Posts Tagged i-ching

Date: March 3rd, 2010
Cate: I-Ching

I-Ching: Ming I “Darkening of the Light” (#36)

36. Ming I / Darkening of the light

 

above  K'UN
THE RECEPTIVE, EARTH
 
below  LI
THE CLINGING, FIRE
Here the sun has sunk under the earth and is therefore darkened. The name of the hexagram means literally “wounding of the bright”; hence the individual lines contain frequent references to wounding. The situation is the exact opposite of that in the foregoing hexagram. In the latter a wise man at the head of affairs has able helpers, and in company with them makes progress; here a man of dark nature is in a position of authority and brings harm to the wise and able man.

THE JUDGMENT

DARKENING OF THE LIGHT. In adversity
It furthers one to be persevering.

One must not unresistingly let himself be swept along by unfavorable circumstances, nor permit his steadfastness to be shaken. He can avoid this by maintaining his inner light, while remaining outwardly yielding and tractable. With this attitude he can overcome even the greatest adversities.

In some situations indeed a man must hide his light, in order to make his will prevail inspite of difficulties in his immediate environment. Perseverance must dwell in inmost consciousness and should not be discernible from without. Only thus is a man able to maintain his will in the face of difficulties.

THE IMAGE

The light has sunk into the earth:
The image of DARKENING OF THE LIGHT.
Thus does the superior man live with the great mass:
He veils his light, yet still shines.

In a time of darkness it is essential to be cautious and reserved. One should not needlessly awaken overwhelming enmity by inconsiderate behavior. In such times one ought not to fall in with the practices of others; neither should one drag them censoriously into the light. In social intercourse one should not try to be all-knowing. One should let many things pass, without being duped.

THE LINES

Nine at the beginning means:
Darkening of the light during flight.
He lowers his wings.
The superior man does not eat for three days
On his wanderings.
But he has somewhere to go.
The host has occasion to gossip about him.

With grandiose resolve a man endeavors to soar above all obstacles, but thus encounters a hostile fate. He retreats and evades the issue. The time is difficult. Without rest, he must hurry along, with no permanent abiding place. If he does not want to make compromises within himself, but insists on remaining true to his principles, he suffers deprivation. Never the less he has a fixed goal to strive for even though the people with whom he lives do not understand him and speak ill of him.

Six in the second place means:
Darkening of the light injures him in the left thigh.
He gives aid with the strength of a horse.
Good fortune.

Here the Lord of Light is in a subordinate place and is wounded by the Lord of Darkness. But the injury is not fatal; it is only a hindrance. Rescue is still possible. The wounded man gives no thought to himself; he thinks only of saving the others who are also in danger. Therefore he tries with all his strength to save all that can be saved. There is good fortune in thus acting according to duty.

Nine in the third place means:
Darkening of the light during the hunt in the south.
Their great leader is captured.
One must not expect perseverance too soon.

It seems as if chance were at work. While the strong, loyal man is striving eagerly and in good faith to create order, he meets the ringleader of the disorder, as if by accident, and seizes him. Thus victory is achieved. But in abolishing abuses one must not be too hasty. This would turn out badly because the abuses have been in existence so long.

Six in the fourth place means:
He penetrates the left side of the belly.
One gets at the very heart of the darkening of the light.

We find ourselves close to the commander of darkness and so discover his mot secret thoughts. In this way we realize that there is no longer any hope of improvement, and thus we are enabled to leave the scene of disaster before the storm breaks.

Six in the fifth place means:
Darkening of the light as with Prince Chi.
Perseverance furthers.

Prince Chi lived at the court of the evil tyrant Chou Hsin, who, although not mentioned by name, furnished the historical example on which this whole situation is based. Prince Chi was a relative of the tyrant and could not withdraw from the court; therefore he concealed his true sentiments and feigned insanity. Although he was held a slave, he did not allow external misery to deflect him from his convictions.

This provides a teaching for those who cannot leave their posts in times of darkness. In order to escape danger, they need invincible perseverance of spirit and redoubled caution in their dealings with the world.

Six at the top means:
Not light but darkness.
First he climbed up to heaven,
Then plunged into the depths of the earth.

Here the climax of the darkening is reached. The dark power at first held so high a place that it could wound all who were on the side of good and of the light. But in the end it perishes of its own darkness, for evil must itself fall at the very moment when it has wholly overcome the good, and thus  consumed the energy to which it owed its duration.
Date: March 3rd, 2010
Cate: I-Ching

I-Ching: H’ng “Duration” (#32)

32. H?ng / Duration

 

above  CHEN
THE AROUSING, THUNDER
 
below  SUN
THE GENTLE, WIND
The strong trigram Ch?n is above, the weak trigram Sun below. This hexagram is the inverse of the preceding one. In the latter we have influence, here we have union as an enduring condition. The two images are thunder and wind, which are likewise constantly paired phenomena. The lower trigram indicates gentleness within; the upper, movement without.

In the sphere of social relationships, the hexagram represents the institution of marriage as the enduring union of the sexes. During courtship the young man subordinates himself to the girl, but in marriage, which is represented by the coming together of the eldest son and the eldest daughter, the husband is the directing and moving force outside, while the wife, inside, is gentle and submissive.

THE JUDGMENT

DURATION. Success. No blame.
Perseverance furthers.
It furthers one to have somewhere to go.

Duration is a state whose movement is not worn down by hindrances. It is not a state of rest, for mere standstill is regression. Duration is rather the self-contained and therefore self-renewing movement of an organized, firmly integrated whole, taking place in accordance with immutable laws and beginning anew at every ending. The end is reached by an inward movement, by inhalation, systole, contraction, and this movement turns into a new beginning, in which the movement is directed outward, in exhalation, diastole, expansion.

