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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 18 Mountain over Wind, Decay: Great success; beneficial to cross the great river. Three days before the beginning, three days after the beginning.
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Mountain over Wind, Decay: Great success; beneficial to cross the great river. Three days before the beginning, three days after the beginning.
18 Mountain over Wind, Decay
This hexagram has Wind below and Mountain above. Mountain is mountain and Wind is wind, presenting the image of wind beneath a mountain. Wind is the air in the sky: it circulates the climate, brings and takes cold and heat, and nurtures the myriad things. Now the wind enters beneath the mountain, its breath is blocked and it cannot stir; when wind does not circulate, things decay and worms arise. Wind also signifies odor and vapor, while Mountain signifies stopping and an overturned vessel. With Mountain above and Wind below, foul-smelling things are hidden in a vessel that is then covered in summer; thus decay occurs and worms arise. One worm transforms into three, and they multiply increasingly. With nothing to eat in the vessel, the worms finally devour their own kind—this is the meaning of disorder. The character for “Decay” ［79］ is composed of three worms inside one vessel; hence the Commentary on the Spring and Autumn Annals says, “Worms in a vessel make decay.” Zhu Xi said: “It means poisonous worms gather in a vessel and are made to consume one another; it is all an image of ruin, so this hexagram is named Decay.” The Shuowen says, “Worms in the belly arise from deep remorse,” so the word also carries the meaning of sexual indulgence, delusion, and disorder; by extension it can mean affairs, or the work of repair and regulation. The Sequence Commentary says, “Decay means affairs,” and the Miscellaneous Commentary says, “Decay means regulation.” Whenever decay and corruption are encountered, there must be work of careful regulation and repair—just as disorder is interpreted as being brought under control. Thus the hexagram’s name takes the meaning of decay and ruin, while the line statements use it in the sense of affairs.
Decay: Great success; beneficial to cross the great river. Three days before the beginning, three days after the beginning.［80］
▲ Oracle-bone script for “Decay”
Decay is ruin at its extreme. When ruin reaches its extreme, it must be put right again; and putting it right necessarily brings forth talent capable of curing decay to meet the age. Obtaining such talent is enough to bring great success. Using talent to establish order is like using a boat and oars to cross a river. The Documents says, “It is like crossing a great river; use you as the boat and oars.” This is what it means, hence “beneficial to cross the great river.” As for “three days before the beginning” and “three days after the beginning,” the explanations of the various scholars are exceedingly numerous. Ma explains it through the hexagram’s positions; Zixia through Gui and Ding; Lu through the changing hexagrams of Adornment and Innocence; Zheng takes the meaning of using Xin and Ding; Su relies on the theory of the exhaustion of Si and the exhaustion of Hai. Each clings to one view. The Complete Book alone interprets the three days before and three days after as the completion of the six lines and a new beginning after seven days, taking the meaning from “return comes after seven days” in Return. Jian Duan says: “Jia is the beginning of affairs; Geng is the transformation of affairs. When Decay reaches its extreme, order returns, hence Jia. Wind changes from yin and returns to yang, hence Geng.” This explanation is the most precise. Cheng says: “Three days before the beginning” means exhausting the reasons why things are as they are and dealing with the matter; “three days after the beginning” means investigating how things will become and preparing defenses. This explanation is also coherent.
The Tuan Commentary says: Decay—firmness above and yielding below, compliant yet stopping: this is Decay. Great success through Decay means the world is brought to order. Beneficial to cross the great river means going forward to undertake affairs. Three days before the beginning and three days after the beginning: when the end is reached, there is a new beginning; this is the movement of Heaven.
In this hexagram, Gen has one yang line above and two yin lines below, while Xun has two yang lines above and one yin line below. The yin and yang within and without do not connect: inwardly, resolve is lacking; outwardly, action is feeble. Hesitation and delay bring ruin, and thus decay gradually accumulates until it becomes Gu. Once there is Gu, how could there be great success? What is meant by “great success” is that what Gu has ruined must be restored, and what Gu has blocked must be reopened. Only then will there be great success and peace throughout the realm. The Sequence Commentary says, “Gu means affairs.” To set right what is decayed necessarily entails action, and proceeding forward cannot be without danger. Nothing is more dangerous than crossing a great river, yet going forward to remedy Gu by crossing it is declared favorable in every respect. “Three days before Jia, three days after Jia”: before and after mean beginning and end. One must trace Gu back to its beginning and follow it through to its end: dare neither become negligent at the start nor slacken at the end, but always regard one’s efforts as insufficient and, upon reaching the end, begin again. Only the vigorous movement of Heaven can do this. This is the complete achievement of setting Gu right.
Applied to human affairs, I yield and follow, while the other side stops and remains still; our feelings and intentions do not connect. When feelings and intentions do not communicate, the two sides cannot unite and accomplish anything. Through procrastination and mere expediency, matters inevitably deteriorate. This is the image of Gu: wood rots and worms appear; grain kept too long becomes infested. Gu is a Later-Heaven hexagram. Gen and Xun exchange positions with Qian and Kun: the parents are old and the children take charge. Therefore, five of the six lines speak of family affairs. The first line deals with rectifying the father’s Gu while carrying out his intentions; the second with rectifying the mother’s Gu while maintaining the middle; the third with rectifying it, having regret but no blame; the fifth with rectifying it and receiving praise while carrying on virtue. Only the fourth, by being “broad” toward Gu, “meets with shame,” because it fails in compliance. In all human affairs, filial piety comes first. Extending this from family affairs, nothing should be handled otherwise. The top line stands at the end of Gu and alone preserves its aspiration; it does not speak of rectifying Gu because it will preserve its aspiration and cure the Gu of body and mind, enlarge its aspiration and relieve the Gu of all ages. This is the greatest of human affairs.
Applied to a state, the upper trigram is the government and the lower trigram the people. Gen above and Xun below: one is high and one low, rank is sharply divided, and above and below are cut off. Officials hesitate and shrink back, lacking the talent to rouse themselves; the ruler drifts along and acts expediently, lacking the will to accomplish anything. The seeds of disorder already lie hidden amid apparent peace and order. From this arise a hundred abuses and the ruin of all affairs—hence the name Gu. Yet in a time of Gu there must be talent capable of rectifying Gu, and only then can Gu be governed. The Commentary on the Image says, “Gu; thus the junzi rouses the people and nurtures virtue.” Rousing the people and nurturing their virtue is the essential way to rectify Gu. All six lines of this hexagram speak of ordering the family, not governing the state. Ultimately, ordering the family is precisely the means of governing the state; there are not two paths. The first line’s rectifying Gu, “in the end auspicious,” is like Guan Zhong assisting Duke Huan of Qi, or Zhuge Liang assisting the Later Lord. The second line’s rectifying Gu while attaining the middle is like Zhou Bo serving Empress Lü, or Chancellor Di serving Empress Wu. The third line’s rectifying Gu with “no blame” is like Yi Yin assisting Tai Jia and eventually restoring him to his position. The fourth line’s tolerating Gu and “meeting with shame” is like Li Ji failing to remonstrate and ultimately brewing disaster. The fifth line’s rectifying Gu and “using praise” is like the Duke of Zhou assisting King Cheng and ultimately bringing about the revival of Zhou. If the top line is “lofty and noble,” it is like Xu and Chao refusing the empire, or Boyi and Shuqi refusing to eat grain from Zhou. Later rulers and ministers, mindful of difficulties and planning good government, should tremble before the warnings of “before Jia” and “after Jia,” preserve the way of bringing an achievement to a proper beginning and end, use the movement of Zhen, and model themselves on the vigor of Qian. Then there will be “great success and the realm will be governed.” Otherwise, if they remain softly compliant and self-satisfied, retreat and stop without advancing, Gu will deepen day by day; even if good people exist, their future may not be secure. How could one not fear? How could one not be cautious?
Viewed as a whole, Gen uses firmness to stop above: the upper part is proud and does not descend to assist below. Xun uses yielding penetration below: the lower part is humble and does not rise to support above. Firmness and yielding do not meet; the two sides are estranged. The lower one becomes increasingly humble and yielding, hesitating and not advancing; the upper one becomes increasingly lofty and arrogant, neglectful and content with ease. Within, decay accumulates day by day; gradually it deteriorates and rots, inwardly putrid and outwardly decayed, until the destruction becomes beyond remedy. Hence it says, “The firm is above and the yielding below; yielding and stopping—Gu”: becoming low and yielding within, and merely stopping complacently without, is how Gu is formed. An ancient book says, “Flowing water does not decay because it moves; a door hinge does not unite because it turns.” Thus a vessel should be used constantly, for long disuse breeds worms; the body should move constantly, for long inactivity breeds illness. We therefore know that Gu arises from stopping, and its causes do not develop overnight. The Commentary on the Image says, “Wind below the mountain—Gu.” Wind wants to move, but encounters the mountain, is stopped, revolves around it, and cannot reach its destination. The character for wind is formed with the worm radical, so Gu is said to be transformation by wind. If the junzi wishes to cure Gu, nothing is better than “rousing.” Rousing means movement without stopping. “Rousing the people and nurturing virtue” is the way of illuminating virtue and renewing the people. Hence all the lines speak of “taking responsibility.” To take responsibility means to stand upright at the root so that branches and leaves can attach; it supports and raises the tree itself. Its meaning is the same as “rousing”: both turn against stopping and put things into use. Once stopping is reversed, Gu is cured. The fourth line’s “broadness,” however, adds to Gu, hence “shame.” The five lines speak of rectifying Gu and contain the way of a son. The top line stands above the fifth, at the extreme of the hexagram, and has the image of a father; therefore it does not speak of Gu. The task of rectifying Gu belongs to the king of the fifth line and the lords of the other lines, while the top line no longer undertakes that task. Thus “not serving kings and lords, making one’s affairs lofty” means that his undertaking rises above those of kings and lords. He intends one word to become a model for the world and one action to become a rule for the world. Though he does not speak of curing Gu, this is precisely how Gu is cured. His way can serve as a model for all ages, hence the Commentary on the Image says, “His aspiration can serve as a rule.” If “not serving kings and lords” is interpreted as the conduct of a recluse who makes himself lofty, it merely repeats the habit of low, yielding stoppage; that is not rectifying Gu but instead nourishing it, and does not fit the meaning of the line. In short, the five lines call the father, mother, and son, all family affairs; the top line calls them king and lords, which are affairs of state. Qiu says, “As a son, this is a son who remonstrates with his father; as a minister, this is a minister who remonstrates with his ruler.” This is well said.
