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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 5 Water over Heaven, Xu: Sincerity. Brilliant success. Steadfastness is auspicious. Favorable to cross the great river.
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Water over Heaven, Xu: Sincerity. Brilliant success. Steadfastness is auspicious. Favorable to cross the great river.
Xu: Sincerity. Brilliant success. Steadfastness is auspicious. Favorable to cross the great river.
05 Water over Heaven, Xu
The character “waiting” [31] was written in ancient script as , originally derived from “heaven,” not the character “er”; it is a pictographic representation of Heaven in the lower trigram Qian and clouds in the upper trigram Kan. The Great Image says, “Clouds rise above heaven: waiting.” The pronunciation is xu, with the rain radical providing the phonetic element; the character means to wait. See below, under the Tuan Commentary.
Xu: Sincerity [32]. Brilliant success. Steadfastness is auspicious. Favorable to cross the great river.
▲ Bronze inscription: Xu
The Fifth Nine is yang trapped amid yin, awaiting the advance of the three yang lines; the three yang lines likewise wish to advance but have not yet advanced, and thus they share the sincerity of one heart. Although the darkness of the early stage has not yet vanished, yang from Qian is now rising and can naturally become bright and prosperously open, so peaceful steadfastness brings good fortune. Nothing is more perilous than a great river. With mutual trust above and below, yang grows while yin declines; if one goes forward to cross it, there will certainly be benefit—but only if one waits for the proper time. Kan and Qian are both substantial within, hence “sincerity”; the nuclear trigram Li represents light and a boat; Kan’s water represents a river, and Qian’s vigor confronts it, hence “favorable to cross.”
The Tuan Commentary says: Xu means waiting; danger lies ahead. Firm and vigorous, yet not trapped, its course will not be impoverished or exhausted. “Waiting with sincerity, brilliant success, steadfastness auspicious”: it occupies the heavenly position and is correct and central. “Favorable to cross the great river”: going forward brings achievement.
In this hexagram, water vapor rises as clouds; when clouds rise into the sky, the coming of heavy rain can be awaited with certainty, hence Xu. Also, Qian is the old father within, while Kan is the middle son outside, waiting by the pavilion for the son to return. Qian represents advancing, and Kan represents a river: wishing to advance but encountering a great flood, one must wait for the water to recede before advancing. These are all meanings of “waiting.” The images associated with waiting are varied, but nothing is more urgent than food and drink. The outer trigram Kan represents food and drink, while the nuclear trigram Dui is the mouth; therefore the Fifth Nine says, “Waiting over wine and food,” and the Commentary on the Image says, “In waiting, the noble person eats, drinks, feasts, and enjoys himself.” All things require rain and moisture in order to live; people require food and drink to sustain life. This is the meaning of Xu.
Applying this to human affairs, the inner trigram represents oneself, possessing firm and vigorous talent and strength and seeking to advance; the outer trigram represents the other party, whose dangerous strategy is designed to obstruct me. Advancing would certainly mean falling into danger, so one must not act rashly; one should wait for the proper time—perhaps until the other party’s treacherous scheme is exposed, or until one’s own fortune becomes prosperous. Then one may advance and undertake affairs without the danger of obstruction. Yet people in the world are often frivolous and impatient, refusing to wait for opportunity and rushing straight ahead on the strength of their temper; none fail to fall into calamity because of this. The lower trigram here is Qian, which is “firm and vigorous yet not trapped,” and therefore “its course is not impoverished.” By the time of the Fifth Nine, danger is dissolved and success is especially easy; great undertakings can naturally be accomplished. Hence: “Waiting with sincerity, brilliant success, steadfastness auspicious; occupying the heavenly position, correct and central. Favorable to cross the great river; going forward brings achievement.” Whenever the I Ching says “bright” or “bright and great,” it means that something is upright and magnificent, capable of achieving success. Among the sixty-four hexagrams, seven say “favorable to cross the great river,” and Xu comes first. Since ancient times people have created boats and oars to cross rivers, yet sometimes fierce winds and waves caused capsizing and drowning because people could not endure and wait. The Xu hexagram therefore gives this warning first. Precisely because one can wait, it is “favorable to cross the great river.” As the proverb says, “Those who hurry must take the winding route.” Generally, when people undertake affairs, they should not be preoccupied with the present. Rather than advancing too quickly and regretting it, would it not be better to achieve a complete result later? Whether seeking fame and office on a grand scale in order to assist and restore government, or seeking wealth on a small scale in order to revive one’s household, in every case one should wait for the time and then act. Hence it says, “Going forward brings achievement.”
Applying this hexagram to a state, the lower trigram Qian represents the people, who possess firm and vigorous abilities and wish to advance to participate in government affairs; the upper trigram Kan represents the government, which restrains the people’s rash advance and shows them the law. Fearing that they would fall into danger, the people dare not advance and must wait until the legal net is somewhat relaxed before they can seek progress. The government above, knowing that the people below await its benefits and pitying them in difficulty, bestows rain-like relief to revive their livelihood: it may reduce taxes, arrange clothing and food, open uncultivated land for farming, or distribute rice and grain to relieve famine. Hence the Appended Statements says, “Waiting is the way of food and drink.” The people below possess the virtue of vigorous action and do not fail to think of advancing and planning for the country, but because the times and fortunes are not yet open, they must withdraw from public life and preserve their aspirations. Thus those above and below jointly maintain the way of waiting, and may thereby obtain happiness. This is what is meant by “Waiting with sincerity, brilliant success, steadfastness auspicious, favorable to cross the great river.”
Viewing the hexagram as a whole, the First Nine follows behind the two yang lines, possessing the will to advance but fearing danger and difficulty, so it dares not proceed lightly. The Second Nine is the leader of the three yang lines and could ordinarily advance, but with Kan’s danger ahead, it fears that advancing would bring blame; therefore it calmly waits for the right time, just as the noble person dwells in the Way of Change and awaits destiny. The Third Nine is doubly firm yet not central; advancing alone and crossing Kan’s danger, it brews disaster, but if it can remain reverent and cautious, it may still avoid defeat. The Fourth Six is next to the Fifth Nine; although it can devote itself entirely to loyalty, it lacks the talent to aid and restore, and is suspected by the three yang lines below. It cannot avoid being wounded and barely escapes with its life. The Fifth Nine embodies firm, vigorous, central, and correct virtue, awaiting Heaven’s mandate; it fulfills the way of waiting, hence auspicious. The Top Six is at the end of the line sequence; danger and entrapment have reached their extreme, and there is nothing more to wait for. Although an unforeseen arrival occurs, “reverence toward it brings good fortune in the end.” Thus we know that in the time of waiting, those who can contain themselves, endure, and maintain reverence can all avoid calamity. Great indeed is the meaning of the time of waiting!
The Image says: Clouds rise above heaven: waiting. Thus the noble person eats, drinks, feasts, and enjoys himself.
Water is above and Heaven below; the yin and yang energies have not yet joined, so rain does not form. When clouds are in the sky, there may be signs of rain, but they may disperse and the sky clear again. Likewise, a gentleman nurtures his talents and virtue: although he wishes to emerge and benefit the world, the winds and clouds have not yet met, so he cannot spread his enriching influence. To resent Heaven and blame others, or to use connections to seek honor and advancement, is what a petty person does when unaware of timing and destiny. “Food and drink” does not mean extravagant indulgence in drunkenness and overeating; it is like Confucius eating coarse vegetables and drinking water, or Yan Hui with one bamboo bowl and one gourd ladle. “Feasting and pleasure” does not mean being emotionally drowned in indulgence and leisure; it is like the joy sufficient for singing sorrowfully in the poem “The Oak Beam,” or the gate of Wei where one may dwell at ease. Because one can act according to one’s position without seeking anything outside, it is called “food, drink, feasting, and pleasure.” I say that our country’s merchants, finding local business unsuitable, travel abroad and labor to provide their own living, then, upon hearing of disaster and poor harvests at home, transport and sell rice overseas to relieve famine and thereby earn profit—this too is a proper way of waiting.
[Divination]
○ Divination concerning warfare: Xu means waiting. Clouds are above heaven, and yin and yang have not yet joined; it is not yet time for battle. Qian represents the noble person and also the warrior, referring to the commander. Kan represents wine, hence “eating, drinking, feasting, and enjoying oneself”—in other words, an army must first prepare its provisions.
○ Divination concerning business: Judging from the line statements, this seems to concern transporting grain for trade, or operating a wine shop. “Clouds rise above heaven” means that the clouds are above but rain has not yet fallen; perhaps capital has not yet been assembled. Hence it is called Xu.
○ Divination concerning fame and office: The wind and clouds have not yet met; there is still something to await.
○ Divination concerning illness: Adjust the condition through diet, keep yourself at ease and content, and with time the illness will heal on its own.
○ Pregnancy: A boy will be born.
05 Water over Heaven, Xu
The character “waiting” [31] was written in ancient script as , originally derived from “heaven,” not the character “er”; it is a pictographic representation of Heaven in the lower trigram Qian and clouds in the upper trigram Kan. The Great Image says, “Clouds rise above heaven: waiting.” The pronunciation is xu, with the rain radical providing the phonetic element; the character means to wait. See below, under the Tuan Commentary.
Xu: Sincerity [32]. Brilliant success. Steadfastness is auspicious. Favorable to cross the great river.
▲ Bronze inscription: Xu
The Fifth Nine is yang trapped amid yin, awaiting the advance of the three yang lines; the three yang lines likewise wish to advance but have not yet advanced, and thus they share the sincerity of one heart. Although the darkness of the early stage has not yet vanished, yang from Qian is now rising and can naturally become bright and prosperously open, so peaceful steadfastness brings good fortune. Nothing is more perilous than a great river. With mutual trust above and below, yang grows while yin declines; if one goes forward to cross it, there will certainly be benefit—but only if one waits for the proper time. Kan and Qian are both substantial within, hence “sincerity”; the nuclear trigram Li represents light and a boat; Kan’s water represents a river, and Qian’s vigor confronts it, hence “favorable to cross.”
The Tuan Commentary says: Xu means waiting; danger lies ahead. Firm and vigorous, yet not trapped, its course will not be impoverished or exhausted. “Waiting with sincerity, brilliant success, steadfastness auspicious”: it occupies the heavenly position and is correct and central. “Favorable to cross the great river”: going forward brings achievement.
In this hexagram, water vapor rises as clouds; when clouds rise into the sky, the coming of heavy rain can be awaited with certainty, hence Xu. Also, Qian is the old father within, while Kan is the middle son outside, waiting by the pavilion for the son to return. Qian represents advancing, and Kan represents a river: wishing to advance but encountering a great flood, one must wait for the water to recede before advancing. These are all meanings of “waiting.” The images associated with waiting are varied, but nothing is more urgent than food and drink. The outer trigram Kan represents food and drink, while the nuclear trigram Dui is the mouth; therefore the Fifth Nine says, “Waiting over wine and food,” and the Commentary on the Image says, “In waiting, the noble person eats, drinks, feasts, and enjoys himself.” All things require rain and moisture in order to live; people require food and drink to sustain life. This is the meaning of Xu.
