☯
Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 33 Heaven over Mountain: Dun. Dun: Success; a small benefit in steadfastness.
䷠
Heaven over Mountain: Dun. Dun: Success; a small benefit in steadfastness.
33 Heaven over Mountain: Dun
The Commentary on the Sequence of the Hexagrams says: “Heng means duration. Things cannot remain forever in their place, so Dun follows it. Dun means retreat.” The hexagram’s structure is Qian above and Gen below: four yang lines are above, while two yin lines are gradually advancing. From one yin line in Gou to two, yin grows and yang retreats. The hexagram is named Dun, meaning that yang avoids yin and retreats. The character Dun is composed of the symbols for pig and walking away: a pig seeing a person flees, so Dun uses the pig as an image of escape. Qian signifies Heaven and also distance, giving the meaning of fleeing far away; Gen signifies a mountain and also dwelling, giving the image of retreating into residence. Hence it is called Heaven over Mountain: Dun.
Dun: Success; a small benefit in steadfastness.
Dun is the hexagram of yin growth: petty people are advancing while the way of the noble person is waning. Evil and righteousness cannot occupy the same place; yin and yang cannot both stand. In such circumstances, a noble person must withdraw into seclusion, or he will surely suffer harm. When it is time to retreat, retreat; after retreat comes free passage, hence “Dun is successful.” “A small benefit in steadfastness” refers to the two yin lines: the yin way has only just begun to grow, while the yang way has not yet completely vanished, so it says “a small benefit in steadfastness.”
The Tuan Commentary says: Dun—success means that retreat brings free passage. The firm occupies its proper position and responds, moving in accord with the times. A small benefit in steadfastness means that yin is gradually growing. The timing and meaning of Dun are truly great!
Note: In the Book of Documents, “I do not consider fleeing,” Dun means hiding. In the Book of the Later Han, “flee south to Cangwu,” Dun means escape. Jia Yi’s “On the Faults of Qin” says, “They retreated in hesitation and dared not advance”; here Dun is also interchangeable with qun, meaning to hesitate. All these usages remain within the meaning of withdrawing and avoiding. “Retreat brings free passage”: success means free passage. A noble person does not dare oppose the times; when the time calls for retreat, failing to retreat prevents free passage. Thus Dun is successful. “The firm occupies its proper position” refers to Nine in the fifth place, which has a proper correspondence with Two. Ordinarily, when Two and Five correspond, they cooperate and achieve success; in Dun, however, Two and Five correspond while actually pressing against each other. Two is in the inner hexagram, where yin’s force is gradually increasing; Five is in the outer hexagram, where yang’s force is gradually diminishing. As one grows and the other wanes, the latter is pressed into retreat. The growth of the two yin lines is not caused by those two lines themselves; it is caused by the times. The noble person examines what the times require and moves together with them. He retreats and departs; his person withdraws, while his Way prospers. “Steadfastness” means correctness, and “beneficial steadfastness” means that correctness is beneficial. The two yin lines are still small and have not yet become rampant, so correctness is still beneficial; hence “a small benefit in steadfastness.” Dun transforms into Lin. Lin has two yang and four yin lines and says, “The firm gradually grows”; Dun says, “gradually grows.” The Way of the Changes supports yang and restrains yin. Since yin is regarded with disfavor when it grows, it does not say “the yielding gradually grows.” “Gradually grows” applies to Two, while “Dun is successful” applies to Five. As Two is beginning to grow, Five immediately considers Dun. Recognizing the times and discerning the incipient signs, he retreats in accordance with the Way of Dun. This is what is meant by “The noble person keeps petty people at a distance, without hatred but with dignity.” Dun responds to the times and also accords with righteousness; therefore it says, “How great are the timing and meaning of Dun!”
Taking this hexagram as a model for human affairs: in Dun, two yin lines arise beneath Qian. Among hexagrams in which yin grows, Pi is the extreme, Guan and Bo have passed the midpoint, while Dun is “gradually growing.” In human affairs, Gou, with one yin, is called “strong”; Dun, with two yin lines, has gained half of Kun and is about to advance from strength into old age. It is like seasonal conditions: although the great cold has not yet arrived, one should withdraw and prepare winter clothing; like the year’s harvest: although there has not yet been a great famine, one should withdraw and plan for food; like illness: although it has not yet become severe, one should withdraw and seek mugwort treatment. By withdrawing in anticipation while the growth is still gradual, one can thereby attain free passage; once its prosperity is complete, withdrawal will already be too late. Of the five who withdraw, two are what force them to withdraw; although the two respond to the five, in reality they consume the five. As the two grow and the five decline, the five’s timely fortune reaches its ebb; this is the exhaustion of human affairs. In such circumstances, human affairs have only one course: follow the time, withdraw, and avoid the two. Then the five will not reach final exhaustion, leaving hope for later remedy and awaiting the return of yang. Bo reversed becomes Fu, Guan reversed becomes Dazhuang, and Pi reversed becomes Tai. These are all possible through the adjustment and protection of human affairs, enabling circumstances to turn around; this is the way to handle Dun properly. The hexagram Dun contains, in general, the insight of foresight.
Taking this hexagram as a model for the state, it indicates that national fortune is gradually declining, as when King Tai avoided the Di and moved to Qi, or when Goujian humbled himself and served Wu. King Tai settled in Qi and later brought about the rise of Zhou; Goujian served Wu and later achieved the rise of Yue. This is the meaning of “withdrawal and then success.” In Dun, two yin lines are inside and four yang lines outside. The second is ruler of the inner trigram, and the fifth is ruler of the outer trigram. Yin is inside and yang outside: this means “petty people within and gentlemen without.” The waxing and waning of yin and yang determine the prosperity and decline of the state. When yin is growing, petty people gradually gain power while gentlemen gradually lose their positions. In such circumstances, gentlemen should perceive the first signs and act, withdraw themselves far away, and preserve themselves through wisdom; all these are the proper course. If they cling on and refuse to withdraw, petty people’s power will eventually grow daily, factions will form, and the result will be exile at best and execution at worst. By then, trying to plan a withdrawal will already be too late. Confucius stopped when it was possible to stop and left when it was possible to leave; this is how a sage accords with the times. Acting in step with the times, one preserves a useful body for the state and thereby seeks an opportunity for the state’s revival. Success after withdrawal means that although the person withdraws, the Way prospers. Surely this is not something an aloof recluse who forgets the world can be mentioned alongside.
Viewed as a whole, this hexagram teaches that yin and yang cannot be entirely absent; what is disliked about yin is that it gradually grows and consumes yang. Some people regard yin as weak and easy to control, not knowing that two yin lines gradually accumulating can consume even pure Qian’s yang completely. One should withdraw from yin at the beginning of its growth and distance oneself from it, so as not to grant yin the power to consume; then yang can again attain success. Hence it says, “Dun is successful: withdrawal brings success.” The Commentary on the Image says, “The gentleman keeps his distance from petty people, neither hating them nor relaxing his standards.” He neither associates with them nor contends with them, but decisively withdraws far away; thus Dun attains correctness. Observing the upper and lower trigrams together, the upper Qian is vigorous and shows the image of decisively abandoning and leaving, while the lower Gen is stillness and conveys attachment and clinging. Therefore the lower trigram is not as auspicious as the upper. In Dun, distance is not a fault; the higher one goes, the more auspicious it is. Considering the six lines as stages of Guan: the first line withdraws but exposes its tail, so it is not truly withdrawn. The second speaks of “holding” but not of withdrawal; it does not wish to withdraw. The third withdraws while being “tied,” wanting to withdraw but still undecided. The fourth says “lovely withdrawal”: it can rise above personal attachments and withdraw far away with detachment. The fifth says “excellent withdrawal”: it can preserve itself through firmness and attain the auspiciousness of withdrawal. The top says “plump withdrawal”: it can understand and carefully discern the moment, flying away from worldly life. Yet the I Ching must not be interpreted rigidly in only one way: act when it is time to act, hide when it is time to hide; all that matters is recognizing the time. Thus Dun is the gentleman’s wisdom in seeing the first sign. The terms “gentleman” and “petty person” merely indicate the general pattern.