The Great Image says: Wind below the mountain—Gu. Thus the junzi rouses the people and nurtures virtue.
In Xiao Chu, “wind moves above Heaven”; in Guan, “wind moves above Earth”; in Huan, “wind moves above water.” Nothing obstructs it, so each says “moves.” In Gu, there is wind below the mountain: the wind meets the mountain and stops, so it says “there is.” “Moves” is outside; “there is” is inside. What is inside must become stifled and unable to express itself; when stifled for long, it decays. The saying “Gu arises from within” refers to this. At such a time, the junzi should use it to rouse the people and nurture their virtue. He makes what Gen stops move, and what Xun enters emerge; he extends his own virtue to transform the people, and the people, moved by his virtue, likewise rouse themselves to accomplish things. Thus they can cast off the pollution of old habits and “renew their virtue day by day.” This is the junzi’s ability to cure Gu. In this way Gu is overcome.
[Divination]
○ Asked about current fortunes: Good fortune is now beginning to arrive; you must strive vigorously and may change the old situation.
○ Asked about business: Guard against goods piling up and spoiling; you should promptly arrange transport and sell them.
○ Asked about military campaigns: The camp should be established on open ground, not near mountains; beware of alarm caused by wind and cranes.
○ Asked about the home: The household must be put in order; heed the stern warning against licentiousness and seduction.
○ Asked about illness: Beware of sorcery, curses, and insect poison, or an abdominal illness caused by Gu poison.
○ Asked about litigation: It seems to have been caused by listening to someone’s incitement; you should promptly withdraw the lawsuit.
○ Asked about marriage: There may be a secret relationship between a man and a woman.
○ Asked about a lost object: The object has already been damaged.
○ Asked about travel: Beware of obstruction by wind.
○ Asked about pregnancy: Beware of an unusual fetus.
This hexagram has Wind below and Mountain above. Mountain is mountain and Wind is wind, presenting the image of wind beneath a mountain. Wind is the air in the sky: it circulates the climate, brings and takes cold and heat, and nurtures the myriad things. Now the wind enters beneath the mountain, its breath is blocked and it cannot stir; when wind does not circulate, things decay and worms arise. Wind also signifies odor and vapor, while Mountain signifies stopping and an overturned vessel. With Mountain above and Wind below, foul-smelling things are hidden in a vessel that is then covered in summer; thus decay occurs and worms arise. One worm transforms into three, and they multiply increasingly. With nothing to eat in the vessel, the worms finally devour their own kind—this is the meaning of disorder. The character for “Decay” ［79］ is composed of three worms inside one vessel; hence the Commentary on the Spring and Autumn Annals says, “Worms in a vessel make decay.” Zhu Xi said: “It means poisonous worms gather in a vessel and are made to consume one another; it is all an image of ruin, so this hexagram is named Decay.” The Shuowen says, “Worms in the belly arise from deep remorse,” so the word also carries the meaning of sexual indulgence, delusion, and disorder; by extension it can mean affairs, or the work of repair and regulation. The Sequence Commentary says, “Decay means affairs,” and the Miscellaneous Commentary says, “Decay means regulation.” Whenever decay and corruption are encountered, there must be work of careful regulation and repair—just as disorder is interpreted as being brought under control. Thus the hexagram’s name takes the meaning of decay and ruin, while the line statements use it in the sense of affairs.
Decay: Great success; beneficial to cross the great river. Three days before the beginning, three days after the beginning.［80］
▲ Oracle-bone script for “Decay”
Decay is ruin at its extreme. When ruin reaches its extreme, it must be put right again; and putting it right necessarily brings forth talent capable of curing decay to meet the age. Obtaining such talent is enough to bring great success. Using talent to establish order is like using a boat and oars to cross a river. The Documents says, “It is like crossing a great river; use you as the boat and oars.” This is what it means, hence “beneficial to cross the great river.” As for “three days before the beginning” and “three days after the beginning,” the explanations of the various scholars are exceedingly numerous. Ma explains it through the hexagram’s positions; Zixia through Gui and Ding; Lu through the changing hexagrams of Adornment and Innocence; Zheng takes the meaning of using Xin and Ding; Su relies on the theory of the exhaustion of Si and the exhaustion of Hai. Each clings to one view. The Complete Book alone interprets the three days before and three days after as the completion of the six lines and a new beginning after seven days, taking the meaning from “return comes after seven days” in Return. Jian Duan says: “Jia is the beginning of affairs; Geng is the transformation of affairs. When Decay reaches its extreme, order returns, hence Jia. Wind changes from yin and returns to yang, hence Geng.” This explanation is the most precise. Cheng says: “Three days before the beginning” means exhausting the reasons why things are as they are and dealing with the matter; “three days after the beginning” means investigating how things will become and preparing defenses. This explanation is also coherent.
The Tuan Commentary says: Decay—firmness above and yielding below, compliant yet stopping: this is Decay. Great success through Decay means the world is brought to order. Beneficial to cross the great river means going forward to undertake affairs. Three days before the beginning and three days after the beginning: when the end is reached, there is a new beginning; this is the movement of Heaven.
In this hexagram, Gen has one yang line above and two yin lines below, while Xun has two yang lines above and one yin line below. The yin and yang within and without do not connect: inwardly, resolve is lacking; outwardly, action is feeble. Hesitation and delay bring ruin, and thus decay gradually accumulates until it becomes Gu. Once there is Gu, how could there be great success? What is meant by “great success” is that what Gu has ruined must be restored, and what Gu has blocked must be reopened. Only then will there be great success and peace throughout the realm. The Sequence Commentary says, “Gu means affairs.” To set right what is decayed necessarily entails action, and proceeding forward cannot be without danger. Nothing is more dangerous than crossing a great river, yet going forward to remedy Gu by crossing it is declared favorable in every respect. “Three days before Jia, three days after Jia”: before and after mean beginning and end. One must trace Gu back to its beginning and follow it through to its end: dare neither become negligent at the start nor slacken at the end, but always regard one’s efforts as insufficient and, upon reaching the end, begin again. Only the vigorous movement of Heaven can do this. This is the complete achievement of setting Gu right.
Applied to human affairs, I yield and follow, while the other side stops and remains still; our feelings and intentions do not connect. When feelings and intentions do not communicate, the two sides cannot unite and accomplish anything. Through procrastination and mere expediency, matters inevitably deteriorate. This is the image of Gu: wood rots and worms appear; grain kept too long becomes infested. Gu is a Later-Heaven hexagram. Gen and Xun exchange positions with Qian and Kun: the parents are old and the children take charge. Therefore, five of the six lines speak of family affairs. The first line deals with rectifying the father’s Gu while carrying out his intentions; the second with rectifying the mother’s Gu while maintaining the middle; the third with rectifying it, having regret but no blame; the fifth with rectifying it and receiving praise while carrying on virtue. Only the fourth, by being “broad” toward Gu, “meets with shame,” because it fails in compliance. In all human affairs, filial piety comes first. Extending this from family affairs, nothing should be handled otherwise. The top line stands at the end of Gu and alone preserves its aspiration; it does not speak of rectifying Gu because it will preserve its aspiration and cure the Gu of body and mind, enlarge its aspiration and relieve the Gu of all ages. This is the greatest of human affairs.
Applied to a state, the upper trigram is the government and the lower trigram the people. Gen above and Xun below: one is high and one low, rank is sharply divided, and above and below are cut off. Officials hesitate and shrink back, lacking the talent to rouse themselves; the ruler drifts along and acts expediently, lacking the will to accomplish anything. The seeds of disorder already lie hidden amid apparent peace and order. From this arise a hundred abuses and the ruin of all affairs—hence the name Gu. Yet in a time of Gu there must be talent capable of rectifying Gu, and only then can Gu be governed. The Commentary on the Image says, “Gu; thus the junzi rouses the people and nurtures virtue.” Rousing the people and nurturing their virtue is the essential way to rectify Gu. All six lines of this hexagram speak of ordering the family, not governing the state. Ultimately, ordering the family is precisely the means of governing the state; there are not two paths. The first line’s rectifying Gu, “in the end auspicious,” is like Guan Zhong assisting Duke Huan of Qi, or Zhuge Liang assisting the Later Lord. The second line’s rectifying Gu while attaining the middle is like Zhou Bo serving Empress Lü, or Chancellor Di serving Empress Wu. The third line’s rectifying Gu with “no blame” is like Yi Yin assisting Tai Jia and eventually restoring him to his position. The fourth line’s tolerating Gu and “meeting with shame” is like Li Ji failing to remonstrate and ultimately brewing disaster. The fifth line’s rectifying Gu and “using praise” is like the Duke of Zhou assisting King Cheng and ultimately bringing about the revival of Zhou. If the top line is “lofty and noble,” it is like Xu and Chao refusing the empire, or Boyi and Shuqi refusing to eat grain from Zhou. Later rulers and ministers, mindful of difficulties and planning good government, should tremble before the warnings of “before Jia” and “after Jia,” preserve the way of bringing an achievement to a proper beginning and end, use the movement of Zhen, and model themselves on the vigor of Qian. Then there will be “great success and the realm will be governed.” Otherwise, if they remain softly compliant and self-satisfied, retreat and stop without advancing, Gu will deepen day by day; even if good people exist, their future may not be secure. How could one not fear? How could one not be cautious?
