An Kinh: I Ching

Other Titles: The Creative, The Dynamic, The Symbol of Heaven, The Creative Principle, Force, The Key, Creativity, The Originating, Creative Power, Yang.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: The Creative works sublime success, furthering through perseverance.

Legge: The Dynamic represents what is great and originating, penetrating, advantageous, correct and firm.

Blofeld: The Creative Principle . Sublime Success! Persistence in a righteous course brings reward.

Liu: The Creative brings great success, benefiting all through perseverance.

Shaughnessy: The Key. Primary reception; beneficial to determine.

Cleary: The creative is successful; this is beneficial if correct.

Wu: The Originator is primordial, pervasive, prosperous and persevering.

The Image

Wilhelm/Baynes: The movement of heaven is full of power. Thus the superior man makes himself strong and untiring.

Legge: Heaven, in its motion, gives the idea of strength. The superior man, in accordance with this, nerves himself to ceaseless activity.

Blofeld: This hexagram symbolizes the power of the celestial forces in motion, wherewith the Superior Man labors unceasingly to strengthen his own character.

Liu: Heaven moves powerfully; the superior man strengthens himself unceasingly.

Cleary: The activity of heaven is powerful; superior people thereby strengthen themselves ceaselessly.

Wu: Heaven moves in full strength. Thus the jun zi strives ceaselessly to be self-reliant.

Line 1

初九: 潛龍勿用

Wilhelm/Baynes: Hidden dragon. Do not act.

Legge: In the first line, dynamic, we see its subject as the dragon lying hid in the deep. It is not the time for active doing.

Blofeld: The concealed dragon refrains from action.

Liu: The hibernating dragon does not act.

Shaughnessy: Submersed dragon; do not use.

Cleary: Hidden dragon: Do not use it.

Wu: The dragon lying submerged is not to be used.

Line 2

九二 : 見龍在田．利見大人．

Wilhelm/Baynes: Dragon appearing in the field. It furthers one to see the great man.

Legge: The second line, dynamic, shows the dragon appearing in the field. It will be advantageous to meet with the great man.

Blofeld: The dragon is perceived in an open place; it is advantageous to visit a great man.

Liu: The dragon is seen on the field. There is benefit in meeting a great man.

Shaughnessy: Appearing dragon in the fields; beneficial to see the great man.

Cleary: Seeing the dragon in the field: It is beneficial to see a great person.

Wu: There appears the dragon in the field. It will be advantageous to see the great man.

Line 3

九三: 君子終日乾乾, 夕惕若. 厲, 无咎.

Wilhelm/Baynes: All day long the superior man is creatively active. At nightfall his mind is still beset with cares. Danger. No blame.

Legge: In the third line, dynamic, we see its subject as the superior man
active and vigilant all the day, and in the evening still careful and
apprehensive. The position is dangerous, but there will be no mistake.

Blofeld: The superior man busies himself the whole day through and evening finds him thoroughly alert. Trouble threatens, but he is not at fault.

Liu: The superior man works creatively the whole day, and is cautious in the evening. Danger. No blame.

Shaughnessy: The gentleman throughout the day is so initiating; at night he is ashen as if in danger; there is no trouble.

Cleary: A superior person works diligently all day, is careful at night. Danger, but no error.

Wu: The jun zi should follow the way of The Dynamic all day long. He should keep himself alert in the day as well as in the evening. If so, he will be free from error, despite alarming situations.

Line 4

九四: 或躍, 在淵, 无咎.

Wilhelm/Baynes: Wavering flight over the depths. No blame.

Legge: In the fourth dynamic line we see its subject as the dragon looking as if he were leaping up, but still in the deep. There will be no mistake.

Blofeld: Leaping about on the brink of a chasm, he is not at fault.

Liu: The dragon leaps from the abyss. No blame.

Shaughnessy: And now jumping in the depths; there is no trouble.

Cleary: One may leap in the abyss. No error.

Wu: The dragon may leap out of the abyss. There will be no blame.

Line 5

九五 : 飛龍在天 , 利見大人.

Wilhelm/Baynes: Flying dragon in the heavens. It furthers one to see the great man.

Legge: The fifth dynamic line shows its subject as the dragon on the wing in the sky. It will be advantageous to meet with the great man.

Blofeld: The dragon wings across the sky; it is advantageous to visit a great man.

Liu: The dragon flies in the heavens. There is benefit in meeting a great man.

Ritsema/Karcher: Flying dragon located-in heaven. Harvesting: visualizing Great People.

Shaughnessy: Flying dragon in the heavens; beneficial to see the great man.

Cleary (1): The flying dragon is in the sky: it is beneficial to see a great person.

Cleary (2): … Beneficial to see great people.

Wu: The flying dragon is in the sky. It will be advantageous to see the great man.

Line 6

上九．亢龍有悔.

Wilhelm/Baynes: Arrogant dragon will have cause to repent.

Legge: The sixth dynamic line shows its subject as a dragon exceeding the proper limits. There will be occasion for repentance.

Blofeld: A willful dragon has cause for regret.

Liu: The dragon is arrogant and will have cause to repent.

Shaughnessy: Resisting dragon; there is regret.

Cleary (1): A proud dragon has regrets.

Cleary (2): At the peak, the dragon has regret.

Wu: The arrogant dragon will have regret.

An Kinh

How To Consult I Ching The Book Of Changes

I have been using the ancient Chinese book I Ching (also known as Yi Ching) for quite some time now. I Ching is an oracle in the form of a book—a tool used for divination from ancient China until today. The book contains 64 hexagrams, each broken down into two trigrams, a higher and a lower. Each hexagram is a combination of six lines. A line is either …

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 1 represents the primal force of pure yang energy, symbolizing the beginning of all things.

Qian is the Creative, it is the image of Heaven and a symbol of pure Yang energy. It represents both strength and determination. It is creative and active, perpetually flowing and never stopping.

This image represents a powerful dragon; one to be respected. It also symbolizes a strong leader with great substance and authority.

If you receive this message, is is auspicious. It is a very favorable time because everything goes your way. You are proceeding in the right direction at the right time. Others will look to you for confident leadership and you will benefit from them in return. Success is assured if your motives are earnest.

the terms "superior man" or "great man" refer to an idealized and virtuous individual who embodies qualities of wisdom, integrity, compassion, courage and moral strength. These terms are often used in the commentary and teachings associated with the I Ching to describe the kind of person one should aspire to be in order to navigate life successfully and ethically.

The dragon, in the context of the I Ching, is often associated with a symbol of power, strength, and transformation. The symbolism of the dragon is deeply rooted in Chinese and Vietnamese culture, and some interpretations draw connections between the dragon and certain hexagrams or concepts within the I Ching. Dragons can be seen as spiritual beings with connections to celestial realms. Dragons are often associated with cosmic forces and the balance of yin and yang energies. The I Ching, too, is deeply rooted in the concept of balance and the interplay of opposites.

I Ching Hexagram 2 - Earth

Thu, 30 Nov 2023 16:01:06 GMT

坤 - Kūn
Thuần Khôn
Earth

Upper Trigram: ☷ Kūn, Earth
Lower Trigram: ☷ Kūn, Earth

Other Titles: The Magnetic, The Receptive, The Symbol of Earth, Submission, The Passive Principle, Field, The Flow, Responsive Service, Yin

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: The Receptive brings about sublime success, furthering through the perseverance of a mare. If the superior man undertakes something and tries to lead, he goes astray; but if he follows, he finds guidance. It is favorable to find friends in the west and south, to forgo friends in the east and north. Quiet perseverance brings good fortune.

Legge: The Magnetic means success through the docility of a mare. If the superior man takes the initiative, he goes astray, but if he follows, he finds his proper lord. It is advantageous to find one's friends in the southwest, and to lose them in the northeast. Through a passively firm correctness, there will be good fortune.

Blofeld: The Passive Principle. Sublime success! Its omen is a mare, symbolizing advantage. The Superior Man has an objective and sets forth to gain it. At first he goes astray, but later finds his bearings. It is advantageous to gain friends in the west and the south, but friends in the east and the north will be lost to us. Peaceful and righteous persistence brings good fortune

Liu: The Receptive: great success. Benefiting from the quality of a mare -- perseverance. The superior man has an undertaking; in the beginning he will go astray, but later will receive guidance. He can find a friend in the southwest and lose friends in the northeast. Peacefulness and continuance. Good fortune

Shaughnessy: The Flow: Prime receipt; beneficial for the determination of a mare; the gentleman has someplace to go, is first lost but later gains his ruler; beneficial to the southwest to gain a friend, to the northeast to lose a friend; contented determination is auspicious.

Cleary: With earth, creativity and development are achieved in the faithfulness of the female horse. The superior person has somewhere to go. Taking the lead, one goes astray; following, one finds the master. It is beneficial to gain companionship in the southwest and lose companionship in the northeast. Stability in rectitude is good.

Wu: The Bearer is primordial, pervasive, prosperous, and has the perseverance of a mare. When the jun zi is going to undertake a task, he will lose his direction if he leads, and he will find guidance if he follows. This will be advantageous. If he goes south or west, he will win friends; if he goes north or east, he will lose them. If he can be content and single-hearted, he will have good fortune.

The Image

Wilhelm/Baynes: The earth's condition is receptive devotion. Thus the superior man who has breadth of character carries the outer world.

Legge: The capacity and sustaining power of the Earth is shown in The Magnetic. The superior man supports men and things with his large virtue.

Blofeld: This hexagram symbolizes the passivity of the terrestrial forces. The Superior Man displays the highest virtue by embracing all things.

Liu: The earth's condition is that of the Receptive. The superior man has the greatness of character to bear with everything in the world.

Cleary(1): The configuration of earth is receptive; superior people support
others with warmth.

Cleary(2): The attitude of earth is receptivity. Thus do leaders support people with rich virtue.

Wu: The Bearer symbolizes the physical features and resources of the earth. Thus the jun zi uses his immense virtue to bear his responsibilities.

Line 1

初六: 履霜, 堅冰至

Wilhelm/Baynes: When there is hoarfrost underfoot, solid ice is not far off.

Legge: In the first line, magnetic, we see its subject treading on hoar frost. The strong ice will come by and by.

Blofeld: Hoarfrost underfoot betokens the coming of solid ice.

Liu: When hoarfrost is underfoot, solid ice will soon come.

Shaughnessy: Treading on frost: the firm ice will arrive.

Cleary: Walking on frost: Hard ice arrives.

Wu: Treading on hoarfrost signals the arrival of solid ice.

Line 2

六二: 直方大, 不習无不利

Wilhelm/Baynes: Straight, square, great. Without purpose, yet nothing remains unfurthered.

Legge: The second line, magnetic, shows the attribute of being straight, square, and great. Its operation, without repeated efforts, will be in every respect advantageous.

Blofeld: Straight and of broad capacity, though we do nothing, all our affairs prosper.

Liu: Straight, square, great -- without study. Everything benefits.

Shaughnessy: Straight, square and great; not repeated; there is nothing not beneficial.

Cleary (1): Straightforward, correct, great. Unfailing achievement without practice.

Cleary (2): Upright, straight, great; unfailing benefit without practice.

Wu: True, methodical, and great. There will always be advantages for doing what comes naturally.

Line 3

六三: 含章可貞, 或從王事, 无成有終

Wilhelm/Baynes: Hidden lines. One is able to remain persevering. If by chance you are in the service of a king, seek not works, but bring to completion.

Legge: The third line, magnetic, shows its subject keeping her excellence under restraint, but firmly maintaining it. If she should have occasion to engage in the king's service, though she will not claim the success for herself, she will bring affairs to a good issue.

Blofeld: Concealment of talent (or beauty) constitutes the right course. As to the undertaking of public affairs, though immediate success may not be achieved, their ultimate fruition is assured.

Liu: Hide your ability and you can continue in your position. If in public office, do not show yourself, but complete the work.

Shaughnessy: Enclosing a pattern; it is permissible to determine. Someone follows the king's service; there is no completion, there is an end.

Cleary (1): Hiding one’s excellence, one can be correct: if one works in government, there is completion without fabrication.

Cleary (2): Hiding embellishments, affirming rectitude, if one works for the government, there will be no accomplishment, but there will be a conclusion.

Wu: Being able to contain splendors is worthy of persevering. If he chooses to enter into public service, he may be successful in his work, but does not expect recognition for his success.

Line 4

六四: 括囊, 无咎, 无譽

Wilhelm/Baynes: A tied-up sack. No blame, no praise.

Legge: The fourth line, magnetic, shows the symbol of a sack tied up. There will be no ground for blame or praise.

Blofeld: Taciturnity -- no blame, no praise.

Liu: The sack is tied up. No recognition, no blame.

Shaughnessy: Tying the sack; there is no trouble, there is no praise.

Cleary: Closing the bag – no blame, no praise.

Wu: Tying up a pouch is without blame or praise.

Line 5

六五: 黄裳, 元吉

Wilhelm/Baynes: A yellow lower garment brings supreme good fortune.

Legge: The fifth line, magnetic, shows the yellow lower garment. There will be great good fortune.

Blofeld: A yellow jacket -- sublime good fortune. [Yellow has always been an exalted color in China, where its use for garments was long restricted to the Imperial Family. Here it clearly symbolizes virtue.]

Liu: A yellow lower garment means sublime good fortune.

Shaughnessy: Yellow skirts; prime auspiciousness.

Cleary(1): A yellow garment is very auspicious.

Cleary(2): Yellow lower garment, great good outlook.

Wu: The yellow lower garment will bring great fortune.

Line 6

Legge: The sixth line, magnetic, shows dragons fighting in the wild. Their blood is purple and yellow.

Wilhelm/Baynes: Dragons fight in the meadow. Their blood is black and yellow.

Blofeld: Dragons contending in the wilderness shed black and yellow blood.

Liu: Dragons fight in the wilderness. The blood is black and yellow.

Shaughnessy: The dragon fights in the wilds: its blood is black and yellow.

Cleary: Dragons battle in the field; the blood is dark yellow.

Wu: Dragons are fighting in the wild; their blood is bluish yellow.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 2 in the I Ching is called "Kūn" or "The Receptive." It consists of six yin lines, representing a receptive, yielding, and nurturing energy.

The hexagram symbolizes the Earth, and it represents the purest form of Yin energy. It also means “mother.” Earth embodies the attributes of femininity and motherhood. Kun also refers to passive rather than active, and dark as opposed to light.

This hexagram favors those who are in supporting roles; it portrays the role of a follower rather than a leader.

You are in the early stages of a new condition that needs to be carefully nurtured in order to bloom. It is not a time to push forward without consultation. If you can develop a clear idea of your position, you have the potential to achieve great success.

I Ching Hexagram 3 - Difficulty

Thu, 30 Nov 2023 14:01:58 GMT

屯 - Zhūn
Thủy Lôi Truân
Difficulty

Upper Trigram: ☵ Kan, Water
Lower Trigram: ☳ Zhen, Thunder

Other Titles: Difficulty at the Beginning, The Symbol of Bursting, Sprouting, Hoarding, Distress, Organizational Growth Pains, Difficult Beginnings, Growing Pains, Initial Obstacles, Initial Hardship

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: Difficulty at the Beginning works supreme success, furthering through perseverance. Nothing should be undertaken. It furthers one to appoint helpers.

Legge: Difficulty indicates progress and success through firm correctness. Action should not be undertaken lightly, and it is wise to seek help.

Blofeld: Difficulty followed by sublime success! Persistence in a righteous course brings reward; but do not seek some new goal (or destination); it is highly advantageous to consolidate the present position. [The fundamental idea of this hexagram is that of birth and growth amidst difficulty, as with a sprouting seed becoming a young plant and forcing its way through the earth.]

Liu: Difficulty in the Beginning : great success. It is of benefit to continue without planning to go someplace. One should find helpers.

Shaughnessy: Hoarding: Prime receipt; beneficial to determine. Do not herewith have someplace to go; beneficial to establish a lord.

Cleary (1): In difficulty, creativity and development are effective if correct. Do not use. There is a place to go. It is beneficial to set up a ruler.

Cleary (2): Creativity is successful. It is beneficial to be correct. Do not make use of going somewhere. It is beneficial to set up lords.

Wu: Distress is primordial, pervasive, prosperous, and persevering. The subject should proceed with caution. It will be advantageous to establish marquisates.

The Image

Wilhelm/Baynes: Clouds and thunder: the image of Difficulty at the Beginning. Thus the superior man brings order out of confusion.

Legge: The image of clouds and thunder forms Difficulty. The superior man, in accordance with this, adjusts his measures of government as in sorting the threads of the warp and woof.

Blofeld: This hexagram symbolizes lightning spewed forth by the clouds -- difficulty prevails! The Superior Man busies himself setting things in order.

Liu: Clouds and thunder symbolize Difficulty at the Beginning. The superior man makes order out of disorder.

Cleary (1): Thunder in the clouds is held back; the superior person orders and arranges.

Cleary (2): Clouds and thunder – Difficulty. Thereby leaders organize.

Wu: Clouds and thunder form hexagram Distress. Thus the jun zi plans and organizes.

Line 1

初九: 磐桓, 利居貞, 利建侯

Wilhelm/Baynes: Hesitation and hindrance. It furthers one to remain persevering. It furthers one to appoint helpers.

Legge: The first line, dynamic, shows the difficulty its subject has in advancing. It will be advantageous for him to abide correct and firm. Advantageous also to be made a feudal ruler.

Blofeld: Uncertainty prevails. It is best to make no move, but to build up determination and to consolidate the position.

Liu: Considering and considering. It is of benefit to continue in the right way. One should find helpers.

Shaughnessy: To and fro; beneficial to determine about a dwelling; beneficial to establish a lord.

Cleary (1): Not going anywhere, it is beneficial to abide in correctness. It is beneficial to set up a ruler. [It is beneficial to set up the ruler and nurture the original energy.]

Cleary (2): Staying around, it is beneficial to remain correct. It is beneficial to set up lords. [In Buddhist terms, to “stay around” means to be immediately aware of any mental movement and not roll along, following thoughts. This is what is called “coming back before going far.”]

Wu: There is a formidable obstruction to advance. It will be advantageous, however, to remain persevering … etc. [If the subject can remain firm and correct, he will overcome.]

Line 2

六二: 屯如邅如, 乘馬班如, 匪寇婚媾．女子貞不字, 十年乃字

Wilhelm/Baynes: Difficulties pile up. Horse and wagon part. He is not a robber; he wants to woo when the time comes. The maiden is chaste, she does not pledge herself. Ten years -- then she pledges herself.

Legge: The second line, magnetic, shows its subject distressed and obliged to return. Even the horses of her chariot also seem to be retreating. But not by a spoiler is she assailed, but by one who seeks her to be his wife. The young lady maintains her firm correctness, and declines a union. After ten years she will be united, and have children.

Blofeld: He makes no more progress, covers no more distance, than a mounted man trotting to and fro. (His hesitation is due) not to an obstacle but to his wooing a girl who chastely repulses his advances and waits ten years before giving her consent.

Liu: Many difficulties. He goes back and forth on horseback, but he is not a robber. He seeks marriage but the girl does not want an engagement. After ten years she does.