Heavenly bodies exemplify duration. They move in their fixed orbits, and because of this their light-giving power endures. The seasons of the year follow a fixed law of change and transformation, hence can produce effects that endure.

So likewise the dedicated man embodies an enduring meaning in his way of life, and thereby the world is formed. In that which gives things their duration, we can come to understand the nature of all beings in heaven and on earth.

THE IMAGE

Thunder and wind: the image of DURATION.
Thus the superior man stands firm
And does not change has direction.

Thunder rolls, and the wind blows; both are examples of extreme mobility and so are seemingly the very opposite of duration, but the laws governing their appearance and subsidence, their coming and going, endure. In the same way the independence of the superior man is not based on rigidity and immobility of character. He always keeps abreast of the time and changes with it. What endures is the unswerving directive, the inner law of his being, which determines all his actions.

THE LINES

Six at the beginning means:
Seeking duration too hastily brings misfortune persistently.
Nothing that would further.

Whatever endures can be created only gradually by long-continued work and careful reflection. In the same sense Lao-tse says: “If we wish to compress something, we must first let it fully expand.” He who demands too much at once is acting precipitately, and because he attempts too much, he ends by succeeding in nothing.

Nine in the second place means:
Remorse disappears.

The situation is abnormal. A man’s force of character is greater than the available material power. Thus he might be afraid of allowing himself to attempt something beyond his strength. However, since it is the time of DURATION, it is possible for him to control his inner strength and so to avoid excess. Cause for remorse then disappears.

Nine in the third place means:
He who does not give duration to his character
Meets with disgrace.
Persistent humiliation.

If a man remains at the mercy of moods of hope or fear aroused by the outer world, he loses his inner consistency of character. Such inconsistency invariably leads to distressing experiences. These humiliations often come from an unforeseen quarter. Such experiences are not merely effects produced by the external world, but logical consequences evoked by his own nature.

Nine in the fourth place means:
No game in the field.

If we are in pursuit of game and want to get a shot at a quarry, we must set about it in the right way. A man who persists in stalking game in a place where there is none may wait forever without finding any. Persistence in search is not enough. What is not sought in the right way is not found.

Six in the fifth place means:
Giving duration to one’s character through perseverance.
This is good fortune for a woman, misfortune for a man.

A woman should follow a man her whole life long, but a man should at all times hold to what is his duty at the given moment. Should he persistently seek to conform to the woman, it would be a mistake for him. Accordingly it is altogether right for a woman to hold conservatively to tradition, but a man must always be flexible and adaptable and allow himself to be guided solely by what his duty requires of him at the moment.

Six at the top means:
Restlessness as an enduring condition brings misfortune.

There are people who live in a state of perpetual hurry without ever attaining inner composure. Restlessness not only prevents all thoroughness but actually becomes a danger if it is dominant in places of authority.
Date: March 3rd, 2010
Cate: I-Ching

I-Ching: Hsien “Influence” (Wooing) (#31)

31. Hsien / Influence (Wooing)

 

above  TUI
THE JOYOUS, LAKE
 
below  K?N
KEEPING STILL, MOUNTAIN
The name of the hexagram means “universal,” “general,” and in a figurative sense “to influence,” “to stimulate.” The upper trigram is Tui, the Joyous; the lower is K?n, Keeping still. By its persistent, quiet influence, the lower, rigid trigram stimulates the upper, weak trigram, which responds to this stimulation cheerfully and joyously. K?n, the lower trigram, is the youngest son; the upper, Tui, is the youngest daughter. Thus the universal mutual attraction between the sexes is represented. In courtship, the masculine principle must seize the initiative and place itself below the feminine principle.

Just as the first part of book 1 begins with the hexagrams of heaven and earth, the foundations of all that exists, the second part begins with the hexagrams of courtship and marriage, the foundations of all social relationships.

THE JUDGMENT

Influence. Success.
Perseverance furthers.
To take a maiden to wife brings good fortune.

The weak element is above, the strong below; hence their powers attract each other, so that they unite. This brings about success, for all success depends on the effect of mutual attraction. By keeping still within while experiencing joy without, one can prevent the joy from going to excess and hold it within proper bounds. This is the meaning of the added admonition, “Perseverance furthers,” for it is perseverance that makes the difference between seduction and courtship; in the latter the strong man takes a position inferior to that of the weak girl and shows consideration for her. This attraction between affinities is a general law of nature. Heaven and earth attract each other and thus all creatures come into being. Through such attraction the sage influences men’s hearts, and thus the world attains peace. From the attractions they exert we can learn the nature of all beings in heaven and on earth.

THE IMAGE

A lake on the mountain:
The image of influence.
Thus the superior man encourages people to approach him
By his readiness to receive them.

A mountain with a lake on its summit is stimulated by the moisture from the lake. It has this advantage because its summit does not jut out as a peak but is sunken. The image counsels that the mind should be kept humble and free, so that it may remain receptive to good advice. People soon give up counseling a man who thinks that he knows everything better than anyone else.

THE LINES

Six at the beginning means:
The influence shows itself in the big toe.

A movement, before it is actually carried out, shows itself first in the toes. The idea of an influence is already present, but is not immediately apparent to others. As long as the intention has no visible effect, it is of no importance to the outside world and leads neither to good nor to evil.

Six in the second place means:
The influence shows itself in the calves of the legs.
Misfortune.
Tarrying brings good fortune.

In movement, the calf of the leg follows the foot; by itself it can neither go forward nor stand still. Since the movement is not self-governed, it bodes ill. One should wait quietly until one is impelled to action by a real influence. Then one remains uninjured.

