[{"data":1,"prerenderedAt":28},["ShallowReactive",2],{"metaeast_zhouyigaodaoyd_en-gaodaoyiduan-36":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-36",false,"2026-08-11T01:18:25.460Z","2026-07-04T14:35:15.000Z","Earth over Fire Mingyi; Mingyi: Advantageous to maintain firm integrity amid hardship.","Takashima Ekidan Hexagram 36: Earth over Fire, Brightness Wounded — Original Hexagram Text and Interpretation — Oriental Esotericism Library","Takashima Ekidan interpretation of Hexagram 36, Earth over Fire, Brightness Wounded: The judgment says, “Brightness Wounded: It is beneficial to maintain a difficult determination,” with an attached judgment and detailed explanations of actual divination cases.","䷣",36,"36　Earth over Fire Mingyi \u003Cbr> \n  \u003Cbr> \n “Brightness emerging above the earth” is called “Fire over Earth”; this hexagram reverses it and is called “Earth over Fire.” When brightness emerges from the earth, light blazes upward, so the hexagram is Jin, meaning advancement. When brightness enters the earth, the light is obscured below, so the hexagram is called Mingyi, meaning injury. In the time of Mingyi, a ruler of darkness faces the court, and all the upright suffer injury. Li comes below and Earth goes above; the sun enters the earth, and brightness is injured. The Sequence says: “Jin means advancement. Advancement must encounter injury; therefore it is followed by Mingyi.” Hence it is called Earth over Fire Mingyi. \u003Cbr> \n  \u003Cbr> \n Mingyi: Advantageous to maintain firm integrity amid hardship. \u003Cbr> \n  \u003Cbr> \n “Mingyi” means that brightness is injured. The hexagram has Kun above and Li below: Kun is earth and Li is fire. When fire enters the earth, it is covered by soil; its flames cannot rise and produce light. Thus the fire is overcome by earth, and Li’s fire is wounded. Once the fire is wounded, it cannot emerge from Kun and display its radiance; it can only remain hidden. “Hardship” is for gathering in its brilliance, and “steadfastness” is for concealing its light. To withdraw and avoid injury, and to remain hidden for advantage—this is the way of using obscurity. Hence it says, “Mingyi: beneficial to remain steadfast amid hardship.” \u003Cbr> \n  \u003Cbr> \n The Tuan Commentary says: “When brightness enters the earth, this is Mingyi. Internally cultured and bright, externally yielding and compliant, one endures great hardship—King Wen embodied this. It is beneficial to remain steadfast amid hardship: this means concealing one’s brightness. In the midst of inner adversity, yet able to keep one’s purpose correct—Prince Jizi embodied this.” \u003Cbr> \n  \u003Cbr> \n The image of the hexagram is this: when the sun rises from the earth, there is brightness; when it sinks into the earth, there is darkness. Darkness injures brightness. Therefore the Great Image of Jin says “illuminating brightness,” while the Great Image here says “use obscurity.” The meaning is to change without losing correctness, and to preserve safety amid danger: one has grasped this way of using obscurity. Among the sages of old, those who practiced it cultivated the virtue of civilized brightness within and fully expressed sincerity in yielding compliance without. Even when personally subjected to great hardship—King Wen imprisoned at Youli for seven years—he upheld loyalty and fulfilled his duty, never entertaining a second thought. This is why he was King Wen, and why it is said, “Internally cultured and bright, externally yielding and compliant, he endured great hardship; King Wen embodied this.” Jizi, however, was an external minister, distant from Zhou, so concealing himself was comparatively easy. He was also a close kinsman of the royal house: remonstrating meant execution, while leaving meant there was nowhere to go. Thus he let his hair down, feigned madness, and willingly endured humiliation among slaves. This is why he was Jizi, and why it is said, “In the midst of inner adversity, yet able to keep his purpose correct, Jizi embodied this.” “Inner adversity” refers to Jizi’s being a kinsman of King Zhou. For a high minister who was a noble relative to serve a benighted ruler, leaving was unbearable on grounds of righteousness, while staying meant disaster could strike at any moment. This is especially difficult for a minister. Jizi could feign madness to conceal his brightness and thereby escape calamity; among the Three Benevolent Ones of Yin, he was the most prominent. In general, during King Zhou’s age, if one did not use hardship and steadfastness to conceal one’s brightness, the resulting disaster would certainly be severe. The conduct of King Wen and Jizi may be called the supreme example, through the ages, of ministers using obscurity. Considering the conduct of these two sages, King Wen and Jizi would have acted alike had their positions been exchanged. Confucius explained the Tuan statements of all sixty-four hexagrams by expanding King Wen’s meanings, yet only in this hexagram did he name King Wen; there must be a reason. “Brightness entering the earth” is an image of King Wen serving King Zhou. King Wen possessed the virtue of great brightness, yet was imprisoned at Youli; this also clearly manifests the image of “brightness entering the earth.” Anyone who receives this hexagram should know that the times and fortune are dangerous and difficult, and should firmly uphold the way of steadfast correctness. In the time of Mingyi, “beneficial to remain steadfast amid hardship” differs from the “beneficial to be steadfast” mentioned in other hexagrams. When a line says “beneficial to remain steadfast amid hardship,” it usually applies to that single line; in the hexagram Mingyi, however, the whole hexagram takes its meaning from these words. The Image Commentary says, “The noble person uses obscurity and thereby remains bright”—this is precisely the intent of “beneficial to remain steadfast amid hardship.” Its