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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 24 Earth over Thunder—Return: Return. Success. Going out and coming in without illness; friends come, no blame. Returning along its path, it returns in seven days. It is favorable to have somewhere to go.
䷗
Earth over Thunder—Return: Return. Success. Going out and coming in without illness; friends come, no blame. Returning along its path, it returns in seven days. It is favorable to have somewhere to go.
24 Earth over Thunder—Return
“Return [113]” is composed of the step radical, showing the appearance of walking, and “return,” meaning to walk the old path again. It has the meanings of going away and coming back, waning and then renewing. It is said that Kun, the receptive feminine, receives Qian, and after extinction emerges as Zhen, bringing residual blessings; therefore it is named Return. The hexagram has Kun above and Zhen below: one yang lies beneath five yin, and when yin reaches its extreme, yang returns. It is the opposite of Stripping and is interconnected with Enticement. The Sequence says: “Things cannot be completely exhausted forever. Stripping, having reached its extreme above, turns back below; therefore it is followed by Return.” This is why Return follows Stripping.
Return: Success. Going out and coming in without illness; friends come, no blame. Returning along its path, it returns in seven days. It is favorable to have somewhere to go.
▲ Oracle-bone script for Return
▲ Seal script for Return
The single line of the inner trigram of Return comes from the bottom line of Qian; the one yang is therefore Qian, and “success” comes from the origin of Qian, hence “success.” With Kun outside and Zhen inside, one goes out through Zhen and enters through Kun. Kun is yielding and Zhen is movement; moving through yielding, yin cannot injure it, hence “without illness.” Members of the same kind are “friends.” Zhen has one yang, Dui has two yang; Dui is the friend. Once the one yang arrives first, all its kindred friends come, and yin cannot obstruct them; hence “no blame.” In Stripping, one yang is above and nearly exhausted; in Return, one yang is reborn below. Therefore it says, “Returning along its path.” “Path” means road. “It returns in seven days”: Enticement is the hexagram of the fifth month, when yin energy first arises; Return is the hexagram of the eleventh month, when yang energy first arises. The return of yin and yang takes seven months in all; seven is the yang number, hence “seven days.” This is the opportunity for “the noble man’s path to grow,” hence “it is favorable to have somewhere to go.”
The Tuan Commentary says: “Return. Success. The firm returns; it moves and proceeds through yielding. Therefore, going out and coming in without illness, friends come and there is no blame. Returning along its path, it returns in seven days: this is the movement of Heaven. It is favorable to have somewhere to go: the firm grows. Return—does it perhaps reveal the heart of Heaven and Earth?”
“Returning brings success” means that firm yang, having been diminished, returns; once it returns, yang gradually grows and success follows. “The firm returns” means that during Stripping, firm yang was almost gone and did not return, but now emerges from Zhen and returns; Zhen signifies returning to life, hence “the firm returns.” “Moving and proceeding in accordance with compliance” means that both coming and going take place within compliant movement, hence “there is no illness.” Moving spontaneously is compliant, and the arrival of friends is also compliant; hence “the arrival of friends is without blame.” One return follows another in a cyclical course; “returning after seven days” is the natural operation of Heaven. By complying with and supporting Heaven, the firm yang that has just returned advances and flourishes day by day; therefore, going forward is beneficial. “The firm returns” refers to the beginning, when return has just occurred; “the firm grows” refers to what follows return. The waxing and waning of Stripping and Return is the silent turning of the qi of Heaven and Earth, the very beginning of the manifestation of the “heart of Heaven and Earth.” The heart of Heaven and Earth is originally present everywhere and cannot be observed directly. Only when the impulse toward life first becomes manifest can the “heart of Heaven and Earth” be seen; hence: “Return—does it perhaps reveal the heart of Heaven and Earth?” The particles “perhaps” and “does it?” make one feel all the more vividly that one is almost catching sight of it.
Applied to human affairs, this hexagram represents a turning point between the extinction and continuation of good and evil. Even a person who is extremely wicked, at dawn, has never been entirely without the occasional budding of a fleeting good thought; once it buds, that is return, and return brings movement. If one moves contrary to the Way, does movement still lead into evil? If one moves in accordance with it, one leaves evil and enters goodness, and the Way is nowhere without success—what illness could there be? People gather according to kind. Once one enters goodness, good companions all come, and there is naturally no blame. The human body is a small Heaven and Earth. Just as Heaven has rain and sunshine, warmth and cold, people have the wise and foolish, the upright and perverse; just as Heaven has life, old age, illness, and death, people have rest and calamity, disaster and blessing. “Returning after seven days”: in terms of the heavenly stems and earthly branches, seven produces a clash; in terms of the Jianchu system, seven produces a break. Both clash and break mean movement, and thus there is return and reversal. Therefore, human illnesses, chills, and fevers often take seven days as one cycle of change. All this is the transformation of yin and yang, firmness and flexibility; humans and Heaven follow no two different Ways. Examining the statements of the six lines, the first line is the beginning of a person’s turning toward goodness, hence returning to oneself and becoming sincere. The second line shows a person turning toward goodness and wishing to return together with others. The third repeatedly returns and repeatedly loses the way; though dangerous, it ultimately returns to goodness. The fourth means being able to abandon the crowd of yin lines and follow the initial yang—taking goodness from others as one’s own. The fifth, a yin line in a yang position, alone obtains the center; it is one who can “settle in one’s place and deepen benevolence.” The top line occupies the end of the hexagram: six is nearly seven, and another change is about to occur. Leaving the path of return is ominous, a profound warning to those who turn toward goodness. The I Ching speaks of the Way of Heaven, yet its admonitions for human affairs are profound and urgent; in Return one can see the heart of Heaven. When one is in a time of return, the heart of Heaven is visible; when one is not returning, everything is merely the human heart. The heart of Heaven is subtle, the human heart is perilous—how could one not fear? How could one not be cautious?
Applied to the state, this hexagram represents a turning point between order and disorder. Moving from order into disorder is the beginning of yin; emerging from disorder into order is the return of yang. Throughout history, every cycle from order to disorder and back again has followed this pattern. Thus disorder does not begin with disorder itself, nor order with order itself; the movement of the turning point is extremely subtle. The one yang in Return is precisely the first faint movement of yang. If its movement is compliant, its Way succeeds and going forward is beneficial—as when Kings Tang and Wu followed Heaven and responded to the people, restoring order from chaos and bringing peace to the realm after taking up arms. “Returning after seven days is the operation of Heaven”: the seven-day meaning may also be understood from the seventy-day campaign against the Miao and the seven-year campaign undertaken after taking up arms. All six lines speak of return, with the emphasis on advancing yang. Yang is the Way of governance, namely the Way of the noble person. The first line says “returning before going far,” like the revivals under King Wu Ding of Yin, King Xuan of Zhou, and Emperor Guangwu of Han. The second says “auspicious return,” like Tai Jia’s restoration to the throne and King Cheng’s new administration. The third says “repeated return,” like Liu Bei’s governance of Shu; although merely a regional refuge, it was still without blame. The fourth says “returning alone,” like Great Shun’s bringing forth the worthy from humble places, holding firmly to the Mean, following Yao, and bringing good government. The fifth says “deep return,” like Qi succeeding Yu and Wu succeeding Wen, able to deepen the Way of governance through return and bring it to flourishing. As for the top line, it must be a warning: all who lost their states through “confused return,” unaware of its danger, from Jie and Zhou onward are examples. The I Ching speaks of Heaven’s Way, and the Way of governance belongs to it. Those who rule a state should see in Return the gradual beginning of good government, and in Encounter guard against the beginning of disorder. The turning point between order and disorder lies only in these cycles of return—how could one not be cautious? How could one not be fearful?