Nine in the third place means:
The influence shows itself in the thighs.
Holds to that which follows it.
To continue is humiliating.

Every mood of the heart influences us to movement. What the heart desires, the thighs run after without a moment’s hesitation; they hold to the heart, which they follow. In the life of man, however, acting on the spur of every caprice is wrong and if continued leads to humiliation. Three considerations suggest themselves here. First, a man should not run precipitately after all the persons whom he would like to influence, but must be able to hold back under certain circumstances. As little should he yield immediately to every whim of those in whose service he stands. Finally, where the moods of his own heart are concerned, he should never ignore the possibility of inhibition, for this is the basis of human freedom.

Nine in the fourth place means:
Perseverance brings good fortune.
Remorse disappears.
If a man is agitated in mind,
And his thoughts go hither and thither,
Only those friends
On whom he fixes his conscious thoughts
Will follow.

Here the place of the heart is reached. The impulse that springs from this source is the most important of all. It is of particular concern that this influence be constant and good; then, in spite of the danger arising from the great susceptibility of the human heart, there will be no cause for remorse. When the quiet power of a man’s own character is at work, the effects produced are right. All those who are receptive to the vibrations of such a spirit will then be influenced. Influence over others should not express itself as a conscious and willed effort to manipulate them. Through practicing such conscious incitement, one becomes wrought up and is exhausted by the eternal stress and strain. Moreover, the effects produced are then limited to those on whom one’s thoughts are consciously fixed.

Nine in the fifth place means:
The influence shows itself in the back of the neck.
No remorse.

The back of the neck is the most rigid part of the body. When the influence shows itself there, the will remains firm and the influence does not lead to confusion. Hence remorse does not enter into consideration here. What takes place in the depths of one’s being, in the unconscious mind. It is true that if we cannot be influenced ourselves, we cannot influence the outside world.

Six at the top means:
The influence shows itself in the jaws, cheeks, and tongue.

The most superficial way of trying to influence others is through talk that has nothing real behind it. The influence produced by such mere tongue wagging must necessarily remain insignificant. Hence no indication is added regarding good or bad fortune.
Date: March 3rd, 2010
Cate: I-Ching

I-Ching: Ta Kuo “Preponderance of the Great”

28. Ta Kuo / Preponderance of the Great

 

above  TUI
THE JOYOUS, LAKE
 
below  SUN
THE GENTLE, WIND, WOOD
This hexagram consists of four strong lines inside and two weak lines outside. When the strong are outside and the weak inside, all is well and there is nothing out of balance, nothing extraordinary in the situation. Here, however, the opposite is the case. The hexagram represents a beam that is thick and heavy in the middle but too weak at the ends. This is a condition that cannot last; it must be changed, must pass, or misfortune will result.

THE JUDGMENT

PREPONDERANCE OF THE GREAT.
The ridgepole sags to the breaking point.
It furthers one to have somewhere to go.
Success.

The weight of the great is excessive. The load is too heavy for the strength of the supports. The ridgepole on which the whole roof rests, sags to the breaking point, because its supporting ends are too weak for the load they bear. It is an exceptional time and situation; therefore extraordinary measures are demanded. It is necessary to find a way of transition as quickly as possible, and to take action. This promises success. For although the strong element is in excess, it is in the middle, that is, at the center of gravity, so that a revolution is not to be feared. Nothing is to be achieved by forcible measures. The problem must be solved by gently penetration to the meaning of the situation (as is suggested by the attribute of the inner trigram, Sun); then the change-over to other conditions will be successful. It demands real superiority; therefore the time when the great preponderates is a momentous time.

THE IMAGE

The lake rises above the trees:
The image of PREPONDERANCE OF THE GREAT.
Thus the superior man, when he stands alone,
Is unconcerned,
And if he has to renounce the world,
He is undaunted.

Extraordinary times when the great preponderates are like flood times when the lake rises over the treetops. But such conditions are temporary. The two trigrams indicate the attitude proper to such exceptional times: the symbol of the trigram Sun is the tree, which stands firm even though it stands alone, and the attribute of Tui is joyousness, which remains undaunted even if it must renounce the world.

THE LINES

Six at the beginning means:
To spread white rushes underneath.
No blame.

When a man wishes to undertake an enterprise in extraordinary times, he must be extraordinarily cautious, just as when setting a heavy thing down on the floor, one takes care to put rushes under it, so that nothing will break. This caution, though it may seem exaggerated, is not a mistake. Exceptional enterprises cannot succeed unless utmost caution is observed in their beginnings and in the laying of their foundations.

Nine in the second place means:
A dry poplar sprouts at the root.
An older man takes a young wife.
Everything furthers.

Wood is near water; hence the image of an old poplar sprouting at the root. This means an extraordinary situation arises when an older man marries a young girl who suits him. Despite the unusualness of the situation, all goes well.

From the point of view of politics, the meaning is that in exceptional times one does well to join with the lowly, for this affords a possibility of renewal.

Nine in the third place means:
The ridgepole sags to the breaking point.
Misfortune.

This indicates a type of man who in times of preponderance of the great insists on pushing ahead. He accepts no advice from others, and therefore they in turn are not willing to lend him support. Because of this the burden grows, until the structure of things bends or breaks. Plunging willfully ahead in times of danger only hastens the catastrophe.

Nine in the fourth place means:
The ridgepole is braced. Good fortune.
If there are ulterior motives, it is humiliating.

Through friendly relations with people of lower rank, a responsible man succeeds in becoming master of the situation. But if, instead of working for the rescue of the whole, he were to misuse his connections to obtain personal power and success, it would lead to humiliation.

