|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.
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.
Richard Wilhelm's commentary