Shaughnessy: Hoardingly, earth-moundlike, a team of horses vexatious-like; it is not robbers who confusedly enrich. The [female] child's determination is not to get pregnant; in ten years then she gets pregnant.

Cleary (1): Difficult to advance, hard to make progress. Mounted on a horse, not going forward. It is not a matter of enmity, but marriage. The girl is chaste, not engaged. After ten years she is engaged. [This means not seeking immediate solutions when in difficulty.]

Cleary (2): Stopped, mounted on a horse but standing still. Not enmity, marriage… etc.

Wu: There is hesitation to proceed. The horse carriage falters along. A suitor, not a transgressor, asks for marriage. The young woman chooses to remain chaste and refuses. After 10 years, however, she consents to the betrothal to another man.

Line 3

六三: 即鹿, 无虞, 惟入于林中．君子幾, 不如舍, 往吝．

Wilhelm/Baynes: Whoever hunts deer without the forester only loses his way in the forest. The superior man understands the signs of the time and prefers to desist. To go on brings humiliation.

Legge: The third line, magnetic, shows one following the deer without the guidance of the forester, and only finding himself in the midst of the forest. The superior man, acquainted with the secret risks, thinks it better to give up the chase. If he went forward, he would regret it.

Blofeld: Pursuing a deer without a guide, the hunter finds himself lost in the forest. The Superior Man perceives that he must stay where he is, as going forward would lead to trouble.

Liu: He hunts deer with a forester. He gets lost in the forest. The superior man, knowing this, prefers to give up the hunt. To go on would bring regret.

Shaughnessy: Approaching the deer without ornamentation, it is only to enter into the forest. For the gentleman it is just about as good as dispensing with it; to go is distressful.

Cleary (1): Chasing deer without a guide, just going into the forest. The superior person, knowing the dangers, had better give up; to go would bring regret.

Cleary (2): Chasing deer without preparation only goes into the bush. Leaders see that it is better to give up, for to go would bring regret. [ If you have no accurate knowledge yourself and do not have enlightened teachers or associates, and practice blindly, then you will fall into a pit.]

Wu: Hunting in the forest without the guidance of a ranger will result in roaming aimlessly with a chance of getting lost. The jun zi senses the risk. It is better to quit than to proceed and regret.

Line 4

六四: 乘馬班如．求婚媾, 往吉, 无不利．

Wilhelm/Baynes: Horse and wagon part. Strive for union. To go brings good fortune. Everything acts to further.

Legge: The fourth line, magnetic, shows its subject as a lady, the horses of whose chariot appear in retreat. She seeks, however, the help of him who seeks her to be his wife. Advance will be fortunate; all will turn out advantageously.

Blofeld: Hesitating like a man trotting to and fro, he waits for marriage. Thenceforth, good fortune will prevail and every action prosper. [This passage indicates that success can certainly be obtained, but only after a considerable period of waiting patiently.]

Liu: He goes back and forth on horseback. If he seeks marriage, he will have good fortune. Everything benefits.

Shaughnessy: A team of horses vexatious-like, seeking confused enrichment; to go is auspicious; there is nothing not beneficial.

Cleary (1): Mounted on a horse yet not going forward. Seeking marriage, it is good to go, beneficial all around.

Cleary (2): Mounted on a horse but standing still. Go to seek alliance, and the good results will benefit all.

Wu: The horse carriage falters along. The lady is being asked for marriage. It will be auspicious to accept. Everything will be advantageous.

Line 5

九五: 屯其膏; 小貞吉, 大貞凶．

Wilhelm/Baynes: Difficulties in blessing. A little perseverance brings good fortune. Great perseverance brings misfortune.

Legge: The fifth line, dynamic, shows the difficulties in the way of its subject's dispensing the rich favors that might be expected from him. With firmness and correctness there will be good fortune in small things. In great things there will be evil.

Blofeld: Fertility cannot easily be brought about. Persistence in small things will bring good fortune; in greater matters, it will bring disaster.

Liu: Difficulties in prosperity. Good fortune for small things. Misfortune for great things.

Shaughnessy: Hoarding its fat; little determination is auspicious, great determination is inauspicious.

Cleary (1): Stalling the benefits. Rectitude in small matters is good. Self-righteousness in great matters brings misfortune. [This is being great but conscious of the small, waiting for the time to be able to get out of difficulty.]

Cleary (2): Stalling the benefits. There is good outlook for the correctness of the small, bad outlook for the correctness of the great.

Wu: Hoarding wealth suggests conditions suitable for limited progress but detrimental for great undertakings.

Line 6

上六: 乘馬班如, 泣血漣如．

Wilhelm/Baynes: Horse and wagon part. Bloody tears flow.

Legge: The sixth line, magnetic, shows its subject with the horses of her chariot obliged to retreat, and weeping tears of blood in streams.

Blofeld: He hesitates like a man trotting to and fro or like one shedding blood and tears.

Liu: He goes back and forth on horseback. He sheds tears with blood! [Arrogance leads to misfortune, perhaps extreme misfortune.]

Shaughnessy: A team of horses vexatious-like, dipping blood streamingly.

Cleary: Mounted on a horse, not going forward, weeping tears of blood.

Wu: The horse carriage falters along. Tears roll down from the rider’s eyes.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 3 suggests a period of difficulty and challenges at the outset of a new venture or situation. It signifies that the initial steps may be tough, but perseverance and a strategic approach will lead to success in the long run. It encourages one to view obstacles as opportunities for growth.

A new situation is arising, and the unknown lies ahead. The initial confusion and discomfort you face can be overcome by persistent efforts. With the advice of someone more experienced in the field, you can walk through the difficult moment with ease. Do not hold back from asking for help due to your pride. Be patient when seeking mentorship.

Advance with caution initially. Do not press the matter and avoid moving forward recklessly. This will bring you success.

I Ching Hexagram 4 - Inexperience

Thu, 30 Nov 2023 12:01:36 GMT

蒙 - Méng
Sơn Thủy Mông
Inexperience

Upper Trigram: ☶ Gen, Mountain
Lower Trigram: ☵ Kan, Water

Other Titles: Youthful Folly, The Symbol of Covering, Immaturity, Uncultivated Growth, Youth, Acquiring Experience, Youthful Ignorance, Enveloping, Folly, Darkness.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: Youthful Folly has success. It is not I who seek the young fool; the young fool seeks me. At the first oracle I inform him. If he asks two or three times, it is importunity. If he importunes, I give him no information. Perseverance furthers.

Legge: Inexperience means progress and success. I do not seek the inexperienced youth, but he seeks me. When he shows the sincerity proper for divination, I instruct him. If he asks two or three times, that is troublesome, and I do not instruct the troublesome. Firm correctness brings advantage.

Blofeld: Immaturity. Good fortune! I am not one to seek out uncultivated youths, but if such a youth seeks me out, I shall at first read and explain the omens. Yet should he ask me many times, just because of his importunity, I shall not explain anything more. The omen indicates a need for proper direction.

Liu: It is not I who seek him, the youth seeks me. The first time he asks, I answer; but if he asks again and again, it is annoyance: no answer. Benefit for continuance.

Shaughnessy: Folly: Receipt; it is not we who seek youthful folly; youthful folly seeks us. The initial milfoil divination is auspicious, but if two or three times drawn out, being drawn out then it is not auspicious; beneficial to determine.

Cleary (1): In darkness is development. It is not that I seek naïve innocence; naïve innocence seeks me. The first augury informs; the second and third defile. Defilement does not inform. It is beneficial to be correct.

Cleary (2): Darkness. Getting through. It is not that I seek the ignorant; the ignorant seek me. The first pick informs, the second and third muddle. That which is muddled does not inform. Benefit is a matter of correctness.

Wu: Ignorance is pervasive. It is not that I ask the ignorant lad to come for instruction. It is that the ignorant lad comes to request my instruction. As in divination, he will be instructed the first time. If he asks the same question for the second and third times, he is disrespectful. Having been judged disrespectful, he will not be instructed again. It will be advantageous to be persevering.

The Image

Wilhelm/Baynes: A spring wells up at the foot of the mountain: the image of Youth. Thus the superior man fosters his character by thoroughness in all that he does.

Legge: A spring issuing from the mountain -- the image of Inexperience. The superior man, in accordance with this, nourishes his virtue and strives for resoluteness of conduct.

Blofeld: This hexagram symbolizes a watery hole at the foot of a mountain amidst uncultivated growth. The Superior Man by determined good conduct nourishes his virtue. [The second sentence is deduced from the first; both are suggested by the component trigrams.]

Liu: A spring comes out at the foot of the mountain; this symbolizes Youth. The superior man will cultivate his character through decisive action.

Cleary (1): Under a mountain a spring is produced, in darkness. A superior person nurtures character with fruitful action.

Cleary (2): Under a mountain emerges a spring, in darkness. Leaders use effective action to nurture inner qualities.

Wu: A spring flows at the foot of a mountain; this is Ignorance. The jun zi resolves to taking steps to cultivate his virtue.

Line 1

初六: 發蒙, 利用刑人, 用說桎梏, 以往吝．

Wilhelm/Baynes: To make a fool develop it furthers to apply discipline. The fetters should be removed. To go on in this way brings humiliation.

Legge: The first line, magnetic, has respect to the dispelling of ignorance. It will be advantageous to use punishment for that purpose, and to remove the shackles from the mind. But going on in that way of punishment will give occasion for regret.

Blofeld: To enlighten immature youth, it is advisable to apply discipline; even fetters may be required, but to use them overmuch is harmful.

Liu: To enlighten youth, it is better to use discipline. Obstacles in the mind should be removed. Otherwise, humiliation.

Shaughnessy: Discarding folly; beneficial to use a punished man, and herewith to remove shackles and manacles. What has already gone is stressful.

Cleary (1): Opening up darkness, it is advantageous to use punishments. If restrictions are removed, it will lead to regret.

Cleary (2): To awaken the ignorant, it is beneficial to use punishments; if restrictions are eased, it will be regrettable to go that way.

Wu: This shows how to instruct the ignorant. It will be advantageous to use punishment, but let go manacles or shackles, for they will bring humiliation.

Line 2

九二: 包蒙吉．納婦吉．子克家．

Wilhelm/Baynes: To bear with fools in kindliness brings good fortune. To know how to take women brings good fortune. The son is capable of taking charge of the household.

Legge: The second line, dynamic, shows its subject exercising forbearance with the ignorant, in which there will be good fortune; and admitting even the goodness of women, which will also be fortunate. He may be described also as a son able to sustain the burden of his family.

Blofeld: Being gentle with the immature brings good fortune. Taking a wife brings good fortune. Sons will be capable of taking over the household affairs when the strong (young) and the weak (old) are in mutual harmony.

Liu: To treat youth generously brings good fortune. Arranging a marriage brings good fortune. The son can take over the household.

Shaughnessy: Wrapping folly; auspicious. Sending in the wife; auspicious. The son can marry.

Cleary (1): Taking in darkness is good, taking a wife is good; the heir ably takes over the family affairs.

Cleary (2): It bodes well to embrace the ignorant. It bodes well to take a wife. The child becomes head of the family.

Wu: Accommodating the ignorant is auspicious. It is also auspicious to take a wife. A son will bring prosperity to the family.

Line 3

六三: 勿用取女見金夫．
不有躬, 无攸利．

Wilhelm/Baynes: Take not a maiden who, when she sees a man of bronze, loses possession of herself. Nothing furthers.

Legge: The third line, magnetic, shows that one should not marry a woman who, when she sees a man of wealth, will not keep herself from him. In no way will advantage come from her.

Blofeld: Do not choose a wife who, on seeing a wealthy man, cannot contain herself. Nothing brings advantage.

Liu: Do not choose a girl who, when she sees a rich man, loses her control. No benefit.

Shaughnessy: Do not use to take a woman; see the metal fellow who does not have a torso; there is no place beneficial.

Cleary (1): Don’t take this woman in marriage; if she sees a moneyed man, she’ll lose herself. Nowhere beneficial.

Cleary (2): Do not take a girl to see a moneyed man, or she will lose herself, to no one’s benefit.

Wu: Marry the woman not. When she sees a wealthy man, she cannot keep her composure. Nothing good will come out of the marriage.

Line 4

六四 : 困, 蒙, 吝.

Wilhelm/Baynes: Entangled youthful folly brings humiliation.

Legge: The fourth line, magnetic, shows its subject as if bound in chains of ignorance. There will be occasion for regret.

Blofeld: Obstinacy and immaturity cause harm. (This line may also be taken as a warning against a too idealistic or visionary attitude.)

Liu: The youth beset by confusion. Humiliation.

Shaughnessy: Bound folly; distress.

Cleary (1): Stuck in darkness, there is regret.

Cleary (2): Stuck in darkness, regretful.

Wu: Being besieged by ignorance is a cause for regret.

Line 5

六五: 童蒙吉．

Wilhelm/Baynes: Childlike folly brings good fortune.

Legge: The fifth line, magnetic, shows its subject as a simple lass without experience. There will be good fortune.

Blofeld: Youthful innocence brings good fortune.

Liu: The youth submits. Good fortune. (If you receive this line, you can expect to attain your goals easily.)

Shaughnessy: Youthful folly; auspicious.

Cleary (1): Innocence is auspicious.

Cleary (2): Innocent ignorance has a good outlook.

Wu: Being an ignorant lad will be auspicious.

Line 6

上九: 擊蒙不利為寇 , 利禦寇.

Wilhelm/Baynes: In punishing folly it does not further one to commit transgressions. The only thing that furthers is to prevent transgressions.

Legge: The sixth line, dynamic, shows one smiting the ignorant youth. But no advantage will come from doing him an injury. Advantage would come from warding off injury from him.

Blofeld: In dealing with youthful immaturity, there is nothing to be gained from doing what is wrong. Advantage lies in preventing wrong. (In other words, we must be very careful to avoid putting ourselves in the wrong by being unjust or too severe in correcting the faults of our juniors.)

Liu: To punish youth, it does no good to commit a violation. The idea is to prevent a violation.

Shaughnessy: Hitting the folly; not beneficial to be a robber, beneficial to have that which robs.

Cleary (1): Attacking darkness, what is not helpful is inimical, what is helpful prevents enmity.

Cleary (2): Attack ignorance. It is not beneficial to be a robber; it is beneficial to ward off robbers.

Wu: There is an indication of striking the ignorant. It will not be advantageous to be offensive. It will be advantageous to be defensive.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 4 has two meanings. The first one indicates that you have asked the same question too many times to deserve any further answers. You are not sincere in asking and the oracle can only answer correctly the first time only.

The second meaning depicts a situation where one is like a young, inexperienced person who is unaware of potential pitfalls. It suggests that you have much to learn if you want success. It is time to accumulate experience. Be wary of being overly ambitious and be more realistic. Seeking instruction like a curious child will bring you good fortune.

I Ching Hexagram 5 - Waiting

Thu, 30 Nov 2023 10:00:54 GMT

需 - Xū
Thủy Thiên Nhu
Waiting

Upper Trigram: ☵ Kan, Water
Lower Trigram: ☰ Qian, Heaven

Other Titles: Nourishment, Calculated Inaction, Attending, Biding One's Time, Nourishment Through Inaction, Waiting for Nourishment, Moistened.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: Waiting. If you are sincere, you have light and success. Perseverance brings good fortune. It furthers one to cross the great water.

Legge: Waiting intimates that with sincerity and firmness there will be brilliant success and good fortune. It will be advantageous to cross the great stream.

Blofeld: Calculated inaction (or exhibiting the power to wait) and the confidence of others win brilliant success. Righteous persistence brings good fortune. It will be advantageous to cross the great river (or sea).

Liu: Waiting.If you are sincere you will have glory (light) and success. Continuing leads to good fortune. It is of benefit to cross the great water (to travel to remote places).

Shaughnessy: Moistened: There is a return, radiant receipt; determination is auspicious; beneficial to ford the great river.

Cleary (1): In Waiting there is sincerity and great development. It is good to be correct. It is beneficial to cross a great river.

Cleary (2): Waiting with truthfulness lights up success in correct orientation toward good. It is beneficial to cross a great river.

Wu: Waiting indicates having confidence. It is brilliant and pervasive and auspicious to be persevering. It will be advantageous to cross the big river.

The Image

Wilhelm/Baynes: Clouds rise up to heaven: the image of Waiting. Thus the superior man eats and drinks, is joyous and of good cheer.

Legge: The image of clouds ascending over the sky forms Waiting. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself as if there were nothing else to employ him.

Blofeld: This hexagram symbolizes clouds rising to the zenith -- inactivity! The Superior Man will pass this time in feasting and enjoyment.

Liu: Clouds rise up in the sky; this symbolizes Waiting. The superior man enjoys his food and drink. He remains relaxed and happy.

Cleary: Clouds rise to heaven, waiting. The superior person makes merry with food and drink.

Wu: The clouds ascend to the sky; this is Waiting. Thus the jun zi enjoys food and peace.

Line 1

初九: 需于郊, 利用恆 , 无咎 .

Wilhelm/Baynes: Waiting in the meadow. It furthers one to abide in what endures. No blame.

Legge: The first line, dynamic, shows its subject waiting on the distant border. It will be well for him to constantly maintain the purpose thus shown, in which case there will be no error.

Blofeld: Stay on the outskirts avoiding action. Constancy preserves from harm.

Liu: Waiting in the countryside. It is of benefit to continue. No regret.

Shaughnessy: Moistened in the pasture; beneficial to use constancy; there is no trouble.

Cleary: Waiting on the outskirts, it is beneficial to employ constancy; then there is no fault.

Wu: He is waiting in the countryside. It will be advantageous for him to be persistent and thus free from blame.

Line 2

九二: 需于沙 , 小有言 , 終吉．

Wilhelm/Baynes: Waiting on the sand. There is some gossip. The end brings good fortune.

Legge: The second line, dynamic, shows its subject waiting on the sand of the mountain stream. He will suffer the small injury of being spoken against, but in the end there will be good fortune.

Blofeld: Inactivity upon the river beach -- some slight gossip may arise, but the final result will be good fortune. (Sitting on a river beach watching the water flow past symbolizes watching what is going forward without taking part.)

Liu: Waiting in the sand (seashore, bank of the river) arouses gossip. Good fortune in the end.

Shaughnessy: Moistened in the sand; there are a few words; in the end auspicious.

Cleary: Waiting on the sand, there is some criticism, but it turns out well.

Wu: He is waiting on the sand. He may hear little complaints. Eventually, there will be good fortune.

Line 3

九三 : 需于泥．致寇至．

Wilhelm/Baynes: Waiting in the mud brings about the arrival of the enemy.

Legge: The third line, dynamic, shows its subject in the mud close by the stream. He thereby invites the approach of injury.

Blofeld: Inactivity amidst the mud -- this permits the approach of evil. (This suggests a danger of our being so bogged down that we can neither fight nor flee.)

Liu: Waiting in the mud brings on the enemy.

Shaughnessy: Moistened in the mud; it causes robbers to arrive.

Cleary: Waiting in the mud brings on enemies.

Wu: He is waiting in the mud. This invites harm.

Line 4

六四 : 需于血, 出自穴.

