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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 14 Heavenly Fire Great Possession, Great Possession: Primordial success.
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Heavenly Fire Great Possession, Great Possession: Primordial success.
14 Heavenly Fire Great Possession
Note: The character for “great” is composed of “one” and “person.” “One” represents Heaven; with a person connecting to Heaven, Heaven and humanity are one, therefore it is called “great.” The character for “possession” is composed of “again/hand” and “moon.” The hand holds; the moon gradually grows bright, and when full its light becomes great—an image of great possession. In this hexagram, Li is above and Qian below. Li is written with fire, Qian is formed from three, and together they make the character. The one yin at the honored central fifth position possesses the greatness of the five firm lines; all belong to the honored position. Therefore it is called Great Possession and the hexagram bears that name. Since yin is small and yang great, and yang is possessed by yin, it might seem it should be called Little Possession. But although the line is yin, its position is yang; the five firm lines are possessed by the ruler of the yang position at Nine in the Fifth. Therefore it is not called Little Possession but Great Possession.
Great Possession [72]: Primordial success.
The Correct Meaning says: The yielding line occupies the honored position and all the yang lines respond to it; it can possess great abundance, hence it is called Great Possession. Primordiality is the leader of goodness. Great Possession obtains the primordiality of Qian, allowing transformation to flow and become realized; therefore it is assigned “primordial success.” Chengzi says: In the hexagrams whose statement says “primordial success, beneficial, steadfast,” the Tuan Commentary all explains it as “great success,” perhaps because they are being treated like Qian and Kun. There are four hexagrams with “primordial success”: Great Possession, Decay, Rising, and the Cauldron.
The Tuan Commentary says: In Great Possession, the yielding line obtains the honored position, is greatly centered, and those above and below respond to it; this is called Great Possession. Its virtue is strong and civilized; it responds to Heaven and acts in accordance with the times, therefore there is primordial success.
This hexagram has Qian below and Li above. Qian is Heaven and Li is the sun; the sun is above Heaven, illuminating all things, causing the multitude of beings to flourish. It symbolizes a ruler whose heart reaches downward, bringing forth worthy talents, with all that is great among things and people returning to our possession. Because its possession is great, this hexagram is named Great Possession. Great Possession means embracing and possessing the vastness of the universe. Within the hexagram are one yin and five yang lines. All five yang lines submit to the transforming virtue of the yielding and centered sixth-fifth line; hence it says, “In Great Possession, the yielding line obtains the honored position, is greatly centered, and those above and below respond to it.” “Greatly centered” simply means truly centered: calmly following the middle way, showing that the Son of Heaven establishes the utmost of central harmony and opens the transformation of great obedience throughout the realm. The yielding line can respond to Heaven, so those above and below all respond to it. The ruler at Six in the Fifth is humble enough to accommodate people, centered enough to win their allegiance, and clear-sighted enough to know people; thus alone he enjoys the honored title Great Possession. Whether the other lines occupy their proper positions or not, none is ominous or blameworthy because all respond to Six in the Fifth. Moreover, the inner trigram Qian is strong and vigorous, while the outer trigram Li is civilized and bright. The ruler at Six in the Fifth responds to Nine in the Second of Qian; responding to Qian is responding to Heaven. Responding to Heaven and acting according to the times—such is his virtue. Therefore “primordial success” lies not in the five yang lines above and below, but in the one yin line at Six in the Fifth. Strength without clarity cannot discern; clarity without strength cannot decide. Only strength joined with clarity is enough to preserve Great Possession. “Strong and civilized” is the substance of virtue, preserving virtue within oneself; “responding to Heaven and acting according to the times” is the function of virtue, applying virtue in government. Responding to Heaven is what enables timely action, and timely action must be rooted in responding to Heaven. Virtue is one continuous thread. If a ruler possesses such virtue, however vast the realm, it can be guided as if held in the palm. “Primordial success” means “primordial” comes from the primordiality of Qian, while “success” means communication. Qian is strong and lofty, and by occupying the honored position and responding to Heaven, one attains the way of primordial success.
Applying this hexagram to human affairs: In conducting oneself in the world, people of high and low status, noble and humble, each have their proper limits and each has what is appropriate to possess; therefore each should preserve what belongs to them. Yet the way of seeking possession should proceed from the public, not sink into the private; it should draw from what is distant, not be confined to what is near. In private pursuits, feelings become attached, and what one possesses cannot be upright; when confined to the near, one’s understanding becomes narrow, and what one possesses cannot be broad. For example, in seeking learning, one should expand one’s knowledge through what is above and below, ancient and modern; then knowledge becomes great. In seeking wealth, one should search for profit across mountains, rivers, seas, and land; then profit becomes great. Yet one must act with strength and never become self-indulgent, and observe with clarity without allowing oneself to be obscured. If one’s virtue responds to Heaven and one’s actions accord with the times, then in seeking possession, what one possesses can encompass all that is possessed under Heaven. Everything under Heaven can be gathered into one’s possession. Thus what is possessed is public rather than private, and one can proceed from the near to reach the distant. This is called “Great Possession: primordial success.” If people savor the images of the I Ching, then in all their undertakings they will follow Heaven without violating it, act from the public without sinking into the private, draw from the distant without being confined to the near; this is the way of Great Possession.
Applying this hexagram to the state: One yin at Six in the Fifth occupies the heavenly position and governs the five yang lines. Qian represents wealth and upright greatness; Li represents blessing and public clarity. Possessing this virtue of public clarity and upright greatness, even without yet being wealthy enough to possess the whole world, one’s capacity is already sufficient to embrace the world. This is what the Commentary on the Appended Statements means by “wealth and possession are called a great enterprise.” Among the sixty-four hexagrams of the Zhouyi, there are six with one yin and five yang lines, but this is the only one in which the one yin occupies the ruler’s position; thus it alone receives the name Great Possession. Therefore, in the age of Great Possession, the ruler at Six in the Fifth empties himself and nurtures the people, gathering the worthy among ministers and subjects so that they follow a government of great centrality. Nine in the Fourth is a close attendant minister, capable and effective through wisdom; Nine in the Second is the proper corresponding minister, strong and talented. If Six in the Fifth can trust them without suspicion, all capable and talented ministers and people can be put to use, as though their abilities were his own. Perfect creation and institutions are “primordial”; governance and transformation reaching in all directions are “success.” Thus government is public, clear, upright, and great; virtue extends over the four seas; affairs of the realm each attain their proper order, and the people each find their proper place. The state becomes rich and the people prosperous; those above flourish and those below live in peace. The age advances daily in civilization, and governance becomes healthy and joyful. Nurturing this good and numerous people, the ruler greatly raises the nation’s wealth and strength, incorporates the breadth of the four seas into practical benefit and abundant livelihood, and seeks to bring the world back to a single way and a common custom. In the clothing and food and household lives of ordinary people, all receive its beneficence, so that they dare not keep their possessions selfishly for themselves and all wish to offer what they possess upward. This is called Great Possession, and is what is meant by “those above and below respond to it.”
In the Tongren hexagram, the transformation of civilization operates below: the common people all possess the bearing of noble persons, without perverse customs. In the Great Possession hexagram, the virtue of civilization is complete above: all under Heaven receive the grace of sages, without any remaining defect. In the Bi hexagram, one yang occupies the honored position and responds below to five yin lines; those responding are all the common people. In Great Possession, yin occupies the honored position and responds below to five yang lines; those responding are all worthy people. To obtain the worthy people of the world and have them respond—how could the virtue one possesses not be great?
Surveying this hexagram as a whole, five yang lines encompass one yin line. That one yin possesses the virtue of Li’s brightness and rises to the heavenly position of the fifth line; all the yang lines honor it. This is the image of the Son of Heaven possessing the Four Seas. The Bi hexagram has one yang governing five yin lines; following Shi, it should continue after disorder by using firmness. This hexagram has one yin governing five yang lines; following Tongren, it should continue after order by using gentleness. Li fire is the essence of yang and shares one substance with Heaven. Heaven is high, and fire flames upward; brightness and loftiness are boundless. The statement in the top nine, “Heaven blesses him; there is nothing that is not auspicious and beneficial,” represents a ruler united with Heaven. In all six lines, offering tribute upward is the central meaning: the first represents the people, the second ministers, the third feudal lords, the fourth the great ministers assisting in government, the fifth the Son of Heaven, and the top line heavenly men. The Son of Heaven possesses all under Heaven; the benefits of all things beneath Heaven and the taxes of the Nine Regions are all produced by Heaven. The fifth is Heaven’s child. Using Heaven’s things to nourish Heaven’s child is the fixed principle of creation—who could interfere with it? For the scholar and gentleman, everything encountered in the world, even eating and drinking, comes from Heaven; how much more so the greater matters? This is the divination of Great Possession.