Nine in the fifth place means:
A withered poplar puts forth flowers.
An older woman takes a husband.
No blame. No praise.

A withered poplar that flowers exhausts its energies thereby and only hastens its end. An older woman may marry once more, but no renewal takes place. Everything remains barren. Thus, though all the amenities are observed, the net result is only the anomaly of the situation.

Applied to politics, the metaphor means that if in times of insecurity we give up alliance with those below us and keep up only the relationships we have with people of higher rank, an unstable situation is created.

Six at the top means:
One must go through the water.
It goes over one’s head.
Misfortune. No blame.

Here is a situation in which the unusual has reached a climax. One is courageous and wishes to accomplish one’s task, no matter what happens. This leads into danger. The water rises over one’s head. This is the misfortune. But one incurs no blame in giving up one’s life that the good and the right may prevail. There are things that are more important than life.
Date: March 3rd, 2010
Cate: I-Ching

I-Ching: I “Corners of the Mouth” (Providing Nourishment) (#27)

27. I / Corners of the Mouth (Providing Nourishment)

 

above  K?N
KEEPING STILL, MOUNTAIN
 
below  CH?N
THE AROUSING, THUNDER
This hexagram is a picture of an open mouth; above and below are firm lines of the lips, and between them the opening. Starting with the mouth, through which we take food for nourishment, the thought leads to nourishment itself. Nourishment of oneself, specifically of the body, is represented in the three lower lines, while the three upper lines represent nourishment and care of others, in a higher, spiritual sense.

THE JUDGMENT

THE CORNERS OF THE MOUTH.
Perseverance brings good fortune.
Pay heed to the providing of nourishment
And to what a man seeks
To fill his own mouth with.

In bestowing care and nourishment, it is important that the right people should be taken care of and that we should attend to our own nourishment in the right way. If we wish to know what anyone is like, we have only to observe on whom he bestows his care and what sides of his own nature he cultivates and nourishes. Nature nourishes all creatures. The great man fosters and takes care of superior men, in order to take care of all men through them. Mencius says about this:

If we wish to know whether anyone is superior or not, we need only observe what part of his being he regards as especially important. The body has superior and inferior, important and unimportant parts. We must not injure important parts for the sake of the unimportant, nor must we injure the superior parts for the sake of the inferior. He who cultivates the inferior parts of his nature is an inferior man. He who cultivates the superior parts of his nature is a superior man.

THE IMAGE

At the foot of the mountain, thunder:
The image of PROVIDING NOURISHMENT.
Thus the superior man is careful of his words
And temperate in eating and drinking.

“God comes forth in the sign of the Arousing”: when in the spring the life forces stir again, all things comes into being anew. “He brings to perfection in the sign of Keeping Still”: thus in the early spring, when the seeds fall to earth, all things are made ready. This is an image of providing nourishment through movement and tranquillity. The superior man takes it as a pattern for the nourishment and cultivation of his character. Words are a movement going form within outward. Eating and drinking are movements from without inward. Both kinds of movement can be modified by tranquillity. For tranquillity keeps the words that come out of the mouth from exceeding proper measure, and keeps the food that goes into the mouth from exceeding its proper measure. Thus character is cultivated.

THE LINES

Nine at the beginning means:
You let your magic tortoise go,
And look at me with the corners of your mouth drooping.
Misfortune.

The magic tortoise is a creature possessed of such supernatural powers that it
lives on air and needs no earthly nourishment. The image means that a man
fitted by nature and position to live freely and independently renounces this
self-reliance and instead looks with envy and discontent at others who are
outwardly in better circumstances. But such base envy only arouses derision
and contempt in those others. This has bad results.

Six in the second place means:
Turning to the summit for nourishment,
Deviating from the path
To seek nourishment from the hill.
Continuing to do this brings misfortune.

Normally a person either provides his own means of nourishment or is supported in a proper way by those whose duty of privilege it is to provide for him. If, owing to weakness of spirit, a man cannot support himself, a feeling of uneasiness comes over him; this is because in shirking the proper way of obtaining a living, he accepts support as a favor from those in higher place. This is unworthy, for he is deviating from his true nature. Kept up indefinitely, this course leads to misfortune.

Six in the third place means:
Turning away from nourishment.
Perseverance brings misfortune.
Do not act thus for ten years.
Nothing serves to further.

He who seeks nourishment that does not nourish reels from desire to gratification and in gratification craves desire. Mad pursuit of pleasure for the satisfaction of the senses never brings one to the goal. One should never (ten years is a complete cycle of time) follow this path, for nothing good can come of it.

Six in the fourth place means:
Turning to the summit
For provision of nourishment
Brings good fortune.
Spying about with sharp eyes
Like a tiger with insatiable craving.
No blame.

In contrast to the six in the second place, which refers to a man bent exclusively on his own advantage, this line refers to one occupying a high position and striving to let his light sine forth. To do this he needs helpers, because he cannot attain his lofty aim alone. With the greed of a hungry tiger he is on the lookout for the right people. Since he is not working for himself but for the good of all, there is no wrong in such zeal.

Six in the fifth place means:
Turning away from the path.
To remain persevering brings good fortune.
One should not cross the great water.

A man may be conscious of a deficiency in himself. He should be undertaking the nourishment of the people, but he has not the strength to do it. Thus he must turn from his accustomed path and beg counsel and help from a man who is spiritually his superior but undistinguished outwardly. If he maintains this attitude of mind perseveringly, success and good fortune are his. But he must remain aware of his dependence. He must not put his own person forward nor attempt great labors, such as crossing the great water.

Nine at the top means:
The source of nourishment.
Awareness of danger brings good fortune.
It furthers one to cross the great water.

