[{"data":1,"prerenderedAt":28},["ShallowReactive",2],{"metaeast_zhouyigaodaoyd_en-gaodaoyiduan-28":3},{"slug":4,"archived":5,"date_created":6,"date_updated":7,"title":8,"seotitle":9,"seodescription":10,"htmlcode":11,"number":12,"content":13,"title1":14,"content1":15,"title2":16,"content2":17,"title3":18,"content3":19,"title4":20,"content4":21,"title5":22,"content5":23,"title6":24,"content6":25,"title7":26,"content7":26,"seo_keywords":27,"og_title":8,"og_description":10},"gaodaoyiduan-28",false,"2026-08-11T01:18:23.790Z","2026-07-04T14:35:14.000Z","Lake over Wind, Great Exceeding: The ridgepole sags [133]. It is favorable to have somewhere to go; success.","Takashima Ekidan, Hexagram No. 28, Marsh over Wind: Great Excess — Original Hexagram Text and Interpretation — Oriental Esotericism Library","Takashima Ekidan Hexagram No. 28, Marsh over Wind, Great Excess interpretation: Hexagram text: “Great Excess: The ridgepole bends［133］. It is favorable to have somewhere to go; success,” with appended judgments and detailed explanations of actual divination cases.","䷛",28,"28  Lake over Wind, Great Exceeding \u003Cbr> \n  \u003Cbr> \n Great Exceeding comes from Nourishment. Nourishment has two yang lines above and below, enclosing four yin lines; Great Exceeding reverses this, with two yin lines enclosing four yang lines. The four yang are excessive, hence Great Exceeding. The Way should remain centered. Yang should be abundant, but not excessive: what is too rigid breaks, and what is too full splits. Here the four yang fill the middle, while the two yin stay at the margins without position. Though yang is strong, it has no foundation below and no connection above, and must instead rely on the two yin. The two yin are weak and cannot assist, so the center is lost; losing the center is excess. The body of the hexagram is Lake above and Wind below. Lake corresponds to autumn, autumn to metal qi, and metal is the mother of water; hence Lake. Wind’s earthly branch is Si, above which is the Chariot constellation, governing wind; hence Wind. Together they form Lake over Wind, Great Exceeding. Yet how does Great Exceeding differ from Small Exceeding? Small Exceeding is Gen meeting Zhen: stillness encountering movement, whose movement is not yet dangerous. Though yin is abundant, it has a foundation below, so stillness is auspicious. Great Exceeding is Wind meeting Lake: entering and delighting, delight reaching an extreme and not emerging. Though yang is strong, it has no root below; entering leads to downfall. The Miscellaneous Hexagram Commentary says, “Great Exceeding is overturning.” The Great Exceeding hexagram itself does not mention overturning, while Nourishment does, because Nourishment and Great Exceeding serve one another by being reversed. The Sequence Commentary therefore places it at the end of the Upper Scripture; Heaven and Earth meet again, thereby forming Kan and Li. \u003Cbr> \n  \u003Cbr> \n Great Exceeding: The ridgepole sags [133]. It is favorable to have somewhere to go; success. \u003Cbr> \n  \u003Cbr> \n In Great Exceeding, yang is great and yin small; firmness accumulates in the center, sufficient to bear heavy loads, resembling a ridgepole. Lake is above and Wind below; Wind is wood, Lake is destruction and breaking. Wood subjected to destruction and breaking makes the ridgepole sag. When a great building is about to collapse, one piece of wood cannot support it. One must go out the door to seek assistance and rescue the danger, and only then can things proceed smoothly. Hence, “it is favorable to have somewhere to go; success.” \u003Cbr> \n  \u003Cbr> \n The Tuan Commentary says: Great Exceeding means that the great exceeds. The ridgepole sags because the roots and ends are weak. Firmness exceeds yet is centered; yielding and delight proceed. It is favorable to have somewhere to go, and then there is success. How great is the time of Great Exceeding! \u003Cbr> \n  \u003Cbr> \n The lower trigram is Wind and the upper is Lake. Four yang lines accumulate in the center, and firm yang is excessively abundant; hence Great Exceeding. Yang is great and yin small; hence “the great exceeds.” The ridgepole is the ridge beam of a house. Wind, as wood, is injured by Lake, as metal; hence it sags. Wind’s wood is naturally supple, with no root above and no attachment below; hence both root and tip are weak. “Firmness exceeds yet is centered” does not refer to the centers of the second and fifth lines; it means that four firm lines extend continuously through the middle, excessive in firmness but occupying the central region. Yet one cannot rely on firmness alone. It must be carried out through “yielding and delight.” Wind governs the opening statement, delight the concluding statement. The four firm lines form the nuclear Qian, symbolizing movement; softness assists firmness, and by striving forward one attains success. Hence, “It is favorable to have somewhere to go, and then there is success.” Extraordinary talent is born from adversity, and determination emerges from hardship. Turning defeat into achievement occurs at such a time; hence, “How great is the time of Great Exceeding!” \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to human affairs: In terms of the hexagram’s structure, four firm lines occupy the center and are the inner principals, while two yielding lines above and below are external guests. The principals are overly firm: the host is firm and the guest yielding. In terms of the image, four firm lines are arranged through the middle and two yielding lines stand above and below, resembling a ridgepole. A great person must possess firm and strong virtue to qualify as a pillar of the state; yet if excessive