warning is profound. \u003Cbr> \n  \u003Cbr> \n Applied to human affairs, this hexagram indicates a time when a family’s fortune is declining and the household has suffered misfortune. Kun, the mother, is above; Li, the son, is below. Though the son is bright, he is not accepted by the mother. This is like Prince Wen of Jin fleeing abroad and surviving, while Yiji, who remained within, was executed. It would be bad enough not to show brightness; showing it brings even harsher disaster. Since ancient times, rebellious sons whose families were ruined and whose own lives were lost have often met this fate. Extending the meaning to working with others: if one encounters an incompetent, benighted leader, or serves the state in war under an irresolute, obtuse commander; if one’s talent attracts jealousy or one’s virtue is slandered—not only will one accomplish nothing, one may not even preserve one’s life. As the saying goes, “A stubborn stone remains intact, but an uncut jade is sure to be split open”: this is the harm caused by brightness. The essential meaning of Mingyi lies entirely in the two words “use obscurity.” By hiding brightness in obscurity, brightness is unharmed; by using brightness to employ obscurity, obscurity attains correctness. Kun is both the means and obscurity, precisely expressing this meaning. Li’s virtue is upward-flaming, while its substance is hollow within. Being hollow within is sufficient to conceal brightness—this is the image of “using obscurity and thereby remaining bright.” There is a proverb: “Keep your mouth shut and hide your tongue; wherever you settle, you will be safe.” This too is a vital rule for conducting oneself in the world. When people enter family life and go out to plan for the state, if they are unfortunate enough to encounter difficult times, they should follow Mingyi’s obscurity and use it to preserve themselves. \u003Cbr> \n  \u003Cbr> \n Applied to the state, the upper trigram Kun represents the government; when Kun-earth becomes excessively thick, darkness results. The lower trigram Li represents the ministers and people; although Li-fire is bright, it is restrained. Brightness beneath the earth is the image of a worthy minister encountering a benighted ruler. In a chaotic age, every move may involve danger; talent and reputation can both invite disaster. Thus mediocre people receive blessings while the conspicuously brilliant are harmed—this too is dictated by the circumstances of the time. A noble person in such conditions is constantly filled with the fear of treading on thin ice and approaching a deep abyss, and redoubles thoughts of concealing brilliance and hiding one’s colors. Though talented, he does not dare reveal his talent; though virtuous, he strives to hide his virtue deeply. Sometimes he sees the wind and withdraws early; sometimes he is wise and preserves his person. Such is the noble person who “uses obscurity and thereby remains bright.” Hence the six lines take different meanings, but none lies outside “using obscurity.” The inner three lines belong to Li: bird, horse, and hunt. The bird flies high, the horse travels far, and the hunt is offered to the ruler; all conceal Li’s brightness in order to avoid disaster. The outer three belong to Kun. The fourth says that leaving through the gate can avert danger, whereas entering the earth is ominous. The fifth is the ruler of the hexagram and is represented by Jizi; all use Kun’s yielding compliance to conceal brightness. This concerns the great matter of the state’s rise and fall. A sage like King Wen or Jizi simply accepted Heaven’s will and knew his allotted destiny, fulfilled the way of a minister, and sought to restore Heaven’s intent. Therefore the six lines do not speak of good or ill fortune. To speak of good and ill fortune would open the gate for petty people to seek advantage and avoid harm; that is not the sage’s way of using obscurity. \u003Cbr> \n  \u003Cbr> \n Viewed as a whole, this hexagram follows Jin. “Jin means advancing; advancing without stopping inevitably leads to injury.” Times have prosperity and decline; the Way has manifestation and concealment. When the times conflict with the Way, even sages and worthies cannot escape calamity. In the time of Jin, a bright ruler occupied the position of power, and Kanghou received his favor. In the time of Mingyi, a dark ruler presided below, and all the worthy were injured by him. The sun enters the earth; brightness is thereby wounded. Thus although the worthy are upright, they are not tolerated; although the Way is straight, it is not employed. The humane cherish their treasures, the wise conceal their mirrors. “Use obscurity and thereby remain bright”—that captures the meaning. Dividing the six lines individually: the initial Nine is the beginning of Mingyi, occupying the position of a reclusive worthy. Seeing the signs early, he departs, taking concealment as steadfastness. He possesses the wisdom to preserve himself, like Boyi and the Grand Duke. Six in the second place is cultured, bright, centered, and correct; it is lord of Li and occupies the position of an assisting minister. It takes correcting and saving as steadfastness, preserving the constant and holding to the classics, like King Wen. Nine in the third place stands at the transition where utmost brightness gives birth to darkness; it corresponds with the top Six. It understands change and adapts to circumstances, following Heaven and responding to people, like King Wu. Six in the fourth place abandons darkness and joins brightness, seeing the signs and acting. Knowing that the top Six cannot be corrected, it leaves with its integrity intact, like Weizi. Six in the fifth place dwells in the center of Kun’s yin, connected by kinship to the royal clan and entrusted with the state’s chief support. Unfortunate enough to personally encounter a benighted ruler, it bears the weight of the altars of state upon