Viewed as a whole, Gen uses firmness to stop above: the upper part is proud and does not descend to assist below. Xun uses yielding penetration below: the lower part is humble and does not rise to support above. Firmness and yielding do not meet; the two sides are estranged. The lower one becomes increasingly humble and yielding, hesitating and not advancing; the upper one becomes increasingly lofty and arrogant, neglectful and content with ease. Within, decay accumulates day by day; gradually it deteriorates and rots, inwardly putrid and outwardly decayed, until the destruction becomes beyond remedy. Hence it says, “The firm is above and the yielding below; yielding and stopping—Gu”: becoming low and yielding within, and merely stopping complacently without, is how Gu is formed. An ancient book says, “Flowing water does not decay because it moves; a door hinge does not unite because it turns.” Thus a vessel should be used constantly, for long disuse breeds worms; the body should move constantly, for long inactivity breeds illness. We therefore know that Gu arises from stopping, and its causes do not develop overnight. The Commentary on the Image says, “Wind below the mountain—Gu.” Wind wants to move, but encounters the mountain, is stopped, revolves around it, and cannot reach its destination. The character for wind is formed with the worm radical, so Gu is said to be transformation by wind. If the junzi wishes to cure Gu, nothing is better than “rousing.” Rousing means movement without stopping. “Rousing the people and nurturing virtue” is the way of illuminating virtue and renewing the people. Hence all the lines speak of “taking responsibility.” To take responsibility means to stand upright at the root so that branches and leaves can attach; it supports and raises the tree itself. Its meaning is the same as “rousing”: both turn against stopping and put things into use. Once stopping is reversed, Gu is cured. The fourth line’s “broadness,” however, adds to Gu, hence “shame.” The five lines speak of rectifying Gu and contain the way of a son. The top line stands above the fifth, at the extreme of the hexagram, and has the image of a father; therefore it does not speak of Gu. The task of rectifying Gu belongs to the king of the fifth line and the lords of the other lines, while the top line no longer undertakes that task. Thus “not serving kings and lords, making one’s affairs lofty” means that his undertaking rises above those of kings and lords. He intends one word to become a model for the world and one action to become a rule for the world. Though he does not speak of curing Gu, this is precisely how Gu is cured. His way can serve as a model for all ages, hence the Commentary on the Image says, “His aspiration can serve as a rule.” If “not serving kings and lords” is interpreted as the conduct of a recluse who makes himself lofty, it merely repeats the habit of low, yielding stoppage; that is not rectifying Gu but instead nourishing it, and does not fit the meaning of the line. In short, the five lines call the father, mother, and son, all family affairs; the top line calls them king and lords, which are affairs of state. Qiu says, “As a son, this is a son who remonstrates with his father; as a minister, this is a minister who remonstrates with his ruler.” This is well said.
The Great Image says: Wind below the mountain—Gu. Thus the junzi rouses the people and nurtures virtue.
In Xiao Chu, “wind moves above Heaven”; in Guan, “wind moves above Earth”; in Huan, “wind moves above water.” Nothing obstructs it, so each says “moves.” In Gu, there is wind below the mountain: the wind meets the mountain and stops, so it says “there is.” “Moves” is outside; “there is” is inside. What is inside must become stifled and unable to express itself; when stifled for long, it decays. The saying “Gu arises from within” refers to this. At such a time, the junzi should use it to rouse the people and nurture their virtue. He makes what Gen stops move, and what Xun enters emerge; he extends his own virtue to transform the people, and the people, moved by his virtue, likewise rouse themselves to accomplish things. Thus they can cast off the pollution of old habits and “renew their virtue day by day.” This is the junzi’s ability to cure Gu. In this way Gu is overcome.
[Divination]
○ Asked about current fortunes: Good fortune is now beginning to arrive; you must strive vigorously and may change the old situation.
○ Asked about business: Guard against goods piling up and spoiling; you should promptly arrange transport and sell them.
○ Asked about military campaigns: The camp should be established on open ground, not near mountains; beware of alarm caused by wind and cranes.
○ Asked about the home: The household must be put in order; heed the stern warning against licentiousness and seduction.
○ Asked about illness: Beware of sorcery, curses, and insect poison, or an abdominal illness caused by Gu poison.
○ Asked about litigation: It seems to have been caused by listening to someone’s incitement; you should promptly withdraw the lawsuit.
○ Asked about marriage: There may be a secret relationship between a man and a woman.
○ Asked about a lost object: The object has already been damaged.
○ Asked about travel: Beware of obstruction by wind.
○ Asked about pregnancy: Beware of an unusual fetus.
Initial Six: Rectifying the father’s Gu; having a son, the deceased father is without blame. Danger; in the end, good fortune.
Initial Six: Rectifying the father’s Gu; having a son, the deceased father is without blame. 81 Danger; in the end, good fortune.
The Commentary on the Image says: Rectifying the father’s Gu means carrying on the father’s intentions.
“To take responsibility” originally means establishing the proper trunk so that branches and leaves can attach and stand, thereby sustaining the body of the tree. Thus a person capable of enduring affairs and bearing heavy responsibility is called capable of “handling affairs.” Gu means affairs. “Having a son” is a term of praise, as in “having a son capable of managing the family.” “The deceased father” means the father; after death he is called the deceased father. Gu refers to things rotting and worms arising. Its causes do not come from one morning or one evening, which is why the lines of Gu all speak in terms of fathers and sons. In a filial family, if unfortunately the father has Gu and Gu awaits rectification, the son’s heart is distressed. Yet fortunately, if it is rectified, “the deceased father is without blame,” and the son too escapes danger; hence the auspicious result.
[Divination]
○ Asked about current fortunes: Good fortune is beginning to arrive. Be diligent and thrifty, and you can bring honor to the family’s former accomplishments. Auspicious.
○ Asked about business: The old business will revive and bring considerable profit.
○ Asked about the home: It is probably an old ancestral residence; it should be renovated and rebuilt, which will be highly favorable.
○ Asked about military campaigns: Like Goujian restoring Wu, or Zixu attacking Chu, there will surely be a major revival. Auspicious.
○ Asked about litigation: You did not obtain justice before; you should appeal to a higher authority again. There will be no blame.
○ Asked about illness: Though dangerous, it is not necessarily harmful. If the person has no son, this divination is unfavorable.
○ Asked about marriage: A fine son and a fine daughter-in-law; auspicious.
○ Asked about pregnancy: A boy will be born and will surely be capable of prospering the family. Auspicious.
【Case】 A certain timber merchant from Wakayama first began cutting and harvesting timber, transporting and selling it in Tokyo, Osaka, and other places. Later he obtained a financier, and the business greatly flourished. When Tokyo was struck by fire, this merchant happened to have timber arriving in Tokyo and made a great profit. With this wealth he became skilled at selling, expanding his trade more and more widely. Unexpectedly, he contracted a cold, fell gravely ill, and died after more than twenty days. At home he left a wife and one son, the son only fifteen years old. All the estate—timber still in the mountains, timber being transported elsewhere, transport vessels, and money coming in and going out—had previously been managed solely by the merchant, and neither wife nor son knew the details. One day he visited me and told me the facts, so I cast a divination for his son. It yielded Gu changing to Da Chu.
The judgment: This hexagram has wind below the mountain; wind is what stirs all things. Wind below the mountain is stopped and does not move, so stagnant heat produces insects, an image of swarms of insects devouring one another. Since you have received this line, it is plainly evident that after your father’s death, all the timber he had cut and harvested will be almost entirely spoiled and depleted. Although you are young and weak, you must think of continuing your father’s business and personally endure hardship with extraordinary diligence. The financier will also be moved by your resolve and lend assistance. All the timber remaining and the money left in the estate can be gathered in. This is what is meant by “rectifying the father’s Gu; having a son, the deceased father is without blame. Danger; in the end, good fortune.” Afterward, this son indeed managed to carry on the old business diligently and made it even more prosperous.
【Case】 In the twenty-fifth year of the Meiji era, an adopted son of a certain Kumada consulted about the gains and losses of household management. The divination yielded Gu changing to Da Chu.
The judgment: This hexagram joins an elder daughter to a younger son, an image of a family’s lineage being continued. The adoptive father’s debts were not incurred in a single day; the accumulated abuses had a long history. Initial Six is at the beginning of Gu, so the abuses are not yet deep and are not difficult to deal with. This son has received his father’s debts and must use his strength to repay them. Hence it says, “Rectifying Gu; having a son, the father is without blame.” “To take responsibility” means bearing the matter and dealing with it. “Danger, no blame” means that although it is dangerous, in the end there is no blame. The outcome was indeed as this divination indicated.
The Commentary on the Image says: Rectifying the father’s Gu means carrying on the father’s intentions.
“To take responsibility” originally means establishing the proper trunk so that branches and leaves can attach and stand, thereby sustaining the body of the tree. Thus a person capable of enduring affairs and bearing heavy responsibility is called capable of “handling affairs.” Gu means affairs. “Having a son” is a term of praise, as in “having a son capable of managing the family.” “The deceased father” means the father; after death he is called the deceased father. Gu refers to things rotting and worms arising. Its causes do not come from one morning or one evening, which is why the lines of Gu all speak in terms of fathers and sons. In a filial family, if unfortunately the father has Gu and Gu awaits rectification, the son’s heart is distressed. Yet fortunately, if it is rectified, “the deceased father is without blame,” and the son too escapes danger; hence the auspicious result.