Viewed as a whole, in Stripping the one yang is above, while in Return yang is born below—like thunder concealed in the earth, containing existence within nonexistence. Qian’s primal origin, which provides the beginning, here reveals its first impulse: the primal origin arises from below; Kun’s primal origin, which provides life, here displays its portent. The life-giving heart of Heaven and Earth did not first exist at this moment; rather, it is only at this moment that it first becomes visible. Moving in accordance with compliance, nothing moved fails to succeed; proceeding in accordance with compliance, nothing undertaken fails to bring benefit. Emerging from softness and entering firmness, what illness could firmness have? If I seek friends, what blame could the arrival of friends bring? One return follows another; the Way lies within the span of ten days. All six lines use the Way of return in their wording. The first yang’s “returning before going far” is like Yan Hui mastering himself and returning to ritual propriety: virtuous and aspiring to sagehood, one who knows by birth. The second line’s “auspicious return,” descending to the firmness of the initial nine, is like an upright, sincere, well-informed scholar, or Mi Ziqian, who drew near to the worthy and chose friends—one who knows through learning. The third line’s “repeated return” is like the various disciples who came to the Way daily or monthly, a scholar aspiring to worthiness. The fourth line’s “returning alone in the middle course” is like Chen Liang, who delighted in the Way of the Duke of Zhou and Confucius—also a disciple of the sages, one who learns through hardship. The fifth line’s “deep return” is like Tang and Wu turning back to themselves, sages aspiring to Heaven. The top nine’s “confused return” is like Fei Lian and E Lai, who relied on their wrongdoing to the very end and would not repent—those who suffer but refuse to learn. They bring disaster not only upon themselves but upon the whole world; hence: “Confused return: ominous. There will be calamity and misfortune; in the end there will be great defeat.” The Sage still said “there is no blame” of the third line’s “repeated return,” yet condemned only the top six’s “confused return” in this way. How earnestly he valued correcting faults and hated clinging to wrongdoing until the end! Does the Commentary on the Appended Statements mean this when it says, “The feelings of the sages are seen in their words”?
The Commentary on the Image says: Thunder within the earth: Return. Thus the ancient kings closed the passes at the solstice; merchants and travelers did not move, and the ruler did not inspect the regions.
This hexagram corresponds to the eleventh month, so the Image Commentary selects the solstice: thunder is concealed within the earth. Observing this image, the ancient kings “closed the passes” and did not open them, stopped merchants and travelers from moving, and on that day the ruler likewise “did not inspect the regions.” This was to nourish the yang qi that was about to return; they dared not let any of it leak away and made every effort to remain still and peaceful, thereby preserving its constancy. The regulations for midwinter say to inspect the gates and entrances, be careful with rooms and dwellings, and close them securely; extending this idea, one can understand the various images of “closing the passes.” “Closing the passes” takes Kun as closing doors; “merchants and travelers” takes Kun as the multitude of people; “moving” takes Zhen as the great road; and “regions” takes Kun as the territory of the state.
[Divination]
○ Regarding timing and fortune: Good luck has just arrived but has not yet begun to move. Remain still and await it; good fortune will naturally come.
○ Regarding business: The goods are ready and market prices are also beginning to move. It is advisable to suspend sales temporarily; profit will certainly result.
○ Regarding the home: This residence is presently closed and inactive. You must wait until spring before moving in. Auspicious.
○ Regarding warfare: Beware of enemy troops laying mines in ambush underground. Suspend battle for the time being to build up the army’s strength. Auspicious.
○ Regarding illness: This is a phlegm-and-fire disorder, with inability to take food. Take precautions as winter begins.
○ Regarding litigation: It cannot be concluded for the time being.
○ Regarding pregnancy: A boy will be born, delivered around the spring equinox.
○ Regarding marriage: Since the go-between has not yet spoken on the matter, it can be accomplished in early spring. Auspicious.
○ Regarding a traveler: They will not return during winter, but will come back when spring begins.
○ Regarding a lost object: It will be difficult to find for the time being, but can be recovered later.
“Return [113]” is composed of the step radical, showing the appearance of walking, and “return,” meaning to walk the old path again. It has the meanings of going away and coming back, waning and then renewing. It is said that Kun, the receptive feminine, receives Qian, and after extinction emerges as Zhen, bringing residual blessings; therefore it is named Return. The hexagram has Kun above and Zhen below: one yang lies beneath five yin, and when yin reaches its extreme, yang returns. It is the opposite of Stripping and is interconnected with Enticement. The Sequence says: “Things cannot be completely exhausted forever. Stripping, having reached its extreme above, turns back below; therefore it is followed by Return.” This is why Return follows Stripping.
Return: Success. Going out and coming in without illness; friends come, no blame. Returning along its path, it returns in seven days. It is favorable to have somewhere to go.
▲ Oracle-bone script for Return
▲ Seal script for Return
The single line of the inner trigram of Return comes from the bottom line of Qian; the one yang is therefore Qian, and “success” comes from the origin of Qian, hence “success.” With Kun outside and Zhen inside, one goes out through Zhen and enters through Kun. Kun is yielding and Zhen is movement; moving through yielding, yin cannot injure it, hence “without illness.” Members of the same kind are “friends.” Zhen has one yang, Dui has two yang; Dui is the friend. Once the one yang arrives first, all its kindred friends come, and yin cannot obstruct them; hence “no blame.” In Stripping, one yang is above and nearly exhausted; in Return, one yang is reborn below. Therefore it says, “Returning along its path.” “Path” means road. “It returns in seven days”: Enticement is the hexagram of the fifth month, when yin energy first arises; Return is the hexagram of the eleventh month, when yang energy first arises. The return of yin and yang takes seven months in all; seven is the yang number, hence “seven days.” This is the opportunity for “the noble man’s path to grow,” hence “it is favorable to have somewhere to go.”
The Tuan Commentary says: “Return. Success. The firm returns; it moves and proceeds through yielding. Therefore, going out and coming in without illness, friends come and there is no blame. Returning along its path, it returns in seven days: this is the movement of Heaven. It is favorable to have somewhere to go: the firm grows. Return—does it perhaps reveal the heart of Heaven and Earth?”
“Returning brings success” means that firm yang, having been diminished, returns; once it returns, yang gradually grows and success follows. “The firm returns” means that during Stripping, firm yang was almost gone and did not return, but now emerges from Zhen and returns; Zhen signifies returning to life, hence “the firm returns.” “Moving and proceeding in accordance with compliance” means that both coming and going take place within compliant movement, hence “there is no illness.” Moving spontaneously is compliant, and the arrival of friends is also compliant; hence “the arrival of friends is without blame.” One return follows another in a cyclical course; “returning after seven days” is the natural operation of Heaven. By complying with and supporting Heaven, the firm yang that has just returned advances and flourishes day by day; therefore, going forward is beneficial. “The firm returns” refers to the beginning, when return has just occurred; “the firm grows” refers to what follows return. The waxing and waning of Stripping and Return is the silent turning of the qi of Heaven and Earth, the very beginning of the manifestation of the “heart of Heaven and Earth.” The heart of Heaven and Earth is originally present everywhere and cannot be observed directly. Only when the impulse toward life first becomes manifest can the “heart of Heaven and Earth” be seen; hence: “Return—does it perhaps reveal the heart of Heaven and Earth?” The particles “perhaps” and “does it?” make one feel all the more vividly that one is almost catching sight of it.