firmness is uncontrolled, what is too strong will break, and the ridgepole will sag. One must act through “yielding and release,” so that firmness may achieve results. Firmness need not fear being excessive, and sagging need not continue forever; only one who has the capacity of Great Exceeding can accomplish the affairs of Great Exceeding. “It is favorable to have somewhere to go, and then there is success” both derive from Qian’s source and its nine-function. “Having somewhere to go” is Qian’s “moving vigorously”; “then there is success” is Qian’s “great success.” In the I Ching, the sages mainly support yang and restrain yin, yet sometimes they also borrow yin to assist yang. Wind brings it forth and delight puts it into action: this removes excess and brings matters back to timely balance. Thus one changes without losing constancy, and reaches exhaustion without losing correctness. Hence, “How great is the time of Great Exceeding!” The “time” here is also the way of “being vigorous all day and reaching the utmost together with the time.” \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to the state: The lower trigram represents the people; Wind signifies winds moving in all four directions. The upper trigram represents the government; Lake signifies the image of “our beneficence is like spring.” The firm lines in the middle and the two yielding lines at the beginning and top indicate four firm forces holding power, possessing authority and blessings, governing from the center. Whenever a state undertakes great achievements or major projects, one person bears the heavy responsibility, like a ridgepole bearing the load of many timbers. Yet if the burden is too heavy, it cannot bear its office and immediately sags; this is “the root and tip are weak.” “Root and tip” refers to the two yin lines above and below: their ability is weak and they cannot bear heavy loads, hence the sagging. This is yin declining and yang losing its support, ministers being weak and the ruler losing his protection, all caused by yang firmness exceeding the center. At such a time, those who tread old paths and keep old rules mostly dare not act. Only those who understand the time and can adapt wish to go forward boldly. They must possess the virtue of firm yang while acting with yielding harmony and delight—being generous to overcome severity and using softness to assist firmness. With the proper balance of the time and no trouble from excessive yang, they can settle great disturbances and establish great undertakings. This is the way expressed in Qian: “Using beautiful benefits to benefit the world, without speaking of what is benefited.” Hence, “It is favorable to have somewhere to go, and then there is success.” Going forth to correct the excesses of the age requires understanding the changes of the time, reversing its tendencies toward balance, renewing the world through reform, and sustaining the way of the age without end; then success can be attained. \u003Cbr> \n  \u003Cbr> \n Surveying this hexagram as a whole, the yang forces are excessively solid, suggesting an inability to move—like a person's limbs becoming heavy with obesity and unable to turn or function. Four yang lines occupy the center, while the two yin lines withdraw and obey commands. Below there is no root or foundation, so the vital energy has already been severed; above there is nothing attached, so the branches and leaves have already withered. Hence the line texts speak of a “withered poplar,” which is even less promising than the Strip and Encounter hexagrams, where restoration is still possible. Yet Great Excess comes from Nourishment: “Nourishment means nurturing,” indicating that the two yin lines should be nurtured so that they may assist one another. Lake Dui is above and Wood Xun below. The Image Commentary says, “The lake extinguishes the wood”: the lake, naturally below, has turned upward, while the wood, naturally above, has turned downward. This is why Great Excess is inverted, an excess that surpasses the ordinary order. The noble person takes this as a model: “Stand alone without fear; withdraw from the world without vexation.” By withdrawing and concealing oneself, one can nurture the yang and prevent excess. This is something only a noble person can do. The six lines of Great Excess comprise two yin and four yang lines: some yang lines occupy yin places, some yin lines occupy yang places, some yang lines occupy yang places, and some yin lines occupy yin places. Since the lines differ, their meanings are also distinct. The first line is yang in a yin place, so the excess is still slight. Xun signifies thatch; although thatch is soft, using it as a mat is enough to support firmness, hence “no blame.” The second line is also yang in a yin place: there is excess, but not excessive excess. Xun is wood, signifying a poplar; when the lake extinguishes it, it withers, but receiving the life-giving energy of Nine in the second place, it withers and sprouts again, hence again “no blame.” The third line is yang in a yang place: excess upon excess. Four firm lines stand together in the middle like the ridge beam of a house. Relying arrogantly on one's own firmness ultimately causes “the ridge beam to bend,” hence misfortune. The fourth line is also yang in a yin place, so there is excess but not excessive excess. The fourth corresponds with the first and gains something on which to rest. The third says “bends,” whereas the fourth says “raised,” hence good fortune. The fifth line is yang in a yang place: excess with no further excess possible. Its image of the “withered poplar” is the same as that of the second line, but yang has reached its extreme at the fifth