[Divination]
○ Asked about current fortunes: Good fortune is beginning to arrive. Be diligent and thrifty, and you can bring honor to the family’s former accomplishments. Auspicious.
○ Asked about business: The old business will revive and bring considerable profit.
○ Asked about the home: It is probably an old ancestral residence; it should be renovated and rebuilt, which will be highly favorable.
○ Asked about military campaigns: Like Goujian restoring Wu, or Zixu attacking Chu, there will surely be a major revival. Auspicious.
○ Asked about litigation: You did not obtain justice before; you should appeal to a higher authority again. There will be no blame.
○ Asked about illness: Though dangerous, it is not necessarily harmful. If the person has no son, this divination is unfavorable.
○ Asked about marriage: A fine son and a fine daughter-in-law; auspicious.
○ Asked about pregnancy: A boy will be born and will surely be capable of prospering the family. Auspicious.
【Case】 A certain timber merchant from Wakayama first began cutting and harvesting timber, transporting and selling it in Tokyo, Osaka, and other places. Later he obtained a financier, and the business greatly flourished. When Tokyo was struck by fire, this merchant happened to have timber arriving in Tokyo and made a great profit. With this wealth he became skilled at selling, expanding his trade more and more widely. Unexpectedly, he contracted a cold, fell gravely ill, and died after more than twenty days. At home he left a wife and one son, the son only fifteen years old. All the estate—timber still in the mountains, timber being transported elsewhere, transport vessels, and money coming in and going out—had previously been managed solely by the merchant, and neither wife nor son knew the details. One day he visited me and told me the facts, so I cast a divination for his son. It yielded Gu changing to Da Chu.
The judgment: This hexagram has wind below the mountain; wind is what stirs all things. Wind below the mountain is stopped and does not move, so stagnant heat produces insects, an image of swarms of insects devouring one another. Since you have received this line, it is plainly evident that after your father’s death, all the timber he had cut and harvested will be almost entirely spoiled and depleted. Although you are young and weak, you must think of continuing your father’s business and personally endure hardship with extraordinary diligence. The financier will also be moved by your resolve and lend assistance. All the timber remaining and the money left in the estate can be gathered in. This is what is meant by “rectifying the father’s Gu; having a son, the deceased father is without blame. Danger; in the end, good fortune.” Afterward, this son indeed managed to carry on the old business diligently and made it even more prosperous.
【Case】 In the twenty-fifth year of the Meiji era, an adopted son of a certain Kumada consulted about the gains and losses of household management. The divination yielded Gu changing to Da Chu.
The judgment: This hexagram joins an elder daughter to a younger son, an image of a family’s lineage being continued. The adoptive father’s debts were not incurred in a single day; the accumulated abuses had a long history. Initial Six is at the beginning of Gu, so the abuses are not yet deep and are not difficult to deal with. This son has received his father’s debts and must use his strength to repay them. Hence it says, “Rectifying Gu; having a son, the father is without blame.” “To take responsibility” means bearing the matter and dealing with it. “Danger, no blame” means that although it is dangerous, in the end there is no blame. The outcome was indeed as this divination indicated.
Nine in the Second: Rectifying the mother’s Gu; one must not persist rigidly.
Nine in the Second: Rectifying the mother’s Gu; one must not persist rigidly.
The Commentary on the Image says: Rectifying the mother’s Gu means attaining the middle way.
The explanation of rectifying Gu is found under the first line. This line belongs to Xun; with firm talent in the central position, it responds above to Six in the Fifth. It yields and follows while attaining the middle way. The first line says “father,” the second says “mother”: the father has died while the mother remains. Of the six lines of Gu, four mention the father’s Gu and one mentions the mother’s Gu, reflecting the ancient Asian warning against women exercising sole authority, as in the Book saying, “When a hen announces the dawn, the family is ruined.” With firmness in the middle, Nine in the Second remonstrates with the mother, hence “the mother’s Gu.” It must be like the song of the seven sons about the gentle south wind; only then is it correct. Applied to ruler and ministers, the second line represents a senior minister and the fifth line a young ruler or perhaps a regent mother. For a young ruler, it is like the Duke of Zhou assisting King Cheng, gently urging him forward through the Bin odes and tactfully guiding him toward goodness. For a female ruler, it is like Chen Ping and Zhou Bo assisting Empress Lü, or Di Renjie and Lou Shide assisting Empress Wu: calmly and compliantly supporting state affairs, preventing Gu from reaching extreme ruin. In curing Gu, one must neither be too yielding nor too firm. Excessive firmness harms affection; excessive yielding flows into laxity. This line has firmness properly centered, so it can weigh what should be reduced or increased. It has the substance of using firmness without the appearance of using firmness; it supplements firmness with yielding and skillfully mends the gaps, so Gu does not flare up again. Hence the Commentary on the Image says, “It attains the middle way.”
[Divination]
○ Asked about current fortunes: At present, a noble person will probably come to mediate and adjust matters; do not act rashly.
○ Asked about business: Beware of old debts and accumulated abuses; handle matters leniently and gradually.
○ Asked about the home: The mother’s faction may be usurping authority and provoking conflict; be patient and handle it well.
○ Asked about military campaigns: Beware of hidden dangers; do not advance directly.
○ Asked about illness: In adults, beware of malaria, abdominal masses, and similar illnesses; in children, it may be insufficient fetal vitality. Take a mild, harmonizing remedy.
○ Asked about a traveler: The person is halfway through the journey and can return in a few days.
○ Asked about a lost object: It will be found.
○ Asked about marriage: You should obtain an excellent wife.
【Case】 A friend came and said: “After a certain relative of mine died, because of matters connected with his household, the relatives were going to gather and discuss a proper settlement. The matter was difficult to dispose of and opinions had not been decided, so I request a divination.” The divination yielded Gu changing to Gen.
The judgment says: “Gu” is a mountain with wind beneath it; the firm and yielding do not connect, and this shows worms arising from what has accumulated. Xun is wind and the eldest daughter; Gen is mountain and the youngest son. Thus a widow and her young son are managing the household. “Gu” means worms in the belly, arising from obscenity and darkness, and it also involves illicit confusion. If the relatives now wish to expose her hidden affairs, matters will inevitably rupture, making the calamity of Gu even worse. The fourth line says, “Taking care of the Gu of the mother,” which surely means that her son will eventually be able to settle the matter himself. It is best to wait patiently for four years. When the boy has grown, the Gu will end of itself. The present is not yet the right time.
A friend, on hearing this, said with feeling: A certain man among the relatives opened a shop in Yokohama with a certain amount of capital. Through diligence and ability, he accumulated 200,000 yen. After his wife died, he took a geisha as a concubine, and she bore him a son who is now only ten. After the man died, because the son was still young, the mother took charge of the household. She operated the business jointly with a certain associate and then began an illicit affair with him. Since she entrusted all household affairs to that associate, the relatives were displeased. The associate therefore planned to take half the assets for himself, so the relatives gathered to negotiate a settlement, but found the matter extremely difficult to handle. Now, having received this divination, they understand how to proceed. If they wait four years, until the son comes of age, and support and consult with one another, they will be able to put the old business in order themselves.
Afterward, they followed the line’s determination.
[Example] Divining the educational fortunes of the year 30 of Meiji, the resulting hexagram was Gu changing to Gen.
The judgment says: This hexagram is wind beneath a mountain. Wind is Xun; entering a mountain means Gen, stopping. Thus it is wind inside a mountain, entering but unable to emerge. The character for wind derives from the character for worm, so prolonged suppression produces Gu. When worms have no food, they devour their own kind; hence it is called Gu. Viewed in terms of the nation, this is an image of cultural influence failing to circulate and the human heart becoming corrupt. People have both bodies and minds, so education consists in governing the body and governing the mind. Governing the body first emphasizes clothing, food, daily life, and dwelling; governing the mind first emphasizes benevolence, righteousness, morality, and virtue. If everyone lacks neither clothing, food, nor the necessities of daily life, stable livelihoods will be sufficient, and people will naturally not drift into crooked ways. If everyone understands benevolence, righteousness, morality, and virtue, their constancy of heart will be perfected; they can study together with the sages. On the small scale, this brings the joy of family unity; on the large scale, it opens the way to the nation’s prosperity and peace. Our country stands in the middle of East Asia. Its land stretches far, and its fertile soil, cold and warmth are all suited to its needs. It does not depend on other nations’ goods; national resources are ample, and rites and instruction are cultivated and bright. For more than two thousand years, kings have succeeded one another as sages, while the people have thrived and rejoiced in their occupations. Moreover, most of the people throughout the country are branches of the imperial house. In the Middle Ages, the emperors bestowed upon their subjects the four surnames Minamoto, Taira, Fujiwara, and Tachibana; in truth, all came from the imperial family. Thus when the people looked upon the imperial house, it was like collateral branches looking to the great clan head: their love and reverence differed in no way from those between blood relatives. Even after the military houses seized power, imperial authority weakened and order became confused, yet it was still like brothers quarreling within a wall; no one ever coveted the imperial house. This was entirely different from other nations, where usurpations followed one another and the heavenly throne was treated as an inn. The reason this tradition endured for so long without change was entirely the benefit of this education in governing body and mind. Since the Restoration, however, customs and instruction have changed. People compete to embrace the new and admire the strange; seeing something different, they change their allegiance. There are railways for travel, electric lights in homes, steamships at sea, telegraph wires on land, mines dug and gold extracted, commerce expanded and ports opened. Viewing the nations of the world as one family and the four seas as neighbors, we imitate the West and improve day by day. In what is called the enterprise of wealth and strength, the present has never failed to surpass the past; but in the methods of education, I venture to say that the present is inferior to antiquity. Why? Because today we admire and study European and American learning. Young, intelligent, gifted men go abroad to study their disciplines; upon returning, they are immediately honored as teachers and elders and made to instruct the young people at home. These men, posing as teachers, spend three or five years learning only the superficial novelty of European curiosities and cast aside entirely the practical learning of body and mind that our country has always possessed. Those influenced by them do not follow an orderly progression of knowledge, nor recognize the order between elders and juniors. They speak of freedom, advocate self-interest, and treat only survival of the fittest and the strong devouring the weak as the law of Heaven, no longer knowing that benevolence, righteousness, morality, and virtue are gifts of Heaven.Thus bodily conduct became careless and the mind grew worse day by day. Sons no longer spoke of filial piety; ministers no longer spoke of loyalty; younger brothers no longer spoke of fraternal respect; friends no longer spoke of trust. Cruelty and viciousness submerged natural conscience. Some even regarded their parents as strangers, treated brothers as people from Qin and Yue, rebelled and offended their superiors, and did everything imaginable. The abuses are beyond description. Reading what is reported today in the Daily News—murder, theft, sexual misconduct, fraud, and deceit—the deterioration of customs is exactly like Gu poison entering the heart, beyond hope of cure. This teaching came from the West; the West is the yin direction, so it is called the mother’s Gu. The infection has already taken deep root and cannot yet be overcome by force; hence, “In dealing with the mother’s Gu, one cannot be firm.”