The Commentary on the Image says: Fire above Heaven is Great Possession. Thus the noble person restrains evil, promotes good, and obeys Heaven’s beautiful mandate.
Li represents the sun, and Qian represents Heaven. With the sun above Heaven, the multitude of things is illuminated and seen; hence it is called Great Possession. “The sun above Heaven” is the utmost brightness. When brightness is complete, it is impartial, upright, and magnanimous, and neither good nor evil can escape it. The noble person embodies Heaven: he raises up the good and suppresses the evil. Celebrations and rewards, authority and punishments are each applied appropriately—this is the way of blessing the good and bringing disaster upon the licentious. Thus it says, “restrain evil and promote good; obey Heaven’s beautiful mandate.” Restraining evil gives it punishment; promoting good gives it encouragement. If the people can punish evil and encourage goodness, how could the world fail to be governed? The nature endowed by Heaven contains good and no evil. “Restraining evil and promoting good” is merely following the original nature of Heaven’s mandate. Punishing the guilty is to obey Heaven’s beautiful mandate by restraining them; appointing the virtuous is to obey Heaven’s beautiful mandate by promoting them. The five punishments and their five applications are not driven by private anger; the five ceremonial ranks and their five insignia are not driven by private favor. Thus evil is transformed without exception, goodness is encouraged without exception, and the order of Great Possession can be preserved forever.
[Divination]
○ Regarding current fortunes: Prosperity is arriving now, like the sun above Heaven, with light shining everywhere.
○ Regarding business: You may proceed boldly on a large scale; it shows wealth and continual renewal.
○ Regarding the household: It is surely a long-established wealthy family, a household that has accumulated goodness. The children and younger members should be admonished and encouraged to cultivate good roots, so the family enterprise can be preserved forever.
○ Regarding war: The commander’s star shines brightly, rewards and punishments are balanced, and the whole army obeys orders.
○ Regarding travelers: They will surely return fully laden; greatly auspicious.
○ Pregnancy: A boy will be born.
○ Regarding illness: Unfavorable.
○ Regarding litigation: It will be decided impartially; otherwise, it will certainly be settled amicably.
Note: The character for “great” is composed of “one” and “person.” “One” represents Heaven; with a person connecting to Heaven, Heaven and humanity are one, therefore it is called “great.” The character for “possession” is composed of “again/hand” and “moon.” The hand holds; the moon gradually grows bright, and when full its light becomes great—an image of great possession. In this hexagram, Li is above and Qian below. Li is written with fire, Qian is formed from three, and together they make the character. The one yin at the honored central fifth position possesses the greatness of the five firm lines; all belong to the honored position. Therefore it is called Great Possession and the hexagram bears that name. Since yin is small and yang great, and yang is possessed by yin, it might seem it should be called Little Possession. But although the line is yin, its position is yang; the five firm lines are possessed by the ruler of the yang position at Nine in the Fifth. Therefore it is not called Little Possession but Great Possession.
Great Possession [72]: Primordial success.
The Correct Meaning says: The yielding line occupies the honored position and all the yang lines respond to it; it can possess great abundance, hence it is called Great Possession. Primordiality is the leader of goodness. Great Possession obtains the primordiality of Qian, allowing transformation to flow and become realized; therefore it is assigned “primordial success.” Chengzi says: In the hexagrams whose statement says “primordial success, beneficial, steadfast,” the Tuan Commentary all explains it as “great success,” perhaps because they are being treated like Qian and Kun. There are four hexagrams with “primordial success”: Great Possession, Decay, Rising, and the Cauldron.
The Tuan Commentary says: In Great Possession, the yielding line obtains the honored position, is greatly centered, and those above and below respond to it; this is called Great Possession. Its virtue is strong and civilized; it responds to Heaven and acts in accordance with the times, therefore there is primordial success.
This hexagram has Qian below and Li above. Qian is Heaven and Li is the sun; the sun is above Heaven, illuminating all things, causing the multitude of beings to flourish. It symbolizes a ruler whose heart reaches downward, bringing forth worthy talents, with all that is great among things and people returning to our possession. Because its possession is great, this hexagram is named Great Possession. Great Possession means embracing and possessing the vastness of the universe. Within the hexagram are one yin and five yang lines. All five yang lines submit to the transforming virtue of the yielding and centered sixth-fifth line; hence it says, “In Great Possession, the yielding line obtains the honored position, is greatly centered, and those above and below respond to it.” “Greatly centered” simply means truly centered: calmly following the middle way, showing that the Son of Heaven establishes the utmost of central harmony and opens the transformation of great obedience throughout the realm. The yielding line can respond to Heaven, so those above and below all respond to it. The ruler at Six in the Fifth is humble enough to accommodate people, centered enough to win their allegiance, and clear-sighted enough to know people; thus alone he enjoys the honored title Great Possession. Whether the other lines occupy their proper positions or not, none is ominous or blameworthy because all respond to Six in the Fifth. Moreover, the inner trigram Qian is strong and vigorous, while the outer trigram Li is civilized and bright. The ruler at Six in the Fifth responds to Nine in the Second of Qian; responding to Qian is responding to Heaven. Responding to Heaven and acting according to the times—such is his virtue. Therefore “primordial success” lies not in the five yang lines above and below, but in the one yin line at Six in the Fifth. Strength without clarity cannot discern; clarity without strength cannot decide. Only strength joined with clarity is enough to preserve Great Possession. “Strong and civilized” is the substance of virtue, preserving virtue within oneself; “responding to Heaven and acting according to the times” is the function of virtue, applying virtue in government. Responding to Heaven is what enables timely action, and timely action must be rooted in responding to Heaven. Virtue is one continuous thread. If a ruler possesses such virtue, however vast the realm, it can be guided as if held in the palm. “Primordial success” means “primordial” comes from the primordiality of Qian, while “success” means communication. Qian is strong and lofty, and by occupying the honored position and responding to Heaven, one attains the way of primordial success.
Applying this hexagram to human affairs: In conducting oneself in the world, people of high and low status, noble and humble, each have their proper limits and each has what is appropriate to possess; therefore each should preserve what belongs to them. Yet the way of seeking possession should proceed from the public, not sink into the private; it should draw from what is distant, not be confined to what is near. In private pursuits, feelings become attached, and what one possesses cannot be upright; when confined to the near, one’s understanding becomes narrow, and what one possesses cannot be broad. For example, in seeking learning, one should expand one’s knowledge through what is above and below, ancient and modern; then knowledge becomes great. In seeking wealth, one should search for profit across mountains, rivers, seas, and land; then profit becomes great. Yet one must act with strength and never become self-indulgent, and observe with clarity without allowing oneself to be obscured. If one’s virtue responds to Heaven and one’s actions accord with the times, then in seeking possession, what one possesses can encompass all that is possessed under Heaven. Everything under Heaven can be gathered into one’s possession. Thus what is possessed is public rather than private, and one can proceed from the near to reach the distant. This is called “Great Possession: primordial success.” If people savor the images of the I Ching, then in all their undertakings they will follow Heaven without violating it, act from the public without sinking into the private, draw from the distant without being confined to the near; this is the way of Great Possession.
Applying this hexagram to the state: One yin at Six in the Fifth occupies the heavenly position and governs the five yang lines. Qian represents wealth and upright greatness; Li represents blessing and public clarity. Possessing this virtue of public clarity and upright greatness, even without yet being wealthy enough to possess the whole world, one’s capacity is already sufficient to embrace the world. This is what the Commentary on the Appended Statements means by “wealth and possession are called a great enterprise.” Among the sixty-four hexagrams of the Zhouyi, there are six with one yin and five yang lines, but this is the only one in which the one yin occupies the ruler’s position; thus it alone receives the name Great Possession. Therefore, in the age of Great Possession, the ruler at Six in the Fifth empties himself and nurtures the people, gathering the worthy among ministers and subjects so that they follow a government of great centrality. Nine in the Fourth is a close attendant minister, capable and effective through wisdom; Nine in the Second is the proper corresponding minister, strong and talented. If Six in the Fifth can trust them without suspicion, all capable and talented ministers and people can be put to use, as though their abilities were his own. Perfect creation and institutions are “primordial”; governance and transformation reaching in all directions are “success.” Thus government is public, clear, upright, and great; virtue extends over the four seas; affairs of the realm each attain their proper order, and the people each find their proper place. The state becomes rich and the people prosperous; those above flourish and those below live in peace. The age advances daily in civilization, and governance becomes healthy and joyful. Nurturing this good and numerous people, the ruler greatly raises the nation’s wealth and strength, incorporates the breadth of the four seas into practical benefit and abundant livelihood, and seeks to bring the world back to a single way and a common custom. In the clothing and food and household lives of ordinary people, all receive its beneficence, so that they dare not keep their possessions selfishly for themselves and all wish to offer what they possess upward. This is called Great Possession, and is what is meant by “those above and below respond to it.”