Applying this to human affairs, the inner trigram represents oneself, possessing firm and vigorous talent and strength and seeking to advance; the outer trigram represents the other party, whose dangerous strategy is designed to obstruct me. Advancing would certainly mean falling into danger, so one must not act rashly; one should wait for the proper time—perhaps until the other party’s treacherous scheme is exposed, or until one’s own fortune becomes prosperous. Then one may advance and undertake affairs without the danger of obstruction. Yet people in the world are often frivolous and impatient, refusing to wait for opportunity and rushing straight ahead on the strength of their temper; none fail to fall into calamity because of this. The lower trigram here is Qian, which is “firm and vigorous yet not trapped,” and therefore “its course is not impoverished.” By the time of the Fifth Nine, danger is dissolved and success is especially easy; great undertakings can naturally be accomplished. Hence: “Waiting with sincerity, brilliant success, steadfastness auspicious; occupying the heavenly position, correct and central. Favorable to cross the great river; going forward brings achievement.” Whenever the I Ching says “bright” or “bright and great,” it means that something is upright and magnificent, capable of achieving success. Among the sixty-four hexagrams, seven say “favorable to cross the great river,” and Xu comes first. Since ancient times people have created boats and oars to cross rivers, yet sometimes fierce winds and waves caused capsizing and drowning because people could not endure and wait. The Xu hexagram therefore gives this warning first. Precisely because one can wait, it is “favorable to cross the great river.” As the proverb says, “Those who hurry must take the winding route.” Generally, when people undertake affairs, they should not be preoccupied with the present. Rather than advancing too quickly and regretting it, would it not be better to achieve a complete result later? Whether seeking fame and office on a grand scale in order to assist and restore government, or seeking wealth on a small scale in order to revive one’s household, in every case one should wait for the time and then act. Hence it says, “Going forward brings achievement.”
Applying this hexagram to a state, the lower trigram Qian represents the people, who possess firm and vigorous abilities and wish to advance to participate in government affairs; the upper trigram Kan represents the government, which restrains the people’s rash advance and shows them the law. Fearing that they would fall into danger, the people dare not advance and must wait until the legal net is somewhat relaxed before they can seek progress. The government above, knowing that the people below await its benefits and pitying them in difficulty, bestows rain-like relief to revive their livelihood: it may reduce taxes, arrange clothing and food, open uncultivated land for farming, or distribute rice and grain to relieve famine. Hence the Appended Statements says, “Waiting is the way of food and drink.” The people below possess the virtue of vigorous action and do not fail to think of advancing and planning for the country, but because the times and fortunes are not yet open, they must withdraw from public life and preserve their aspirations. Thus those above and below jointly maintain the way of waiting, and may thereby obtain happiness. This is what is meant by “Waiting with sincerity, brilliant success, steadfastness auspicious, favorable to cross the great river.”
Viewing the hexagram as a whole, the First Nine follows behind the two yang lines, possessing the will to advance but fearing danger and difficulty, so it dares not proceed lightly. The Second Nine is the leader of the three yang lines and could ordinarily advance, but with Kan’s danger ahead, it fears that advancing would bring blame; therefore it calmly waits for the right time, just as the noble person dwells in the Way of Change and awaits destiny. The Third Nine is doubly firm yet not central; advancing alone and crossing Kan’s danger, it brews disaster, but if it can remain reverent and cautious, it may still avoid defeat. The Fourth Six is next to the Fifth Nine; although it can devote itself entirely to loyalty, it lacks the talent to aid and restore, and is suspected by the three yang lines below. It cannot avoid being wounded and barely escapes with its life. The Fifth Nine embodies firm, vigorous, central, and correct virtue, awaiting Heaven’s mandate; it fulfills the way of waiting, hence auspicious. The Top Six is at the end of the line sequence; danger and entrapment have reached their extreme, and there is nothing more to wait for. Although an unforeseen arrival occurs, “reverence toward it brings good fortune in the end.” Thus we know that in the time of waiting, those who can contain themselves, endure, and maintain reverence can all avoid calamity. Great indeed is the meaning of the time of waiting!
The Image says: Clouds rise above heaven: waiting. Thus the noble person eats, drinks, feasts, and enjoys himself.
Water is above and Heaven below; the yin and yang energies have not yet joined, so rain does not form. When clouds are in the sky, there may be signs of rain, but they may disperse and the sky clear again. Likewise, a gentleman nurtures his talents and virtue: although he wishes to emerge and benefit the world, the winds and clouds have not yet met, so he cannot spread his enriching influence. To resent Heaven and blame others, or to use connections to seek honor and advancement, is what a petty person does when unaware of timing and destiny. “Food and drink” does not mean extravagant indulgence in drunkenness and overeating; it is like Confucius eating coarse vegetables and drinking water, or Yan Hui with one bamboo bowl and one gourd ladle. “Feasting and pleasure” does not mean being emotionally drowned in indulgence and leisure; it is like the joy sufficient for singing sorrowfully in the poem “The Oak Beam,” or the gate of Wei where one may dwell at ease. Because one can act according to one’s position without seeking anything outside, it is called “food, drink, feasting, and pleasure.” I say that our country’s merchants, finding local business unsuitable, travel abroad and labor to provide their own living, then, upon hearing of disaster and poor harvests at home, transport and sell rice overseas to relieve famine and thereby earn profit—this too is a proper way of waiting.
[Divination]
○ Divination concerning warfare: Xu means waiting. Clouds are above heaven, and yin and yang have not yet joined; it is not yet time for battle. Qian represents the noble person and also the warrior, referring to the commander. Kan represents wine, hence “eating, drinking, feasting, and enjoying oneself”—in other words, an army must first prepare its provisions.
○ Divination concerning business: Judging from the line statements, this seems to concern transporting grain for trade, or operating a wine shop. “Clouds rise above heaven” means that the clouds are above but rain has not yet fallen; perhaps capital has not yet been assembled. Hence it is called Xu.
○ Divination concerning fame and office: The wind and clouds have not yet met; there is still something to await.
○ Divination concerning illness: Adjust the condition through diet, keep yourself at ease and content, and with time the illness will heal on its own.
○ Pregnancy: A boy will be born.
The First Nine: Waiting in the outskirts. It is favorable to remain constant. No blame.
The First Nine: Waiting in the outskirts. It is favorable to remain constant. No blame.
The Commentary on the Image says: Waiting in the outskirts means not entering danger to advance. It is favorable to remain constant, without blame, because one has not abandoned the ordinary norm.
The outskirts are a remote and humble place. Kan is water and danger. “Waiting in the outskirts” means that the road ahead is blocked by Kan’s water, so one must wait for the river to subside. Qian also represents metal, as in a traveler carrying metal who is delayed midway by water. The three lines of Qian are related to Kan in the outer trigram, and their statements use the distance from their respective positions to say “outskirts,” “sand,” and “mud,” taking the image of gradually approaching danger. This line is farthest from the water; it dares not advance and risk danger, hence “waiting in the outskirts.” This expresses the principle, “Do not enter a dangerous state; do not dwell in a disorderly state.” Farming personally in the outskirts, seeking nothing from the world, and maintaining one’s integrity without change over a long period is why it says, “It is favorable to remain constant.” “Constant” means not changing or moving; “using constancy” means remaining unchanged from beginning to end. The First Nine’s trouble is still far away, but by anticipating danger and taking precautions, and by constantly maintaining steadfastness, one can avoid calamity; hence “no blame.” This line’s structure is Qian. Qian is firm and vigorous, and its way normally proceeds upward. Moreover, the First Nine has a proper correspondence with the Fourth Six; if it hastens toward that correspondence, there will certainly be the danger of taking risks. Now it stays in a remote outer suburb while awaiting the opportunity, so the Commentary on the Image says, “It does not enter danger to advance.”
[Divination]
○ Divination concerning warfare: The line says, “Waiting in the outskirts,” so the army must certainly camp in the outskirts. Kan represents danger and difficulty; advancing must therefore involve danger, which is why the Image says, “It does not enter danger to advance.” The First line is the beginning of the hexagram, indicating that this is the first dispatch of troops. The words “constant” and “waiting” show that one should wait for a long time. Advance only after remaining constant; then there will certainly be no blame.
○ Asked about achievement and reputation: The hexagram belongs to the first line, indicating someone just setting out to seek a name. The outskirts are a wilderness, hence “waiting at the outskirts,” meaning one should withdraw to the countryside. Constancy means endurance; “it is beneficial to remain constant” means one should wait for a long time before appearing to advantage. The Image says, “Do not undertake a dangerous venture,” meaning do not become involved in danger; “you have not departed from the ordinary,” meaning you can preserve constancy. Therefore, there is no blame.
○ Asked about business: The way of traveling commerce gains from constancy and endurance. “Waiting at the outskirts” indicates that there is danger ahead; one should temporarily pile up the goods at the outskirts and wait for the right time to move them. The Image says, “You have not departed from the ordinary,” indicating that the goods will not be lost or damaged.
○ Asked about illness: The outskirts are an open, spacious rural place; one should go outdoors and live in seclusion to recuperate. “No blame” means that the illness will cause no harm.
○ Pregnancy: A boy will be born.
【Case】 My friend Mr. Soda Kinsaku came to tell me: There is a company that everyone says makes very large profits, and I am considering joining it. Please divine the auspiciousness or inauspiciousness of my prospects. The casting produced Waiting changing to the Well.
The judgment says: The inner trigram is Heaven, pure yang belonging to metal; the outer trigram is Water, which has the nature of leaving high ground and going downward. Moreover, Water represents danger, indicating that the company has devised a dangerous scheme: it is soliciting shareholders’ money and will cause all who enter to fall into danger. Yet if you observe the company’s conduct, examine its reality and its emptiness, and wait until the danger has subsided before entering, that is the function of Waiting. The Tuan Commentary says, “Waiting means to wait; danger lies ahead, yet firmness and vigor do not fall into it.” The first line says, “Waiting at the outskirts.” The outskirts are land outside the city; fortunately, danger is still far away. If you do not let yourself be lured, do not fall into its schemes, and remain deliberate and unchanged, you may be said to preserve the ordinary way. After May, the company will certainly suffer trouble. Then all speculators will withdraw and its shares will fall. If you buy shares and join the company at that time, its fortunes will later certainly become prosperous and great. The line image is like this: you should temporarily wait for the right opportunity.
The outcome was exactly as divined.
The Commentary on the Image says: Waiting in the outskirts means not entering danger to advance. It is favorable to remain constant, without blame, because one has not abandoned the ordinary norm.
The outskirts are a remote and humble place. Kan is water and danger. “Waiting in the outskirts” means that the road ahead is blocked by Kan’s water, so one must wait for the river to subside. Qian also represents metal, as in a traveler carrying metal who is delayed midway by water. The three lines of Qian are related to Kan in the outer trigram, and their statements use the distance from their respective positions to say “outskirts,” “sand,” and “mud,” taking the image of gradually approaching danger. This line is farthest from the water; it dares not advance and risk danger, hence “waiting in the outskirts.” This expresses the principle, “Do not enter a dangerous state; do not dwell in a disorderly state.” Farming personally in the outskirts, seeking nothing from the world, and maintaining one’s integrity without change over a long period is why it says, “It is favorable to remain constant.” “Constant” means not changing or moving; “using constancy” means remaining unchanged from beginning to end. The First Nine’s trouble is still far away, but by anticipating danger and taking precautions, and by constantly maintaining steadfastness, one can avoid calamity; hence “no blame.” This line’s structure is Qian. Qian is firm and vigorous, and its way normally proceeds upward. Moreover, the First Nine has a proper correspondence with the Fourth Six; if it hastens toward that correspondence, there will certainly be the danger of taking risks. Now it stays in a remote outer suburb while awaiting the opportunity, so the Commentary on the Image says, “It does not enter danger to advance.”