The Great Image says: Heaven above the mountains: Dun. The gentleman keeps his distance from petty people, neither hating them nor relaxing his standards.
“Heaven above the mountains: Dun.” Heaven and the mountains are far apart, beyond close approach. It is heaven that is distant from the mountains, not the mountains distant from heaven; the mountains cannot complain that heaven is far away. The gentleman follows this example by keeping his distance from petty people. He need not openly express hatred, nor does he ever first display friendliness; merely by looking at him, they instinctively feel awe, and when approaching him they find him solemn and difficult to offend. Thus petty people withdraw of their own accord without his having to drive them away. “Neither hating them nor relaxing his standards” is the good method for dealing with petty people.
[Divination]
○ Asked about warfare: Guard against advancing toward mountains ahead; enemy troops are ambushed among the mountains, leading to defeat.
○ Asked about business: I fear that prices may rise and fall very differently for a time, with a great disparity between them.
○ Asked about rank and fame: It is advisable to withdraw into seclusion, not advisable to advance and seek an audience. The gentleman is fortunate; the petty person is not.
○ Asked about the home: This residence is near mountains, with open, far-reaching space in front; beware of harmful yin influences.
○ Asked about illness: The illness involves a ghostly disturbance; one should respectfully keep away from it, and taking refuge elsewhere is auspicious.
○ Asked about marriage: The yin and yang of the second and fifth lines originally correspond to each other, but because the upright and the deviant differ, rejection is auspicious.
○ Question about pregnancy: A girl will be born.
The Commentary on the Sequence of the Hexagrams says: “Heng means duration. Things cannot remain forever in their place, so Dun follows it. Dun means retreat.” The hexagram’s structure is Qian above and Gen below: four yang lines are above, while two yin lines are gradually advancing. From one yin line in Gou to two, yin grows and yang retreats. The hexagram is named Dun, meaning that yang avoids yin and retreats. The character Dun is composed of the symbols for pig and walking away: a pig seeing a person flees, so Dun uses the pig as an image of escape. Qian signifies Heaven and also distance, giving the meaning of fleeing far away; Gen signifies a mountain and also dwelling, giving the image of retreating into residence. Hence it is called Heaven over Mountain: Dun.
Dun: Success; a small benefit in steadfastness.
Dun is the hexagram of yin growth: petty people are advancing while the way of the noble person is waning. Evil and righteousness cannot occupy the same place; yin and yang cannot both stand. In such circumstances, a noble person must withdraw into seclusion, or he will surely suffer harm. When it is time to retreat, retreat; after retreat comes free passage, hence “Dun is successful.” “A small benefit in steadfastness” refers to the two yin lines: the yin way has only just begun to grow, while the yang way has not yet completely vanished, so it says “a small benefit in steadfastness.”
The Tuan Commentary says: Dun—success means that retreat brings free passage. The firm occupies its proper position and responds, moving in accord with the times. A small benefit in steadfastness means that yin is gradually growing. The timing and meaning of Dun are truly great!
Note: In the Book of Documents, “I do not consider fleeing,” Dun means hiding. In the Book of the Later Han, “flee south to Cangwu,” Dun means escape. Jia Yi’s “On the Faults of Qin” says, “They retreated in hesitation and dared not advance”; here Dun is also interchangeable with qun, meaning to hesitate. All these usages remain within the meaning of withdrawing and avoiding. “Retreat brings free passage”: success means free passage. A noble person does not dare oppose the times; when the time calls for retreat, failing to retreat prevents free passage. Thus Dun is successful. “The firm occupies its proper position” refers to Nine in the fifth place, which has a proper correspondence with Two. Ordinarily, when Two and Five correspond, they cooperate and achieve success; in Dun, however, Two and Five correspond while actually pressing against each other. Two is in the inner hexagram, where yin’s force is gradually increasing; Five is in the outer hexagram, where yang’s force is gradually diminishing. As one grows and the other wanes, the latter is pressed into retreat. The growth of the two yin lines is not caused by those two lines themselves; it is caused by the times. The noble person examines what the times require and moves together with them. He retreats and departs; his person withdraws, while his Way prospers. “Steadfastness” means correctness, and “beneficial steadfastness” means that correctness is beneficial. The two yin lines are still small and have not yet become rampant, so correctness is still beneficial; hence “a small benefit in steadfastness.” Dun transforms into Lin. Lin has two yang and four yin lines and says, “The firm gradually grows”; Dun says, “gradually grows.” The Way of the Changes supports yang and restrains yin. Since yin is regarded with disfavor when it grows, it does not say “the yielding gradually grows.” “Gradually grows” applies to Two, while “Dun is successful” applies to Five. As Two is beginning to grow, Five immediately considers Dun. Recognizing the times and discerning the incipient signs, he retreats in accordance with the Way of Dun. This is what is meant by “The noble person keeps petty people at a distance, without hatred but with dignity.” Dun responds to the times and also accords with righteousness; therefore it says, “How great are the timing and meaning of Dun!”
Taking this hexagram as a model for human affairs: in Dun, two yin lines arise beneath Qian. Among hexagrams in which yin grows, Pi is the extreme, Guan and Bo have passed the midpoint, while Dun is “gradually growing.” In human affairs, Gou, with one yin, is called “strong”; Dun, with two yin lines, has gained half of Kun and is about to advance from strength into old age. It is like seasonal conditions: although the great cold has not yet arrived, one should withdraw and prepare winter clothing; like the year’s harvest: although there has not yet been a great famine, one should withdraw and plan for food; like illness: although it has not yet become severe, one should withdraw and seek mugwort treatment. By withdrawing in anticipation while the growth is still gradual, one can thereby attain free passage; once its prosperity is complete, withdrawal will already be too late. Of the five who withdraw, two are what force them to withdraw; although the two respond to the five, in reality they consume the five. As the two grow and the five decline, the five’s timely fortune reaches its ebb; this is the exhaustion of human affairs. In such circumstances, human affairs have only one course: follow the time, withdraw, and avoid the two. Then the five will not reach final exhaustion, leaving hope for later remedy and awaiting the return of yang. Bo reversed becomes Fu, Guan reversed becomes Dazhuang, and Pi reversed becomes Tai. These are all possible through the adjustment and protection of human affairs, enabling circumstances to turn around; this is the way to handle Dun properly. The hexagram Dun contains, in general, the insight of foresight.