Wilhelm/Baynes: Waiting in blood. Get out of the pit.

Legge: The fourth line, magnetic, shows its subject waiting in the place of blood. But she will get out of the cavern.

Blofeld: Inactivity amidst blood -- we shall emerge from the abyss.

Liu: Waiting in blood. Come out from the pit.

Shaughnessy: Moistened in the blood; it comes out from the cavity.

Cleary: Waiting in blood. Leaving the cave.

Wu: He is waiting in blood. He exits from the cave.

Line 5

九五 : 需于酒食, 貞吉．

Wilhelm/Baynes: Waiting at meat and drink. Perseverance brings good fortune.

Legge: The fifth line, dynamic, shows its subject waiting amidst the appliances of a feast. Through his firmness and correctness there will be good fortune.

Blofeld: Inactivity amidst food and wine -- righteous persistence will bring good fortune. (We may safely relax and enjoy ourselves, but we must preserve our determination to act when the time is ripe.)

Liu: Waiting at the feast. Continuing brings good fortune.

Shaughnessy: Moistened in the wine and food; determination is auspicious.

Cleary: Waiting with food and wine, it is good to be correct.

Wu: He is waiting at feasting. Perseverance brings good fortune.

Line 6

上六:．入于穴 , 有不速之客三人來 , 敬之 , 終吉.

Wilhelm/Baynes: One falls into the pit. Three uninvited guests arrive. Honor them, and in the end there will be good fortune.

Legge: The sixth line, magnetic, shows its subject entered into the cavern. But there are three guests coming, without being urged, to help her. If she receives them respectfully, there will be good fortune in the end.

Blofeld: Entering a pit. Three uninvited guests arrive; to honor them will ultimately bring good fortune.

Liu: Entering the pit, three unexpected guests arrive. Treat them courteously. Good fortune in the end.

Shaughnessy: Entering into the cavity; there are unbidden guests, three men, who come; respect them; in the end auspicious.

Cleary: Entering a cave. Three people come, guests not in haste: Respect them, and it will turn out well.

Cleary: … Three unhurried guests come … etc.

Wu: He enters the cave. There come three uninvited guests. To receive them with respect will be auspicious in the end.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 5 in the I Ching is called "Waiting" or "Nourishment." It represents a time of transition and suggests patience and contemplation. Some outcomes simply take time. They cannot be hurried. Attempting to force a result leads to unfavorable results now.

Take an objective view of any situation and try to understand why waiting is the best option. Exercise cheerful patience in order to achieve success when the time arrives. Stay calm and stay within your normal routine. If you rush ahead, this will only worsen the situation.

I Ching Hexagram 6 - Conflict

Thu, 30 Nov 2023 08:01:05 GMT

訟 - Sòng
Thiên Thủy Tụng
Conflict

Upper Trigram: ☰ Qian, Heaven
Lower Trigram: ☵ Kan, Water

Other Titles: Stress, The Symbol of Contention, Strife, Litigation, Quarreling, Arguing, Lawsuit.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: 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.

Legge: Stress indicates that despite sincere motivations, one still meets with opposition and obstruction. Maintain an apprehensive caution. To prosecute the contention to the bitter end will produce evil results. It is advantageous to see the Great Man. It is not advantageous to cross the great stream.

Blofeld: Conflict. Confidence accompanied by obstacles! With care, affairs can be made to prosper in their middle course, but the final outcome will be disaster. It is advantageous to visit a great man, but not to cross the great river (or sea).

Liu: Conflict; you have sincerity even though obstructed, stop halfway -- good fortune; follow to the end -- misfortune. It is of benefit to see a great man, but not to cross the great water.

Shaughnessy: Lawsuit: There is a return; pitying and tranquil, it succeeds to be auspicious, but in the end is inauspicious; beneficial herewith to see the great man; not beneficial to ford the great river.

Cleary (1): Contention; there is blockage of truth. Caution and moderation lead to good results, finality leads to bad results. It is beneficial to see a great person, not beneficial to cross a great river.

Cleary (2): …Wariness within leads to good results, but ending up that way is unfortunate … etc.

Wu: Litigation indicates an obstruction of trust. If the subject is vigilant, he will have good fortune. If he is libelous to the end, he will face foreboding. It will be advantageous to see the great man. It will not be advantageous to cross the big river.

The Image

Wilhelm/Baynes: Heaven and water go their opposite ways: the image of Conflict. Thus in all his transactions the superior man carefully considers the beginning.

Legge: The image of water moving away from heaven forms Stress. The superior man, in accordance with this, takes good counsel about the beginning of any enterprise.

Blofeld: This hexagram symbolizes sky and water in opposition. The Superior Man does not embark upon any affair until he has carefully planned the start.

Liu: Heaven and water go in different directions, symbolizing Conflict. The superior man contemplates the beginning before undertaking an enterprise.

Cleary (1): When heaven and water go in different directions, there is contention. Superior people plan in the beginning when they do things.

Cleary (2): … When leaders do things, they plan to begin with.

Wu: Heaven and water go in opposite directions; this is Litigation. Thus the jun zi plans well before taking actions.

Line 1

初六: 不永所事 , 小有言 , 終吉.

Wilhelm/Baynes: If one does not perpetuate the affair, there is a little gossip. In the end, good fortune comes.

Legge: The first line, magnetic, shows its subject not perpetuating the matter about which the contention is. She will suffer the small injury of being spoken against, but the end will be fortunate.

Blofeld: Provided that affairs are not pressed through to the end and that as little as possible is said about them, they will end propitiously.

Liu: One does not continue the affair (conflict). Even if there is some gossip, good fortune in the end.

Shaughnessy: Not permitting where it serves; there are a few words; in the end auspicious.

Cleary: One does not persist forever in an affair. There will be a little criticism, but it will turn out well.

Wu: Contention can never produce results. Although there are small talks about him, the outcome will be auspicious.

Line 2

九二: 不克訟 , 歸而逋. 其邑人三百戶, 无眚．

Wilhelm/Baynes: One cannot engage in conflict; one returns home, gives way. The people of his town, three hundred households, remain free of guilt.

Legge: The second line, dynamic, shows its subject unequal to the contention. If he conceals himself where the inhabitants of his city are only three hundred families, he will fall into no mistake.

Blofeld: As the conflict cannot be resolved, he beats a hasty retreat. His clan, numbering three hundred households, also escapes harm.

Liu: One cannot continue in the conflict. Retreating, he goes home. Three hundred families in his town will avoid disaster.

Shaughnessy: Not succeeding at the lawsuit ; returning and fleeing, three hundred households of his city people are without inspection.

Cleary (1): Not pressing one’s contention, one returns home to escape: If there are three hundred families in one’s domain, there will be no trouble.

Cleary (2): Not victorious in contention, one goes home and hides. The local people number 300 families. There is no mistake or calamity.

Wu: He is not to win the litigation, He returns home to hide. The three hundred families in his village are not implicated.

Line 3

六三 : 食舊德, 貞厲, 終吉．或從王事 , 无成.

Wilhelm/Baynes: 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.

Legge: The third line, magnetic, shows its subject keeping in the old place assigned for her support, and firmly correct. Perilous as the position is, there will be good fortune in the end. Should she perchance engage in the king's business, she will not claim the merit of achievement.

Blofeld: He nourishes himself on the ancient virtues. Right determination leads to initial trouble followed by good fortune. Were he to seek public office now, he would not be able to attain it.

Liu: Depending upon ancient virtues. Continuing in this way leads to danger. In the end, good fortune. While working in public affairs, one should not seek achievement.

Shaughnessy: Eating old virtue; determination is dangerous. Someone follows the king's service, without completion.

Cleary (1): Living on past virtues, rectitude in danger will turn out well. If working in government, do not do anything.

Cleary (2): … If you are upright in danger, the end will be auspicious. If you pursue political affairs, nothing will be accomplished.

Wu: Living by the traditional virtue and being correct and firm will bring good fortune in the end. Should he enter into public service, he does not expect recognition of his success.

Line 4

九四 : 不克訟 , 復即命, 渝 , 安貞吉

Wilhelm/Baynes: One cannot engage in conflict. One turns back and submits to fate, changes one's attitude, and finds peace in perseverance. Good fortune.

Legge: The fourth line, dynamic, shows its subject unequal to the contention. He returns to the study of Heaven's ordinances, changes his wish to contend, and rests in being firm and correct. There will be good fortune.

Blofeld: Since the conflict cannot be resolved, it is best to retreat and submit to heaven's will. Peaceful determination brings good fortune.

Liu: One cannot continue the conflict. Returning and changing one's attitude brings peace and good fortune.

Shaughnessy: Not succeeding at the lawsuit; returning and attending to the command, it changes to peace; determination is auspicious.

Cleary (1): Not pressing one’s contention, one abides by the decree of fate: Changing to rest in rectitude leads to good fortune.

Cleary (2): Contending unvictorious, return to destiny, change to rest in rectitude; then the outlook is good.

Wu: He is not to win the litigation. If his mind returns to reasoning and changes for the good, he will find comfort in being correct. It will be auspicious.

Line 5

九五 : 訟, 元吉．

Wilhelm/Baynes: To contend before him brings supreme good fortune.

Legge: The fifth line, dynamic, shows its subject contending -- and with great good fortune.

Blofeld: Conflict followed by supreme good fortune.

Liu: Conflict. To submit the conflict to a great man brings great good fortune.

Shaughnessy: Lawsuit; prime auspiciousness.

Cleary: Contend; it will be very auspicious.

Wu: There is great fortune in Litigation.

Line 6

上九 : 或錫之鞶帶 , 終朝, 三褫之．

Wilhelm/Baynes: 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.

Legge: The sixth line, dynamic, shows how its subject may have the leather belt conferred on him by the sovereign, and thrice it shall be taken from him in a morning.

Blofeld: If a girdle of honor were bestowed upon him, he would be forced to strip it off thrice within one day.

Liu: Even if he receives an ornamental belt, it will be snatched away three times in one morning.

Shaughnessy: Someone awards him a leather belt, by the end of the morning thrice strips it.

Cleary: Even if one is given a badge of honor, it will be taken away thrice before the day is out.

Wu: He may have been presented with a leather belt. He flaunts it three times in one day.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 6 represents a situation where opposing forces are in direct confrontation. The image is that of a mountain, suggesting a time of tension and challenges.

You feel you are right but face conflict. Make yourself clear at the very beginning of the relationship, for the roots of conflict lie here. Consider what you want to achieve and avoid confrontation.

Seek to compromise instead of to win. Because even if you win, you will not gain anything out of it. Your opponent has superior strength, so surrender and retreat now. You can only find lasting peace by turning back.

If you insist on conflict to the end, the victory is not worth it. Others will have no respect for you, and the conflict will continue. It is easy to avoid a dispute now in order to gain a favorable outcome later.

I Ching Hexagram 7 - Discipline

Thu, 30 Nov 2023 06:00:50 GMT

師 - Shī
Địa Thủy Sư
Discipline

Upper Trigram: ☷ Kun, Earth
Lower Trigram: ☵ Kan, Water

Other Titles: The Army, The Symbol of Multitude and of Army, Legions/ Leading, The Troops, Collective Force, Discipline, Soldiers, Group Action, A Disciplined Multitude, Ego Discipline, Willpower

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: The Army. The army needs perseverance and a strong man. Good fortune without blame.

Legge: Discipline indicates that with firm correctness and a leader of age and experience, there will be good fortune and no error.

Blofeld: Persistence in a righteous course brings to those in authority good fortune and freedom from error.

Liu: The Army. The army demands perseverance and a strong person (leader). Good fortune. No blame.

Shaughnessy: The Troops: Determination for the senior man is auspicious; there is no trouble.

Cleary: For the leader of the army to be right, a mature person is good; then there is no error.

Wu: The Army indicates persevering. Led by the elder man, it will be auspicious.

The Image

Wilhelm/Baynes: In the middle of the earth is water: the image of The Army. Thus the superior man increases his masses by generosity toward the people.

Legge: Water in the midst of the earth -- the image of Discipline. The superior man nourishes and educates the people, and collects from among them a mighty army.

Blofeld: The symbol of water surrounded by land. The Superior Man nourishes the people and treats them with leniency.

Liu: Water in the earth symbolizes the Army. The superior man increases his followers by benevolence toward the people.

Cleary (1): There is water in the earth, The Army. Thus does the superior person embrace the people and nurture the masses.

Cleary (2): … Leaders develop a group by admitting people.

Wu: There is water underneath the ground; this is The Army. Thus the jun zi receives people and shelters them.

Line 1

初六 : 師, 出以律 , 否臧, 凶.

Wilhelm/Baynes: An army must set forth in proper order. If the order is not good, misfortune threatens.

Legge: The first line, magnetic, shows the army going forth according to the rules for such a movement. If these be not good, there will be evil.

Blofeld: An army is built up through discipline; without it, corruption leading to disaster occurs.

Liu: An army should be put in correct order. If not, there will be disaster.

Shaughnessy: Troops go out in ranks; it is not good; inauspicious.

Cleary (1): The army is to go forth in an orderly manner: Otherwise, even good turns out bad.

Cleary (2): Negating the good leads to misfortune.

Wu: The army going to war requires strict observance of discipline. When the discipline is not enforced, there will be disaster.

Line 2

九二 : 在師, 中, 吉, 无咎 , 王三錫命．

Wilhelm/Baynes: In the midst of the army. Good fortune. No blame. The king bestows a triple decoration.

Legge: The second line, dynamic, shows the leader in the midst of the army. There will be good fortune and no error. The king cherishes the myriad regions in his heart.

Blofeld: The general in the midst of his army enjoys good fortune and is free from error. Thrice he is honored by the King.

Liu: A general works within his army. Good fortune, no blame. The king confers a triple honor.

Shaughnessy: In the troops' midst; auspicious; there is no trouble; the king thrice awards the command.

Cleary (1): At the center of the army, good fortune, no error; the king gives orders thrice.

Cleary (2): Being in the middle of the army is lucky, blameless ... etc.

Wu: Being in the center of the army will be auspicious and blameless. The king has thrice bestowed praises upon him.

Line 3

六三 : 師, 或輿尸, 凶．

Wilhelm/Baynes: Perchance the army carries corpses in the wagon. Misfortune.

Legge: The third line, magnetic, shows how the army may possibly have many inefficient leaders. There will be evil.

Blofeld: The army carries wagon-loads of corpses -- disaster!

Liu: The army carries corpses. Misfortune.

Shaughnessy: Of the troops some join with the corpses; inauspicious.

Cleary (1): The army has casualties; bad luck.

Cleary (2): The army may have casualties; misfortune.

Wu: The army may have to cart back corpses. This will be foreboding.

Line 4

六四 : 師, 左次 , 无咎．

Wilhelm/Baynes: The army retreats. No blame.

Legge: The fourth line, magnetic, shows the army in retreat. There is no error.

Blofeld: The army retreats and halts -- no error!

Liu: The army retreats at the proper time. No blame.

Shaughnessy: The troops camp on the left; there is no trouble.

Cleary: The army retreats and camps, there is no error.

Wu: The army halts its advance and chooses to camp. It will be blameless.

Line 5

六五 : 田有禽．利執言．无咎．長子帥師．弟子輿尸．貞凶．

Wilhelm/Baynes: 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.

Legge: The fifth line, magnetic, shows birds in the fields, which it will be advantageous to seize and destroy. In that case there will be no error. If the oldest son leads the host, and younger men idly occupy offices assigned to them, however firm and correct he may be, there will be evil.

Blofeld: Wild beasts roam the field. To avoid error, speech should be guarded. The eldest son is in command; the younger son carts away the corpses. Persistence would lead to calamity.

Liu: Much game in the field. It benefits to capture it. No blame. The army is led by the eldest son. The younger son carries corpses. Continuing brings misfortune.

Shaughnessy: In the fields there is game; beneficial to shackle prisoners; there is no trouble. The eldest son leads the troops, the younger son carts corpses; determination is inauspicious.

Cleary (1): There are animals in the fields. It is beneficial to take up words. A mature person is to lead the army; if it is an immature person, there will be casualties, for even if he is righteous the outlook is bad.

Cleary (2): A mature person leads the army. If the leader is immature, there will be casualties, and even if the leader is right, the prospects are bad.

Wu: There are prisoners of war in the field. It will be advantageous to uphold the mission of the military action. No blame. The eldest son commands the army. A younger son carts back corpses. Even with perseverance, it will be foreboding.

Line 6

上六: 大君有命．開國承家, 小人勿用．

Wilhelm/Baynes: The great prince issues commands, founds states, vests families with fiefs. Inferior people should not be employed.

Legge: The sixth line, magnetic, shows the great ruler delivering his charges, appointing some to be rulers of states, and others to undertake the headship of clans. But inferior men should not be employed in such positions.

Blofeld: The mandate is given to a great prince so that the work may go forward satisfactorily. A man of mean ability would be useless, for he would merely spread disorder through the realm.

Liu: The king issues directives, establishes states, and awards fiefs to certain families. Inferiors should not be given power.

Shaughnessy: The great man's lord has a mandate, to open the state and uphold the families; the little man should not use it.

Cleary (1): The great leader has orders, to establish states and families; do not employ petty people.

Cleary (2): A great leader has orders to establish states and families that continue. Small people are not to be employed.

Wu: The great king has given his order. This is the time to reconstruct the nation and resettle families. Little men should not be appointed to office.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 7 delves into the composition of the army, highlighting the significance of a morally upright purpose referred to as "firm correctness." When a leader employs the masses with this moral integrity, they have the potential to fulfill the ruler's intentions. The emphasis on strength in the second line is met with an appropriate counterpart in the ruler's position.

An army runs best on strong and wise leadership. To achieve your goals, you must marshal your resources and the people around you. You have to assume leadership in this particular situation. Most importantly, you must know precisely what it is you wish to achieve. Without clear goals and strategy, you will fail.

You are strong and wise enough to overcome difficulties. Share the good and bad with your followers at the start to gain trust. A dangerous situation requires the most experienced leader to maintain discipline. Employ only the best of them or your effort will be wasted.

I Ching Hexagram 8 - Holding Together

Thu, 30 Nov 2023 04:00:23 GMT

比 - Bǐ
Thủy Địa Tỷ
Holding Together

Upper Trigram: ☵ Kan, Water
Lower Trigram: ☷ Kun, Earth

Other Titles: Union, Unity, Grouping, Alliance, Co-ordination, Leadership, Merging (as with tributaries of a river), Seeking Union, Unification, Accord, Subservience, Individuation, Integration

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: 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.

Legge: Holding Together indicates good fortune, but let the querent re-examine himself by divination whether his virtue is great, un-intermitting and firm. If so, there will be no error. Those who are ready will then join him, but those who delay will meet with misfortune.

Blofeld: Unity (or co-ordination). Good fortune! Further consultation of the oracle will provide an omen of great and lasting value. No error! Those whose hearts are troubled assemble. The laggards suffer disaster.

Liu: Union. Good fortune. The prediction for one attempting union should be greatness, continuation, and constancy; no blame. If one hesitates, then joins late: misfortune.

Shaughnessy: Alliance: auspicious. The original milfoil divination: prime; permanent determination is no trouble. The un-tranquil land comes; for the latter fellow inauspicious.