[Divination]
○ Divination concerning warfare: The line says, “Waiting in the outskirts,” so the army must certainly camp in the outskirts. Kan represents danger and difficulty; advancing must therefore involve danger, which is why the Image says, “It does not enter danger to advance.” The First line is the beginning of the hexagram, indicating that this is the first dispatch of troops. The words “constant” and “waiting” show that one should wait for a long time. Advance only after remaining constant; then there will certainly be no blame.
○ Asked about achievement and reputation: The hexagram belongs to the first line, indicating someone just setting out to seek a name. The outskirts are a wilderness, hence “waiting at the outskirts,” meaning one should withdraw to the countryside. Constancy means endurance; “it is beneficial to remain constant” means one should wait for a long time before appearing to advantage. The Image says, “Do not undertake a dangerous venture,” meaning do not become involved in danger; “you have not departed from the ordinary,” meaning you can preserve constancy. Therefore, there is no blame.
○ Asked about business: The way of traveling commerce gains from constancy and endurance. “Waiting at the outskirts” indicates that there is danger ahead; one should temporarily pile up the goods at the outskirts and wait for the right time to move them. The Image says, “You have not departed from the ordinary,” indicating that the goods will not be lost or damaged.
○ Asked about illness: The outskirts are an open, spacious rural place; one should go outdoors and live in seclusion to recuperate. “No blame” means that the illness will cause no harm.
○ Pregnancy: A boy will be born.
【Case】 My friend Mr. Soda Kinsaku came to tell me: There is a company that everyone says makes very large profits, and I am considering joining it. Please divine the auspiciousness or inauspiciousness of my prospects. The casting produced Waiting changing to the Well.
The judgment says: The inner trigram is Heaven, pure yang belonging to metal; the outer trigram is Water, which has the nature of leaving high ground and going downward. Moreover, Water represents danger, indicating that the company has devised a dangerous scheme: it is soliciting shareholders’ money and will cause all who enter to fall into danger. Yet if you observe the company’s conduct, examine its reality and its emptiness, and wait until the danger has subsided before entering, that is the function of Waiting. The Tuan Commentary says, “Waiting means to wait; danger lies ahead, yet firmness and vigor do not fall into it.” The first line says, “Waiting at the outskirts.” The outskirts are land outside the city; fortunately, danger is still far away. If you do not let yourself be lured, do not fall into its schemes, and remain deliberate and unchanged, you may be said to preserve the ordinary way. After May, the company will certainly suffer trouble. Then all speculators will withdraw and its shares will fall. If you buy shares and join the company at that time, its fortunes will later certainly become prosperous and great. The line image is like this: you should temporarily wait for the right opportunity.
The outcome was exactly as divined.
Nine in the second place: Waiting on the sand. There is a little talk; in the end, good fortune.
Nine in the second place: Waiting on the sand. There is a little talk; in the end, good fortune.
The Tuan Commentary says: Waiting on the sand means spaciousness in the center. Although there is a little talk, it ends auspiciously.
“Sand” is land near water, farther from danger than the “mud” of Nine in the third place, and nearer than the “outskirts” of the first line of Fellowship. “A little talk” means a dispute in words. In the I Ching, small troubles and difficulties are called “a little talk.” The second line has advanced one step beyond the first, gradually drawing nearer to danger, hence the image of “waiting on the sand.” Although it has firm yang talent sufficient to overcome danger, it has no response from a ruler above and no help from colleagues within. It can only remain yielding and centered, living with spaciousness; this is the goodness of waiting. Yet as it approaches danger, although it has not reached great harm, there is already a little dispute; hence, “a little talk.” The nuclear hexagram is Lake. Lake is the mouth, the image of pleasant words; Water is the tongue, the image of angry words. This means that the other party utters angry words, but I can reconcile the matter; hence, “in the end, good fortune.” “Spaciousness” means broad and generous: the heart is broad and one can also endure, so ultimately one succeeds in crossing through. Thus the Commentary on the Image says: “Waiting on the sand means spaciousness in the center. Although there is a little talk, it ends auspiciously.” When a line statement changes and reaches its conclusion, it is called “in the end,” beginning from the origin and aiming at completion. “In the end, good fortune” means misfortune first and good fortune afterward. When this line changes, it becomes Completion; its line statement says, “The woman loses her veil. Do not pursue it; in seven days it will be found.” This too reveals the meaning of good fortune in the end.
[Divination]
○ Asked about warfare: Water represents concealment. Considering the line image, one should hide troops in a desert region. There may be a mistake caused by spies and a small setback, but in the end it will certainly be auspicious.
○ Asked about business: The earthly branch of the second line is Yin, and above it corresponds to the four stars of the Celestial River. The Master of the Stone House says, “When the Celestial River is bright and moving, great waters are not complete and the crossings and bridges are impassable.” Consequently, goods cannot be transported freely, hence “waiting on the sand”—sand being the bank of a body of water. Although there is some verbal dispute, it does not harm the business; hence, “in the end, good fortune.”
○ Asked about current fortune: The character for sand combines water and little, meaning a place with little water where boats cannot pass. “Waiting on the sand” is like saying that circumstances are unable to advance. The earthly branch of the second line is Yin, and above it corresponds to the Dipper. The Poetry Prognostication says, “The Dipper is the mouth of Heaven and governs the emission of breath.” “A little talk” means slanderous words. Yet by waiting for them, there is finally good fortune.
○ Pregnancy: A boy will be born.
【Case】 My friend Mr. Nagai Taijiro lent money to a merchant in Hokkaido. The merchant exceeded the due date without returning it. He sent a letter demanding repayment but received no reply, and therefore wished to go there himself. He asked me to cast a hexagram. The casting produced Waiting changing to Completion.
The judgment says: Waiting is a hexagram of sitting and awaiting the proper time; it is not advisable to advance personally and go there. The Tuan says “There is trust.” From this, we know he is not deliberately delaying; unexpected complications in business have kept him busy running about. This is called “a little talk.” In the coming April, when the fifth line’s time arrives, he will certainly be able to return the money. This is called “in the end, good fortune.”
Mr. Nagai followed this divination and did not go. When April came, the outcome was exactly as divined.
The Tuan Commentary says: Waiting on the sand means spaciousness in the center. Although there is a little talk, it ends auspiciously.
“Sand” is land near water, farther from danger than the “mud” of Nine in the third place, and nearer than the “outskirts” of the first line of Fellowship. “A little talk” means a dispute in words. In the I Ching, small troubles and difficulties are called “a little talk.” The second line has advanced one step beyond the first, gradually drawing nearer to danger, hence the image of “waiting on the sand.” Although it has firm yang talent sufficient to overcome danger, it has no response from a ruler above and no help from colleagues within. It can only remain yielding and centered, living with spaciousness; this is the goodness of waiting. Yet as it approaches danger, although it has not reached great harm, there is already a little dispute; hence, “a little talk.” The nuclear hexagram is Lake. Lake is the mouth, the image of pleasant words; Water is the tongue, the image of angry words. This means that the other party utters angry words, but I can reconcile the matter; hence, “in the end, good fortune.” “Spaciousness” means broad and generous: the heart is broad and one can also endure, so ultimately one succeeds in crossing through. Thus the Commentary on the Image says: “Waiting on the sand means spaciousness in the center. Although there is a little talk, it ends auspiciously.” When a line statement changes and reaches its conclusion, it is called “in the end,” beginning from the origin and aiming at completion. “In the end, good fortune” means misfortune first and good fortune afterward. When this line changes, it becomes Completion; its line statement says, “The woman loses her veil. Do not pursue it; in seven days it will be found.” This too reveals the meaning of good fortune in the end.
[Divination]
○ Asked about warfare: Water represents concealment. Considering the line image, one should hide troops in a desert region. There may be a mistake caused by spies and a small setback, but in the end it will certainly be auspicious.
○ Asked about business: The earthly branch of the second line is Yin, and above it corresponds to the four stars of the Celestial River. The Master of the Stone House says, “When the Celestial River is bright and moving, great waters are not complete and the crossings and bridges are impassable.” Consequently, goods cannot be transported freely, hence “waiting on the sand”—sand being the bank of a body of water. Although there is some verbal dispute, it does not harm the business; hence, “in the end, good fortune.”
○ Asked about current fortune: The character for sand combines water and little, meaning a place with little water where boats cannot pass. “Waiting on the sand” is like saying that circumstances are unable to advance. The earthly branch of the second line is Yin, and above it corresponds to the Dipper. The Poetry Prognostication says, “The Dipper is the mouth of Heaven and governs the emission of breath.” “A little talk” means slanderous words. Yet by waiting for them, there is finally good fortune.
○ Pregnancy: A boy will be born.
【Case】 My friend Mr. Nagai Taijiro lent money to a merchant in Hokkaido. The merchant exceeded the due date without returning it. He sent a letter demanding repayment but received no reply, and therefore wished to go there himself. He asked me to cast a hexagram. The casting produced Waiting changing to Completion.
The judgment says: Waiting is a hexagram of sitting and awaiting the proper time; it is not advisable to advance personally and go there. The Tuan says “There is trust.” From this, we know he is not deliberately delaying; unexpected complications in business have kept him busy running about. This is called “a little talk.” In the coming April, when the fifth line’s time arrives, he will certainly be able to return the money. This is called “in the end, good fortune.”
Mr. Nagai followed this divination and did not go. When April came, the outcome was exactly as divined.
Nine in the third place: Waiting in the mud, bringing bandits.
Nine in the third place: Waiting in the mud, bringing bandits.
The Commentary on the Image says: Waiting in the mud means disaster is outside. I bring the bandits upon myself; with reverence and caution, I will not be defeated.
“Mud” is wet earth at the water’s edge, the land beside water. “Bandits” are the image of Water and represent great disaster. With the first yang line, danger is still far away; with the second, danger is gradually nearer; with the third in the mud, one’s body has already reached danger and disaster is imminent. This line is at the extreme of the inner Heaven and is excessively firm without central balance. Thus, when danger lies ahead, it pays no attention, relies on its own strength, sees a response from the higher position, fails to distinguish the time or examine the circumstances, and rashly advances with one purpose—to save the danger before it. It is not that danger comes to press upon a person; the person advances into danger and provokes it, like water not drowning someone by itself, but a person rashly playing in dangerous water and thereby drowning. Hence, “bringing bandits.” Yet at this time, if one can maintain a careful and deliberate mind, guard against rash movement, and repent early, one can still escape disaster. The Commentary on the Image says “disaster is outside,” meaning that the danger of Water is in the outer trigram. “Outside” also means unexpected events. I wish to save another but instead am harmed by that person—this is the unexpected event of the third line. Moreover, disaster does not come to harm me; I myself go and invite it. Hence, “I bring the bandits upon myself.” If I can restrain myself with reverence and caution, advancing only after judging what is appropriate, then even surrounded by the dangers of Water, they cannot overcome me, and I can avoid defeat. Hence, “with reverence and caution, I will not be defeated.” Those who contend for fame are ruined; those who contend for profit are dispossessed. These are not crimes committed by bandits but calamities summoned by oneself. When this line changes, it becomes Moderation, whose text says, “If one fails to moderate oneself, there will be lamentation, but no blame.” This reveals the meaning of reverence and caution. Further, although Nine in the third place and Six in the fourth are adjacent as yang and yin, they do not help each other but instead harm each other. In the I Ching, this kind of relation is called a harmful affinity.