In the Tongren hexagram, the transformation of civilization operates below: the common people all possess the bearing of noble persons, without perverse customs. In the Great Possession hexagram, the virtue of civilization is complete above: all under Heaven receive the grace of sages, without any remaining defect. In the Bi hexagram, one yang occupies the honored position and responds below to five yin lines; those responding are all the common people. In Great Possession, yin occupies the honored position and responds below to five yang lines; those responding are all worthy people. To obtain the worthy people of the world and have them respond—how could the virtue one possesses not be great?
Surveying this hexagram as a whole, five yang lines encompass one yin line. That one yin possesses the virtue of Li’s brightness and rises to the heavenly position of the fifth line; all the yang lines honor it. This is the image of the Son of Heaven possessing the Four Seas. The Bi hexagram has one yang governing five yin lines; following Shi, it should continue after disorder by using firmness. This hexagram has one yin governing five yang lines; following Tongren, it should continue after order by using gentleness. Li fire is the essence of yang and shares one substance with Heaven. Heaven is high, and fire flames upward; brightness and loftiness are boundless. The statement in the top nine, “Heaven blesses him; there is nothing that is not auspicious and beneficial,” represents a ruler united with Heaven. In all six lines, offering tribute upward is the central meaning: the first represents the people, the second ministers, the third feudal lords, the fourth the great ministers assisting in government, the fifth the Son of Heaven, and the top line heavenly men. The Son of Heaven possesses all under Heaven; the benefits of all things beneath Heaven and the taxes of the Nine Regions are all produced by Heaven. The fifth is Heaven’s child. Using Heaven’s things to nourish Heaven’s child is the fixed principle of creation—who could interfere with it? For the scholar and gentleman, everything encountered in the world, even eating and drinking, comes from Heaven; how much more so the greater matters? This is the divination of Great Possession.
The Commentary on the Image says: Fire above Heaven is Great Possession. Thus the noble person restrains evil, promotes good, and obeys Heaven’s beautiful mandate.
Li represents the sun, and Qian represents Heaven. With the sun above Heaven, the multitude of things is illuminated and seen; hence it is called Great Possession. “The sun above Heaven” is the utmost brightness. When brightness is complete, it is impartial, upright, and magnanimous, and neither good nor evil can escape it. The noble person embodies Heaven: he raises up the good and suppresses the evil. Celebrations and rewards, authority and punishments are each applied appropriately—this is the way of blessing the good and bringing disaster upon the licentious. Thus it says, “restrain evil and promote good; obey Heaven’s beautiful mandate.” Restraining evil gives it punishment; promoting good gives it encouragement. If the people can punish evil and encourage goodness, how could the world fail to be governed? The nature endowed by Heaven contains good and no evil. “Restraining evil and promoting good” is merely following the original nature of Heaven’s mandate. Punishing the guilty is to obey Heaven’s beautiful mandate by restraining them; appointing the virtuous is to obey Heaven’s beautiful mandate by promoting them. The five punishments and their five applications are not driven by private anger; the five ceremonial ranks and their five insignia are not driven by private favor. Thus evil is transformed without exception, goodness is encouraged without exception, and the order of Great Possession can be preserved forever.
[Divination]
○ Regarding current fortunes: Prosperity is arriving now, like the sun above Heaven, with light shining everywhere.
○ Regarding business: You may proceed boldly on a large scale; it shows wealth and continual renewal.
○ Regarding the household: It is surely a long-established wealthy family, a household that has accumulated goodness. The children and younger members should be admonished and encouraged to cultivate good roots, so the family enterprise can be preserved forever.
○ Regarding war: The commander’s star shines brightly, rewards and punishments are balanced, and the whole army obeys orders.
○ Regarding travelers: They will surely return fully laden; greatly auspicious.
○ Pregnancy: A boy will be born.
○ Regarding illness: Unfavorable.
○ Regarding litigation: It will be decided impartially; otherwise, it will certainly be settled amicably.
Initial Nine: No contact with harm. It is not blameworthy; with hardship, there is no blame.
Initial Nine: No contact with harm. It is not blameworthy; with hardship, there is no blame.
The Commentary on the Image says: At Initial Nine of Great Possession, there is no disaster or harm.
“Contact with harm” means becoming involved in harm. The nine at the beginning of the hexagram, although the hexagram belongs to abundance, is an initial yang below and has not yet engaged with things, so it has not become involved in harm. What blame could there be? Whenever one is in a time of wealth and possession, it is easy to become complacent. Complacency gives rise to arrogance, and arrogance brings harm in its wake; with harm comes blame. Only by constantly reflecting on hardship can one remain careful, respectful, and fearful. Possessing things without considering oneself to possess them means going out without becoming entangled. One must maintain a determined heart for toil and self-encouragement, never daring to harbor the slightest thought of arrogance or excess; hence, “with hardship, there is no blame.” Wealth itself is not blameworthy. At the beginning, one has not yet encountered harm, so it is called “not blameworthy”; if one becomes involved and thereby incurs blame, the blame is self-inflicted. By reflecting on hardship, one can preserve what one possesses and thereby avoid blame. The Commentary on the Image says “Initial Nine of Great Possession,” meaning that at the first line of Great Possession there is no involvement or connection with disaster or harm. One interpretation reads “no contact with harm” as meaning that the state has no external association that causes harm, because Initial Nine corresponds with Nine in the fourth place, and the two firm lines meet without their dispositions agreeing. This meaning may also be accepted as an interpretation.
[Divination]
○ Regarding current fortunes: You have not yet entered a prosperous cycle. Work hard and encourage yourself; when good fortune arrives, benefits will naturally come.
○ Regarding business: The enterprise is probably just being founded, and goods have not yet begun circulating. Carefully preserve the beginning; then there will be no harm and there will be profit.
○ Regarding war: It is surely the first mobilization, before the armies have engaged. Be prudent at the outset, and there will be no later trouble.
○ Regarding the household: Surely a newly wealthy family that built its enterprise through hardship; it will gain blessings in the future.
○ Regarding litigation: The complaint has not yet been filed; it would still be best to settle amicably.
○ Regarding travelers: They have not yet formed the intention to return.
○ Regarding pregnancy: A boy will be born; the due date is still far off.
○ Regarding a lost object: It cannot be found immediately; after some time, it may be recovered.
Example: A certain Fukue of the Saga Prefecture samurai class was a personal acquaintance of mine. In Meiji 4, he engaged in the paper, lime, and related businesses, but came to Yokohama and was ruined by unscrupulous merchants. Although this man had talent and learning, he was unaccustomed to commerce. He asked me to divine his future fortunes, and the result was Great Possession changing to the Cauldron.
The judgment says: This is the Great Possession hexagram, clearly showing that prosperity will flourish in the time ahead. Now the yang nine occupies the first line, indicating that the time when favorable fortunes are about to arrive has not yet come; therefore, one cannot avoid being harmed by petty people. Although you have recently suffered an unexpected loss, you were originally inexperienced in business. Even if there has been a minor loss, it is not enough to warrant blame. You now plan to enter government service, and in the future you will surely be promoted. Yet once you encounter a period of prosperity, if you fail to remember its difficulties, blame will inevitably follow. Only by maintaining abundance and preserving stability—having wealth without forgetting the hardships that produced it, working diligently to encourage yourself at all times, and using today’s hardship to look forward to tomorrow’s success—can you avoid blame. Even after attaining tomorrow’s success, continue to bear today’s hardship in mind and never forget its difficulties; then there will be no blame. In this way, you can preserve your possessions for a long time. I urge you to strive! The outcome later proved exactly as this divination indicated.
Example: A man named Nagai from a certain county, whom I knew, came to ask for a divination of his fortunes. He received Great Possession changing to the Cauldron.
Judgment: The hexagram says Great Possession, already indicating abundant assets—a cause for delight. Now you have received the first line, showing the beginning of a period of fortune; great profit has not yet arrived. If you do not reflect on the difficulty of management and become even slightly arrogant or complacent, you will bring disaster upon yourself, so be extremely cautious. Considering your household, your respected father is sincere and substantial. Throughout his life he has worked hard frugally, yet has been unable to expand the family finances. You are still dissatisfied and wish to entertain the thought of making a fortune in one stroke. Fortunately, this prosperous period has just begun, and you have obtained this benefit. This is precisely the first line of Great Possession. Its text says: “Initial Nine: No contact with harm; it is not blameworthy; with hardship, there is no blame.” The word “hardship” deserves the utmost caution. It means that because the line is Initial Nine, it has not yet engaged with things, and is therefore “not blameworthy.” Once it enters into dealings, harm lies in wait. If one does not reflect on overcoming hardship, blame will surely be difficult to avoid. Be prudent and strive!