Applied to human affairs, this hexagram represents a turning point between the extinction and continuation of good and evil. Even a person who is extremely wicked, at dawn, has never been entirely without the occasional budding of a fleeting good thought; once it buds, that is return, and return brings movement. If one moves contrary to the Way, does movement still lead into evil? If one moves in accordance with it, one leaves evil and enters goodness, and the Way is nowhere without success—what illness could there be? People gather according to kind. Once one enters goodness, good companions all come, and there is naturally no blame. The human body is a small Heaven and Earth. Just as Heaven has rain and sunshine, warmth and cold, people have the wise and foolish, the upright and perverse; just as Heaven has life, old age, illness, and death, people have rest and calamity, disaster and blessing. “Returning after seven days”: in terms of the heavenly stems and earthly branches, seven produces a clash; in terms of the Jianchu system, seven produces a break. Both clash and break mean movement, and thus there is return and reversal. Therefore, human illnesses, chills, and fevers often take seven days as one cycle of change. All this is the transformation of yin and yang, firmness and flexibility; humans and Heaven follow no two different Ways. Examining the statements of the six lines, the first line is the beginning of a person’s turning toward goodness, hence returning to oneself and becoming sincere. The second line shows a person turning toward goodness and wishing to return together with others. The third repeatedly returns and repeatedly loses the way; though dangerous, it ultimately returns to goodness. The fourth means being able to abandon the crowd of yin lines and follow the initial yang—taking goodness from others as one’s own. The fifth, a yin line in a yang position, alone obtains the center; it is one who can “settle in one’s place and deepen benevolence.” The top line occupies the end of the hexagram: six is nearly seven, and another change is about to occur. Leaving the path of return is ominous, a profound warning to those who turn toward goodness. The I Ching speaks of the Way of Heaven, yet its admonitions for human affairs are profound and urgent; in Return one can see the heart of Heaven. When one is in a time of return, the heart of Heaven is visible; when one is not returning, everything is merely the human heart. The heart of Heaven is subtle, the human heart is perilous—how could one not fear? How could one not be cautious?
Applied to the state, this hexagram represents a turning point between order and disorder. Moving from order into disorder is the beginning of yin; emerging from disorder into order is the return of yang. Throughout history, every cycle from order to disorder and back again has followed this pattern. Thus disorder does not begin with disorder itself, nor order with order itself; the movement of the turning point is extremely subtle. The one yang in Return is precisely the first faint movement of yang. If its movement is compliant, its Way succeeds and going forward is beneficial—as when Kings Tang and Wu followed Heaven and responded to the people, restoring order from chaos and bringing peace to the realm after taking up arms. “Returning after seven days is the operation of Heaven”: the seven-day meaning may also be understood from the seventy-day campaign against the Miao and the seven-year campaign undertaken after taking up arms. All six lines speak of return, with the emphasis on advancing yang. Yang is the Way of governance, namely the Way of the noble person. The first line says “returning before going far,” like the revivals under King Wu Ding of Yin, King Xuan of Zhou, and Emperor Guangwu of Han. The second says “auspicious return,” like Tai Jia’s restoration to the throne and King Cheng’s new administration. The third says “repeated return,” like Liu Bei’s governance of Shu; although merely a regional refuge, it was still without blame. The fourth says “returning alone,” like Great Shun’s bringing forth the worthy from humble places, holding firmly to the Mean, following Yao, and bringing good government. The fifth says “deep return,” like Qi succeeding Yu and Wu succeeding Wen, able to deepen the Way of governance through return and bring it to flourishing. As for the top line, it must be a warning: all who lost their states through “confused return,” unaware of its danger, from Jie and Zhou onward are examples. The I Ching speaks of Heaven’s Way, and the Way of governance belongs to it. Those who rule a state should see in Return the gradual beginning of good government, and in Encounter guard against the beginning of disorder. The turning point between order and disorder lies only in these cycles of return—how could one not be cautious? How could one not be fearful?
Viewed as a whole, in Stripping the one yang is above, while in Return yang is born below—like thunder concealed in the earth, containing existence within nonexistence. Qian’s primal origin, which provides the beginning, here reveals its first impulse: the primal origin arises from below; Kun’s primal origin, which provides life, here displays its portent. The life-giving heart of Heaven and Earth did not first exist at this moment; rather, it is only at this moment that it first becomes visible. Moving in accordance with compliance, nothing moved fails to succeed; proceeding in accordance with compliance, nothing undertaken fails to bring benefit. Emerging from softness and entering firmness, what illness could firmness have? If I seek friends, what blame could the arrival of friends bring? One return follows another; the Way lies within the span of ten days. All six lines use the Way of return in their wording. The first yang’s “returning before going far” is like Yan Hui mastering himself and returning to ritual propriety: virtuous and aspiring to sagehood, one who knows by birth. The second line’s “auspicious return,” descending to the firmness of the initial nine, is like an upright, sincere, well-informed scholar, or Mi Ziqian, who drew near to the worthy and chose friends—one who knows through learning. The third line’s “repeated return” is like the various disciples who came to the Way daily or monthly, a scholar aspiring to worthiness. The fourth line’s “returning alone in the middle course” is like Chen Liang, who delighted in the Way of the Duke of Zhou and Confucius—also a disciple of the sages, one who learns through hardship. The fifth line’s “deep return” is like Tang and Wu turning back to themselves, sages aspiring to Heaven. The top nine’s “confused return” is like Fei Lian and E Lai, who relied on their wrongdoing to the very end and would not repent—those who suffer but refuse to learn. They bring disaster not only upon themselves but upon the whole world; hence: “Confused return: ominous. There will be calamity and misfortune; in the end there will be great defeat.” The Sage still said “there is no blame” of the third line’s “repeated return,” yet condemned only the top six’s “confused return” in this way. How earnestly he valued correcting faults and hated clinging to wrongdoing until the end! Does the Commentary on the Appended Statements mean this when it says, “The feelings of the sages are seen in their words”?
The Commentary on the Image says: Thunder within the earth: Return. Thus the ancient kings closed the passes at the solstice; merchants and travelers did not move, and the ruler did not inspect the regions.
This hexagram corresponds to the eleventh month, so the Image Commentary selects the solstice: thunder is concealed within the earth. Observing this image, the ancient kings “closed the passes” and did not open them, stopped merchants and travelers from moving, and on that day the ruler likewise “did not inspect the regions.” This was to nourish the yang qi that was about to return; they dared not let any of it leak away and made every effort to remain still and peaceful, thereby preserving its constancy. The regulations for midwinter say to inspect the gates and entrances, be careful with rooms and dwellings, and close them securely; extending this idea, one can understand the various images of “closing the passes.” “Closing the passes” takes Kun as closing doors; “merchants and travelers” takes Kun as the multitude of people; “moving” takes Zhen as the great road; and “regions” takes Kun as the territory of the state.
[Divination]
○ Regarding timing and fortune: Good luck has just arrived but has not yet begun to move. Remain still and await it; good fortune will naturally come.
○ Regarding business: The goods are ready and market prices are also beginning to move. It is advisable to suspend sales temporarily; profit will certainly result.
○ Regarding the home: This residence is presently closed and inactive. You must wait until spring before moving in. Auspicious.
○ Regarding warfare: Beware of enemy troops laying mines in ambush underground. Suspend battle for the time being to build up the army’s strength. Auspicious.
○ Regarding illness: This is a phlegm-and-fire disorder, with inability to take food. Take precautions as winter begins.
○ Regarding litigation: It cannot be concluded for the time being.
○ Regarding pregnancy: A boy will be born, delivered around the spring equinox.
○ Regarding marriage: Since the go-between has not yet spoken on the matter, it can be accomplished in early spring. Auspicious.
○ Regarding a traveler: They will not return during winter, but will come back when spring begins.
○ Regarding a lost object: It will be difficult to find for the time being, but can be recovered later.
Initial Nine: Returning before going far; no cause for regret; supreme good fortune.
Initial Nine: Returning before going far; no cause for [114] regret; supreme good fortune.
The Commentary on the Image says: Returning before going far means cultivating oneself.