[Divination]
○ Asked about warfare: Nine in the third place is at the end of the inner trigram and close to the outer trigram. Water represents bandits and also disaster, hence “disaster is outside.” If an enemy comes to raid, this is called “bandits arrive”; if I go out myself to summon the enemy, it is called “bringing bandits.” One must certainly be cautious and self-controlled, establishing oneself first in a position of invulnerability.
○ Asked about business: “Mud” means being stuck and inflexible. The business of a traveling merchant should be mobile, not rigid. If one becomes fixed and fails to adapt, suspicion grows within and changes arise outside. Careless storage invites sea robbers; that is precisely bringing bandits upon oneself. How could one not be cautious?
○ Asked about achievement and reputation: The line says, “Waiting in the mud.” Mud is the filthy sludge at the water’s edge. If one waits there, one will certainly drift downward, and rising to a higher position will be difficult. Avoiding defeat is only barely possible.
○ Inquiry about marriage: The I Ching mentions bandits and marriage together, meaning that where there are bandits, there can certainly be no marriage; it is a mismatched union. “Waiting in the mud” is an image of not advancing, so in a marriage matter it surely will not succeed.
○ Pregnancy: A boy will be born.
【Case】 While imprisoned on Tsukuda Island, a divination was performed concerning the fate of Nishimura Mase and the other two men, including myself.
When I was banished to Tsukuda Island, I became especially close to my fellow prisoners Nishimura Katsuzo and Sanrai Shuzo. One day the two sighed and said, “We have a major problem and must plan it together.” I asked why. They replied: “There was a large meeting at the labor office. The two of us were sent to serve it. The business was complicated and the discussion lasted long; as it gradually dispersed after nightfall, we secretly asked what had been discussed. Someone said that the prison officials had proposed this: vegetable oil is cheap nowadays while rapeseed is expensive. Buying costly rapeseed to make cheap oil only wastes the laborers’ work and causes losses. From now on, the oil-making operation should be abolished and these laborers employed in building the Yokosuka dockyard. Among the laborers, Kae'emon is skilled at directing people, so he should be put in charge of supervision; Katsuzo is good at calculation, so he should handle accounting; and Shuzo is a capable doctor, so he should examine and treat the laborers’ illnesses. That would be a good policy today. Moreover, having observed these three closely, we know that each has a peculiar tendency and cannot be treated as ordinary people. Once released, they might cause some incident and fall into prison again, adding crime to crime. This too is regrettable. It would be better to detain them indefinitely and send them out to work, thereby preventing further trouble; that too is an act of benevolence. That was the substance of the meeting. Apparently the prison officials proposed it because, under the shogunate’s regulations, half of the office’s income was counted as labor earnings, and the clerks stored up half of that amount for themselves. If this plan were adopted, the disaster facing the three of us would be serious. Please cast a divination for us.” I first divined for Katsuzo, obtaining Waiting changing to Limitation.
Judgment: Waiting means awaiting. With the perilous abyss of Water ahead and the vigorous strength of Heaven confronting it, this is the hexagram of crossing water without advancing rashly. The text says, “Waiting in the mud, bringing bandits near.” The third nine occupies the end of the inner trigram and is closest to the perilous Water of the outer trigram; it may be called dangerous ground. The Commentary on the Image explains it: “The disaster is outside.” This disaster is not the Yokosuka matter. “Outside” necessarily indicates something else that will cause it. You are far-sighted; since you have not escaped labor by breaking the law, you will surely not commit another offense. Then might your disaster be illness? If you fall ill, you must take good care of yourself. The Commentary on the Image says, “I myself bring the bandits near; reverent caution prevents defeat.”
Next, a divination was performed for Shuzo, obtaining the Cauldron changing to Travel.
The line text says: “The Cauldron has contents. My enemy has an illness; there is something I can immediately do. Good fortune.”
Judgment: Auspicious. The Cauldron is a heavy vessel that cannot easily be moved; how much more so when it is full? Moreover, Wind changes into Mountain, and a mountain is something that remains still and does not move. Thus it is clear that his person will remain unmoved. The one who wants to move me is “my enemy.” Today “my enemy has an illness and cannot approach me”; “has an illness” means lacking strength, so it is clear that he cannot move me. There is no need to worry about the Yokosuka matter.
Finally, a divination was performed for me, obtaining Keeping Still changing to Gradual Progress.
The line text says: “Keeping still at the cheeks; speech is orderly, and regret disappears.”
I was puzzled by this and pondered it carefully for a long time. Then I understood: the cheeks are the mouth; “keeping still at the cheeks” means not speaking recklessly. The following words say, “Speech is orderly, and regret disappears.” In the future I will surely gain an orderly manner of speech, be recognized by those above me, and obtain release from punishment.
Although the judgment was as stated, at the time I still did not know how it would be fulfilled. Later Katsuzo indeed contracted a foot illness and nearly became critically ill, but recovered under Shuzo’s careful nursing. Shuzo was dismissed from his post as an official, the Yokosuka project was abandoned, and all of us were pardoned. I also performed a divination concerning the circumstances of the official Wada Juichiro; because the matter proved reasonable, his sentence was reduced by half and he was pardoned.
【Case】 In May of Meiji 27, the Donghak rebellion broke out in Korea. Japan and Qing China were bound by the Treaty of Tianjin. On June 6, Japan dispatched troops, and by the 23rd Korean and Japanese forces were fighting. Since the matter was entirely dependent on orders from the Qing government, this gave an omen of war with Qing China. The divination obtained Waiting changing to Limitation.
Judgment: This hexagram depicts water above Heaven: dark clouds fill the sky and rain is about to fall. Acting when the time is right will surely bring success. Take the inner trigram as Japan: riding the strength of yang, it is about to advance. Take the outer trigram as Qing China: it sets up the perilous abyss to trap us. Yet because we are firm and vigorous, we will not be trapped and will not be reduced to exhaustion. Awaiting the time of the fifth line, we can advance the army. Hence: “Waiting: having faith, brilliant success; correctness is auspicious. It occupies the heavenly position and is centered in correctness.” “The heavenly position” refers to the time of the ninth at the fifth place. “It is beneficial to cross the great river” means the navy will surely profit; “going forward brings achievement” means the army will certainly succeed. In this hexagram, the yin and yang of the fifth and sixth lines each occupy their proper places, an image of obtaining Heaven’s timing. The third line, yang joining yin, and the fourth line, yin following yang, signify obtaining human harmony. Only the second line, yang in a yin place, is greatly deficient in terms of earthly advantage. This divination obtained the third line, corresponding to June of this year, when we are already heading toward dangerous territory: “Waiting in the mud.” The Commentary says, “I myself bring the bandits near; reverent caution prevents defeat.” “Waiting in the mud” means advance and retreat cannot proceed as one wishes; “I myself bring the bandits near” means entering of our own accord. The fourth line corresponds to July: “Waiting in blood, emerging from the cave.” This line lies between the third and fifth and contains Fire; it signifies fire emerging from a cave and blood being seen, so land mines must be guarded against. In the coming forty days, choose strategically important encampments so the enemy cannot attack us. In early August, drawing on the fortune of the fifth line, one decisive action can achieve great success.
Viewed from the opposite perspective, this hexagram shows Qing China’s fortune changing from the lower trigram of Waiting into the hexagram Conflict, as follows:
The Tuan Judgment says: “Conflict: having faith, blocked and vigilant; in the middle, good fortune; in the end, misfortune. It is beneficial to see the great person; it is not beneficial to cross the great river.”
The Tuan Commentary says: “In Conflict, the upper is firm and the lower perilous; being perilous yet vigorous is Conflict. ‘Conflict: having faith, blocked and vigilant; in the middle, good fortune’ means the firm one has come and attained the center. ‘In the end, misfortune’ means Conflict cannot be brought to completion. ‘It is beneficial to see the great person’ means honoring what is central and correct. ‘It is not beneficial to cross the great river’ means entering the abyss.”
In this hexagram, the upper trigram, Heaven, represents Japan, while the lower trigram, Water, represents Qing China. Heaven’s qi rises upward, while water flows downward into a trap; this is seen in the hexagram image. Heaven is firm, vigorous, and awe-inspiring; water sinks and signifies danger and difficulty. Yet when beset by hardship, one thinks of striving and wishes to rely on public words to contend for what is right—therefore the Conflict hexagram was obtained. Qing China, facing this adverse fortune, will find all plans and strategies failing, expressed as “Conflict: having faith, blocked.” The heavenly cycle is thus, hence “vigilant in the middle is auspicious, in the end ominous.” Moreover, the time of Conflict is not a time for completing affairs, hence “Conflict cannot be brought to completion.” But at the time of the fifth line, if affairs are handled according to the great person’s intent, it can work; hence “beneficial to see the great person.” In this hexagram, using the navy will bring a major defeat and the danger of warships sinking; hence “not beneficial to cross the great river, entering the abyss.”
This divination was presented to a prominent nobleman at Imperial General Headquarters, and on the 28th of that month it was published in both the Kokumin Shimbun and the Hochi Shimbun. Japan obtained the prosperous fortune of Waiting: after forty days, the army won the battles of Seonghwan and Asan, while the navy achieved great victories at Pungdo and the Yellow Sea. Qing China suffered the adverse fortune of Conflict: its army was soundly defeated at Asan and Pyongyang, and its warships even sank. The words “entering the abyss” were not empty. Counting forty days from the divination, the great victory came precisely on the thirty-ninth day. In the final outcome of the war, the top sixth of Waiting says, “Three uninvited guests come; honor them, and in the end there is good fortune.” Indeed, envoys from Russia, Britain, and the United States later came to negotiate; by honoring and receiving them, there was good fortune in the end.
The Commentary on the Image says: Waiting in the mud means disaster is outside. I bring the bandits upon myself; with reverence and caution, I will not be defeated.
“Mud” is wet earth at the water’s edge, the land beside water. “Bandits” are the image of Water and represent great disaster. With the first yang line, danger is still far away; with the second, danger is gradually nearer; with the third in the mud, one’s body has already reached danger and disaster is imminent. This line is at the extreme of the inner Heaven and is excessively firm without central balance. Thus, when danger lies ahead, it pays no attention, relies on its own strength, sees a response from the higher position, fails to distinguish the time or examine the circumstances, and rashly advances with one purpose—to save the danger before it. It is not that danger comes to press upon a person; the person advances into danger and provokes it, like water not drowning someone by itself, but a person rashly playing in dangerous water and thereby drowning. Hence, “bringing bandits.” Yet at this time, if one can maintain a careful and deliberate mind, guard against rash movement, and repent early, one can still escape disaster. The Commentary on the Image says “disaster is outside,” meaning that the danger of Water is in the outer trigram. “Outside” also means unexpected events. I wish to save another but instead am harmed by that person—this is the unexpected event of the third line. Moreover, disaster does not come to harm me; I myself go and invite it. Hence, “I bring the bandits upon myself.” If I can restrain myself with reverence and caution, advancing only after judging what is appropriate, then even surrounded by the dangers of Water, they cannot overcome me, and I can avoid defeat. Hence, “with reverence and caution, I will not be defeated.” Those who contend for fame are ruined; those who contend for profit are dispossessed. These are not crimes committed by bandits but calamities summoned by oneself. When this line changes, it becomes Moderation, whose text says, “If one fails to moderate oneself, there will be lamentation, but no blame.” This reveals the meaning of reverence and caution. Further, although Nine in the third place and Six in the fourth are adjacent as yang and yin, they do not help each other but instead harm each other. In the I Ching, this kind of relation is called a harmful affinity.
