|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.
7. Leading (shī). The Army
If war is inevitable, show you as a wise commander. War is not for the sake of war but for the sake of resolving the conflict.
Inital text of I Ching
The Army. The army needs perseverance and a strong man. Good fortune without blame.
In the middle of the earth is water:
The image of the Army. Thus the superior man increases his masses y generosity toward the people.
- An army must set forth in proper order. If the order is not good, misfortune threatens.
- In the midst of the army. Good fortune. No blame. The king bestows a triple decoration.
- Perchance the army carries corpses in the wagon. Misfortune.
- The army retreats. No blame.
- There is game in the field. It furthers one to catch it. Without blame. Let the eldest lead the army. The younger transports corpses; Then perseverance brings misfortune.
- The great prince issues commands, founds states, vests families with fiefs. Inferior people should not be employed.
The conflict can not be resolved peacefully by the court or the court's decision will be unfair. The time of battle is approaching. You should show character and will according to the situation. Even great victory is accompanied by losses - be ready to sacrifice and humble. Respect the enemy, appreciate his mind. The danger may lurk inside - it is a war with yourselves (the one who can judge themselves, not to go to court). The main victory man wins over himself. The insignificant should be defeated. But remember that protracted wars bring nothing but devastation and chaos.
This hexagram is made up of the trigrams K'an, water, and K'un, earth, and
thus it symbolizes the ground water stored up in the earth. In the same way
military strength is stored up in the mass of the people--invisible in times of
peace but always ready for use as a source of power. The attributes of the two
trig rams are danger inside and obedience must prevail outside.
Of the individual lines, the one that controls the hexagram is the strong
nine in the second place, to which the other lines, all yielding, are
subordinate. This line indicates a commander, because it stands in the
middle of one of the two trigrams. But since it is in the lower rather than the
upper trigram, it represents not the ruler but the efficient general, who
maintains obedience in the army by his authority.
An army is a mass that needs organization in order to become a fighting force.
Without strict discipline nothing can be accomplished, but this discipline
must not be achieved by force. It requires a strong man who captures the
hearts of the people and awakens their enthusiasm. In order that he may
develop his abilities he needs the complete confidence of his ruler, who must
entrust him with full responsibility as long as the war lasts. But war is always
a dangerous thing and brings with it destruction and devastation. Therefore
it should not be resorted to rashly but, like a poisonous drug, should be used
as a last recourse.
Ground water is invisibly present within the earth. In the same way the
military power of a people is invisibly present in the masses. When danger
threatens, every peasant becomes present in the masses. When danger
threatens, every peasant becomes a soldier; when the war ends, he goes back
to his plow. He who is generous toward the people wins their love, and a
people living under a mild rule becomes strong and powerful. Only a people
economically strong can be important in military power. Such power must
therefore be cultivated by improving the economic condition of the people
and by humane government. Only when there is this invisible bond between
government and people, so that the people are sheltered by their
government as ground water is sheltered by the earth, is it possible to wage a
At the beginning of a military enterprise, order is imperative. A just and
valid cause must exist, and the obedience and coordination of the troops must
be well organized, otherwise the result is inevitably failure.
The leader should be in the midst of his army, in touch with it, sharing good
and bad with the masses he leads. This alone makes him equal to the heavy
demands made upon him. He needs also the recognition of the ruler. The
decorations he receives are justified, because there is no question of personal
preferment here: the whole army, whose center he is, is honored in his
Here we have a choice of two explanations. One points to defeat because
someone other than the chosen leader interferes with the command; the
other is similar in its general meaning, but the expression, "carries corpses in
the wagon," is interpreted differently. At burials and at sacrifices to the dead it
was customary in China for the deceased to whom the sacrifice was made to
be represented by a boy of the family, who sat in the dead man's place and was
honored as his representative. On the basis of this custom the text is
interpreted as meaning that a "corpse boy" is sitting in the wagon, or, in
other words, that authority is not being exercised by the proper leaders but has
been usurped by others. Perhaps the whole difficulty clears up if it is inferred
that there has been an error in copying. The character fan, meaning "all," may
have been misread as shih, which means "corpse." Allowing for this error,
the meaning would be that if the multitude assumes leadership of the army
(rides in the wagon), misfortune will ensue.
In the face of a superior enemy, with whom it would be hopeless to engage in
battle, an orderly retreat is the only correct procedure, because it will save the
army from defeat and disintegration. It is by no means a sign of courage or
strength to insist upon engaging in a hopeless struggle regardless of
Game is in the field - it has left its usual haunts in the forest and is
devastating the fields. This points to an enemy invasion. Energetic combat
and punishment are here thoroughly justified, but they must not degenerate
into a wild melee in which everyone fends for himself. Despite the greatest
degree of perseverance and bravery, this would lead to misfortune. The army
must be directed by an experienced leader. It is a matter of waging war, not of
permitting the mob to slaughter all who fall into their hands; if they do,
defeat will be the result, and despite all perseverance there is danger of
The war has ended successfully, victory is won, and the king divided estates
and fiefs among his faithful vassals. But it is important that inferior people
should not come into power. If they have helped, let them be paid off with
money, but they should not be awarded lands or the privileges of rulers, lest
power be abused.
Barbara Hejslip interpretation
Symbol of this hexagram - a conscious solitude. Now you as if the commander who considers forthcoming approach. Success accompanies you, but be attentive and cautious in a choice of allies. Let they become people, at which kind intentions. Probably, you will be visited by the unexpected visitor, or you receive unexpected news. Though you also had a dissonance with the close person, - but nevertheless you stay in a romantic condition of spirit. But all to you needs to be planned the future business more carefully and reasonably.
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.