Cleary (1): Accord is auspicious. Investigating and ascertaining, if the basis is always right, there is no error: Then the uneasy will come; but the dilatory are unfortunate.

Cleary (2): Accord bodes well. Make sure the basis is always right, so that there will be no fault. Then the uneasy will come. Latecomers are unfortunate.

Wu: Subservience indicates auspiciousness. Seeking to confirm the intent and motivation of allegiance by divination is without fault. Those who seek peace can all come, but those who hesitate and come late will have ill fortune.

The Image

Wilhelm/Baynes: 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.

Legge: The image of the earth, and over it water, form Holding Together. The ancient kings, in accordance with this, established the various states and maintained an affectionate relation to their princes.

Blofeld: The hexagram symbolizes water lying upon the land -- co-ordination. The ancient rulers strengthened the realm by being on affectionate terms with the feudal lords.

Liu: Water over the earth symbolizes Union. The ancient kings established many states and were friendly with the feudal lords.

Ritsema/Karcher: Above earth possessing stream. Grouping. The Earlier Kings used installing myriad cities to connect the connoted feudatories.

Cleary (1): There is water on the earth, in accord. Thus did the kings of yore establish myriad realms and associate with their representatives.

Wu: There is water on the ground; this is Subservience. Thus the late kings founded the states and kept a personal relationship with all the princes.

Line 1

初六 : 有孚比之 , 无咎．有孚盈缶 , 終來有他吉．

Wilhelm/Baynes: 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.

Legge: The first line, magnetic, shows its subject seeking by her sincerity to win the attachment of her object. There will be no error. Let the breast be full of sincerity as an earthenware vessel is of its contents, and it will in the end bring other advantages.

Blofeld: Where there is confidence, the work of unification is carried on faultlessly, for confidence is like a flowing bowl. There is a windfall yet to come.

Liu: Union with confidence. No blame. Full of confidence, like a bowl full of water. Good fortune in the end.

Shaughnessy: There is a return. Ally with him; there is no trouble. There is a return; fill the earthenware; when winter comes perhaps it will be harmful; auspicious.

Cleary (1): When there is truthfulness, accord is impeccable. When there is truthfulness filling a plain vessel, ultimately there will come other blessings.

Cleary (2): When there is truthfulness, accord with it is blameless. When there is truthfulness filling a plain vessel, when the end comes there is good fortune.

Wu: Having confidence in the person to whom support is given is without fault. Confidence can grow to fill one’s heart like water gradually filling empty earthenware. Eventually others may join to give their support. There will be good fortune.

Line 2

六二 : 比之自內 , 貞吉．

Wilhelm/Baynes: Hold to him inwardly. Perseverance brings good fortune.

Legge: The second line, magnetic, shows the movement toward union and attachment proceeding from the inward mind. With firm correctness there will be good fortune.

Blofeld: Unification (or cooperation) should proceed from within our own circle. Righteous persistence will bring good fortune.

Liu: Union from within. Continuing brings good fortune.

Shaughnessy: Ally with him from within; determination is auspicious.

Cleary (1): Accord coming from within is correct and bodes well.

Cleary (2): Accord coming from within is auspicious if correct.

Wu: A desire to serve comes from within. With perseverance, there will be good fortune.

Line 3

六三 : 比之匪人．

Wilhelm/Baynes: You hold together with the wrong people.

Legge: The third line, magnetic, shows its subject seeking for union with such as ought not to be associated with.

Blofeld: He joins himself with evil-doers.

Liu: Union with the wrong people. There will be sad results.

Shaughnessy: Ally with him the non-human.

Cleary (1): Accord with the wrong people.

Cleary (2): The wrong person to accord with.
If one is not balanced correctly, and one is in a position of minor authority but has no strong critical guidance, one is “the wrong person to accord with.” In Buddhist terms, this means the devil hasn’t a thought of good, and also that emotional opinions certainly do not accord with the way to enlightenment.

Wu: He associates himself with questionable characters.

Line 4

六四 : 外比之 , 貞吉．

Wilhelm/Baynes: Hold to him outwardly also. Perseverance brings good fortune.

Legge: The fourth line, magnetic, shows its subject seeking for union with the one beyond herself. With firm correctness there will be good fortune.

Blofeld: He co-operates with people beyond his immediate circle. Righteous persistence will bring good fortune.

Liu: Union outside. Continuing brings good fortune.

Shaughnessy: From outside ally with him; determination is auspicious.

Cleary (1): Accord with one outside is right and bodes well.

Cleary (2): According with the wise outside, correctness brings good results.

Wu: He gives his support to the exterior one. To be persevering will be auspicious.

Line 5

九五 : 顯比, 王用三驅 .

Wilhelm/Baynes: 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.

Legge: The fifth line, dynamic, affords the most illustrious instance of seeking union and attachment. We see in it the king urging his pursuit of the game only in three directions, and allowing the escape of all the animals before him, while the people of his towns do not warn one another to prevent it. There will be good fortune.

Blofeld: Relying on his people's co-operation, the King pursues game which is enclosed on three sides, but loses the quarry ahead. This is because the local people were not warned. (This would seem to suggest that our loss is not due to disloyalty but to having failed to take people into our confidence.) Righteous persistence brings good fortune.

Liu: Union with honor. The king hunts on three sides only, losing game through the front. The people are not afraid. Good fortune.

Shaughnessy: Lustrously ally. The king herewith thrice drives (the hunt) losing the front catch; the city men are not warned; auspicious.

Cleary (1): Manifesting accord. The king uses three chasers and loses the game ahead. The citizens are not admonished. Auspicious.

Cleary (2): Manifest accord … The local people are not warned, etc.

Wu: This line reveals the essence of allegiance. The king deploys a three-sided chase in his hunt, such that he allows the game in front of him to escape. The townspeople do not warn one another of the king’s doing. There will be auspiciousness.

Line 6

上六 : 比之无首 , 凶．

Wilhelm/Baynes: He finds no head for holding together. Misfortune.

Legge: The sixth line, magnetic, shows one seeking union and attachment without having taken the first step to such an end. There will be evil.

Blofeld: Attempts to bring about unity when there is no one at the head result in disaster. (This suggests a general lack of co-ordination due to poor leadership.)

Liu: Union without a leader. Misfortune.

Shaughnessy: The ally does not have a head: inauspicious.

Cleary: Accord without leadership bodes ill.

Wu: The association leads to nowhere. It will be foreboding.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 8 depicts a time of unity and leadership that promises success. The leadership requires wisdom, consistency, strength, and honest intentions.

Ask the I Ching again if you have the qualities necessary to be at the center of this group. If you feel you do not possess those qualities, you should seek another group to join.

The formation of a strong relationship requires absolute sincerity. This will bring unexpected good fortune.

Convene only with those who join you on their own accord. If you have missed the opportunity to unite with the right people, you will feel deep regret.

I Ching Hexagram 9 - Small Restraint

Thu, 30 Nov 2023 02:00:45 GMT

小畜 - Xiǎo Xù
Phong Thiên Tiểu Súc
Small Restraint

Upper (Outer) Trigram: ☴ Xun, Wind
Lower (Inner) Trigram: ☰ Qian, Heaven

Other Titles: The Taming Power of the Small, The Symbol of Small restraint, The Lesser Nourisher, Taming the Small Powers, Small Accumulating, Small Harvest, Small Obstruction, Passive Restraint, Nurturance by the Small, Restraint by the Weak, Restrained, Minor Restraint, The Weak Force, The Force of the Small, Weak Forces Restrain Strong Forces.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: The Taming Power of the Small has success. Dense clouds, no rain from our western region.

Legge: Passive Restraint brings about progress and success. We see dense clouds, but no rain coming from our western borders.

Blofeld: The Lesser Nourisher. Success! Dense clouds giving forth no rain approach from the western outskirts. [On the whole, this hexagram presages good for us. The wind blowing across the heavens does not have the nourishing virtues of rain, but it refreshes us and makes us feel better. Thus, if things are going reasonably well with us, we may expect an improvement, especially in the future when, presumably, the nourishing rain will fall. However, as lines three and six indicate, if we are in serious trouble, we must not expect much help from the rather mild good fortune that is blowing our way. The conception of something weak or yielding bringing great benefit has been greatly developed by the Taoists who, as though they were familiar with judo, recognize the strength to be found in softness and the dangerous weakness sometimes occasioned by too much strength. The name of this hexagram understood somewhat differently may also be taken to mean that the time is propitious for undertaking additional activity or the care of the young.]

Liu: Taming the Small Powers: success. Thick clouds come from the west. No rain. [This situation symbolizes the preparation which precedes a new development.]

Shaughnessy: Small Harvest:Receipt; dense clouds do not rain from our western pasture.

Cleary (1): Nurturance by the small is developmental. Dense clouds do not rain, proceeding from one’s own western province.

Cleary (2): At small obstruction, nurturing the small succeeds… (etc.)

Wu: Restraint of the Small indicates pervasiveness. There are dense clouds, but no rain coming from our western countryside.

The Image

Wilhelm/Baynes: The wind drives across heaven: the image of The Taming Power of the Small. Thus the superior man refines the outward aspect of his nature.

Legge: The image of the sky with the wind moving above it forms Passive Restraint. The superior man, in accordance with this, adorns the outward manifestation of his virtue.

Blofeld: This hexagram symbolizes wind blowing across the sky. The Superior Man displays his scholarly accomplishments.

Liu: The wind blows across the sky, symbolizing Taming the Small Powers. The superior man improves his ability and virtue.

Cleary (1): Wind blowing up in the sky is small nurturance; thus do superior people beautify cultured qualities.

Cleary (2): Wind moving up in the sky, nurturing the small. Thus do leaders beautify cultured qualities.

Wu: The wind blows in the sky above; this is Restraint of the Small. Thus the jun zi refines his splendorous virtue.

Line 1

初九 : 復自道 , 何其咎 ? 吉．

Wilhelm/Baynes: Return to the way. How could there be blame in this? Good fortune.

Legge: The first line, dynamic, shows its subject returning and pursuing his own course. What mistake should he fall into? There will be good fortune.

Blofeld: How could returning to this path be blameworthy?

Liu: Return to the correct way. Then how can one be blamed? It is good fortune.

Shaughnessy: Returning from the way, what could its trouble be? Auspicious.

Cleary: Returning by the path – how could that be blameworthy? It bodes well.

Wu: By returning to his own course, how can he be blamed? It will be auspicious.

Line 2

九二 : 牽復 , 吉．

Wilhelm/Baynes: He allows himself to be drawn into returning. Good fortune.

Legge: The second line, dynamic, shows its subject, by the attraction of the former line, returning to the proper course. There will be good fortune.

Blofeld: Compelling ourselves to go back brings good fortune.

Liu: One is influenced to return to the correct way. Good fortune.

Shaughnessy: A firm return; auspicious.

Cleary: Leading back bodes well.

Wu: Returning to his own course through association will be auspicious.

Line 3

九三 : 輿說輻 , 夫妻反目．

Wilhelm/Baynes: The spokes burst out of the wagon wheels. Man and wife roll their eyes.

Legge: The third line, dynamic, suggests the idea of a carriage, the strap beneath which has been removed, or of a husband and wife looking on each other with averted eyes.

Blofeld: The chariot is separated from the spoked wheel. Husband and wife stand glaring at each other.

Liu: The wheels separate from the wagon. Husband and wife are in disharmony.

Shaughnessy: The cart throws its axle-strut; the husband and consort cross eyes.

Cleary: The wheels are detached from the cart. Husband and wife look away from each other.

Wu: The wooden pieces holding the axle firmly underneath a carriage come off. The husband and wife look at each other with averted eyes.

Line 4

六四 : 有孚 , 血去, 惕出．无咎．

Wilhelm/Baynes: If you are sincere, blood vanishes and fear gives way. No blame.

Legge: The fourth line, magnetic, shows its subject possessed of sincerity. The danger of bloodshed is thereby averted, and her ground for apprehension dismissed. There will be no mistake.

Blofeld: Owing to confidence, bloody and terrible deeds are avoided -- no error.

Liu: If you are forthright, bloodshed and fear vanish; no blame.

Shaughnessy: There is a return; blood departs, warily exiting; there is no trouble.

Cleary: If there is truthfulness, blood goes and fear leaves, and there is no fault.

Wu: There is self-confidence. Blood vanishes and vigilance diminishes. There will be no blame.

Line 5

九五 : 有孚, 攣如．富以其鄰．

Wilhelm/Baynes: If you are sincere and loyally attached, you are rich in your neighbor.

Legge: The fifth line, dynamic, shows its subject possessed of sincerity, and drawing others to unite with him. Rich in resources, he employs his neighbors in the same cause with himself.

Blofeld: Confidence is like a cord to bind the hearts of others. With it we enrich our neighbors.

Liu: If you are sincere you will be enriched by your neighbor.

Shaughnessy: Losing sheep at Yi; there is no regret.

Cleary: There is truthfulness in companionship; prosperity is shared with the neighbor.

Wu: Association strengthens self-confidence. With wealth, he is capable of reaching out to help his neighbors.

Line 6

上九 : 既雨, 既處 , 尚德載．婦貞厲．月幾望 , 君子征凶．

Wilhelm/Baynes: The rain comes, there is rest. This is due to the lasting effect of character. Perseverance brings the woman into danger. The moon is nearly full. If the superior man persists, misfortune comes.

Legge: The sixth line, dynamic, shows how the rain has fallen, and the onward progress is stayed; so must we value the full accumulation of the virtue of humble service. But a wife exercising restraint, however firm and correct she may be, is in the position of peril, and like the moon approaching to the full. If the superior man prosecutes his measures in such circumstances, there will be evil.

Blofeld: The rains are falling and a time of rest has come. Virtue continues to increase. At this moment, persistence would bring serious trouble to women. Were the Superior Man to venture forth at the time of the full moon, he would be courting calamity.

Liu: It is raining; one can rest, respected for one's virtues. Continuing to hesitate like a woman brings danger; the moon is almost full. If the superior man sets forth, misfortune.

Shaughnessy: Having rained and having stopped, he still gets to ride; for a maiden to determine is auspicious; the moon is almost full; for the gentleman to be upright is inauspicious.

Cleary: It has rained and settled. Esteeming virtue, putting the wife on top, though she be chaste there is danger. The moon is almost full; it bodes ill for the superior person to go on an expedition.

Wu: The rain has come and it has brought comfort to people. Those who are virtuous deserve it. The woman is in a difficult situation despite her proper conduct. The moon is almost full. It will be foreboding for the jun zi to be venturesome.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 9. The prospect of success is signaled, but no major moves can be made now. You want to advance, but this is not in harmony with the moment. Obstacles remain in your way.

Remain patient and prepare the foundation for the changes that are on their way. Your patience will be rewarded, so do not force any issues now. Hold back, so you can avoid needless conflict. Return to a position where you are free to advance or retreat. Good fortune will follow.

Be content with what you have achieved. Any further advancement will bring misfortune.

I Ching Hexagram 10 - Treading

Wed, 29 Nov 2023 17:32:57 GMT

履 - Lǚ
Thiên Trạch Lý
Treading

Upper (Outer) Trigram: ☰ Qian, Heaven
Lower (Inner) Trigram: ☱ Dui, Lake

Other Titles: Cautious Advance, Conduct, The Symbol of Stepping Carefully, Proper Conduct, Cautious Treading, Proceeding Cautiously, Watch Your Step, Proceed at Your Own Risk, Advancing With Care.

English Translations & Interpretations

The Judgement

Legge: Cautious Advance suggests the idea of one treading on the tail of a tiger, which does not bite him. There will be progress and success.

Wilhelm/Baynes: Treading. Treading upon the tail of the tiger. It does not bite the man. Success. [For the weak to take a stand against the strong is not dangerous here, because it happens in good humor and without presumption, so that the strong man is not irritated but takes it all in good part. Such simplicity and unpretentiousness is faith derived from reality -- neither from love of happiness nor fear of unhappiness, but free of fear and hope. The concern here is with the art of action by means of proper conduct, and presupposes being childlike in its highest sense.]

Blofeld: Though he treads upon the tiger's tail, it does not bite him. Success! [The general idea of this hexagram is that success can be won, but that the situation is dangerous enough to require extreme caution. The `tiger' MAY not bite, but on the other hand, as lines three and five demonstrate, we cannot be certain of this. To consort with rulers and people in high places may be most beneficial; but, should we fail to please, they may make us regret our temerity.]

Liu: Treading: Stepping on the tail of a tiger, but it does not bite one. Success. [You should act only after you have planned carefully, and then with resolution.]

Shaughnessy: Treading on a tiger's tail; not a real man; receipt.

Cleary (1): Even when they tread on a tiger’s tail, it doesn’t bite people. This is developmental.

Cleary (2): Someone treads on a tiger’s tail without being bitten, thus getting through.

Wu: Treading after a tiger without being bitten indicates pervasion.

The Image

Wilhelm/Baynes: Heaven above, the lake below: the image of Treading. Thus the superior man discriminates between high and low, and thereby fortifies the thinking of the people.

Legge: The image of the sky above, and below it the waters of a marsh, form Cautious Advance. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.

Blofeld: This hexagram symbolizes a body of water lying open to the sky. The Superior Man consults both high and low and thereby steadies the people's will.

Liu: The heaven above and the lake below symbolize Treading. The superior man differentiates between high and low, and thus fixes the minds of the people.

Cleary (1): Above is the sky, below is a lake: Treading. Thus do superior people distinguish above and below, and settle the will of the people.

Cleary (2): … Leaders stabilize the wills of the people by distinguishing positions.

Wu: Heaven above and marshes below, this is Treading. Thus the jun zi discriminates various levels of governmental services and sets the goals of the people.

Line 1

初九: 素履, 往 , 无咎．

Wilhelm/Baynes: Simple conduct. Progress without blame.

Legge: The first line, dynamic, shows its subject treading his accustomed path. If he go forward, there will be no error.

Blofeld: Simple in his conduct, he goes forth -- no error!

Liu: Simplicity of conduct. Continue. No blame.

Shaughnessy: Counter treading; in going there is no trouble.

Cleary(1): Treading plainly, going without fault.

Cleary(2): Plain treading; to go is blameless.

Wu: Treading ahead in a blind manner will be blameless.

Line 2

九二: 履道坦坦 , 幽人貞吉．

Wilhelm/Baynes: Treading a smooth, level course. The perseverance of a dark man brings good fortune.

Legge: The second line, dynamic, shows its subject treading a path that is level and easy -- a quiet and solitary man, to whom, if he be firm and correct, there will be good fortune.

Blofeld: The recluse treads his path peacefully. Righteous persistence will bring good fortune.

Liu: Treading in a safe and peaceful way. The man in seclusion carries on. Good fortune.

Shaughnessy: Treading the road so sincerely; the dark man's determination is auspicious.

Cleary (1): Treading the path evenly, the aloof person is upright and fortunate.

Cleary (2): Treading the road; it is level. The person in obscurity is fortunate if upright.

Wu: The trodden road is open and broad. A person in seclusion with perseverance will have good fortune.