[Divination]
○ Asked about warfare: Nine in the third place is at the end of the inner trigram and close to the outer trigram. Water represents bandits and also disaster, hence “disaster is outside.” If an enemy comes to raid, this is called “bandits arrive”; if I go out myself to summon the enemy, it is called “bringing bandits.” One must certainly be cautious and self-controlled, establishing oneself first in a position of invulnerability.
○ Asked about business: “Mud” means being stuck and inflexible. The business of a traveling merchant should be mobile, not rigid. If one becomes fixed and fails to adapt, suspicion grows within and changes arise outside. Careless storage invites sea robbers; that is precisely bringing bandits upon oneself. How could one not be cautious?
○ Asked about achievement and reputation: The line says, “Waiting in the mud.” Mud is the filthy sludge at the water’s edge. If one waits there, one will certainly drift downward, and rising to a higher position will be difficult. Avoiding defeat is only barely possible.
○ Inquiry about marriage: The I Ching mentions bandits and marriage together, meaning that where there are bandits, there can certainly be no marriage; it is a mismatched union. “Waiting in the mud” is an image of not advancing, so in a marriage matter it surely will not succeed.
○ Pregnancy: A boy will be born.
【Case】 While imprisoned on Tsukuda Island, a divination was performed concerning the fate of Nishimura Mase and the other two men, including myself.
When I was banished to Tsukuda Island, I became especially close to my fellow prisoners Nishimura Katsuzo and Sanrai Shuzo. One day the two sighed and said, “We have a major problem and must plan it together.” I asked why. They replied: “There was a large meeting at the labor office. The two of us were sent to serve it. The business was complicated and the discussion lasted long; as it gradually dispersed after nightfall, we secretly asked what had been discussed. Someone said that the prison officials had proposed this: vegetable oil is cheap nowadays while rapeseed is expensive. Buying costly rapeseed to make cheap oil only wastes the laborers’ work and causes losses. From now on, the oil-making operation should be abolished and these laborers employed in building the Yokosuka dockyard. Among the laborers, Kae'emon is skilled at directing people, so he should be put in charge of supervision; Katsuzo is good at calculation, so he should handle accounting; and Shuzo is a capable doctor, so he should examine and treat the laborers’ illnesses. That would be a good policy today. Moreover, having observed these three closely, we know that each has a peculiar tendency and cannot be treated as ordinary people. Once released, they might cause some incident and fall into prison again, adding crime to crime. This too is regrettable. It would be better to detain them indefinitely and send them out to work, thereby preventing further trouble; that too is an act of benevolence. That was the substance of the meeting. Apparently the prison officials proposed it because, under the shogunate’s regulations, half of the office’s income was counted as labor earnings, and the clerks stored up half of that amount for themselves. If this plan were adopted, the disaster facing the three of us would be serious. Please cast a divination for us.” I first divined for Katsuzo, obtaining Waiting changing to Limitation.
Judgment: Waiting means awaiting. With the perilous abyss of Water ahead and the vigorous strength of Heaven confronting it, this is the hexagram of crossing water without advancing rashly. The text says, “Waiting in the mud, bringing bandits near.” The third nine occupies the end of the inner trigram and is closest to the perilous Water of the outer trigram; it may be called dangerous ground. The Commentary on the Image explains it: “The disaster is outside.” This disaster is not the Yokosuka matter. “Outside” necessarily indicates something else that will cause it. You are far-sighted; since you have not escaped labor by breaking the law, you will surely not commit another offense. Then might your disaster be illness? If you fall ill, you must take good care of yourself. The Commentary on the Image says, “I myself bring the bandits near; reverent caution prevents defeat.”
Next, a divination was performed for Shuzo, obtaining the Cauldron changing to Travel.
The line text says: “The Cauldron has contents. My enemy has an illness; there is something I can immediately do. Good fortune.”
Judgment: Auspicious. The Cauldron is a heavy vessel that cannot easily be moved; how much more so when it is full? Moreover, Wind changes into Mountain, and a mountain is something that remains still and does not move. Thus it is clear that his person will remain unmoved. The one who wants to move me is “my enemy.” Today “my enemy has an illness and cannot approach me”; “has an illness” means lacking strength, so it is clear that he cannot move me. There is no need to worry about the Yokosuka matter.
Finally, a divination was performed for me, obtaining Keeping Still changing to Gradual Progress.
The line text says: “Keeping still at the cheeks; speech is orderly, and regret disappears.”
I was puzzled by this and pondered it carefully for a long time. Then I understood: the cheeks are the mouth; “keeping still at the cheeks” means not speaking recklessly. The following words say, “Speech is orderly, and regret disappears.” In the future I will surely gain an orderly manner of speech, be recognized by those above me, and obtain release from punishment.
Although the judgment was as stated, at the time I still did not know how it would be fulfilled. Later Katsuzo indeed contracted a foot illness and nearly became critically ill, but recovered under Shuzo’s careful nursing. Shuzo was dismissed from his post as an official, the Yokosuka project was abandoned, and all of us were pardoned. I also performed a divination concerning the circumstances of the official Wada Juichiro; because the matter proved reasonable, his sentence was reduced by half and he was pardoned.
【Case】 In May of Meiji 27, the Donghak rebellion broke out in Korea. Japan and Qing China were bound by the Treaty of Tianjin. On June 6, Japan dispatched troops, and by the 23rd Korean and Japanese forces were fighting. Since the matter was entirely dependent on orders from the Qing government, this gave an omen of war with Qing China. The divination obtained Waiting changing to Limitation.
Judgment: This hexagram depicts water above Heaven: dark clouds fill the sky and rain is about to fall. Acting when the time is right will surely bring success. Take the inner trigram as Japan: riding the strength of yang, it is about to advance. Take the outer trigram as Qing China: it sets up the perilous abyss to trap us. Yet because we are firm and vigorous, we will not be trapped and will not be reduced to exhaustion. Awaiting the time of the fifth line, we can advance the army. Hence: “Waiting: having faith, brilliant success; correctness is auspicious. It occupies the heavenly position and is centered in correctness.” “The heavenly position” refers to the time of the ninth at the fifth place. “It is beneficial to cross the great river” means the navy will surely profit; “going forward brings achievement” means the army will certainly succeed. In this hexagram, the yin and yang of the fifth and sixth lines each occupy their proper places, an image of obtaining Heaven’s timing. The third line, yang joining yin, and the fourth line, yin following yang, signify obtaining human harmony. Only the second line, yang in a yin place, is greatly deficient in terms of earthly advantage. This divination obtained the third line, corresponding to June of this year, when we are already heading toward dangerous territory: “Waiting in the mud.” The Commentary says, “I myself bring the bandits near; reverent caution prevents defeat.” “Waiting in the mud” means advance and retreat cannot proceed as one wishes; “I myself bring the bandits near” means entering of our own accord. The fourth line corresponds to July: “Waiting in blood, emerging from the cave.” This line lies between the third and fifth and contains Fire; it signifies fire emerging from a cave and blood being seen, so land mines must be guarded against. In the coming forty days, choose strategically important encampments so the enemy cannot attack us. In early August, drawing on the fortune of the fifth line, one decisive action can achieve great success.
Viewed from the opposite perspective, this hexagram shows Qing China’s fortune changing from the lower trigram of Waiting into the hexagram Conflict, as follows:
The Tuan Judgment says: “Conflict: having faith, blocked and vigilant; in the middle, good fortune; in the end, misfortune. It is beneficial to see the great person; it is not beneficial to cross the great river.”
The Tuan Commentary says: “In Conflict, the upper is firm and the lower perilous; being perilous yet vigorous is Conflict. ‘Conflict: having faith, blocked and vigilant; in the middle, good fortune’ means the firm one has come and attained the center. ‘In the end, misfortune’ means Conflict cannot be brought to completion. ‘It is beneficial to see the great person’ means honoring what is central and correct. ‘It is not beneficial to cross the great river’ means entering the abyss.”
In this hexagram, the upper trigram, Heaven, represents Japan, while the lower trigram, Water, represents Qing China. Heaven’s qi rises upward, while water flows downward into a trap; this is seen in the hexagram image. Heaven is firm, vigorous, and awe-inspiring; water sinks and signifies danger and difficulty. Yet when beset by hardship, one thinks of striving and wishes to rely on public words to contend for what is right—therefore the Conflict hexagram was obtained. Qing China, facing this adverse fortune, will find all plans and strategies failing, expressed as “Conflict: having faith, blocked.” The heavenly cycle is thus, hence “vigilant in the middle is auspicious, in the end ominous.” Moreover, the time of Conflict is not a time for completing affairs, hence “Conflict cannot be brought to completion.” But at the time of the fifth line, if affairs are handled according to the great person’s intent, it can work; hence “beneficial to see the great person.” In this hexagram, using the navy will bring a major defeat and the danger of warships sinking; hence “not beneficial to cross the great river, entering the abyss.”
This divination was presented to a prominent nobleman at Imperial General Headquarters, and on the 28th of that month it was published in both the Kokumin Shimbun and the Hochi Shimbun. Japan obtained the prosperous fortune of Waiting: after forty days, the army won the battles of Seonghwan and Asan, while the navy achieved great victories at Pungdo and the Yellow Sea. Qing China suffered the adverse fortune of Conflict: its army was soundly defeated at Asan and Pyongyang, and its warships even sank. The words “entering the abyss” were not empty. Counting forty days from the divination, the great victory came precisely on the thirty-ninth day. In the final outcome of the war, the top sixth of Waiting says, “Three uninvited guests come; honor them, and in the end there is good fortune.” Indeed, envoys from Russia, Britain, and the United States later came to negotiate; by honoring and receiving them, there was good fortune in the end.
Six in the fourth place: Waiting in blood, emerging from the cave.［33］
Six in the fourth place: Waiting in blood, emerging from the cave.［33］
The Commentary on the Image says: “Waiting in blood: yielding and listening.”
The yin of Water symbolizes blood, and the peril of Water symbolizes a cave. This line speaks of a cave like the top sixth because its body is Water. Blood is a place of killing and injury; a cave is a place of danger and entrapment. This line enters the perilous place of Water, where killing and injury occur, and is wounded by bandits, hence “waiting in blood.” “Waiting in blood” continues the previous line’s “bringing bandits near.” The fourth six is doubly yin, weak in ability, and at the beginning of the perilous Water. With the resources of one yielding yin, it is pressed by three yang lines and stands at the center of a great calamity. It can only yield and follow the time rather than contend with danger. Though it suffers a minor injury, it does not reach great misfortune and ultimately escapes danger. The fourth six is above Bi’s nine at the fifth place and is rescued by that nine; emerging from nine deaths, it obtains one life. Hence “emerging from the cave,” like Confucius escaping the siege at Kuang and King Wen escaping the hardship of Youli. Clouds rise from the earth to Heaven, and nothing does so without passing through a cave; hence the meaning “emerging from the cave.” This line is also at the beginning of the outer trigram, giving an image of emergence. When it changes, it becomes Breakthrough, which carries the meaning of breaking out. The Commentary on the Image’s “yielding and listening” means being able to follow the instruction of the ninth at the fifth place. Water represents the ear and has the image of listening.
