|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.
56. Sojourning (lǚ). The Wanderer
Do not stay long in one place. Choose the right path and be firm in achieving the goal. Great way begins with small steps.
Inital text of I Ching
The Wanderer. Success through smallness. Perseverance brings good fortune to the wanderer.
Fire on the mountain:
The image of the Wanderer. Thus the superior man is clear-minded and cautious in imposing penalties, and protracts no lawsuits.
- If the wanderer busies himself with trivial things, he draws down misfortune upon himself.
- The wanderer comes to an inn. He has his property with him. He wins the steadfastness of a young servant.
- The wanderer's inn burns down. He loses the steadfastness of his young servant. Danger.
- The wanderer rests in a shelter. He obtains his property and an ax. My heart is not glad.
- He shoots a pheasant. It drops with the first arrow. In the end this brings both praise and office.
- The bird's nest burns up. The wanderer laughs at first, then must needs lament and weep. Through carelessness he loses his cow. Misfortune.
There is a need to make a trip - literally or figuratively. This may be perhaps a distant and long trip but also can mean a trip to knowledge or a trip 'inward' (spiritual search). Anyway, you need to understand the purpose of traveling and prepare for it. You should start with small steps. Often the traveler suffers deprivation, feels like a stranger in a strange world – take it all takes fearlessly. Benefit of triple is beyond doubt. Award may be material (fame, profit, progress up the career ladder) or intangible (the acquisition of skills, knowledge, and spiritual growth).
The mountain, Kên, stands still; above it fire, Li, flames up and does not tarry.
Therefore the two trigrams do not stay together. Strange lands and separation
are the wanderer's lot.
When a man is a wanderer and stranger, he should
not be gruff nor overbearing. He has no large circle of acquaintances,
therefore he should not give himself airs. He must be cautious and reserved;
in this way he protects himself from evil. If he is obliging toward others, he
A wanderer has no fixed abode; his home is the road. Therefore he must
take care to remain upright and steadfast, so that he sojourns only in the
proper places, associating only with good people. Then he has good fortune
and can go his way unmolested.
When grass on a mountain takes fire, there is bright light. However, the fire
does not linger in one place, but travels on to new fuel. It is a phenomenon
of short duration. This is what penalties and lawsuits should be like. They
should be a quickly passing matter, and must not be dragged out indefinitely.
Prisons ought to be places where people are lodged only temporarily, as guests
are. They must not become dwelling places.
A wanderer should not demean himself or busy himself with inferior things
he meets with along the way. The humbler and more defenseless his
outward position, the more should he preserve his inner dignity. For a
stranger is mistaken if he hopes to find a friendly reception through lending
himself to jokes and buffoonery. The result will be only contempt and
The wanderer her described is modest and reserved. He does not lose touch
with his inner being, hence he finds a resting place. In the outside world he
does not lose the liking of other people, hence all persons further him, so that
he can acquire property. Moreover, he wins the allegiance of a faithful and
trustworthy servant-a thing of inestimable value to a wanderer.
A truculent stranger does not know how to behave properly. He meddles in
affairs and controversies that do not concern him; thus he loses his resting
place. He treats his servant with aloofness and arrogance; thus he loses the
man's loyalty. When a stranger in a strange land has no one left on whom he
can rely, the situation becomes very dangerous.
This describes a wanderer who knows how to limit his desires outwardly,
though he is inwardly strong and aspiring. Therefore he finds at least a place
of shelter in which he can stay. He also succeeds in acquiring property, but
even with this he is not secure. He must be always on guard, ready to defend
himself with arms. Hence he is not at ease. He is persistently conscious of
being a stranger in a strange land.
Traveling statesman were in the habit of introducing themselves to local
princes with the gift of a pheasant, killing it at the first shot. Thus he finds
friends who praise and recommend him, and in the end the prince accepts
him and confers an office upon him.
Circumstances often cause a man to seek a home in foreign parts. If he
knows how to meet the situation and how to introduce himself in the right
way, he may find a circle of friends and a sphere of activity even in a strange
The picture of a bird whose nest burns up indicates loss of one's resting place.
This misfortune may overtake the bird if it is heedless and imprudent when
building its nest. It is the same with a wanderer. If he lets himself go,
laughing and jesting, and forgets that he is a wanderer, he will later have
cause to weep and lament. For if through carelessness a man loses his cow-
i.e., his modesty and adaptability-evil will result.
Barbara Hejslip interpretation
Whether you know, what now there is all preconditions for success in affairs? If you plan to go abroad also it take place successfully. You are too ambitious, therefore you need to behave very circumspectly to not spoil relations with friends and fellow workers. Let your claims will not be too high also your desire will be executed. You very much experience and nervous in occasion of there is nobody unpleasant event. It is not necessary to think of this; forget and do not recollect.
Richard Wilhelm's commentary