For a time, this man outwardly followed my advice, but, being young and impetuous, he could not restrain himself. He gradually became addicted to arrogance and extravagance, eventually ruining his affairs; then he committed misconduct and was imprisoned. The warning conveyed by the line and its image was fulfilled without the slightest deviation. Is this not frightening?
The Commentary on the Image says: At Initial Nine of Great Possession, there is no disaster or harm.
“Contact with harm” means becoming involved in harm. The nine at the beginning of the hexagram, although the hexagram belongs to abundance, is an initial yang below and has not yet engaged with things, so it has not become involved in harm. What blame could there be? Whenever one is in a time of wealth and possession, it is easy to become complacent. Complacency gives rise to arrogance, and arrogance brings harm in its wake; with harm comes blame. Only by constantly reflecting on hardship can one remain careful, respectful, and fearful. Possessing things without considering oneself to possess them means going out without becoming entangled. One must maintain a determined heart for toil and self-encouragement, never daring to harbor the slightest thought of arrogance or excess; hence, “with hardship, there is no blame.” Wealth itself is not blameworthy. At the beginning, one has not yet encountered harm, so it is called “not blameworthy”; if one becomes involved and thereby incurs blame, the blame is self-inflicted. By reflecting on hardship, one can preserve what one possesses and thereby avoid blame. The Commentary on the Image says “Initial Nine of Great Possession,” meaning that at the first line of Great Possession there is no involvement or connection with disaster or harm. One interpretation reads “no contact with harm” as meaning that the state has no external association that causes harm, because Initial Nine corresponds with Nine in the fourth place, and the two firm lines meet without their dispositions agreeing. This meaning may also be accepted as an interpretation.
[Divination]
○ Regarding current fortunes: You have not yet entered a prosperous cycle. Work hard and encourage yourself; when good fortune arrives, benefits will naturally come.
○ Regarding business: The enterprise is probably just being founded, and goods have not yet begun circulating. Carefully preserve the beginning; then there will be no harm and there will be profit.
○ Regarding war: It is surely the first mobilization, before the armies have engaged. Be prudent at the outset, and there will be no later trouble.
○ Regarding the household: Surely a newly wealthy family that built its enterprise through hardship; it will gain blessings in the future.
○ Regarding litigation: The complaint has not yet been filed; it would still be best to settle amicably.
○ Regarding travelers: They have not yet formed the intention to return.
○ Regarding pregnancy: A boy will be born; the due date is still far off.
○ Regarding a lost object: It cannot be found immediately; after some time, it may be recovered.
Example: A certain Fukue of the Saga Prefecture samurai class was a personal acquaintance of mine. In Meiji 4, he engaged in the paper, lime, and related businesses, but came to Yokohama and was ruined by unscrupulous merchants. Although this man had talent and learning, he was unaccustomed to commerce. He asked me to divine his future fortunes, and the result was Great Possession changing to the Cauldron.
The judgment says: This is the Great Possession hexagram, clearly showing that prosperity will flourish in the time ahead. Now the yang nine occupies the first line, indicating that the time when favorable fortunes are about to arrive has not yet come; therefore, one cannot avoid being harmed by petty people. Although you have recently suffered an unexpected loss, you were originally inexperienced in business. Even if there has been a minor loss, it is not enough to warrant blame. You now plan to enter government service, and in the future you will surely be promoted. Yet once you encounter a period of prosperity, if you fail to remember its difficulties, blame will inevitably follow. Only by maintaining abundance and preserving stability—having wealth without forgetting the hardships that produced it, working diligently to encourage yourself at all times, and using today’s hardship to look forward to tomorrow’s success—can you avoid blame. Even after attaining tomorrow’s success, continue to bear today’s hardship in mind and never forget its difficulties; then there will be no blame. In this way, you can preserve your possessions for a long time. I urge you to strive! The outcome later proved exactly as this divination indicated.
Example: A man named Nagai from a certain county, whom I knew, came to ask for a divination of his fortunes. He received Great Possession changing to the Cauldron.
Judgment: The hexagram says Great Possession, already indicating abundant assets—a cause for delight. Now you have received the first line, showing the beginning of a period of fortune; great profit has not yet arrived. If you do not reflect on the difficulty of management and become even slightly arrogant or complacent, you will bring disaster upon yourself, so be extremely cautious. Considering your household, your respected father is sincere and substantial. Throughout his life he has worked hard frugally, yet has been unable to expand the family finances. You are still dissatisfied and wish to entertain the thought of making a fortune in one stroke. Fortunately, this prosperous period has just begun, and you have obtained this benefit. This is precisely the first line of Great Possession. Its text says: “Initial Nine: No contact with harm; it is not blameworthy; with hardship, there is no blame.” The word “hardship” deserves the utmost caution. It means that because the line is Initial Nine, it has not yet engaged with things, and is therefore “not blameworthy.” Once it enters into dealings, harm lies in wait. If one does not reflect on overcoming hardship, blame will surely be difficult to avoid. Be prudent and strive!
For a time, this man outwardly followed my advice, but, being young and impetuous, he could not restrain himself. He gradually became addicted to arrogance and extravagance, eventually ruining his affairs; then he committed misconduct and was imprisoned. The warning conveyed by the line and its image was fulfilled without the slightest deviation. Is this not frightening?
Nine in the Second Place: A great wagon for carrying loads. There is somewhere to go; no blame.
Nine in the Second Place: A great wagon for carrying loads. There is somewhere to go; no blame.
The Commentary on the Image says: A great wagon carries loads; its central accumulation does not collapse.
This line is yang in the second place, and yin and yang, firmness and flexibility, are appropriately matched. In the time of Great Possession, it occupies the position of a minister below and responds above to the ruler at Six in the Fifth. It therefore has the talent for great achievement and encounters the time for great achievement, bearing the weight of the state upon one person. The second place is yin and flexible, so it can contain; Nine is yang and firm, so it can move—hence the image of a wagon. The two firm lines, Initial and Third, stand beside and support it on both sides, forming the “great wagon”; hence, “a great wagon carries loads,” meaning that his ability is sufficient to bear heavy responsibilities and travel far. With the virtue of firmness and centrality, the second line expands its capacity to contain. It can gather the talents of the realm, assign them according to their abilities, and let each fulfill his office, without confusion or trivial disorder; hence, “there is somewhere to go; no blame.” If the diviner is like this, his position is sufficient to reward his aspirations and his virtue sufficient to bear his responsibility. Above, he does not fail the ruler’s trust; below, he does not disappoint the hopes of the people. What blame could there be? The Commentary on the Image says “its central accumulation does not collapse,” meaning that the great wagon has the two firm lines on the left and right, Initial and Third, standing close in support. Its body is complete and substantial; although heavily loaded in the middle, it can travel far without breaking down. Likewise, the strength and ability of Nine in the Second can shoulder the weight of the world, leaving absolutely no fear of failure. When this line changes, it becomes Li. Li’s Six in the Second says, “Yellow radiance, supremely auspicious,” which may be consulted for comparison.
[Divination]
○ Regarding current fortunes: Good fortune is arriving now; the road is smooth, and everything undertaken is favorable.
○ Regarding business: Transporting goods, trading what is available for what is lacking—even engaging in overseas commerce—will bring profit without exception.
○ Regarding war: Favorable for land warfare; lead the army straight forward, and every attack will succeed.
○ Regarding the household: Peaceful and free of blame; if planning a move to a higher position, it is even more auspicious.
○ Regarding illness: It is advisable to go elsewhere for medical treatment; auspicious.
○ Regarding travelers: Because they are pursuing affairs away from home and gaining many benefits, they will not return for a while.
○ Regarding litigation: Victory.
○ Regarding pregnancy: A boy will be born; if the pregnancy extends beyond a month, it will be a girl.
Example: In Meiji 2, a friend came and asked me to divine the fortunes of a certain prominent nobleman. The result was Great Possession changing to Li.
Judgment: This hexagram has one yin at Six in the Fifth occupying the ruler’s position and governing five yang lines. The inner trigram is Qian: Qian’s principles are held solely in hand, an image of upright greatness. The outer trigram is Li: Li’s brightness shines universally, an image of illumination. Possessing all under Heaven with brightness and upright greatness is called Great Possession. The second line possesses the virtue of firm centrality and responds in yin-yang harmony with the ruler at Six in the Fifth. It can accumulate and bear the great responsibilities of the realm and assist in the great undertakings of the realm, exactly like a great wagon moving freely; hence, “a great wagon carries loads; there is somewhere to go; no blame.” From these line words, we know that the prominent nobleman would later surely undertake great responsibilities and accomplish great merit. The outcome later was exactly as this divination indicated.