[Divination]
○ Inquiry about warfare: The fourth is the beginning of Water. Water is the hexagram of blood, so “waiting in blood” means being wounded in battle. “Emerging from the cave” means that although wounded, one can still escape danger. The way out of danger lies not in strong contention but in yielding and listening; by yielding, harm is avoided.
○ Inquiry about the household: “Waiting in blood” and “emerging from the cave” show an image of leaving a dark valley and moving to a lofty tree. Yielding means the family way proceeds smoothly. Auspicious.
○ Inquiry about business: Considering the line text, it must concern mining or extracting mineral resources. “Emerging from the cave” means profit will be obtained.
○ Inquiry about honor and career: One must pour out all one’s heart’s blood before rising above others; hence the image of Waiting in blood and emerging from the cave.
○ Inquiry about illness: It seems to be a condition involving vomiting blood. One must regulate and nourish the qi and blood so that yin and yang become harmonious and compliant; then one can naturally escape danger and live.
○ Inquiry about pregnancy: A boy will be born. Although there will be a little danger and difficulty, the delivery will ultimately be safe.
【Case】 In Meiji 19, an acquaintance, a British doctor of engineering, came to tell me: “I have a daughter, married to a certain secretary at the French legation. She is now about to give birth, but has encountered obstructed labor. Her life hangs in the balance. I hope to have one divination to determine good or bad fortune.” The divination obtained Waiting changing to Breakthrough.
Judgment: Waiting means awaiting; in all matters, waiting is its essential meaning. Now, facing obstructed labor, the only hope is to wait for delivery to proceed quickly. The line text says Waiting, indicating that delivery cannot be hurried. The ninth at the fifth place still allows something to be awaited, but at the top sixth there is nothing more to await. Knowing this principle of the I Ching and applying it to the change in circumstances, one must seek another method of treatment. Taking the whole hexagram as the pregnant woman’s body, the third nine occupies the position of the birth canal; if the yang line changes to yin, it indicates a safe delivery. Here, however, the divination obtained the yin fourth six: yin and softness placed in danger clearly show obstructed labor. Moreover, the fourth line corresponds to the abdomen, giving an image of cutting open the mother’s belly. Why? The “blood” in “waiting in blood” is not birth blood but fresh blood; the “cave” in “emerging from the cave” is not the birth canal but an incision. A surgeon should be summoned to apply a special procedure. If one merely relies on the good fortune of the wine and food at the fifth place and delays treatment, waiting passively for delivery, then when the top line’s “entering the cave” arrives, both mother and child may be impossible to save. The line image is clear: emergency treatment should be administered quickly to secure the pregnant woman’s safety.
After hearing this judgment, the gentleman was delighted and quickly informed the doctor. The abdomen was opened surgically and the child delivered. Although the child died, the mother fortunately survived.
The Commentary on the Image says: “Waiting in blood: yielding and listening.”
The yin of Water symbolizes blood, and the peril of Water symbolizes a cave. This line speaks of a cave like the top sixth because its body is Water. Blood is a place of killing and injury; a cave is a place of danger and entrapment. This line enters the perilous place of Water, where killing and injury occur, and is wounded by bandits, hence “waiting in blood.” “Waiting in blood” continues the previous line’s “bringing bandits near.” The fourth six is doubly yin, weak in ability, and at the beginning of the perilous Water. With the resources of one yielding yin, it is pressed by three yang lines and stands at the center of a great calamity. It can only yield and follow the time rather than contend with danger. Though it suffers a minor injury, it does not reach great misfortune and ultimately escapes danger. The fourth six is above Bi’s nine at the fifth place and is rescued by that nine; emerging from nine deaths, it obtains one life. Hence “emerging from the cave,” like Confucius escaping the siege at Kuang and King Wen escaping the hardship of Youli. Clouds rise from the earth to Heaven, and nothing does so without passing through a cave; hence the meaning “emerging from the cave.” This line is also at the beginning of the outer trigram, giving an image of emergence. When it changes, it becomes Breakthrough, which carries the meaning of breaking out. The Commentary on the Image’s “yielding and listening” means being able to follow the instruction of the ninth at the fifth place. Water represents the ear and has the image of listening.
[Divination]
○ Inquiry about warfare: The fourth is the beginning of Water. Water is the hexagram of blood, so “waiting in blood” means being wounded in battle. “Emerging from the cave” means that although wounded, one can still escape danger. The way out of danger lies not in strong contention but in yielding and listening; by yielding, harm is avoided.
○ Inquiry about the household: “Waiting in blood” and “emerging from the cave” show an image of leaving a dark valley and moving to a lofty tree. Yielding means the family way proceeds smoothly. Auspicious.
○ Inquiry about business: Considering the line text, it must concern mining or extracting mineral resources. “Emerging from the cave” means profit will be obtained.
○ Inquiry about honor and career: One must pour out all one’s heart’s blood before rising above others; hence the image of Waiting in blood and emerging from the cave.
○ Inquiry about illness: It seems to be a condition involving vomiting blood. One must regulate and nourish the qi and blood so that yin and yang become harmonious and compliant; then one can naturally escape danger and live.
○ Inquiry about pregnancy: A boy will be born. Although there will be a little danger and difficulty, the delivery will ultimately be safe.
【Case】 In Meiji 19, an acquaintance, a British doctor of engineering, came to tell me: “I have a daughter, married to a certain secretary at the French legation. She is now about to give birth, but has encountered obstructed labor. Her life hangs in the balance. I hope to have one divination to determine good or bad fortune.” The divination obtained Waiting changing to Breakthrough.
Judgment: Waiting means awaiting; in all matters, waiting is its essential meaning. Now, facing obstructed labor, the only hope is to wait for delivery to proceed quickly. The line text says Waiting, indicating that delivery cannot be hurried. The ninth at the fifth place still allows something to be awaited, but at the top sixth there is nothing more to await. Knowing this principle of the I Ching and applying it to the change in circumstances, one must seek another method of treatment. Taking the whole hexagram as the pregnant woman’s body, the third nine occupies the position of the birth canal; if the yang line changes to yin, it indicates a safe delivery. Here, however, the divination obtained the yin fourth six: yin and softness placed in danger clearly show obstructed labor. Moreover, the fourth line corresponds to the abdomen, giving an image of cutting open the mother’s belly. Why? The “blood” in “waiting in blood” is not birth blood but fresh blood; the “cave” in “emerging from the cave” is not the birth canal but an incision. A surgeon should be summoned to apply a special procedure. If one merely relies on the good fortune of the wine and food at the fifth place and delays treatment, waiting passively for delivery, then when the top line’s “entering the cave” arrives, both mother and child may be impossible to save. The line image is clear: emergency treatment should be administered quickly to secure the pregnant woman’s safety.
After hearing this judgment, the gentleman was delighted and quickly informed the doctor. The abdomen was opened surgically and the child delivered. Although the child died, the mother fortunately survived.
Nine in the fifth place: Waiting with wine and food. Correctness is auspicious.
Nine in the fifth place: Waiting with wine and food. Correctness is auspicious.
The Commentary on the Image says: “Wine and food, correctness and good fortune, because of centrality and correctness.”
The fifth line is firm yang in the honored position, centered and correct, fully carrying out its way. If it waits in this manner, what could it wait for without obtaining? The Compilation of Sayings says: “All things need rain and dew; people need food and drink; the world needs nourishment. The meaning of Waiting is truly great!” People each need food and drink to sustain life, but a ruler does not need to nourish himself; he needs food and drink to nourish the world. Thus he should foster recovery and prosperity, allowing all the people to enjoy their happiness and benefits, all satisfied within deep benevolence and abundant favor—hence “correctness is auspicious.” Yet some become narrowly attached to small favors of beans, measures of grain, and bells of food, indulge themselves in ease and pleasure, and fail to remain alert; many thereby lose the accomplishments they have built. This is losing centrality and correctness. The Commentary on the Image says, “Wine and food, correctness and good fortune, because of centrality and correctness,” a profound warning. Moreover, the rulerly virtue of the ninth at the fifth place is still within danger and needs people to help him cross it. The first line delights in farming personally to pursue its ideals; the second is wary of others’ words and withdraws; the third maintains reverent caution to avoid disaster; by the fourth it emerges from the cave and advances; at the top, people come without being summoned; and at the fifth, the time is repeatedly favorable, so all worthy men advance together. At such a time, the ruler provides residence and meals, honors the rites, and nourishes the worthy. The able, in turn, each contribute their talents to help sustain the world. Teach agriculture, instruct farmers, map and distribute fields, and first plan for the people’s source of clothing and food. Never again should anyone under Heaven freeze or starve. Even when famine or disaster strikes, relief and aid must be generously provided, with the hunger of the people felt as one’s own. Is this not the Way of kingship that endures and transforms society—the Way of Waiting? The Tuan Commentary says, “Waiting: having faith, brilliant success; correctness is auspicious. It occupies the heavenly position and is centered in correctness.” This is what it means. When this line changes, it becomes Peace, an image of peace under Heaven.
[Divination]
○ Inquiry about warfare: The line text says “Waiting with wine and food,” an image of returning victorious with the army, receiving rewards, and recording military merit; hence “correctness is auspicious.”
○ Inquiry about honor and career: This is the time of the Deer-Crying banquet and celebration. Auspicious.
○ Inquiry about business: The fifth line contains the Li nuclear trigram. Its branch is Wu, above it is the Willow mansion; the attached stars include the Wine Banner and the Outer Kitchen, governing banquets, feasting, and food. Thus it is clear that the business must be a tavern, grain, food, or similar enterprise. Water represents people and receiving, so the business will certainly be importing surplus goods. Hence “correctness is auspicious.”
○ Question about marriage: The fourth line of Need transforms into Peace. The fifth line of Peace says, “The sovereign Yi gives his younger sister in marriage; thereby happiness and great good fortune,” and the third line says, “There is blessing in eating.” This is precisely the meaning of “Waiting with food and drink.” Since there is blessing, “Correctness is auspicious.” The Commentary on the Image says, “Because it is centered and correct”; this means attaining the proper way in marriage.
○ Question about pregnancy: A boy will be born. Since having a son necessarily calls for setting out wine and a feast, as has been the case from ancient times to the present, the line says, “Waiting with food and drink.”
【Case】 A certain man from a certain county said: “I now wish to call on a prominent nobleman to make a request. Please divine how the nobleman will receive me.” The casting yielded Need changing to Peace. The opening judgment struck directly: “The fifth line: Waiting with food and drink; correctness is auspicious.”
The judgment said: Need means requiring and waiting. Whenever people who are distant and have never met happen to meet, there is bound to be much joy. The hexagram image is so; viewed from this, when you visit the prominent nobleman, he will certainly be pleased and welcome you, take special care to treat you generously, keep you in the capital, repeatedly invite you to receptions and banquets, and converse with you about old matters. You will receive respect and affection. Hence: “Waiting with food and drink; correctness is auspicious.”