The Commentary on the Image says: Rectifying the mother’s Gu means attaining the middle way.
The explanation of rectifying Gu is found under the first line. This line belongs to Xun; with firm talent in the central position, it responds above to Six in the Fifth. It yields and follows while attaining the middle way. The first line says “father,” the second says “mother”: the father has died while the mother remains. Of the six lines of Gu, four mention the father’s Gu and one mentions the mother’s Gu, reflecting the ancient Asian warning against women exercising sole authority, as in the Book saying, “When a hen announces the dawn, the family is ruined.” With firmness in the middle, Nine in the Second remonstrates with the mother, hence “the mother’s Gu.” It must be like the song of the seven sons about the gentle south wind; only then is it correct. Applied to ruler and ministers, the second line represents a senior minister and the fifth line a young ruler or perhaps a regent mother. For a young ruler, it is like the Duke of Zhou assisting King Cheng, gently urging him forward through the Bin odes and tactfully guiding him toward goodness. For a female ruler, it is like Chen Ping and Zhou Bo assisting Empress Lü, or Di Renjie and Lou Shide assisting Empress Wu: calmly and compliantly supporting state affairs, preventing Gu from reaching extreme ruin. In curing Gu, one must neither be too yielding nor too firm. Excessive firmness harms affection; excessive yielding flows into laxity. This line has firmness properly centered, so it can weigh what should be reduced or increased. It has the substance of using firmness without the appearance of using firmness; it supplements firmness with yielding and skillfully mends the gaps, so Gu does not flare up again. Hence the Commentary on the Image says, “It attains the middle way.”
[Divination]
○ Asked about current fortunes: At present, a noble person will probably come to mediate and adjust matters; do not act rashly.
○ Asked about business: Beware of old debts and accumulated abuses; handle matters leniently and gradually.
○ Asked about the home: The mother’s faction may be usurping authority and provoking conflict; be patient and handle it well.
○ Asked about military campaigns: Beware of hidden dangers; do not advance directly.
○ Asked about illness: In adults, beware of malaria, abdominal masses, and similar illnesses; in children, it may be insufficient fetal vitality. Take a mild, harmonizing remedy.
○ Asked about a traveler: The person is halfway through the journey and can return in a few days.
○ Asked about a lost object: It will be found.
○ Asked about marriage: You should obtain an excellent wife.
【Case】 A friend came and said: “After a certain relative of mine died, because of matters connected with his household, the relatives were going to gather and discuss a proper settlement. The matter was difficult to dispose of and opinions had not been decided, so I request a divination.” The divination yielded Gu changing to Gen.
The judgment says: “Gu” is a mountain with wind beneath it; the firm and yielding do not connect, and this shows worms arising from what has accumulated. Xun is wind and the eldest daughter; Gen is mountain and the youngest son. Thus a widow and her young son are managing the household. “Gu” means worms in the belly, arising from obscenity and darkness, and it also involves illicit confusion. If the relatives now wish to expose her hidden affairs, matters will inevitably rupture, making the calamity of Gu even worse. The fourth line says, “Taking care of the Gu of the mother,” which surely means that her son will eventually be able to settle the matter himself. It is best to wait patiently for four years. When the boy has grown, the Gu will end of itself. The present is not yet the right time.
A friend, on hearing this, said with feeling: A certain man among the relatives opened a shop in Yokohama with a certain amount of capital. Through diligence and ability, he accumulated 200,000 yen. After his wife died, he took a geisha as a concubine, and she bore him a son who is now only ten. After the man died, because the son was still young, the mother took charge of the household. She operated the business jointly with a certain associate and then began an illicit affair with him. Since she entrusted all household affairs to that associate, the relatives were displeased. The associate therefore planned to take half the assets for himself, so the relatives gathered to negotiate a settlement, but found the matter extremely difficult to handle. Now, having received this divination, they understand how to proceed. If they wait four years, until the son comes of age, and support and consult with one another, they will be able to put the old business in order themselves.
Afterward, they followed the line’s determination.
[Example] Divining the educational fortunes of the year 30 of Meiji, the resulting hexagram was Gu changing to Gen.
The judgment says: This hexagram is wind beneath a mountain. Wind is Xun; entering a mountain means Gen, stopping. Thus it is wind inside a mountain, entering but unable to emerge. The character for wind derives from the character for worm, so prolonged suppression produces Gu. When worms have no food, they devour their own kind; hence it is called Gu. Viewed in terms of the nation, this is an image of cultural influence failing to circulate and the human heart becoming corrupt. People have both bodies and minds, so education consists in governing the body and governing the mind. Governing the body first emphasizes clothing, food, daily life, and dwelling; governing the mind first emphasizes benevolence, righteousness, morality, and virtue. If everyone lacks neither clothing, food, nor the necessities of daily life, stable livelihoods will be sufficient, and people will naturally not drift into crooked ways. If everyone understands benevolence, righteousness, morality, and virtue, their constancy of heart will be perfected; they can study together with the sages. On the small scale, this brings the joy of family unity; on the large scale, it opens the way to the nation’s prosperity and peace. Our country stands in the middle of East Asia. Its land stretches far, and its fertile soil, cold and warmth are all suited to its needs. It does not depend on other nations’ goods; national resources are ample, and rites and instruction are cultivated and bright. For more than two thousand years, kings have succeeded one another as sages, while the people have thrived and rejoiced in their occupations. Moreover, most of the people throughout the country are branches of the imperial house. In the Middle Ages, the emperors bestowed upon their subjects the four surnames Minamoto, Taira, Fujiwara, and Tachibana; in truth, all came from the imperial family. Thus when the people looked upon the imperial house, it was like collateral branches looking to the great clan head: their love and reverence differed in no way from those between blood relatives. Even after the military houses seized power, imperial authority weakened and order became confused, yet it was still like brothers quarreling within a wall; no one ever coveted the imperial house. This was entirely different from other nations, where usurpations followed one another and the heavenly throne was treated as an inn. The reason this tradition endured for so long without change was entirely the benefit of this education in governing body and mind. Since the Restoration, however, customs and instruction have changed. People compete to embrace the new and admire the strange; seeing something different, they change their allegiance. There are railways for travel, electric lights in homes, steamships at sea, telegraph wires on land, mines dug and gold extracted, commerce expanded and ports opened. Viewing the nations of the world as one family and the four seas as neighbors, we imitate the West and improve day by day. In what is called the enterprise of wealth and strength, the present has never failed to surpass the past; but in the methods of education, I venture to say that the present is inferior to antiquity. Why? Because today we admire and study European and American learning. Young, intelligent, gifted men go abroad to study their disciplines; upon returning, they are immediately honored as teachers and elders and made to instruct the young people at home. These men, posing as teachers, spend three or five years learning only the superficial novelty of European curiosities and cast aside entirely the practical learning of body and mind that our country has always possessed. Those influenced by them do not follow an orderly progression of knowledge, nor recognize the order between elders and juniors. They speak of freedom, advocate self-interest, and treat only survival of the fittest and the strong devouring the weak as the law of Heaven, no longer knowing that benevolence, righteousness, morality, and virtue are gifts of Heaven.Thus bodily conduct became careless and the mind grew worse day by day. Sons no longer spoke of filial piety; ministers no longer spoke of loyalty; younger brothers no longer spoke of fraternal respect; friends no longer spoke of trust. Cruelty and viciousness submerged natural conscience. Some even regarded their parents as strangers, treated brothers as people from Qin and Yue, rebelled and offended their superiors, and did everything imaginable. The abuses are beyond description. Reading what is reported today in the Daily News—murder, theft, sexual misconduct, fraud, and deceit—the deterioration of customs is exactly like Gu poison entering the heart, beyond hope of cure. This teaching came from the West; the West is the yin direction, so it is called the mother’s Gu. The infection has already taken deep root and cannot yet be overcome by force; hence, “In dealing with the mother’s Gu, one cannot be firm.”
Nine in the third place: Dealing with the Gu of the father; there is a little regret, but no great blame.
Nine in the third place: Dealing with the Gu of the father; there is a little regret, but no great blame.
The Commentary on the Image says: Dealing with the Gu of the father, one ultimately has no blame.