Example: In Meiji 32, I divined Germany’s fortunes. The result was Great Possession changing to Li.
Judgment: In this hexagram, the yin line in the fifth place is central and governs the five firm lines, exactly as the German emperor governed the whole country. The people were content and obedient, the nation’s military supplies were complete, and it was suitable both for war and defense—precisely the image of a powerful national army. Now the second line was obtained, whose text says, “A great wagon carries loads; there is somewhere to go; no blame.” This makes it clear.
The Commentary on the Image says: A great wagon carries loads; its central accumulation does not collapse.
This line is yang in the second place, and yin and yang, firmness and flexibility, are appropriately matched. In the time of Great Possession, it occupies the position of a minister below and responds above to the ruler at Six in the Fifth. It therefore has the talent for great achievement and encounters the time for great achievement, bearing the weight of the state upon one person. The second place is yin and flexible, so it can contain; Nine is yang and firm, so it can move—hence the image of a wagon. The two firm lines, Initial and Third, stand beside and support it on both sides, forming the “great wagon”; hence, “a great wagon carries loads,” meaning that his ability is sufficient to bear heavy responsibilities and travel far. With the virtue of firmness and centrality, the second line expands its capacity to contain. It can gather the talents of the realm, assign them according to their abilities, and let each fulfill his office, without confusion or trivial disorder; hence, “there is somewhere to go; no blame.” If the diviner is like this, his position is sufficient to reward his aspirations and his virtue sufficient to bear his responsibility. Above, he does not fail the ruler’s trust; below, he does not disappoint the hopes of the people. What blame could there be? The Commentary on the Image says “its central accumulation does not collapse,” meaning that the great wagon has the two firm lines on the left and right, Initial and Third, standing close in support. Its body is complete and substantial; although heavily loaded in the middle, it can travel far without breaking down. Likewise, the strength and ability of Nine in the Second can shoulder the weight of the world, leaving absolutely no fear of failure. When this line changes, it becomes Li. Li’s Six in the Second says, “Yellow radiance, supremely auspicious,” which may be consulted for comparison.
[Divination]
○ Regarding current fortunes: Good fortune is arriving now; the road is smooth, and everything undertaken is favorable.
○ Regarding business: Transporting goods, trading what is available for what is lacking—even engaging in overseas commerce—will bring profit without exception.
○ Regarding war: Favorable for land warfare; lead the army straight forward, and every attack will succeed.
○ Regarding the household: Peaceful and free of blame; if planning a move to a higher position, it is even more auspicious.
○ Regarding illness: It is advisable to go elsewhere for medical treatment; auspicious.
○ Regarding travelers: Because they are pursuing affairs away from home and gaining many benefits, they will not return for a while.
○ Regarding litigation: Victory.
○ Regarding pregnancy: A boy will be born; if the pregnancy extends beyond a month, it will be a girl.
Example: In Meiji 2, a friend came and asked me to divine the fortunes of a certain prominent nobleman. The result was Great Possession changing to Li.
Judgment: This hexagram has one yin at Six in the Fifth occupying the ruler’s position and governing five yang lines. The inner trigram is Qian: Qian’s principles are held solely in hand, an image of upright greatness. The outer trigram is Li: Li’s brightness shines universally, an image of illumination. Possessing all under Heaven with brightness and upright greatness is called Great Possession. The second line possesses the virtue of firm centrality and responds in yin-yang harmony with the ruler at Six in the Fifth. It can accumulate and bear the great responsibilities of the realm and assist in the great undertakings of the realm, exactly like a great wagon moving freely; hence, “a great wagon carries loads; there is somewhere to go; no blame.” From these line words, we know that the prominent nobleman would later surely undertake great responsibilities and accomplish great merit. The outcome later was exactly as this divination indicated.
Example: In Meiji 32, I divined Germany’s fortunes. The result was Great Possession changing to Li.
Judgment: In this hexagram, the yin line in the fifth place is central and governs the five firm lines, exactly as the German emperor governed the whole country. The people were content and obedient, the nation’s military supplies were complete, and it was suitable both for war and defense—precisely the image of a powerful national army. Now the second line was obtained, whose text says, “A great wagon carries loads; there is somewhere to go; no blame.” This makes it clear.
Nine in the Third Place: A duke offers a feast to the Son of Heaven; a petty person cannot do so.
Nine in the Third Place: A duke offers a feast to the Son of Heaven; a petty person cannot do so.
The Commentary on the Image says: A duke offers a feast to the Son of Heaven; for a petty person, it would be harmful.
“Heng” is the same as “xiang,” meaning to offer enjoyment or a feast. “A duke offers a feast to the Son of Heaven” means that the Son of Heaven sets a banquet and entertains the dukes and feudal lords. This line is at the top of the lower trigram, an image of a duke or feudal lord. The ruler at Nine in the Fifth humbles himself and honors the worthy. At that time, dukes and feudal lords from all directions were transformed and came as guests, as expressed in the poem’s meaning of joyful guests resting in peace and receiving abundant dew. Hence it says, “a duke offers a feast to the Son of Heaven.” The feudal lords protect the royal house; the Son of Heaven rejoices in their achievements, feasts them, and honors their labor. This line is yang in a yang position and possesses pure, upright talent and virtue, so it may receive such favor and glory. But if a petty person occupied this position, he would hoard wealth, monopolize power and favor, slight those above and oppress those below, inevitably inviting disaster. How could he receive the gracious treatment of the feast ceremony? Having no adjacent or corresponding support above, he would certainly not be trusted by the ruler. Hence, “a petty person cannot do so”; the Commentary on the Image likewise says, “for a petty person, it would be harmful.”
One interpretation says that “a feast to the Son of Heaven” means being able to offer one’s possessions to the ruler above. All the wealth of the land and the multitude of its people belong to the Son of Heaven. The feudal lords carefully observe their duties as subjects, serve those above with loyalty and obedience, nurture the common people, fulfill their role as protective screens, and increase their wealth and goods so they can provide tribute and present it to the Son of Heaven, since what they possess belongs to the Son of Heaven. If a petty person occupied this position, he would privately appropriate the wealth and no longer understand the duty of serving the public; hence, “a petty person cannot do so.” This meaning is also coherent.
Note: Whenever the Zhouyi says “the former kings,” it speaks of transmitting the established tradition; when it says “the emperor,” it speaks of the supreme ruler; when it says “the Son of Heaven,” it speaks of the rightful position. “Latter” is a general title for the Son of Heaven and feudal lords; “Great Ruler” is an honorific for the Son of Heaven.
[Divination]
○ Regarding current fortunes: This is a time of prominence, honor, and glory. It is favorable to serve the public, but unfavorable to pursue private gain.
○ Regarding official career: It shows favor, trust, honor, and rewards. If you accept bribes, you will certainly fail; be cautious.
○ Regarding business: You will not only gain profit but may also gain a reputation.
○ Regarding war: It shows rewarding and entertaining the three armies after victory, but the troops may suffer loss.
○ Regarding the household: There will be celebrations and banquets, and the family’s food will be abundant. However, pay attention to the use and management of servants.
○ Regarding litigation: If the dispute arose over food and drink, you may have difficulty obtaining justice.
○ Regarding pregnancy: A boy will be born, likely noble; but in early childhood, guard against many illnesses and misfortunes.
Example: A friend from Osaka came and asked me to divine the current fortunes of a certain wealthy merchant. The result was Great Possession changing to Opposition.
Judgment: This is Great Possession, so one can know that he is from a wealthy household. “A duke offers a feast to the Son of Heaven” means a great minister receives the ruler’s favor. For a merchant involved in government affairs, receiving favorable treatment from officialdom has the same image. When a merchant receives such favor, he should carefully maintain his usual conduct and must never rely on influence or depend on patronage. Otherwise, relying on wealth, borrowing authority, and becoming arrogant through favor will certainly diminish his assets. Good and bad fortune, regret and humiliation all depend only on what a person brings upon himself.
Later, this wealthy man managed the expenditure funds of a certain province and associated with prominent officials. Proud of his wealth, he aroused considerable resentment. He happened to fall ill and die, and, being unable to settle the government funds, his estate was ruined.
Example: In Meiji 5, Watanabe Koichiro from Tosa came and asked me to divine his fortunes. The result was Great Possession changing to Opposition.