Later the man came to thank me, saying: “Following your divination, I went to visit the prominent nobleman and was treated extremely generously; I also achieved my wish. The marvelous workings of the divine I Ching are truly efficacious!”
The Commentary on the Image says: “Wine and food, correctness and good fortune, because of centrality and correctness.”
The fifth line is firm yang in the honored position, centered and correct, fully carrying out its way. If it waits in this manner, what could it wait for without obtaining? The Compilation of Sayings says: “All things need rain and dew; people need food and drink; the world needs nourishment. The meaning of Waiting is truly great!” People each need food and drink to sustain life, but a ruler does not need to nourish himself; he needs food and drink to nourish the world. Thus he should foster recovery and prosperity, allowing all the people to enjoy their happiness and benefits, all satisfied within deep benevolence and abundant favor—hence “correctness is auspicious.” Yet some become narrowly attached to small favors of beans, measures of grain, and bells of food, indulge themselves in ease and pleasure, and fail to remain alert; many thereby lose the accomplishments they have built. This is losing centrality and correctness. The Commentary on the Image says, “Wine and food, correctness and good fortune, because of centrality and correctness,” a profound warning. Moreover, the rulerly virtue of the ninth at the fifth place is still within danger and needs people to help him cross it. The first line delights in farming personally to pursue its ideals; the second is wary of others’ words and withdraws; the third maintains reverent caution to avoid disaster; by the fourth it emerges from the cave and advances; at the top, people come without being summoned; and at the fifth, the time is repeatedly favorable, so all worthy men advance together. At such a time, the ruler provides residence and meals, honors the rites, and nourishes the worthy. The able, in turn, each contribute their talents to help sustain the world. Teach agriculture, instruct farmers, map and distribute fields, and first plan for the people’s source of clothing and food. Never again should anyone under Heaven freeze or starve. Even when famine or disaster strikes, relief and aid must be generously provided, with the hunger of the people felt as one’s own. Is this not the Way of kingship that endures and transforms society—the Way of Waiting? The Tuan Commentary says, “Waiting: having faith, brilliant success; correctness is auspicious. It occupies the heavenly position and is centered in correctness.” This is what it means. When this line changes, it becomes Peace, an image of peace under Heaven.
[Divination]
○ Inquiry about warfare: The line text says “Waiting with wine and food,” an image of returning victorious with the army, receiving rewards, and recording military merit; hence “correctness is auspicious.”
○ Inquiry about honor and career: This is the time of the Deer-Crying banquet and celebration. Auspicious.
○ Inquiry about business: The fifth line contains the Li nuclear trigram. Its branch is Wu, above it is the Willow mansion; the attached stars include the Wine Banner and the Outer Kitchen, governing banquets, feasting, and food. Thus it is clear that the business must be a tavern, grain, food, or similar enterprise. Water represents people and receiving, so the business will certainly be importing surplus goods. Hence “correctness is auspicious.”
○ Question about marriage: The fourth line of Need transforms into Peace. The fifth line of Peace says, “The sovereign Yi gives his younger sister in marriage; thereby happiness and great good fortune,” and the third line says, “There is blessing in eating.” This is precisely the meaning of “Waiting with food and drink.” Since there is blessing, “Correctness is auspicious.” The Commentary on the Image says, “Because it is centered and correct”; this means attaining the proper way in marriage.
○ Question about pregnancy: A boy will be born. Since having a son necessarily calls for setting out wine and a feast, as has been the case from ancient times to the present, the line says, “Waiting with food and drink.”
【Case】 A certain man from a certain county said: “I now wish to call on a prominent nobleman to make a request. Please divine how the nobleman will receive me.” The casting yielded Need changing to Peace. The opening judgment struck directly: “The fifth line: Waiting with food and drink; correctness is auspicious.”
The judgment said: Need means requiring and waiting. Whenever people who are distant and have never met happen to meet, there is bound to be much joy. The hexagram image is so; viewed from this, when you visit the prominent nobleman, he will certainly be pleased and welcome you, take special care to treat you generously, keep you in the capital, repeatedly invite you to receptions and banquets, and converse with you about old matters. You will receive respect and affection. Hence: “Waiting with food and drink; correctness is auspicious.”
Later the man came to thank me, saying: “Following your divination, I went to visit the prominent nobleman and was treated extremely generously; I also achieved my wish. The marvelous workings of the divine I Ching are truly efficacious!”
The top line: Entering the cave. Three uninvited guests come; treating them with respect brings good fortune in the end.
The top line: Entering the cave. Three uninvited guests come; treating them with respect brings good fortune in the end.
The Commentary on the Image says: “The uninvited guests come; treating them with respect brings good fortune in the end.” Though it is not in the proper position, there is no great error.
The top line shares the yin of the water trigram with the fourth line, giving the image of a cave. The top line occupies the end of the outer trigram; once it comes out, there is nowhere to proceed, so it says, “Entering the cave.” “Three uninvited guests come” refers to the three yang lines of the inner trigram, all arriving without being summoned. Since the yielding and compliant line does not reject them and has no jealous or competitive mind, but treats them all with respectful courtesy, the three yang lines, though firm and decisive, have no intention of contending for possession; hence, “Treating them with respect brings good fortune in the end.” The two words “treating them with respect” secretly contain the meaning of “food and drink” in the preceding line; “good fortune in the end” has the same meaning as in the ninth line of the second position. The top six is yin and lies in danger, with nothing more to wait for, yet it can respect and defer to the worthy below; thus it has not gone astray, and the Commentary on the Image says, “Though it is not in the proper position, there is no great error.”
Note: “Position” means the six positions of the six lines. A line in its proper position means it occupies the correct position; a line not in its proper position means it does not. This is a general rule of the I Ching. Yet there are distinctions. When the Commentary on the Image speaks of “position,” it often refers specifically to the ruler’s position at the fifth place. In other passages, “position” is discussed as a method for generating the hexagram and means the correct positions of the six lines; Small Accumulation, Fellowship with Men, Great Possession, Biting Through, The Family, The Marrying Maiden, Gradual Progress, Dispersion, and Completion all follow this principle. The Commentary on the Image also uses “position” in several senses. Passages discussing whether the six lines are properly or improperly placed include the third line of Treading, Obstruction, Enthusiasm, and Biting Through; the fourth line of Progress, Difficulty, Release, Shock, Abundance, and the Wanderer; the third line of Joy, the fourth line of Inner Truth, the fourth line of Small Excess, and the third line of Before Completion. When it speaks of the third and fourth lines, this is because although the second and fifth positions are not both correct, they carry the meanings of firm-centeredness and yielding-centeredness. The first and top positions are also regarded as lands without office, so the text generally does not focus on their positions. A proper position is auspicious and an improper one is ominous, yet sometimes an improper position is considered auspicious; the commentary on the fifth line of Great Power is an example. Some passages specifically discuss the ruler’s position at the fifth place; examples include the commentaries on Holding Together, Obstruction, Gentle Penetration, and Limitation. Other passages attach wording to being out of position; examples include the commentary on the top line of Waiting, the Commentary on the Image of Biting Through, and the commentary on the fourth line of Exhaustion. “Not in the proper position” and “an improper position” differ slightly in meaning. The former does not originally mean simply correct or incorrect placement. Thus, the top line of Waiting, although yin in a yin position and therefore correctly placed, is still called “not in the proper position.” “Position” here means the ruler’s position at the fifth place; therefore, the top line of Waiting and the fourth line of Exhaustion, which are close to the ruler’s position, are discussed in relation to it. Again, in this hexagram the words “difficulty,” “defeat,” “bandits,” “blood,” “cave,” “pit,” “words,” “trust,” “enter,” “wine,” “food,” “banquet,” “pleasure,” “outskirts,” “sand,” “expanse,” and “hearing” all belong to the imagery of the water trigram. This shows that the sages had subtle uses for observing images. One interpretation says that “uninvited” does not mean coming without being summoned; rather, since Waiting means to await, it expresses slowness. Looking at the first through fourth lines—“in the outskirts,” “in the mud,” “in the sand,” and “emerging from the cave”—all show gradual advance: coming slowly, not coming uninvited.The “three people” are the three yang lines of the Creative hexagram. This interpretation is also sound.
[Divination]
○ Question about warfare: The top line is at the end of the water trigram. The cave refers to the danger of water; “entering the cave” means relying on danger for self-defense. The “three people” are the three yang lines of the inner trigram; “uninvited” means they come on their own, indicating enemy troops surrounding from three sides. Once in dangerous terrain, one should not fight again but receive them courteously and seek reconciliation. Hence, “Treating them with respect brings good fortune in the end.”
○ Question about business: The water trigram is the trigram of toil, where all things return; hence “entering the cave.” A cave is a storehouse, meaning a place where goods are kept. “Three people come” refers to buying customers. Receiving them respectfully means selling once the price is obtained, so “good fortune in the end.” Yet water forms a damp cave, unsuitable for storing goods. Fortunately, the customers come and the goods are sold at once; hence, “Though it is not in the proper position, there is no great error.”
○ Question about the home: This house must be dark and damp. Fortunately, sunlight comes in from three sides, so it is auspicious.
○ Question about marriage: The sixth line of Need changes into Small Accumulation. The top ninth line of Small Accumulation says, “The woman’s correctness is dangerous.” Calling her “woman” means she is already married; hence “not in the proper position.” Because her “correctness is dangerous,” there is “good fortune in the end.” “Entering the cave” carries the meaning of living together in life and sharing the same grave in death. The “three people who come” are matchmakers.
○ Question about illness: “Entering the cave” is an ominous image; “good fortune in the end” means good fortune only after the end, which is also ominous for illness.
○ Question about pregnancy: A boy will be born. “Good fortune in the end” means that only a young son brings good fortune.
【Case】 In December of the twenty-second year of Meiji, my friend Jinbo Chobei’s wife was bedridden with stomach cancer, and I divined whether she would live or die. The casting yielded Need changing to Small Accumulation.
The judgment said: Need means waiting; it is also the hexagram of the wandering soul. A wandering soul means a person’s soul leaving the body and roaming outside it. Thus, although Heaven’s mandate has already ended, there is a delay and something to await, so the remaining life can still be preserved temporarily.
In this divination, the top line is at the end of the whole hexagram, with nowhere to go; if it goes, it returns. Therefore the illness will not heal and she will die, with her soul returning to its origin. The line text “Entering the cave” is an omen of burial; “three uninvited guests come” means monks coming to conduct the funeral; “treating them with respect brings good fortune in the end” means that, with a firm and peaceful mind, she will attain Buddhahood. Although this hexagram is not originally a Returning-Soul hexagram, the line text shows that she must die.
She died soon afterward, just as predicted.
【Case】 Mr. Nakano Goichi, whom I knew and who formerly lived in Osaka, was reported in a newspaper one day to have committed suicide; various rumors circulated. I was shocked by the unexpected event and thought: How could a man of such outstanding talent have been driven to such desperate straits? Had I heard of it while he was alive, I might still have helped handle the matter, but now nothing could be done. What a pity! Just then a friend came to talk, and the subject arose again. Wondering that the reason for his death remained unclear, my friend asked me to cast a hexagram. The result was Need changing to Small Accumulation.