Taking this hexagram as a model for the state, it indicates that national fortune is gradually declining, as when King Tai avoided the Di and moved to Qi, or when Goujian humbled himself and served Wu. King Tai settled in Qi and later brought about the rise of Zhou; Goujian served Wu and later achieved the rise of Yue. This is the meaning of “withdrawal and then success.” In Dun, two yin lines are inside and four yang lines outside. The second is ruler of the inner trigram, and the fifth is ruler of the outer trigram. Yin is inside and yang outside: this means “petty people within and gentlemen without.” The waxing and waning of yin and yang determine the prosperity and decline of the state. When yin is growing, petty people gradually gain power while gentlemen gradually lose their positions. In such circumstances, gentlemen should perceive the first signs and act, withdraw themselves far away, and preserve themselves through wisdom; all these are the proper course. If they cling on and refuse to withdraw, petty people’s power will eventually grow daily, factions will form, and the result will be exile at best and execution at worst. By then, trying to plan a withdrawal will already be too late. Confucius stopped when it was possible to stop and left when it was possible to leave; this is how a sage accords with the times. Acting in step with the times, one preserves a useful body for the state and thereby seeks an opportunity for the state’s revival. Success after withdrawal means that although the person withdraws, the Way prospers. Surely this is not something an aloof recluse who forgets the world can be mentioned alongside.
Viewed as a whole, this hexagram teaches that yin and yang cannot be entirely absent; what is disliked about yin is that it gradually grows and consumes yang. Some people regard yin as weak and easy to control, not knowing that two yin lines gradually accumulating can consume even pure Qian’s yang completely. One should withdraw from yin at the beginning of its growth and distance oneself from it, so as not to grant yin the power to consume; then yang can again attain success. Hence it says, “Dun is successful: withdrawal brings success.” The Commentary on the Image says, “The gentleman keeps his distance from petty people, neither hating them nor relaxing his standards.” He neither associates with them nor contends with them, but decisively withdraws far away; thus Dun attains correctness. Observing the upper and lower trigrams together, the upper Qian is vigorous and shows the image of decisively abandoning and leaving, while the lower Gen is stillness and conveys attachment and clinging. Therefore the lower trigram is not as auspicious as the upper. In Dun, distance is not a fault; the higher one goes, the more auspicious it is. Considering the six lines as stages of Guan: the first line withdraws but exposes its tail, so it is not truly withdrawn. The second speaks of “holding” but not of withdrawal; it does not wish to withdraw. The third withdraws while being “tied,” wanting to withdraw but still undecided. The fourth says “lovely withdrawal”: it can rise above personal attachments and withdraw far away with detachment. The fifth says “excellent withdrawal”: it can preserve itself through firmness and attain the auspiciousness of withdrawal. The top says “plump withdrawal”: it can understand and carefully discern the moment, flying away from worldly life. Yet the I Ching must not be interpreted rigidly in only one way: act when it is time to act, hide when it is time to hide; all that matters is recognizing the time. Thus Dun is the gentleman’s wisdom in seeing the first sign. The terms “gentleman” and “petty person” merely indicate the general pattern.
The Great Image says: Heaven above the mountains: Dun. The gentleman keeps his distance from petty people, neither hating them nor relaxing his standards.
“Heaven above the mountains: Dun.” Heaven and the mountains are far apart, beyond close approach. It is heaven that is distant from the mountains, not the mountains distant from heaven; the mountains cannot complain that heaven is far away. The gentleman follows this example by keeping his distance from petty people. He need not openly express hatred, nor does he ever first display friendliness; merely by looking at him, they instinctively feel awe, and when approaching him they find him solemn and difficult to offend. Thus petty people withdraw of their own accord without his having to drive them away. “Neither hating them nor relaxing his standards” is the good method for dealing with petty people.
[Divination]
○ Asked about warfare: Guard against advancing toward mountains ahead; enemy troops are ambushed among the mountains, leading to defeat.
○ Asked about business: I fear that prices may rise and fall very differently for a time, with a great disparity between them.
○ Asked about rank and fame: It is advisable to withdraw into seclusion, not advisable to advance and seek an audience. The gentleman is fortunate; the petty person is not.
○ Asked about the home: This residence is near mountains, with open, far-reaching space in front; beware of harmful yin influences.
○ Asked about illness: The illness involves a ghostly disturbance; one should respectfully keep away from it, and taking refuge elsewhere is auspicious.
○ Asked about marriage: The yin and yang of the second and fifth lines originally correspond to each other, but because the upright and the deviant differ, rejection is auspicious.
○ Question about pregnancy: A girl will be born.
Six at the beginning: Withdrawal with one’s tail exposed. Danger. Do not undertake anything.
Six at the beginning: Withdrawal with one’s tail exposed. Danger. Do not undertake anything.
The Commentary on the Image says: The danger of withdrawal with one’s tail exposed—if one does not go forward, what disaster could there be?
The first line is at the beginning of Gen. Gen represents a cave dwelling and also the tail, hence “withdrawal with one’s tail exposed.” When a worthy person avoids the world, on entering the mountains he fears that he has not gone deep enough, and on entering the forest he fears that it is not dense enough; he does not want anyone to follow behind him. If one withdraws without concealing one’s tail, it is not true withdrawal. It is probably merely borrowing a famous mountain as a shortcut, intending to use “withdrawal” as a plan for going somewhere. Throughout history, eminent recluses who failed to remain hidden not only became the laughingstock of apes and cranes; before their achievements were complete, loss followed them. Their danger was entirely self-inflicted. Therefore the warning says, “Do not undertake anything,” meaning that one should withdraw, not proceed. The Commentary on the Image says, “If one does not go forward, what disaster could there be?” Going forward brings disaster; not going forward brings none. It reverses the wording in order to stop the person from going.
[Divination]
○ Asked about warfare: This speaks of ambush troops. An ambush should be deeply concealed and leave no trace for the enemy to discover. If one hides one’s head but exposes one’s tail, danger is certain; it would be better not to advance.
○ Asked about business: Goods being sold should be moved quickly; do not fall behind. The first and last portions should also be sold off together, so that disaster may be avoided.
○ Asked about rank and fame: The dragon’s burning tail—auspicious.
○ Asked about the home: Move quickly; delay will bring disaster.
○ Asked about marriage: Dun means avoiding and keeping away; the marriage is unsuitable.
○ Question about pregnancy: A girl will be born.
【Case】 A certain friend came and asked for a divination concerning his fortune. The casting produced Dun changing to Tongren.
The judgment said: In Dun, four yang lines are outside and two yin lines inside. What is outside is gradually consumed, while what is inside gradually grows. Fortune is best when it gains yang; when yang declines and yin grows, good fortune has already retreated. Now the first line of Dun has been obtained. The first line is yang occupying a yin position, and its statement says, “Withdrawal with one’s tail exposed; danger. Do not undertake anything.” This means that good fortune has already retreated, leaving only its final tail; hence “danger.” The warning “Do not” means one should withdraw and hold one’s ground, not advance. Fortune proceeds in five-year cycles; by the time one reaches the top sixth line, there will be “nothing that is not beneficial.”
The Commentary on the Image says: The danger of withdrawal with one’s tail exposed—if one does not go forward, what disaster could there be?
The first line is at the beginning of Gen. Gen represents a cave dwelling and also the tail, hence “withdrawal with one’s tail exposed.” When a worthy person avoids the world, on entering the mountains he fears that he has not gone deep enough, and on entering the forest he fears that it is not dense enough; he does not want anyone to follow behind him. If one withdraws without concealing one’s tail, it is not true withdrawal. It is probably merely borrowing a famous mountain as a shortcut, intending to use “withdrawal” as a plan for going somewhere. Throughout history, eminent recluses who failed to remain hidden not only became the laughingstock of apes and cranes; before their achievements were complete, loss followed them. Their danger was entirely self-inflicted. Therefore the warning says, “Do not undertake anything,” meaning that one should withdraw, not proceed. The Commentary on the Image says, “If one does not go forward, what disaster could there be?” Going forward brings disaster; not going forward brings none. It reverses the wording in order to stop the person from going.