Line 3

六三: 眇, 能視 ; 跛, 能履．履虎尾 , 咥人, 凶．武人為于大君．

Wilhelm/Baynes: A one-eyed man is able to see, a lame man is able to tread. He treads on the tail of the tiger. The tiger bites the man. Misfortune. Thus does a warrior act on behalf of his great prince.

Legge: The third line, magnetic, shows a one-eyed man who thinks he can see; a lame man who thinks he can walk well; one who treads on the tail of the tiger and is bitten. All this indicates ill fortune. We have a mere bravo acting the part of a great ruler.

Blofeld: Though a man have but one eye he can still see; though he be lame, he can still walk; but he who treads upon the tiger's tail will get bitten -- disaster! [Here the significance of the line runs counter to the benign significance of the hexagram; in all such cases, it is the line which provides the main indication of what is going to happen with regard to the matter forming the subject of the enquiry.] The warrior undertakes things for his lord. [This is no time to stand up to our superiors (tread on the tiger’s tail); it is a time for obedience.]

Liu: A one-eyed man can see; a lame man can walk. But when they step on the tail of a tiger, the tiger will bite. Misfortune. The warrior conducts himself like a great prince.

Shaughnessy: The blind are able to see, the lame are able to tread. Treading on a tiger's tail; for a real man inauspicious. A military man is united with the great lord.

Cleary(1): Able to see with a squint, able to walk with a limp. When they tread on the tiger’s tail, it bites people. Inauspicious. A soldier becomes a ruler.

Cleary(2): The squint-eyed can see, the lame can walk. Treading on a tiger’s tail, they get bitten, unfortunately. A military man becomes a civil leader.

Wu: A person can look with one injured eye. A person can tread with one lame leg. He will get bitten by treading behind a tiger. It will be foreboding. He is like a warrior trying to be a ruler.

Line 4

九四: 履虎尾．愬愬終吉．

Wilhelm/Baynes: He treads on the tail of the tiger. Caution and circumspection lead ultimately to good fortune.

Legge: The fourth line, dynamic, shows its subject treading on the tail of a tiger. He becomes full of apprehensive caution, and in the end there will be good fortune.

Blofeld: To tread with impunity upon a tiger's tail, breathless caution is required -- good fortune in the end. [This is an occasion for doing something dangerous, provided we are very cautious.]

Liu: He steps on the tail of the tiger. Caution and fearfulness. Good fortune in the end. [Trouble or disaster threaten and one must be very careful.]

Shaughnessy: Treading on a tiger's tail so panicky; in the end auspicious.

Cleary(1): Treading on the tail of a tiger, with caution it will turn out well.

Cleary(2): Treading on a tiger’s tail with utmost caution turns out lucky.

Wu: Treading after a tiger is awesome, but it will be auspicious in the end.

Line 5

九五: 夬履貞厲．

Wilhelm/Baynes: Resolute conduct. Perseverance with awareness of danger.

Legge: The fifth line, dynamic, shows the resolute tread of its subject. Though he be firm and correct, there will be peril.

Blofeld: He treads delicately. Persistence could lead to trouble.

Liu: Continue in a decisive manner. Danger. [There is now a tendency to rush and be careless. By all means stop this, or troubles will mount and disaster will come.]

Shaughnessy: Resolute treading; determination is dangerous.

Cleary (1): Treading decisively. Even if one is upright, there is danger. [It is necessary to be upright and undivided, to master oneself in danger, so that one can avoid the problem of losing what has been gained. This is treading the Path in which there is no one but oneself.]

Cleary (2): Decisive treading is correct yet dangerous.

Wu: He decides on treading. Despite perseverance, he is in a difficult situation. [Use your power wisely and judiciously, or you will fall.]

Line 6

上九: 視履, 考祥．其旋, 元吉．

Wilhelm/Baynes: Look to your conduct and weigh the favorable signs. When everything is fulfilled, supreme good fortune comes.

Legge: The sixth line, dynamic, tells us to look at the whole course that is trodden, and examine the presage which that gives. If it be complete and without failure, there will be great good fortune.

Blofeld: If they watch their step (or look to their conduct) and heed the omens, sublime good fortune will be theirs.

Liu: Observe your conduct and examine the signs carefully. There will be great good fortune.

Shaughnessy: Looking and treading crafty and soaring its revolving; prime auspiciousness.

Cleary: Observing the treading, considering what is felicitous, the return is auspicious.

Wu: Examination of the treading records gives a sense of completion. If errors in treading are avoided, there will be great fortune.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 10 depicts a situation where you tread on the tail of the tiger, but it does not bite you. You are in a tricky situation that calls for care and caution. Stay with the old and tested ways, as you are dealing with powerful people. Treat them with respect to keep them on your side. Success comes if you act tactfully and patiently.

A good amount of progress is made when you advance without making demands on others. Always keep a sharp awareness of your position. If you are aware of all the dangers around you, a successful outcome is assured.

I Ching Hexagram 11 - Peace

Wed, 29 Nov 2023 16:05:24 GMT

泰 - Tài
Địa Thiên Thái
Peace

Upper (Outer) Trigram: ☷ Kun, Earth
Lower (Inner) Trigram: ☰ Qian, Heaven

Other Titles: Harmony, The Symbol of Successfulness, Prospering, Pervading, Greatness, Tranquility, Prosperity, Conjunction, Major Synthesis, Holy Marriage.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: Peace. The small departs, the great approaches. Good fortune. Success.

Legge: Harmony shows the inferior departed and the great arrived. There will be good fortune with progress and success.

Blofeld: Peace. The mean decline; the great and good approach -- good fortune and success! [In the following hexagram (Divorcement), where the trigrams symbolize heaven and earth in what would appear to be their normal positions, that arrangement is held to be disastrous; whereas here, where they seem to be upside down, everything is propitious. This may be because heaven above earth is held to imply that the two are existing separately without the intercourse which is the root of all growth; whereas here their intercourse is so absolute that heaven is actually supporting earth.]

Liu: Peace. The small is departing, the great is arriving. Good fortune. Success.

Shaughnessy: Greatness: the little go and the great come; auspicious; receipt.

Cleary (1): The small goes, the great comes. This is auspicious and developmental.

Cleary (2): Tranquility … Getting through auspiciously.

Wu: Prosperity shows that the small stays outside and the great stays inside. It will be auspicious and pervasive.

The Image

Wilhelm/Baynes: Heaven and earth unite: the image of Peace. Thus the ruler divides and completes the course of heaven and earth; he furthers and regulates the gifts of heaven and earth, and so aids the people.

Legge: The intercourse of heaven and earth -- the image of Harmony. The wise ruler models his laws upon the principles of heaven and earth, and enforces them for the people's benefit.

Blofeld: This hexagram symbolizes heaven and earth in communion. [The component trigrams illustrate the kind of close intercourse just alluded to. This is surely the only way of depicting it under the circumstances, for any mingling of their component lines would produce quite different trigrams having no reference to heaven and earth.] It is as though a mighty ruler, by careful regulation of affairs, has brought to fruition the way of heaven and earth. In harmony with the sequence of their motions, he gives help to people on every hand.

Liu: Heaven and earth are unified, symbolizing Peace. The ruler reforms and completes the way of heaven and earth; He observes the appropriate methods of heaven and earth to direct the people.

Cleary (1): When heaven and earth commune, there is tranquility. Thus does the ruler administer the way of heaven and earth and assist the proper balance of heaven and earth, thereby helping the people.

Cleary (2): … So as to influence the people.

Wu: Prosperity results from the interaction of heaven and earth. The king uses the wealth of the nation to achieve the ways of heaven and earth and to support their designs, so as to bring the sentiments of the people to the center.

Line 1

初九: 拔茅茹．以其彙．征吉．

Wilhelm/Baynes: When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Undertakings bring good fortune.

Legge: The first line, dynamic, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. Advance on the part of its subject will be fortunate.

Blofeld: When grass is uprooted, what is attached to it is pulled up as well. It is an auspicious time for advancing according to plan. [This would seem to mean that we are likely to get what we seek plus something more.]

Liu: When ribbon grass is pulled out, its roots come with it: they are of the same kind. Undertakings lead to good fortune.

Shaughnessy: Plucking the cogon-grass stem with its roots; to be upright is auspicious.

Cleary: When pulling out a reed by the roots, other roots come with it. It is auspicious to go forth.

Wu: Like pulling up reeds with all their connecting roots, advancing will be auspicious.

Line 2

九二: 包荒 , 用馮河 , 不遐遺．朋亡 , 得尚于中行．

Wilhelm/Baynes: Bearing with the uncultured in gentleness, fording the river with resolution, not neglecting what is distant, not regarding one's companions: thus one may manage to walk in the middle.

Legge: The second line, dynamic, shows one who can bear with the uncultivated, will cross the river without a boat, does not forget the distant, and has no selfish friendships. Thus does he prove himself acting in accordance with the due mean.

Blofeld: Supporting the uncultivated, crossing the river without boats, not retreating despite the distance from his base, not abandoning his comrades, he still manages to steer a middle course.

Liu: Bear with the undeveloped. Swim across the river decisively, not forgetting what is remote, nor disregarding one's friends. Thus one can gain the middle way.

Shaughnessy: Wrapped recklessness; herewith ford the river; not distantly leaving it behind and not forgetting it, gains elevation in the central ranks.

Cleary (1): Accepting the uncultivated, actively crossing rivers, not missing the remote, partisanship disappears, and one accords with balanced action.

Cleary (2): … Employing those who can cross rivers, not overlooking the remote, free from partisanship, one can seriously perform balanced action.

Wu: This is like the sky enveloping all corners of the earth. Walking along a riverbank, one will not lose the direction even going far. He will show no favoritism toward friends. He will maintain a course of centrality.

Line 3

九三: 无平不陂 , 无往不復．艱貞无咎 , 勿恤, 其孚 , 于食有福．

Wilhelm/Baynes: No plain not followed by a slope. No going not followed by a return. He who remains persevering in danger is without blame. Do not complain about this truth; enjoy the good fortune you still possess.

Legge: The third line, dynamic, shows that, while there is no state of peace that is not liable to be disturbed, and no departure of evil men so that they shall not return, yet when one is firm and correct, as he realizes the distresses that may arise, he will commit no error. There is no occasion for sadness at the certainty of such recurring changes; and in this mood the happiness of the present may be long enjoyed.

Blofeld: Every plain is followed by a slope; every going forth is followed by a return. Persistence under difficulty will not lead to error. Do not lose faith, for an eclipse is sometimes a blessing. [The whole of this passage suggests present difficulties which we can surely overcome.]

Liu: No plain without a slope. No departure without a return. Continuing in a difficult situation. No blame. Do not fear; face the truth. One receives blessings.

Shaughnessy: There is no flat that does not slope, there is no going that does not return; in determination about difficulty, there is no trouble; do not pity his return; in eating there is good fortune.

Cleary (1): There is no levelness without incline, no going without returning. If one is upright in difficulty, there will be no fault. One should not grieve over one’s sincerity; there will be prosperity in sustenance.

Cleary (2): … Be upright in difficulty and you will be blameless, etc.

Wu: There are no level roads without inclinations and no past events without recurrences. In a difficult time, perseverance will bring no error. Do not pity, but be sincere. There will be happiness.

Line 4

六四: 翩翩 , 不富, 以其鄰 , 不戒以孚．

Wilhelm/Baynes: He flutters down, not boasting of his wealth, together with his neighbor, guileless and sincere.

Legge: The fourth line, magnetic, shows its subject fluttering down -- not relying on her own rich resources, but calling in her neighbors. They all come not as having received warning, but in the sincerity of their hearts.

Blofeld: Running to and fro, kept from riches by those around him, he does not cease to put his trust in them. [He runs to and fro in his anxiety to be of service, whether people reward his kindness or not.]

Liu: One strives with a cheerful manner, not boasting of riches to a neighbor. One has full confidence without fear.

Shaughnessy: So fluttering, not wealthy together with his neighbors; not warned about his return.

Cleary (1): Unsettled, one is not rich, along with the neighbors, being loyal without admonition.

Cleary (2): Unsettled, not prosperous, one works with the neighbor. Sincerity is exercised, without caution.

Wu: Carefree like a flying bird, he is not in a position to accumulate wealth, but rather to share his affection with his neighbors. He is free from anxiety, for he has the confidence of others.

Line 5

六五: 帝乙歸妹．以祉, 元吉．

Wilhelm/Baynes: The sovereign I gives his daughter in marriage. This brings blessing and supreme good fortune.

Legge: The fifth line, magnetic, reminds us of king Ti-yi's rule about the marriage of his younger sister. By such a course there is happiness and there will be great good fortune.

Blofeld: By giving his daughter in marriage, the Emperor attained felicity and extreme good fortune.

Liu: The Emperor I gives his daughter in marriage. This will bring blessings and great good fortune.

Shaughnessy: Di Yi marries off the maiden by age; prime auspiciousness.

Cleary: The emperor marries off his younger sister, whereby there is good fortune; this is very auspicious.

Wu: Di Yi married off his younger sister. The marriage was blessed with great happiness.

Line 6

上六: 城復于隍 , 勿用師 , 自邑告命, 貞吝．

Wilhelm/Baynes: The wall falls back into the moat. Use no army now. Make your commands known within your own town. Perseverance brings humiliation.

Legge: The sixth line, magnetic, shows us the city wall returned to the moat. It is not the time to use the army. The subject of the line may announce her orders to the people of her own city; but however firm and correct she may be, she will have cause for regret.

Blofeld: The wall has tumbled into the moat; do not put up a fight, but just maintain order in the village. Although this is the right course blame cannot be avoided. [We shall be blamed for not being more aggressive even though circumstances more than warrant our failure to be so.]

Liu: The wall collapses into the moat. Do not use force. Make announcements to the people in your own town. Continuing brings humiliation.

Shaughnessy: The city wall falls into the moat; do not use troops; from the city announce the mandate; determination is stressful.

Cleary (1): The castle walls crumble back into dry moats. Don’t use the army. Giving orders in one’s own domain, even if right, there will be regret.

Cleary (2): … Announcing order in one’s own locality is shameful, in spite of correctness.

Wu: The moat around the city wall has dried. No military action is advisable. The local authority has given conflicting orders to the townspeople. The people should be persevering, but even so they may still feel humiliated.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 11 represents the growth of peace between opposing factors. Good fortune arrives. Heaven and Earth united bring you peace and harmony.

All things bloom and prosper. This hexagram is very auspicious as it indicates everything will go well. The future looks promising and business will flourish.

Success will be easy to come by. Small investments can result in big profits. Small efforts will bring big rewards. Enjoy your good fortune while it lasts, all while being aware that all prosperity is followed by decline.

Do not boast of your good fortune but offer genuine assistance to others. By doing this, others will support your plans and the outcome will be successful.

I Ching Hexagram 12 - Standstill

Wed, 29 Nov 2023 14:58:04 GMT

否 - Pǐ
Thiên Địa Bĩ
Standstill

Upper (Outer) Trigram: ☰ Qian, Heaven
Lower (Inner) Trigram: ☷ Kun, Earth

Other Titles: Divorcement, The Symbol of Closing, Stagnation, Obstruction, The Wife, Obstructed, Decadence, Disjunction, Impasse.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: Standstill . Evil people do not further the perseverance of the superior man. The great departs; the small approaches.

Legge: Divorcement means there is a lack of communication between the different classes of men. This is unfavorable to the superior man. The great has departed and the inferior has arrived.

Blofeld: Stagnation (obstruction) caused by evil doers. Although the omen portends ill for the Superior Man, he must not slacken his righteous persistence. The great and the good decline; the mean approach. [When heaven and earth cease to co-operate, no growth is possible and stagnation results. The trigram (earth), when in intercourse with heaven, has the auspicious meaning of glad acceptance; but, when separated from heaven, it represents weakness and darkness, etc.]

Liu: Stagnation. Stagnation is of no benefit, although not of man's doing. The superior man carries on (according to his principles). The great is departing. The small is arriving.

Shaughnessy: The wife's non-persons; not beneficial for the gentleman to determine; the great go, the little come.

Cleary (1): Obstruction’s denial of humanity does not make the superior person’s rectitude beneficial. The great goes and the small comes.

Cleary (2): … Does not make the leader’s correctness beneficial, etc.

Wu: Stagnation is destined to cause obstruction of normal course of action. It is not beneficial to the jun zi who takes a persevering stand. The great goes out and the small comes in.

The Image

Wilhelm/Baynes: Heaven and earth do not unite: the image of Standstill. Thus the superior man falls back upon his inner worth in order to escape the difficulties. He does not permit himself to be honored with revenue.

Legge: Heaven and earth are estranged -- the image of Divorcement. The superior man preserves his virtue by withdrawing from evil, and refuses both honor and wealth.

Blofeld: This hexagram symbolizes heaven and earth cut off from each other. To conserve his stock of virtue, the Superior Man withdraws into himself and thus escapes from the evil influences around him. He declines all temptations of honor and riches. [To understand why the trigrams for heaven and earth arranged in what seems to be their natural positions have this inauspicious significance, see notes on the preceding hexagram, (Harmony).]

Liu: Heaven and earth are not united, symbolizing stagnation. The superior man restrains himself to avoid danger. He seeks neither honor nor wealth.

Cleary (1): When heaven and earth do not commune, there is obstruction. The superior person therefore is parsimonious with power and avoids trouble, not susceptible to elevation by emolument.

Cleary (2): … Leaders … should not prosper on wages.

Wu: … The jun zi practices the virtue of frugality to alleviate difficulties, but does not allow himself to be honored with official salary.

Line 1

初六: 拔茅茹, 以其彙, 貞吉亨．

Wilhelm/Baynes: When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Perseverance brings good fortune and success.

Legge: The first line, magnetic, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. With firm correctness on the part of its subject, there will be good fortune and progress.

Blofeld: When grass is uprooted, what is attached to it is pulled up as well. Righteous persistence brings good fortune and success. [Although this hexagram is ominous, the first line is auspicious. This sort of contradiction is common with bottom and top lines, which are often held to precede or follow after the main situation.]

Liu: When ribbon grass is pulled out, its roots come with it. They are of the same kind. Continuing leads to success and good fortune.

Shaughnessy: Plucking the cogon-grass stem with its roots; determination is auspicious; receipt.

Cleary (1): Pulling out roots of a reed takes others with it. It is good and developmental to be correct.

Cleary (2): … Correctness is auspicious and successful.

Wu: Like pulling reeds with all their connecting roots, it will be persevering, auspicious and pervasive.

Line 2

六二: 包承, 小人吉;大人否, 亨．

Wilhelm/Baynes: They bear and endure; This means good fortune for inferior people. The standstill serves to help the great man to attain success.

Legge: The second line, magnetic, shows its subject patient and obedient. To the inferior man comporting himself so there will be good fortune. If the great man comports himself as the distress and obstructions require, he will have success.

Blofeld: Because they know how to please the authorities, fortune now favors the mean, but the Superior Man prefers to contend with the causes of stagnation in the realm. [He cares for the welfare of others more than for being in favor.]

Liu: Forbearance and obedience bring good fortune for the inferior. The superior man is stagnant. But his purpose will succeed.

