[{"data":1,"prerenderedAt":28},["ShallowReactive",2],{"metaeast_zhouyigaodaoyd_en-gaodaoyiduan-12":3},{"slug":4,"archived":5,"date_created":6,"date_updated":7,"title":8,"seotitle":9,"seodescription":10,"htmlcode":11,"number":12,"content":13,"title1":14,"content1":15,"title2":16,"content2":17,"title3":18,"content3":19,"title4":20,"content4":21,"title5":22,"content5":23,"title6":24,"content6":25,"title7":26,"content7":26,"seo_keywords":27,"og_title":8,"og_description":10},"gaodaoyiduan-12",false,"2026-08-11T01:18:20.586Z","2026-07-04T14:35:12.000Z","Earth over Heaven, Stagnation. Stagnation: The way of Stagnation is inhuman; it is unfavorable for the noble person to remain steadfast. The great depart and the small arrive.","Takashima Ekidan Hexagram 12: Heaven and Earth Obstruction — Original Judgment Text and Hexagram Interpretation — Oriental Metaphysics Library","Takashima Ekidan, Hexagram 12, Heaven and Earth Obstruction interpretation: Judgment text: “Obstruction: obstruction by the inhuman; unfavorable for the noble person’s perseverance. The great departs, the small arrives.” Includes the appended judgment and detailed explanations of actual divination cases.","䷋",12,"12　Earth over Heaven, Stagnation \u003Cbr> \n  \u003Cbr> \n The character “fǒu” [64] is composed of “not” and “mouth.” “Not” means “to refuse,” and is interchangeable with “fú.” “Fú” refers to the barrier at the back of a carriage; using this barrier to cover the mouth, thereby blocking breathing, conveys the idea. The “fullness and hardness beneath the heart” mentioned in medical texts likewise uses the meaning of this character. \u003Cbr> \n  \u003Cbr> \n Stagnation: The way of Stagnation is inhuman; it is unfavorable for the noble person to remain steadfast. The great depart and the small arrive. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ▲ Seal-script form of “Stagnation” \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “The way of Stagnation is inhuman; it is unfavorable for the noble person to remain steadfast; the great depart and the small arrive”—this means that Heaven and Earth do not interact, so the myriad things cannot communicate; ruler and subjects do not interact, so under Heaven there is no true state. \u003Cbr> \n  \u003Cbr> \n In this hexagram, Qian, Heaven, is above and Kun, Earth, below. Viewed as the physical forms of Heaven and Earth, their positions above and below are naturally correct. Yet what this hexagram takes as its subject is not form but qi: the qi of Heaven does not descend, the essence of Earth does not rise, and the breathing of yin and yang is blocked and cannot circulate. This is called Stagnation. When the yin-yang qi of Heaven and Earth do not communicate, even creation itself cannot function. Abnormal communication causing blockage above and below has occurred from time to time over decades or centuries. I once heard that in the middle of a certain heavenly era there was a severe summer drought; the sun appeared red like cinnabar, the grain harvest failed, and the whole world suffered famine. That was a time when Heaven’s qi did not descend and Earth’s essence did not rise—the time of Stagnation. The character for Stagnation can be divided into “not” and “mouth,” meaning a disastrous famine in which the people have no food for their mouths. The Tuan Commentary says, “Heaven and Earth do not interact, so the myriad things cannot communicate.” In the hexagrams Peace and Stagnation, the Tuan Commentary is beginning to use the words “then this is,” as if saying that the cause is nothing more than this; there is no other cause. \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to human affairs: In any household, the upper trigram represents fathers and elder brothers, while the lower trigram represents sons and younger brothers. If fathers and elder brothers are excessively forceful and sons and younger brothers excessively foolish and yielding, their temperaments do not accord. They oppose one another at every turn, all matters become perverse, and every exchange is filled with treachery. Servants and concubines dare to act rebelliously; lawsuits may arise from thin air, or unforeseen disasters may be brought down without cause. Money and property are depleted, reputation is shattered, and the family declines day by day. In truth, this comes from the Stagnation of the prevailing fortune. At the extreme of Stagnation, the seasons bring irregular wind and rain; illness brings obstruction in the chest and diaphragm; in commerce, goods are difficult to sell; in seeking reputation, one fails examination after examination. Even a good person can do nothing. Therefore it says, “It is unfavorable for the noble person to remain steadfast.” The noble person can only comply with the change, hold to it, and avoid calamity. Thus, at the first line, the noble person withdraws together with his kind and preserves his integrity. At the second line, he conducts himself according to the Way and refuses to humble himself by following others. At the third line, he regards occupying office while eating without merit as shameful. At the fourth line, Stagnation reaches its extreme and Peace begins to return, so one may act by taking advantage of the time. At the fifth line, Stagnation is about to end, yet one is warned to be wary of “its ruin.” At the top line, Stagnation is overturned, so it says, “Afterward there is joy.” The difficulty of living through Stagnation is like this: if one is even once careless, calamity will follow. This is the time when “the way of the small person grows and the way of the noble person declines.” Whenever people encounter this fortune of Stagnation, they must ultimately preserve the Way, accept their lot, and await the prosperity of the times; only then do they remain noble persons. \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to the state: Qian is above and Kun below; yang qi floats upward without descending, yin qi sinks downward without rising, and the two qi are cut off from one another. This means the intentions of ruler and ministers do not communicate. Petty people hold power within, while noble people withdraw and remain outside. Those who seize power by exploiting the moment are not noble persons, hence “inhuman.” When a state encounters this fortune of Stagnation, the ruler is arrogant and ministers flatter him; state affairs worsen day by day and the right Way decays day by day. Within, powerful ministers usurp the government; without, strong enemies press the borders. The seasons fail to yield harvests and famine repeatedly arrives; military service never ceases and the territory shrinks daily. Hence: “Heaven and Earth do not interact, so the myriad things cannot communicate; ruler and subjects do not interact, so under Heaven there is no state.” How could the state be governed? At such a time, the noble person merely dwells in accordance with the Changes and awaits the mandate, cultivating goodness