one body, yet can preserve steadfast correctness, like Jizi. Top Six is yin at its extreme, darkness at its limit, perishing together with the sun, like King Zhou of Shang. In sum, in the entire Mingyi hexagram, the top Six is the hexagram ruler; the five lower lines are all injured by the top line, with the inner three suffering especially severe injury. Therefore all begin by highlighting the words “Mingyi,” to show the gravity of the harm. In its image, the upper hexagram Jin is sunrise, while this hexagram is sunset. The sun represents the ruler. A ruler needs worthy people as wings, loyal ministers as arms and legs, himself as the head, and relatives and senior ministers as the heart and core before he can ascend Heaven and illuminate the four states. Here the first line’s wings are injured, the second line’s arms and legs are injured, the third line’s head falls, the fourth and fifth lines’ heart and core depart, and the top line’s descent into the earth follows. The injury is visible step by step; the image is distinctly perilous. Rulers of later generations should take it as a warning. \u003Cbr> \n  \u003Cbr> \n The Great Image says: “When brightness enters the earth, this is Mingyi. Thus the noble person governs the multitude, using obscurity and thereby remaining bright.” \u003Cbr> \n  \u003Cbr> \n Li represents brightness, and Kun represents the earth. “Brightness enters the earth” is the image of light being stored away and not put to use; the noble person follows this example. Kun represents the multitude, hence “governs the multitude,” meaning to administer the people. One must know that brightness is indispensable, yet it must not be excessive. If one is not bright enough, everyone deceives one; if one is excessively bright, nothing tolerates one. What is required is to embody the virtue of clear intelligence within breadth and gentleness, veil one’s radiance without exposing it, and contain one’s beauty to preserve oneself. Then those above will not become jealous of one’s accomplishments, and the multitude can all submit to one’s transformation. With this, one can tread through prosperity, becoming ever more illustrious; with this, one can pass through danger and still attain safety. The ancient sages and worthies who blocked their acuity with ceremonial pendants and plugs, and screened the inner and outer with partitions, not wishing to overuse their brightness, all followed this way. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about timing and fortune: Great hardship is in store; you should deeply conceal yourself. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about warfare: The Image says “govern the multitude.” Since this happens to be a time for employing troops, one should use the strategy of openly repairing the plank road while secretly crossing through Chencang; victory is certain. \u003Cbr> \n  \u003Cbr> \n ○ Asking about business: The hexagram image is difficult; the masses will probably find it hard to make profits, though profits may still be divided secretly. \u003Cbr> \n  \u003Cbr> \n ○ Asking about rank and recognition: Li-fire is overcome by earth; achievement and fame will not be conspicuous, and if they become conspicuous, disaster will follow. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the home: Family affairs will not go smoothly; father and son may live separately, but this can still be preserved. \u003Cbr> \n  \u003Cbr> \n ○ Asking about marriage: It will certainly not be a proper, publicly arranged marriage. \u003Cbr> \n  \u003Cbr> \n ○ Asking about illness: This is a condition of liver-fire stagnating internally; treatment should extinguish the fire. \u003Cbr> \n  \u003Cbr> \n ○ Asking about litigation: It is best to accept being wronged and end the lawsuit; this can avert disaster. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born.","Initial Nine: “Mingyi in flight, its wing drooping. The noble person sets out; for three days he does not eat. There is somewhere to go; the host has something to say.”","Initial Nine: “Mingyi in flight, its wing drooping. The noble person sets out; for three days he does not eat. There is somewhere to go; the host has something to say.” \u003Cbr> \n  \u003Cbr> \n The Image Commentary says: “The noble person sets out; in righteousness he does not eat.” \u003Cbr> \n  \u003Cbr> \n “In flight, its wing drooping” refers to a flying bird whose wing has been injured and hangs down. “The noble person sets out; for three days he does not eat” means he makes a hasty decision to leave and has no food available. “There is somewhere to go” means leaving here is setting out, while going there is proceeding onward. “The host has something to say” means that some may criticize him as impractical or mock him as stubbornly biased. Though the exact words are undetermined, he cannot avoid a stream of troublesome comments. The first line and the fourth form a harmful correspondence, with the first injured by the fourth. Li represents a flying bird, so this image is used. A bird injured and unable to perch peacefully wishes to leave and avoid harm, hence “Mingyi in flight, its wing drooping.” Yet the first line is at the beginning of Li, still far from the top, so its injury is slight; when it departs, it sees the signs early. “For three days he does not eat”: Li represents the great belly, but its body is hollow within; an empty center is the image of not eating. “Three days” refers to all three lines of Li being bright yet injured, hence “three days.” The noble person continues onward, meaning that after leaving his state he does not eat its grain; thus the Tradition says, “In righteousness he does not eat.” “The noble person” refers to the first line; “the host” refers to the fourth. The first and fourth correspond; the fourth wants to injure the first, so the first travels far away to avoid the fourth. Seeing the first depart, the fourth has something to say. A person like the first may be called one who clearly sees the signs and is not injured by the fourth—truly one skilled at using obscurity. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about timing and fortune: The beginning of the fortune is unfavorable; only by being good at preserving yourself can you remain unharmed. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about warfare: The camp’s provisions have run out; it is best to withdraw temporarily. \u003Cbr> \n  \u003Cbr> \n ○ Asking about business: Mingyi suggests that capital may be damaged. Transporting goods over a long distance shows an image of encountering hardship en route; one also fears that the host will make many troublesome complaints. \u003Cbr> \n  \u003Cbr> \n ○ Asking about rank and recognition: The drooping wing in flight clearly shows that advancement and success will not be possible. \u003Cbr> \n  \u003Cbr> \n ○ Asking about marriage: The first and fourth lines correspond, yet harm each other; the marriage will not be harmonious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the home: This residence is certainly rented or leased, not owned by the person; hence there is a host. “For three days he does not eat” shows a broken stove and no cooking. It is unfavorable; relocation is advisable. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n 【Case】 A certain friend, A, came hurrying over and asked for a divination about his fortune. The casting produced Mingyi changing to Qian. \u003Cbr> \n  \u003Cbr> \n The judgment said: Mingyi means Li-fire is covered by Kun-earth, so brightness is injured; Li also carries the meaning of separation. Looking at your face, I see a black vapor covering the spaces between your bones. This means brightness covered by blackness, so I know you are about to separate from your host; hence the line says, “The host has something to say.” Examining the first line’s wording, it is clear that you and your host are not in harmony and that you intend to resign and leave. The line says, “In flight, its wing drooping”; I fear that when you try to go, the host’s household will entangle and restrain you, so your wing droops and you cannot fly. Even if you go elsewhere from here, I fear the road ahead will be unfavorable, and you may face a hardship like Zixu playing the xiao. Your fortune is poor; you should conceal your tracks and avoid disaster. \u003Cbr> \n  \u003Cbr> \n 【Case】 In the twenty-eighth year of the Meiji era, I divined the fortune of our country and obtained Mingyi changing to Qian. I presented the result to the Prime Minister. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram shows the sun entering the earth, the time of dusk. Speaking of our country’s recent situation, the civilization of Li-fire is flourishing in the homeland, yet is pressed by relations with foreign countries and cannot proceed as desired; hence it says, “Mingyi: beneficial to remain steadfast amid hardship.” Now our army has defeated Qing China. In June of this year, I previously conducted a first divination and obtained Xu, knowing that the land and naval forces would achieve complete victory. I also anticipated that the three countries would later discuss intervention. Abroad they may praise us with displays of military power, but at home they are actually jealous of our wealth and strength—this is the scheme of the various countries. Now obtaining this hexagram, I know that after this military victory, some warships may be damaged and unfit for use, while some soldiers may be exhausted and unable to labor again. This is like a bird with an injured wing unable to soar, called “Mingyi in flight, its wing drooping.” If we plan to advance and resist them, what can be done about insufficient military strength? If we plan to withdraw and negotiate peace, what can be done about the people’s refusal to accept it? Thinking and planning day and night, I nearly abandoned sleep and food; this is called “for three days he does not eat.” The line image’s “use obscurity and thereby remain bright” points to what we aspire to; “There is somewhere to go; the host has something to say” points to the troublesome words of the three countries. \u003Cbr> \n  \u003Cbr> \n It came true! In April, the treaty of peace was concluded, and at the same time there was intervention by the three countries. We consequently returned Liaodong, received monetary compensation, and brought the matter to a conclusion.","Six in the second place: “Mingyi in the left thigh. Strong horses come to the rescue. Good fortune.”","Six in the second place: “Mingyi in the left thigh. Strong horses come to the rescue. Good fortune.” \u003Cbr> \n  \u003Cbr> \n The Image Commentary says: “The good fortune of Six in the second place comes from following the proper rule.” \u003Cbr> \n  \u003Cbr> \n The second line occupies the ministerial position, situated in the center of Li, and corresponds with the fifth line. The fifth line, Kun, is the hidden ruler, yet instead seeks to harm the worthy minister. This is why the hexagram is called Mingyi—“Brightness Wounded.” “Left thigh” refers to the second line as the minister who serves as the ruler’s arm and leg. The Guan Zi, in “Zhouhe,” says: “The ruler stands on the left, the minister on the right; the distinction between ruler and minister is left for yang and right for yin.” Since the ruler is on the left, the injury suffered by the second line is to the left thigh. Hence it says: “Brightness Wounded, wounded in the left thigh.” “Using rescue” has the same meaning as in the initial line’s statement: to rescue means to save and assist. Zi Xia wrote it as “rising.” When the second line changes, the resulting body is Qian. Qian represents a horse; because Qian is vigorous, it is called a “strong horse.” This means using a horse to rescue and lift oneself out. Though wounded, the outcome is auspicious. The Commentary on the Image says, “Following in accordance with principle.” Kun represents compliance; to follow in accordance with principle is to receive and carry out Qian, thereby taking the meaning of using Qian’s horse for rescue. Some say that the center of the second line is hollow, symbolizing inner illumination; the hexagram belongs to King Wen of Zhou, whose territory was in western Qi, which he viewed as lying to the left of King Zhou’s capital, hence the metaphor of the left thigh. King Wen was imprisoned at Youli, and at that time offered nine teams of patterned horses as tribute; this is said to be the actual event referred to by “using rescue.” The correspondence of meaning is exceptionally exact. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about current fortune: Your fortune is not very favorable at present, and there is considerable injury or impairment. Fortunately, help comes from an official position and a horse-related benefactor, so the outcome is auspicious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about military campaigns: The army in the left camp will fare poorly. Fortunately, the cavalry proves effective and can turn defeat into victory. \u003Cbr> \n  \u003Cbr> \n ○ Asking about business: A plan that is unsuitable for the time is called a “left-handed plan.” Since the business scheme is known to be ill-timed, losses will occur. Fortunately, someone surnamed Ma will step forward to mediate and adjust matters, bringing good fortune. \u003Cbr> \n  \u003Cbr> \n ○ Asking about rank and recognition: A demotion in official rank is called being “left,” so this appears unfavorable. However, if it is the Year of the Horse or one enters a Horse cycle, it will be auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about illness: The hollow center of Li’s second line resembles a pit or trap; the person must have fallen into a deep hole. The left foot is injured, but fortunately the horse’s strength is vigorous enough to leap out. Though injured, the outcome is still auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the household: The base of a pillar on the left side is surely damaged and should be repaired immediately. \u003Cbr> \n  \u003Cbr> \n ○ Asking about marriage: Li’s yin image suggests that the woman may have an ailment of the feet and difficulty walking. Matching her with a person born in the Horse year is auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n [Case] In the twenty-second year of Meiji, a certain prominent person asked about his fortune and received Darkening of the Light changing to Peace. \u003Cbr> \n  \u003Cbr> \n The judgment said: The Image of Darkening of the Light says, “The light enters the earth,” which is the time of evening’s arrival. In human life and fortune, turning toward the light is prosperity, while entering evening is decline. You have now asked about your fortune and received the second line of Darkening of the Light. Considering the line statement carefully, I fear that your present period may involve injury, loss, punishment, and affliction. You must absolutely avoid people on deviant or sinister paths. Be careful when traveling, guarding against a fall that could injure the left foot; also be mindful of sores or illness. The major cycle will improve only upon entering a Horse cycle. A Horse year, or the fifth month, will likewise be favorable.","Nine in the third place: Darkening of the Light during a southern hunt; one captures the great leader. It is not advisable to act repeatedly with determination.","Nine in the third place: Darkening of the Light during a southern hunt; one captures the great leader. It is not advisable to act repeatedly with determination. \u003Cbr> \n The Commentary on the Image says: The purpose of the southern hunt is thereby greatly fulfilled. \u003Cbr> \n  \u003Cbr> \n The third line is at the end of Li’s position. The south is Li’s proper direction; hunting means hunting in winter, guarding the land and taking what is found there. From Li toward Kun is toward the west, and since Kun injures the light, one must not proceed in that direction; hence “southern hunt.” Li represents weapons, yet the text does not say to march an army but to hunt in the fields, using the language of following animals to conceal one’s true purpose. \u003Cbr> \n  \u003Cbr> \n On examination: The top line of Li says, “The king goes forth on campaign; there is merit in taking the chief’s head.” “Head” means the ringleader, the greatest among the wicked. Now it says “capture the great leader”—must this be the largest animal? To take the large and release the small embodies the sage’s intent of opening the net on one side; here we can see the benevolence of Li’s illumination. “Repeatedly” means frequently. Hunting and practicing military skills is in itself proper, but doing it again and again not only violates the warning against insatiable pursuit of animals, it also approaches the taboo against exhausting the army through daily campaigns. It is not the way of using obscurity, so it says, “It is not advisable to act repeatedly with determination.” The Commentary on the Image says, “The purpose of the southern hunt is thereby greatly fulfilled.” This means that in the era of Darkening of the Light, one can still go hunting in the fields, privately offer a young boar and a pig in ritual homage, avoid creating resentment, and fulfill the purpose of concealing oneself in obscurity; this too is a great blessing. Another interpretation says that “southern hunt” refers to King Wen hunting in Nanyang and meeting the Grand Duke, with “the great leader” symbolizing the Grand Duke. This provides an additional interpretation. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about current fortune: The major cycle includes some collapse and failure, so one should withdraw and hold one’s ground. When the winter season arrives, traveling south will certainly bring great benefit. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about military campaigns: The hexagram is Darkening of the Light; advancing troops will certainly bring injury and defeat. Troops should enter secretly from the south. The top line of Li says, “The king goes forth on campaign; there is merit in taking the chief’s head,” which accords precisely with this divination. \u003Cbr> \n  \u003Cbr> \n ○ Asking about rank and recognition: The south belongs to civilization and illumination; hunting animals and hunting for reputation both aim at obtaining something. “Great leader” means the chief—might this person receive the top selection? Hence, “The purpose is greatly fulfilled.” Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about marriage: Wedding rites involving offering geese and shooting sparrows also take the image of following birds. “Capturing the great leader” means obtaining a fine match. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about illness: One should leave and seek refuge in the south. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about a lost item: Search for it south of the house; it will certainly be found. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the household: This residence faces south, the direction of Li. “Great leader” refers to the wealthiest household in the local community. Auspicious. \u003Cbr> \n  \u003Cbr> \n [Case] In the sixteenth year of Meiji, a merchant came to ask about his fortune and received Darkening of the Light changing to Return. \u003Cbr> \n  \u003Cbr> \n The judgment said: Darkening of the Light means “the light enters the earth.” Li is the sun, and the sun enters the earth of Kun; the light is thereby injured, so it is called Darkening of the Light. “Darkening means injury.” Applied to one’s fortune, this means the present fortune is being harmed and is not favorable. As you are a merchant, considered from the perspective of business, in winter you should go to the Nankaido region to buy and sell goods. You will certainly obtain one major transaction and make a profit. However, you should not go again; this is what is meant by, “Darkening of the Light during a southern hunt; one captures the great leader. It is not advisable to act repeatedly with determination.” In the end, you reportedly made a great profit. \u003Cbr> \n  \u003Cbr> \n [Case] On the twenty-sixth day of the eighth month of the twenty-seventh year of Meiji, a divination was conducted concerning the advance on Pyongyang. Darkening of the Light changing to Return was received, and the result was presented to a certain person. \u003Cbr> \n  \u003Cbr> \n The judgment said: This hexagram has the sun as its inner trigram and earth as its outer trigram; it is the time when the sun revolves into the earth. Commentators in ancient times took this line to refer to the deeds of King Wu, saying, “During a southern hunt, he captured the great leader,” meaning that Zhou’s campaign against Shang achieved complete victory. Now a divination was made about advancing on Pyongyang and this line appeared. On the fifteenth day of the ninth month, our army attacked Pyongyang from all four sides. Those advancing from south to north were Major General Oshima’s troops; the fighting was extremely difficult, and the major general was also wounded by gunfire. This corresponds to Darkening of the Light—“darkening” means injury. Those advancing from north to south were Colonel Sato’s troops. They achieved a great victory, captured Peony Terrace, pressed toward the Xuanwu Gate, and killed the enemy general Zuo Baogui. The enemy army collapsed completely. At dawn on the sixteenth, without losing a single soldier, we captured Pyongyang. “Southern hunt” and “capture the great leader”—each phrase hit the mark exactly. Such is the marvelous subtlety of the principles of the I Ching!","Six in the fourth place: Entering the left abdomen, grasping the heart of Darkening of the Light, and going out through the gate of the courtyard.","Six in the fourth place: Entering the left abdomen, grasping the heart of Darkening of the Light, and going out through the gate of the courtyard. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Entering the left abdomen means grasping the heart’s intention. \u003Cbr> \n  \u003Cbr> \n The fourth line leaves Li and enters Kun. Kun represents the great abdomen. According to the hexagram’s positions, Kun lies west of Li and thus is on the left; “entering the left abdomen” means entering Kun’s abdomen. Once inside its abdomen, one can naturally grasp its intention. Yet it does not say “grasping Kun’s heart,” but “grasping the heart of Darkening of the Light.” “Darkening of the Light,” taken as referring to the whole hexagram, is the heart that “uses obscurity while preserving illumination”: one can remain humble and compliant without resistance and serve as a trusted inner confidant. “Going out” means leaving Li; Kun is just arriving, hence “entering.” Li has already withdrawn, hence “going out.” Again, when the first line changes to six, it becomes Gen. Gen represents the gate and courtyard, a bright and open place. “Going out through the gate of the courtyard” likewise takes the meaning of using obscurity while preserving illumination. Another interpretation says that “going out through the gate of the courtyard” symbolizes Weizi’s departure. The entire hexagram of Darkening of the Light is distributed between the rise of Zhou and the fall of Shang, as history clearly confirms. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about current fortune: The line image moves out of brightness and into darkness, so it is known to be unfavorable. One should not remain at home; it is better to go out. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about military campaigns: One may secretly enter the enemy’s left camp, learn its confidential plans, and report them to the main camp; victory is possible. \u003Cbr> \n  \u003Cbr> \n ○ Asking about rank and recognition: Advancement in rank is auspicious. “Entering the left abdomen”—Kun represents the abdomen, so this means entering the earth. It is not auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about business: By interpretation of the name, “abdomen” suggests returning and wealth. Entering the abdomen means entering into wealth; grasping the heart means having one’s wishes met; “going out through the gate of the courtyard” is an image of leaving home to engage in business. \u003Cbr> \n  \u003Cbr> \n ○ Asking about illness: The illness is in the heart and abdomen; it may be an internal wasting disorder. One should leave home to seek medical treatment. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the household: On the left front side of the residence, the road is obstructed, making entry and exit inconvenient. \u003Cbr> \n  \u003Cbr> \n ○ Asking about marriage: The woman is already pregnant, which is unfavorable. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n [Case] A certain member of the gentry came to ask about his fortune and received Darkening of the Light changing to Abundance. \u003Cbr> \n  \u003Cbr> \n The judgment said: The current fortune favors yang rather than yin, brightness rather than darkness. The hexagram image is Darkening of the Light, “the light enters the earth,” moving toward darkness and night. You have now received the fourth line. Based on its statement, I infer that among the staff serving under you there must be a slanderous petty person who secretly probes your intentions, uses an excuse to stir up trouble, and reports to the superior. This causes the superior to become suspicious of you, making everything difficult and obstructed. All of this reflects the unfavorable fortune of the present period. It would be better to withdraw and avoid disaster. \u003Cbr> \n  \u003Cbr> \n Afterward, following the divination, he earnestly asked a friend to explain the matter to the superior. The superior agreed and had him transferred to another department, it was said.","Six in the fifth place: The Darkening of the Light of Jizi. Advantageous to remain steadfast.","Six in the fifth place: The Darkening of the Light of Jizi. Advantageous to remain steadfast. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Jizi’s steadfastness means that illumination cannot be extinguished. \u003Cbr> \n  \u003Cbr> \n The History of Song says: Zhou was licentious and extravagant, and when Jizi remonstrated with him, he would not listen. Someone said, “You can leave.” Jizi replied, “If I leave because my remonstrance is not heeded, I will expose my ruler’s evil and delight the people, and I cannot bear to do that.” He therefore let his hair down, pretended to be mad, and became a slave, ultimately withdrawing and playing the qin. This shows Jizi’s steadfastness. The Tuan Commentary says, “In inner difficulty, he was able to keep his purpose correct; Jizi embodied this.” The fifth line occupies the center of the upper trigram, so it is assigned to Jizi. It follows the meaning of the Tuan Commentary and explains “using obscurity.” The “inner difficulty” mentioned in the Tuan Commentary was that Zhou was of the same clan. “Keeping his purpose correct” is precisely “advantageous to remain steadfast.” The Commentary on the Image says, “Illumination cannot be extinguished.” This refers to the Nine Domains of the Great Plan, whose way remains bright throughout the ages. Jizi was able to present it to Zhou and receive a fief; thus, although his way was temporarily darkened, it ultimately became bright. This is what is meant by “illumination cannot be extinguished.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about current fortune: The present period is one of hardship and distress. If you do not lose your integrity, prosperity will certainly come later. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about military campaigns: The commanding army lacks clarity, suggesting that a strategist or adviser may flee. \u003Cbr> \n  \u003Cbr> \n ○ Asking about business: Profit can be obtained only after enduring hardship. \u003Cbr> \n  \u003Cbr> \n ○ Asking about rank and recognition: Circumstances are becoming more difficult day by day. It is not a time to advance; one should only withdraw and hold one’s ground. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the household: The principal indication is discord among relatives. \u003Cbr> \n  \u003Cbr> \n ○ Asking about illness: Guard against an attack of madness. \u003Cbr> \n  \u003Cbr> \n ○ Asking about marriage: The marriage should be called off. \u003Cbr> \n  \u003Cbr> \n ○ Asking about litigation: It will not be resolved fairly for the time being, but in the long run the truth will naturally become clear. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n [Case] In the eighteenth year of Meiji, in the fifth month, at the request of the chief superintendent of the Chikata House, a divination was conducted concerning the fortune of Buddhism, yielding Darkening of the Light changing to Completion. \u003Cbr> \n  \u003Cbr> \n The judgment said: Buddhism is the teaching of the sage of India, who understood the three ages. Its doctrine is spiritually wondrous and lofty; among the religions of the world, none surpasses it. It is fully capable of shining clearly for ten thousand generations and never being extinguished. Now this line has been obtained. Its statement says, “The Darkening of the Light of Jizi; advantageous to remain steadfast.” Jizi was Zhou’s half-elder brother. Because Zhou was immoral, Jizi remonstrated with him, but Zhou would not listen. Jizi then feigned madness, became a slave, and withdrew from office. When Zhou rose, he presented the Nine Domains of the Great Plan, received a fief, and preserved the ancestral rites of Yin. Thus, although his way was darkened, it ultimately became bright. The present fortune of Buddhism is likewise in a time when the way of Shang is declining. The chief superintendent of the Chikata House is likewise a Jizi of the present day. He should preserve the integrity of his religious teaching, illuminate the transmission of its principles, keep the sage Shakyamuni’s virtue ever bright, and prevent the lineage of enlightenment from dying out. All this depends on the strength of the chief superintendent. The Commentary on the Image says, “Illumination cannot be extinguished”—that is exactly what this means! At this, the chief superintendent sighed and said, “Alas! Are the fortunes of the Buddhist and Shinto ways truly as this says? I am overwhelmed by the insight!”","Top six: No illumination; darkness. At first, one ascends to heaven; afterward, one enters the earth.","Top six: No illumination; darkness. At first, one ascends to heaven; afterward, one enters the earth. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: At first, ascending to heaven means illuminating the four states. Later, entering the earth means losing the proper rule. \u003Cbr> \n  \u003Cbr> \n The top six occupies the extreme of Kun and is the ruler of the entire hexagram of Darkening of the Light; it represents the benighted ruler. Therefore it is “not illuminated,” and then further called “darkness,” meaning darkness upon darkness. At first he “ascends to heaven,” but afterward he “enters the earth”: at the beginning he displays his own brilliance, but in the end “the light enters the earth,” the actual image of Darkening of the Light. The figures called King Wen and Jizi in the Tuan Commentary possessed saintly brilliance sufficient to illuminate the four states. Yet at that time King Wen was imprisoned at Youli and Jizi feigned madness and became a slave—this is precisely what “entering the earth” means. Thus, in the age of Darkening of the Light, the benighted ruler above treats entering the earth as the use of obscurity, while ascending to heaven is a loss of principle. Those in such an age who fail to assess the circumstances and hastily seek promotion, before their light has spread everywhere, ruin both body and reputation; their disasters are entirely self-inflicted. One must be like King Wen, “gentle and compliant” and enduring the difficulty of Youthful Folly, or like Jizi, facing “inner difficulty” while “keeping his purpose correct.” Only then is one adept at handling the age of Darkening of the Light. All six lines of Darkening of the Light teach people how to use obscurity; the danger of the benighted ruler is self-evident without being stated. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about current fortune: The early part of the cycle may be good, but the later part is unfavorable. In all matters, one should think of taking a step backward; then there will be no blame. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about rank and recognition: It is advisable to remain hidden and keep a low profile, not to flaunt one’s talents. \u003Cbr> \n  \u003Cbr> \n ○ Asking about business: The price of goods is excessively high at first and excessively low later, clearly showing a gap between heaven and an abyss. It is advisable to find the middle ground. \u003Cbr> \n  \u003Cbr> \n ○ Asking about military campaigns: Guard against attacking mountains and seizing strategic heights; there is a danger of falling into a deep abyss. \u003Cbr> \n  \u003Cbr> \n ○ Asking about marriage: There is concern that one will be rich first and poor later. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the household: This residence faces a high mountain and has a deep abyss behind it; the low and sunken terrain is quite unfavorable. \u003Cbr> \n  \u003Cbr> \n ○ Asking about illness: At first there is an upward rush of qi, followed later by downward discharge; it will be difficult to treat. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n [Example] In June of the twenty-first year of the Meiji era, I joined with Messrs. Sakata and Hattori to plan the establishment of a cement factory in Atsuta, Owari, with Mr. Sakata as president. The method of making cement consists of mixing lime and clay and firing the mixture. Until then, all the cement used in our country had depended on foreign imports, costing several hundred thousand yen a year. By establishing a manufacturing bureau, one could reduce this expense by one hundred thousand yen annually. Moreover, the product made at Atsuta was superior to foreign goods and gained a great reputation. In the spring of the twenty-third year, I divined the condition of the company and obtained Brightness Wounded with Adornment. \u003Cbr> \n  \u003Cbr> \n The judgment says: The method of making cement consists essentially of two substances, clay and lime, combined to produce it. Clay is taken from damp, dirty ground, which is what is meant by “entering the earth.” It is not its pure whiteness that is selected, but its black luster, which is what is meant by “not bright, darkened.” Once this earth is brought out, it undergoes melting and tempering by craftsmen, like “ascending to Heaven.” After it is refined, it is used to plaster walls and build floors, plainly “afterward entering the earth.” The company’s products were finely made and beautiful, and could be sold far abroad, exactly as the Commentary on the Image says, “shining upon the four regions.” When the meaning of the line text is examined and compared with the manufacture and sale of cement, every detail corresponds. The company’s prosperity could therefore be confidently expected. \u003Cbr> \n  \u003Cbr> \n Several months later, I cast another divination and again obtained the preceding line. I became even more convinced that the spirits’ indication contained no different message; its miraculous efficacy was truly awe-inspiring.",null,"Zhouyi, I Ching, Takashima Ekidan, Hexagram 36, Earth over Fire, Brightness Wounded, the sixty-four hexagrams, judgments, line texts, divination judgments",1787044935859]