place. Though flowers have already declined, it therefore says, “How could it last long?” The sixth line is yin in a yin place. Since the four firm lines have already collapsed, this is the ultimate end of excess. “It is favorable to cross the flood” applies precisely at this moment. The one who crosses too deeply does so out of loyalty to save the age; therefore, although “the crown of the head is submerged” is ominous, there is “no blame.” Speaking of the six lines in opposing pairs: the first and sixth oppose each other. The Tuan Commentary’s “the root and the tip are weak” refers to the first and upper lines. One avoids blame by using thatch as a mat; the other forgets the danger by crossing the flood—both are enough to remedy excess. The second and fifth oppose each other. Their “withered poplar” images are alike, but “sprouting” and “flowering” distinguish what lasts longer from what lasts briefly. The third and fourth oppose each other. Their images of the “ridge beam” are likewise alike, but “bending” and “raised” distinguish good fortune from misfortune.In summary, a hexagram is considered balanced when yin and yang are paired appropriately; when one predominates, there is excess. Four yang and two yin constitute Great Excess, hence the statement, “What is great is excessive.” The noble person deals with this by “standing alone without fear, withdrawing from the world without vexation,” harboring concern for the times and contempt for vulgarity, possessing the talent to restore order and correct what is wrong, disregarding gain and loss and saying nothing of success or failure. The one described in the sixth line as “crossing the flood until the head is submerged” must be such a person. What blame could there be? \u003Cbr> \n  \u003Cbr> \n The Great Image says: “The lake extinguishes the wood: Great Excess. Thus the noble person stands alone without fear and withdraws from the world without vexation.” \u003Cbr> \n  \u003Cbr> \n In this hexagram, lake water inundates the Xun wood above it, causing the wood to wither; hence, “The lake extinguishes the wood.” At such a time, worldly scholars may all drift with the current and follow the waves, and few can avoid being worn away. Only the noble person possesses the ability and talent of one suited to Great Excess. Even when the age is distressed, the noble person's integrity becomes firmer. What he trusts is principle; what he delights in is Heaven. This is called “standing alone without fear and withdrawing from the world without vexation.” Such a person must be firm yet able to yield, able to go beyond excess and move forward—truly one who knows how to live through the time of Great Excess. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Question about warfare: “Extinguish” means annihilation. On a large scale, it means destroying a state; on a small scale, destroying oneself. Its image is ominous. For a military campaign, this divination warns of the danger of being overwhelmed by violent floodwaters. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Question about business: The Image says, “The lake extinguishes the wood,” indicating a trend in which a low price suddenly rises sharply. \u003Cbr> \n  \u003Cbr> \n ○ Question about reputation and rank: “Stand alone without fear and withdraw from the world without vexation” means one should withdraw and live in seclusion; it is not yet time to seek fame. \u003Cbr> \n  \u003Cbr> \n ○ Question about the home: Lake Dui is above and wood Xun below; the image is reversed and unstable, with the positions out of order. Guard against the disaster of destruction. \u003Cbr> \n  \u003Cbr> \n ○ Question about illness: This is a condition of liver fire stagnating internally, with kidney energy surging upward. It is not easy to treat. \u003Cbr> \n  \u003Cbr> \n ○ Question about marriage: “The lake extinguishes the wood” warns that the spouses may be mismatched in age. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n ○ Question about a lost object: It must have fallen into a ditch or drain.","Initial Six: Use white thatch as a mat; no blame.","Initial Six: Use white thatch as a mat; no blame. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Using white thatch as a mat: the yielding is below.” \u003Cbr> \n  \u003Cbr> \n “Mat” means to spread something on the ground. “White thatch” is chosen for its purity. In ancient times, during sacrifices, it was used as a mat for pouring wine to summon the spirits. The whiteness of the thatch takes its image from Xun. Xun is in the lower trigram, and laying the thatch below serves to support the firmness above. The first line is yielding and lowly, does not offend firmness, and can support firmness. In the time of Great Excess, reverently and cautiously serving those above cannot be called excessive. Compared with the fault of being excessively respectful, it is still far better than arrogant contempt for others; the arrogant certainly incur blame, while the humble necessarily have none. Thatch is a soft thing, but using it as a mat is enough to provide mutual support, so one must not disregard it as insignificant. The Image says, “The yielding is below”: in terms of the line, the first line is below; in terms of the thatch, the mat is below. Initial Six occupies a yin place, and yin is yielding; the thatch is also soft and weak. Hence, “the yielding is below.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Question about warfare: At this first dispatch of troops, the greatest taboo is excessive force and brutality. Treat those below with tolerance and gentleness. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Question about business: The goods being transported for sale must be medicines, or perhaps tea leaves or cotton. Their color must be white and their texture soft; any of these can yield profit. \u003Cbr> \n  \u003Cbr> \n ○ Question about reputation and rank: Pulling up thatch and finding it connected by its roots indicates that people of the same kind will rise together. \u003Cbr> \n  \u003Cbr> \n ○ Question about the home: The residence must be near a low, damp place. Weeds outside the house are overgrown and neglected, and the building is likewise in poor condition. \u003Cbr> \n  \u003Cbr> \n ○ Question about illness: The body is weak, with dampness in the lower burner. Warm, drying medicines must be used for treatment. \u003Cbr> \n  \u003Cbr> \n ○ Question about a lost object: Look for it on the grassland. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n 【Example】 In the first year of the Meiji era, Lieutenant General Higashikuze and Lord Nabeshima of Hizen appointed a vanguard to capture Yokohama. I was then in Lord Hizen's camp, also supervising various affairs. A domain retainer named Shimomura led one hundred soldiers and, under orders to capture Uraga first, asked me to cast a divination as his guide. The result was Great Excess changing to Breakthrough. \u003Cbr> \n  \u003Cbr> \n The judgment said: In ancient military divination, the inner trigram represents us and the outer trigram the enemy. The first line is at the bottom of the inner trigram; being yin in a yang place, yin belongs to softness, clearly showing that we should employ gentleness. Dui signifies a lake, so the place to be attacked and captured must be a watery or marshy region. White thatch is soft; used as a mat on the ground, one can tread on it safely without fear of losing one's footing. This teaches us to advance quietly, following close behind. We have now heard that six warships, including the Koyo and Kaiten, are anchored in Uraga Harbor, carrying several thousand deserters and recruits. The soldiers of Uraga are also united and in contact with them. The enemy force is too strong, so a forceful attack is not advisable. The line text says, “Use white thatch as a mat,” and the Image says, “The yielding is below.” This clearly instructs us in the way of using softness: overcome firmness with softness, and make capturing the throat of the sea gate our best strategy. \u003Cbr> \n  \u003Cbr> \n Shimomura led a dozen or more men forward, and the area was pacified without a battle.","Nine in the second place: A withered poplar sprouts; an old man takes a young wife. Nothing is unfavorable.","Nine in the second place: A withered poplar sprouts; an old man takes a young wife. Nothing is unfavorable. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “An old man and a young wife: excess joining with excess.” \u003Cbr> \n  \u003Cbr> \n The second line is yang in a yin place. When yin ends, there is death; when yang arrives, there is life—this is the constant principle of things. Xun signifies wood, and Dui overcomes it as a lake; among trees near water, the poplar is meant. When the lake extinguishes the wood, the poplar must wither. Receiving the life-giving yang energy of Nine in the second place, it withers and then revives. “Sprout” means a poplar's new shoot. Note that the body of the second line is Qian. Qian signifies old age and a man, hence “old man.” Below, it obtains Xun at the first place; Xun signifies a maiden, hence “young wife.” The second line is close to and obtains the first, hence “the old man gets a young wife.” In a proper marital pairing, the ages should be similar. An old man with a young wife is also inverted; yet although old and young are not a proper match, yin and yang naturally obtain mutual assistance. “Old man” and “young wife” are like a withered poplar producing a new shoot, ultimately attaining pregnancy and childbirth; hence, “nothing is unfavorable.” The Image says, “Excess joining with excess.” The meaning of the hexagram lies in yang being excessive: the husband is excessively old and the wife excessively young, hence “excess joining with excess.” The Miscellaneous Hexagram Commentary says, “Great Excess is inversion.” Is this what it means? \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Question about warfare: There is an image of turning defeat into victory. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Question about business: Dui signifies yin and also metal; Xun signifies wind and also wood. This is certainly a metal-and-wood business. “A withered poplar sprouts” indicates that planting trees or transporting timber is all “nothing unfavorable.” \u003Cbr> \n  \u003Cbr> \n ○ Question about reputation and rank: Judging from the line image, one must wait until later in life before achieving fame. \u003Cbr> \n  \u003Cbr> \n ○ Question about the home: This residence must have suffered many disadvantages in earlier years, being a yang dwelling situated on yin ground. Recently, the active yang of Nine has been set in motion; a withered tree must soon flower, and this is its sign. Favorable. \u003Cbr> \n  \u003Cbr> \n ○ Question about marriage: It indicates that an old widower will remarry and be able to have children. Greatly favorable. \u003Cbr> \n  \u003Cbr> \n ○ Question about illness: Though dangerous, it will become safe. \u003Cbr> \n  \u003Cbr> \n ○ Question about a lost object: It will certainly be recovered. \u003Cbr> \n  \u003Cbr> \n 【Example】 In the twenty-second year of the Meiji era, a friend came and asked me to divine the fortune of a certain household. The result was Great Excess changing to Influence. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram has Dui above and Xun below. The young daughter Dui is above the elder daughter Xun; the younger daughter is poor at managing the household, so the elder daughter will take over. Thus the family faces the danger of upheaval. The person now asking about this household obtained this line. The decline of the family business will be managed by capable people and naturally flourish again, like a tree that has withered but, receiving active yang energy, naturally sprouts again. Although a person may already be old, obtaining a young wife can still lead to children. All these are images of recovering after defeat. This is what is meant by, “A withered poplar sprouts; an old man gets a young wife; nothing is unfavorable.” \u003Cbr> \n  \u003Cbr> \n 【Example】 In the twelfth month of the twenty-seventh year of the Meiji era, our army entered Haicheng. An enemy general named Song Qing took advantage of the snow to open a route and repeatedly launched counterattacks and challenges, bringing Haicheng close to danger. The result was Great Excess changing to Influence. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram, when the upper and lower trigrams are combined, contains the image of the danger of Water; both armies are facing hardship together. The line text now says, “A withered poplar sprouts.” A poplar withers in winter and grows in spring, so we must wait for the warmth of spring before our army can launch an attack. “An old man gets a young wife; nothing is unfavorable” means that our army, already old and worn, must receive newly arrived troops to revive its strength and achieve victory. Afterwards, elite troops from the Second Army did indeed arrive, occupied Gaiping, and supported Haicheng. On the fourteenth day of the second month, they captured Taiping Mountain; on the fourth day of the third month, they occupied Niuzhuang; on the sixth, Yingkou; and on the ninth, they took Tianzhuangtai. \u003Cbr> \n  \u003Cbr> \n 【Example】 In the thirty-first year of the Meiji era, I divined the relations between our country and Qing China. The result was Great Excess changing to Influence. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram has Dui above and Xun below. Dui signifies metal and a lake, belonging to the due-west; Xun signifies wind and wood, belonging to the southeast. Metal coming to overcome wood clearly shows the west invading and seizing from the southeast. The Image says, “The lake extinguishes the wood,” which is the omen. Now the second line has been obtained. The second line is yang in a yin place, and its text says, “A withered poplar sprouts.” The poplar is the Xun wood, extinguished by the lake, hence “withered.” “Withered” is an image of decline, clearly showing the weakness of the southeast. “Sprouting” means receiving the movement of spring yang. “Old man” is likewise an image of decline; “getting a young wife” means receiving the assistance of young yin. As for Japan and Qing China, both lie in the southeast. Korea lies between our two countries. Our country had long wished to cooperate with Qing China in protecting Korea, but Qing China regarded Korea as a tributary state and would not allow us to discuss it. Thus our two countries entered into war, and Qing China was defeated. After ceding territory and making peace, Russia, Germany, and France joined together, ostensibly to protect Qing China, and forced us to return Liaodong. Since the three countries harbored evil intentions, they might well use this as a means to make Qing China pay and divide up important territories. This too was bound to follow from the circumstances. Qing China has recently learned that the European powers cannot be relied upon and wishes to form an alliance; our country likewise wishes from now on to protect the southeast jointly with Qing China and resist the Western powers—just as the “withered poplar” “sprouts.” The Image says, “Excess joining with excess”: our two countries fought in the past and make peace today; this is “excess joining with excess.”","Nine in the third place: The ridge beam bends. Misfortune.","Nine in the third place: The ridge beam bends. Misfortune. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “The misfortune of the bending ridge beam: it cannot have support.” \u003Cbr> \n  \u003Cbr> \n Speaking of the whole hexagram, four firm lines stretch continuously through the center like the ridge beam of a house, while the two yin lines above and below are weak; hence “bends.” Speaking of the third line, Nine in the third place forms the inner Qian, and its position is at Hai, directly beneath the Danger lunar mansion. According to the traditional arrangement, the three stars of Danger lie northeast of Void and resemble the roof of a house, giving the image of a ridge beam. The third line is firm in a firm place, excess upon excess; excessive firmness must break, hence “bends.” Nine in the third place is stubborn and self-willed, regarding the collective plans and strength of everyone else as inferior to its own. It therefore becomes isolated and without assistance; the higher it rises, the more dangerous it becomes, ultimately bringing the misfortune of “the ridge beam bending.” The Image says, “It cannot have support,” meaning that the third line, arrogantly believing itself wise and powerful, cannot work together with others, gather ideas widely, and accomplish something through mutual assistance. It has brought this upon itself. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Question about warfare: The “ridge beam” is the principal support of a house, hence the commander of an army. “Bending” means being broken. A ridge beam that bends indicates that the commander has been wounded. The fault lies in the commander's excessive fierceness and refusal to heed others, hence misfortune. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Question about business: A business must have capable people to assist it before it can succeed. If one tries to manage and execute everything alone, not only will the enterprise fail to grow, but unexpected losses may also result. “The ridge beam bends” warns of losing both people and wealth; hence misfortune. \u003Cbr> \n  \u003Cbr> \n ○ Question about reputation and rank: A person capable of shouldering great responsibilities is called material fit to be a ridge beam. If it “bends,” then it is not truly such a beam. Even if success is achieved, it will ultimately end in failure; misfortune. \u003Cbr> \n  \u003Cbr> \n ○ Question about the home: This residence is inauspicious. The ridge beam is broken and the rafters have collapsed; it is unfit to inhabit. Misfortune. \u003Cbr> \n  \u003Cbr> \n ○ Marriage: The third yang in a yang place stands alone without support; the marriage will not take place, and even if it does, it will not be auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born, but he may not be able to be raised. \u003Cbr> \n  \u003Cbr> \n 【Case】 In a certain month of Meiji 23, a friend came and said: “Under the municipal and village system, a mayor is to be elected. Among the people of our city, two men, A and B, are the ones on whom hopes are focused. I regard A as suitable and intend to vote for him, so please divine his chances of success.” The casting produced Great Excess changing to Exhaustion. \u003Cbr> \n  \u003Cbr> \n The judgment says: In this hexagram, the four yang lines in the middle form the ridgepole, while the two weak yin lines at the beginning and top cannot bear the heavy load; hence “bending.” In today’s divination concerning the mayoral election, A is strong in both ability and resources, sufficient to handle the office, but relies on himself and looks down on others; his obstinacy is excessive. What is rigid must break—that is the source of the bending. The third line is yang in a yang place, meaning excess upon excess. Although it corresponds with the top six, the top line is yin in a yin place, weak and powerless; even if it recommends him with all its might, it can accomplish nothing. The fourth line represents B and says “the ridgepole rises”; the election must go to the fourth line. A has no hope. The outcome was exactly as divined.","Nine in the fourth: The ridgepole rises; good. If there is another purpose, it is shameful.","Nine in the fourth: The ridgepole rises; good. If there is another purpose, it is shameful. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The good fortune of the rising ridgepole; it does not bend below. \u003Cbr> \n  \u003Cbr> \n The third line says “the ridgepole bends,” while the fourth says “the ridgepole rises”; their meanings are opposite. The fourth is at the top of the lower trigram, yang in a yin place—excess, yet not excessive. Below it corresponds with the first line. Though the first is weak, if it obtains something to rest upon, it will not bend. According to the calendrical positions, the fourth line is at Wu and above it is Zhang. The Southern Palace lodgment says, “Zhang is the heavenly treasury,” hence the image of a ridgepole. “Rising” means “abundant and large” in the Explanation of Graphs, and “high in the middle” in the Jade Chapters. Since a ridgepole bears weight, it should be large in the middle of the house and therefore high. Height must have a foundation below; with something to rest upon, it can be high without danger. The third bends because it has no support below; the fourth rises because it has support. In all matters, when one finds something to rely on, great danger can be overcome and great achievements accomplished; one does not betray the ruler’s trust above or disappoint the people’s hopes below. The good fortune is evident, hence “the ridgepole rises; good.” “If there is another purpose, it is shameful” means that if the fourth harbors another intention, dislikes the first’s inherent weakness, and refuses to use its support, then the third’s bending becomes the fourth’s bending, and shame cannot be avoided. The Image says “it does not bend below,” meaning that once the ridgepole rises, the lower part necessarily does not bend. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ War: When marching and establishing a camp, choose high ground and a strategic location. With support below, the camp’s foundation is firm, allowing advance or retreat without being thrown into disorder by the enemy; hence good fortune. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Business: This is probably a timber trade; the lumber is large and suitable for the needs of great houses. If it concerns another line of business, it may not be favorable. \u003Cbr> \n  \u003Cbr> \n ○ Career and recognition: “The ridgepole rises” indicates great talent, capable of undertaking major responsibilities. That alone fulfills the omen; lesser trials are not his strength, and he may disdain them. \u003Cbr> \n  \u003Cbr> \n ○ Home: The ridgepole and rafters of this house are splendid, and its gates are broad and imposing. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Health: There may be a hard mass protruding in the middle of the chest, but it is harmless. \u003Cbr> \n  \u003Cbr> \n 【Case】 Two companies, A and B, competed in the same business. One day the president of Company A came and said: “Their distribution networks within the city make it difficult for both to coexist, so I request a divination.” The casting produced Great Excess changing to The Well. \u003Cbr> \n  \u003Cbr> \n The judgment says: The name Great Excess means excessive firmness, and establishing two companies here is likewise excessive. The fourth line says “the ridgepole rises; good.” The third and fourth lines both take their image from the ridgepole, just as the two companies stand side by side. The struggle between A and B is therefore represented by these two lines. B is the third yang in a yang place, with sufficient resources and capital; its correspondence is the top line, which has nothing to rely on. A is the fourth yang in a yin place, somewhat inferior in resources and capital; its correspondence is the first line, which has something to rely on. The supported one rises; the unsupported one bends. Company A wins—“the ridgepole rises; good.” In the end A prospered and B collapsed.","Nine in the fifth: A withered willow produces flowers; an old woman gets a young husband. No blame, no praise.","Nine in the fifth: A withered willow produces flowers; an old woman gets a young husband. No blame, no praise. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: A withered willow producing flowers—how long can it last? An old woman and a young husband—this too is shameful. \u003Cbr> \n  \u003Cbr> \n The explanation of “withered willow” appears under the second line. This line is adjacent to the top yin and, receiving yin’s assistance, produces flowers; hence “a withered willow produces flowers.” Willow flowers bear no fruit: they drift away and soon disappear, so the bloom lasts only briefly. The second line, receiving help from the first yin, “produces shoots”; the fifth has no support below and is merely adjacent to the top six. Like a willow with severed roots, it may bloom after receiving rain and dew, but soon withers. “Old woman” refers to the top six, symbolizing yin at its extreme and decline; “young husband” refers to the fifth yang, symbolizing the absence of inner assistance. “Young” denotes one who has not yet married, that is, a youth. Being yin above, it is called an old woman; being yang below, it is called a young husband—this too expresses the meaning of Great Excess. Since the fifth is firm in a firm place and none of the three yang lines can be used, it is adjacent only to the top yin, so they are called husband and wife. In the normal order one should say “the young husband gets the old woman,” but the text says “the old woman gets the young husband” because the origin of the pairing lies with the old woman: she initiates and seeks the young husband. The shameful aspect lies especially with the old woman. This also reveals the Sage’s subtlety in fully understanding human feelings and examining worldly circumstances. The Commentary on the Image says “an old woman and a young husband are also shameful”; “shameful” means humiliation and is an expression of deep aversion. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ War: If this appears for a military campaign, the positions of the commander and subordinate generals will surely be reversed and appointments will be improper. Even if a battle is won for a time, it cannot be sustained. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Business: Beware that the merchant may become attached to an affair outside the marriage and thereby spread a scandalous reputation. \u003Cbr> \n  \u003Cbr> \n ○ Home: Beware of improper conduct in the women’s quarters; there are brambles by the wall. \u003Cbr> \n  \u003Cbr> \n ○ Career and recognition: He will surely achieve distinction late in life. \u003Cbr> \n  \u003Cbr> \n ○ Marriage: The ages will certainly be mismatched, and the pairing improper. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A girl will be born but will not be raised. \u003Cbr> \n  \u003Cbr> \n 【Case】 In Meiji 17, a divination was made concerning relations between Japan and China because troubles were escalating in Korea. \u003Cbr> \n  \u003Cbr> \n The judgment says: Korea’s firing of guns and opening hostilities this time concerns not only Korea but also China; it is a major matter involving all three countries. Korea is extremely weak—like a withered willow—even if it flowers for a moment, it will soon fall. China regards Korea as a dependent state, and all Korean policies obey China’s orders, much like a young man controlled by an old woman. Our country, having suffered Korea’s insult, will surely open the way to war. China also knows this and therefore wishes to negotiate peace. Examining the line images closely, we know Japan and China will not ultimately break relations. The details of the intervening maneuver are revealed by the line images, but cannot be stated openly. \u003Cbr> \n  \u003Cbr> \n 【Case】 In the summer of Meiji 18, I escaped the heat at Hakone and lodged at an inn with several distinguished people. One day we leisurely toured the mountains and fields. One of them said: “This place is secluded and tranquil. If we found a fine spot and built a villa, it would let us escape the noise and enjoy our old age—truly delightful! Would you also be interested?” I was pleased to hear this, but after thinking it over could not decide, so I cast a hexagram and obtained Great Excess changing to Duration. \u003Cbr> \n  \u003Cbr> \n The judgment says: The fifth line is yang in a yang place; the distinguished person belongs to yang and cannot yet retire into leisure. As for the location, Hakone lies on the Eastern Sea Route, the position of the Gentle Wood, and the line says “a withered willow produces flowers.” Thus Hakone’s prosperity will not last long. Moreover, visitors come mostly during the summer retreat season; after that, few come. “An old woman gets her young husband” compares Hakone to a famous beauty who, like an old woman, has long enjoyed an alluring reputation. “Young husband” means a youth; young people hear of its fame but have not experienced