Judgment: In the age of Great Possession, the Son of Heaven humbles himself and employs the worthy. The receipt and disbursement of money and silk are entrusted to ministers below. A great minister handles affairs with caution, whereas a petty person will surely lose the way of serving those above. Hence the text says, “A duke offers a feast to the Son of Heaven; a petty person cannot do so.” You have now been placed in charge of the affairs of the Kobe branch office of the Railway Bureau, handling the receipt and disbursement of money. You must pay the utmost attention. In former feudal times, gentlemen and commoners shared a sense of honor, and when someone embezzled funds under his charge, he often disemboweled himself to atone for the crime. Since the Restoration, the penal code has become lenient and people have less shame; this matter therefore demands your deepest attention.
Later, in Kobe, an official under him privately bought rice for the market and secretly used a certain amount of government funds. Watanabe was likewise not exempt from blame; moreover, to save the subordinate, he borrowed a certain amount of money from a merchant to repay the government funds. When the matter was later discovered, he and the subordinate were both punished for the offense.
[Example] At Toranomon in Edo, Kōsetsusō, the chief priest of Konpira Shrine, was a close acquaintance of mine. In a certain month of the twenty-ninth year, he came and said: “Recently Marquis Asano has suffered a grave illness. As his condition is critical and I cannot bear the worry, please cast a hexagram to determine good or ill fortune.” The divination produced Great Possession changing to Opposition.
The judgment was: “Great Possession indicates that life is still present. The top line marks the end of possession and happens to be at Returning Spirit. Since three moxa sticks have been obtained in this divination, the illness is suited to moxibustion, and benefit lies in medicinal treatment; we know that a good physician must have succeeded yesterday.” For the poor and lowly, it is extremely difficult to obtain a good physician, and excellent medicine is exceedingly hard to get. “Able” means recovery. Thus, in the case of an ordinary person, one may fear “not being able,” whereas in the marquis’s household a good physician is easy to summon, and even costly medicines are easy to purchase and find. Hence it says, “The king offers a sacrifice to the Son of Heaven.” It is as though the Son of Heaven had bestowed excellent medicine; the illness will certainly cause no trouble. He recovered quickly, as it turned out, and remains well to this day.
The Commentary on the Image says: A duke offers a feast to the Son of Heaven; for a petty person, it would be harmful.
“Heng” is the same as “xiang,” meaning to offer enjoyment or a feast. “A duke offers a feast to the Son of Heaven” means that the Son of Heaven sets a banquet and entertains the dukes and feudal lords. This line is at the top of the lower trigram, an image of a duke or feudal lord. The ruler at Nine in the Fifth humbles himself and honors the worthy. At that time, dukes and feudal lords from all directions were transformed and came as guests, as expressed in the poem’s meaning of joyful guests resting in peace and receiving abundant dew. Hence it says, “a duke offers a feast to the Son of Heaven.” The feudal lords protect the royal house; the Son of Heaven rejoices in their achievements, feasts them, and honors their labor. This line is yang in a yang position and possesses pure, upright talent and virtue, so it may receive such favor and glory. But if a petty person occupied this position, he would hoard wealth, monopolize power and favor, slight those above and oppress those below, inevitably inviting disaster. How could he receive the gracious treatment of the feast ceremony? Having no adjacent or corresponding support above, he would certainly not be trusted by the ruler. Hence, “a petty person cannot do so”; the Commentary on the Image likewise says, “for a petty person, it would be harmful.”
One interpretation says that “a feast to the Son of Heaven” means being able to offer one’s possessions to the ruler above. All the wealth of the land and the multitude of its people belong to the Son of Heaven. The feudal lords carefully observe their duties as subjects, serve those above with loyalty and obedience, nurture the common people, fulfill their role as protective screens, and increase their wealth and goods so they can provide tribute and present it to the Son of Heaven, since what they possess belongs to the Son of Heaven. If a petty person occupied this position, he would privately appropriate the wealth and no longer understand the duty of serving the public; hence, “a petty person cannot do so.” This meaning is also coherent.
Note: Whenever the Zhouyi says “the former kings,” it speaks of transmitting the established tradition; when it says “the emperor,” it speaks of the supreme ruler; when it says “the Son of Heaven,” it speaks of the rightful position. “Latter” is a general title for the Son of Heaven and feudal lords; “Great Ruler” is an honorific for the Son of Heaven.
[Divination]
○ Regarding current fortunes: This is a time of prominence, honor, and glory. It is favorable to serve the public, but unfavorable to pursue private gain.
○ Regarding official career: It shows favor, trust, honor, and rewards. If you accept bribes, you will certainly fail; be cautious.
○ Regarding business: You will not only gain profit but may also gain a reputation.
○ Regarding war: It shows rewarding and entertaining the three armies after victory, but the troops may suffer loss.
○ Regarding the household: There will be celebrations and banquets, and the family’s food will be abundant. However, pay attention to the use and management of servants.
○ Regarding litigation: If the dispute arose over food and drink, you may have difficulty obtaining justice.
○ Regarding pregnancy: A boy will be born, likely noble; but in early childhood, guard against many illnesses and misfortunes.
Example: A friend from Osaka came and asked me to divine the current fortunes of a certain wealthy merchant. The result was Great Possession changing to Opposition.
Judgment: This is Great Possession, so one can know that he is from a wealthy household. “A duke offers a feast to the Son of Heaven” means a great minister receives the ruler’s favor. For a merchant involved in government affairs, receiving favorable treatment from officialdom has the same image. When a merchant receives such favor, he should carefully maintain his usual conduct and must never rely on influence or depend on patronage. Otherwise, relying on wealth, borrowing authority, and becoming arrogant through favor will certainly diminish his assets. Good and bad fortune, regret and humiliation all depend only on what a person brings upon himself.
Later, this wealthy man managed the expenditure funds of a certain province and associated with prominent officials. Proud of his wealth, he aroused considerable resentment. He happened to fall ill and die, and, being unable to settle the government funds, his estate was ruined.
Example: In Meiji 5, Watanabe Koichiro from Tosa came and asked me to divine his fortunes. The result was Great Possession changing to Opposition.
Judgment: In the age of Great Possession, the Son of Heaven humbles himself and employs the worthy. The receipt and disbursement of money and silk are entrusted to ministers below. A great minister handles affairs with caution, whereas a petty person will surely lose the way of serving those above. Hence the text says, “A duke offers a feast to the Son of Heaven; a petty person cannot do so.” You have now been placed in charge of the affairs of the Kobe branch office of the Railway Bureau, handling the receipt and disbursement of money. You must pay the utmost attention. In former feudal times, gentlemen and commoners shared a sense of honor, and when someone embezzled funds under his charge, he often disemboweled himself to atone for the crime. Since the Restoration, the penal code has become lenient and people have less shame; this matter therefore demands your deepest attention.
Later, in Kobe, an official under him privately bought rice for the market and secretly used a certain amount of government funds. Watanabe was likewise not exempt from blame; moreover, to save the subordinate, he borrowed a certain amount of money from a merchant to repay the government funds. When the matter was later discovered, he and the subordinate were both punished for the offense.
[Example] At Toranomon in Edo, Kōsetsusō, the chief priest of Konpira Shrine, was a close acquaintance of mine. In a certain month of the twenty-ninth year, he came and said: “Recently Marquis Asano has suffered a grave illness. As his condition is critical and I cannot bear the worry, please cast a hexagram to determine good or ill fortune.” The divination produced Great Possession changing to Opposition.
The judgment was: “Great Possession indicates that life is still present. The top line marks the end of possession and happens to be at Returning Spirit. Since three moxa sticks have been obtained in this divination, the illness is suited to moxibustion, and benefit lies in medicinal treatment; we know that a good physician must have succeeded yesterday.” For the poor and lowly, it is extremely difficult to obtain a good physician, and excellent medicine is exceedingly hard to get. “Able” means recovery. Thus, in the case of an ordinary person, one may fear “not being able,” whereas in the marquis’s household a good physician is easy to summon, and even costly medicines are easy to purchase and find. Hence it says, “The king offers a sacrifice to the Son of Heaven.” It is as though the Son of Heaven had bestowed excellent medicine; the illness will certainly cause no trouble. He recovered quickly, as it turned out, and remains well to this day.
Nine in the fourth place: Not making it one’s own magnificence; no blame.
Nine in the fourth place: Not making it one’s own magnificence; no blame.
The Commentary on the Image says: “Not making it one’s own magnificence; no blame”—this means discerning and analyzing clearly.