in solitude. As the saying goes, “When the state has no Way, withdraw,” hence “It is unfavorable for the noble person to remain steadfast.” Petty people, meanwhile, are delighted with themselves and produce countless schemes. The clever among them may harbor wickedness within while outwardly claiming uprightness, concealing their evil and displaying what appears good. This is what is meant by “yin within and yang without; yielding within and firm without.” Or they may gather noble persons around themselves to spread their influence, like Wang Mang’s ritual courtesy toward worthy men and humble scholars, using it to decorate his treachery; this is the “containing and receiving” of the second line. Thus petty people advance day by day while noble people retreat day by day: “the way of the small person grows, the way of the noble person declines.” The word “Way” includes Heaven’s yin and yang, Earth’s firmness and softness, the state’s order and disorder, the handling of internal and external affairs, advance and retreat, gain and loss—its meaning is extremely broad. This makes clear that the fortune of Stagnation all comes from yin and yang failing to interact harmoniously. In the appended sayings of the Changes, Peace attributes its condition to Heaven, whereas Stagnation holds humans responsible. Thus the Great Image of Peace says, “Regulate the resources and assist the transformations,” not daring to claim Heaven’s merit; while the Great Image of Stagnation says, “The noble person uses frugality of virtue to avoid difficulty; one must not seek honor through emolument.” The sage’s warning is profound. \u003Cbr> \n  \u003Cbr> \n Viewed as a whole, the lower three lines are the time of Stagnation, when petty people conduct affairs; the upper three lines are when Stagnation has reached its extreme and the gradual movement toward Peace begins. Although the first line is a time when petty people advance together, there are not yet no noble persons, nor has the ruler ceased seeking worthy scholars. The noble person below cannot bear to forget the ruler; seeing an opportunity to advance, he advances, hence “steadfastness is auspicious.” At the second line, during Stagnation, the noble person should indeed withdraw, yet sometimes he may bend the Way and exercise expedient authority, humbling himself to save the world, as Chen Ping did against the Lü clan in Han times and Di Renjie against the Wu clan in Tang times; this too can rescue Stagnation, hence “containing and receiving.” “Containing” also means enclosing or wrapping; “containing and receiving” means accepting what is enclosed. In a corrupt age, noble persons often stand alone in integrity and incorruptibility, causing petty people to fear and hate them. This not only makes it impossible for them to protect themselves but also harms the state, so they may temporarily accept the petty person’s bribe to conceal their pure integrity. Such people who follow the current and ride the waves are called “containing and receiving.” Again, some hate petty people and wish to remove them, but circumstances make this impossible, so they temporarily tempt them with profit to quietly extinguish their evil flames. This expedient plan of bending the Way is also called “containing and receiving.” If a petty person can “contain and receive” a noble person, he is a noble person among petty people; if a noble person accepts being “contained and received” by a petty person, he is a petty person among noble people. A great person facing Stagnation will certainly not accept such containment, hence success. At the third line, the worst of petty people originally wishes to harm the noble person but has held back and not yet acted. Now, moved by the noble person’s virtue, he reflects inwardly and feels ashamed, hence “containing shame.” It is better for the noble person facing a vicious and stubborn person to make him feel shame than fear. The fourth line is the beginning of yang’s return and the gradual turning toward Peace. Being close above to the ninth line of the fifth place, the noble person sees that the opportunity for Peace has begun to move and is about to emerge to rescue Stagnation, hence “there is a mandate; no blame—the aim is carried out.” At the fifth line, the enlightened ruler is above, calmly embodying Stagnation; he is the ruler who restores prosperity, hence “resting Stagnation.” At the top nine, the fortune of Stagnation is overturned and dissipates, and the time of Peace has arrived; hence “overturning Stagnation.” After “resting Stagnation,” there is still fear that correctness may again fall into error and governance again descend into disorder, so there is the warning, “Bind it to a cluster of mulberry roots.” Heaven and Earth take nurturing life as their virtue, and the sages take thoughts of good government as their hearts. If a ruler understands this, he must consider how to prevent the beginnings of calamity; if a minister understands it, he must consider how to distinguish rigorously between the crooked and the upright; if a petty person understands it, he too should know how to change. \u003Cbr> \n  \u003Cbr> \n This hexagram is the reverse of Peace and follows it in sequence. When people enjoy security and ease, arrogance naturally arises; arrogance then produces misfortune. This is the natural tendency. Therefore the Sequence says: “Peace means communication. Things cannot remain in communication forever, so Stagnation follows.” Yet if people fear Heaven’s mandate, respond to the times, and maintain the middle way, even when fortune is stagnant they can make it turn and move toward Peace. Stagnation turning into Peace, preserving Peace and hoping that Stagnation will not return—this is the heart of the noble person. Peace turning into Stagnation, accepting Stagnation and not hoping for Peace to return—this is the heart of the petty person. In this hexagram, Heaven’s qi returns to Earth and becomes blocked, producing Stagnation. Although the arrival of Stagnation is caused by the operation of Heaven’s fortune, the noble person dares not leave it to Heaven. He must exhaust the Way in order to rescue Stagnation. The hexagram Peace first speaks of coming and going, referring to time; the hexagram Stagnation first speaks of “inhuman,” referring to people. Peace is produced by time; Stagnation is produced by human beings. This gives even greater understanding that the Way of Heaven has never failed to desire lasting Peace—people themselves create the opposite. What else could it be? Only the noble person can overcome Heaven through human effort, and thus Heaven and humanity are always mutually dependent. \u003Cbr> \n  \u003Cbr> \n The Great Image says: “Heaven and Earth do not interact: Stagnation. The noble person uses frugality of virtue to avoid difficulty; one must not seek honor through emolument.” \u003Cbr> \n  \u003Cbr> \n “Heaven and Earth do not interact” is the moment when the two qi of yin and yang close off and cease to breathe. At this time ruler and ministers are at odds, upper and lower are divided and rebellious, internal government is neglected, and external disorder presses in from all sides. This is the extreme of a government without the Way. As the saying goes, “When Heaven and Earth are closed, worthy people hide.” At such a time the noble person should only conceal himself, cultivate virtue, live in seclusion, and avoid emolument. If he remains entangled in thoughts of profit and salary, wherever emolument is found, disaster will follow. If he waits until then to avoid difficulty, it will already be too late. Therefore the noble person must conceal his brilliance and hide his colors, live in poverty and restraint, and avoid it as far as possible. Even if someone brings emolument to “contain and receive” him, the noble person does not accept that containment. He knows only that virtue is honorable, not that emolument is honorable. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Regarding current fortune: Nothing is favorable at present. Be cautious and hold your position; do not act rashly. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Regarding business: Buy in rather than sell; conceal the goods and wait for the price, then profit may be gained later. \u003Cbr> \n  \u003Cbr> \n ○ Regarding warfare: An offensive is unfavorable; withdraw and defend. \u003Cbr> \n  \u003Cbr> \n ○ Regarding the family business: Only frugality and diligence can avert disaster. \u003Cbr> \n  \u003Cbr> \n ○ Regarding illness: This is a condition of obstruction and fullness; regulate your diet. \u003Cbr> \n  \u003Cbr> \n ○ Regarding childbirth: There is concern that a male child may be born unable to thrive. \u003Cbr> \n  \u003Cbr> \n ○ Regarding a lost item: It probably cannot be recovered. \u003Cbr> \n  \u003Cbr> \n ○ Regarding marriage: There is an image of separation. \u003Cbr> \n  \u003Cbr> \n ○ Regarding plans: They will not succeed.","Beginning six: Pulling up the grass by its roots, with its grouping. Perseverance is auspicious; success.","Beginning six: Pulling up the grass by its roots, with its grouping. Perseverance is auspicious; success. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Pulling up the grass; perseverance is auspicious”—the aspiration is directed toward the ruler. \u003Cbr> \n  \u003Cbr> \n “Pulling up the grass by the roots, together with its kind”: see the explanation under the first nine of Tai. Although this hexagram is the same as the Tai hexagram, here the inner and outer aspects are distinguished, speaking in terms of the transformation of the qi and the course of events. The lower trigram Kun is the negation within Pi, while the upper trigram Qian is the peace within Pi. The three yin lines of this inner hexagram are linked together, just as the three yang lines of Tai’s inner hexagram are linked; hence the wording of the first line is the same as that of Tai’s first line. Yet this line concerns petty men of yielding yin nature. With the three yin linked, when one yin rises, all the yin rise together—like a great traitor gaining power while a group of traitors compete to advance. This is what is meant by “pulling up the grass by the roots, together with its kind.” At the beginning, the petty man’s evil has not yet taken visible form, and he corresponds with the fourth line, so he still has the intention of changing and becoming a superior man. Therefore the Sage does not urge his complete rejection, but teaches him constancy. If he can cast off evil and follow what is right, and use the Way to set the age straight, he can indeed attain good fortune and success. The Commentary on the Image says, “Pulling up the grass by the roots: constancy brings good fortune; the mind is set on the ruler.” This means that when a petty man first gains position, he is not necessarily without a heart loyal to the ruler and the country. If he advances together with superior men and can follow their Way, he may become a superior man. This differs greatly from one who knows only himself and does not know the ruler. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Inquiry about current fortune: Auspicious; it is suitable to undertake matters in partnership. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about business: In a newly established enterprise, care should be taken in selecting personnel. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about warfare: Bring along the camps on the left and right, and advance as one formation. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about the household: Relatives are likely to live together in the home. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about illness: There may be a contagious disease, but it will not cause harm. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about a lost item: It can be recovered.","Six in the second place: Enveloping and submitting. For the petty man, auspicious; for the great man, obstruction yet success.","Six in the second place: Enveloping and submitting. For the petty man, auspicious; for the great man, obstruction yet success. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “For the great man, obstruction yet success: he does not throw the groups into disorder.” \u003Cbr> \n  \u003Cbr> \n “Enveloping and submitting” means submitting obediently to those above: those below obey those above, ministers serve the ruler, and yin is enveloped by yang. “Petty man” refers generally to the moral standing and position of the diviner, as well as to the scale of the matter. Ministers are not all alike: some serve the ruler personally, some secure the altars of state, some are the people of Heaven, and some are great men. The second six is one who serves his ruler by winning favor and pleasing him. This line is yielding, compliant, central, and correct, and responds to the nine in the fifth place. A clever petty man envelops and submits, flattering and pleasing in order to gain his ruler’s favor; high rank and emolument, abundant gifts—these may be called auspicious. Yet being weak and untalented, and living in a time of obstruction, he lacks the power to open what is closed, clear away disorder, and remove confusion. He is merely enveloped by yang together with the two yin lines above and below. Since he can tolerate and accommodate superior men, honor the worthy, and rely on them for advancement, he is certainly different from those who resent the upright, envy the worthy, and harm superior men. Hence it says, “Enveloping and submitting: for the petty man, auspicious.” For the great man, however, he simply preserves himself in obstruction, living in poverty while taking joy in the Way; he will never bend himself merely to imitate such submission. Although his person is obstructed, the Way itself remains successful. His aspirations are lofty and his character pure; he will never drift with the current or mix himself among the petty man’s crowd. Therefore the Commentary on the Image says, “He does not throw the groups into disorder.” This shows that when a superior man is in a time of Pi, he does not lose the Way. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Inquiry about current fortune: Things are presently going smoothly. By treating people generously and tolerantly, everything will be auspicious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about business: Both buying and selling are profitable. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about litigation: Beware of abuses such as bribery and forgery. The initial trial may be unfavorable, but an appeal to a higher court will be auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about the household: The family is safe and peaceful. An elderly head of the family may fall ill, but there is no serious harm. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about warfare: Victory is certain, though the commanding general may suffer a minor injury. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about a lost item: Look inside a package; it will certainly be found. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about childbirth: A girl will be born; the mother will be ill after delivery, but there is no danger. \u003Cbr> \n  \u003Cbr> \n [Case] In the spring of the twenty-second year of Meiji, a friend and acquaintance, Mr. X, visited my mountain villa. He made a living selling silk. He said: “This year the price of silk in Yokohama has risen greatly and will certainly continue to soar day by day. I wish to return to my home region of Oshu and make extensive purchases there. I have cast for a great profit; please divine its outcome.” The result was Pi changing to Litigation. \u003Cbr> \n  \u003Cbr> \n My judgment was: In this hexagram, Heaven rises and is above, while Earth descends and is below. Applied to prices, it shows a great separation between high and low. The Tuan says, “The great departs and the small arrives,” clearly saying that the money paid out is great while the profit received is small. According to this divination, there will certainly be loss and no profit. Since you are engaged in the silk business, you should not simply stand aside at such a time; instead, I will give you a plan that has profit without loss. The line text says, “Enveloping and submitting: for the petty man, auspicious; for the great man, obstruction yet success.” I advise you to return to Oshu and trade in raw silk as a broker would: sell on the very day you buy. Though the profit may be small, you will be sure to avoid loss. You absolutely must not imagine making a fortune by staking ten thousand pieces of gold at once. The phrase “enveloping and submitting: for the petty man, auspicious” plainly means that small profit is auspicious. If you insist on purchasing in the tens of thousands, the price may fall as soon as the goods are bought. Moreover, when silk from every region is brought together, excess supply will drive prices down, and there is no certainty that prices will rise again later. This is what is meant by “for the great man, obstruction.” \u003Cbr> \n  \u003Cbr> \n Later, Mr. X went to the Fukushima area and engaged in buying and selling raw silk. For a time the silk market soared and everyone competed to buy; before long, prices suddenly fell, and all the buyers suffered heavy losses. He alone trusted this divination, so he avoided losing his capital and even made a small profit.","Six in the third place: Enveloped in shame.","Six in the third place: Enveloped in shame. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Enveloped in shame: the position is inappropriate.” \u003Cbr> \n  \u003Cbr> \n “Shame” means being ashamed of one’s wrongdoing; “concealing shame” means covering up humiliation. This line occupies the extreme of the yielding yin within the inner trigram. Having sunk deeply into wrongdoing, it is both blind to the right moment for discernment and poor at measuring its own abilities. Now that the obstruction within Obstruction has passed, and the peace within Obstruction is about to arrive, capable people are emerging to plan good government and apply their talents and strength. This is precisely the time to restore order from chaos and rescue the nation from its obstruction. Yet Six in the third place is yielding and lacking in ability; it is neither central nor correct, and occupies a yang place, making it more dangerous than Six in the second place. Six in the second place merely wished to embrace and support the noble person, whereas Six in the third place already intended to harm good people. But as the period of obstruction has turned and the evil force has declined, it can no longer inflict harm. When it encounters the noble person, it instead feels its own shame exposed. Therefore it tries to conceal it through evasive pretenses, which is called “concealing shame.” Shame is kept within while being covered outwardly; the danger at its heart cannot yet be measured. The text does not say “misfortune,” because once it recognizes shame, it must also recognize its own misfortune. The Commentary on the Image says, “The place is inappropriate,” meaning that it is neither central nor correct: the yielding line occupies a firm place and therefore is not properly situated. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Inquiry about current fortune: You are now at the point just before good fortune arrives. Act cautiously and guard yourself to avoid humiliation. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about business: Beware of hidden losses within, while outwardly they are still concealed, because personnel have been appointed improperly. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about the household: The family may be failing in proper conduct, bringing the shame of the wall and brambles. It is also unsuitable to make a concubine into a wife. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about warfare: Beware of being surrounded and trapped by the enemy army. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about illness: Beware of a disorder in which cold envelops heat. The medicine may not suit the condition; consult a good physician promptly. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about litigation: You may fear that your arguments and defense will not be appropriate. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about a lost item: Beware that the thief, overcome with shame, may kill himself, leading to further complications. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about a traveler: Beware that the person may be lingering because of an attachment to female beauty and will not return for some time. \u003Cbr> \n  \u003Cbr> \n [Case] More than twenty years have passed since the Meiji Restoration. Literary and scholarly culture has flourished greatly, and learned men have appeared in abundance; yet the only person whose learning encompasses both China and Europe, whose insight penetrates ancient and modern times, who received the respect and favor of the doctorate, and who served as a model for the scholars and gentlemen of his age was my teacher, the esteemed Mr. Keiu. His personal name was Naotada, his childhood name Keisuke, and his family name Nakamura. His father, a native of Usami Village in the Izu region, farmed for a living. In early manhood he became fond of learning and came to Edo; later he married the daughter of a farmer at Satte Station in Musashi. After several years, having no child, he prayed at the shrine of Ushitenjin in Koishikawa and then had a son—this teacher. Naturally intelligent and quick, he could write characters at just three and compose good poetry at seven. At that time, the able governors Tokugawa Nariaki of Mito, Shimazu Nariakira of Hiroshima, and Nabeshima Naomasa of Saga all heard of his precocity, marveled at it, summoned him, and had him compose poems. The poems were well regulated in tone and meter, with excellent meaning and wording. The three lords were astonished beyond words. Some suspected that his father had taught him beforehand, so they kept him for ten days and tested him again with other subjects. His work became better and better, and the three lords were even more amazed, honoring him as a child prodigy. As he grew older, he entered the Shoheiko school. His diligence surpassed that of his peers, his learning advanced steadily, and before long he became an assistant instructor. At twenty-two, the shogunate ordered that he be placed on the roster of commoners eligible for official rank, to the admiration of all the elder officials. When the shogunate concluded treaties with foreign countries, it established the Institute for the Study of Barbarian Books and appointed him its head. Later, under orders, he led several dozen outstanding students to Europe. Before he returned, the nation’s circumstances changed and the imperial house was restored. After returning, he settled in Shizuoka Prefecture and published The Compilation of Aspiration in Western Countries for the Advancement of the People. It was said that he translated it orally himself while his wife, a certain Mrs. X, wrote it down. People competed to buy and read all the books he translated; paper prices rose because of them, and he thereby made a great profit. He said that since these funds had been earned through learning, they should in turn be used for learning. He therefore established the Fellowship Society, gathered many younger people, invited teachers to instruct them, and those who emerged from their influence were too numerous to count. I had long heard of him and thirsted to meet him. In the twelfth year of Meiji, through the introductions of Kurimoto Joun and Mukoyama Kōson, I finally became acquainted with him. He was gentle, refined, dignified, and grave; at one glance I knew him to be a gentleman of virtue. After I formed a friendship with him, our temperaments harmonized and we seemed like old acquaintances. We discussed the I Ching with tireless interest for days. I privately esteemed him as an excellent friend; whenever we met, we were delighted and perfectly at ease with each other, year after year for more than a decade. In the twenty-fourth year of Meiji, I traveled casually through the Kyoto and Osaka region, staying several dozen days before returning. It was already night when a messenger suddenly arrived with an urgent letter. I received and opened it: it was a letter from Mr. X, the teacher’s son, reporting that the teacher’s illness had become grave.I was shocked and deeply moved, and could not sleep that night. I rose early the next morning and went straight to his residence. At that time the teacher was suffering a stroke and lay helpless in bed. When he saw me arrive, he greeted me joyfully with his eyes, as though wishing to speak, but his tongue was stiff and retracted and he could not utter a word. He raised his right hand, wrote the character for divination, and showed it to me. I understood his intention and cast Pi changing to Retreat. \u003Cbr> \n  \u003Cbr> \n My judgment was: In this hexagram, the inner trigram is Earth sinking below, while the outer trigram is Heaven soaring above. This is the image of the soul returning to Heaven and the bodily form returning to Earth—mind and body separating. Moreover, the character for Pi is composed of “not” and “mouth,” signifying a mouth unable to speak, the time when the breath is about to end. Now the third six stands at the boundary between above and below; when it changes, it becomes Retreat. This means the teacher is about to withdraw from the mundane world and ascend beyond to the realm of immortals. The fourth nine represents the future of the following day. Its text says, “There is a mandate, no blame; the kindred share high blessings.” “There is a mandate” means what is called “life and death are ordained.” “No blame; the kindred share high blessings” means that he is about to roam freely in supreme bliss and enjoy forever the blessings of the gods. When changing into Viewing, Viewing is the hexagram of sacrifice. After the teacher’s death, people in the world would remember his virtue and make offerings to him. \u003Cbr> \n  \u003Cbr> \n According to the divination, I already knew that the teacher would die the next day, so I wrote out the third line of Pi and showed it to him. The teacher understood the principles of the I Ching; at a glance he nodded in agreement and closed his eyes. His appearance showed that he knew Heaven’s mandate and willingly accepted its proper course. The next day he indeed passed away suddenly and peacefully, and it is said that he was buried with a sacrifice as to a spirit. \u003Cbr> \n  \u003Cbr> \n Alas! The superior man regards death as returning home; I witnessed this in the teacher.","Nine in the fourth place: There is a mandate, no blame; the kindred share blessings.","Nine in the fourth place: There is a mandate, no blame; the kindred［66］ share blessings. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “There is a mandate, no blame: the will is carried out.” \u003Cbr> \n  \u003Cbr> \n “Mandate” means the mandate of Heaven; “kindred” means those of the same class. “The kindred share high blessings” means that the three yang of the same class receive blessings together. This line is close above to the Most Honored One, possessing the ability to save Pi and occupying the position to do so. If he acts without waiting for the ruler’s command, eager to accomplish his work, then even if he succeeds in saving Pi he cannot avoid blame. He must receive the command of the fifth line; only then are name and words proper, his ability sufficient to eliminate traitors, and authority returned entirely to the one above. Hence, “There is a mandate, no blame.” Once matters are settled and rewards are discussed, the achievement is not his alone. All worthy men who took part in the plan will receive blessings together; hence, “The kindred share blessings.” “Share” means being joined with; “kindred” refers to the three yang who together save Pi. They had long possessed the will to save Pi, but because the time had not yet come, they had not acted. Now they receive the ruler’s command from above, advance and undertake the matter, thereby carrying out their long-held aspiration and successfully accomplishing the work of saving Pi. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Inquiry about current fortune: You have now entered a prosperous phase. Whatever you undertake will certainly bring benefit. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about business: A major turnaround is at hand, but you must firmly establish your resolve and carefully assess the market. What was lost before can now be recovered, with a surplus besides. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about the household: The household’s fortune has turned. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about warfare: The general will be ordered to set out on campaign. Greatly auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about illness: The root of life is firmly established; there is no harm. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about a lost item: It must be caught among articles in use; search for it and it will be found. \u003Cbr> \n  \u003Cbr> \n [Case] Mr. Nemoto Tōmei of Akita Prefecture was a great Confucian of recent times, learned in the Classics and especially versed in the I Ching. Broadly educated and widely informed, he was famous in his age, and I had always been close to him. Formerly, when I wished to write an I Ching divination work, we discussed it together. I said: “You have deeply studied the ancient I Ching through the teachings of the ancient sages and philosophers, and have thoroughly investigated all their subtleties. Please write a study of I Ching doctrine, while I will describe the living judgments I have gained myself, and together we shall publish them for the world.” He was delighted, but although he had this intention, he was too lazy to take up his brush. I urged him repeatedly, but he never began. I then changed my plan and said: “You are an expert in I Ching learning, as everyone knows. Anyone who loves the I Ching is bound to knock at your door. Please introduce someone who is skilled in I Ching learning and talented in writing.” He then recommended Mr. Saito Masao. This man had formerly been a samurai of the Kura domain, had long served in Shiga Prefecture, and later became a secretary in the Secretariat of the Privy Council; recently he had been free from official duties. I intended to invite Mr. Saito and first divined whether he could compile and write the work. The result was Pi changing to Viewing. \u003Cbr> \n  \u003Cbr> \n My judgment was: Pi means blockage. Thus, although we had not previously met face to face, through a friend’s introduction and recommendation we can now meet and work together on writing. Although I understand the principles of the I Ching and excel at living judgments, writing is not my strength. Fortunately, I have encountered Mr. Saito, enabling me to fulfill my long-standing aspiration; Mr. Saito, in turn, can use this opportunity to display his particular talent. This is the divination of “the kindred share blessings.” \u003Cbr> \n  \u003Cbr> \n I visited Saito together with a group and told him of my intentions. He gladly agreed, and I was thus able to undertake the compilation of Takashima Ekidan. After the ten volumes of Takashima Ekidan had been completed, he became the head of a district in Shimane Prefecture and earned a reputation as an able administrator. Unfortunately, he contracted a pulmonary illness and died in Kobe in the fifth month of the twenty-second year, leaving me overwhelmed with grief. Having lost a good friend forever, I recall our past association and record it here.","Nine in the fifth place: Bring the obstruction to an end; auspicious for the great person. Always keep in mind: “It may perish, it may perish”; tie it to a clump of mulberry roots.","Nine in the fifth place: Bring the obstruction to an end; auspicious for the great person. Always keep in mind: “It may perish, it may perish”; tie it to a clump of mulberry roots. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The great person’s auspiciousness comes from occupying the proper place. \u003Cbr> \n  \u003Cbr> \n “Bringing the obstruction to an end” means being able to stop the time of obstruction. “A clump of mulberry” means mulberry trees growing in a cluster. “Tie” means to secure and hold fast, making it firm and unshakable. This line is firm, vigorous, balanced, and correct, and occupies the honored position. Its talent, virtue, authority, and prestige are sufficient to end obstruction and open the way to prosperity. It is therefore a great person possessing both virtue and position, hence: “Bring the obstruction to an end; auspicious for the great person.” In the second line, “The great person is obstructed”: at the time of the second line, the great person has virtue but no position; the right moment has not arrived, so he can only endure the obstruction. When he reaches the fifth place, virtue and position are both complete, precisely at the point when the obstruction is being embodied. Yet when obstruction is just beginning to end and prosperity has not fully returned, it is like a newly recovered illness: although pain and itching have disappeared, the vital energy is not yet restored. If one is careless about daily routine or fails to regulate one’s diet, the old illness will return, and the disaster will be even worse; ruin may appear in an instant. Therefore, after ending obstruction, one should harbor reverence and caution inwardly and exhaust every means of protection outwardly, always fearful that Heaven’s mandate is difficult to know and human hearts difficult to preserve. One must ponder deeply day and night, tremble at the prospect of destruction, and understand that one’s concern for danger must be profound and one’s vigilance intense; there is truly no room for even a moment of careless ease. Only then may lasting order and enduring peace be preserved. Thus the danger is described as: “It may perish, it may perish.” Repetition is not excessive here; the warning is profound. “Tie it to a clump of mulberry roots”: according to the meaning of the Image, the second line, being below Xun, represents the mulberry. The first and third lines, together with the second, belong to the same category and bind it, causing the mulberry to remain below rather than growing upward again. Its roots are then unshaken; the three yang lines can join forces to end obstruction and usher in the time of prosperity. A ruler without the Way says to himself that he will not perish, and therefore surely perishes. A ruler who possesses the Way constantly keeps his possible ruin in mind, and therefore does not perish. The Commentary on the Appended Statements expands on this passage: “In safety, do not forget danger; in preservation, do not forget ruin; in order, do not forget disorder. Thus one’s person remains safe and the state can be preserved.” The Commentary on the Image says, “The position is correct and appropriate.” The second line says, “The position is inappropriate,” and associates it with “not a person”; the fifth line says, “The position is correct and appropriate,” and calls it a great person. Thus the second line says, “The great person is obstructed,” while this line says, “Auspicious for the great person.