In this hexagram, the initial nine is one yang line coming from Qian and entering the multitude of yin lines in Kun, suddenly returning to its original position; this is called Return. The Return of the hexagram concerns the transformations of nature, while the Return of the line concerns the human heart. This line is the beginning of Return, the starting point of the Way of Return. Since it returns after seven days, it says “not far,” and thus it does not reach regret but obtains “supreme good fortune.” “Supreme good fortune” is the good fortune of returning to Qian. “Zhi” means reaching. Even sages and worthies cannot be without faults; what matters is correcting them quickly. If one errs and does not correct the error, regret and misfortune naturally follow. The Commentary on the Image says “to cultivate oneself”; cultivation repairs deficiencies and rectifies mistakes. One who divines this and understands it can diminish human desires day by day and illuminate heavenly principle day by day, becoming a sage or worthy. The two words “cultivate oneself” encompass profound and far-reaching meaning and must not be overlooked. Why? The commentary on the second line speaks of benevolence and praises it; the commentary on the fourth line speaks of the Way and extols it. The words “cultivate oneself” include both benevolence and the Way, so their implications are immense. The mind is within and the body without; in terms of preserving and nourishing, it lies in the mind, while in terms of cultivation, it lies in the body. Body and mind are one.
[Divination]
○ Regarding timing and fortune: Good luck is arriving now and will gradually begin to move. Everything will proceed smoothly; great auspiciousness.
○ Regarding business: What was previously lost or expended can now be recovered; regret can be avoided. Great auspiciousness.
○ Regarding the home: The revival of the former family enterprise is imminent. Great auspiciousness.
○ Regarding warfare: Defeat can be turned into success today. Great auspiciousness.
○ Regarding litigation: The initial judgment was unjust; an appeal will certainly win. Great auspiciousness.
○ Regarding marriage: The relationship is destined to break apart and then come together again. Great auspiciousness.
○ Regarding a traveler: They will return very soon. Auspicious.
○ Regarding illness: Quiet recuperation will bring recovery. Supreme good fortune.
○ Regarding pregnancy: A boy will be born today.
○ Regarding a lost object: It can be recovered today.
【Case】 I wanted to purchase a horse for driving a carriage. Just then, I happened to meet Mr. Kodama Shosuke, who said: “Last year I sought a fine horse in Nambu, but afterward there was no news, so I bought another horse elsewhere. A few days ago the Nambu horse arrived, but the stable is too narrow to accommodate it. Please buy it from me.” I therefore divined whether it was a good horse, and obtained Return changing to Kun.
The judgment was: This horse is unsuitable for long journeys; it is best suited to going out in the morning and returning in the evening. The line says, “Returning before going far; no cause for regret; supreme good fortune,” which makes this clear. When the initial line changes, the result is Kun, whose statement says, “It is beneficial to maintain the constancy of a mare.” Thus one knows that this horse must be female and has no danger of bolting violently. Afterward I bought the horse, and the divination proved exactly correct. It was gentle and obedient, and especially suited to pulling a carriage.
The Commentary on the Image says: Returning before going far means cultivating oneself.
In this hexagram, the initial nine is one yang line coming from Qian and entering the multitude of yin lines in Kun, suddenly returning to its original position; this is called Return. The Return of the hexagram concerns the transformations of nature, while the Return of the line concerns the human heart. This line is the beginning of Return, the starting point of the Way of Return. Since it returns after seven days, it says “not far,” and thus it does not reach regret but obtains “supreme good fortune.” “Supreme good fortune” is the good fortune of returning to Qian. “Zhi” means reaching. Even sages and worthies cannot be without faults; what matters is correcting them quickly. If one errs and does not correct the error, regret and misfortune naturally follow. The Commentary on the Image says “to cultivate oneself”; cultivation repairs deficiencies and rectifies mistakes. One who divines this and understands it can diminish human desires day by day and illuminate heavenly principle day by day, becoming a sage or worthy. The two words “cultivate oneself” encompass profound and far-reaching meaning and must not be overlooked. Why? The commentary on the second line speaks of benevolence and praises it; the commentary on the fourth line speaks of the Way and extols it. The words “cultivate oneself” include both benevolence and the Way, so their implications are immense. The mind is within and the body without; in terms of preserving and nourishing, it lies in the mind, while in terms of cultivation, it lies in the body. Body and mind are one.
[Divination]
○ Regarding timing and fortune: Good luck is arriving now and will gradually begin to move. Everything will proceed smoothly; great auspiciousness.
○ Regarding business: What was previously lost or expended can now be recovered; regret can be avoided. Great auspiciousness.
○ Regarding the home: The revival of the former family enterprise is imminent. Great auspiciousness.
○ Regarding warfare: Defeat can be turned into success today. Great auspiciousness.
○ Regarding litigation: The initial judgment was unjust; an appeal will certainly win. Great auspiciousness.
○ Regarding marriage: The relationship is destined to break apart and then come together again. Great auspiciousness.
○ Regarding a traveler: They will return very soon. Auspicious.
○ Regarding illness: Quiet recuperation will bring recovery. Supreme good fortune.
○ Regarding pregnancy: A boy will be born today.
○ Regarding a lost object: It can be recovered today.
【Case】 I wanted to purchase a horse for driving a carriage. Just then, I happened to meet Mr. Kodama Shosuke, who said: “Last year I sought a fine horse in Nambu, but afterward there was no news, so I bought another horse elsewhere. A few days ago the Nambu horse arrived, but the stable is too narrow to accommodate it. Please buy it from me.” I therefore divined whether it was a good horse, and obtained Return changing to Kun.
The judgment was: This horse is unsuitable for long journeys; it is best suited to going out in the morning and returning in the evening. The line says, “Returning before going far; no cause for regret; supreme good fortune,” which makes this clear. When the initial line changes, the result is Kun, whose statement says, “It is beneficial to maintain the constancy of a mare.” Thus one knows that this horse must be female and has no danger of bolting violently. Afterward I bought the horse, and the divination proved exactly correct. It was gentle and obedient, and especially suited to pulling a carriage.
Six in the second place: Auspicious return; good fortune.
Six in the second place: Auspicious return; good fortune.
The Commentary on the Image says: The good fortune of auspicious return comes from submitting oneself to benevolence below.
This line is yin in a yin position, attaining central correctness. It is closely next to the initial nine and its intention follows yang. It praises the initial line’s ability to return to the Way, willingly lowering itself beneath it to make its benevolence a friend; through mutual polishing and refinement, evil thoughts secretly disappear and the good heart grows daily. Hence, “auspicious return; good fortune.” The initial line obtains the correctness of Qian’s yang and opens the beginning of the Way of Return, hence “supreme good fortune.” The second line takes goodness from others and can calmly change its course; its achievement is next to that of the initial line, hence merely “good fortune.” The Commentary on the Image says “submitting oneself to benevolence below”: the initial line returns to benevolence, and the second line draws near and submits to it; hence good fortune. Among the 384 lines of the I Ching, benevolence is never mentioned elsewhere; this line mentions it. What is called “in Return, one sees the heart of Heaven and Earth”—the heart of Heaven and Earth is benevolence. What is called benevolence is the principle of original goodness.
[Divination]
○ Regarding timing and fortune: Your current fortune is also good. You can choose what is good and follow it in everything, so everything will be auspicious.
○ Regarding business: If you can share profit with others, the business will certainly prosper. Auspicious.
○ Regarding the home: Many signs of rest and auspiciousness appear in the family, and the former enterprise can naturally be revived. Auspicious.
○ Regarding warfare: Temporarily stop attacking; feign weakness for the time being and build up your sharp strength. Auspicious.
○ Regarding illness: It is advisable to begin treatment with the first physician and then return for a follow-up examination. Auspicious.
○ Regarding a traveler: They will certainly return accompanied by an elder.
○ Question about pregnancy: A girl will be born.
○ Regarding a lost object: Look for it in a low-lying place.
【Case】 In the spring of Meiji 24, the head of a certain district court and the chief prosecutor visited my mountain retreat and asked me to divine the conduct of a certain prominent figure after submitting his resignation. I obtained Return changing to Approach.
The judgment was: Thunder rises above the earth in spring and summer, but hides within the earth in autumn and winter. In this hexagram, thunder has returned beneath the earth and is about to emerge again. Therefore, although the prominent figure is today enjoying leisure in retirement, it is clear that his return to office is not far away.