“Magnificence” means an appearance of abundance and grandeur. The Book of Songs says “travelers display magnificence,” “the chariots go magnificently,” “the four horses go magnificently,” and “the four steeds go magnificently”—all describe the strength and prosperity of people and horses. This line is firm in a yielding position. In the time of Great Possession, it occupies the position of governing authority, possessing firm and enlightened talent and virtue, standing above all the worthy men, and being closely related in yin and yang with the ruler in the fifth place. The ruler’s favor is exceptionally deep and the honor received unusually great. It is what is called reaching the utmost position among ministers, with authority, power, wealth, and honor gathered in one person—one who is in a situation of excessive prosperity. Excessive prosperity can be dangerous. Only by embodying the brightness of Li, occupying a yielding place and being skilled in deference, seeing the signs and withdrawing, can one remain amid prosperity while regarding it as not one’s own prosperity. Therefore it says, “Not making it one’s own magnificence; no blame.” The Commentary on the Image explains “no blame” by saying “discerning and analyzing clearly.” “Analysis” is the substance of brightness; “clear discernment” obtains the image of the sun Li in the outer trigram.
One interpretation takes “fei” to mean a bamboo basket. This line’s authority and influence are so great that people throughout the realm crowd around his gate, making it impossible to exclude suspicion of gifts and bribes. Yet, occupying the position of a great minister and living in the time of Great Possession, how could petty gifts and bribes move his heart? This is what is meant by “not making it his magnificence; no blame.” The images chosen by the I Ching are broad and cannot be confined stubbornly to one meaning.
[Divination]
○ Asked about timing and fortune: Four of the six lines have already reached their position; the present moment has arrived at the height of prosperity. One should preserve fullness and maintain peace, knowing when to stop so as not to be disgraced.
○ Asked about business: Profit has already been obtained; do not pursue excessive greed, and there will be no harm.
○ Asked about the household: It will surely be merely adequate and merely beautiful, like the residence of Wei Prince Jing; that would be good. Otherwise, excess and fullness may inevitably cause damage.
○ Asked about illness: Guard against the trouble of swelling or distension.
○ Pregnancy: A boy will be born.
○ Asked about litigation: With the talent for clear decisions, the judgment will be fair.
○ Asked about a lost object: Search for it inside a bamboo basket.
[Example] A relative or friend entrusted me with handling a business trip. One night late, his associate suddenly came to me in distress and said: “There is a doubtful matter and I do not know what to do. Please perform a divination to resolve it.” I am poor and distressed. This morning a merchant came and received three hundred yuan; I stored it in a bamboo basket without fastening the lock. At evening, when I went to retrieve it, the money was gone. I suspected that I had left it elsewhere, but searching yielded nothing. I then checked everyone who had entered and left in the morning and those who were at home; all were people long trusted, with no one suspicious. The cause of the loss is truly unknowable. The divination produced Great Possession changing to the Family.
The judgment was: The hexagram is named Great Possession, so we know the money has not gone outside but is in the home. Moreover, taking the hexagram as representing the whole household, the upper trigram is the second tier. The line text says, “Not making it one’s own magnificence; no blame.” “Fei” is a bamboo vessel for holding jade and silk. You should hurry back and inspect the bamboo vessels on the second tier; you will certainly find it there.
He thanked me and left. A short while later he returned to report that it had indeed been found inside a bamboo vessel on the second tier.
The Commentary on the Image says: “Not making it one’s own magnificence; no blame”—this means discerning and analyzing clearly.
“Magnificence” means an appearance of abundance and grandeur. The Book of Songs says “travelers display magnificence,” “the chariots go magnificently,” “the four horses go magnificently,” and “the four steeds go magnificently”—all describe the strength and prosperity of people and horses. This line is firm in a yielding position. In the time of Great Possession, it occupies the position of governing authority, possessing firm and enlightened talent and virtue, standing above all the worthy men, and being closely related in yin and yang with the ruler in the fifth place. The ruler’s favor is exceptionally deep and the honor received unusually great. It is what is called reaching the utmost position among ministers, with authority, power, wealth, and honor gathered in one person—one who is in a situation of excessive prosperity. Excessive prosperity can be dangerous. Only by embodying the brightness of Li, occupying a yielding place and being skilled in deference, seeing the signs and withdrawing, can one remain amid prosperity while regarding it as not one’s own prosperity. Therefore it says, “Not making it one’s own magnificence; no blame.” The Commentary on the Image explains “no blame” by saying “discerning and analyzing clearly.” “Analysis” is the substance of brightness; “clear discernment” obtains the image of the sun Li in the outer trigram.
One interpretation takes “fei” to mean a bamboo basket. This line’s authority and influence are so great that people throughout the realm crowd around his gate, making it impossible to exclude suspicion of gifts and bribes. Yet, occupying the position of a great minister and living in the time of Great Possession, how could petty gifts and bribes move his heart? This is what is meant by “not making it his magnificence; no blame.” The images chosen by the I Ching are broad and cannot be confined stubbornly to one meaning.
[Divination]
○ Asked about timing and fortune: Four of the six lines have already reached their position; the present moment has arrived at the height of prosperity. One should preserve fullness and maintain peace, knowing when to stop so as not to be disgraced.
○ Asked about business: Profit has already been obtained; do not pursue excessive greed, and there will be no harm.
○ Asked about the household: It will surely be merely adequate and merely beautiful, like the residence of Wei Prince Jing; that would be good. Otherwise, excess and fullness may inevitably cause damage.
○ Asked about illness: Guard against the trouble of swelling or distension.
○ Pregnancy: A boy will be born.
○ Asked about litigation: With the talent for clear decisions, the judgment will be fair.
○ Asked about a lost object: Search for it inside a bamboo basket.
[Example] A relative or friend entrusted me with handling a business trip. One night late, his associate suddenly came to me in distress and said: “There is a doubtful matter and I do not know what to do. Please perform a divination to resolve it.” I am poor and distressed. This morning a merchant came and received three hundred yuan; I stored it in a bamboo basket without fastening the lock. At evening, when I went to retrieve it, the money was gone. I suspected that I had left it elsewhere, but searching yielded nothing. I then checked everyone who had entered and left in the morning and those who were at home; all were people long trusted, with no one suspicious. The cause of the loss is truly unknowable. The divination produced Great Possession changing to the Family.
The judgment was: The hexagram is named Great Possession, so we know the money has not gone outside but is in the home. Moreover, taking the hexagram as representing the whole household, the upper trigram is the second tier. The line text says, “Not making it one’s own magnificence; no blame.” “Fei” is a bamboo vessel for holding jade and silk. You should hurry back and inspect the bamboo vessels on the second tier; you will certainly find it there.
He thanked me and left. A short while later he returned to report that it had indeed been found inside a bamboo vessel on the second tier.
Six in the fifth place: Their trust is mutually exchanged; majestic; auspicious.
Six in the fifth place: Their trust is mutually exchanged; majestic; 73 auspicious.
The Commentary on the Image says: “Their trust is mutually exchanged”—trust brings forth their intentions. “The auspiciousness of being majestic”—being easygoing, they need no precautions.
Sincerity is what communicates the feelings between those above and below; dignity is what strictly maintains the distinctions between those above and below. If feelings do not communicate, the superior becomes aloof; if distinctions are not maintained strictly, familiarity becomes disrespect. ‘Connecting with others’ means forming relations; ‘dignified’ means possessing majesty. Confucius said, ‘Set your clothing right, make your gaze respectful, and carry yourself so solemnly that people look at you with awe.’ This is what it means. This line is yielding, centered, and occupies the honored position. With an open mind, it respects the worthy; it responds below to the second nine, while the five yang lines above and below all return to its virtue. Therefore it says, ‘his sincerity.’ The enlightened ruler and worthy ministers share one virtue, and the court and countryside turn their hearts toward him, like good friends who associate well; therefore it says, ‘connects with others.’ Yet the ruler's heart values harmony, while the ruler's person must be honored. This means having conduct worthy of emulation and dignity worthy of awe; hence it says, ‘dignified.’ In the age of Great Possession, those below have the will to assist, while those above are also able to receive those below with sincerity, enough to inspire and arouse them. Therefore the Commentary on the Image says, ‘Trust inspires their will.’ It also says, ‘He is easygoing and without defenses.’ The fifth six lies among the multitude of firm lines, alone using the yielding way, so it cannot avoid being treated lightly by others, and lacks a heart of awe.
[Divination]
○ Asked about timing and fortune: Throughout life, he must have been trusted and respected by others, and now enjoys the favorable turn of a prosperous later life.
○ Asked about business: For a time, all merchants will trust and obey him; goods will circulate, and he can preserve his wealth permanently.
○ Asked about warfare: The troops are eager and courageous, and the authority of the commands spreads far; it is especially advisable to remain vigilant to guard against the enemy army.
○ Asked about the household: The family will be harmonious, but there may be theft; precautions should be taken.
○ Asked about a lost object: The thief is someone who has been trusted. Pressure him with authority and he will return it, though there is a fear it may be obtained and then lost again.
○ Pregnancy: A boy will be born.
○ Asked about litigation: The defendant will fear the authority and settle.
○ Asked about a traveler: He will return on schedule.