This describes a sage of the highest order, from whom emanate all influences that provide nourishment for others. Such a position brings with it heavy responsibility. If he remains conscious of this fact, he has good fortune and may confidently undertake even great and difficult labors, such as crossing the great water. These undertakings bring general happiness for him and for all others.
Date: March 3rd, 2010
Cate: I-Ching

I-Ching: Po “Splitting Apart” (#23)

23. Po / Splitting Apart

 

above  K?N
KEEPING STILL, MOUNTAIN
 
below  LI
THE CLINGING, FIRE
The dark lines are about to mount upward and overthrow the last firm, light line by exerting a disintegrating influence on it. The inferior, dark forces overcome what is superior and strong, not by direct means, but by undermining it gradually and imperceptibly, so that it finally collapses.

The lines of the hexagram present the image of a house, the top line being the roof, and because the roof is being shattered the house collapses. The hexagram belongs to the ninth month (October-November). The yin power pushes up ever more powerfully and is about to supplant the yang power altogether.

THE JUDGMENT

SPLITTING APART. IT does not further one
To go anywhere.

This pictures a time when inferior people are pushing forward and are about to crowd out the few remaining strong and superior men. Under these circumstances, which are due to the time, it is not favorable for the superior man to undertake anything.

The right behavior in such adverse times is to be deduced from the images and their attributes. The lower trigram stands for the earth, whose attributes. The lower trigram stands for the earth, whose attributes are docility and devotion. The upper trigram stands for the mountain, whose attribute is stillness. This suggests that one should submit to the bad time and remain quiet. For it is a question not of man’s doing but of time conditions, which, according to the laws of heaven, show an alternation of increase and decrease, fullness and emptiness. It is impossible to counteract these conditions of the time. Hence it is not cowardice but wisdom to submit and avoid action.

THE IMAGE

The mountain rests on the earth:
The image of SPLITTING APART.
Thus those above can ensure their position
Only by giving generously to those below.

The mountain rests on the earth. When it is steep and narrow, lacking a broad base, it must topple over. Its position is strong only when it rises out of the earth broad and great, not proud and steep. So likewise those who rule rest on the broad foundation of the people. They too should be generous and benevolent, like the earth that carries all. Then they will make their position as secure as a mountain is in its tranquillity.

THE LINES

Six at the beginning means:
The leg of the bed is split.
Those who persevere are destroyed.
Misfortune.

Inferior people are on the rise and stealthily begin their destructive burrowing from below in order to undermine the place where the superior man rests. Those followers of the ruler who remain loyal are destroyed by slander and intrigue. The situation bodes disaster, yet there is nothing to do but wait.

Six in the second place means:
The bed is split at the edge.
Those who persevere are destroyed.
Misfortune.

The power of the inferior people is growing. The danger draws close to one’s person; already there are clear indication, and rest is disturbed. Moreover, in this dangerous situation one is as yet without help or friendly advances from above or below. Extreme caution is necessary in this isolation. One must adjust to the time and promptly avoid the danger. Stubborn perseverance in maintaining one’s standpoint would lead to downfall.

Six in the third place means:
He splits with them. No blame.

An individual finds himself in an evil environment to which he is committed by external ties. But he has an inner relationship with a superior man, and through this he attains the stability to free himself from the way of the inferior people around him. This brings him into opposition to them of course, but that is not wrong.

Six in the fourth place means:
The bed is split up to the skin.
Misfortune.

Here the disaster affects not only the resting place but even the occupant. No warning or other comment is added. Misfortune has reached its peak: it can no longer be warded off.

Six in the fifth place means:
A shoal of fishes. Favor comes through the court ladies.
Everything acts to further.

Here, in immediate proximity to the strong, light-giving principle at the top, the nature of the dark force undergoes a change. It no longer opposes the strong principle by means of intrigues but submits to its guidance. Indeed, as the head of the other weak lines, it leads all of these to the strong line, just as a princess leads her maids-in-waiting like a shoal of fishes to her husband and thus gains his favor. Inasmuch as the lower element thus voluntarily places itself under the higher, it attains happiness and the higher also receives its due. Therefore all goes well.

Nine at the top means:
There is a large fruit still uneaten.
The superior man receives a carriage.
The house of the inferior man is split apart.

Here the splitting apart reaches its end. When misfortune has spent itself, better times return. The seed of the good remains, and it is just when the fruit falls to the ground that food sprouts anew from its seed. The superior man again attains influence and effectiveness. He is supported by public opinion as if in a carriage. But the inferior man’s wickedness is visited upon himself. His house is split apart. A law of nature is at work here. Evil is not destructive to the good alone but inevitably destroys itself as well. For evil, which lives solely by negation, cannot continue to exist on its own strength alone. The inferior man himself fares best when held under control by a superior man.
Date: March 2nd, 2010
Cate: I-Ching

I-Ching: Lin “Approach” (#19)

Lin: Approach,
If you want others to approach you, first you must approach them. A positive moment so do not fear anything. Make the most of this as collaboration is very good at this time.

Earth

Lake

 Ching 19

more))

Date: February 22nd, 2010
Cate: I-Ching

I-Ching: Chien “Danger” (Obstruction)(#39)

Chien: Danger,
This is not the right moment to act; there are difficulties and it is worth you stopping and reflecting. When something doesn’t work, do not blame someone else and look for possible causes in you. Remember you can always lean on someone you have trusted for some time.

Water

Mountain

 Ching 39

more))

Date: February 18th, 2010
Cate: I-Ching

I-Ching: Chi Chi “Completion” (#63)

Chi Chi: Completion,
Finally, you have achieved what you desired. Your objective and success have been reached, At this point you must simply refine some particulars. You must maintain what you have built: everything changes and so it’ll be necessary to be careful that you don’t lose everything.