[Divination]
○ Asked about warfare: This speaks of ambush troops. An ambush should be deeply concealed and leave no trace for the enemy to discover. If one hides one’s head but exposes one’s tail, danger is certain; it would be better not to advance.
○ Asked about business: Goods being sold should be moved quickly; do not fall behind. The first and last portions should also be sold off together, so that disaster may be avoided.
○ Asked about rank and fame: The dragon’s burning tail—auspicious.
○ Asked about the home: Move quickly; delay will bring disaster.
○ Asked about marriage: Dun means avoiding and keeping away; the marriage is unsuitable.
○ Question about pregnancy: A girl will be born.
【Case】 A certain friend came and asked for a divination concerning his fortune. The casting produced Dun changing to Tongren.
The judgment said: In Dun, four yang lines are outside and two yin lines inside. What is outside is gradually consumed, while what is inside gradually grows. Fortune is best when it gains yang; when yang declines and yin grows, good fortune has already retreated. Now the first line of Dun has been obtained. The first line is yang occupying a yin position, and its statement says, “Withdrawal with one’s tail exposed; danger. Do not undertake anything.” This means that good fortune has already retreated, leaving only its final tail; hence “danger.” The warning “Do not” means one should withdraw and hold one’s ground, not advance. Fortune proceeds in five-year cycles; by the time one reaches the top sixth line, there will be “nothing that is not beneficial.”
Six in the second place: Hold it with the hide of a yellow ox; no one can tear it loose.
Six in the second place: Hold it with the hide of a yellow ox; no one can tear it loose.
The Commentary on the Image says: Holding with a yellow ox means making one’s resolve firm.
The two characters meaning “it” in “hold it” and “no one can tear it loose” both refer to the person who is withdrawing. Yellow is the central correct color; the ox is gentle and obedient; leather is tough and durable. Gen represents skin, hence “leather”; Gen represents the hand, hence “hold”; the second line receives Kun’s qi, and Kun represents the yellow ox, hence “yellow ox.” The second line occupies an inner position and is the ruler who forms the hexagram. It responds to the fifth line, but as yin grows it actually consumes the fifth line; because of this the fifth withdraws, and the other lines follow it in withdrawal. The second line wants to hold and keep them back, as in the poem about the white colt, which sings of “holding it and binding it.” “Hold it with the hide of a yellow ox” models the firmness of holding and keeping it, so that it cannot withdraw. “Prevail” means to be capable of, while “explain” means to release; “no one can prevail in freeing it” means to make escape impossible. Every other line speaks of withdrawal, but the second alone does not. The other lines are those who withdraw, while the second is what drives them to withdraw; after driving them away, it pretends to hold them back and prevent their withdrawal. This is the petty person’s scheme of enclosing and controlling others. The Commentary on the Image says “make the resolve firm,” while the Image of the fifth says “make the resolve correct”; the intentions of the second and fifth are fundamentally different. The second wants to use the rites of a pleasant meeting to win over and contain the fifth’s resolve so that it will not withdraw. “Make the resolve firm” means making the fifth’s resolve firm.
[Divination]
○ Asked about warfare: When the armies are fleeing and scattering, being able to stand firm and hold one’s position alone is commendable.
○ Asked about business: Even if prices keep rising for a time, holding on to the purchase cost will make it impossible to sell.
○ Asked about rank and fame: Like a precious mat awaiting a patron and fine jade awaiting a buyer, this is a sign of rank and fame. Yet “no one can tear it loose” means rank and fame will be difficult to obtain.
○ Asked about the home: Yin energy in this residence is gradually becoming strong, bringing disadvantage to its occupants. Everyone is considering moving; even if they want to sell, it will still be difficult for the time being.
○ Asked about marriage: This marriage has already been contracted, but later one will want to regret and withdraw; the matchmaker will find it extremely difficult.
○ Question about pregnancy: A girl will be born.
【Case】 A certain friend came to request a divination concerning his fortune. The casting produced Dun changing to Gou.
The judgment said: In this hexagram, two yin lines gradually grow and four yang lines gradually decline. Yin represents petty people and yang represents gentlemen; petty people advance day by day while gentlemen retreat day by day, hence the name Dun. In terms of fortune, this is precisely a time when fortune is retreating. “The hide of a yellow ox” is both soft and tough; when used to bind something, it cannot escape. This is like a person’s life being bound by fortune: despite having aspirations, one remains tied up for life and cannot put them into practice. The second line has now been obtained, and its image is like this; the fortune can therefore be known.
【Case】 In the twenty-ninth year of the Meiji era, a divination was performed concerning the fortune of the Imperial Country. The casting produced Dun changing to Gou.
The judgment said: In this hexagram, the four yang lines are invaded by the two yin lines. In human affairs, this means that we are being invaded by them; the same applies to the country. After our country defeated Qing, Russia, Germany, and France used the pretext of peace in Asia to force us to return Liaodong. In addition, Russia and France mediated compensation for Qing, and relations between Russia and Qing changed; there would soon be trouble in East Asia. At present, all the powerful European countries compete only for profit and pursue their own interests. They restrain Qing as though using “the hide of a yellow ox,” binding its hands and feet so that it cannot free itself, almost delighting in partitioning it. They have likewise wanted to bind our country in this way. We must hold firm to our resolve, strengthen military preparations internally, use skillful diplomacy externally to deepen friendly relations, and refuse to be ensnared. This is the right policy.
The Commentary on the Image says: Holding with a yellow ox means making one’s resolve firm.
The two characters meaning “it” in “hold it” and “no one can tear it loose” both refer to the person who is withdrawing. Yellow is the central correct color; the ox is gentle and obedient; leather is tough and durable. Gen represents skin, hence “leather”; Gen represents the hand, hence “hold”; the second line receives Kun’s qi, and Kun represents the yellow ox, hence “yellow ox.” The second line occupies an inner position and is the ruler who forms the hexagram. It responds to the fifth line, but as yin grows it actually consumes the fifth line; because of this the fifth withdraws, and the other lines follow it in withdrawal. The second line wants to hold and keep them back, as in the poem about the white colt, which sings of “holding it and binding it.” “Hold it with the hide of a yellow ox” models the firmness of holding and keeping it, so that it cannot withdraw. “Prevail” means to be capable of, while “explain” means to release; “no one can prevail in freeing it” means to make escape impossible. Every other line speaks of withdrawal, but the second alone does not. The other lines are those who withdraw, while the second is what drives them to withdraw; after driving them away, it pretends to hold them back and prevent their withdrawal. This is the petty person’s scheme of enclosing and controlling others. The Commentary on the Image says “make the resolve firm,” while the Image of the fifth says “make the resolve correct”; the intentions of the second and fifth are fundamentally different. The second wants to use the rites of a pleasant meeting to win over and contain the fifth’s resolve so that it will not withdraw. “Make the resolve firm” means making the fifth’s resolve firm.
[Divination]
○ Asked about warfare: When the armies are fleeing and scattering, being able to stand firm and hold one’s position alone is commendable.
○ Asked about business: Even if prices keep rising for a time, holding on to the purchase cost will make it impossible to sell.
○ Asked about rank and fame: Like a precious mat awaiting a patron and fine jade awaiting a buyer, this is a sign of rank and fame. Yet “no one can tear it loose” means rank and fame will be difficult to obtain.
○ Asked about the home: Yin energy in this residence is gradually becoming strong, bringing disadvantage to its occupants. Everyone is considering moving; even if they want to sell, it will still be difficult for the time being.