The explanation of dealing with Gu appears under the first line below. By the time of the third line, the Gu is already deep-rooted; without firm yang talent and virtue, it is difficult to reform this abuse. This line follows the father’s destruction. If one merely follows the old ways and sits watching without thinking of remedy, one prolongs the father’s wrongdoing; that is not the way of a son. Yet if one is excessively hard and acts solely according to one’s feelings, attempting to make up for the father’s errors and thereby hurting the father’s heart, some regret is unavoidable. Without firm yang talent, one cannot easily speak of dealing with Gu; fortunately, if one can deal with it, then although there is “a little regret,” there is “no great blame.” This is called, “Dealing with the Gu of the father; there is a little regret, but no great blame.” “A little regret” serves as a warning; “no great blame” serves as encouragement. “A little regret” is certainly not excellence in serving one’s parents, but if regret causes one not to act, the blame will only grow greater. Therefore, although the third line acts and has regret, it is ultimately better than the fourth line’s indulgence that ends in humiliation.
[Divination]
○ Asked about current fortunes: Now is precisely the time to resolutely correct past wrongs. Even if there are minor setbacks, matters will ultimately be brought to success.
○ Asked about business: It is advisable to revive the old enterprise and establish new rules. There may be a small loss, but great profit will certainly follow.
○ Asked about the home: The beams and buildings may have stood for many years and become badly worm-eaten and rotten. Do not begrudge a small expense; reconstruction should be undertaken urgently.
○ Asked about war: Advancing directly with firm martial force may entail a minor defeat, but there will certainly be no great harm.
○ Asked about lost property: It will certainly be recovered, but beware of a minor dispute or verbal trouble.
○ Asked about pregnancy: A boy will be born, but the child may suffer a minor illness after birth.
○ Asked about illness: No serious problem.
[Example] A certain company president came to ask about the company’s rise and decline. The resulting hexagram was Gu changing to Meng.
The judgment says: Gu is wind beneath a mountain, meaning that air cannot circulate and worms arise from what has accumulated. Applied to a company, the company’s business is stagnant; goods and capital cannot circulate, and disputes arise among the members because of this. From this line, one knows that the company’s poor policy dates from the past, and it will be very difficult to recover. Although there will be many mistakes this year, the annual accounts should show no great discrepancy. Next year will be crucial. From now on, the members must economize and work diligently, remove old abuses, and sustain the company’s fortunes. In the year after next, they may achieve real results, and the company’s prosperity can surely be predicted. This is called, “Dealing with the Gu of the father; there is a little regret, but no great blame.” “The father’s Gu” means that the abuse has been inherited from before. “Next year” refers to the fourth line, and “the year after next” to the fifth line; their statements may be consulted.
The president, on hearing this, said: The divination is remarkably apt. This year, because the members followed old habits, the company’s business declined and losses accumulated. Some members are also unfit for their positions; whenever they act, they create confusion and even danger. I therefore first dismissed them and took responsibility myself. As your divination indicates, next year’s difficulties are already being born today, so the company’s prosperity in the year after next can indeed be predicted.
The Commentary on the Image says: Dealing with the Gu of the father, one ultimately has no blame.
The explanation of dealing with Gu appears under the first line below. By the time of the third line, the Gu is already deep-rooted; without firm yang talent and virtue, it is difficult to reform this abuse. This line follows the father’s destruction. If one merely follows the old ways and sits watching without thinking of remedy, one prolongs the father’s wrongdoing; that is not the way of a son. Yet if one is excessively hard and acts solely according to one’s feelings, attempting to make up for the father’s errors and thereby hurting the father’s heart, some regret is unavoidable. Without firm yang talent, one cannot easily speak of dealing with Gu; fortunately, if one can deal with it, then although there is “a little regret,” there is “no great blame.” This is called, “Dealing with the Gu of the father; there is a little regret, but no great blame.” “A little regret” serves as a warning; “no great blame” serves as encouragement. “A little regret” is certainly not excellence in serving one’s parents, but if regret causes one not to act, the blame will only grow greater. Therefore, although the third line acts and has regret, it is ultimately better than the fourth line’s indulgence that ends in humiliation.
[Divination]
○ Asked about current fortunes: Now is precisely the time to resolutely correct past wrongs. Even if there are minor setbacks, matters will ultimately be brought to success.
○ Asked about business: It is advisable to revive the old enterprise and establish new rules. There may be a small loss, but great profit will certainly follow.
○ Asked about the home: The beams and buildings may have stood for many years and become badly worm-eaten and rotten. Do not begrudge a small expense; reconstruction should be undertaken urgently.
○ Asked about war: Advancing directly with firm martial force may entail a minor defeat, but there will certainly be no great harm.
○ Asked about lost property: It will certainly be recovered, but beware of a minor dispute or verbal trouble.
○ Asked about pregnancy: A boy will be born, but the child may suffer a minor illness after birth.
○ Asked about illness: No serious problem.
[Example] A certain company president came to ask about the company’s rise and decline. The resulting hexagram was Gu changing to Meng.
The judgment says: Gu is wind beneath a mountain, meaning that air cannot circulate and worms arise from what has accumulated. Applied to a company, the company’s business is stagnant; goods and capital cannot circulate, and disputes arise among the members because of this. From this line, one knows that the company’s poor policy dates from the past, and it will be very difficult to recover. Although there will be many mistakes this year, the annual accounts should show no great discrepancy. Next year will be crucial. From now on, the members must economize and work diligently, remove old abuses, and sustain the company’s fortunes. In the year after next, they may achieve real results, and the company’s prosperity can surely be predicted. This is called, “Dealing with the Gu of the father; there is a little regret, but no great blame.” “The father’s Gu” means that the abuse has been inherited from before. “Next year” refers to the fourth line, and “the year after next” to the fifth line; their statements may be consulted.
The president, on hearing this, said: The divination is remarkably apt. This year, because the members followed old habits, the company’s business declined and losses accumulated. Some members are also unfit for their positions; whenever they act, they create confusion and even danger. I therefore first dismissed them and took responsibility myself. As your divination indicates, next year’s difficulties are already being born today, so the company’s prosperity in the year after next can indeed be predicted.
Six in the fourth place: Indulging the Gu of the father; proceeding brings humiliation.
Six in the fourth place: Indulging the Gu of the [82] father; proceeding brings humiliation.
The Commentary on the Image says: Indulging the Gu of the father; proceeding does not achieve anything.
“Yu” means to indulge, the opposite of “gan.” “Indulging the Gu of the father” means following along carelessly and fearing reform, thereby being lenient toward the Gu and causing it to deepen. This line is yielding in a yielding place and cannot accomplish anything. By the fourth line, Gu is already more than halfway developed; it should be treated like rescuing someone from fire or drowning, with swift action, and only then can success be achieved. The father was weak and timid, allowing Gu to accumulate; the son is again weak and unable to save the situation. If he continues in this way, humiliation is certain. Hence, “Indulging the Gu of the father; proceeding brings humiliation.” When this line changes, it becomes Ding. The fourth line of Ding says, “The cauldron’s legs break; the duke’s food is overturned; its form is drenched. Misfortune.” This likewise shows even greater humiliation. The first and fourth lines are both yielding and both concern dealing with Gu, yet their line statements differ. The first line is at the beginning of Gu, when the damage is not yet great; therefore, although yielding, its work is easy to complete, and so it is auspicious. At the fourth line, Gu is more than halfway ruined and the damage is worse, yet the spirit is still dispirited and strength exhausted, unable to deal with the matter firmly; hence it meets humiliation.
[Divination]
○ Asked about current fortunes: Fortunes are ordinary, but blindly following old habits will ultimately cause self-inflicted harm.
○ Asked about business: Merely knowing how to preserve the status quo while not knowing how to reform abuses, one will find it difficult to profit if this continues.
○ Asked about war: Your authority is not imposing and your commands are not strict; you should not advance. If you do, you will certainly be defeated.
○ Asked about the home: Although the father’s enterprise is prosperous, its decay is already deep, and it is difficult to preserve it going forward.
○ Asked about illness: The outward appearance still seems comfortable, but the internal illness is already deep. If treatment is not urgently planned, it will later be beyond rescue.
○ Question about pregnancy: A girl will be born.
[Example] A friend came to ask about the household management of a certain wealthy man’s family. The resulting hexagram was Gu changing to Ding.
The judgment says: This hexagram is wind beneath a mountain. Wind moves and nurtures all things, while a mountain stops and does not move. Thus, “wind beneath a mountain” means wind entering the mountain and producing worms; this is called Gu. Applied to human affairs, wind passes over without remaining, like a person whose views are unsettled; a mountain stops and does not move, like a person whose spirit is listless. Such people cannot rouse themselves to accomplish great matters. They merely covet small immediate gains and may even turn against relatives and friends; they are the Gu among humanity. The fourth line is yielding in a yielding place, with dull ability and weak energy, lacking righteousness and courage. In a family ruined by Gu, it cannot summon strength to support what is failing and rescue what is declining, but remains indecisive and steals a little comfort, sitting by while the Gu destroys everything. Even in a wealthy household, its assets are hard to preserve. This is called, “Indulging the Gu of the father; proceeding brings humiliation.”
The friend said: The father of this wealthy man, although he established the household through strenuous effort, had no son and adopted a relative’s child as heir. This son’s knowledge and ability were ordinary and far inferior to his father’s. When he first inherited the household, there was a small debt, but there were assets sufficient to cover it. Yet this young man suddenly became wealthy, grew foolish and self-willed, refused to heed advice, and eventually ruined his property. The divination’s words were precisely apt; they are truly impressive.
The Commentary on the Image says: Indulging the Gu of the father; proceeding does not achieve anything.