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Inquiry about current fortune: Things are gradually entering favorable circumstances. However, remain safe without forgetting danger, and everything will be auspicious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about business: The timing is an exceptionally good opportunity, but you must change your business partners and proceed cautiously; profit is certain. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about the household: The ancestral estate is well established; auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about warfare: A temporary truce is advisable. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about illness: There is an impediment. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about litigation: Reconciliation. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about lost property: Beware that it may be difficult to recover. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about the traveler: Unfavorable. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about childbirth: No danger for an adult; a child is difficult to protect. \u003Cbr> \n  \u003Cbr> \n 【Case】 In the fifth month of the eighteenth year of the Meiji era, Senzai Taketomi, a Shinto priest and superintendent of Izumo Grand Shrine, honored me with a visit to my villa. After exchanging courtesies, he said: “Recently there has been a rumor that, in order to determine where the people’s allegiance should lie, the government is considering establishing a state religion. Does this so-called state religion mean our country’s indigenous Shinto faith? Or Buddhism? Or perhaps Christianity? I do not know which view the council will adopt. Although this is not something people like us dare to discuss, I would like to know in advance what conclusion will be reached. Please perform a divination.” I first divined about the fortune of Shinto and obtained Obstruction changing to Progress. \u003Cbr> \n  \u003Cbr> \n The judgment says: This hexagram portrays yin advancing and yang retreating, clever techniques flourishing, and morality gradually declining. Moreover, Progress signifies communication, while Obstruction signifies blockage. In divining the fortune of Shinto, obtaining this hexagram means a time when Shinto is blocked. The yang lines are above and the yin lines below, clearly showing separation between above and below and the failure of divine influence to communicate. The principle of yin and yang waxing and waning is not something human beings can control. The Sequence Commentary says, “Things cannot remain obstructed forever.” Moreover, Obstruction comes from Retreat; when one yin advances, it becomes Contemplation, whose line text says, “Contemplate the light of the country.” From this we can know that, by contemplating the manifest splendor of the divine, the great Contemplation above will restore and magnify our country’s state religion. What the line text says can bind the fortune of Shinto, which is on the verge of extinction, by only one strand: the clump of mulberry roots. Mulberry grows in clusters, with several stems from one root; could it perhaps serve as the sacred plant of divination? The ancient art of supreme divination once administered by our country’s Bureau of Divination should be revived. On matters of concern, divination could inquire into the divine will, move the gods of Heaven and Earth, and protect the nation; its spiritual wonder is beyond imagination. Through this sacred divination, Shinto could be transmitted far into the future, enabling the people forever to look up to divine authority. Thus the spirits of our country’s gods have purposely borrowed the hexagram’s image to reveal this to the world. Our country was also anciently called Fusang; by binding and preserving the divine religion of Fusang, it will endure forever. Therefore it is called the “Way of the Gods.” Recently all countries have begun promoting rational learning, while our country alone reveres the sacred affairs of supreme divination. This will make those scholars of rational learning respect and admire it. We should therefore provide further demonstrations, so that people will revere and fear the gods and know that there is a reason why the divine religion remains bound and does not perish. \u003Cbr> \n  \u003Cbr> \n The superintendent was deeply moved by these words. \u003Cbr> \n  \u003Cbr> \n 【Case】 On a certain day in a certain month of the fifteenth year of the Meiji era, a prominent nobleman came to speak with me and said: “At present our country has four hundred thousand members of the former samurai class, all of whom have fallen into poverty after losing their hereditary stipends.” It is a constant rule, ancient and modern, that when food and clothing are sufficient, people understand propriety. Now that these people have suffered such hardship, they may turn to wrongdoing; this cannot be known. I wish to devise a plan for settling them, so please perform a divination.” I replied: “I too have long worried about their situation. I will carefully divine it.” The result was Obstruction changing to Progress. \u003Cbr> \n  \u003Cbr> \n The judgment says: At present, the poverty and hardship of our country’s former samurai class are more miserable than those of the destitute common people, and such cases are everywhere. Beggars were poor by birth; poverty was their normal condition. The former samurai, however, were not originally poor. They inherited their ancestors’ achievements and received stipends; throughout their lives they never knew what it meant to manage a livelihood. Living on rents and taxes, they regarded this as normal. With the Restoration, everything changed, and their hereditary stipends were abruptly abolished. They then made plans in every direction: some entered commerce, others took up agricultural labor. Yet their old habits of wearing fine clothes and carrying two swords had not disappeared, while they were unfamiliar with every kind of practical work. Whatever they planned brought expenditure but no profit. They lacked the means for food and clothing, and their families reproached one another; their hardship is nearly impossible to describe. Of the four hundred thousand former