○ Asked about marriage: This marriage has already been contracted, but later one will want to regret and withdraw; the matchmaker will find it extremely difficult.
○ Question about pregnancy: A girl will be born.
【Case】 A certain friend came to request a divination concerning his fortune. The casting produced Dun changing to Gou.
The judgment said: In this hexagram, two yin lines gradually grow and four yang lines gradually decline. Yin represents petty people and yang represents gentlemen; petty people advance day by day while gentlemen retreat day by day, hence the name Dun. In terms of fortune, this is precisely a time when fortune is retreating. “The hide of a yellow ox” is both soft and tough; when used to bind something, it cannot escape. This is like a person’s life being bound by fortune: despite having aspirations, one remains tied up for life and cannot put them into practice. The second line has now been obtained, and its image is like this; the fortune can therefore be known.
【Case】 In the twenty-ninth year of the Meiji era, a divination was performed concerning the fortune of the Imperial Country. The casting produced Dun changing to Gou.
The judgment said: In this hexagram, the four yang lines are invaded by the two yin lines. In human affairs, this means that we are being invaded by them; the same applies to the country. After our country defeated Qing, Russia, Germany, and France used the pretext of peace in Asia to force us to return Liaodong. In addition, Russia and France mediated compensation for Qing, and relations between Russia and Qing changed; there would soon be trouble in East Asia. At present, all the powerful European countries compete only for profit and pursue their own interests. They restrain Qing as though using “the hide of a yellow ox,” binding its hands and feet so that it cannot free itself, almost delighting in partitioning it. They have likewise wanted to bind our country in this way. We must hold firm to our resolve, strengthen military preparations internally, use skillful diplomacy externally to deepen friendly relations, and refuse to be ensnared. This is the right policy.
Nine in the third place: Tied in withdrawal. There is illness. Danger. Raising servants and concubines is auspicious.
Nine in the third place: Tied in withdrawal. There is illness. Danger. Raising servants and concubines is auspicious.
The Commentary on the Image says: The danger of being tied in withdrawal means illness and exhaustion. Raising servants and concubines is auspicious, but one must not undertake great affairs.
“Tied” means entangled and fettered. The third line is firm yang at the top of the inner trigram, in close association with the two yin lines; it is fettered by the second and cannot rise above them and withdraw far away. It wants to withdraw but cannot decide, hence “tied in withdrawal.” Whenever it is time for withdrawal, one should withdraw; speed and distance are precious. Once one becomes attached to something, anxiety makes one unable to settle, like pain in the body; this is the way to danger, hence “there is illness and danger.” “Tied” means the third is tied to the second, with yin as the master; “raising” means the second is raised by the third, with yang as the master. When yin ties yang, it is dangerous; when yang raises yin, it is auspicious. “Servants and concubines” symbolize yin. Since the third yang is above the two yin lines, it can raise them. A gentleman raises servants and concubines to perform tasks; their advancement or withdrawal is not important enough to affect major matters. Thus “tied in withdrawal” can still be auspicious, but when a great matter is at stake, hesitation will certainly cause it to be missed. The Commentary on the Image says “illness means exhaustion,” exhaustion meaning strength spent and the body worn out. “One must not undertake great affairs” refers to the major principles and great obligations of the third line throughout life; they must never be neglected.
【Divination】 Asked about warfare: The advance and retreat of an army formation are governed by discipline—drums signal advance and gongs signal retreat. Above all, movement must be prompt; any delay will certainly lead to a great defeat. Caution is required.
○ Asked about business: When goods are ready to be sold, do not hesitate indecisively or become attached to private feelings; beware of missing the important matter.
○ Asked about rank and fame: When corrupt people hold power, one should withdraw bravely while the current is still running; thus one will avoid illness and harm.
○ Asked about the home: This residence is unfavorable and is likely to bring many illnesses and calamities. Move quickly; if one delays, a great disaster may occur.
○ Asked about marriage: Marrying the principal wife is unfavorable; marrying a concubine is auspicious.
○ Question about pregnancy: A girl will be born.
【Case】 A certain friend came to ask for a divination about the rise and decline of his business. The casting produced Dun changing to Pi.
The judgment said: The third line is yang in a yang place, lingering over the two yin lines and wanting to withdraw without deciding, thereby bringing “illness and danger.” Now that you have asked about business and obtained this third line, it indicates failure in business. You should quickly dispose of the goods; then the loss will still be small. If you cherish your capital and hesitate, the prices of the goods will fall daily, and the loss will be greater. This is what is meant by “tied in withdrawal, illness and danger.” “Raising servants and concubines is auspicious” means preserving the remaining capital to support the household is acceptable; trying to revive the business is not.
The Commentary on the Image says: The danger of being tied in withdrawal means illness and exhaustion. Raising servants and concubines is auspicious, but one must not undertake great affairs.
“Tied” means entangled and fettered. The third line is firm yang at the top of the inner trigram, in close association with the two yin lines; it is fettered by the second and cannot rise above them and withdraw far away. It wants to withdraw but cannot decide, hence “tied in withdrawal.” Whenever it is time for withdrawal, one should withdraw; speed and distance are precious. Once one becomes attached to something, anxiety makes one unable to settle, like pain in the body; this is the way to danger, hence “there is illness and danger.” “Tied” means the third is tied to the second, with yin as the master; “raising” means the second is raised by the third, with yang as the master. When yin ties yang, it is dangerous; when yang raises yin, it is auspicious. “Servants and concubines” symbolize yin. Since the third yang is above the two yin lines, it can raise them. A gentleman raises servants and concubines to perform tasks; their advancement or withdrawal is not important enough to affect major matters. Thus “tied in withdrawal” can still be auspicious, but when a great matter is at stake, hesitation will certainly cause it to be missed. The Commentary on the Image says “illness means exhaustion,” exhaustion meaning strength spent and the body worn out. “One must not undertake great affairs” refers to the major principles and great obligations of the third line throughout life; they must never be neglected.
【Divination】 Asked about warfare: The advance and retreat of an army formation are governed by discipline—drums signal advance and gongs signal retreat. Above all, movement must be prompt; any delay will certainly lead to a great defeat. Caution is required.
○ Asked about business: When goods are ready to be sold, do not hesitate indecisively or become attached to private feelings; beware of missing the important matter.
○ Asked about rank and fame: When corrupt people hold power, one should withdraw bravely while the current is still running; thus one will avoid illness and harm.
○ Asked about the home: This residence is unfavorable and is likely to bring many illnesses and calamities. Move quickly; if one delays, a great disaster may occur.
○ Asked about marriage: Marrying the principal wife is unfavorable; marrying a concubine is auspicious.
○ Question about pregnancy: A girl will be born.
【Case】 A certain friend came to ask for a divination about the rise and decline of his business. The casting produced Dun changing to Pi.
The judgment said: The third line is yang in a yang place, lingering over the two yin lines and wanting to withdraw without deciding, thereby bringing “illness and danger.” Now that you have asked about business and obtained this third line, it indicates failure in business. You should quickly dispose of the goods; then the loss will still be small. If you cherish your capital and hesitate, the prices of the goods will fall daily, and the loss will be greater. This is what is meant by “tied in withdrawal, illness and danger.” “Raising servants and concubines is auspicious” means preserving the remaining capital to support the household is acceptable; trying to revive the business is not.
Nine in the fourth place: Favorable withdrawal. The gentleman is fortunate; the petty person is not.
Nine in the fourth place: Favorable withdrawal. The gentleman is fortunate; the petty person is not.