Water

Fire

 Ching 63

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Date: February 16th, 2010
Cate: I-Ching

I-Ching: I “Increase” (#42)

I: Increase,
Make the most of this moment to grow and evolve. Now you can work on spiritual elevation and reach important goals. Remember you will grow more quickly if you help people who need you.

Wind

Thunder

 Ching 42

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Date: February 10th, 2010
Cate: I-Ching

I-Ching: Pi “Stagnation” (#12)

Pi: Stagnation,
It is not worth acting in this particular moment as the general situation is not entirely favorable. You will gain more profits by pulling back temporarily and maintaining your independence. Your wisdom now consists in waiting and avoiding unpleasant people.

Heaven

Earth

 Ching 12

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Date: February 8th, 2010
Cate: I-Ching

I-Ching: Tui “Joyousness” (#58)

[editors note:  F*#k yeah!  The New Orleans Saints just won the Superbowl, NOLA elected Mitch Landrieu as Mayor and a new day is dawning.  F#*k yeah I'm joyous!  W00T!]
Tui: Joyousness,
In this period, you can overcome all your difficulties with cheerfulness and lightheartedness. You’ll enjoy being with others. Share this positive energy with everyone; there is great harmony inside you and you must learn to appreciate and enjoy it.

Lake

Lake

 Ching 58

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Date: February 5th, 2010
Cate: I-Ching

I-Ching: Chien “Humility” (#15)

Chien: Humility,
Do not forget that in life, nothing remains unchanged and everything evolves through transformation. You must learn how to evaluate every situation with the correct amount of modesty. If you are living a moment of success, re-dimension your enthusiasm; If on the other hand you are waiting for a development be patient; everything turns and re-news itself.

Earth

Mountain

 Ching 15

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Date: February 3rd, 2010
Cate: I-Ching

I-Ching: Kou “Encounter” (#44)

Kou: Encounter,
An unexpected encounter is likely. Do not go on the first impression. Try to understand what is hidden deep down under the external veil. Try to avoid dangers and you will obtain advantages and long-term success.

Heaven

Wind

 Ching 44

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Date: February 2nd, 2010
Cate: I-Ching, magick

I-Ching: Feng “Greatness” (#55)

Feng: Greatness,
For you, this is the moment for great fortune and prosperity. You can reach your objectives and success. Make the most of this lucky situation. Remember that great opportunities only come round once and you must not let them slip away.

Thunder

Fire

 Ching 55

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Date: January 6th, 2010
Cate: I-Ching, magick

I-Ching: Hsiao Ch’u “The Taming Power of the Small” (#09)

9. Hsiao Ch'u / The Taming Power of the Small

 

above  SUN
THE GENTLE, WIND
 
below  CH'IEN
THE CREATIVE, HEAVEN
This hexagram means the force of the small—the power of the shadowy—that restrains, tames, impedes. A weak line in the fourth place, that of the minister, holds the five strong lines in check. In the Image it is the wind blowing across the sky. The wind restrains the clouds, the rising breath of the Creative, and makes them grow dense, but as yet is not strong enough to turn them to rain. The hexagram presents a configuration of circumstances in which a strong element is temporarily held in leash by a weak element. It is only through gentleness that this can have a successful outcome.

THE JUDGMENT

THE TAMING POWER OF THE SMALL
Has success.
Dense clouds, no rain from our western region.

This image refers to the state of affairs in China at the time when King Wên, who came originally from the west, was in the east at the court of the reigning tyrant Chou Hsin. The moment for action on a large scale had not yet arrived. King Wên could only keep the tyrant somewhat in check by friendly persuasion. Hence the image of many clouds, promising moisture and blessing to the land, although as yet no rain falls. The situation is not unfavorable; there is a prospect of ultimate success, but there are still obstacles in the way, and we can merely take preparatory measures. Only through the small means of friendly persuasion can we exert any influence. The time has not yet come for sweeping measures. However, we may be able, to a limited extent, to act as a restraining and subduing influence. To carry out our purpose we need firm determination within and gentleness and adaptability in external relations.

THE IMAGE

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.

The wind can indeed drive the clouds together in the sky; yet, being nothing but air, without solid body, it does not produce great or lasting effects. So also an individual, in times when he can produce no great effect in the outer world, can do nothing except refine the expression of his nature in small ways.

THE LINES

Nine at the beginning means:
Return to the way.
How could there be blame in this?
Good fortune.

It lies in the nature of a strong man to press forward. In so doing he encounters obstructions. Therefore he returns to the way suited to his situation, where he is free to advance or to retreat. In the nature of things this will bring good fortune, for it is wise and reasonable not to try to obtain anything by force.

Nine in the second place means:
He allows himself to be drawn into returning.
Good fortune.

One would like to press forward, but before going farther one sees from the example of others like oneself that this way is blocked. In such a case, if the effort to push forward is not in harmony with the time, a reasonable and resolute man will not expose himself to a personal rebuff, but will retreat with others of like mind. This brings good fortune, because he does not needlessly jeopardize himself.

Nine in the third place means:
The spokes burst out of the wagon wheels.
Man and wife roll their eyes.

Here an attempt is made to press forward forcibly, in the consciousness that the obstructing power is slight. But since, under the circumstances, power actually lies with the weak, this sudden offensive is doomed to failure. External conditions hinder the advance, just as loss of the wheel spokes stops the progress of a wagon. We do not yet heed this hint form fate, hence there are annoying arguments like those of a married couple. Naturally this is not a favorable state of thing, for though the situation may enable the weaker side to hold its ground, the difficulties are too numerous to permit of a happy result. In consequence even the strong man cannot so use his power as to exert the right influence on those around him. He experiences a rebuff where he expected an easy victory, and he thus compromises his dignity.