samurai throughout the realm, most have fallen into this poverty. In former times, while maintaining their hereditary stipends, they regarded repaying the lord with their lives as their basic duty; when facing affairs, they considered advancing without retreat as an honor. Although reduced to their present state, they still retain their fierce courage. Their customary conduct is fundamentally very different from that of farmers and merchants, and therefore they cannot engage in farmers’ or merchants’ work. They should be assigned industries suited to them, so that they may fully apply their strengths; this is the responsibility of those in authority. The line text says “It may perish, it may perish,” referring to the difficulty of the former samurai’s livelihood, which is almost at the point of death. “Tie it to a clump of mulberry roots” means that the only thing capable of sustaining them on the verge of ruin is a clump of mulberry. The line image proposes that these former samurai be made to open up new land, plant and cultivate mulberry trees, and devote themselves to sericulture and silk production in order to maintain their households. Let us now consider how this might be done. The Kanto region has many uncultivated plains; the Kansai region has many level mountain outskirts. The weeds of the plains could provide fertilizer, and the brushwood of the mountain outskirts could provide firewood. For example, South America has abundant bird guano at very low prices. The government could lend capital and a ship, transport the guano to our country, exchange it for the guano there, and sell it cheaply to the local people. It could purchase the weed-covered plains and have the former samurai develop them, planting mulberry trees there. To carry out this undertaking, railways should be laid throughout the country, and soldiers should conduct field exercises. Many houses should be built for military camps, arranged like villages, and these former samurai should be moved there. The men could serve as colonist soldiers for the duration of the regular military term while receiving military training; the women could devote themselves to livestock raising and sericulture. That is the general outline. As for the detailed arrangements, they may be left to the authorities to devise. With such policies, today’s impoverished former samurai could live and work in peace. No greater undertaking for the prosperity of the nation could be found.","Topmost nine: Overturn the obstruction; first obstruction, afterward joy.","Topmost nine: Overturn the obstruction［67］; first obstruction, afterward joy［68］. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Obstruction comes to an end and then collapses; how could it last long? \u003Cbr> \n  \u003Cbr> \n “Overturning the obstruction” means overthrowing the obstructed state and gradually restoring the state of prosperity. This line possesses firm yang ability and occupies the extreme of Obstruction; it can overthrow the obstruction. The ruler in the fifth place already has the task of ending obstruction, while the topmost line follows behind and assists him, devoting itself completely and restoring a fallen national fortune; hence “Overturn the obstruction.” Obstruction and prosperity inherently contain the mechanism of cyclical change. At the extreme of Obstruction, its momentum must collapse; blockage has ended and the time of prosperity is approaching. Yet in a time of obstruction, one must not entrust everything to Heaven’s movement; one must ultimately fulfill human responsibilities. Thus the fifth line does not say “the body of Obstruction,” but “end the obstruction”; this line does not say “the obstruction collapses,” but “overturn the obstruction,” showing that human effort plays the greater role in the turning of circumstances. The Way of Heaven opens and guides human affairs, while human affairs assist the Way of Heaven. In setting disorder right, virtue is essential; in bringing about good government, timing is essential. The topmost line is firm yang and possesses the ability to act; it occupies the turning point of Obstruction and reaches the extreme of what can be done, so it can pull disorder out by the roots and restore what is right. After earlier suffering amid the disorder of blockage, one now encounters the flourishing of peace and prosperity: security, tranquility, and joy. This is called “first obstruction, afterward joy.” What has gone does not fail to return, and what ends does not fail to begin again; this is the fixed principle of cyclical change in Heaven’s movement. Suppose that in the time of Obstruction Heaven and Earth were closed, yin and yang did not interact, the world had no Way, and petty people gained their moment. Once Obstruction collapses, prosperity arrives: this is the generative Way of Heaven and Earth. The Commentary on the Image says, “How could it last long?” This is what it means. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Inquiry about current fortune: Smooth and prosperous. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about business: Unfavorable in spring and summer; highly auspicious in autumn and winter. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about the household: Moving residence is highly auspicious; the old home is unfavorable. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about litigation: It can be settled today. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about warfare: A minor defeat followed by a major victory. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about lost property: It will be found immediately. \u003Cbr> \n  \u003Cbr> \n ○ Inquiry about illness: Immediate recovery, but recurrence is a concern. \u003Cbr> \n  \u003Cbr> \n 【Case】 A merchant from Yokohama came and said: “At present there is an important matter in my business. I want to discuss it with a friend in Tokyo. Please divine whether it will succeed.” The result was Obstruction changing to Gathering. \u003Cbr> \n  \u003Cbr> \n The judgment says: This hexagram represents a time when the energies of Heaven and Earth are blocked and cannot communicate. Since you wish to plan something with another person, that person must have become distant because of some matter; your minds and feelings do not connect, so he is not a close confidant. Now you have obtained the top line, the end of Obstruction. He is about to release his former resentment and renew the old friendship. After speaking openly, both sides will be pleased, and the plan will certainly succeed. This is called: “Overturn the obstruction; first obstruction, afterward joy.” \u003Cbr> \n  \u003Cbr> \n Later, the man returned to thank me, saying: “The discussion in Tokyo turned out exactly as your distinguished divination predicted.”",null,"Zhouyi, I Ching, Takashima Ekidan, Hexagram 12, Heaven and Earth Obstruction, sixty-four hexagrams, judgment text, line text, divination interpretation",1787044935736]