The Commentary on the Image says: The gentleman’s favorable withdrawal; the petty person cannot do this.
The fourth line corresponds with the first; where there is correspondence, there must be mutual affection. Yet the first is fond of the fourth, while the fourth is not fond of the first. Moreover, because of the first line’s affection, the fourth resolves to flee far away; hence, “loving withdrawal.” However, the first’s fondness for the fourth is not genuine either. It merely wants to borrow the fourth’s position to enhance its own standing—an example of using a noble person for one’s purposes, like Xin Mang’s courtesy toward worthy men and deference to those beneath him. The fourth sees through this, refuses to be entangled by the first, and withdraws aloof and far away, saying in effect: “Although you love me, I do not love you. If you do not withdraw from me, I shall withdraw myself. I shall simply follow my own will.” The fourth enters Qian; Qian represents the noble person, hence “the noble person is fortunate.” The first, relying on the fourth’s outward warmth and deep feeling, assumes that the fourth must be emotionally attached and affectionate. It does not expect that, although the dwelling is near, the person is far away, and that once gone a thousand miles, the fourth will prove impossible to hold back. The first is in Gen; Gen represents the petty person, hence “the petty person is blocked.” Another interpretation takes “loving withdrawal” to mean withdrawing because one has something one loves, just as in the Analects, “I follow what I love.” What ordinary people love is wealth, rank, and fame; what the noble person loves is delighting in Heaven and knowing destiny. This is called “loving withdrawal.” That interpretation is also sound.
[Divination]
○ Regarding warfare: The fourth line is at the beginning of Qian. Qian means vigor, knowing advance but not retreat. Perhaps someone in the army is plotting a trap, so a retreat is planned to avoid it. Retreat is also fortunate.
○ Regarding business: For a merchant, buying is advance and selling is retreat. The fourth line says “loving withdrawal,” indicating that it knows profit comes from moving the goods out.
○ Regarding fame and office: The line statement “loving withdrawal” means this person has no intention of pursuing fame and office. Yet fame is not all the same: some steal empty fame for a time, while others leave great achievements for the ages. This is what separates the noble person from the petty person. The diviner should examine himself carefully.
○ Regarding illness: The fourth line embodies Qian, and its statement says “loving withdrawal.” Yang withdraws and enters yin; the illness is dangerous. Yet turning danger into safety is also an image of withdrawal, so perhaps an important person can be cured, while an ordinary person cannot.
○ Regarding marriage: Beware of the possibility of divorce later.
○ Regarding litigation: As the saying goes, “Of thirty-six stratagems, running away is the best”; that is what “loving withdrawal” means.
○ Pregnancy: A boy will be born.
【Case】 A relative and friend came to ask for a divination about his fortunes; the result was Withdrawal changing to Gradual Progress.
The judgment said: The fourth line occupies the head of Qian’s yang; Qian says “appear,” not “hide.” Yet the fourth is pressed by the two yin lines and withdraws far away, thus withdrawing to avoid harm. You now have the fourth line: you personally hold office, and among your colleagues, the upright and the crooked are mixed. Some may appear warmly sincere while secretly devising countless schemes; you cannot fail to guard against them. Knowing this, you conceal your feelings and resolve to retire. This is the essential way for a wise person to preserve himself. The line statement says, “Nine in the fourth place: loving withdrawal; the noble person is fortunate, the petty person is blocked.” It means that when a noble person flees high above and leaves the vulgar world, it is fortunate; when a petty person is drowned in attachment to rank and emolument, it is disastrous. Such is the line image; you should consider it carefully.
Later, the person indeed received an appointment outside his proper post because of a reform of the official system.
【Case】 One day Mr. Sugiura Shigetsuyo came and said: “At present, concerning the Chishima warship incident, we consider the judgment by the British Superior Court at Shanghai improper and intend to argue the matter with Britain again. Will the outcome be favorable? What will happen? Please cast for it.” The result was Withdrawal changing to Gradual Progress.
The judgment said: This hexagram shows yin growing and yang declining, an image of evil strengthening and the righteous weakening. The righteous must turn back and suffer humiliation; such is the hexagram image. Now, regarding the Chishima warship trial, you obtained the fourth line of Withdrawal. In Withdrawal, the two yin lines inside grow and press upward; by the fourth line, yin has become powerful and yang is nearly exhausted. Outwardly it may feign cordiality, but inwardly it is truly treacherous and unfathomable. Examining the Chishima warship matter, the circumstances correspond exactly. Because our country lost the Chishima warship, we argued with them under international law; after repeated hearings, we ultimately could not obtain justice. Indeed, the present world order relies on strength and weakness, not right and wrong. This is simply a matter for which nothing can be done. The line statement says “loving withdrawal,” teaching us to retreat and avoid the matter. Once we can withdraw, the affair is finished.
The Commentary on the Image says: The gentleman’s favorable withdrawal; the petty person cannot do this.
The fourth line corresponds with the first; where there is correspondence, there must be mutual affection. Yet the first is fond of the fourth, while the fourth is not fond of the first. Moreover, because of the first line’s affection, the fourth resolves to flee far away; hence, “loving withdrawal.” However, the first’s fondness for the fourth is not genuine either. It merely wants to borrow the fourth’s position to enhance its own standing—an example of using a noble person for one’s purposes, like Xin Mang’s courtesy toward worthy men and deference to those beneath him. The fourth sees through this, refuses to be entangled by the first, and withdraws aloof and far away, saying in effect: “Although you love me, I do not love you. If you do not withdraw from me, I shall withdraw myself. I shall simply follow my own will.” The fourth enters Qian; Qian represents the noble person, hence “the noble person is fortunate.” The first, relying on the fourth’s outward warmth and deep feeling, assumes that the fourth must be emotionally attached and affectionate. It does not expect that, although the dwelling is near, the person is far away, and that once gone a thousand miles, the fourth will prove impossible to hold back. The first is in Gen; Gen represents the petty person, hence “the petty person is blocked.” Another interpretation takes “loving withdrawal” to mean withdrawing because one has something one loves, just as in the Analects, “I follow what I love.” What ordinary people love is wealth, rank, and fame; what the noble person loves is delighting in Heaven and knowing destiny. This is called “loving withdrawal.” That interpretation is also sound.
[Divination]
○ Regarding warfare: The fourth line is at the beginning of Qian. Qian means vigor, knowing advance but not retreat. Perhaps someone in the army is plotting a trap, so a retreat is planned to avoid it. Retreat is also fortunate.
○ Regarding business: For a merchant, buying is advance and selling is retreat. The fourth line says “loving withdrawal,” indicating that it knows profit comes from moving the goods out.
○ Regarding fame and office: The line statement “loving withdrawal” means this person has no intention of pursuing fame and office. Yet fame is not all the same: some steal empty fame for a time, while others leave great achievements for the ages. This is what separates the noble person from the petty person. The diviner should examine himself carefully.
○ Regarding illness: The fourth line embodies Qian, and its statement says “loving withdrawal.” Yang withdraws and enters yin; the illness is dangerous. Yet turning danger into safety is also an image of withdrawal, so perhaps an important person can be cured, while an ordinary person cannot.
○ Regarding marriage: Beware of the possibility of divorce later.
○ Regarding litigation: As the saying goes, “Of thirty-six stratagems, running away is the best”; that is what “loving withdrawal” means.
○ Pregnancy: A boy will be born.
【Case】 A relative and friend came to ask for a divination about his fortunes; the result was Withdrawal changing to Gradual Progress.