The two gentlemen were astonished that I had reached my conclusion so readily and said: “If the I Ching is so easy, then every matter under Heaven can be asked of it.” I replied: “Indeed. The I Ching encompasses an extremely broad range; there is nothing among the things of the world that it does not contain, while its transformations are wondrous and mysterious, beyond measurement. Thus there is no matter or thing that cannot be divined. Through divination, the past, present, and future are all clearly revealed, and the response is as exact as an echo. Even in matters brought before you gentlemen by both parties, where treachery and deceit are hidden, wrong is concealed as right and truth slandered as falsehood, making judgment difficult, divination can expose the schemes. As the saying goes, asking people is not as good as asking the spirits. Otherwise, if you gentlemen rely only on the law and spoken testimony, how can you ensure that not a single person is wronged? The ancients said, ‘Divination is used to resolve doubts.’ That is what this means. Regarding the prominent figure’s resignation, public opinion was clamorous. I cast the yarrow stalks once, and the spirits showed the image of thunder beneath the earth. The second line’s statement says ‘auspicious return’; therefore it was clear that he would merely take a temporary leave and would return to office another day. The Commentary on the Image says, ‘The good fortune of auspicious return comes from submitting oneself to benevolence below.’ This makes it clear as well.
The two men departed, fully convinced. Later, the prominent figure indeed returned to office, and they respectfully acknowledged that my judgment had not been mistaken.
The Commentary on the Image says: The good fortune of auspicious return comes from submitting oneself to benevolence below.
This line is yin in a yin position, attaining central correctness. It is closely next to the initial nine and its intention follows yang. It praises the initial line’s ability to return to the Way, willingly lowering itself beneath it to make its benevolence a friend; through mutual polishing and refinement, evil thoughts secretly disappear and the good heart grows daily. Hence, “auspicious return; good fortune.” The initial line obtains the correctness of Qian’s yang and opens the beginning of the Way of Return, hence “supreme good fortune.” The second line takes goodness from others and can calmly change its course; its achievement is next to that of the initial line, hence merely “good fortune.” The Commentary on the Image says “submitting oneself to benevolence below”: the initial line returns to benevolence, and the second line draws near and submits to it; hence good fortune. Among the 384 lines of the I Ching, benevolence is never mentioned elsewhere; this line mentions it. What is called “in Return, one sees the heart of Heaven and Earth”—the heart of Heaven and Earth is benevolence. What is called benevolence is the principle of original goodness.
[Divination]
○ Regarding timing and fortune: Your current fortune is also good. You can choose what is good and follow it in everything, so everything will be auspicious.
○ Regarding business: If you can share profit with others, the business will certainly prosper. Auspicious.
○ Regarding the home: Many signs of rest and auspiciousness appear in the family, and the former enterprise can naturally be revived. Auspicious.
○ Regarding warfare: Temporarily stop attacking; feign weakness for the time being and build up your sharp strength. Auspicious.
○ Regarding illness: It is advisable to begin treatment with the first physician and then return for a follow-up examination. Auspicious.
○ Regarding a traveler: They will certainly return accompanied by an elder.
○ Question about pregnancy: A girl will be born.
○ Regarding a lost object: Look for it in a low-lying place.
【Case】 In the spring of Meiji 24, the head of a certain district court and the chief prosecutor visited my mountain retreat and asked me to divine the conduct of a certain prominent figure after submitting his resignation. I obtained Return changing to Approach.
The judgment was: Thunder rises above the earth in spring and summer, but hides within the earth in autumn and winter. In this hexagram, thunder has returned beneath the earth and is about to emerge again. Therefore, although the prominent figure is today enjoying leisure in retirement, it is clear that his return to office is not far away.
The two gentlemen were astonished that I had reached my conclusion so readily and said: “If the I Ching is so easy, then every matter under Heaven can be asked of it.” I replied: “Indeed. The I Ching encompasses an extremely broad range; there is nothing among the things of the world that it does not contain, while its transformations are wondrous and mysterious, beyond measurement. Thus there is no matter or thing that cannot be divined. Through divination, the past, present, and future are all clearly revealed, and the response is as exact as an echo. Even in matters brought before you gentlemen by both parties, where treachery and deceit are hidden, wrong is concealed as right and truth slandered as falsehood, making judgment difficult, divination can expose the schemes. As the saying goes, asking people is not as good as asking the spirits. Otherwise, if you gentlemen rely only on the law and spoken testimony, how can you ensure that not a single person is wronged? The ancients said, ‘Divination is used to resolve doubts.’ That is what this means. Regarding the prominent figure’s resignation, public opinion was clamorous. I cast the yarrow stalks once, and the spirits showed the image of thunder beneath the earth. The second line’s statement says ‘auspicious return’; therefore it was clear that he would merely take a temporary leave and would return to office another day. The Commentary on the Image says, ‘The good fortune of auspicious return comes from submitting oneself to benevolence below.’ This makes it clear as well.
The two men departed, fully convinced. Later, the prominent figure indeed returned to office, and they respectfully acknowledged that my judgment had not been mistaken.
Six in the third place: Repeated return; danger, but no blame.
Six in the third place: Repeated return; danger, but no blame.
The Commentary on the Image says: The danger of repeated return is nevertheless, in principle, without blame.
The third line is neither centered nor correct in position. Its resolve is firm, but its substance is yielding. With yielding substance, one sees events without clear understanding; with firm resolve, one becomes rash and acts recklessly. Thus one repeatedly returns and repeatedly loses the way, hence “danger.” Yet because one repeatedly loses and repeatedly returns, one can ultimately be “without blame.” Although there is fear of losing one’s integrity and conduct, there is no lasting arrogance or persistence in wrongdoing; therefore it says, “Repeated return: danger, no blame.” In the Duke of Zhou’s line statement, the fault of repeatedly going astray is concealed, while the virtue of “repeated return” is praised. Confucius explained it by saying, “In accordance with righteousness, there is no blame.” This opens a path for people to correct their faults and move toward goodness. How profound!
[Divination]
○ Asked about timing and fortune: It alternates between good and bad, with gains and losses from time to time. Whether one can hold on to one’s gains without losing them depends on the person.
○ Asked about business: There will be losses and gains. If gains can be made greater than losses, then even after losing, one can recover and make a profit.
○ Asked about the household: There is an indication of moving about without settling.
○ Asked about illness: It repeatedly improves with treatment and then recurs. Though dangerous, it can be kept from causing harm.
○ Asked about litigation: There is an indication of repeatedly changing one’s testimony, thereby turning the matter dangerous.
○ Asked about a traveler: The intention to return has not yet been decided.
○ Asked about pregnancy: A boy will be born; the birth may be rather difficult, but there will be no harm.
○ Asked about a lost object: It was not lost just once; it should be found.
[Example] A merchant came to ask for a divination about his fortunes and received Return changing to Brightness Hiding. The line statement says: “Third place, yielding six: Repeated return, danger, no blame.”
The judgment says: Return represents thunder hidden within the earth, the time when yang energy returns. In human affairs, it signifies a state of confusion and the return to one’s original nature through remorse and awakening. The third line is neither centered nor correct in position. Its wording says, “Repeated return, danger, no blame,” meaning repeated rises and repeated defeats, labor without achievement. The reason he does not reach bankruptcy is that he reflects whenever circumstances change, and corrects himself whenever he suffers a loss; hence “no blame.” The rise and decline of fortune are governed by Heaven’s numbers and cannot be avoided. When fortune is flourishing, it is like steering a boat downstream with a favorable wind: one achieves results without exertion. When fortune is declining, it is like rowing upstream against the wind: not only is there labor without results, but few escape without injury. The diviner should fear falling into this predicament and pay particular attention to the rise and decline of fortune. By the year after next, his fortune should recover.