Six in the fourth place means:
If you are sincere, blood vanishes and fear gives way.
No blame.

If one is in the difficult and responsible position of counselor to a powerful man, on should restrain him in such a way that the threat of actual bloodshed may arise. Nonetheless, the power of disinterested truth is greater than all theses obstacles. It carries such weight that the end is achieved, and all danger of bloodshed and all fear disappear.

Nine in the fifth place means:
If you are sincere and loyally attached,
You are rich in your neighbor.

Loyalty leads to firm ties because it means that each partner complements the other. In the weaker person loyalty consists in devotion, in the stronger it consists in trustworthiness. This relation of mutual reinforcement leads to a true wealth that is all the more apparent because it is not selfishly hoarded but is shared with friends. Pleasure shared is pleasure doubled.

Nine at the top means:
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.

Success is at hand. The wind has driven up the rain. A fixed standpoint has been reach. This has come about through the cumulation of small effects produced by reverence for a superior character. But a success thus secured bit by bit calls for great caution. It would be a dangerous illusion for anyone to think he could presume upon it. The female principle, the weak element that has won the victory, should never persist in vaunting it—that would lead to danger. The dark power in the moon is strongest when the moon is almost full. When it is full and directly opposite the sun, its waning is inevitable. Under such circumstances one must be content with what has been achieved. To advance any further, before the appropriate time has come, would lead to misfortune.
Date: January 6th, 2010
Cate: I-Ching, magick

I-Ching: Hsü “Waiting” (Nourishment) (#05)

5. Hsü / Waiting (Nourishment)

 

above  K'AN
THE ABYSMAL, WATER
 
below  CH'IEN
THE CREATIVE, HEAVEN
All beings have need of nourishment from above. But the gift of food comes in its own time, and for this one must wait. This hexagram shows the clouds in the heavens, giving rain to refresh all that grows and to provide mankind with food and drink. The rain will come in its own time. We cannot make it come; we have to wait for it. The idea of waiting is further suggested by the attributes of the two trigrams—strength within, danger in from. Strength in the face of danger does not plunge ahead but bides its time, whereas weakness in the face of danger grows agitated and has not the patience to wait.

THE JUDGMENT

WAITING. If you are sincere,
You have light and success.
Perseverance brings good fortune.
It furthers one to cross the great water.

Waiting is not mere empty hoping. It has the inner certainty of reaching the goal. Such certainty alone gives that light which leads to success. This leads to the perseverance that brings good fortune and bestows power to cross the great water. One is faced with a danger that has to be overcome. Weakness and impatience can do nothing. Only a strong man can stand up to his fate, for his inner security enables him to endure to the end. This strength shows itself in uncompromising truthfulness [with himself]. It is only when we have the courage to face things exactly as they are, without any sort of self- deception or illusion, that a light will develop out of events, by which the path to success may be recognized. This recognition must be followed by resolute and persevering action. For only the man who goes to meet his fate resolutely is equipped to deal with it adequately. Then he will be able to cross the great water—that is to say, he will be capable of making the necessary decision and of surmounting the danger.

THE IMAGE

Clouds rise up to heaven:
The image of WAITING.
Thus the superior man eats and drinks,
Is joyous and of good cheer.

When clouds rise in the sky, it is a sign that it will rain. There is nothing to do but to wait until after the rain falls. It is the same in life when destiny is at work. We should not worry and seek to shape the future by interfering in things before the time is ripe. We should quietly fortify the body with food and drink and the mind with gladness and good cheer. Fate comes when it will, and thus we are ready.

THE LINES

Nine at the beginning means:
Waiting in the meadow.
IT furthers one to abide in what endures.
No blame.

The danger is not yet close. One is still waiting on the open plain. Conditions are still simple, yet there is a feeling of something impending. One must continue to lead a regular life as long as possible. Only in this way does one guard against a premature waste of strength, keep free of blame and error that would become a source of weakness later on.

Nine in the second place means:
Waiting on the sand.
There is some gossip.
The end brings good fortune.

The danger gradually comes closer. Sand is near the bank of the river, and the water means danger. Disagreements crop up. General unrest can easily develop in such times, and we lay the blame on one another. He who stays calm will succeed in making things go well in the end. Slander will be silenced if we do not gratify it with injured retorts.

Nine in the third place means:
Waiting in the mud
Brings about the arrival of the enemy.

Mud is no place for waiting, since it is already being washed by the water of the stream. Instead of having gathered strength to cross the stream at one try, one has made a premature start that has got him no farther than the muddy bank. Such an unfavorable position invites enemies from without, who naturally take advantage of it. Caution and a sense of the seriousness of the situation are all that can keep one from injury.

Six in the fourth place means:
Waiting in blood.
Get out of the pit.

The situation is extremely dangerous. IT is of utmost gravity now—a matter of life and death. Bloodshed seems imminent. There is no going forward or backward; we are cut off as if in a pit. Now we must simply stand fast and let fate take its course. This composure, which keeps us from aggravating the trouble by anything we might do, is the only way of getting out of the dangerous pit.

Nine in the fifth place means:
Waiting at meat and drink.
Perseverance brings good fortune.

Even in the midst of danger there come intervals of peace when things go relatively well. If we possess enough inner strength, we shall take advantage of these intervals to fortify ourselves for renewed struggle. We must know how to enjoy the moment without being deflected from the goal, for perseverance is needed to remain victorious.