Shaughnessy: Wrapping the steamed offering: for the little man auspicious, for the great man negative; receipt.

Cleary (1): Embracing servility, the petty person is lucky; for the great person, obstruction is developmental.

Cleary (2): Embracing service, small people are lucky; great people get through obstruction.

Wu: Using flattery to please the superior will bring good fortune to the little man. The great man will find it obstruction to progress, but with patience, he will turn obstruction into pervasion.

Line 3

六三: 包羞．

Wilhelm/Baynes: They bear shame.

Legge: The third line, magnetic, shows its subject ashamed of the purpose folded in her breast.

Blofeld: He conceals his shame.

Liu: They bear with humiliation.

Shaughnessy: Wrapping: Enfolding sadness.

Cleary (1): Hiding shame.

Cleary (2): Embracing disgrace.

Wu: It indicates a cover-up of shame. [The little man wishes to undermine progress. Since he is able to keep shame under wrap, there is no apparent foreboding or regret.]

Line 4

九四:有命, 无咎．疇離祉．

Wilhelm/Baynes: He who acts at the command of the highest remains without blame. Those of like mind partake of the blessing.

Legge: The fourth line, dynamic, shows its subject acting in accordance with the ordination of Heaven, and committing no error. His companions will come and share in his happiness.

Blofeld: Whatever is done in response to a command from on high cannot be a wrong. His companions are also made illustrious and blessed. [Yet, according to Confucius, if a ruler is wholly evil, he may be regarded as a bandit and removed. Short of that, however, obedience to authority had to be unquestioning.]

Liu: He whose actions are in accord with the orders of the highest receives no blame. His fellows share in his blessing.

Shaughnessy: There is a command; there is no trouble; blessings fastened to the split-log.

Cleary (1): If there is an order, there is no fault. The companions attain felicity.

Cleary (2): If there is order, there is no blame. The companions cleave to blessings.

Wu: Having received the command from the above is without blame. Those of a like kind will share the blessing.

Line 5

九五: 休否, 大人吉．其亡, 其亡, 繫于苞桑．

Wilhelm/Baynes: Standstill is giving way. Good fortune for the great man. "What if it should fail? What if it should fail?" In this way he ties it to a cluster of mulberry shoots.

Legge: The fifth line, dynamic, shows him who brings the distress and obstruction to a close -- the great man and fortunate. But let him say: "We may perish! We may perish!" So shall the state of things become firm, as if bound to a clump of bushy mulberry trees.

Blofeld: Stagnation (obstruction) is now coming to an end and fortune favors the Superior Man, but he must not forget the situation is so dangerous that collapse may yet occur. Accordingly, he must strengthen himself as mulberry trees are strengthened by tight bindings.

Liu: Stagnation is coming to an end. The great man has good fortune. "Will it fail, will it fail?" He ties it to the mulberry shoots.

Shaughnessy: Beneficent wife; for the great man auspicious; it is lost, it is lost, tied to a bushy mulberry.

Cleary (1): Ending obstruction, great people are fortunate, but tie themselves to a tree trunk lest they go to ruin.

Cleary (2): Putting a stop to obstruction, great people are fortunate. But they still keep destruction in mind.

Wu: Stagnation will soon be brought to a close. This is auspicious for the great man. Would the nation perish? Would the nation perish? It is like having tied it to the trunk of a mulberry tree.

Line 6

上九: 傾否, 先否, 後喜．

Wilhelm/Baynes: The standstill comes to an end. First standstill, then good fortune.

Legge: The sixth line, dynamic, shows the overthrow and removal of the condition of distress and obstruction. Before this there was that condition. Hereafter there will be joy.

Blofeld: Stagnation (obstruction) has now been overcome and is followed by great joy.

Liu: Stagnation ends. First there is stagnation, later good fortune.

Shaughnessy: Momentary wife; at first negative, later happy.

Cleary: Overturning obstruction: first there is obstruction, afterward joy.

Wu: Stagnation is ousted, etc.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 12 indicates that It is not a good time to start a new venture. People obstruct, negative influences abound, and communications break down. Withdraw into yourself to escape further problems.

If you feel that you have the power and the authority to instigate change, you will be successful. The standstill is ready to be overcome, but it won’t end on its own. Some effort is required to make things move again.

I Ching Hexagram 13 - Fellowship

Wed, 29 Nov 2023 10:58:39 GMT

同人 - Tóng Rén
Thiên Hỏa Đồng Nhân
Fellowship

Upper (Outer) Trigram: ☰ Qian, Heaven
Lower (Inner) Trigram: ☲ Li, Fire

Other Titles: Union of Forces, Fellowship with Men, The Symbol of Companionship, Lovers, Beloved Friends, Like-minded Persons, Concording People, Gathering Men, Sameness with People, Universal Brotherhood, Community, United, Human Association, Union of Men, Integration of Forces, Minor Synthesis, Cliques, Concordance, To Be In Accord With, Confirmation.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: Fellowship with Men in the open. Success. It furthers one to cross the great water. The perseverance of the superior man furthers.

Legge: Union of Forces appears in the remote districts of the country, indicating progress and success. It will be advantageous to cross the great stream. It will be advantageous to maintain the firm correctness of the superior man.

Blofeld: Lovers (friends) in the open -- success! It is advantageous to cross the great river (or sea). [To make any kind of journey.] The Superior Man will benefit if he does not slacken his righteous persistence.

Liu: Fellowship of men in the open (countryside). Success. It benefits one to cross the great water. It benefits the superior man to continue his task.

Shaughnessy: Gathering men in the wilds; receipt; beneficial to ford the great river; beneficial for the gentleman to determine.

Cleary (1): Sameness with people in the wilderness is developmental. It is beneficial to cross great rivers. It is beneficial for a superior person to be upright.

Cleary (2): … Beneficial for a leader to be correct.

Wu: Fellowship in the open is pervasive, etc. … It will be advantageous to the jun zi who perseveres.

The Image

Wilhelm/Baynes: Heaven together with fire: the image of Fellowship with Men. Thus the superior man organizes the clans and makes distinctions between things.

Legge: The images of heaven and fire form Union of Forces. The superior man, in accordance with this, distinguishes things according to their kinds and classes.

Blofeld: This hexagram symbolizes heaven (the sun) and fire representing a pair of lovers. The Superior Man treats everything in a manner proper to his kind. [an analogy (based on the component trigrams) between the sun and fire, which to some extent are of a kind.]

Liu: Fire goes up to heaven, symbolizing Fellowship with Men. The superior man organizes his kinship group (party), and sorts them out.

Cleary (1): Heaven with fire, sameness with others; superior people distinguish things in terms of categories and groups.

Cleary (2): … Leaders distinguish beings in terms of classes and families.

Wu: Heaven above and fire below form Fellowship. The jun zi distinguishes things by their kinds.

Line 1

初九: 同人于門, 无咎．

Wilhelm/Baynes: Fellowship with men at the gate. No blame.

Legge: The first line, dynamic, shows the representative of the Union of Forces just issuing from his gate. There will be no error.

Blofeld: The beloved is at the gate -- no harm!

Liu: Fellowship of men outside the gate. No blame.

Shaughnessy: Gathering men at the gate; there is no trouble.

Cleary: Sameness with people at the gate is blameless.

Wu: Men of fellowship are at the gate. There will be no blame.

Line 2

六二: 同人于宗, 吝．

Wilhelm/Baynes: Fellowship with men in the clan. Humiliation.

Legge: The second line, magnetic, shows the representative of the Union of Forces in relation with her kindred. There will be occasion for regret.

Blofeld: His beloved (betrothed) is of the same clan as himself -- trouble!

Liu: Fellowship of men in the kinship group (party). Humiliation.

Shaughnessy: Gathering men at the ancestral temple; distress.

Cleary: Sameness with people in the clan is regrettable.

Wu: Fellowship becomes kinship. There will be humiliation.

Line 3

九三: 伏戎于莽, 升其高陵, 三歲不興．

Wilhelm/Baynes: He hides weapons in the thicket; he climbs the high hill in front of it. For three years he does not rise up.

Legge: The third line, dynamic, shows its subject with his arms hidden in the thick grass, and at the top of a high mound. But for three years he makes no demonstration.

Blofeld: Concealing his weapons in the bushes, he climbs his high hill. For three years he enjoys no happiness. [His cowardice was so great that he dared not seek home, wife or children for three years. The implication is that boldness at all costs is required.]

Liu: They hide arms in the bushes. They climb to the summit of a hill. For three years they do not act.

Shaughnessy: Surrendered appearance in tall grass. Climbing its high peak, for three years it does not arise.

Cleary (1): Subduing fighters in the bush, climbing up a high hill, even in three years there will be no flourishing.

Cleary (2): He hides fighters in the bush, etc.

Wu: He conceals weapons in bushes. He moves up to high mounds. He makes no headway in three years. [He is planning to overwhelm by force those with whom he disagrees, but he is alone and cannot make a breakthrough.]

Line 4

九四: 乘其墉, 弗, 克攻, 吉．

Wilhelm/Baynes: He climbs up on his wall; he cannot attack. Good fortune.

Legge: The fourth line, dynamic, shows its subject mounted on the city wall; but he does not proceed to make the attack he contemplates. There will be good fortune.

Blofeld: He climbs his battlemented wall, for he is unable to attack -- good fortune! [At first sight this case looks rather like that indicated by the third line, but here cowardice and concealment are replaced by courage modified by common sense and a desire to do his duty as best he can.]

Liu: They climb on the wall. They are unable to attack. Good fortune.

Shaughnessy: Riding astride its wall; you will not succeed in attacking it; auspicious.

Cleary: He mounts the wall but does not succeed in the attack. This is lucky.

Wu: He ascends to the top of his fortress, and is convinced that the offensive will fail. This will be auspicious. [He ascends to a good vantage point to survey his surroundings and realizes his blunder. He is quick to correct himself. Reasoning wins over force.]

Line 5

九五: 同人, 先號咷而. 後笑, 大師克相遇．

Wilhelm/Baynes: Men bound in fellowship first weep and lament, but afterward they laugh. After great struggles they succeed in meeting.

Legge: The fifth line, dynamic, shows the representative of the Union of Forces first wailing and crying out, and then laughing. His great army conquers, and he and his second line correlate meet together.

Blofeld: The lovers begin by weeping and wailing, but they finish by laughing, for the crowd succeeds in bringing them together.

Liu: Fellowship of men. They cry and lament. Later they laugh. After great battles they have success.

Shaughnessy: Gathering men at first weeping and wailing, but later laughing; the great captains succeed in meeting each other.

Cleary: In sameness with people, first there is weeping, afterward laughter. A great general wins, then meets others.

Wu: Men of fellowship first wail and then laugh. The large armed forces meet after victory.

Line 6

上九: 同人于郊, 无悔．

Wilhelm/Baynes: Fellowship with men in the meadow. No remorse.

Legge: The sixth line, dynamic, shows the representative of the Union of Forces in the suburbs. There will be no occasion for repentance.

Blofeld: Her beloved is in a distant frontier region -- no regret! [In Chinese history, it often happened that a man was drafted and sent far away to a frontier region from which he could not be expected to return for many years. In this case, his beloved (betrothed or wife) has enough wisdom to give up repining, since the case is a hopeless one. The implication is that we should not repine.]

Liu: Fellowship of men in the open countryside. No remorse.

Shaughnessy: Gathering men in the pasture; there is no regret.

Cleary (1): Being the same as people in the countryside, there is no regret.

Cleary (2): Sameness with people in the countryside involves no regret.

Wu: Men of fellowship gather outside of the city. There will be no regret.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 13 indicates people coming together. Two or more people come together with open and mutual aims. The bond between them creates a new power if there is a clear direction.

Avoid being selfish towards others, for fellowship comes only through common goals. The fellowship of people will give you the combined strength and cooperation to achieve all great things in life.

I Ching Hexagram 14 - Great Possession

Wed, 29 Nov 2023 10:41:35 GMT

大有 - Dà Yǒu
Hỏa Thiên Đại Hữu
Great Possession

Upper (Outer) Trigram: ☲ Li, Fire
Lower (Inner) Trigram: ☰ Qian, Heaven

Other Titles: Possession in Great Measure, Wealth, The Symbol of Great Possession, Sovereignty, Great Having, Great Possessing, The Great Possessor, Great Wealth, Abundance, Having What is Great.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: Possession in Great Measure. Supreme success.

Legge: Wealth means great progress and success.

Blofeld: He who possesses much -- supreme success!

Liu: Great Possessions. Great Success.

Shaughnessy: The Great Possession: Prime receipt.

Cleary (1): In great possession are creation and development.

Cleary (2): Great possession is great success.

Wu: Great Wealth is primordial and pervasive.

The Image

Wilhelm/Baynes: Fire in heaven above: the image of Possession in Great Measure. Thus the superior man curbs evil and furthers good, and thereby obeys the benevolent will of heaven.

Legge: Fire over Heaven -- the image of Wealth. The superior man represses evil and nurtures virtue in accordance with the benevolent will of heaven.

Blofeld: This hexagram symbolizes fire in the heavens. [When the trigram for heaven is above, whatever is below may be separated from it; when it is below, it indicates fusion or intermixture with what is above. The significance here is that the splendor of a very great man lights up the heavens.] The Superior Man suppresses those who are evil and upholds the virtuous. Most gladly he accords with heaven and carries out its commands.

Liu: Fire over heaven symbolizes Great Possessions. The superior man suppresses evil and honors virtue, and thus follows the will of heaven and waits upon destiny.

Cleary (1): Fire is in the sky; great possession. Thus does the superior person stop evil and promote good, obeying heaven and accepting its order.

Cleary (2): … Leaders obey nature and accept its order by stopping the bad and promoting the good.

Wu: Fire above and heaven below form Great Wealth. Thus the jun zi suppresses the evil and promotes the good; he abides by the will of heaven to enrich his life.

Line 1

初九: 无交害, 匪咎; 艱則无咎．

Wilhelm/Baynes: No relationship with what is harmful. There is no blame in this. If one remains conscious of difficulty, one remains without blame.

Legge: The first line, dynamic, shows that there is no approach to what is injurious, and there is no error. Let there be a realization of the difficulty and danger of the position, and there will be no error to the end.

Blofeld: Having no contact with evil, he is blameless; therefore, even if he is involved in trouble, he remains without fault.

Liu: Avoidance of the harmful brings no blame. Awareness of difficulty -- also no blame. [This line indicates sadness and confusion but also that one can avoid them by being cautious.]

Shaughnessy: There is no exchanging of harm that is not trouble; if in difficulty then there will be no trouble.

Cleary (1): If there is no association with what is harmful, one is not blameworthy. If you struggle, there will be no fault.

Cleary (2): As long as there is none of the harm that comes from association, this is not blameworthy. If one struggles, there will be no blame.

Wu: His disadvantage is having no association, but it is not an error of his doing. If he is aware of his difficult position, he will be blameless.

Line 2

九二: 大車以載, 有攸往, 无咎．

Wilhelm/Baynes: A big wagon for loading. One may undertake something. No blame.

Legge: The second line, dynamic, shows a large wagon with its load. In whatever direction advance is made, there will be no error.

Blofeld: There are large supply wagons. [Apparently we need not fear failure through lack of resources.] If there is some desired goal (or destination), setting out (to attain it) will involve no error.

Liu: Loading the big wagon. Undertaking without blame. [One can expect to achieve his undertaking and acquire property.]

Shaughnessy: The great cart is used to carry; there is someplace to go; there is no trouble.

Cleary (1): Using a great car for transport, when there is a place to go there is no fault.

Cleary (2): Using a large car for transport, there is a place to go, etc.

Wu: To haul in a cart to a certain destination is without fault.

Line 3

九三: 公用亨于天子, 小人弗克．

Wilhelm/Baynes: A prince offers it to the Son of Heaven. A petty man cannot do this.

Legge: The third line, dynamic, shows us a feudal prince presenting his offerings to the Son of Heaven. An inferior man would be unequal to such a duty.

Blofeld: A prince may win rewards from his emperor, but this is beyond an ordinary man's power.

Liu: A duke makes an offering to the emperor. The inferior man is unable to do this.

Shaughnessy: The duke uses aromatic grass to the Son of Heaven; the little man is not capable of it.

Cleary (1): The work of barons serves the son of heaven. Petty people are incapable of this.

Cleary (2): Impartial action gets through to the ruler. Small people, etc.

Wu: A duke has the honor of dining with the king. The little man is unworthy of the honor.

Line 4

九四: 匪其彭, 无咎．

Wilhelm/Baynes: He makes a difference between himself and his neighbor. No blame.

Legge: The fourth line, dynamic, shows its subject keeping his great resources under restraint. There will be no error.

Blofeld: Pride is not involved -- no error!

Liu: He distinguishes between himself and his friends. This brings no blame.

Shaughnessy: It is not his fullness ; there is no trouble.

Cleary (1): Repudiate self-aggrandizement and there is no fault.

Cleary (2): Negating self-inflation, there is no blame.

Wu: He who keeps his strength under restraint will not be humiliated.

Line 5

六五: 厥孚交如, 威如, 吉．

Wilhelm/Baynes: He whose truth is accessible, yet dignified, has good fortune.

Legge: The fifth line, magnetic, shows the sincerity of its subject reciprocated by that of all the others represented in the hexagram. Let her display a proper majesty, and there will be good fortune.

Blofeld: His sense of confidence enables him to be sociable and well respected. A dignified bearing is an asset (literally, good fortune).

Liu: One is confident, sociable, and dignified. Good fortune. [Proud or aggressive actions will cause trouble. One should not be hasty but wait for the proper opportunity to act.]

Shaughnessy: His return is crossed-like, stooped-like; in the end it is auspicious.

Cleary (1): The trust is mutual. Power is auspicious.

Cleary (2): … It is fortunate to be awesome.

Wu: His sincerity matches the confidence the people place in him. His majesty matches the authority the people accord him. This will be auspicious.

Line 6

上九: 自天祐之, 吉, 无不利．

Wilhelm/Baynes: He is blessed by heaven. Good fortune. Nothing that does not further.

Legge: The sixth line, dynamic, shows its subject with help accorded to him from Heaven. There will be good fortune, advantage in every respect.

Blofeld: Those under heaven's protection enjoy good fortune and success in everything. [The top line of a very favorable hexagram is sometimes taken to symbolize heaven. Whoever receives (this line) may expect utmost success.]

Liu: One is blessed by heaven. Good fortune. Benefit in everything.

Shaughnessy: From heaven blessing it; auspicious; there is nothing not beneficial.

Cleary (1): Help from heaven is auspicious, unfailingly beneficial.

Cleary (2): Good fortune that is a blessing from heaven is beneficial to all.

Wu: With blessings from heaven, there will be good fortune and nothing disadvantageous.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 14 - This is a period of outstanding success, achievement, wealth, and prosperity. You are able to combine clarity of mind and inner strength to achieve your goals.

Being kind to others will reap bigger harvest. Being humble to others will draw heaven’s blessings.

Your actions are in accordance with the present moment. Everything will go your way as people trust you even when you make unexpected decisions.