The merchant heard this and said emotionally: “The divination is exactly right. I have suffered repeated failures all along, and only now, after hearing this, have I realized my mistake. I will carefully maintain my usual business while waiting for better fortune.”
The Commentary on the Image says: The danger of repeated return is nevertheless, in principle, without blame.
The third line is neither centered nor correct in position. Its resolve is firm, but its substance is yielding. With yielding substance, one sees events without clear understanding; with firm resolve, one becomes rash and acts recklessly. Thus one repeatedly returns and repeatedly loses the way, hence “danger.” Yet because one repeatedly loses and repeatedly returns, one can ultimately be “without blame.” Although there is fear of losing one’s integrity and conduct, there is no lasting arrogance or persistence in wrongdoing; therefore it says, “Repeated return: danger, no blame.” In the Duke of Zhou’s line statement, the fault of repeatedly going astray is concealed, while the virtue of “repeated return” is praised. Confucius explained it by saying, “In accordance with righteousness, there is no blame.” This opens a path for people to correct their faults and move toward goodness. How profound!
[Divination]
○ Asked about timing and fortune: It alternates between good and bad, with gains and losses from time to time. Whether one can hold on to one’s gains without losing them depends on the person.
○ Asked about business: There will be losses and gains. If gains can be made greater than losses, then even after losing, one can recover and make a profit.
○ Asked about the household: There is an indication of moving about without settling.
○ Asked about illness: It repeatedly improves with treatment and then recurs. Though dangerous, it can be kept from causing harm.
○ Asked about litigation: There is an indication of repeatedly changing one’s testimony, thereby turning the matter dangerous.
○ Asked about a traveler: The intention to return has not yet been decided.
○ Asked about pregnancy: A boy will be born; the birth may be rather difficult, but there will be no harm.
○ Asked about a lost object: It was not lost just once; it should be found.
[Example] A merchant came to ask for a divination about his fortunes and received Return changing to Brightness Hiding. The line statement says: “Third place, yielding six: Repeated return, danger, no blame.”
The judgment says: Return represents thunder hidden within the earth, the time when yang energy returns. In human affairs, it signifies a state of confusion and the return to one’s original nature through remorse and awakening. The third line is neither centered nor correct in position. Its wording says, “Repeated return, danger, no blame,” meaning repeated rises and repeated defeats, labor without achievement. The reason he does not reach bankruptcy is that he reflects whenever circumstances change, and corrects himself whenever he suffers a loss; hence “no blame.” The rise and decline of fortune are governed by Heaven’s numbers and cannot be avoided. When fortune is flourishing, it is like steering a boat downstream with a favorable wind: one achieves results without exertion. When fortune is declining, it is like rowing upstream against the wind: not only is there labor without results, but few escape without injury. The diviner should fear falling into this predicament and pay particular attention to the rise and decline of fortune. By the year after next, his fortune should recover.
The merchant heard this and said emotionally: “The divination is exactly right. I have suffered repeated failures all along, and only now, after hearing this, have I realized my mistake. I will carefully maintain my usual business while waiting for better fortune.”
Six in the fourth place: Returning alone at the center of the path.
Six in the fourth place: Returning alone at the center of the path.
The Commentary on the Image says: “Returning alone at the center of the path” means following the Way.
This line occupies the center of five successive yin lines and responds alone to the first line, the ruler of the hexagram. Thus it can stand out among the yin lines and attach itself to a benevolent person. It knows in its heart to love goodness, does not shift with prevailing customs, and can return to the Way; hence, “Returning alone at the center of the path.” This is what is meant by “Choose the Mean; when you attain one goodness, hold it close to your breast and never lose it.” Yet its return is still slight, so it is not called auspicious. The Commentary on the Image says, “to follow the Way”: the first line returns to the Way, and the fourth follows it; therefore it says “follow the Way.”
[Divination]
○ Asked about timing and fortune: Fortune is weak, and there is a desire to revive it, but regrettably one’s strength is insufficient.
○ Asked about business: The plans are sound and upright, but the capital is not yet sufficient, which is regrettable.
○ Asked about the household: There are many women and few men; one cannot avoid the feeling of sleeping and waking alone, singing alone.
○ Asked about warfare: Guard against an ambush being set in the middle of the route.
○ Asked about illness: It is a deficiency-type illness; seek treatment from the physician who treated it at the outset.
○ Asked about a traveler: He will turn back halfway, find a companion, and return again.
○ Asked about marriage: It is suitable to follow the former matchmaker’s arrangement.
○ Asked about a lost object: Search for it halfway along the route.
[Example] In June of the twenty-second year of the Meiji era, a friend came and said: “Someone wishes to buy my land at an agreed price, and has paid a certain amount as earnest money. Previously, someone else also wished to buy this land, but I had not finalized the agreement. Now the new buyer has come to me again, offering a price higher than the first buyer’s. I therefore intend to pay compensation to the person with whom I first contracted and ask to cancel that contract, but I do not know whether he will agree. Please cast a divination for me.” The result was Return changing to Arousing.
The judgment says: Return is the hexagram of one yang line returning, and signifies the restoration of all things to their former state. Therefore, when someone traveling has sent no news, he may suddenly return home; when money lent is slow to come back, it may suddenly be restored; when a person is dissipated and idle, he may return to his original mind. All these are indications of Return. Thus we know that the land you have already agreed to sell will also meet no obstruction and will certainly return to you. The outcome later proved exactly as this divination indicated.
The Commentary on the Image says: “Returning alone at the center of the path” means following the Way.
This line occupies the center of five successive yin lines and responds alone to the first line, the ruler of the hexagram. Thus it can stand out among the yin lines and attach itself to a benevolent person. It knows in its heart to love goodness, does not shift with prevailing customs, and can return to the Way; hence, “Returning alone at the center of the path.” This is what is meant by “Choose the Mean; when you attain one goodness, hold it close to your breast and never lose it.” Yet its return is still slight, so it is not called auspicious. The Commentary on the Image says, “to follow the Way”: the first line returns to the Way, and the fourth follows it; therefore it says “follow the Way.”
[Divination]
○ Asked about timing and fortune: Fortune is weak, and there is a desire to revive it, but regrettably one’s strength is insufficient.
○ Asked about business: The plans are sound and upright, but the capital is not yet sufficient, which is regrettable.
○ Asked about the household: There are many women and few men; one cannot avoid the feeling of sleeping and waking alone, singing alone.
○ Asked about warfare: Guard against an ambush being set in the middle of the route.
○ Asked about illness: It is a deficiency-type illness; seek treatment from the physician who treated it at the outset.
○ Asked about a traveler: He will turn back halfway, find a companion, and return again.
○ Asked about marriage: It is suitable to follow the former matchmaker’s arrangement.
○ Asked about a lost object: Search for it halfway along the route.
[Example] In June of the twenty-second year of the Meiji era, a friend came and said: “Someone wishes to buy my land at an agreed price, and has paid a certain amount as earnest money. Previously, someone else also wished to buy this land, but I had not finalized the agreement. Now the new buyer has come to me again, offering a price higher than the first buyer’s. I therefore intend to pay compensation to the person with whom I first contracted and ask to cancel that contract, but I do not know whether he will agree. Please cast a divination for me.” The result was Return changing to Arousing.
The judgment says: Return is the hexagram of one yang line returning, and signifies the restoration of all things to their former state. Therefore, when someone traveling has sent no news, he may suddenly return home; when money lent is slow to come back, it may suddenly be restored; when a person is dissipated and idle, he may return to his original mind. All these are indications of Return. Thus we know that the land you have already agreed to sell will also meet no obstruction and will certainly return to you. The outcome later proved exactly as this divination indicated.
Six in the fifth place: Sincere and substantial return, no remorse.
Six in the fifth place: Sincere and substantial return, no remorse.
The Commentary on the Image says: “Sincere and substantial return, no remorse” means examining oneself through the Mean.