The judgment said: The fourth line occupies the head of Qian’s yang; Qian says “appear,” not “hide.” Yet the fourth is pressed by the two yin lines and withdraws far away, thus withdrawing to avoid harm. You now have the fourth line: you personally hold office, and among your colleagues, the upright and the crooked are mixed. Some may appear warmly sincere while secretly devising countless schemes; you cannot fail to guard against them. Knowing this, you conceal your feelings and resolve to retire. This is the essential way for a wise person to preserve himself. The line statement says, “Nine in the fourth place: loving withdrawal; the noble person is fortunate, the petty person is blocked.” It means that when a noble person flees high above and leaves the vulgar world, it is fortunate; when a petty person is drowned in attachment to rank and emolument, it is disastrous. Such is the line image; you should consider it carefully.
Later, the person indeed received an appointment outside his proper post because of a reform of the official system.
【Case】 One day Mr. Sugiura Shigetsuyo came and said: “At present, concerning the Chishima warship incident, we consider the judgment by the British Superior Court at Shanghai improper and intend to argue the matter with Britain again. Will the outcome be favorable? What will happen? Please cast for it.” The result was Withdrawal changing to Gradual Progress.
The judgment said: This hexagram shows yin growing and yang declining, an image of evil strengthening and the righteous weakening. The righteous must turn back and suffer humiliation; such is the hexagram image. Now, regarding the Chishima warship trial, you obtained the fourth line of Withdrawal. In Withdrawal, the two yin lines inside grow and press upward; by the fourth line, yin has become powerful and yang is nearly exhausted. Outwardly it may feign cordiality, but inwardly it is truly treacherous and unfathomable. Examining the Chishima warship matter, the circumstances correspond exactly. Because our country lost the Chishima warship, we argued with them under international law; after repeated hearings, we ultimately could not obtain justice. Indeed, the present world order relies on strength and weakness, not right and wrong. This is simply a matter for which nothing can be done. The line statement says “loving withdrawal,” teaching us to retreat and avoid the matter. Once we can withdraw, the affair is finished.
Nine in the fifth place: admirable withdrawal; constancy is fortunate.
Nine in the fifth place: admirable withdrawal; constancy is fortunate.
The Commentary on the Image says: “Admirable withdrawal and constancy are fortunate” means making one’s purpose correct.
The fifth line is yang in a yang place, firm, vigorous, centered, and correct. Although it corresponds with Six in the second place, it knows the time, assesses the situation, adapts to change, recognizes the crucial moment, and withdraws aloof and far away. Its withdrawal is not moved by emotion or bent by circumstances; its decision is firm and its purpose upright, truly admirable. Hence, “admirable withdrawal; constancy is fortunate.” The Commentary on the Image says, “making one’s purpose correct,” meaning that Nine in the fifth place, through Withdrawal, attains correctness and can thereby correct the purpose of the second line. This is what is meant by “not hateful, yet stern.”
【Divination】 Regarding warfare: The enemy is currently powerful. If one can withdraw covertly and return, preserving the army intact, that too is admirable.
○ Regarding business: When the goods arrive, if the local market price is unsuitable and they are redirected elsewhere for profit, this is adapting to circumstances without losing one’s principles; hence it is fortunate.
○ Regarding fame and office: The line regards Nine in the fifth place as honored. Obtaining it indicates that one’s achievements and fame will surely become prominent, with a position close to the chief ministers. Yi Yin said, “I do not dwell on favor or profit after success,” meaning that one can withdraw after accomplishing one’s work; hence it is fortunate.
○ Regarding the home: This residence must be like Zhuge Liang’s cottage in Nanyang or Tao Yuanming’s home in Lili—a dwelling of lofty virtue worthy of admiration.
○ Regarding marriage: The second and fifth lines are naturally responsive as yin and yang, suggesting an intention to discuss marriage. But the fifth, finding their purposes different, refuses. A different match will be arranged; that will be fortunate.
○ Regarding illness: This is an illness caused by entangling yin influences. If one can hide and withdraw from them, good fortune may be obtained.
○ Pregnancy: A boy will be born.
【Case】 My relative and friend Nagai Taijiro’s wife was pregnant. He hosted a banquet and invited me to divine the child’s sex. The result was Withdrawal changing to The Wanderer.
The judgment said: Nine in the fifth place belongs to Qian, yang in a yang place—an omen of a male child. Qian represents the father, and Gen represents the youngest son. In later years, the youngest son will inherit from his father and continue the family, while the aged father yields the estate and withdraws into retirement; hence this hexagram is named Withdrawal. Moreover, its statement says “admirable withdrawal; constancy is fortunate,” an image of a son capable of carrying on the family. Later, a boy was indeed born.
The Commentary on the Image says: “Admirable withdrawal and constancy are fortunate” means making one’s purpose correct.
The fifth line is yang in a yang place, firm, vigorous, centered, and correct. Although it corresponds with Six in the second place, it knows the time, assesses the situation, adapts to change, recognizes the crucial moment, and withdraws aloof and far away. Its withdrawal is not moved by emotion or bent by circumstances; its decision is firm and its purpose upright, truly admirable. Hence, “admirable withdrawal; constancy is fortunate.” The Commentary on the Image says, “making one’s purpose correct,” meaning that Nine in the fifth place, through Withdrawal, attains correctness and can thereby correct the purpose of the second line. This is what is meant by “not hateful, yet stern.”
【Divination】 Regarding warfare: The enemy is currently powerful. If one can withdraw covertly and return, preserving the army intact, that too is admirable.
○ Regarding business: When the goods arrive, if the local market price is unsuitable and they are redirected elsewhere for profit, this is adapting to circumstances without losing one’s principles; hence it is fortunate.
○ Regarding fame and office: The line regards Nine in the fifth place as honored. Obtaining it indicates that one’s achievements and fame will surely become prominent, with a position close to the chief ministers. Yi Yin said, “I do not dwell on favor or profit after success,” meaning that one can withdraw after accomplishing one’s work; hence it is fortunate.
○ Regarding the home: This residence must be like Zhuge Liang’s cottage in Nanyang or Tao Yuanming’s home in Lili—a dwelling of lofty virtue worthy of admiration.
○ Regarding marriage: The second and fifth lines are naturally responsive as yin and yang, suggesting an intention to discuss marriage. But the fifth, finding their purposes different, refuses. A different match will be arranged; that will be fortunate.
○ Regarding illness: This is an illness caused by entangling yin influences. If one can hide and withdraw from them, good fortune may be obtained.
○ Pregnancy: A boy will be born.
【Case】 My relative and friend Nagai Taijiro’s wife was pregnant. He hosted a banquet and invited me to divine the child’s sex. The result was Withdrawal changing to The Wanderer.
The judgment said: Nine in the fifth place belongs to Qian, yang in a yang place—an omen of a male child. Qian represents the father, and Gen represents the youngest son. In later years, the youngest son will inherit from his father and continue the family, while the aged father yields the estate and withdraws into retirement; hence this hexagram is named Withdrawal. Moreover, its statement says “admirable withdrawal; constancy is fortunate,” an image of a son capable of carrying on the family. Later, a boy was indeed born.
Nine at the top: abundant withdrawal; nothing is unfavorable.
Nine at the top: abundant withdrawal; nothing is unfavorable.
The Commentary on the Image says: “Abundant withdrawal; nothing is unfavorable” means there is nothing to doubt.