[Example] One day a friend came and asked me to divine his fortune. The divination produced Great Possession changing to Qian.
The judgment was: Applied to a state, this hexagram represents a ruler who is yielding and centered in the fifth place, possessing the virtues of impartiality, uprightness, greatness, majesty, trustworthiness, and gentleness; he responds yin-yang with Nine in the second place, is close in yin-yang with Nine in the fourth place, and governs all the yang lines, thereby preserving the rule of Great Possession. The same applies when viewed in terms of an individual. You have trustworthy and loyal associates, empty yourself and accommodate others, treating the happiness of the many as your own happiness and the worries of the many as your own worries. Master and servants are harmonious, and household administration can succeed. Yet authority must not be absent: without authority, commands do not take effect. This is true of state government and equally true of household government. Now, in the time of Great Possession, understand this principle in advance and pay attention to exercising grace and authority together. Mr. X adhered to this, and his family business grew increasingly prosperous.
The Commentary on the Image says: “Their trust is mutually exchanged”—trust brings forth their intentions. “The auspiciousness of being majestic”—being easygoing, they need no precautions.
Sincerity is what communicates the feelings between those above and below; dignity is what strictly maintains the distinctions between those above and below. If feelings do not communicate, the superior becomes aloof; if distinctions are not maintained strictly, familiarity becomes disrespect. ‘Connecting with others’ means forming relations; ‘dignified’ means possessing majesty. Confucius said, ‘Set your clothing right, make your gaze respectful, and carry yourself so solemnly that people look at you with awe.’ This is what it means. This line is yielding, centered, and occupies the honored position. With an open mind, it respects the worthy; it responds below to the second nine, while the five yang lines above and below all return to its virtue. Therefore it says, ‘his sincerity.’ The enlightened ruler and worthy ministers share one virtue, and the court and countryside turn their hearts toward him, like good friends who associate well; therefore it says, ‘connects with others.’ Yet the ruler's heart values harmony, while the ruler's person must be honored. This means having conduct worthy of emulation and dignity worthy of awe; hence it says, ‘dignified.’ In the age of Great Possession, those below have the will to assist, while those above are also able to receive those below with sincerity, enough to inspire and arouse them. Therefore the Commentary on the Image says, ‘Trust inspires their will.’ It also says, ‘He is easygoing and without defenses.’ The fifth six lies among the multitude of firm lines, alone using the yielding way, so it cannot avoid being treated lightly by others, and lacks a heart of awe.
[Divination]
○ Asked about timing and fortune: Throughout life, he must have been trusted and respected by others, and now enjoys the favorable turn of a prosperous later life.
○ Asked about business: For a time, all merchants will trust and obey him; goods will circulate, and he can preserve his wealth permanently.
○ Asked about warfare: The troops are eager and courageous, and the authority of the commands spreads far; it is especially advisable to remain vigilant to guard against the enemy army.
○ Asked about the household: The family will be harmonious, but there may be theft; precautions should be taken.
○ Asked about a lost object: The thief is someone who has been trusted. Pressure him with authority and he will return it, though there is a fear it may be obtained and then lost again.
○ Pregnancy: A boy will be born.
○ Asked about litigation: The defendant will fear the authority and settle.
○ Asked about a traveler: He will return on schedule.
[Example] One day a friend came and asked me to divine his fortune. The divination produced Great Possession changing to Qian.
The judgment was: Applied to a state, this hexagram represents a ruler who is yielding and centered in the fifth place, possessing the virtues of impartiality, uprightness, greatness, majesty, trustworthiness, and gentleness; he responds yin-yang with Nine in the second place, is close in yin-yang with Nine in the fourth place, and governs all the yang lines, thereby preserving the rule of Great Possession. The same applies when viewed in terms of an individual. You have trustworthy and loyal associates, empty yourself and accommodate others, treating the happiness of the many as your own happiness and the worries of the many as your own worries. Master and servants are harmonious, and household administration can succeed. Yet authority must not be absent: without authority, commands do not take effect. This is true of state government and equally true of household government. Now, in the time of Great Possession, understand this principle in advance and pay attention to exercising grace and authority together. Mr. X adhered to this, and his family business grew increasingly prosperous.
Nine at the top: Heaven itself gives him aid; auspicious, nothing is unfavorable.
Nine at the top: Heaven itself gives him aid; auspicious, nothing is unfavorable.
The Commentary on the Image says: The top of Great Possession is auspicious because Heaven itself gives aid.
This line is at the extreme of Great Possession, yet does not dwell in possession. Firm, it stands behind the ruler in the fifth place; one may say it has done everything humanly possible and awaits the Mandate of Heaven. This is the worthy preceptor. Because he follows the way of Heaven, he plans the affairs of state, enabling the ruler of Great Possession to accord with the timing of Heaven, govern all affairs, accumulate virtue through action, and enjoy the blessings of complete prosperity. If this is not “Heaven itself gives him aid,” how could he enjoy such possession? It is what comes of itself without being sought. At such a time, receiving Heaven’s assistance, every undertaking is auspicious and none unfavorable; hence, “Heaven itself gives him aid; auspicious, nothing is unfavorable.” The purpose of the sages’ creation of the I Ching lies in Heaven aiding and people returning to virtue, as it says: “Those whom Heaven aids are obedient; those whom people aid are trustworthy.” The wording of this line may be said to summarize all three hundred and eighty-four lines in one sentence.
[Divination]
○ Asked about timing and fortune: The present road is one of good fortune; everything is auspicious.
○ Asked about business: Profit will be made on every kind of merchandise.
○ Asked about the household: Blessings and celebrations fill the whole household.
○ Asked about warfare: In this one battle, military merit will bring a great victory; the army may be withdrawn.
○ Asking about a traveler: The person will return at once.
○ Asked about illness: Silently receive divine protection; auspicious.
○ Pregnancy: A boy will be born.
○ Asked about a lost object: Search in a high place; it can be found.
[Example] In the fifteenth year of Meiji, I divined the fortune of a certain eminent person. The divination produced Great Possession changing to Great Power.
The judgment was: This hexagram is like the sun’s radiance filling the sky, with the multitude of five yang lines assisting it with worthy men, revealing the rule of Great Possession. Now, obtaining this line in the divination, he has accumulated good deeds and virtue and received aid from Heaven; every undertaking under Heaven is auspicious, with nothing unfavorable. This is called “Heaven itself gives him aid; auspicious, nothing is unfavorable.”
Yet that year the eminent person died. Since the hexagram Great Possession ends in Returning Spirit, this was interpreted as returning to Heaven.
The Commentary on the Image says: The top of Great Possession is auspicious because Heaven itself gives aid.
This line is at the extreme of Great Possession, yet does not dwell in possession. Firm, it stands behind the ruler in the fifth place; one may say it has done everything humanly possible and awaits the Mandate of Heaven. This is the worthy preceptor. Because he follows the way of Heaven, he plans the affairs of state, enabling the ruler of Great Possession to accord with the timing of Heaven, govern all affairs, accumulate virtue through action, and enjoy the blessings of complete prosperity. If this is not “Heaven itself gives him aid,” how could he enjoy such possession? It is what comes of itself without being sought. At such a time, receiving Heaven’s assistance, every undertaking is auspicious and none unfavorable; hence, “Heaven itself gives him aid; auspicious, nothing is unfavorable.” The purpose of the sages’ creation of the I Ching lies in Heaven aiding and people returning to virtue, as it says: “Those whom Heaven aids are obedient; those whom people aid are trustworthy.” The wording of this line may be said to summarize all three hundred and eighty-four lines in one sentence.
[Divination]
○ Asked about timing and fortune: The present road is one of good fortune; everything is auspicious.
○ Asked about business: Profit will be made on every kind of merchandise.
○ Asked about the household: Blessings and celebrations fill the whole household.
○ Asked about warfare: In this one battle, military merit will bring a great victory; the army may be withdrawn.
○ Asking about a traveler: The person will return at once.
○ Asked about illness: Silently receive divine protection; auspicious.
○ Pregnancy: A boy will be born.
○ Asked about a lost object: Search in a high place; it can be found.
[Example] In the fifteenth year of Meiji, I divined the fortune of a certain eminent person. The divination produced Great Possession changing to Great Power.
The judgment was: This hexagram is like the sun’s radiance filling the sky, with the multitude of five yang lines assisting it with worthy men, revealing the rule of Great Possession. Now, obtaining this line in the divination, he has accumulated good deeds and virtue and received aid from Heaven; every undertaking under Heaven is auspicious, with nothing unfavorable. This is called “Heaven itself gives him aid; auspicious, nothing is unfavorable.”
Yet that year the eminent person died. Since the hexagram Great Possession ends in Returning Spirit, this was interpreted as returning to Heaven.