The fifth place possesses the virtue of yielding centrality and occupies the honored position of the ruler. Since its position is central, it can return; since Kun signifies thickness and fullness, it is called “substantial.” Knowing one’s wrong, one is not afraid to move toward goodness. Having returned, one further makes the return substantial. This shows clarity of understanding and steadfast strength; once goodness is gained, it will not be lost. What remorse could there be? Hence, “Sincere and substantial return, no remorse.” The Commentary on the Image says, “through the Mean, examining oneself.” The first line’s return is near, so remorse can be avoided; the fifth line’s Return is a return to substantiality, and whether remorse exists is not yet known, so at this time one should turn back and “examine oneself.” The first line’s “return before going far” concerns entering into virtue; the fifth line’s “substantial return” concerns completing virtue.
[Divination]
○ Asked about timing and fortune: At present fortune is on the right course. Proceed with generosity in everything; there is merit from the past and no regret afterward.
○ Asked about business: Capital is ample, and repeated transactions bring profit.
○ Asked about the household: The ancestral foundation is deep and substantial; the old business will regain its former glory. Auspicious.
○ Asked about warfare: The army is strong and well supplied, and can recapture the city.
○ Asked about illness: The patient has abundant vitality and a full, healthy constitution; there is no danger.
○ Pregnancy: A boy will be born.
○ Asked about a lost object: Judge and calculate the matter yourself.
[Example] A certain bureau chief came and asked for a divination about his fortunes, receiving Return changing to Difficulty at the Beginning.
The judgment says: Return is the image of thunder within the earth: movement reaches its extreme and returns to stillness, hence it is called Return. The fifth line now obtained speaks of cultivating oneself and returning to the Way: one returns without ceasing and then returns again, hence “substantial return.” Such a return may also be called holding oneself to a high standard while judging others leniently. This person leads and supervises many people, and their hearts are won over. How could there be regret? His fortune can be understood from this.
The Commentary on the Image says: “Sincere and substantial return, no remorse” means examining oneself through the Mean.
The fifth place possesses the virtue of yielding centrality and occupies the honored position of the ruler. Since its position is central, it can return; since Kun signifies thickness and fullness, it is called “substantial.” Knowing one’s wrong, one is not afraid to move toward goodness. Having returned, one further makes the return substantial. This shows clarity of understanding and steadfast strength; once goodness is gained, it will not be lost. What remorse could there be? Hence, “Sincere and substantial return, no remorse.” The Commentary on the Image says, “through the Mean, examining oneself.” The first line’s return is near, so remorse can be avoided; the fifth line’s Return is a return to substantiality, and whether remorse exists is not yet known, so at this time one should turn back and “examine oneself.” The first line’s “return before going far” concerns entering into virtue; the fifth line’s “substantial return” concerns completing virtue.
[Divination]
○ Asked about timing and fortune: At present fortune is on the right course. Proceed with generosity in everything; there is merit from the past and no regret afterward.
○ Asked about business: Capital is ample, and repeated transactions bring profit.
○ Asked about the household: The ancestral foundation is deep and substantial; the old business will regain its former glory. Auspicious.
○ Asked about warfare: The army is strong and well supplied, and can recapture the city.
○ Asked about illness: The patient has abundant vitality and a full, healthy constitution; there is no danger.
○ Pregnancy: A boy will be born.
○ Asked about a lost object: Judge and calculate the matter yourself.
[Example] A certain bureau chief came and asked for a divination about his fortunes, receiving Return changing to Difficulty at the Beginning.
The judgment says: Return is the image of thunder within the earth: movement reaches its extreme and returns to stillness, hence it is called Return. The fifth line now obtained speaks of cultivating oneself and returning to the Way: one returns without ceasing and then returns again, hence “substantial return.” Such a return may also be called holding oneself to a high standard while judging others leniently. This person leads and supervises many people, and their hearts are won over. How could there be regret? His fortune can be understood from this.
Top line: Lost in returning—ominous, with disaster and self-inflicted calamity. Sending out the army ends in great defeat and brings misfortune to the ruler; no campaign can be launched for ten years.
Top line: Lost in return, ominous; disasters and self-inflicted calamities. If the army is sent into action, there will ultimately be a great defeat. This will bring misfortune to the ruler of the state, and for ten years he will be unable to launch a campaign.
The Commentary on the Image says: “The misfortune of being lost in return” means turning against the ruler’s Way.
The top line is at the end of Return and at the extreme of Kun. Kun signifies being lost, hence “lost in return.” Being lost and not returning, it must be ominous. “There are disasters and self-inflicted calamities”: disaster comes from outside, while calamity arises from one’s own actions. Once confusion and immersion reach this point, no direction is free from harm. Kun signifies the multitude and Arousing signifies movement, hence “send the army into action.” The top line of Kun says, “Dragons fight in the wilderness; their blood is dark yellow,” which is proof of a great military defeat. Once the army has reached “great defeat,” how could the ruler of the state avoid misfortune? War and calamity continue, and even after ten years they have not ended. Ten years is the final number; after one defeat, one can never recover. This means being lost and ultimately unable to return. All the disasters of the world arise from being lost and immersed in a single thought: if the confusion lies in the individual, that individual suffers calamity; if it lies in the state, the whole state suffers calamity. This deeply demonstrates the harm of being lost in return. The Commentary on the Image says, “turning against the ruler’s Way.” The ruler of Return is the first yang line; the ruler of Enticement is the first yin line. In being lost at the top, one does not honor the ninth line of Return but instead honors the sixth line of Enticement; yin and yang are thereby reversed. Hence it says, “turning against the ruler’s Way.”
[Divination]
○ Asked about timing and fortune: Fortune is upside down and actions are perverse. Exercise caution to avoid disaster.
○ Asked about business: Goods are incomplete, deadlines unreliable, and market prices uncertain, inevitably causing great losses. The time is not favorable for restoring the business; ominous.
○ Asked about the household: Guard against strange or malign spiritual influences; the occupants will mostly fare poorly.
○ Asked about warfare: Chariots are disordered and banners have fallen—an image of great defeat.
○ Asked about illness: The condition is already dangerous. For a long-standing illness, merely extending life is already fortunate.
○ Asked about a traveler: There are many dangers abroad; he may not be able to return within ten years.
○ Asked about pregnancy: A girl will be born. When grown, this girl will also have a destiny of great defeat.
[Example] In June of the twentieth year of the Meiji era, Lord Itagaki Taisuke came to Kochi Prefecture by imperial order. The court granted him a peerage in reward for his past merits, but he firmly declined it twice, and people widely commented on the matter. Some said: “His resolve to decline the honor is precisely what makes the Itagaki family the Itagaki family. His integrity, withdrawal, and humility are beyond what others can match. He is the leader of the Freedom Party and inspires the masses; if he were to accept a title and honors, would he not inevitably become the secret object of ridicule among party members?” Others said: “A peerage is an honorable command from the court. By firmly declining it, he may incur blame for violating the imperial decree.” I had an old association with Lord Itagaki and wished to offer him loyal advice. I visited the inn where he was staying, but the person in charge declined on his behalf, citing illness. I then visited Count Sasaki Takayuki and paid my respects in person, saying: “Every winter solstice I fast, bathe, and reverently divine about national affairs and the fortunes of the various people in authority. I have now divined for Lord Itagaki and obtained the top line of Earthquake within Earth.”
The judgment says: Return is the hexagram of one yang line returning, with one yang concealed beneath accumulated yin. Viewed in terms of human affairs, if this tiny yang is allowed to grow and develop, every great undertaking under Heaven will be accomplished from it; a state can move from disorder to governance, and a person can abandon evil and follow what is right, all relying on it. Now the top line has been obtained, whose statement says, “Lost in return, ominous.” This means being benighted and immersed, losing the original clarity of one’s nature, until natural disasters and human calamities arrive together; dishonoring the ruler and losing the army, with no one able to save the situation. This is the utmost danger and the greatest misfortune.