“Abundant” means plentiful and at ease. Among the lines of this hexagram, most wish to withdraw but are burdened by attachments. This line alone has neither correspondence nor close affinity, so it has no such burdens and need not trouble itself with fears or scruples. It glides far away with ample freedom—the meaning of having plenty of room in advancing or retreating—hence “abundant withdrawal; nothing is unfavorable.” The Commentary on the Image says, “there is nothing to doubt”: the top line is at the head of Qian’s yang, clearly observes the situation, decisively recognizes the crucial moment, and withdraws first and high, without the slightest hesitation. Some say “admirable withdrawal” is like Yin’s Weizi or Han’s Zhang Liang; “abundant withdrawal” is like Taibo and Boyi, or perhaps the Four Graybeards of Shangshan in the Han era.
【Divination】 Regarding warfare: In warfare, one should advance rather than withdraw; withdrawal is surely unfavorable. The line says “abundant withdrawal; nothing is unfavorable”—could this refer only to King Tai’s evasion of the Di and migration to Qi?
○ Regarding business: Merchants seeking profit often compete in crowds. If one alone can accept what others take and abandon what others seek, using retreat as advance, then retreat in fact brings substantial profit; hence the line says “abundant withdrawal.”
○ Regarding fame and office: This person surely does not fatten his mouth on rich delicacies; he can nourish his person with morality and justice. Hence “abundant withdrawal; nothing is unfavorable.”
○ Regarding the home: This residence is in a very elevated location, and the family is also wealthy. It is favorable for seeking wealth but unfavorable for seeking fame.
○ Inquiry about illness: A stout person may have deficient qi; withdrawal means escape, so there is fear that it may lead to collapse from deficiency.
○ Regarding marriage: There is fear that the woman, infatuated with a wealthy family’s son, may elope with him.
○ Pregnancy: A boy will be born.
【Case】 In the third month of the eighteenth year of the Meiji era, conflict arose between the British lion and the Russian eagle over the Central Asian Afghan border. Newspaper telegrams reported arguments over peace and war, some supporting Russia and some Britain; opinions were confused, and every country was on guard. Japan too had substantial interests at stake. Therefore I divined how peace or war would turn out; the result was Withdrawal changing to Influence (May 8, 1885).
The judgment said: The inner trigram is a mountain and belongs to Britain; the outer trigram is Heaven and belongs to Russia. The mountain Gen means stopping. Observing Britain’s actions today, although it repeatedly strengthens its war preparations, this is merely an empty show of force; in reality it has no intention of fighting. Why? Although Britain’s navy is strong, in a place such as Afghanistan in Central Asia it cannot rely exclusively on naval forces. As for the army, Britain has few soldiers, barely enough to defend the homeland. Moreover, during the Sudan campaign it has already dispatched many troops elsewhere. As for Indian troops, even if sent to Afghanistan’s cold, high terrain, they cannot fully exert their strength. In addition, India is divided among religions, and soldiers each observe their religious rules; even their rough food supply is inadequate. If driven into battle, how could they stand against powerful Russia? Thus, if Britain wants war, it must use the navy; using the navy in places connected with commercial navigation would obstruct trade and sea routes and could involve every country. Although this could pressure Russia, Britain has no intention of starting war. It corresponds to Gen’s image of stopping. Heaven Qian means vigor. Observing Russia’s actions today, Russia follows the testament of Emperor Peter, knowing advance but not retreat, intending to swallow all countries and delight in it; clearly Russia intends to open war. Combining the inner and outer trigrams produces Withdrawal: Withdrawal is Britain’s fortune. The reversed hexagram of Withdrawal is Great Power: this is Russia’s fortune. In Britain’s dealings with Russia, it need only strengthen its defenses so that Russia has no opening to exploit; then the outcome of British-Russian negotiations can be determined.
The Commentary on the Image says: “Abundant withdrawal; nothing is unfavorable” means there is nothing to doubt.
“Abundant” means plentiful and at ease. Among the lines of this hexagram, most wish to withdraw but are burdened by attachments. This line alone has neither correspondence nor close affinity, so it has no such burdens and need not trouble itself with fears or scruples. It glides far away with ample freedom—the meaning of having plenty of room in advancing or retreating—hence “abundant withdrawal; nothing is unfavorable.” The Commentary on the Image says, “there is nothing to doubt”: the top line is at the head of Qian’s yang, clearly observes the situation, decisively recognizes the crucial moment, and withdraws first and high, without the slightest hesitation. Some say “admirable withdrawal” is like Yin’s Weizi or Han’s Zhang Liang; “abundant withdrawal” is like Taibo and Boyi, or perhaps the Four Graybeards of Shangshan in the Han era.
【Divination】 Regarding warfare: In warfare, one should advance rather than withdraw; withdrawal is surely unfavorable. The line says “abundant withdrawal; nothing is unfavorable”—could this refer only to King Tai’s evasion of the Di and migration to Qi?
○ Regarding business: Merchants seeking profit often compete in crowds. If one alone can accept what others take and abandon what others seek, using retreat as advance, then retreat in fact brings substantial profit; hence the line says “abundant withdrawal.”
○ Regarding fame and office: This person surely does not fatten his mouth on rich delicacies; he can nourish his person with morality and justice. Hence “abundant withdrawal; nothing is unfavorable.”
○ Regarding the home: This residence is in a very elevated location, and the family is also wealthy. It is favorable for seeking wealth but unfavorable for seeking fame.
○ Inquiry about illness: A stout person may have deficient qi; withdrawal means escape, so there is fear that it may lead to collapse from deficiency.
○ Regarding marriage: There is fear that the woman, infatuated with a wealthy family’s son, may elope with him.
○ Pregnancy: A boy will be born.
【Case】 In the third month of the eighteenth year of the Meiji era, conflict arose between the British lion and the Russian eagle over the Central Asian Afghan border. Newspaper telegrams reported arguments over peace and war, some supporting Russia and some Britain; opinions were confused, and every country was on guard. Japan too had substantial interests at stake. Therefore I divined how peace or war would turn out; the result was Withdrawal changing to Influence (May 8, 1885).
The judgment said: The inner trigram is a mountain and belongs to Britain; the outer trigram is Heaven and belongs to Russia. The mountain Gen means stopping. Observing Britain’s actions today, although it repeatedly strengthens its war preparations, this is merely an empty show of force; in reality it has no intention of fighting. Why? Although Britain’s navy is strong, in a place such as Afghanistan in Central Asia it cannot rely exclusively on naval forces. As for the army, Britain has few soldiers, barely enough to defend the homeland. Moreover, during the Sudan campaign it has already dispatched many troops elsewhere. As for Indian troops, even if sent to Afghanistan’s cold, high terrain, they cannot fully exert their strength. In addition, India is divided among religions, and soldiers each observe their religious rules; even their rough food supply is inadequate. If driven into battle, how could they stand against powerful Russia? Thus, if Britain wants war, it must use the navy; using the navy in places connected with commercial navigation would obstruct trade and sea routes and could involve every country. Although this could pressure Russia, Britain has no intention of starting war. It corresponds to Gen’s image of stopping. Heaven Qian means vigor. Observing Russia’s actions today, Russia follows the testament of Emperor Peter, knowing advance but not retreat, intending to swallow all countries and delight in it; clearly Russia intends to open war. Combining the inner and outer trigrams produces Withdrawal: Withdrawal is Britain’s fortune. The reversed hexagram of Withdrawal is Great Power: this is Russia’s fortune. In Britain’s dealings with Russia, it need only strengthen its defenses so that Russia has no opening to exploit; then the outcome of British-Russian negotiations can be determined.