I Ching Hexagram 15 - Modesty

Wed, 29 Nov 2023 10:23:29 GMT

謙 - Qiān
Địa Sơn Khiêm
Modesty

Upper (Outer) Trigram: ☷ Kun, Earth
Lower (Inner) Trigram: ☶ Gen, Mountain

Other Titles: Temperance, The Symbol of Humility, Moderation, Humbling, Respectful/Humble, Yielding/Retiring.
1. A Humble or modest person is thought of as having an “empty or unoccupied” mind, meaning a mind without prejudice. – Chung Wu.
2. Only superior people who practice Tao know where to stop, disregard what they have and appear to have nothing. – T. Cleary.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: Modesty creates success. The superior man carries things through.

Legge: Temperance indicates successful progress. Temperance brings a good issue to the superior man's undertakings.

Blofeld: Modesty brings success. The Superior Man is able to carry affairs through to completion.

Liu: Modesty: success. The superior man can continue to work to the end.

Shaughnessy: Modesty: Receipt; the gentleman has an end.

Cleary (1): Humility is developmental. The superior person has a conclusion.

Cleary (2): Humility gets through. A leader has a conclusion.

Wu: Humility is pervasive. The jun zi will have grace in death.

The Image

Wilhelm/Baynes: Within the earth, a mountain: the image of Modesty. Thus the superior man reduces that which is too much, and augments that which is too little. He weighs things and makes them equal.

Legge: A mountain hidden within the earth -- the image of Temperance. The superior man, in accordance with this, diminishes his excesses to augment his insufficiencies, thus creating a just balance.

Blofeld: This hexagram symbolizes a mountain in the centre of the earth. The Superior Man takes from where there is too much in order to augment what is too little. He weighs things and apportions them fairly. [The component trigrams symbolize a mountain surrounded by flat earth, thus suggesting too much in one place and too little in others.]

Liu: The mountain within the earth symbolizes modesty. The superior man reduces the excess and increases the lacking; he weighs and then equalizes all things.

Cleary (1): There are mountains in the earth; modesty. Thus does the superior person decrease the abundant and add to the scarce, assessing things and dealing impartially.

Cleary (2): … Leaders assess people and give impartially, by taking from the abundant and adding to the scarce.

Wu: There is a mountain inside earth; this is Humility. Thus the jun zi takes excess from the more to enrich the less and measures goods to ensure fair distribution. [To prepare oneself to accept what is fair among all his fellow men is the essence of humility.]

Line 1

初六: 謙謙君子, 用涉大川, 吉．

Wilhelm/Baynes: A superior man modest about his modesty may cross the great water. Good fortune.

Legge: The first line, magnetic, shows us the superior man who adds temperance to his temperance. Even the great stream may be crossed with this, and there will be good fortune.

Blofeld: The Superior Man, ever modest and retiring, fords the great river -- good fortune! [Any journey undertaken at this time will bring good fortune.]

Liu: The superior man is modest in his modesty. It is favorable to cross the great water. Good fortune.

Shaughnessy: So modest is the gentleman; herewith ford the great river; auspicious.

Cleary (1): Humble about humility, the superior person thereby crosses great rivers. This is auspicious.

Cleary (2): Extreme humility. It is fortunate if leaders use this to cross great rivers.

Wu: Being humble about his humility, the jun zi can make use of this virtue to cross the big river. It will be auspicious.

Line 2

六二: 鳴謙, 貞吉．

Wilhelm/Baynes: Modesty that comes to expression. Perseverance brings good fortune.

Legge: The second line, magnetic, shows us temperance that has made itself recognized. With firm correctness there will be good fortune.

Blofeld: Modestly crows the cock. Righteous persistence brings good fortune.

Liu: Modesty is expressed. Continuing brings good fortune.

Shaughnessy: Calling modesty; determination is auspicious.

Cleary (1): Expressing humility is upright and good.

Cleary (2): Expressing humility is good if correct.

Wu: The subject rolls about humility. With perseverance there will be auspiciousness.

Line 3

九三: 勞謙, 君子有終, 吉．

Wilhelm/Baynes: A superior man of modesty and merit carries things to conclusion. Good fortune.

Legge: The third line, dynamic, shows the superior man of acknowledged merit. He will maintain his success to the end, and have good fortune.

Blofeld: The Superior Man, exceedingly hard-working yet modest, brings his affairs to fruition -- good fortune!

Liu: The superior man works in a modest way to conclusion. Good fortune.

Shaughnessy: Toiling modesty; the gentleman has an end; auspicious.

Cleary (1): Working with humility, the superior person has a conclusion. This bodes well.

Cleary (2): Leaders who work and achieve yet are humble have an auspicious conclusion.

Wu: Working hard toward humility, the jun zi will have grace in death. This will be auspicious.

Line 4

六四: 无不利, 撝謙．

Wilhelm/Baynes: Nothing that would not further modesty in movement.

Legge: The fourth line, magnetic, shows one whose action would be in every way advantageous, stirring up the more her temperance.

Blofeld: Everything will be propitious for those who cultivate modesty.

Liu: To act with modesty is beneficial toward everything.

Shaughnessy: There is nothing not beneficial. False modesty.

Cleary (1): Beneficial to all, extending humility.

Cleary (2): Beneficial to all, the exercise of humility.

Wu: Promoting humility is nothing but advantageous.

Line 5

六五: 不富以其鄰, 利用侵伐, 无不利．

Wilhelm/Baynes: No boasting of wealth before one's neighbor. It is favorable to attack with force. Nothing that would not further.

Legge: The fifth line, magnetic, shows one who, without being rich, is able to employ her neighbors. She may advantageously use the force of arms. All her movements will be advantageous.

Blofeld: In treating his neighbors, he is modest about his wealth. If he now attacks the rebels, everything will contribute to his success.

Liu: Do not show off your riches to your neighbor. It is beneficial to attack with force. It is favorable for everything.

Shaughnessy: Not wealthy together with his neighbors; beneficial herewith to invade and attack; there is nothing not beneficial.

Cleary (1): Not enriching oneself, one shares with the neighbors. It is beneficial to make an invasion, which will profit all.

Cleary (2): Not rich, employing the neighbors, it is beneficial in invasion and attack; all will profit.

Wu: He is capable of influencing his neighbors, despite his lack of wealth. It will be advantageous to take military actions. [Military actions are advantageous only if used to quell an insurrection, but certainly not to launch an aggression.]

Line 6

上六: 鳴謙, 利用行師, 征邑國．

Wilhelm/Baynes: Modesty that comes to expression. It is favorable to set armies marching to chastise one's own city and one's country.

Legge: The sixth line, magnetic, shows us temperance that has made itself recognized. The subject of it will with advantage put her army in motion, but she will only punish her own towns and state.

Blofeld: Modestly crows the cock. Now is the time to set armies marching to subdue the cities and the countries of the empire.

Liu: Modesty is expressed. It is favorable to use the army to chastise the city and country.

Shaughnessy: Calling modesty; beneficial herewith to move troops to campaign against city and state.

Cleary (1): Trumpeting humility, it is profitable to use the army to conquer one’s land.

Cleary (2): Expressing humility, one profits from military operations attacking the country.

Wu: The subject rolls about humility. It will be advantageous to use the armies to chasten the seditious state.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 15 - Prosperity and good fortune will come if you stay humble and sincere. Do not undervalue yourself or over-promote yourself.

Your natural self will attract support and your words and actions speak for themselves. Modesty is not a weakness. Act firmly if necessary.

Stay objective, and you will see the way forward even in difficult circumstances. You can ultimately achieve something good.

I Ching Hexagram 16 - Enthusiasm

Wed, 29 Nov 2023 09:54:25 GMT

豫 - Yù
Lôi Địa Dự
Enthusiasm

Upper (Outer) Trigram: ☳ Zhen, Thunder
Lower (Inner) Trigram: ☷ Kun, Earth

Other Titles: The Symbol of Harmonious Joy, Repose, Happiness, Providing-for/Provision, Merriment, Self-confidence, Contentment, Harmonize, Excitement, Intemperance, Self-deception.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: Enthusiasm. It furthers one to install helpers and to set armies marching.

Legge: Enthusiasm indicates that feudal princes may be set up and the army advantageously mobilized.

Blofeld: Repose profits those engaged in building up the country and sending forth armies. [This means that perfect certainty as to the rightness of our cause is of great value under the conditions mentioned. The usual meaning of this character is "beforehand" or "happiness." In the English translation of Wilhelm's version, it appears as "enthusiasm." "Repose" was suggested by the Chinese experts who kindly vetted this manuscript. At first I felt hesitant about adopting it, until I realized that, where it is used favorably, it must be understood as the kind of mental repose which follows absolute confidence that the action now being taken is the right one. In lines one, three and six, however, it clearly means failure to act when action is essential; in line five, failure to act owing to incapacity.]

Liu: Happiness. It is of benefit to build up the country (or business), and send the army forth. [Receivers of this hexagram should be wary of exhibiting excessive enthusiasm when beginning a new undertaking. If they are not, there will be misfortune. The hexagram also advises that everything necessary for advancement should be made ready. Then if an opportunity presents itself, it should be seized immediately, without hesitation.]

Shaughnessy: Excess: Beneficial to establish a lord and to move troops.

Cleary: Joy. It is advantageous to set up a ruler and mobilize the army.

Wu: Merriment indicates the advantage of establishing principalities and taking military actions.

The Image

Wilhelm/Baynes: Thunder comes resounding out of the earth: the image of Enthusiasm. Thus the ancient kings made music in order to honor merit, and offered it with splendor to the Supreme Deity, inviting their ancestors to be present.

Legge: Thunder exploding out of the Earth -- the image of Enthusiasm. The ancient kings, in accordance with this, composed their music and honored virtue, offering it especially to God when they worshipped him at the service of their ancestors.

Blofeld: This hexagram symbolizes thunder over the earth. The ancient rulers venerated heaven's gifts with solemn music and they sacrificed abundantly to the Supreme Lord of Heaven in order to be worthy of their ancestors.

Liu: Thunder arising from the earth symbolizes Happiness. The ancient kings composed music to honor virtue, offering it to God and the spirits of their ancestors.

Cleary: When thunder emerges the earth stirs: Thus did the kings of yore make music to honor virtue, offering it in abundance to God, thereby to share it with their ancestors.

Wu: Thunder breaks out above the earth with a boom; this is Merriment. Thus the ancient kings used music to praise virtuous accomplishments and made grand offerings to the Supreme Being to be accompanied by their ancestors.

Line 1

初六: 鳴豫, 凶．

Wilhelm/Baynes: Enthusiasm that expresses itself brings misfortune.

Legge: The first line, magnetic, shows its subject proclaiming her pleasure and satisfaction. There will be evil.

Blofeld: The crowing of the cock bespeaks repose -- an evil omen! [A sleepy cockcrow is not likely to bring men leaping from their beds, yet the traditional role of the cock is to sound the call to renewed action.]

Liu: Happiness that shows itself off brings misfortune.

Shaughnessy: Calling out in excess; inauspicious.

Cleary: Trumpeting joy is inauspicious.

Wu: Crowing over merriment will be foreboding.

Line 2

六二: 介于石, 不終日, 貞吉．

Wilhelm/Baynes: Firm as a rock. Not a whole day. Perseverance brings good fortune.

Legge: The second line, magnetic, shows one who is firm as a rock. She sees a thing without waiting till it has come to pass; with her firm correctness there will be good fortune.

Blofeld: Unmoved as a rock; before the end of day, righteous persistence will bring good fortune. [Unmoved as a rock because of the repose which results from absolute confidence in a decision already taken.]

Liu: Firm and stable like a rock. Do not wait a whole day. Continuing brings good fortune.

Shaughnessy: Scratched on a rock; not to the end of the day; determination is auspicious.

Cleary: Firm as a rock, not procrastinating, rectitude is good.

Wu: He is upright like a rock. In less time than the passing of the day, he discriminates the good from the bad. To be persevering is auspicious.

Line 3

六三: 盱豫, 悔遲, 有悔．

Wilhelm/Baynes: Enthusiasm that looks upward creates remorse. Hesitation brings remorse.

Legge: The third line, magnetic, shows one looking up for favors, while she indulges the feeling of pleasure and satisfaction. If she would understand! If she be late in doing so, there will indeed be occasion for repentance.

Blofeld: To gaze reposefully brings regret; tardy action brings regret. [This suggests inactivity prolonged beyond reasonable measure.]

Liu: Looking upward leads to remorse. Delay brings regret.

Shaughnessy: A bowl's excess; regret; being slow there is regret.

Cleary (1): Looking up to joy, if repentance is tardy, there will be regret.

Cleary (2): Looking up in joy, repent. If too late, there is regret.

Wu: Gazing at merriment will bring regret. Loitering about will bring regret.

Line 4

九四: 由豫, 大有得; 勿疑, 朋盍簪．

Wilhelm/Baynes: The source of enthusiasm. He achieves great things. Doubt not. You gather friends around you as a hair clasp gathers the hair.

Legge: The fourth line, dynamic, shows him from whom the harmony and satisfaction come. Great is the success which he obtains. Let him not allow suspicions to enter his mind, and thus friends will gather around him.

Blofeld: From repose, great results accrue. Harbor no doubts. Why should it be harmful to befriend this official? [The meaning of this terse question is not obvious; but the enquirer may find it apt in the context either of his question or of subsequent events.]

Liu: The source of happiness. One receives great gain without hesitation. Your friends are already successful.

Shaughnessy: Really excess; if one greatly has gain, do not doubt; cowries and shells slander.

Cleary: Being the source of joy, there is great gain. Do not doubt. Companions gather.

Wu: Let merriment have its way. There is much to gain. No doubt about it. Friends will unite their hairpins.

Line 5

六五: 貞疾, 恆, 不死.

Wilhelm/Baynes: Persistently ill, and still does not die.

Legge: The fifth line, magnetic, shows one with a chronic complaint, but who lives on without dying.

Blofeld: Illness is presaged, but it will not last long or cause death.

Liu: Long illness, but still living.

Shaughnessy: Determination is illness; if constant you will not die.

Cleary (1): There is a persistent illness, but one never dies.

Cleary (2): Chaste in illness, one never dies.

Wu: It is like having a persistent illness, but not fatal.

Line 6

上六: 冥豫,成有渝, 无咎．

Wilhelm/Baynes: Deluded enthusiasm. But if after completion one changes, there is no blame.

Legge: The sixth line, magnetic, shows its subject with darkened mind devoted to the pleasure and satisfaction of the time. But if she changes her course even when it may be considered as completed, there will be no error.

Blofeld: Madcap repose. Fortunately a change takes place, so no blame is involved. [Madcap repose implies being tardy to the point of extreme rashness in the face of approaching danger or of a need to act.]

Liu: Deluded happiness. Change after completion. No blame.

Shaughnessy: Dark excess; if complete perhaps you will be informed; there is no trouble.

Cleary (1): Oblivious in joy. What comes about has change; there is no blame.

Cleary (2): … What has come about changes, etc.

Wu: Merriment is obscured. There may be success, but changes are pending. There will be no error.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 16 tells you the times are in tune with your undertakings. The confidence you display attracts supporters. Make sure your words and actions stay appropriate to their concerns in order to avoid resentment.

It also suggests a time for new ventures, change of jobs, or travelling. But you must make careful preparations in advance and proceed with caution. Good fortune can be maintained.

I Ching Hexagram 17 - Following

Wed, 29 Nov 2023 09:34:14 GMT

隨 - Suí
Trạch Lôi Tùy
Following

Upper (Outer) Trigram: ☱ Dui, Lake
Lower (Inner) Trigram: ☳ Zhen, Thunder

Other Titles: According With, Acquiring Followers, Adapting, Adjusting, To Accord With, To Accompany, Concordance, Conformance to The Work.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: Following has supreme success. Perseverance furthers. No blame.

Legge: Following indicates successful progress and no error through firm correctness.

Blofeld: Following. Sublime success! Righteous persistence brings reward -- no error! [This sublime success comes, of course, only to those who follow what is right, namely the will of heaven or of those whose own will embodies it.]

Liu: Following. Great success. It is of benefit to continue. No blame.

Shaughnessy: Following: Prime receipt; beneficial to determine; there is no trouble.

Cleary (1): Following is greatly developmental: it is beneficial if correct; then there is no fault.

Cleary (2): Following is very successful, etc.

Wu: Following is primordial, pervasive, prosperous, and persevering. There will be no blame.

The Image

Wilhelm/Baynes: Thunder in the middle of the lake: the image of Following. Thus the superior man at nightfall goes indoors for rest and recuperation.

Legge: Thunder in the marsh: the image of Following. The superior man, in accordance with this, at nightfall enters his house and rests.

Blofeld: This hexagram symbolizes thunder rumbling within a swamp! When darkness falls, the Superior Man goes within and rests peacefully. [The component trigrams can be read as thunder and marsh, but also as movement and joy. In the Book of Change, joy is frequently associated with willing obedience to and glad acceptance of what is right.]

Liu: Thunder in the lake symbolizes following. In the evening, the superior man rests and relaxes in his home.

Cleary (1): There is thunder in the lake, Following. Thus do superior people go inside and rest when the sun goes down.

Cleary (2): … Leaders go in and rest at sundown.

Wu: Thunder in the marsh is the symbol of Following. Thus the jun zi retires toward the twilight of the day.

Line 1

初九: 官有渝, 貞吉, 出門交有功．

Wilhelm/Baynes: The standard is changing. Perseverance brings good fortune. To go out of the door in company produces deeds.

Legge: The first line, dynamic, shows us one changing the object of his pursuit; if he is firmly correct there will be good fortune. Going beyond his own gate to find associates, he will achieve merit.

Blofeld: Those in power undergo a change -- righteous determination brings good fortune! Going forth from home and mingling with those outside will produce tangible results.

Liu: One's position is changing. To continue brings good fortune. Both friends and business are gained by going out. Success.

Shaughnessy: The office perhaps notifies; determination is auspicious; going out of the gate to interact has results.

Cleary (1): Standards change; it is good to be correct. Going outside and mixing is effective.

Cleary (2): … Interaction outside the gate is successful.

Wu: The way of conducting public affairs is subject to change. Perseverance will bring good fortune. Success can be had by communicating with people from without.

Line 2

六二: 係小子, 失丈夫．

Wilhelm/Baynes: If one clings to the little boy, one loses the strong man.

Legge: The second line, magnetic, shows us one who cleaves to the little boy, and lets go the man of age and experience.

Blofeld: He belongs to (i.e. puts himself at the service of) the boy and thereby loses the adult. [The implied meaning is that he rejects what is superior and follows what is inferior.]

Liu: By staying with the boy, you lose the strong man.

Shaughnessy: Tying the little son, losing the senior fellow.

Cleary (1): Involved with the child, one loses the adult.

Wu: She clings to her child, but loses her husband.

Line 3

六三: 係丈夫, 失小子; 隨有求得, 利居貞．

Wilhelm/Baynes: If one clings to the strong man, one loses the little boy. Through following one finds what one seeks. It furthers one to remain persevering.

Legge: The third line, magnetic, shows us one who cleaves to the man of age and experience, and lets go the little boy. Such following will get what it seeks, but it will be advantageous to adhere to firm correctness.

