|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.
8. Grouping (bǐ). Holding Together
If people want to agree and unite, gods take their side the.
Inital text of I Ching
Holding Together brings good fortune. Inquire of the oracle once again whether you possess sublimity, constancy, and perseverance; Then there is no blame. Those who are uncertain gradually join. Whoever comes too late meets with misfortune.
On the earth is water:
The image of Holding Together. Thus the kings of antiquity bestowed the different states as fiefs and cultivated friendly relations with the feudal lords.
- Hold to him in truth and loyalty; This is without blame. Truth, like a full earthen bowl: thus in the end good fortune comes from without.
- Hold to him inwardly. Perseverance brings good fortune.
- You hold together with the wrong people.
- Hold to him outwardly also. Perseverance brings good fortune.
- Manifestation of holding together. In the hunt the king uses beaters on three sides only and foregoes game that runs off in front. The citizens need no warning. Good fortune.
- He finds no head for holding together. Misfortune.
The sign is positive. Do not resist one who seeks to get closer to you. Be careful not to be late – hurry up! Delay is equal to denial. The path of convergence can be difficult and time consuming. Do not be afraid of bad luck. Follow the rules and arrangements, and avoid omissions and misunderstanding. Rely on help and support of trusted people. Do not seek to occupy a dominant position. But when it is necessary, you can show firmness. Use experience; do not let knowledge become useless.
The waters on the surface of the earth flow together wherever they can, as for
example in the ocean, where all the rivers come together. Symbolically this
connotes holding together and the laws that regulate it. The same idea is
suggested by the fact that all the lines of the hexagram except the fifth, the
place of the ruler, are yielding. The yielding lines hold together because they
are influenced by a man of strong will in the leading position, a man who is
their center of union. Moreover, this strong and guiding personality in turn
holds together with the others, finding in them the complement of his own
What is required is that we unite with others, in order that all may
complement and aid one another through holding together. But such
holding together calls for a central figure around whom other persons may
unite. To become a center of influence holding people together is a grave
matter and fraught with great responsibility. It requires greatness of spirit,
consistency, and strength. Therefore let him who wishes to gather others
about him ask himself whether he is equal to the undertaking, for anyone
attempting the task without a real calling for it only makes confusion worse
than if no union at all had taken place.
But when there is a real rallying point, those who at first are hesitant or
uncertain gradually come in of their own accord. Late-comers must suffer the
consequences, for in holding together the question of the right time is also
important. Relationships are formed and firmly established according to
definite inner laws. Common experiences strengthen these ties, and he who
comes too late to share in these basic experiences must suffer for it if, as a
straggler, he finds the door locked.
If a man has recognized the necessity for union and does not feel strong
enough to function as the center, it is his duty to become a member of some
other organic fellowship.
Water fills up all the empty places on the earth and clings fast to it. The social
organization of ancient China was based on this principle of the holding
together of dependents and rulers. Water flows to unite with water, because
all parts of it are subject to the same laws. So too should human society hold
together through a community of interests that allows each individual to feel
himself a member of a whole. The central power of a social organization
must see to it that every member finds that his true interest lies in holding
together with it, as was the case in the paternal relationship between king and
vassals in ancient China.
Fundamental sincerity is the only proper basis for forming relationships.
This attitude, symbolized by a full earthen bowl, in which the content is
everything and the empty form nothing, shows itself not in clever words but
through the strength of what lies within the speaker. This strength is so great
that it has power to attract good fortune to itself from without.
If a person responds perseveringly and in the right way to the behests from
above that summon him to action, his relations with others are intrinsic and
he does not lose himself. But if a man seeks association with others as if he
were an obsequious office hunter, he throws himself away. He does not
follow the path of the superior man, who never loses his dignity.
We are often among people who do not belong to our own sphere. In that
case we must beware of being drawn into false intimacy through force of
habit. Needless to say, this would have evil consequences. Maintaining
sociability without intimacy is the only right attitude toward people, because
otherwise we should not be free to enter into relationship with people of our
own kind later on.
Here the relations with a man who is the center of union are well established.
Then we may, and indeed we should, show our attachment openly. But we
must remain constant and not allow ourselves to be led astray.
In the royal hunts of ancient China it was customary to drive up the game
from three sides, but on the fourth the animals had a chance to run off. If
they failed to do this they had to pass through a gate behind which the king
stood ready to shoot. Only animals that entered here were shot; those that
ran off in front were permitted to escape. This custom accorded with a kingly
attitude; the royal hunter did not wish to turn the chase into a slaughter, but
held that the kill should consist only of those animals which had so to speak
voluntarily exposed themselves.
There is depicted here a ruler, or influential man, to whom people are
attracted. Those who come to him he accepts, those who do not come are
allowed to go their own way. He invited none, flatters none--all come of
their own free will. In this way there develops a voluntary dependence
among those who hold him. They do not have to be constantly on their
guard but may express their opinions openly. Police measures are not
necessary, and they cleave to their ruler of their own volition. The same
principle of freedom is valid for life in general. We should not woo favor
from people. If a man cultivates within himself the purity and the strength
that are necessary for one who is the center of a fellowship, those who are
meant for him come of their own accord.
The head is the beginning. If the beginning is not right, there is no hope of a
right ending. If we have missed the right moment for union and go on
hesitating to give complete and full devotion, we shall regret the error when
it is too late.
Barbara Hejslip interpretation
Now all worst already behind. But unresolved there were still some difficult problems. The success will accompany you, only if you will operate in cooperation with other people that is why do not avoid common causes, try to participate in them. It is not necessary to neglect and the duties. Be true to itself, in fact mutual understanding and respect as is necessary in relations between people loving each other, as well as between the teacher and the pupil. Listen to advice of the friends, and the heads; performance of your desires depends on this in many respects. Absolutely improper time for gamblings.