“Yu” means to indulge, the opposite of “gan.” “Indulging the Gu of the father” means following along carelessly and fearing reform, thereby being lenient toward the Gu and causing it to deepen. This line is yielding in a yielding place and cannot accomplish anything. By the fourth line, Gu is already more than halfway developed; it should be treated like rescuing someone from fire or drowning, with swift action, and only then can success be achieved. The father was weak and timid, allowing Gu to accumulate; the son is again weak and unable to save the situation. If he continues in this way, humiliation is certain. Hence, “Indulging the Gu of the father; proceeding brings humiliation.” When this line changes, it becomes Ding. The fourth line of Ding says, “The cauldron’s legs break; the duke’s food is overturned; its form is drenched. Misfortune.” This likewise shows even greater humiliation. The first and fourth lines are both yielding and both concern dealing with Gu, yet their line statements differ. The first line is at the beginning of Gu, when the damage is not yet great; therefore, although yielding, its work is easy to complete, and so it is auspicious. At the fourth line, Gu is more than halfway ruined and the damage is worse, yet the spirit is still dispirited and strength exhausted, unable to deal with the matter firmly; hence it meets humiliation.
[Divination]
○ Asked about current fortunes: Fortunes are ordinary, but blindly following old habits will ultimately cause self-inflicted harm.
○ Asked about business: Merely knowing how to preserve the status quo while not knowing how to reform abuses, one will find it difficult to profit if this continues.
○ Asked about war: Your authority is not imposing and your commands are not strict; you should not advance. If you do, you will certainly be defeated.
○ Asked about the home: Although the father’s enterprise is prosperous, its decay is already deep, and it is difficult to preserve it going forward.
○ Asked about illness: The outward appearance still seems comfortable, but the internal illness is already deep. If treatment is not urgently planned, it will later be beyond rescue.
○ Question about pregnancy: A girl will be born.
[Example] A friend came to ask about the household management of a certain wealthy man’s family. The resulting hexagram was Gu changing to Ding.
The judgment says: This hexagram is wind beneath a mountain. Wind moves and nurtures all things, while a mountain stops and does not move. Thus, “wind beneath a mountain” means wind entering the mountain and producing worms; this is called Gu. Applied to human affairs, wind passes over without remaining, like a person whose views are unsettled; a mountain stops and does not move, like a person whose spirit is listless. Such people cannot rouse themselves to accomplish great matters. They merely covet small immediate gains and may even turn against relatives and friends; they are the Gu among humanity. The fourth line is yielding in a yielding place, with dull ability and weak energy, lacking righteousness and courage. In a family ruined by Gu, it cannot summon strength to support what is failing and rescue what is declining, but remains indecisive and steals a little comfort, sitting by while the Gu destroys everything. Even in a wealthy household, its assets are hard to preserve. This is called, “Indulging the Gu of the father; proceeding brings humiliation.”
The friend said: The father of this wealthy man, although he established the household through strenuous effort, had no son and adopted a relative’s child as heir. This son’s knowledge and ability were ordinary and far inferior to his father’s. When he first inherited the household, there was a small debt, but there were assets sufficient to cover it. Yet this young man suddenly became wealthy, grew foolish and self-willed, refused to heed advice, and eventually ruined his property. The divination’s words were precisely apt; they are truly impressive.
Six in the fifth place: Dealing with the Gu of the father; thereby gaining praise.
Six in the fifth place: Dealing with the Gu of the father; thereby gaining praise.
The Commentary on the Image says: Dealing with the Gu of the father and gaining praise means inheriting through virtue.
This line is yielding in a firm place, yet it is centered and occupies the honored position. It corresponds yin-yang-wise with the worthy minister Nine in the second place, who is firm and centered. By entrusting him exclusively and appointing him as assistant and counselor, the ruler can remedy the old abuses that have ruined and disordered the state. Hence, “Dealing with the Gu of the father.” The fifth line is the ruler’s position, yet the line statement says “father”; thus one knows that an emperor must have a father. In the hexagram, the first and third lines both say “dealing with the Gu of the father.” The third says “there is regret,” so it merely escapes blame; the first says “the deceased father has no blame,” and therefore ends auspiciously. It cannot be said that these are not good ways of dealing with Gu. In the fifth line, not only does the father have no fault; he consequently gains praise. By correcting his error, the son further elevates his name. Letting evil return to oneself and goodness return to one’s parent, while perfectly mending every bend and gap, is something no one but a good inheritor and continuator can accomplish. The Commentary on the Image says, “Dealing with Gu and gaining praise means inheriting through virtue.” Dealing with Gu may be achieved through ability, but gaining praise must be inherited through virtue; hence, “inheriting through virtue.”
[Divination]
○ Asked about current fortunes: Although the family legacy is declining and thin, one can rise through one’s own efforts, establish oneself, and make a name.
○ Asked about business: Although the old enterprise is not very good, if it is reorganized and rebuilt anew this time, one will surely gain both reputation and profit.
○ Asked about the home: The property inherited from the ancestors is not substantial, but fortunately one can expand the former enterprise and surely bring honor and prosperity to the family.
○ Asked about war: You can recover the city and spread the army’s reputation far and wide. Auspicious.
○ Asked about illness: You should have a renowned physician treat it.
○ Pregnancy: A boy will be born.
○ Asked about marriage: It is certainly a distinguished and noble family.
[Example] A friend came to ask about the reform of a certain wealthy household. The resulting hexagram was Gu changing to Xun.
The judgment says: Gu means food stored in a vessel, covered so that air cannot circulate, creating the image of decay and worms. Applied to a state, it must be a young ruler inheriting the throne, secluded deep within the palace and not in contact with ministers outside, while the empress dowager governs from behind the screen. Petty men then fill the court and gentlemen withdraw to the countryside; it is a time when villains confuse and mislead the ruler. Now that the ruler of the fifth line has grown, he corresponds with the firm and vigorous great minister of the second line. Yin and yang respond to each other, plans are established and schemes are set, washing away the old abuses accumulated over many years. During reform, there must be exceptionally strict caution. For seven days before and seven days after, one must work diligently and carefully, cautiously and thoroughly; this is what is meant by “three days before Jia and three days after Jia.” Reforming the administration of a wealthy household should follow the same principle. The harms in this wealthy merchant’s domestic administration did not arise in a single day or night. Now that he has obtained a good and upright associate, he can wash away the long-standing abuses and certainly accomplish reform. Yet this matter calls for firmness, not softness, and speed, not delay. Within seven days he should act decisively and independently. This is called, “Dealing with the Gu of the father, thereby gaining praise.”
The friend was greatly moved and said that the husband and wife who owned the household, together with everyone below them, had already agreed. In only a few days, they had reached a decision and put it into action. Later, they indeed succeeded in restoring the former assets.
The Commentary on the Image says: Dealing with the Gu of the father and gaining praise means inheriting through virtue.
This line is yielding in a firm place, yet it is centered and occupies the honored position. It corresponds yin-yang-wise with the worthy minister Nine in the second place, who is firm and centered. By entrusting him exclusively and appointing him as assistant and counselor, the ruler can remedy the old abuses that have ruined and disordered the state. Hence, “Dealing with the Gu of the father.” The fifth line is the ruler’s position, yet the line statement says “father”; thus one knows that an emperor must have a father. In the hexagram, the first and third lines both say “dealing with the Gu of the father.” The third says “there is regret,” so it merely escapes blame; the first says “the deceased father has no blame,” and therefore ends auspiciously. It cannot be said that these are not good ways of dealing with Gu. In the fifth line, not only does the father have no fault; he consequently gains praise. By correcting his error, the son further elevates his name. Letting evil return to oneself and goodness return to one’s parent, while perfectly mending every bend and gap, is something no one but a good inheritor and continuator can accomplish. The Commentary on the Image says, “Dealing with Gu and gaining praise means inheriting through virtue.” Dealing with Gu may be achieved through ability, but gaining praise must be inherited through virtue; hence, “inheriting through virtue.”
[Divination]
○ Asked about current fortunes: Although the family legacy is declining and thin, one can rise through one’s own efforts, establish oneself, and make a name.
○ Asked about business: Although the old enterprise is not very good, if it is reorganized and rebuilt anew this time, one will surely gain both reputation and profit.
○ Asked about the home: The property inherited from the ancestors is not substantial, but fortunately one can expand the former enterprise and surely bring honor and prosperity to the family.
○ Asked about war: You can recover the city and spread the army’s reputation far and wide. Auspicious.
○ Asked about illness: You should have a renowned physician treat it.
○ Pregnancy: A boy will be born.
○ Asked about marriage: It is certainly a distinguished and noble family.
[Example] A friend came to ask about the reform of a certain wealthy household. The resulting hexagram was Gu changing to Xun.
The judgment says: Gu means food stored in a vessel, covered so that air cannot circulate, creating the image of decay and worms. Applied to a state, it must be a young ruler inheriting the throne, secluded deep within the palace and not in contact with ministers outside, while the empress dowager governs from behind the screen. Petty men then fill the court and gentlemen withdraw to the countryside; it is a time when villains confuse and mislead the ruler. Now that the ruler of the fifth line has grown, he corresponds with the firm and vigorous great minister of the second line. Yin and yang respond to each other, plans are established and schemes are set, washing away the old abuses accumulated over many years. During reform, there must be exceptionally strict caution. For seven days before and seven days after, one must work diligently and carefully, cautiously and thoroughly; this is what is meant by “three days before Jia and three days after Jia.” Reforming the administration of a wealthy household should follow the same principle. The harms in this wealthy merchant’s domestic administration did not arise in a single day or night. Now that he has obtained a good and upright associate, he can wash away the long-standing abuses and certainly accomplish reform. Yet this matter calls for firmness, not softness, and speed, not delay. Within seven days he should act decisively and independently. This is called, “Dealing with the Gu of the father, thereby gaining praise.”
The friend was greatly moved and said that the husband and wife who owned the household, together with everyone below them, had already agreed. In only a few days, they had reached a decision and put it into action. Later, they indeed succeeded in restoring the former assets.