With the line statement so ominous, I privately worried for Lord Itagaki. In the past, when Lord Itagaki held an important position in government, he achieved great accomplishments. Now that he has resigned, his advocacy is focused entirely within the Freedom Party, whose members are mixed and whose influences are not uniformly good. If they are provoked and cause upheaval in the future, the consequences cannot be predicted. Might the ominousness of the line statement be an omen of this?
Recently I made another divination concerning Lord Itagaki’s second refusal of the peerage and received Difficulty changing to Excess.
The line statement says: “Nine in the second place: Troubled by food and drink. The scarlet sash is coming. It is favorable to make offerings. Undertaking a campaign is ominous; no blame.”
In this hexagram, the yang lines at the fourth and fifth places are obscured by the yin lines at the third and top, while the yang at the second is also obscured by the yin lines at the first and third; their intentions cannot connect, and thus the situation becomes Difficulty. “Troubled by food and drink” describes Lord Itagaki’s present difficulties. “The scarlet sash is coming” means the honorable command is being sent down. “It is favorable to make offerings” means accepting the peerage and announcing it in prayer before the spirits. “Undertaking a campaign is ominous” means that opposing the imperial command brings misfortune. If he accepts the command, everything will be calm and uneventful; hence “no blame.” This divination is explicit: Lord Itagaki should respectfully accept the command and must not decline it. As Lord Itagaki is your old friend, please convey my divination and line statement to him.
Count Sasaki said: “Your words are earnest, and I am deeply moved. I will certainly tell him. You should visit Goto Shojiro again and inform him of this divination. I will also consult with Mr. Goto; surely we can persuade Lord Itagaki to accept the command.” Thus I again called on Count Goto, told him the matter as before, and conveyed Count Sasaki’s intentions. Count Goto expressed his thanks and said: “How extraordinary! I have never heard of an I Ching divination like yours, ancient or modern. Mr. Sasaki and I will discuss Lord Itagaki’s matter and do everything we can. Do not worry.” Later, news came that Lord Itagaki had accepted the peerage and the imperial command. My heart was finally relieved.
The Commentary on the Image says: “The misfortune of being lost in return” means turning against the ruler’s Way.
The top line is at the end of Return and at the extreme of Kun. Kun signifies being lost, hence “lost in return.” Being lost and not returning, it must be ominous. “There are disasters and self-inflicted calamities”: disaster comes from outside, while calamity arises from one’s own actions. Once confusion and immersion reach this point, no direction is free from harm. Kun signifies the multitude and Arousing signifies movement, hence “send the army into action.” The top line of Kun says, “Dragons fight in the wilderness; their blood is dark yellow,” which is proof of a great military defeat. Once the army has reached “great defeat,” how could the ruler of the state avoid misfortune? War and calamity continue, and even after ten years they have not ended. Ten years is the final number; after one defeat, one can never recover. This means being lost and ultimately unable to return. All the disasters of the world arise from being lost and immersed in a single thought: if the confusion lies in the individual, that individual suffers calamity; if it lies in the state, the whole state suffers calamity. This deeply demonstrates the harm of being lost in return. The Commentary on the Image says, “turning against the ruler’s Way.” The ruler of Return is the first yang line; the ruler of Enticement is the first yin line. In being lost at the top, one does not honor the ninth line of Return but instead honors the sixth line of Enticement; yin and yang are thereby reversed. Hence it says, “turning against the ruler’s Way.”
[Divination]
○ Asked about timing and fortune: Fortune is upside down and actions are perverse. Exercise caution to avoid disaster.
○ Asked about business: Goods are incomplete, deadlines unreliable, and market prices uncertain, inevitably causing great losses. The time is not favorable for restoring the business; ominous.
○ Asked about the household: Guard against strange or malign spiritual influences; the occupants will mostly fare poorly.
○ Asked about warfare: Chariots are disordered and banners have fallen—an image of great defeat.
○ Asked about illness: The condition is already dangerous. For a long-standing illness, merely extending life is already fortunate.
○ Asked about a traveler: There are many dangers abroad; he may not be able to return within ten years.
○ Asked about pregnancy: A girl will be born. When grown, this girl will also have a destiny of great defeat.
[Example] In June of the twentieth year of the Meiji era, Lord Itagaki Taisuke came to Kochi Prefecture by imperial order. The court granted him a peerage in reward for his past merits, but he firmly declined it twice, and people widely commented on the matter. Some said: “His resolve to decline the honor is precisely what makes the Itagaki family the Itagaki family. His integrity, withdrawal, and humility are beyond what others can match. He is the leader of the Freedom Party and inspires the masses; if he were to accept a title and honors, would he not inevitably become the secret object of ridicule among party members?” Others said: “A peerage is an honorable command from the court. By firmly declining it, he may incur blame for violating the imperial decree.” I had an old association with Lord Itagaki and wished to offer him loyal advice. I visited the inn where he was staying, but the person in charge declined on his behalf, citing illness. I then visited Count Sasaki Takayuki and paid my respects in person, saying: “Every winter solstice I fast, bathe, and reverently divine about national affairs and the fortunes of the various people in authority. I have now divined for Lord Itagaki and obtained the top line of Earthquake within Earth.”
The judgment says: Return is the hexagram of one yang line returning, with one yang concealed beneath accumulated yin. Viewed in terms of human affairs, if this tiny yang is allowed to grow and develop, every great undertaking under Heaven will be accomplished from it; a state can move from disorder to governance, and a person can abandon evil and follow what is right, all relying on it. Now the top line has been obtained, whose statement says, “Lost in return, ominous.” This means being benighted and immersed, losing the original clarity of one’s nature, until natural disasters and human calamities arrive together; dishonoring the ruler and losing the army, with no one able to save the situation. This is the utmost danger and the greatest misfortune.
With the line statement so ominous, I privately worried for Lord Itagaki. In the past, when Lord Itagaki held an important position in government, he achieved great accomplishments. Now that he has resigned, his advocacy is focused entirely within the Freedom Party, whose members are mixed and whose influences are not uniformly good. If they are provoked and cause upheaval in the future, the consequences cannot be predicted. Might the ominousness of the line statement be an omen of this?
Recently I made another divination concerning Lord Itagaki’s second refusal of the peerage and received Difficulty changing to Excess.
The line statement says: “Nine in the second place: Troubled by food and drink. The scarlet sash is coming. It is favorable to make offerings. Undertaking a campaign is ominous; no blame.”
In this hexagram, the yang lines at the fourth and fifth places are obscured by the yin lines at the third and top, while the yang at the second is also obscured by the yin lines at the first and third; their intentions cannot connect, and thus the situation becomes Difficulty. “Troubled by food and drink” describes Lord Itagaki’s present difficulties. “The scarlet sash is coming” means the honorable command is being sent down. “It is favorable to make offerings” means accepting the peerage and announcing it in prayer before the spirits. “Undertaking a campaign is ominous” means that opposing the imperial command brings misfortune. If he accepts the command, everything will be calm and uneventful; hence “no blame.” This divination is explicit: Lord Itagaki should respectfully accept the command and must not decline it. As Lord Itagaki is your old friend, please convey my divination and line statement to him.
Count Sasaki said: “Your words are earnest, and I am deeply moved. I will certainly tell him. You should visit Goto Shojiro again and inform him of this divination. I will also consult with Mr. Goto; surely we can persuade Lord Itagaki to accept the command.” Thus I again called on Count Goto, told him the matter as before, and conveyed Count Sasaki’s intentions. Count Goto expressed his thanks and said: “How extraordinary! I have never heard of an I Ching divination like yours, ancient or modern. Mr. Sasaki and I will discuss Lord Itagaki’s matter and do everything we can. Do not worry.” Later, news came that Lord Itagaki had accepted the peerage and the imperial command. My heart was finally relieved.