53. Infiltrating (jiàn). Development
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
Development. The maiden is given in marriage. Good fortune. Perseverance furthers.
On the mountain, a tree:
The image of Development. Thus the superior man abides in dignity and virtue, in order to improve the mores.
- The wild goose gradually draws near the shore. The young son is in danger. There is talk. No blame.
- The wild goose gradually draws near the cliff. Eating and drinking in peace and concord. Good fortune.
- The wild goose gradually draws near the plateau. The man goes forth and does not return. The woman carries a child but does not bring it forth. Misfortune. It furthers one to fight off robbers.
- The wild goose gradually draws near the tree. Perhaps it will find a flat branch. No blame.
- The wild goose gradually draws near the summit. For three years the woman has no child. In the end nothing can hinder her. Good fortune.
- The wild goose gradually draws near the cloud heights. Its feathers can be used for the sacred dance. 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.
This hexagram is made up of Sun (wood, penetration) above, i.e., without,
and Kên (mountain, stillness) below, i.e., within. A tree on a mountain
develops slowly according to the law of its being and consequently stands
firmly rooted. This gives the idea of a development that proceeds gradually,
step by step. The attributes of the trigrams also point to this: within is
tranquillity, which guards against precipitate actions, and without is
penetration, which makes development and progress possible.
The development of events that leads to a girl's following a man to his home
proceeds slowly. The various formalities must be disposed of before the
marriage takes place. This principle of gradual development can be applied to
other situations as well; it is always applicable where it is a matter of correct
relationships of co-operation, as for instance in the appointment of an official.
The development must be allowed to take its proper course. Hasty action
would not be wise. This is also true, finally, of any effort to exert influence on
others, for here too the essential factor is a correct way of development
through cultivation of one's own personality. No influence such as that
exerted by agitators has a lasting effect.
Within the personality too, development must follow the same course if
lasting results are to be achieved. Gentleness that is adaptable, but at the same
time penetrating, is the outer form that should proceed from inner calm.
The very gradualness of the development makes it necessary to have
perseverance, for perseverance alone prevents slow progress from dwindling
The tree on the mountain is visible from afar, and its development
influences the landscape of the entire region. It does not shoot up like a
swamp plant; its growth proceeds gradually. Thus also the work of
influencing people can be only gradual. No sudden influence or awakening
is of lasting effect. Progress must be quite gradual, and in order to obtain such
progress in public opinion and in the mores of the people, it is necessary for
the personality to acquire influence and weight. This comes about through
careful and constant work on one's own moral development.
All the individual lines in this hexagram symbolize the gradual flight of the
wild goose. The wild goose is the symbol of conjugal fidelity, because it is
believed that this bird never takes another mate after the death of the first.
The initial line suggests the first resting place in the flight of water birds
from the water to the heights. The shore is reached. The situation is that of a
lonely young man who is just starting out to make his way in life. Since no
one comes to help him, his first steps are slow and hesitant, and he is
surrounded by danger. Naturally he is subjected to much criticism. But these
very difficulties keep him from being too hasty, and his progress is successful.
The cliff is a safe place on shore. The development has gone a step further.
The initial insecurity has been overcome, and a safe position in life has been
found, giving one enough to live on. This first success, opening up a path to
activity, brings a certain joyousness of mood, and one goes to meet the future
It is said of the wild goose that it calls to its comrades whenever it finds
food; this is the symbol of peace and concord in good fortune. A man does
not want to keep his good luck for himself only, but is ready to share it with
The high plateau is dry and unsuitable for the wild goose. If it goes there, it
has lost its way and gone too far. This is contrary to the law of development.
It is the same in human life. If we do not let things develop quietly but
plunge of our own choice too rashly into a struggle, misfortune results. A
man jeopardizes his own life, and his family perishes thereby. However, this
is not all necessary; it is only the result of transgressing the law of natural
development. If one does not willfully provoke a conflict, but confines
himself to vigorously maintaining his own position and to warding off
unjustified attacks, all goes well.
A tree is not a suitable place for a wild goose. But if it is clever, it will find a
flat branch on which it can get a footing. A man's life too, in the course of its
development, often brings him into inappropriate situations, in which he
finds it difficult to hold his own without danger. Then it is important to be
sensible and yielding. This enables him to discover a safe place in which life
can go on, although he may be surrounded by danger.
The summit is a high place. In a high position one easily becomes isolated.
One is misjudged by the very person on whom one is dependent-the woman
by her husband, the official by his superior. This is the work of deceitful
persons who have wormed their way in. The result is that relationships
remain sterile, and nothing is accomplished. But in the course of further
development, such misunderstandings are cleared away, and reconciliation is
achieved after all.
Here life comes to its end. A man's work stands completed. The path rises
high toward heaven, like the flight of wild geese when they have left the
earth far behind. There they fly, keeping to the order of their flight in strict
formation. And if their feathers fall, they can serve as ornaments in the
sacred dance pantomimes performed in the temples. Thus the life of a man
who has perfected himself is a bright light for the people of earth, who look
up to him as an example.
Barbara Hejslip interpretation
Moving forward, carefully think over each step and then success will not change to you and in the further. If, not giving in on arrangements, you not begin to advance event, the happiness and success will be your satellites. The turtle has less chances to come to finish of the first, than at a hare. You in the beginning of a long way. Financial business will recover, and the patience and judiciousness will be renumerated eventually by performance of desires.
Richard Wilhelm's commentary