The judgment said: Nakano was engaged in commerce. In commerce, could “entering the cave” refer to mining operations? “Three uninvited guests come” means that his business did not go as he wished, gains and losses failed to balance, debts on capital forced him to meet repayment deadlines, and he repeatedly suffered harsh pressure from creditors. With no way out, he hardened his heart and ended his own life. The water trigram represents added anxiety and illness of the mind; the relating trigram, Gentle Penetration, represents wind, an image of madness. This is also the hexagram of the wandering soul, indicating an unsettled spirit.
Later, reports of the facts proved that the divination was exactly correct.
【Case】 One day my friend Mr. Ito Sadao came and told me: “Since childhood, my younger son has been working as an agent for a certain Kyoto kimono merchant. Recently all contact with him has been cut off for a long time, and I am extremely worried. Please cast a hexagram.” The result was Need changing to Small Accumulation.
The judgment said: Need means waiting. The inner trigram Creative represents the old father; it waits for the middle son in the water trigram outside, an image of news. Now the top line is obtained, whose text says, “Entering the cave.” I imagine that your son and three colleagues must be lingering in the pleasure quarters, indulging in women. Yet when this line changes, it becomes the trigram Gentle Penetration, which represents wind and entering; therefore, by the end of this month, he will certainly return home with his colleagues. It happened exactly as divined.
The verification of the line spirits changes with time and circumstance; one must not cling rigidly to them. The phrase “entering the cave” in this hexagram, for example, must be applied flexibly to reveal its numinous transformations. Readers should savor and ponder it［34］. The same applies to the other lines. When a line text yields the character for boar, it may mean a small mole or a large elephant, and so on; one applies it flexibly according to its form. Anyone studying the images of the I Ching must understand this principle.
【Case】 In the thirty-first year of Meiji, I divined the fortunes of the army and obtained Need changing to Small Accumulation.
The judgment said: Need has danger ahead, hence the image of waiting for the right time before advancing; therefore it is called Need. Our country regretted the insufficiency of its military preparations and would expand its armaments and strengthen national defense. The European states praised the speed of our progress and, recognizing even more clearly how formidable we might become in the future, repeatedly sent army and navy staff officers to inspect our military preparations. Thus, internally we needed to put our military preparations in order; externally, we needed to treat visiting guests courteously, thereby strengthening diplomatic relations and avoiding suspicion. This is what is meant by “Three uninvited guests come; treating them with respect brings good fortune in the end.”
The Commentary on the Image says: “The uninvited guests come; treating them with respect brings good fortune in the end.” Though it is not in the proper position, there is no great error.
The top line shares the yin of the water trigram with the fourth line, giving the image of a cave. The top line occupies the end of the outer trigram; once it comes out, there is nowhere to proceed, so it says, “Entering the cave.” “Three uninvited guests come” refers to the three yang lines of the inner trigram, all arriving without being summoned. Since the yielding and compliant line does not reject them and has no jealous or competitive mind, but treats them all with respectful courtesy, the three yang lines, though firm and decisive, have no intention of contending for possession; hence, “Treating them with respect brings good fortune in the end.” The two words “treating them with respect” secretly contain the meaning of “food and drink” in the preceding line; “good fortune in the end” has the same meaning as in the ninth line of the second position. The top six is yin and lies in danger, with nothing more to wait for, yet it can respect and defer to the worthy below; thus it has not gone astray, and the Commentary on the Image says, “Though it is not in the proper position, there is no great error.”
Note: “Position” means the six positions of the six lines. A line in its proper position means it occupies the correct position; a line not in its proper position means it does not. This is a general rule of the I Ching. Yet there are distinctions. When the Commentary on the Image speaks of “position,” it often refers specifically to the ruler’s position at the fifth place. In other passages, “position” is discussed as a method for generating the hexagram and means the correct positions of the six lines; Small Accumulation, Fellowship with Men, Great Possession, Biting Through, The Family, The Marrying Maiden, Gradual Progress, Dispersion, and Completion all follow this principle. The Commentary on the Image also uses “position” in several senses. Passages discussing whether the six lines are properly or improperly placed include the third line of Treading, Obstruction, Enthusiasm, and Biting Through; the fourth line of Progress, Difficulty, Release, Shock, Abundance, and the Wanderer; the third line of Joy, the fourth line of Inner Truth, the fourth line of Small Excess, and the third line of Before Completion. When it speaks of the third and fourth lines, this is because although the second and fifth positions are not both correct, they carry the meanings of firm-centeredness and yielding-centeredness. The first and top positions are also regarded as lands without office, so the text generally does not focus on their positions. A proper position is auspicious and an improper one is ominous, yet sometimes an improper position is considered auspicious; the commentary on the fifth line of Great Power is an example. Some passages specifically discuss the ruler’s position at the fifth place; examples include the commentaries on Holding Together, Obstruction, Gentle Penetration, and Limitation. Other passages attach wording to being out of position; examples include the commentary on the top line of Waiting, the Commentary on the Image of Biting Through, and the commentary on the fourth line of Exhaustion. “Not in the proper position” and “an improper position” differ slightly in meaning. The former does not originally mean simply correct or incorrect placement. Thus, the top line of Waiting, although yin in a yin position and therefore correctly placed, is still called “not in the proper position.” “Position” here means the ruler’s position at the fifth place; therefore, the top line of Waiting and the fourth line of Exhaustion, which are close to the ruler’s position, are discussed in relation to it. Again, in this hexagram the words “difficulty,” “defeat,” “bandits,” “blood,” “cave,” “pit,” “words,” “trust,” “enter,” “wine,” “food,” “banquet,” “pleasure,” “outskirts,” “sand,” “expanse,” and “hearing” all belong to the imagery of the water trigram. This shows that the sages had subtle uses for observing images. One interpretation says that “uninvited” does not mean coming without being summoned; rather, since Waiting means to await, it expresses slowness. Looking at the first through fourth lines—“in the outskirts,” “in the mud,” “in the sand,” and “emerging from the cave”—all show gradual advance: coming slowly, not coming uninvited.The “three people” are the three yang lines of the Creative hexagram. This interpretation is also sound.
[Divination]
○ Question about warfare: The top line is at the end of the water trigram. The cave refers to the danger of water; “entering the cave” means relying on danger for self-defense. The “three people” are the three yang lines of the inner trigram; “uninvited” means they come on their own, indicating enemy troops surrounding from three sides. Once in dangerous terrain, one should not fight again but receive them courteously and seek reconciliation. Hence, “Treating them with respect brings good fortune in the end.”
○ Question about business: The water trigram is the trigram of toil, where all things return; hence “entering the cave.” A cave is a storehouse, meaning a place where goods are kept. “Three people come” refers to buying customers. Receiving them respectfully means selling once the price is obtained, so “good fortune in the end.” Yet water forms a damp cave, unsuitable for storing goods. Fortunately, the customers come and the goods are sold at once; hence, “Though it is not in the proper position, there is no great error.”
○ Question about the home: This house must be dark and damp. Fortunately, sunlight comes in from three sides, so it is auspicious.
○ Question about marriage: The sixth line of Need changes into Small Accumulation. The top ninth line of Small Accumulation says, “The woman’s correctness is dangerous.” Calling her “woman” means she is already married; hence “not in the proper position.” Because her “correctness is dangerous,” there is “good fortune in the end.” “Entering the cave” carries the meaning of living together in life and sharing the same grave in death. The “three people who come” are matchmakers.
○ Question about illness: “Entering the cave” is an ominous image; “good fortune in the end” means good fortune only after the end, which is also ominous for illness.
○ Question about pregnancy: A boy will be born. “Good fortune in the end” means that only a young son brings good fortune.
【Case】 In December of the twenty-second year of Meiji, my friend Jinbo Chobei’s wife was bedridden with stomach cancer, and I divined whether she would live or die. The casting yielded Need changing to Small Accumulation.
The judgment said: Need means waiting; it is also the hexagram of the wandering soul. A wandering soul means a person’s soul leaving the body and roaming outside it. Thus, although Heaven’s mandate has already ended, there is a delay and something to await, so the remaining life can still be preserved temporarily.
In this divination, the top line is at the end of the whole hexagram, with nowhere to go; if it goes, it returns. Therefore the illness will not heal and she will die, with her soul returning to its origin. The line text “Entering the cave” is an omen of burial; “three uninvited guests come” means monks coming to conduct the funeral; “treating them with respect brings good fortune in the end” means that, with a firm and peaceful mind, she will attain Buddhahood. Although this hexagram is not originally a Returning-Soul hexagram, the line text shows that she must die.
She died soon afterward, just as predicted.
【Case】 Mr. Nakano Goichi, whom I knew and who formerly lived in Osaka, was reported in a newspaper one day to have committed suicide; various rumors circulated. I was shocked by the unexpected event and thought: How could a man of such outstanding talent have been driven to such desperate straits? Had I heard of it while he was alive, I might still have helped handle the matter, but now nothing could be done. What a pity! Just then a friend came to talk, and the subject arose again. Wondering that the reason for his death remained unclear, my friend asked me to cast a hexagram. The result was Need changing to Small Accumulation.
The judgment said: Nakano was engaged in commerce. In commerce, could “entering the cave” refer to mining operations? “Three uninvited guests come” means that his business did not go as he wished, gains and losses failed to balance, debts on capital forced him to meet repayment deadlines, and he repeatedly suffered harsh pressure from creditors. With no way out, he hardened his heart and ended his own life. The water trigram represents added anxiety and illness of the mind; the relating trigram, Gentle Penetration, represents wind, an image of madness. This is also the hexagram of the wandering soul, indicating an unsettled spirit.
Later, reports of the facts proved that the divination was exactly correct.
【Case】 One day my friend Mr. Ito Sadao came and told me: “Since childhood, my younger son has been working as an agent for a certain Kyoto kimono merchant. Recently all contact with him has been cut off for a long time, and I am extremely worried. Please cast a hexagram.” The result was Need changing to Small Accumulation.
The judgment said: Need means waiting. The inner trigram Creative represents the old father; it waits for the middle son in the water trigram outside, an image of news. Now the top line is obtained, whose text says, “Entering the cave.” I imagine that your son and three colleagues must be lingering in the pleasure quarters, indulging in women. Yet when this line changes, it becomes the trigram Gentle Penetration, which represents wind and entering; therefore, by the end of this month, he will certainly return home with his colleagues. It happened exactly as divined.
The verification of the line spirits changes with time and circumstance; one must not cling rigidly to them. The phrase “entering the cave” in this hexagram, for example, must be applied flexibly to reveal its numinous transformations. Readers should savor and ponder it［34］. The same applies to the other lines. When a line text yields the character for boar, it may mean a small mole or a large elephant, and so on; one applies it flexibly according to its form. Anyone studying the images of the I Ching must understand this principle.
【Case】 In the thirty-first year of Meiji, I divined the fortunes of the army and obtained Need changing to Small Accumulation.
The judgment said: Need has danger ahead, hence the image of waiting for the right time before advancing; therefore it is called Need. Our country regretted the insufficiency of its military preparations and would expand its armaments and strengthen national defense. The European states praised the speed of our progress and, recognizing even more clearly how formidable we might become in the future, repeatedly sent army and navy staff officers to inspect our military preparations. Thus, internally we needed to put our military preparations in order; externally, we needed to treat visiting guests courteously, thereby strengthening diplomatic relations and avoiding suspicion. This is what is meant by “Three uninvited guests come; treating them with respect brings good fortune in the end.”