withdrawal prevents bad consequences. If, out of a false sense of
honor, a man allowed himself to be tempted into an unequal conflict, he
would be drawing down disaster upon himself. In such a case a wise and
conciliatory attitude benefits the whole community, which will then not be
drawn into the conflict.
This is a warning of the danger that goes with an expansive disposition. Only
that which has been honestly acquired through merit remains a permanent
possession. It can happen that such a possession may be contested, but since it
is really one's own, one cannot be robbed of it. Whatever a man possesses
through the strength of his own nature cannot be lost. If one enters the
service of a superior, one can avoid conflict only by not seeking works for the
sake of prestige. It is enough if the work is done: let the honor go to the
This refers to a person whose inner attitude at first lacks peace. He does not
feel content with his situation and would like to improve it through conflict.
In contrast tot the situation of the nine in the second place, he is dealing with
a weaker opponent and might therefore succeed. But he cannot carry on the
fight, because, since right is not on his side, he cannot justify the conflict to
his conscience. Therefore he turns back and accepts his fate. He changes his
mind and finds lasting peace in being at one with eternal law. This brings
This refers to an arbiter in a conflict who is powerful and just, and strong
enough to lend weight to the right side. A dispute can be turned over to him
with confidence. If one is in the right, one attains great good fortune.
Here we have someone who has carried a conflict to the bitter end and has
triumphed. He is granted a decoration, but his happiness does not last. He is
attacked again and again, and the result is conflict without end.
Barbara Hejslip interpretation
You feel disharmony. Becomes ripe any conflict. Try to behave it is constrained. Do not answer on challenged to you. It is not necessary to show too many requirements; also do not begin alone any enterprises until circumstances will not favour to you. Try to begin better work together with someone. Start up all goes the order, and you will understand, that vital problems sometimes can learn much, and not just deliver afflictions.
22. Adorning (bì). Grace
Learn to distinguish perfect from the beautiful, the true from illusory. Learn how to find beauty in the small and enjoy it.
Inital text of I Ching
Grace has success. In small matters it is favorable to undertake something.
Fire at the foot of the mountain:
The image of Grace. Thus does the superior man proceed when clearing up current affairs. But he dare not decide controversial issues in this way.
- He lends grace to his toes, leaves the carriage, and walks.
- Lends grace to the beard on his chin.
- Graceful and moist. Constant perseverance brings good fortune.
- Grace or simplicity? A white horse comes as if on wings. He is not a robber, he will woo at the right time.
- Grace in hills and gardens. The roll of silk is meager and small. Humiliation, but in the end good fortune.
- Simple grace. No blame.
Outwardly, everything is good. But it is not time for great things. At the moment content with little. Do not obsess over visual appeal. Look at what's happening and choose goals for the future according to the dictates of the soul. Furnishing our external, do not forget to take care of the internal, true beauty is inside.
This hexagram shows a fire that breaks out of the secret depths of the earth
and, blazing up, illuminates and beautifies the mountain, the heavenly
heights. Grace-beauty of form-is necessary in any union if it is to be well
ordered and pleasing rather than disordered and chaotic.
Grace brings success. However, it is not the essential or fundamental thing; it
is only the ornament and therefore be used sparingly and only in little things.
In the lower trigram of fire a yielding line comes between two strong lines
and makes them beautiful, but the strong lines are the essential content and
the weak line is the beautifying form. In the upper trigram of the mountain,
the strong line takes the lead, so that here again the strong element must be
regarded as the decisive factor. In nature we see in the sky the strong light of
the sun; the life of the world depends on it. But this strong, essential thing is
changed and given pleasing variety by the moon and the stars. In human
affairs, aesthetic form comes into being when traditions exist that, strong and
abiding like mountains, are made pleasing by a lucid beauty. By
contemplating the forms existing in the heavens we come to understand time
and its changing demands. Through contemplation of the forms existing in
human society it becomes possible to shape the world.
The fire, whose light illuminates the mountain and makes it pleasing, does
not shine far; in the same way, beautiful form suffices to brighten and to
throw light upon matters of lesser moment, but important questions cannot
be decided in this way. They require greater earnestness.
A beginner in subordinate place must take upon himself the labor of
advancing. There might be an opportunity of surreptitiously easing the way-
symbolized by the carriage-but a self-contained man scorns help gained in a
dubious fashion. He thinks it more graceful to go on foot than to drive in a
carriage under false pretenses.
The beard is not an independent thing; it moves only with the chin. The
image therefore means that form is to be considered only as a result and
attribute of content. The beard is a superfluous ornament. To devote care to it
for its own sake, without regard for the inner content of which it is an
ornament, would bespeak a certain vanity.
This represents a very charming life situation. One is under the spell of grace
and the mellow mood induced by wine. This grace can adorn, but it can also
swamp us. Hence the warning not to sink into convivial indolence but to
remain constant in perseverance. Good fortune depends on this.
An individual is in a situation in which doubts arise as to which is better-to
pursue the grace of external brilliance, or to return to simplicity. The doubt
itself implies the answer. Confirmation comes from the outside; it comes like
a white winged horse. The white color indicates simplicity. At first it may be
disappointing to renounce the comforts that might have been obtained, yet
one finds peace of mind in a true relationship with the friend who courts
him. The winged horse is the symbol of the thoughts that transcend all limits
of space and time.
A man withdraws from contact with people of the lowlands, who seek
nothing but magnificence and luxury, in to the solitude of the heights. There
he finds an individual to look up to, whom he would like to have as a friend.
But the gifts he has to offer are poor and few, so that he feels ashamed.
However, it is not the material gifts that count, but sincerity of feeling, and so
all goes well in the end.
Here at the highest stage of development all ornament is discarded. Form no
longer conceals content but brings out its value to the full. Perfect grace
consists not in exterior ornamentation of the substance, but in the simple
fitness of its form.
Barbara Hejslip interpretation
This hexagram can be favorable only for the affairs concerning theatre. It means, that you have a propensity to hide the original face, and people surrounding you too behave not quite sincerely. Your love affairs are problematic enough now. But successes in other spheres are possible. Your desires will be executed, but is completely not fast. It is necessary to try to accept a life such as it is, and to study at it.
Richard Wilhelm's commentary