Nine at the top: Not serving kings and lords; holding one’s affairs in high regard.
Nine at the top: Not serving kings and lords; holding one’s affairs in high regard.
The Commentary on the Image says: Not serving kings and lords; one’s aspiration can serve as a model.
This line is the master of the completed hexagram. Possessing firm and enlightened abilities, it occupies the utmost point of Gen, stopping. It neither associates with the Nine in the Fifth place nor responds to the Nine in the Third place. Free and at ease outside, it dwells high at the extreme of the hexagram, unconcerned with the world’s praise or blame, honor or disgrace. Its pure influence and lofty integrity are sufficient to revive declining customs and stir people’s hearts. How could its benefit to the world be slight? The Nine in the Fifth place is the king; the Nine in the Third place is the marquis. It neither associates with nor responds to them, hence: “He does not serve kings and marquises; he exalts his own affairs.” The Upper Nine is lofty and noble; certainly it is not someone who can be entrusted to indulge himself beyond worldly affairs. Thus this is not merely enough to cure the corruption of one age; it is truly enough to cure the corruption of ten thousand ages. How could a purpose that can serve as a model possibly be excessive? Therefore the Commentary on the Image says: “His purpose can serve as a model.”
One interpretation says: From the First line through the Fifth, all speak of corruption, but not of ruler and minister; instead they speak of father and son. A minister’s service to his ruler is the same as a son’s service to his father. This line is at the very top and alone speaks of “not serving kings and marquises.” This is because he is neither ruler nor minister, nor son, but one who occupies the position of the father. Therefore he exalts his purpose and no longer engages in the affairs of the world; yet what his purpose preserves is truly sufficient to serve as a law for the world.
Anyone who reads the I Ching must first carefully familiarize themselves with the images and the timing of its hexagrams and lines; only then can they understand the meaning of the words. Otherwise, if they merely cling to the written characters, they may read the I Ching for a lifetime and still fail to grasp its essentials. The Commentary on the Image of this line is not difficult in wording; the difficulty lies in grasping its intent. Why? People who “do not serve kings and marquises and exalt their own affairs” may possess talent and virtue yet remain unknown and unused by the age; such people have never been rare. But if we must identify the line with such people and call their “purpose capable of serving as a model,” would that not imply that the purposes of sages and gentlemen who serve the world are incapable of serving as models? Would this not greatly obstruct moral teaching and harm the fundamental norms? The Upper Nine fully embodies the virtue of yang and firmness. Occupying the extreme of the whole hexagram, when corruption has grown increasingly severe, it cannot bear to sit by and watch the world. Thus, from the Initial Six through the Third Six, it exerts its talent and strength to relieve the hardships of the time and illuminate the achievements of the past. Once the corruption has been removed and everyone can bathe in the blessings of peace and prosperity, the top line alone withdraws decisively: “He does not serve kings and marquises; he exalts his own affairs.” This is the gentleman who sees the opportunity and acts. How could his purpose be unworthy of emulation?
[Divination]
○ Regarding current fortunes: Advance by retreating.
○ Regarding business: Commodity prices will certainly rise gradually for the time being; there is no need to sell hastily. Profit will be gained.
○ Regarding the home: A place beside high, elevated ground is suitable. Auspicious.
○ Regarding illness: This is a Returning-Soul hexagram; there may be an obstruction to one’s allotted lifespan.
○ Regarding marriage: It will certainly be a virtuous woman and a good man, a fortunate match made by Heaven.
○ Regarding warfare: It seems the time of victory in battle and triumphant return has already arrived.
○ Regarding travel: Travel for trade is suitable; seeking fame is not.
【Example】 A friend came and asked me to divine the fortunes of a certain eminent person. The yarrow stalks produced Gu changing to Sheng.
The judgment said: Gu arises when wind enters a mountain, becomes pent up, and generates decay. If compared to a state, the government is the mountain, symbolizing hauteur, while the people are the wind, symbolizing lowly submission. One is high and the other low; their feelings do not harmonize. It is just like something placed in a vessel where the wind cannot pass through: damp heat steams and stagnates, transforming into rot and Gu, with things of the same kind devouring one another. This closely resembles the political policy of the years when foreign relations had not yet been opened and the country was closed against the barbarians. Yet at the time of the Restoration, two or three powerful domains initiated reform and energetically pursued achievement, while the men of the shogunate, grieving over the fall of their ancestors’ legacy, clenched their teeth in indignation and wished to defend it to the death, so warfare continued without end. At that time, the eminent person in question was able to discern clearly the great trends within and without and reconcile the two sides, using diplomatic banquets to bring an end to armed conflict. Thus internal distress and external threats did not arise simultaneously. Truly, this was a capable minister who cured Gu, far beyond what mediocre people could accomplish. Was his achievement not magnificent? Now this hexagram has been obtained, occupying the place of the top line: it signifies that the eminent person in question has completed his achievements and withdraws from office. It is called: “He does not serve kings and marquises; he exalts his own affairs.”
The Commentary on the Image says: Not serving kings and lords; one’s aspiration can serve as a model.
This line is the master of the completed hexagram. Possessing firm and enlightened abilities, it occupies the utmost point of Gen, stopping. It neither associates with the Nine in the Fifth place nor responds to the Nine in the Third place. Free and at ease outside, it dwells high at the extreme of the hexagram, unconcerned with the world’s praise or blame, honor or disgrace. Its pure influence and lofty integrity are sufficient to revive declining customs and stir people’s hearts. How could its benefit to the world be slight? The Nine in the Fifth place is the king; the Nine in the Third place is the marquis. It neither associates with nor responds to them, hence: “He does not serve kings and marquises; he exalts his own affairs.” The Upper Nine is lofty and noble; certainly it is not someone who can be entrusted to indulge himself beyond worldly affairs. Thus this is not merely enough to cure the corruption of one age; it is truly enough to cure the corruption of ten thousand ages. How could a purpose that can serve as a model possibly be excessive? Therefore the Commentary on the Image says: “His purpose can serve as a model.”
One interpretation says: From the First line through the Fifth, all speak of corruption, but not of ruler and minister; instead they speak of father and son. A minister’s service to his ruler is the same as a son’s service to his father. This line is at the very top and alone speaks of “not serving kings and marquises.” This is because he is neither ruler nor minister, nor son, but one who occupies the position of the father. Therefore he exalts his purpose and no longer engages in the affairs of the world; yet what his purpose preserves is truly sufficient to serve as a law for the world.
Anyone who reads the I Ching must first carefully familiarize themselves with the images and the timing of its hexagrams and lines; only then can they understand the meaning of the words. Otherwise, if they merely cling to the written characters, they may read the I Ching for a lifetime and still fail to grasp its essentials. The Commentary on the Image of this line is not difficult in wording; the difficulty lies in grasping its intent. Why? People who “do not serve kings and marquises and exalt their own affairs” may possess talent and virtue yet remain unknown and unused by the age; such people have never been rare. But if we must identify the line with such people and call their “purpose capable of serving as a model,” would that not imply that the purposes of sages and gentlemen who serve the world are incapable of serving as models? Would this not greatly obstruct moral teaching and harm the fundamental norms? The Upper Nine fully embodies the virtue of yang and firmness. Occupying the extreme of the whole hexagram, when corruption has grown increasingly severe, it cannot bear to sit by and watch the world. Thus, from the Initial Six through the Third Six, it exerts its talent and strength to relieve the hardships of the time and illuminate the achievements of the past. Once the corruption has been removed and everyone can bathe in the blessings of peace and prosperity, the top line alone withdraws decisively: “He does not serve kings and marquises; he exalts his own affairs.” This is the gentleman who sees the opportunity and acts. How could his purpose be unworthy of emulation?
[Divination]
○ Regarding current fortunes: Advance by retreating.
○ Regarding business: Commodity prices will certainly rise gradually for the time being; there is no need to sell hastily. Profit will be gained.
○ Regarding the home: A place beside high, elevated ground is suitable. Auspicious.
○ Regarding illness: This is a Returning-Soul hexagram; there may be an obstruction to one’s allotted lifespan.
○ Regarding marriage: It will certainly be a virtuous woman and a good man, a fortunate match made by Heaven.
○ Regarding warfare: It seems the time of victory in battle and triumphant return has already arrived.
○ Regarding travel: Travel for trade is suitable; seeking fame is not.
【Example】 A friend came and asked me to divine the fortunes of a certain eminent person. The yarrow stalks produced Gu changing to Sheng.
The judgment said: Gu arises when wind enters a mountain, becomes pent up, and generates decay. If compared to a state, the government is the mountain, symbolizing hauteur, while the people are the wind, symbolizing lowly submission. One is high and the other low; their feelings do not harmonize. It is just like something placed in a vessel where the wind cannot pass through: damp heat steams and stagnates, transforming into rot and Gu, with things of the same kind devouring one another. This closely resembles the political policy of the years when foreign relations had not yet been opened and the country was closed against the barbarians. Yet at the time of the Restoration, two or three powerful domains initiated reform and energetically pursued achievement, while the men of the shogunate, grieving over the fall of their ancestors’ legacy, clenched their teeth in indignation and wished to defend it to the death, so warfare continued without end. At that time, the eminent person in question was able to discern clearly the great trends within and without and reconcile the two sides, using diplomatic banquets to bring an end to armed conflict. Thus internal distress and external threats did not arise simultaneously. Truly, this was a capable minister who cured Gu, far beyond what mediocre people could accomplish. Was his achievement not magnificent? Now this hexagram has been obtained, occupying the place of the top line: it signifies that the eminent person in question has completed his achievements and withdraws from office. It is called: “He does not serve kings and marquises; he exalts his own affairs.”