Blofeld: He belongs to (i.e. is of service to) the adult and loses the boy. By following the former, he gains what he desires. It is advisable to make no move but to remain determined.

Liu: By staying with the strong man, you lose the boy. Through following, one will gain what one seeks. To continue benefits.

Shaughnessy: Tying the senior fellow, losing the little son; in following there is the seeking to get; beneficial to determine about dwelling.

Cleary (1): Involved with the adult, one loses the child. Following with an aim, one gains. It is beneficial to abide in rectitude.

Cleary (2): … It is good to remain correct.

Wu: She clings to her husband, but loses her child. Although she gets what she asks for, she will be privileged to remain persevering.

Line 4

九四: 隨有獲, 貞凶．有孚, 在道, 以明何咎．

Wilhelm/Baynes: Following creates success. Perseverance brings misfortune. To go one's way with sincerity brings clarity. How could there be blame in this?

Legge: The fourth line, dynamic, shows us one followed and obtaining adherents. Though he is firm and correct, there will be evil. If he is sincere however in his course, and make that evident, into what error will he fall?

Blofeld: Following someone with an ulterior motive -- persisting in this course would bring misfortune. But, if as he goes his way he makes sincerity his beacon, what harm can come to him?

Liu: Success is gained by following. But to continue brings misfortune. Going the correct way leads to glory (brightness). How can there be blame?

Shaughnessy: In following there is a catch; determination is inauspicious. There is a return on the way; at the end of brightness, what trouble is there?

Cleary (1): Following has gain. Even if right, it is inauspicious. Truthfully remaining on the path, using understanding, what blame is there?

Cleary (2): Following gains, but it bodes ill even if right. Having faith in the way, thereby understanding, what fault is there?

Wu: To have a following may be advantageous. Despite perseverance, it will be foreboding. With confidence in his course, he can explain his intention. What blame can there be?

Line 5

九五: 孚于嘉, 吉．

Wilhelm/Baynes: Sincere in the good. Good fortune.

Legge: The fifth line, dynamic, shows us the ruler sincere in fostering all that is excellent. There will be good fortune.

Blofeld: Confidence is admirable -- good fortune! [ Confidence in the context of this hexagram implies perfect trust in those we follow.]

Liu: There is confidence in goodness. Good Fortune.

Shaughnessy: Returning in joy; auspicious.

Cleary: Truthfulness in good is auspicious.

Wu: Having confidence in goodness is auspicious.

Line 6

上六: 拘係之, 乃從維之．王用亨于西山．

Wilhelm/Baynes: He meets with firm allegiance and is still further bound. The king introduces him to the Western Mountain.

Legge: The sixth line, magnetic, shows us that sincerity held and clung to, yea, and bound fast. We see the king with it presenting his offerings on the Western Mountain.

Blofeld: He obtained people's allegiance and his followers clung to him. During the time he spent on the Western Mountain, the King made sacrifice.

Liu: Deeply involved with one's fellows, one tries to continue. The King offers the Western Mountain.

Shaughnessy: Grabbing and tying him, and thereafter binding him; the king uses aromatic grass on the western mountain.

Cleary (1): Binding and tying up; the king sacrifices on west mountain.

Cleary (2): In a binding involvement, the king sacrifices on the western mountain.

Wu: He is constrained and bound in order to follow. May a king make offerings to the gods of the western mountain.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 17 means to follow, to obey, and to learn from others.

Keep an open mind and be adaptive to suit the situation by adjusting your approach. Avoid the use of force or deceit when obtaining followers.

People will follow only those whom they trust willingly. Respect other people’s views and do not insist on your own opinion, or else this will result in lost opportunities.

I Ching Hexagram 18 - Repair

Tue, 28 Nov 2023 18:43:30 GMT

蠱 - Gǔ
Sơn Phong Cổ
Repair

Upper (Outer) Trigram: ☶ Gen, Mountain
Lower (Inner) Trigram: ☴ Xun, Wind

Other Titles: Work On What Has Been Spoiled, The Symbol of Destruction, Decay, Arresting of Decay, Correcting, Work after Spoiling, Fixing, Rectifying, Corrupting, Branch, Degeneration, Misdeeds.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: 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.

Legge: Successful progress is indicated for those who properly repair what has been spoiled. It is advantageous to cross the great stream. One should consider carefully the events three days before the turning point and the tasks remaining for three days afterward.

Blofeld: Decay augurs sublime success and the advantage of crossing the great river (or sea). [I.e. of going on a journey or of going forward with one's plans.] What has happened once will surely happen again (literally, "three days before the commencement; three days after the commencement"). [It would have been hard to make sense of these words, were it not that the Confucian Commentary on the Text clearly explains them; hence the liberty I have taken with the Text.]

Liu: Work after spoiling. Great success. It is of benefit to cross the great water. Before starting, three days. After starting, three days. [This hexagram implies that, although conditions are bad now, improvement can be expected.]

Shaughnessy: Branch: Prime auspiciousness; receipt. Beneficial to ford the great river; preceding jia by three days, following jia by three days.

Cleary (1): Correcting degeneration is greatly developmental. It is beneficial to cross great rivers. Three days before the start, three days after the start. [The way to correct degeneracy is not in empty tranquility without action; it is necessary to work in the midst of great danger and difficulty, to act in the dragon’s pool and the tiger’s lair. Only then can one restore one’s original being, cultivating it into something indestructible.]

Cleary (2): From degeneration comes great development, etc.

Wu: Misdeeds is great and pervasive. It will be advantageous to cross the big river. It would be advisable to begin an undertaking three days before Jia and examine the ongoing progress three days thereafter.

The Image

Wilhelm/Baynes: The wind blows low on the mountain: the image of Decay. Thus the superior man stirs up the people and strengthens their spirit.

Legge: The image of wind below the mountain forms Repair. The superior man, in accordance with this, stimulates the virtue of the people.

Blofeld: This hexagram symbolizes wind blowing at the foot of a mountain. The Superior Man, by stimulating people's hearts, nourishes their virtue.

Liu: Wind blowing around the foot of the mountain symbolizes Work after Spoiling. The superior man encourages people to cultivate virtue.

Cleary (1): There is wind in the mountains; degeneration. Thus superior people rouse the people and nurture virtue.

Cleary (2): … Leaders thus arouse the people to nurture virtue.

Wu: There is wind at the foot of the mountain; this is Misdeeds. Thus the jun zi arouses the people and nurtures his own virtue.

Line 1

初六: 幹父之蠱, 有子, 考无咎, 厲, 終吉．

Wilhelm/Baynes: 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.

Legge: The first line, magnetic, shows a son dealing with the troubles caused by his father. If he is an able son, the father will escape the blame of having erred. The position is perilous, but there will be good fortune in the end.

Blofeld: Children exist to rectify the mistakes wrought by their fathers; hence the departed are made free from blame -- trouble ending in good fortune!

Liu: If the mistakes of the father are corrected by the son, no blame. There is danger, but in the end, good fortune.

Shaughnessy: The stem father's branch; there is a son crafty; there is no trouble; danger; in the end auspicious.

Cleary (1): Correcting the father’s degeneracy; if there is a son, the deceased father is without blame. Danger, but in the end it turns out well.

Cleary (2): Dealing with the degeneration of the father, if there is a child, the late father has no blame. It is dangerous but turns out well.

Wu: He attends to the affairs of his father. He is a capable son. His father will be free from blame. It is a difficult task, but it will be good in the end.

Line 2

九二: 幹母之蠱, 不可貞．

Wilhelm/Baynes: Setting right what has been spoiled by the mother. One must not be too persevering.

Legge: The second line, dynamic, shows a son dealing with the troubles caused by his mother. He should not carry his firm correctness to the utmost.

Blofeld: Assuming responsibility for the mistakes of our mothers cannot be too serious.

Liu: In correcting the mistakes of the mother, one must not be too persistent.

Shaughnessy: The stem mother's branch; one may not determine.

Cleary: Correcting the degeneracy of the mother, it is improper to be righteous.

Wu: He attends to the affairs of his mother. He should not be insistent.

Line 3

九三: 幹父之蠱, 小有悔, 无大咎．

Wilhelm/Baynes: Setting right what has been spoiled by the father. There will be a little remorse. No great blame.

Legge: The third line, dynamic, shows a son dealing with the troubles caused by his father. There may be some small occasion for repentance, but there will not be any great error.

Blofeld: Making ourselves responsible for the mistakes of our fathers may involve some regret but not much blame.

Liu: In correcting the mistakes of the father, there is slight remorse. No great blame.

Shaughnessy: The stem father's branch; there is a little regret; there is no great trouble.

Cleary: Correcting the degeneracy of the father, there is a little regret but not much blame.

Wu: He attends to the affairs of his father. There will be small regrets, but no big error.

Line 4

六四: 裕父之蠱, 往見吝．

Wilhelm/Baynes: Tolerating what has been spoiled by the father. In continuing one sees humiliation.

Legge: The fourth line, magnetic, shows a son viewing indulgently the troubles caused by his father. If he goes forward, he will find cause to regret it.

Blofeld: Tolerating the mistakes of our fathers would occasion us regret in the course of time.

Liu: Continuing to tolerate the mistakes of the father brings humiliation.

Shaughnessy: The bathed father's branch; going to see is distressful.

Cleary (1): Forgiving the degeneration of the father; if one goes on, there will be shame.

Cleary (2): Indulging the degeneration of the father, if you go on you will experience shame.

Wu: He shows compassion in the affairs of his father. If he attends to them, he will make error.

Line 5

六五: 幹父之蠱, 用譽．

Wilhelm/Baynes: Setting right what has been spoiled by the father. One meets with praise.

Legge: The fifth line, magnetic, shows a son dealing with the troubles caused by his father. He obtains the praise of using the fit instrument for his work.

Blofeld: Assuming responsibility for the mistakes of our fathers will win us praise.

Liu: Correcting the mistakes of the father leads to recognition.

Shaughnessy: The stem father's branch; use a cart.

Cleary (1): Correcting the degeneracy of the father, using praise.

Cleary (2): Dealing with the degeneration of the father, the action is praised.

Wu: He attends to the affairs of his father. He has reputation at his disposal.

Line 6

上九: 不事王侯, 高尚其事．

Wilhelm/Baynes: He does not serve kings and princes, sets himself higher goals.

Legge: The sixth line, dynamic, shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers to attend to his own affairs.

Blofeld: He does not serve the King or the nobles -- what he does is even loftier than that. [In other words, if we directly serve the will of heaven; by doing so we act as sages who may safely do whatever they feel is worth doing.]

Liu: By not serving kings and princes, one gains higher recognition.

Shaughnessy: Not serving king or lord, but highly elevating his virtue; inauspicious.

Cleary: Not serving kings and lords, one makes one’s concerns loftier.

Wu: He does not engage himself in the affairs of kings or princes. He keeps a lofty lifestyle of his own.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 18. You are faced with a situation of disorder and decay. It reflects to a point where you have reached rock bottom; a time of ruin, corruption, and bankruptcy. It is time to repair.

Dealing with change will be painful and met with resistance. However, if your course is corrected by casting out the old, it can bring you a new beginning. This leads you to success by reversing your fortunes.

I Ching Hexagram 19 - Approach

Tue, 28 Nov 2023 18:04:39 GMT

臨 - Lín
Địa Trạch Lâm
Approach

Upper (Outer) Trigram: ☷ Kun, Earth
Lower (Inner) Trigram: ☱ Dui, Lake

Other Titles: The Symbol of Advance and Arrival, Nearing, Overseeing, Condescension, Getting Ahead, Promotion, Conduct, Drawing Near, Becoming Great, The Forest, Advance, Advancing.

English Translations & Interpretations

The Judgement

Wilhelm/Baynes: Approach has supreme success. Perseverance furthers. When the eighth month comes, there will be misfortune.

Legge: Approach means successful progress through firm correctness. In the eighth month there will be evil.

Blofeld: Approach.Sublime success! Righteous persistence brings reward. However, when the eighth month is reached, misfortune will befall. [The eighth moon of the lunar calendar corresponds approximately to September.]

Liu: Approach. Great Success. It is of benefit to continue. When the eighth month arrives, then there will be misfortune.

Shaughnessy: The Forest: Prime receipt; beneficial to determine; arriving at the eighth month there is inauspiciousness.

Cleary (1): Overseeing is creative and developmental, beneficial if correct. In the eighth month there is misfortune.

Cleary (2): Overseeing is very successful, beneficial if correct. If you go on until the eighth month, there will be misfortune. [If you ride on the momentum of the time and do not know to turn back, at a certain point deterioration will inevitably set in, after flourishing has reached its climax, and there will surely be misfortune.]

Wu: Condescension is great, pervasive, and persevering, etc. [Condescension as used in several judgments has two meanings: to condescend (or to look down from a higher position) and to press forward with authority.]

Hua-Ching Ni: Advance. It is beneficial to go forward with a positive attitude, but be mindful of the cyclical nature of things.

The Image

Wilhelm/Baynes: The earth above the lake: the image of Approach. Thus the superior man is inexhaustible in his will to teach, and without limits in his tolerance and protection of the people.

Legge: The earth over a marsh -- the image of Approach. The superior man is inexhaustible in his instruction and unflagging in his nourishing support of the people.

Blofeld: This hexagram symbolizes land rising above a marsh. The Superior Man's teaching and his affection for his juniors are inexhaustible. Nothing hinders him in his care for the people. [The lower component trigram suggests the nourishment which the Superior Man gives joyfully to others. The upper trigram symbolizes the great bulk of those who benefit.]

Liu: The earth above the lake symbolizes Approach. The superior man's will for instruction has no limit. He is boundless in his support and protection of the people.

Cleary: Above the lake there is earth, overseeing. Superior people use inexhaustibility of education and thought to embrace and protect the people without bound.

Wu: There is ground above the marsh; this is Condescension. Thus the jun zi realizes that there is no limit to the ideas of education and there is no boundary in the protection of people.

Line 1

初九: 咸臨, 貞吉.

Wilhelm/Baynes: Joint approach. Perseverance brings good fortune.

Legge: The first line, dynamic, shows its subject advancing in company with the subject of the second line. Through his firm correctness there will be good fortune.

Blofeld: All approach -- righteous persistence will bring good fortune! [All approach can be taken to mean that all things desirable are converging upon us.]

Liu: Approach with sincerity. To continue brings good fortune.

Shaughnessy: Prohibited forest; determination is auspicious.

Cleary: Sensitive overseeing leads to good results when correct.

Wu: Pressing forward with a companion will be auspicious.

Hua-Ching Ni: Advance impartially. One should start in this manner and continue in this direction. Good Fortune.

Line 2

九二: 咸臨, 吉, 无不利．

Wilhelm/Baynes: Joint approach. Good fortune. Everything furthers.

Legge: The second line, dynamic, shows its subject advancing in company with the subject of the first line. There will be good fortune; advancing will be in every way advantageous.

Blofeld: All approach -- good fortune! Nothing is unfavorable. [All approach can be taken to mean that all things desirable are converging upon us.]

Liu: To approach with sincerity brings good fortune. It is beneficial for everything.

Shaughnessy: Prohibited forest; auspicious; there is nothing not beneficial.

Cleary: Sensitive overseeing is good, beneficial all around. [The second yang is also in the momentum of gradually increasing strength, but at this point it is best to keep still and not ride on the momentum to try to advance; then it will be good and beneficial all around.]

Wu: Pressing forward with a companion will be auspicious. Everything will be advantageous.

Hua-Ching Ni: Impartial advance without prejudice continues…

Line 3

六三: 甘臨, 无攸利; 既憂之, 无咎．

Wilhelm/Baynes: Comfortable approach. Nothing that would further. If one is induced to grieve over it, one becomes free of blame.

Legge: The third line, magnetic, shows one well pleased indeed to advance, but whose action will be in no way advantageous. If she becomes anxious about it however, there will be no error.

Blofeld: A willing approach, but there is nowhere towards which it would be advantageous to set out. Feeling regret on that account involves no error.

Liu: Cheerful approach does not benefit further. If one fears regret, no blame.

Shaughnessy: Sweet forest; there is no place beneficial; having been saddened by it, there is no trouble.

Cleary (1): Presumptuous overseeing is of no benefit. If one is troubled over this, there is no blame.

Cleary (2): … but if you trouble over it, there will be no blame.

Wu: Condescending for flaunting purposes has nothing to gain. If he is concerned of his behavior, he will make no error.

Hua-Ching Ni: Easy advancement. If one abuses one’s position, there will be trouble in the long run. If this tendency is corrected immediately, there will be no blame.

Line 4

六四: 至臨, 无咎．

Wilhelm/Baynes: Complete approach. No blame.

Legge: The fourth line, magnetic, shows one advancing in the highest mode. There will be no error.

Blofeld: A perfect approach -- no error!

Liu: Complete approach brings no blame.

Shaughnessy: Arriving at the forest; there is no trouble.

Cleary (1): Consummate overseeing is blameless. [Being weak yet preserving rectitude, refining oneself and mastering the mind, thereby awaiting the newborn positive energy, is called consummate overseeing. Watching over the quintessential, when the great medicine appears one naturally does not make the mistake of missing it.]

Cleary (2): Consummate overseeing is impeccable. [In Buddhist terms, this represents using correct concentration corresponding to correct insight.]

Wu: Condescending at the right place is without blame.

Hua-Ching Ni: Correct advancement. No fault.

Line 5

六五: 知臨, 大君之宜, 吉．

Wilhelm/Baynes: Wise approach. This is right for a great prince. Good fortune.

Legge: The fifth line, magnetic, shows the advance of wisdom, such as befits the great ruler. There will be good fortune.

Blofeld: A wise approach suited to a great prince -- good fortune.

Liu: To approach with wisdom is appropriate for a great duke. Good fortune.

Shaughnessy: Knowing the forest; the great lord's propriety is auspicious.

Cleary: Knowing overseeing, appropriate for a great leader, bodes well.

Wu: Condescending with wisdom befits a great king. There will be good fortune.

Hua-Ching Ni: Wise advancement. This is how the great should proceed.

Line 6

上六: 敦臨, 吉, 无咎．

Wilhelm/Baynes: Greathearted approach. Good fortune. No blame.

Legge: The sixth line, magnetic, shows the advance of honesty and generosity. There will be good fortune, and no error.

Blofeld: A magnanimous approach -- good fortune, no error.

Liu: Benevolent approach brings good fortune. No blame.

Shaughnessy: Thick forest; auspicious; there is no trouble.

Cleary: Attentive overseeing is good and blameless.

Wu: Condescending with honesty is auspicious, etc.

Hua-Ching Ni: Sincere advancing. Good Fortune. No blame.

An Kinh

How To Consult I Ching The Book Of Changes

3 years ago · Andreas Watts

Notes

For an in-depth glossary of I Ching, click here.

Hexagram 19 signifies the start of new growth and power. Opportunities will arrive, and success is certain. But you must make the most of it as it does not last forever. You have great influence now and must make sure you take care of those around you.

The image of this hexagram is of “mother” and “daughter,” whereby the daughter is being well taken care of with guidance from the mother.

You should share your knowledge and experience generously as this will benefit everyone and bring great progress.