This is true in public life as well; it is not possible to achieve everything all at once. The height of wisdom is to allow people enough recreation to quicken pleasure in their work until the task is completed. Herein lies the secret of the whole hexagram. It differs from Chin OBSTRUCTION (39), in the fact that in this instance, while waiting, we are sure of our cause and therefore do not lose the serenity born of inner cheerfulness.

Six at the top means:
One falls into the pit.
Three uninvited guests arrive.
Honor them, and in the end there will be good fortune.

The waiting is over; the danger can no longer be averted. One falls into the pit and must yield to the inevitable. Everything seems to have been in vain. But precisely in this extremity things take an unforeseen turn. Without a move on one’s own part, there is outside intervention. At first one cannot be sure of its meaning: is it rescue or is it destruction? A person in this situation must keep his mind alert and not withdraw into himself with a sulky gesture of refusal, but must greet the new turn with respect. Thus he ultimately escapes the danger, and all goes well. Even happy turns of fortune often come in a form that at first seems strange to us.

Also see:
Date: December 22nd, 2009
Cate: I-Ching, magick

I-Ching: Fu “Turning Back” (#24)

Fu: Turning back,
After a dark period, the light always returns; now you can face a new phase of renewal. This is the right moment as you will be able to regenerate yourself. There will be no resistance to your way towards success.

Earth

Thunder

 Ching 24

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Date: December 4th, 2009
Cate: I-Ching, magick

I-Ching: Ching “The Well” (#48)

Ching: The Well,
External circumstances regularly change quickly. You must consider however that the most intimate essence of man is unchanged over time. Give what you have to grow. Try to help others as well as you can.
Water

Wind

 Ching 48

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Date: December 3rd, 2009
Cate: I-Ching, magick

I-Ching: Chien “Development” (#53)

Chien: Development,
To obtain what you want, you must proceed gradually. Do not try to rush things or be taken by enthusiasm. To reach the desired results, go forward calm and with constancy; on the way you will med your errors.
Wind

Mountain

 Ching 53

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Date: December 2nd, 2009
Cate: I-Ching
1 msg

I-Ching: Kuan “Contemplation” (#20)

Kuan: Contemplation,
To take the best decisions, in this phase you must concede all the time necessary to reflect calmly. Evaluate every single aspect of the situation. Observe and understand everything before action.
Wind

Earth

 Ching 20

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Date: November 30th, 2009
Cate: I-Ching, magick

I-Ching: Sui “Participation” (#17)

Sui: Participation,
In this particular moment, try not to waste energy in fighting but wait without forcing Destiny’s hand. If you learn how to adapt yourself to the situation in hand, by coming to an agreement you will obtain great well-being and assured success.
Lake

Thunder

 Ching 17

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Date: November 30th, 2009
Cate: I-Ching, magick

I-Ching: Kuei Mei “Marrying Girl” (#54)

Kuei Mei: Marrying girl,
In your social relations, both friendships and love affairs, you must always respect fundamental rules. The ones which establish the different roles people have. Try therefore to proceed with the right amount of discretion, avoiding difficulties and paving he way for success.
Thunder

Lake

 Ching 54

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Date: November 23rd, 2009
Cate: I-Ching, life the universe and everything, magick

I-Ching; Shih Ho “Wrathful” (#21)

Shih Ho: Wrathful,
In this phase, the right way to face the situation is to intervene with decisiveness. It isn’t the right time to ignore a problem. You must re-establish justice, use every means you can: perseverance will help.
Fire

Thunder

 Ching 21

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Date: November 20th, 2009
Cate: I-Ching

I-Ching: Kuai “Decision” (#43)

Kuai: Decision,
Now you can finally take that decision which puts an end to your hostile and unfavorable situation. Remember that it’ll be enough for you to make the first step, the rest will come alone. Take this opportunity and correct once and for all everything which is not right around you.
Lake

Heaven

 Ching 43

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Date: November 18th, 2009
Cate: I-Ching, magick, spirit

I-Ching: Li “Illumination” (#30)

Li: Illumination,
Even if you have reached success, you must never forget who is present close to you. Those who act in the shade contribute to sustaining your position. There is always reciprocity and relations between people, whatever your level may be. Do not walk alone.
Fire
Fire

 Ching 30

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Date: November 16th, 2009
Cate: I-Ching, magick
1 msg

I-Ching: Ting “The Cauldron” (#50)

Ting: Cauldron,
A lucky moment with positive and favorable external forces. Remember however that he or she in a privileged position must be attentive to those who are not as fortunate.
Fire

Wind

 Ching 50

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Date: November 11th, 2009
Cate: I-Ching, magick

I-Ching: Mêng “Youthful Folly” (#04)

Meng: Inexperience,
You want to reach a goal but in order to do so you will have to trust a Master or guide who will help you overcome obstacles Initially, you will have the innocence of a child but then, thanks to experience, you will finally reach self-awareness.
Mountain

Water

 Ching 4

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Date: November 10th, 2009
Cate: I-Ching, magick
1 msg

I-Ching: Sung “Conflict” (#06)

Sung: Conflict,
Even if you know you are right, stubbornness will cause you harm and conflict. You will have to look for equilibrium and the possibly for meditation to avoid disagreements occurring. It will be vital for you to recognize the moment to stop, even if this is half way through the journey.
Heaven

Water

 Ching 6

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Date: November 6th, 2009
Cate: I-Ching, magick

I-Ching: Pi “Union” (#08)

Pi: Union,
 It is important that you unite with others and feel part of a group; this will bring you luck. Approaching friends and people you trust helps in moments of need and always gives great strength. So do not hesitate to put yourself forward in a disinterested way with others.
WaterEarth

 Ching 8

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