its attractions, so many come to visit. In the end they pass through once and leave: “no blame” and also “no praise.” Since young people do not understand elegance and instead come to spoil the place, the Image says “this too is shameful.” I therefore declined the distinguished person’s suggestion. \u003Cbr> \n  \u003Cbr> \n 【Case】 In Meiji 31, a divination was made concerning the fortunes of the National People’s Association. The casting produced Great Excess changing to Duration. \u003Cbr> \n  \u003Cbr> \n The judgment says: The fifth line is yang in a yang place—excess upon excess—so why does the line text say “withered willow”? The reason is that Gentle Wood is inherently a soft wood, and once extinguished by Lake Metal, it nearly becomes dead wood. Even if it flowers again for a time, it will soon be shaken bare. Moreover, yang reaches its extreme at the fifth; when yang reaches its extreme, it declines and is about to change into yin, hence “old woman.” “Young husband” means a young man. In recent years society has often employed young people; this too is dictated by the times, hence “the old woman gets her young husband.” In the end, the old and established are incapable and instead regard young people’s opinions as a good plan. Alas! “This too is shameful.” The line says “no blame, no praise,” showing that the association’s fortunes this year are likewise neither honor nor disgrace.","Top six: Crossing beyond one’s limits, the water rises over the head. Misfortune, but no blame.","Top six: Crossing beyond one’s limits, the water rises over the head. Misfortune, but no blame. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The misfortune of crossing beyond one’s limits cannot be blamed. \u003Cbr> \n  \u003Cbr> \n “Crossing beyond one’s limits with the water over the head” means entering danger to cross a river but failing to reach the bank, with the water submerging the head. The nuclear hexagram Heaven represents the head, and in line symbolism the top is the crown. The top line belongs to Lake, which represents water and marsh; its position is You, above which is the Stomach lodge, with the attached star Accumulated Water. Shi’s text says, “When the Accumulated Water star shines brightly, great floods emerge,” hence the image of crossing with the water over the head. The sixth line is yin in a yin place, weak in ability and strength, but its intention is to save the age. Though it walks into calamity and danger, fully aware that crossing beyond one’s limits is fraught with disaster, it forgets itself to aid the state and has no time to look back. Even if its work does not succeed, its intention is deeply worthy of praise; what blame could there be? This is what is meant by the brave warrior not forgetting the ravine, and the resolute person not forgetting the loss of his head. The moral order of the ages depends precisely on such people to endure. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ War: There may be the tragedy of the commanding general being killed in battle. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Career and recognition: With the determined hardship of sleeping beside a suspended beam and pricking oneself with an awl, one should achieve wide renown and accomplish one’s aims. \u003Cbr> \n  \u003Cbr> \n ○ Business: When shipping goods overseas, the utmost caution is advisable. \u003Cbr> \n  \u003Cbr> \n ○ Health: Water qi may surge upward, causing swelling of the head and face. Misfortune. \u003Cbr> \n  \u003Cbr> \n ○ Home: Beware of a great flood, with walls collapsing and the house falling down. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n 【Case】 Someone from a certain county brought a letter from his friend and said: “I am now planning to launch a new enterprise and have serious concerns. Please divine whether it will succeed.” The casting produced Great Excess changing to Meeting. \u003Cbr> \n  \u003Cbr> \n The judgment says: The sixth line is at the end of the Lake trigram. Its intention is to save the age, but it cannot avoid breaking away too decisively; hence misfortune. Since you have obtained this line for your undertaking, I know the enterprise you are planning concerns public welfare, but many things within it are overturning and you are acting impulsively and directly. Unexpected disaster may occur. You should wait for the right time before acting and must not tread into danger, or you will merely bring hardship upon yourself. I urge you most earnestly! Later, this person ignored the divination and ultimately failed. \u003Cbr> \n  \u003Cbr> \n 【Case】 In Meiji 28, a divination was made concerning relations between Japan and France. The casting produced Great Excess changing to Meeting. \u003Cbr> \n  \u003Cbr> \n The judgment says: The top line is at the extreme of the outer trigram. Could this mean that after foreign relations have been settled, another wave will arise? The line text says “crossing beyond one’s limits, the water rises over the head; misfortune.” Our country crossed the sea on a distant expedition; China was defeated, and our army returned in triumph. Looking at the line image, perhaps another country considered us excessively forceful and would intervene in the matter. That too could not be known at the time. In the end, the alliance of Russia, France, and Germany intervened in the peace terms with China and forced us to return the Liaodong Peninsula. Our government handled the matter in a way suited to the meaning of this hexagram, and the affair concluded without incident.",null,"Zhouyi, I Ching, Takashima Ekidan, Hexagram No. 28, Marsh over Wind: Great Excess, the 64 hexagrams, hexagram texts, line texts, divination judgments",1787044935815]